A27227	----	A certain and true relation of the heavenly enjoyments and living testimonies of God's love unto her soul, participated of from the bountiful hand of the Lord, and communicated to her in the time of her weakness of body. Declared upon the dying-bed of Sarah, the wife of John Beck ... who departed this life the 13th day of the 6th moneth, 1679. Beck, Sarah, d. 1679. 1679 Approx. 21 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A27227 Wing C1686A Wing B1649A ESTC R11674 11687798 ocm 11687798 48175 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27227) Transcribed from: (Early English Books Online ; image set 48175) Images scanned from microfilm: (Early English Books, 1641-1700 ; 12:7 or 2637:5) A certain and true relation of the heavenly enjoyments and living testimonies of God's love unto her soul, participated of from the bountiful hand of the Lord, and communicated to her in the time of her weakness of body. Declared upon the dying-bed of Sarah, the wife of John Beck ... who departed this life the 13th day of the 6th moneth, 1679. Beck, Sarah, d. 1679. 12 p. s.n.], [London : Printed in the year 1680. Place of publication from Wing. Reproduction of original in Friends' Library. This item appears as Wing B1649A (number cancelled in Wing 2nd ed.) at reel 12:7, and as Wing Wing (2nd ed.) C1686A at reel 2637:5. 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Eulogies -- Early works to 1800. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 John Latta Sampled and proofread 2004-07 John Latta Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion A Certain and True RELATION OF THE Heavenly Enjoyments AND Living Testimonies Of God's Love unto her Soul , Participated of from the Bountiful Hand of the LORD , and communicated to her in the time of her Weakness of Body . Declared upon the Dying-Bed of SARAH the Wife of JOHN BECK of Dockrae in the County of Westmoreland , who departed this Life the 13th Day of the 6th Moneth , 1679. The Souls of the Righteous are precious in the Eyes of the Lord , and they shall be had in Everlasting Remembrance . Blessed are the Dead which dye in the Lord , even so saith the Spirit ; for they rest from ther Labours , and their Works follow them Rev. 14. 13. Printed in the Year 1680. A Testimony that Sarah Beck , the Wife of John Beck , did bear and signifie of the Love of God , which she was sensible of when she was very Weak of Body , and on her DYING-BED . SHE continued seven Weeks and one Day after the Birth of her Daughter Sarah ; and all the time of her Weakness she was very patient , and freely given up and resign'd to the Will of God , often signifying , She was Content , whether to Live or Dye ; saying , She had sweet Peace with God. And on the First day at Night , being the 3d of the 6th Moneth , she was worse than before ; and in the Morning she grew very ill and weak , so that it was thought , that she had been gone ; and when she recovered , she said , She was Well ; I was very well if I had gone : But after that she was raised by the mighty Power of God many times to praise and magnifie the Name of the Lord , saying ; Oh , thou pure God! Oh , thou pure God! O thou blessed God! O my Saviour ! Honoured be thy Name , Praised be thy Name , Renowned be thy Name . And when she had rested a little , being very weak , she desired of the Lord , that she might praise his Name again , before she departed out of this Tabernacle ; and the Lord by his Living Power did raise her up in a wonderful manner , contrary to the Expectation of them that were with her ; and his Living Presence did surround her , insomuch that she could not contain , but brake forth into a sweet Harmony , and fung Praises unto the Lord , even to the rendring and breaking of the Hearts of several , and true refreshing of the Souls of the sensible Ones , that were with her , who had true Unity with her ; yea , she was so overcome with the Love of God , and the Joy of that Endless Life , ( into which she is now entered ) that she cryed forth aloud , Magnifie the Lord ! O Magnifie the Lord ! O Magnified be thy Name ! O thou God of my Life ! Glory to thy Name , thou Helper of Israel ; and said , O Friends ! Praise the Lord ; O Praise him , every one of you ! for surely Heaven is open ; I see God in his Glory , O! he shines : Friends , do you not see how God shines . O God! thou shinest in thy Beauty of Holiness ! O what a Light is here ! sure Heaven is open : I see God on his Glorious Throne , and his holy Angels : And she sweetly praised the Lord , and said , O Lord ! thou hast satisfied my Soul : I desired , that I might Praise thee , and thou hast satisfied me ; Honour , Glory and Halelujahs unto thee : O thou God of my Life ! Oh! I feel sweet Peace and great Joy , Oh! the Joy that is laid up for the Righteous ; Oh! who would not but fear the Lord ! who would not but be faithful ! And she was taken ill again , and was very Sick , so that it was thought several times , that she had been gone , but the Lord again did raise her up ; and she would have said aloud , O Lord ! O God! let me Praise thy holy Name once more before I depart out of this Tabernacle : And the Lord did answer her earnest Desire , and by his Eternal Power gave her Ability to Praise , Magnifie and Glorifie his Holy Name , as before , to the refreshing and comforting of Friends that were with her , and some that were no Friends in the Truth , said , Surely God was with her : And she did often signifie what great Joy and Peace she felt , saying , Surely never greater Joy can be desired , than what I now feel . And at another time she said , My Physician is come ; O God! thou art my Physician , and thou hast Cured me : I matter not for all the Physicians in the World ; for I believed in thee , and thou hast Healed me : And she said , My Soul is near ready to be offered up unto the Lord as a Living Sacrifice : And took her leave of her Husband , and the rest of her Friends , taking them by the hand , and kissed them , and bid them Farewel one by one ; saying with a chearful Countenance , I am near going ; she said , This sweet End will come ; it makes my heart glad when I remember my end ; It will be the Happiest Hour that ever came to me : She remembred her Love to Friends , and said , I desire that Friends may be faithful . And when it was thought that she was in great Pain and very Sick , so that some said , It was very hard : she answered , Nay , it is very easie ; for the Lord sweetens it ; Oh! thou Glorious God , thou hast satisfied my Soul ; I am filled with thy pure Presence : O thou Keeper of Israel ! Praised and Magnified be thy holy Name forever , for thou art Worthy , and thy Mercies and Goodness are Endless : O Righteous God! O who would not but Praise thee ! O that I may Praise thee while I have Breath and Being ! as indeed she did ; for even at the hour of her Departure she praised the Lord very sweetly ; and said , Call in the Family ; they being called in , Now , said she , Rejoyce Friends ; and reached forth her hand to her Husband , and holding him by the hand , made sweet Melody in her Heart , to the Praise and Honour of the Lord , and to the great Comfort of Friends that were with her ; and said , Dear God ( several times together , ( being very Weak ) what shall I render unto thee for this Evening Sacrifice ? And so went on in Prayer and Praising the Lord , till her natural Strength failed ; and then turned her face to the Pillow , and lay still like an innocent Lamb , as indeed she was , and said no more , even as if she had fallen a sleep , being the 13th of the 6th Moneth , 1679. in the Evening . Many other sweet and comfortable Words she spake , which cannot be remembred to the full ; but as she lived an innocent Life , so was her Latter end comfortable , and she hath laid down her Head in Perfect Peace with the Lord her Maker and Redeemer Well , the Lord shall have the Praise , the Honour and the Glory , over all , and not any Creature , for he is worthy , as she hath often said both in her Health , and also in her Sickness ; for she would alwayes lay the Creature Low , and God to have the Glory of his own Work , who is worthy , blessed over all forever . And in the time of her Weakness several came to see her that were not Friends , before whom she was moved to bear a faithful Testimony against their Hireling Priests ; and in the Name of the Lord , and in his Living Power , did she testifie , That they were out of the Right Way , and not sent of God , and therefore did not profit the People at all : And she cleared her self ; that it was not in the least in Emnity or Ill-will that she had towards the Priests , but that the Lord had made her a living Witness against their Wayes and Covetous Practices ; to which some of them answered , That they did believe her , for they believed that she wished all well . Witnesses hereof , as being often present with her in the time of her Weakness , and hearing these words , with more to the same Effect : John Beck , her Husband , Isabel Gardner , Elizabeth Ware , Thomas Gardner , Agnes Gardner , John Dickinson , Elianor Dickinson , Elianor Corney : With several others that might be mentioned . Concerning Sarah Beck , my dear wife , this Testimony I have to bear . THat she was a Woman truly fearing God , and had a true and real Desire after Truth and Righteousness , and after the Welfare & Prosperity of it both in her self , & all that professed it ; & that those that knew it not might come to the Knowledge and Obedience of it : And after I came into acquaintance with her , and did move her to Marriage , Oh! how Solid and Weighty she was ! insomuch , that she would often say , Marriage is a weighty Thing ; and did often desire and breathe to the Lord , That we might proceed in it in the true Fear of the Lord , and then our Love and Unity would abound one towards the other , and so it did : And after we were married , her whole desire and breathing was , that we might both be kept in the true Fear of the Lord in all our Undertakings , and in a living Sence of the Truth , and of the Goodness of the Lord towards us ; and this Desire being True and Real it was encreased , so that she grew in the Gift or Measure that God had committed to her ; and being faithful and obedient , so that she came to have her Mouth opened to pray to God in our Family , whereby I was often refreshed and broken into Tenderness , through the living operation of the Power and Gift of God in her , which did freshly & livingly spring in her many a time ; so that a living Testimony and a good Remembrance remains upon my Heart continually concerning her : And often she said , O! that we may be kept faithful to the End , that we may never Offend the Lord ; so that her Desires , Breathings and Groanings were after the Lord Night and Day , that she might not lose her Peace with him , and this was also granted unto her ; for in the time of her Sickness and outward Exercise , she was patient and contented , though her Exercise was many times very sharp , yet she did patiently bear it ; and said many times , It will be over ; and that she had true Peace with God ; and her Heart was full many times with Praises unto God , that he had kept her in Perfect Peace with him ; and being kept in this Condition , she was a Refreshment to Friends when they came to visit her . And when she drew near her time of the giving up of her Natuarl Life , she bid , Call in the Family ; and she took me by the hand , and then took her leave of us one by one , bidding us Farewel ; and then she prayed while one could understand what she said , then she laid down her Head upon her Pillow , as though she would have fallen asleep , and so she gave up her Natural Life without either Sigh or Groan , like an Innocent Lamb : and she is gone to her Rest with her Maker and Husband , who had betrothed her unto himself in Faithfulness . JOHN BECK . I have this to say concerning my dear Child Sarah Beck ; THat as she lived an Innocent Life , so was her Latter-end Comfortable ; and although it hath been a near Excercise to me , to part with such a dear Child , yet truly can I say , that the Consideration of her Everlasting Well-being doth stay my Mind ; and the Remembrance of the Love of God to her , doth often break my Heart ; for in the time that she lay on her Dying-Bed , I have several times found her very Tender , and much Broken ; and when I had ask't her , How she was ? she said , It is even the Love of God that breaks my Heart , and the Consideration of his tender Dealings with me : And she said , to me , Dear Mother let nothing trouble thee , for there is nothing at all that troubles me : So I can testifie to these Lines above-written ; ( for I was much with her in the time of her Weakness ; ) and we were often well refreshed together with the Incomes of God's Love , then she said , Oh this was a good Meeting ! we have met with the Lord. Isabel Gardner . A Testimony lives in my Heart concerning my dear Sister Sarah Beck , the Wife of John Beck , whose former Name was Sarah Gardner . THis I can truly testifie , That she was an inoncent Woman , and one that did truly fear the Lord in her day , and wished the well-fare of all People ; yea , even from a Child was her Heart set to seek the Lord , and the prosperity of his blessed Truth , which the Lord had made her with many more partakers of , blessed be his Holy Name for evermore : and I certainly know that it was her chiefest care , faithfully to serve the Lord and obey him in whatever he required of her . And it was sometimes required of her by the Lord to exhort others to Faithfulness , and to improve the Gift or Talent which the Lord had committed to them ; and the Lord did alwayes give her Power and Ability to perform faithfully whatsoever he required of her ; for which she did , as was her Duty , return the Praise and Honour unto him over all : Surely her Love was Universal . I have often heard her say , Oh that all would come to the knowledge of the Truth , and live therein ! Methinks I wish that all People would truly fear the Lord. So far was she from bearing any Ill-will towards any , that she wished the Everlasting Well-fare of All , and it was her earnest desire unto the Lord , that he would preserve her faithful unto himself , and that she might live to his Praise while she lived ; and as the Lord had put it into her Heart to seek true Peace with him , so ( blessed be his Name ) he preserved her in the same to the end of her dayes . For on her dying Bed she did often signifie , that she was content whether to live or dye , saying , That she had sweet Peace with God ; and she said , It makes my Heart glad when I remember my End , it will be the Happiest Hour that ever came to me . Yea , she did often signifie what great Joy and Peace she felt , singing Praises unto the Lord , and making sweet Melody in her Heart , saying , Oh thou Ocean , Ocean ! Oh Fulness , Fulness ! Oh! who would not but fear the Lord , and serve him all their dayes ! Oh the Joy , that is laid up for the Righteous ! And in all the time of her weakness of Body , she was very patient and freely given up to submit to the Will of God , saying , O Lord , I will wait upon thee with patience , till my Change come ; for surely thou art worthy to be waited upon ! Oh thou God of my Life ! Oh that I may Praise thee while I have Breath and Being ! Yea , that was her earnest desire , both for her self and others , both in her Health and Sickness ) as indeed I ( with several more ) was a Witness that she had her desire granted ; for even at the Hour of her departure she Praised the Lord very sweetly ; and the last Words that she uttered , were in Prayer unto the Lord , and in praising of his Holy Name ; and so passed away quietly as if she had fallen asleep . And now although I with many more , unto whom the Lord made her Serviceable , am sensible of a great want of her ; yet of this I do conclude , that though it be our Present Loss , it is her Everlasting Gain . So unto the Lord do I desire to commit my Cause , who is able to supply all our Wants , and to make hard Things easie , as we truly eye him , and have our whole Dependance upon him , who is God over all , blessed forever . Now what I have here written concerning my dear Sister , the Lord knows my Heart , it is notin the least to set her up above her place , as if she had been able to do any thing of her self , but as the Lord did enable her , as she often confessed unto the Lord , That of her self she was not able to do anything , but all her Help and Ability was in the Lord alone . So unto him be the Praise over all , and not unto any Creature , for there is none that can perform any acceptable Service unto the Lord , but as he enables them ; therefore unto him be the Honour and Praise of his own Work forever . Agnes Gardner . This is my Testimony concerning Sarah Beck ; THat I travelled with her in her Exercise , both in her Health and in her Sickness ; and her Desire was , That all might be Faithful to what was made manifest unto them ; and in the time of her Weakness of Body , I can truly say , That I was sensible of her Exercise , and did bear a share with her , and said several times to her , That I did believe that the Lord would turn it to her Joy , whether it was to live or dye ; and when the Time came , that the Lord comforted her , I can truly say , I was comforted with her ; and so I can truly say , that I had such Unity with her , that that which was her Joy was my Joy , and that which was her Sorrow was my Sorrow : So I can bear witness what is above-written , for I was much conversant with her in the time of her Weakness . ELIANOR DICKINSON . PEACE is sown for the Righteous , and Joy and Gladness for the Upright in Heart ; they are certainly Blessed and truly Happy who answer the holy Call of God by pure Obedience , as this our beloved Sister hath done ; for she chose the Truth to be her Path , and her Delight was in it even from a Child ; and as she grew in Years , so she grew in the Truth , and by Faith therein was a true Witness of God's heavenly Word of Power manifested in her Bosom , by the Virtue of which her Soul was made alive by Christ , who is the Light , the Life , & the Power , by which she came to be reconciled to God again , and so became a true Witness of his Name and Saving Health , and therein did extol his Praise and magnifie his Power , as she hath often sweetly done , not only in her Health but also in her Sickness , to the Refreshment of many ; and as she lived an Innocent Harmeless Life , she being of a mild Lamb-like Disposition , so she ended her Dayes in Innocency ; and being Redeemed from the Earth , laid down her Head in Peace ; and though her outward Body be gone to the Dust , from whence it came , yet her Spirit is ascended to God that gave it ; and her living Testimony and good Savour that she hath left , remain as Comfortable Memorials upon our Minds , desiring , That we may so live , and so finish our Course , as she hath done , knowing that all who endure to the End shall be saved . So being satisfied and perswaded , that many Friends are of the same Faith and Belief concerning her , I rest with this Testimony in my Heart , which is here expressed . Robert Barrawe . My Testimony concerning my dear Sister Sarah Beck , is ; THat she was an Innocent Woman , and from her Childhood , till her Dying-day , she alwayes minded good things ; for when she was a Child , she had an Eye to God , that she did not offend him , and loved good Friends well ; and as she grew up in Years , so she grew in the Truth of God , alwayes desiring the Prosperity thereof ; so that her Diligence exceeded many of her Equals in Years , and the Lord was with her , and she grew in the Truth , and he put his Word in her Mouth , and she faithfully declared it , as the Lord required her , whether as in a Publick Testimony amongst Friends , or otherwise to warn People to Repent and Turn unto the Lord , to whom he did send her , and she was faithful in all things as the Lord gave her Utterance ; for she was but a weak Instrument , but as the Lord was her Strength , unto whom she would alwayes return Praise ; for he alone was Worthy ; for it was the Glory of God that was most in her Mind , and she was wholly given up to serve him in all his Requirings , and his pure Fear was truly placed in her Heart , so that when the Lord did visit her Body with Weakness , and as she grew Weaker outwardly , so was her Strength renewed 〈◊〉 , and she grew stronger and stronger in God , so that 〈◊〉 cryed aloud ( when she was very weak of Body , so that she was ready to faint away , as to outward appearance ) and Praised and Magnified the Name of the Lord ( as is testified in the foregoing Testimonies ) and often exhorted Friends to Faithfulness : I was often with her in the time of her Sickness , and I was well refreshed with her ; for when her Sickness did but a little abate then she would be Praying and Praising the Name of the Lord , often signifying to us , what Joy and Peace she did feel , to the Satisfaction of her Immortal Soul , and to the great Comfort of us her Friends , who had sweet Unity with her ; and although it was a great Exercise to us , her near Relations , to part with her , being a living Instrument in the hand of God , by which we were well refreshed many a time ; yet we can certainly say to the Joy of our Hearts , That it is her Everlasting Gain , and she hath laid down her Head in Perfect Peace ; for I can truly say , That I am often well refreshed and comforted in the Remembrance of her , my dear Sister . Well , the Lord gives Life and Breath , and takes it away when he pleases , for he is Worthy , forever blessed be the Everlasting Name of our God , for he is Rich in Mercy and Endless in Loving-kindness ; O! that we may alwayes dwell low before God , and return him Living Praises over all , for he alone is Worthy , saith my Soul. Thomas Gardner . THE END . 
A33300	----	Christian good-fellowship, or, Love and good works held forth in a sermon preached at Michael's Cornhill London before the gentlemen natives of Warwickshire at their feast November the 30, 1654 / by Samuell Clarke. Clarke, Samuel, 1599-1682. This text is an enriched version of the TCP digital transcription A33300 of text R26025 in the English Short Title Catalog (Wing C4505). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 59 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A33300 Wing C4505 ESTC R26025 09316790 ocm 09316790 42736 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33300) Transcribed from: (Early English Books Online ; image set 42736) Images scanned from microfilm: (Early English books, 1641-1700 ; 1305:31) Christian good-fellowship, or, Love and good works held forth in a sermon preached at Michael's Cornhill London before the gentlemen natives of Warwickshire at their feast November the 30, 1654 / by Samuell Clarke. Clarke, Samuel, 1599-1682. [2], 20 p. Printed for Thomas Underhill, London : 1655. Reproduction of original in the Cambridge University Library. eng Bible. -- N.T. -- Hebrews X, 34 -- Sermons. Love -- Religious aspects -- Sermons. Sermons, English -- 17th century. A33300 R26025 (Wing C4505). civilwar no Christian good-fellowship: or, Love, and good vvorks, held forth in a sermon preached at Michael's Cornhill London, before the gentlemen, na Clarke, Samuel 1655 11427 13 25 0 0 0 0 33 C The rate of 33 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2004-06 TCP Assigned for keying and markup 2004-06 Apex CoVantage Keyed and coded from ProQuest page images 2004-07 Judith Siefring Sampled and proofread 2004-07 Judith Siefring Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion CHRISTIAN Good-Fellowship : OR , Love , and Good VVorks , Held forth in a Sermon preached at Michael's Cornhill London , before the Gentlemen , Natives of WARWICKSHIRE , At their Feast , November the 30. 1654. By Samuell Clarke Pastor of the Church in Bennet Fink London . Manus Pauperum Gazophylacium Christi . Who so stoppeth his eares at the cry of the poore , he also shall cry himselfe , but shall not be heard . Prov. 21. 13. LONDON , Printed for Thomas Underhill at the Anchor in Pauls Church-yard . 1655. To the Right Worshipfull Sir Iohn Burgoin , Sir Richard Temple , &c. and to the rest of his dearly beloved Country-men , Citizens of London , but borne in WARWICKSHIRE . SIRS , WHen your Steward 's made choice of me to this service , I laboured to find out , and pitch upon such a subject , as might through Gods blessing , bring most glory to him , edification to your souls , and advantage to our Native Country and whereby you might be minded of the Principall ends of your meeting : And as the Lord was pleased to direct me to this ensuing subject , so did he of his infinite mercy appear so far in his own Ordinance , that there generally appeared in you a readinesse to concur in advancing those good works which were proposed to your Christian considerations : It was intended that after dinner a generall subscription should have been promoted amongst you : but by reason of the shortnesse of time , and multiplicity of other businesses wherewith your Stewards were taken up , it was not carried on amongst a fifth part then present : Yet was there more done by those few , then hath been done by any one County of England in their late meetings : and amongst the rest of you , Mr. John Howkins ( whose name I cannot but mention with honour , though he is unknown by face to me ) subscribed four score pounds , towards the placing of poor boies born in Rugbie , Apprentices in London . It's pitty so good a foundation should want its superstructure , and therefore at the request of your Stewards ( though I never thought any sermon of mine worthy the Presse ) I have adventured to publish this , hoping that the same goood word of God that so warmed your hearts in hearing , may by the same blessing , revive , and quicken your affections in reading , so as to perfect what was then so well begun amongst you . The names of the Stewards ( who are to have the oversight in disposing of your monies ) I thought fit to , set down at the end of this Epistle : Men , I hope without exceptions , whose Prudence , and Fidelity you need not to suspect in the ordering of it . Amongst them Col. Thomas Clark at the Kings head within Algate , is chosen Treasurer , to whom if you please to send in what it shall please God to move your hearts to contribute to so good a work , I doubt not but as many shall have the benefit , so your own soules will find the comfort of it hereafter . Let not any one say that this Sermon might have been preached in Rome , or Spain where good works are in such request whilst they hope to merit Heaven by them . No , it will rather vindicate our Doctrine from their fowl , and false aspertions whilst they call us Solifidians , and charge us as if we preached onely Faith , without good works : whereas on the contrary we still call upon our hearers to shew their Faith by their fruits , and tell them that Faith without works is dead , and can minister no true comfort , and therefore exhort them to grow up to fruitfulnesse which will sweetly seal up their calling to glory , and virtue , as the budding of Aarons Rod did his calling to the Priesthood , yea , we tell them , that if they be new creatures , they are created in Christ Jesus unto good works , which God hath before ordained that they should walk in them ; and that if Christ be their Redeemer , he hath redeemed them from all iniquity , and purifieth them to himselfe a peculiar people , Zealous of Good works : But I fear to exceed my limits , and therefore my prayer for you all is , that the God of hope wil fil you with all joy , and peace in believing : and make all Grace abound towards you , that ye alwaies having all sufficiencie in all things , may abound to every good work . Amen . From my study in Thridneedle street . Dec. 19. 1654. I rest Sirs Yours in the service of your faith , and to further your comfort and joy , SAMUEL CLARK . Old Stwards . Col. Tho. Clark Treasurer Mr. Nicholas Enos . Mr. William Hickocks . Mr. Tho. Barnhurst . Mr. Tho. Ashby . Mr. Iohn Norris . Mr. Edw. Iohnson : M. Tho. Underhil . New Stewards . Col. Iames Drax. Mr. Tho. Hopkins . Mr. Laurence Warkman . L. Col. Tho. Randall . Mr. Rich. Chandler : Maior Raph Tasker . Mr. Rich. Smith . Mr. William Bridges . Heb. 10. 34. Let us consider one another , to provoke unto love , and to good works . THese meetings of Country-men are no new thing , though of late years they have been interrupted by reason of the sad calamities , and distracted times , which our sins had plunged us into . They have formerly , and may again be improved to a twofold benefit , and advantage . First , that by acquaintance , and society of Country-men , love might be bred , nourished , and encreased amongst them . Secondly , That upon consideration of Gods goodnesse , bounty , and mercy to our selves here in this City , we may take occasion to remember the place of our Nativity , and provoke one another to think upon , and do some good works which may conduce , and tend to the publik benefit of the same . Now these being the principall ends of our present meeting , give me leave ( Dear Country-men ) to bespeake you , as our Apostle doth his Country-men here in my Text . Let us consider one another to provoke unto love , and to good works . But that we may better understand the occasion of these words , we must look back to what went before : And wee shall find that the principall scope of the Apostle in the former part of this Epistle is to prove that Christ by his Priestly office , and offering up himself a sacrifice to his Father , hath fulfilled , and also abolished all the Legall Sacrifices ; and purchased eternall Redemption for his people : In the former part of this Chapter he sums up this Doctrine in few words , and then tells us what sweet use may be made of the same . As first , that therefore we should be constant in the faith of Christ . ver. 23. Let us ( saith he ) hold fast the profession of our faith without wavering . 2ly . That we should be sincere in mutual love in our private conversing together . ver. 24. Let us consider one another to provoke unto love . 3. At unity in publick Church-assemblies . ver. 25. Not forsaking the assembling of our selves together , as the manner of some is . 4. Patient under the Crosse of Christ , from ver. 32. to the end of the Chapter . Verse 22. he had exhorted them to draw near unto God with a true heart in full assurance of Faith , and ver. 23. To adhere unto , and avow the Doctrine of Christ , and that in times of tryall , and persecution upon this ground , because he is faithfull that hath promised , and thereupon in this Verse of my Text hee shewes how they may be furthered therein . viz. If they would consider one another to provoke unto love , and to good works . Wherein we have . 1. The duty pointed out : Let us consider one another . 2. The end of the duty . To provoke unto love , and to good works . Let us consider one another : the words in the Originall are , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Observemus : Let us observe one another ; It doth not barely signifie to look into , or consider , Sed magno studio mentem in rem intendere . But to bend the mind with the greatest study , and diligence that can be to find out a matter . To provoke : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} : which word is taken two waies in Scripture . 1. In a bad sence , for a sharp contention : as Act. 15. 39. where speaking of the difference which arose between Paul , and Barnabas about taking John Mark along with them , the Text saith , The contention was so sharp between them , that they departed asunder one from the other . Or such a provoking as makes al the body to tremble , or that sets the teeth on edge : of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Acetum , vineger ; but here secondly : It 's used in a good sence for stirring up , or quickning one another to a necessary duty . From the context , as this Verse looks back to the two and twentieth , we may gather this proposition . That there is no true Faith which is not accompanied with love , and good works . The Apostle James : Chap. 2. Tells us of a twofold Faith : A dead Faith , and a living Faith : A dead Faith is that which consists in words and profession onely without good works . ver. 14. What ( saith he ) doth it profit , my brethren , though a man saith he hath Faith ; and hath not workes ? Can Faith save him ? Hee meanes , such a livelesse , saplesse Faith : For ( saith he ) ver. 17. Faith if it hath not works , is dead being alone : For ( according to the usuall Maxim ) as Faith justifies our persons , so works justifie our Faith : And Paul writing to Titus , chargeth him to teach this Doctrine to his hearers , : This is a faithfull saying , and these things I will that thou affirm constantly , That they which have believed in God might be carefull to maintain good works . This therefore cashieres from the number of true believers all those rough , and rugged Esau's , who , Salamander-like , love to live in the fire of contention , and are never well but when they are embroiled in quarrells . Or that instead of provoking to love , do all that they can to make Nationall , and Church divisions by distinctive names , and titles seeking to divide , and subdivide us till they have crumbled us all to pieces . A most Diabolicall sin , who is the Author of Division , and among the vulgar is known by his cloven foot : whereas God is the God of Peace : Jesus Christ the Prince of Peace : the Gospell , the Gospell of Peace : Christs Ministers the Ambassadors of peace : and therefore all his people should cry with David : I am for peace . Psal. 120. 7. Secondly , all such Solifidians , as boast much of their Faith , but are not carefull to maintain good works . These are barren Figtrees that bear fair leaves of profession without any fruit at all : but when Christ shall come with his basket and turn up their fair leaves , and find no fruit , he will set down his basket , and take up his Axe : as Mat. 3. 10. Now also is the axe laid unto the root of the Trees therefore every tree which bringeth not forth good fruit , is hewen : down , and cast into the fire . Or else he will curse them for their barrennesse , as he did that tree . Mar. 11. 14. No man eat fruit of thee hereafter for ever . Let us consider one another : Hence observe . That Christians should with much seriousnesse , and diligence consider , and acquaint themselves each with other . Quest . But what is it that they are to observe each in other ? Answ. 1. Their gifts , graces , experiences , and virtues to draw them forth for their mutuall benefit . 2. Their wants , and weaknesse to pitty , cover , and heal them . 3. Their dispositions , and temper , that we may know the better how to deal with them : According to that of Jud. verse 22. 23. Of some have compassion , making a difference : and others save with fear , pulling them out of the fire . Therefore when we meet together we should not squander away our pretious time in frothy , and idle discourses , or in vain , and fruitless impertinences : but according to the Apostles counsell here : we should consider one another to provoke unto love and to good works . And this brings me to the principall point , for which I made choise of this Text . viz. That it 's the duty of all Christians to provoke one another to love , and to good works ; which Point you see consists of two branches : First , that we should provoke one another to love ; So did Abraham speaking to Lot . Gen. 13. 8. Let there be no strife I pray thee , between me and thee , and between my Herdsmen , and thy Herdsmen , for we be bretheren . And Joseph speaking to his brethren . Gen. 45. 24. See that yee fall not out by the way . And Peter speaking to all Christians , saith , Love the brotherhood . 1 Pet. 2. 17. Quest . What is this love that we must provoke one another to ? Answ. It 's a Christian virtue , or Grace infused into us by the Holy Ghost , whereby we sincerely love God for himself , and our brethren for Gods sake . I call it a Christian virtue , or Grace to distinguish it from the naturall affection of love which we bring into the World with us . And from that morall virtue which may be acquired by our own diligence , and industry : whereas this is the work of Gods spirit in us , and an evidence of our future salvation . 1 Ioh. 3. 14. For we know that we have passed from death to life , because we love the brethren , & he that loveth not his brother ( with this holy love ) abideth in death . This love you see hath a two fold Objection . God , and man : The latter I conceive is principally meant in this Text , & therfore I shal speak to that , & it is an uniting , and cementing Grace , that soders mens hearts one to another , as Jonathans to David . 1 Sam. 18. 1. The soul of Jonathan was knit with the soul of David , and he loved him as his own soul . And this is that which the Apostle exhorts us to . Eph. 4. 2. 4. — Forbearing one another in love , endeavouring to keep the unity of the spirit in the bond of peace . And Col. 2. 2. That their hearts might be comforted being knit together in love . And this is that for which the Primitive Christians were so famous . Act. 4. 32. The multitude of them that believed were of one heart , and of one soul , &c. Quest . What arguments may we use to provoke one another to love ? Answ. 1. Propter praeceptum : Because of the command of God , and were there no other reason for it , this should be instar omnium , instead of all : Because God will have it so : Indeed I may say of this as David doth of Goliaths sword . There is none to that : We see how peremptorily our Apostle requires it here . Provoke unto love , and our Saviour Christ is not lesse urgent . Joh. 13. 34. A new commandement I give unto you , that yee love one another : and this precept he backs with the best president : As I have loved you that ye also love one another . And that beloved Disciple that seems to be wholly composed of love , doth often inculcate it . 1 Ioh. 3. 16. He would have our love so ardent , as to lay down our lives for the brethren , and ver. 18. Let us not love in word , neither in tongue ( onely ) but in deed and in truth ▪ and ver . 23. This is his commandement — that we love one another ▪ and Chap. 4. 7. Let us love one another : for love is of God , and every one that loves is born of God , and knows God , and verse 11. If God so loved us , we ought also to love one another . and ver. 12. If we love one another , God dwelleth in us , and his love is perfected in us : and in diverse other places of his Epistles . But to this , diverse other arguments may be added . As 2. Propter unitatem : Because of that unity , and Onenesse that is amongst us : we are all men ; therefore of the same kind : and the Apostle tells us . Act. 17. 26. that God hath made of one blood all Nations of men , for to dwell on all the face of the earth . Yea more : We are all Christians , and therefore should love one another . Yet more : We are all English men , and therefore should love one another . Once again : We are all the same County , Warwickshire men , and therefore should love one another : To all which unities may be added one more , if we are the same in truth , as we are in profession , we are all members of the same mysticall body whereof Christ is the head . Rom. 12. 5. We being many , are one body in Christ , and every one members one of another . 3. Propter bonitatem , & pulchritudinem : Because of the goodness , and comlinesse of it . Love is an amiable Grace , as afterwards I shall shew . It 's lovely in the eyes both of God & man : Yea , they which want it themselves , yet admire , and love it in others . Psa. 133. 1. David set's an Ecce before it . Ecce quam bonum , &c. Behold how good , and pleasant it is for brethren to dwell together in unity . 4. Propter firmitatem . Because it strengthens us against adversaries : the old Maxim is , Divide , & impera : They are easie to be ridden by every Usurper , who are first divided amongst themselves : Hence it was that Micypsa lying on his death-bead called all his sons together , and caused them to write this sentence in Golden letters . Concordiâ parvae res crescunt ; Discordiâ magnae dilabuntur : By concord small things are encreased , and strengthned : But by discord the greatest are overthrown . And you know the story of Scillurus , who likewise calling for his eighty sons upon his death-bed , told them that whilst they continued knit together in brotherly love , like a bundle of darts , or sheaf of Arrows , they would be altogether invincible , but if once disjoyned , or severed by ▪ hatred , they would quickly become a prey to their adversaries . 5. Propter similitudinem : Because of that likenesse that is amongst us : And , similitudo gignit amorem : Likenes breeds love . We see it in all tame , and profitable creatures , who loving each other in regard of likenesse , feed and flock together : similis gaudet simili , Like loves his like . And truly we are more brutish then they , if this moves us not to love one another . Indeed it 's the property of wild beasts , as of Lions , Bears , Tygres , &c. to love solitude in howling Wildernesses , and to walk abroad alone , and if they meet to intertear one another : But though the great Tyrants of the world joyne house to house , and field to field that they may dwell alone . Yet seeing God hath made us sociable creatures , and Religion hath made us Christians : Let us provoke one another to love . 6. Propter propinquitatem . Because of that near alliance , and kindred that is amongst us : If we be reall as well as Nominall Christians ? we have all one Father : God : One Mother : the Church : One Redeemer : Jesus Christ : One Sanctifier : The Holy Ghost . Are nourished at the same breasts : The sincere milk of Gods word : Are heirs to the same Kingdom . The Kingdome of Heaven , and are often told by Gods word , that we are all brethren . Hence the Apostle Peter inferrs that we should love as brethren . 1 Pet. 3. 8. 7. Because it is the best Ornament that we can put upon us : Better then a chain to the neck , or a Ring to the finger . Yea , we should cloath our selves with love as with a Garment . Col. 3. 14. Above all put on charity , which is the bond of perfectnesse . But alas ! It 's now almost out of fashion : Many talke indeed of love , but shew no fruits of it : as some boast of costly Garments in their Wardrobes , or Chests , but wear them not , whereas God hath given us this Garment of love to wear ; neither need we fear wearing of it out , as we may other Garments : For it 's the better for using , as Gold is for rubbing that shines the brighter : yet , as we are not born with cloths on our back , nor with chaines about our neck : So neither are wee borne with this Grace of love in our hearts , but are by nature hateful , and hating one another . Tit. 3. 3. 8. The sacred Scriptures heap up many motives to stir us up to love : as 1. It will prove us to be true Disciples of our Lord and Master Jesus Christ , not spurious , nor bastards . Ioh. 13. 35. By this shall all men know that you are my Disciples , if ye have love one to another . 2. It will be a great ornament to our profession , and will beautifie the Gospell of Jesus Christ : Tertullian tells us , that in his time the mutuall love amongst Christians was so eminent , and remarkable , that the Heathens taking notice of it , could say , Ecce quam invicem se diligunt Christiani : Behold how loving the Christians are one to another . 3. It will declare , and demonstrate the truth of our Faith . Gal. 5. 6 For in Jesus Christ neither circumcision availeth any thing , nor uncircumcision , but Faith which worketh by love . 4. It shewes that we are translated from death to life . 1 Ioh. 3. 14. and hereby we may know that we are so . Yea , fifthly , Love is the life of God , Angells , and Heaven : Of God , for God is love . 1 John 4. 8. Of the blessed Angels : for there is nothing but love , and concord amongst them . Of Heaven : for that wil perfect ▪ our love , & put an end to all the differences which are too rife even amongst Gods own people in this world : when holy Grynaeus lay upon his death-bead , he told a friend that came to visit him , that he was going to that place , ubi Luthero cum Zuinglio optime ▪ convenit , where Luther , and Zuinglius agreed well , though they could never agree upon earth . 5. In regard of the eternity of this grace it is that the Apostle 1 Cor. 13. 8. tells us , that charity never fails ; and in this regard prefers it before Faith , and Hope . verse 13. Now abides Faith , Hope , and Charity , but the greatest of these is Charirity . 6. It 's a signe we walke by the light of Gods Word , and spirit . 1 Ioh. 2. 10. He that loveth his brother abideth in the light , and there is no occasion of stumbling in him . 7. This Grace is of God , and sheweth that we are born of God . 1 Ioh. 4. 7. Let us love one another , for love is of God , and every one that loveth is born of God . 8. Without this Grace of love no duty is accepted though never so difficult , or specious in the eyes of the World ▪ 1 Cor. 13. 3. Though I bestow all my goods to feed the poor , and though I give my body to be burned , and have not Charity , it profiteth me nothing . 9. Love will draw love from others : Cos Amoris amor Love is the whetstone , or Load stone rather of Love ; ut ameris Ama : If you would be beloved of others , you must love others . Love is a coin that must be returned in its own kind : the excellent properties of it are further set forth by the Apostle Paul . 1 Cor. 13. 4. 5. &c. Charity suffereth long , and is kind , &c. But we must remember ( as was said before ) that love comes from God , and therefore must be begged of God ▪ 1 Ioh. 4. 7. All these things considered , will furnish you with arguments enough wherewith to provoke both your selves and one another to love . Especially if on the contrary we do but remember what evills are attributed by the spirit of God to the contrary vice of hatred . 1 Ioh. 2. 11. He that hates his brother is in darknesse , and walks in darknesse . 1. John 3. 15. Who soever hateth his brother is a murderer , and we know that no murderer hath eternall life abiding in him . 1 John 4. 4. 20. If any man say , I love God and hateth his brother , he is a liar : For he that loveth not his brother whom he hath seen , how can he love God whom he hath not seen ? And thus I have opened , and proved the first part of my Doctrine , I am come now to the second . That it 's the duty of all Christians to provoke one another to good works . Now in the prosecution of this Thesis , or Position , we shall dispatch three things . First , to speak something by way of explication . Secondly , by way of confirmation . Thirdly , by way of Application . First , for Explication , we shall answer severall Queries . As Quest . What work may be called good ? Answ. There are three ingredients required to make up good works . 1. They must be good materialiter , or in the matter of them : They must be such things as are either commanded , or at least approved of by God . Else he will say unto us , Who hath required these things at your hands ? There are indeed many actions which glister much in the eyes of the World , and yet are an abomination in the eyes of God . As the Popish Fastings , Pilgrimages , Bead-prayers , giving their Prayers to God by number , not by weight ; of which I may say as the Apostle . Col. 2. 23. Which things indeed have a shew of wisdom in Will-worship , and humility , and neglecting of the body , and yet the Lord abhors them . 2. They must be good quoad fontem , they must proceed from a right principle : A good heart , a pure conscience , and faith unfeigned . 1 Tim. 1. 5. Now the end of the Commandement ( saith the Apostle ) is Charity out of a pure heart , &c. Charity we know is a work commended by God : and yet it 's not accepted except it come from a good Fountain , a good heart , and a pure conscience . For the same Apostle tells us . Tit. 1. 15. Unto the pure all things are pure : but unto them that are defiled , and unbelieving is nothing pure : because their mind , and conscience is defiled . He tells us also , Heb. 11. 6. that without faith it is impossible to please God ; and therefore all works , though materially good , if done by unbelievers , they are but splendida peccata , as the Father said : But specious and glittering sins . 3. They must be good , quoad finem : They must tend to a right end . viz. the glory of God in our own , and the salvation of others . Christus opera nostra non tam actibus , quam finibus pensat : saith Zanchy : God doth not so much judhe of , and weigh our works by the actions as by the ends : The want of a right end made Cain's sacrifice , and 〈◊〉 zeal , and the Pharisees Fastings , and Prayers , and Almes abomination to the Lord , who searcheth the heart , and tryeth the reins , and knows all our thoughts a far of . Wee must therefore look well to our end in all our works , and see , that as the Sun puts out the light of the fire , so the glory of God puts out all other selfish ends whatsoever . Quest . But what good works should we provoke one another to upon this occasion . Answ. The most seasonable is at this our feast to remember the place of our Nativity , the Country where we were born , and to doe some good for that . I shall humbly propose these good works to your Christian considerations . First , laying down this Position : That the chiefest work of mercy is that which tends to the benefiting and enriching of other mens souls : The Gospel indeed hath ( through Gods mercy ) been preached , and professed in Warwickshire ever since the first reformation in King Edward the sixth his daies of glorious memory , and many blessed Martyrs suffered there for the truth under that Marian Persecution which followed : As sincere Sanders , gracious Glover , and many others . I could also name unto you many famous lights set up in the Candlestick of Warwickshire in the reign of our three late Soveraignes : besides such as are now there living ; So that that Country hath been a Goshen , when many other parts of the Nation have been in a Cymerian , and Egyptian darknesse ; Yea , give me leave to tell you that which it may be you have not formerly taken notice of , that in Warwickshire about the yeare of our Lord 1519. the little Park by Coventry was perfumed with the odours of six of the Saints bodies burned in it upon one day for their profession , and perseverance in the truth : Besides diverse others which suffered not long after : So that it appears , that before the name of Luther was heard of in the Christian world , Religion was propagated in our Native Country . Yet 1. Are there not some blind , and barren places in the same overspread with Popery , and profanesse , where the people perish for lack of Knowledge , and that for want of a godly , able , and faithfull Ministry : And that for want of meanes to maintain such amongst them ? And may we not some way or other be instrumentall this day to help them to the bread of life , where we first drew in our breath of life ? 2. Is there not a great want of Schools in some parts of the County , whereby the poorer sort of Inhabitants , who cannot maintain their children abroad at publick schools , are disabled to breed them up in Knowledge , and learning as otherwise they might , and would do ? 3. Are there not many Widdowes , and Orphans of godly Ministers , and Christians , whose husbands , and Parents have been ruined , and undone in the late plundering times , ( Warwickshire having born as great a share therein as most Counties in England ) and whose present , and pressing necessities cry aloud unto us for reliefe , and pitty ? 4. Are there not many hopefull youths whose Parents are unable to send , and place them in this City , who might be far more serviceable to God , and their Country , ( as your own experience manifesteth ) And may there not be some stock of monies raised for the taking of , and placing forth such , and when they come out of their time to lend unto them gratis upon good security for a certain time , which might enable them to live comfortably all their life after ? Christian friends , I take not upon me to prescribe which ▪ or how many of these shall be taken into your consideration : but surely to further such good works will be very acceptable to God , and worthy our present meeting : Let us therefore according to the words of my Text , Provoke one another to love , and to good works . Quest . But who are they that must do such good works ? Answ. 1. It 's a duty that most especially is incumbent upon rich men , the Scripture every where calling upon them to be rich in good works , as 1 Tim. 6. 17 , 18. Charge them that are rich in this world that they be not high minded , nor trust in uncertain riches , but in the living God , who giveth us richly all things to enjoy : That they do good , that they be rich in good works , ready to distribute , willing to communicate : For God gives them not riches to hoard up , and to lie by them , but to do good with them : and for this cause there are poor alwaies with us , that rich men might never want objects of their charity , and liberality , whereas the earth being the Lords , and the fulnesse thereof , he could make all rich , but he will not do it : as Mar. 14. 7. Our Saviour Christ tells us . The poor ye have alwaies with you , and whensoever you will , you may do them good . Yea , we must do good unto them , and if we have any love to God , wee cannot but expresse it by shewing our love this way to his poor members . For 1 Iohn 3. 17. Who so hath this worlds good , and seeth his brother hath need , and shuteth up his bowels of compassion from him , how dwelleth the love of God in him ? By which interrogation is implyed a more vehement negation : viz. that certainly the love of God dwelleth not in such a man . Yea , the Apostle James thundereth against such mercilesse , and hardhearted rich men , as are nothing affected with the miseries , and wants of their poor brethren . Jam. 2. 13. He shall have judgement without mercy that sheweth no mercy . As we see in the example of the rich man in Hell that was denyed a drop of water , because he had denied to relieve poor Lazarus : Non habuit guttam , quia non dedit micam , saith Saint Augustine : He had not a drop of water , because he had denyed a crumb of bread . What good then will all your riches do you , whilst gaining the world you lose your own soules ▪ Yea , I desire covetous rich men often to read that flaming Text . Iam. 5. 1 , 2 , 3. Go to now yee rich men , weep , and howl for the miseries which shall come upon you : Your riches are corrupted , and your garments motheaten : Your gold , and silver is cankred , and the rust of them will be a witnesse against you , and shall eat your flesh as it were fire , ye have heaped up treasure together for the last daies . 2. Yet the poorer sort also must give something out of their poverty : For there are none of us here present that are so poor but there are others poorer , and in such a case we must remember the widdow . Mar. 12. 42. Who cast in two mites , which make a farthing : and see how gratefull this was unto Christ , who did not onely take notice of it , and commend it to his Disciples ; but hath left it upon record to her everlasting credit , that she of her want did cast in all she had , even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All her life , or livelyhood . How also doth the holy Apostle Paul commend the poor Macedonians for their Bounty to their poor brethren in Judeah . 2 Cor 7. 2 , 3. That in a great triall of affliction , the abundance of their joy , and their deep poverty , abounded unto the riches of their liberallity . For to their power ( I bear record ) and beyond their power they were willing of themselves : where we see their poverty was no hindrance to their liberallity towards those that were poorer then themselves : And though such persons have little to give , yet let them give a little of that little , and they shall not lose their reward . Mat. 10. 42. Whosoever shall give to drink , to one of these little ones a cup of cold water onely , in the name of a Disciple , verily I say unto you ( saith Christ ) he shall in no wise lose his reward . Ye know how the Lord blessed the poor widdow of Sarepta for relieving the Prophet Elijah in his wants 1 King. 17. 16. 3. But suppose thou hast nothing to give ( though it can hardly be supposed ) yet look upon the wants of thy native Country , and contribute prayers for those that are in misery there . This will cost thee nothing out of thy purse : Yea bleed over their necessities , and let the bowels of thy compassion erne over them . Et si nihil al●ud habes , da Lachrymulam : magnum enlm solatium afflicto est in sericordia : saith Gregory Nazianzen . If thou hast nothing else , give a tribute of tears : For it 's a great comfort for those that are in misery to be commiserated , and pittied : Look upon the blind places of the Country which are overgrown with Popery and profanesse , and doe as thy Master Christ commands : Mat. 9. 37. 38. The harvest truly is plenteous , but the labourers are few : Pray ye therefore the Lord of the Harvest that he will send forth labourers into his Harvest . Look also upon their bodily wants , and if thou hast not wherewithall to supply them , be active in perswading others to liberality . It was the great commendations of Ephrem Syrus , that when he had nothing himselfe to give to the poor , by his sweet , and attractive sermons , he stirred up the hearts of others to relieve them . The like we read of Saint Basil , that in the time of a Famine he sold his Lands , and all his other goods to relieve the poor , and stirred up other rich Merchants by Scripture and sweet speeches to contribute to their necessities . Thus having answered such objections as might lie in the way to obstruct , and hinder your bounty , and liberality at this your meeting : I am come in the next place to give you some motives , and arguments why you should take this present opportunity of provoking one another to good works for the publick benefit of our Country . 1. Consider how much it may tend to the advancement of Gods glory , when thanksgivings are returned by many unto God in your behalf . The Italians boast that Italy is the Garden of the World , and Tuscany the Garden of Italy : How much trulier may I say that England is the Garden of the World ? For if Italy abounds with superfluities ? I am sure that England much more abounds with all manner of necessaries for the life of man : It being a land ( as Palestine ) flowing with milk and hony , which is the glory of all Lands : and wherein God feeds us with the fat of the kidneies of Wheat : Or if Italy abounds , or exceeds us in temporalls ! I am sure England far exceeds in spiritualls , being a Goshen , whist the other is an Egypt : A Land wherein ( through Gods infinite mercy ) we enjoy the light of the glorious Gospell of Jesus Christ , whilst Italy sits in darknesse , and in the region , and shadow of death : And as they call Tuscany the Garden of Italy , I may call Warwickshire the Garden of England , or England Epitomized in the Woodland , and Fielden parts of it : the one abounding with flourishing , and fruitfull Pastures , for Dairies : the other with rich , and fertill Arable Land for corn . Yet this Garden in some places of it wants weeding , and some tender Plants want nourishment , and if God shall please to make you this day instrumentall for the promoting of either , or both these works , I may say with the Apostle Paul . 2 Cor. 9. 12. The administration of this service will not onely supply the wants of the Saints ; but will be abundant also by many thanksgivings unto God in your behalf : Give me leave therefore to bespeak you in the words of Cyprian , Ne dormiat in Thesauris tuis , quod Pauperi prodesse potest : let not that sleep , & rust in thy Treasury , which may be profitable to the poor . And again , Quod aliquando de necessitate amittendum est , sponte pro Divina remuneratione distribuendum est . That which a man must sometime necessarily part with : Its wisdom for him to distribute it so , that God may everlastingly reward him . 2. Consider how exceeding advantagious your liberality in this kind wil be to your selves , seeing hereby you make God your debtor . Pro. 19. 17. He that gives to the poor , lendeth to the Lord . Yea , Faeneratur Domino , he lends upon Usury , and the Lord binds himself to repay it : and in that text gives him security under his owne hand for it . That which he hath given will he repay him again . The Hebrew word implies that he will do it fully , and abundantly : Mostly in this world , but infallably in the world to come . Quest . But how doth the Lord use to repay such mercy , and good works ? Answ. 1. With spirituall blessings : Those that for conscience sake , and in obedience unto God do such good works , he will make them to abound in every grace . Observe ( I beseech you ) what God by Solomon hath promised . Pro. 11. 25. The liberall soul shall be made fat , and he that watereth , shall be watered also himself . And what the Prophet Esay C. 58. 10 , 11. If thou draw out thy soul to the hungry , and satisfiest the afflicted soul : then shall thy light arise in obscurity , and thy darknesse be as the noon day : And the Lord shall guide thee continually , and satisfie thy soul in drought , and make fat thy bones : And thou shall be like a watered Garden , like a spring of water whose waters fail not . And what by the Prophet David . Psal. 112. 9. He hath dispersed , he hath given to the poor , his righteousnesse endureth for ever : his horne shall be exalted with honor . 2. With variety of Temporall blessings : For God usually blesseth such . 1. In their outward estate , encreasing that . Pro. 11. 24. There is that scattereth , and yet encreaseth : and there is that withholdeth more then is meet , but it tendeth to poverty . Bounty ( saith one ) is the most compendious way to plenty ; neither is getting , but giving the best way to thrift . For in works of mercy , and charity , our scattering is increasing , no spending , but a lending , no laying out but a laying up . Pro. 11. 24. The Emperor Tiberius the second , being a valiant , godly , and liberall Prince , the more bountifull that he was to the poor , the more his riches encreased ; so that hee had such quantities of Gold , Silver , and pretious things as none of his Predecessors ever attained the like . I suppose you are not strangers to that story , of a certain godly , and charitable Bishop of Millain , who journeying with his servant , was met by some poor people that begged an Almes of him : The Bishop commanded his man to give them all that little mony that he had , which was three Crowns : But his servant thinking to be a better husband for his Master , gave them but two Crowns , reserving the third for their expences at night . Soon after certain Noble men meeting the Bishop , and knowing him to be a good man , and liberall to the poor , commanded two hundred Crowns to be delivered to the Bishops servant for his Masters use : The man having received the mony , ran with great joy , and told his Master of it : Ah , said the Bishop , what wrong hast thou done both to me , and thy selfe ? Si enim tres dedisses , trecent as accepisses : If thou hadst given those three Crowns as I appointed thee , thou shouldst have received three hundred : As Melancthon relates the story . And indeed such open-handed , and openhearted Christians have more then once Gods word of promise for such an ample retribution . Deut. 15. 7. If there be among you a poor man of any of thy brethren , thou shalt not harden thy heart , nor shut thy hand from thy poor brother : ver. 8. but shalt open thine hand wide unto him . ver. 10. Thou shalt surely give him , and thy heart shall not be grieved when thou givest unto him : because that for this thing the Lord thy God shall blesse thee in all thy works ; and in all that thou puttest thine hand unto . And Psal. 41. 2. The Lord promiseth such a mercifull man that he shall be blssed upon the earth : He shall not onely have the upper ( as before ) but the nether springs : Hee shall be blessed with the dew of Heaven , and with the fatnesse of the Earth . And Psal. 112. 3. Wealth , and riches shall be in his house . And Pro. 3 , 9 , 10. Honor the Lord with thy substance , and with the first fruits of all thine encrease . So shall thy barnes be filled with plenty , and thy presses shal burst out with new wine , 2. The Lord hath promised them safety , and protection in perilous , and dangerous times . Ps. 41. 1 , 2. Blessed is he that considereth the poor : The Lord will deliver him in time of trouble : The Lord will preserve , and keep him alive , and thou wilt not deliver him unto the will of his enemies . Again , Isa. 58. 8. The glory of the Lord shall be his rereward , For his safety , and defence against dangers . Paulinus Bishop of Nola having consumed all his estate , in redeeming poor Christian Captives : at length having nothing left , pawned himself for a certain widdowes Son : but the Barbarians ( moved with his goodnesse , and charity ) returned him home , and many Captives with him freely 3. The Lord will support , and comfort such with Divine consolations upon their bed of sicknesse , when all worldly , and creature comforts fail them ; and when such soul-ravishing comforts are more worth then all the world . Psa. 41. 3. The Lord will strengthen him upon the bed of languishing , thou wilt make all his bed in his sickness . Ps. 112. 4. unto such there ariseth light in darknesse : v. 7. He shall not be affraid of evil tidings : his heart is fixed trusting in the Lord . Yea , see that sweet promise . Isa. 58. 9. Then shalt thou call and the Lord shall answer ; Thou shalt cry , and he shall say , here I am . 4. You may hereby make God your debtor at death to send his blessed Angels to guard , and transport your soules through the territories , and regions of the Prince of the aier into Abrahams bosom . According to the counsell of our Saviour Christ . Luk. 16. 9. Make to your selves friends of the Mammon of unrighteousnesse , that when you fail they may receive you into everlasting habitations . Hereby indeed we shall do as the blessed Apostle Paul adviseth us . 1 Tim. 6. 19. Lay up in store for our selves a good foundation against the time to come that ye may lay hold on eternall life . And for our further encouragement , let us remember what wise Solomon tells us . Eccles. 11. 1. Cast thy bread up on the waters : for thou shalt find it after many daies . 5. Yea , such liberall-hearted persons after death leave a blessed memoriall behind them : and Solomon tells us . Eccles. 7. 1. that a good name is better then pretious ointment : yet that will leave a sweet sent in the room when it is removed : How much more shall the name of such mercifull men be continued ? See it in the example of good Obadiah , who took the Lords Prophets , and hid them by fifty in a Cave , and fed them with bread and water . How sweet is the memoriall of that mercifull Proselit Cornelius ? whose prayers , and Almes as they were had in remembrance before God , So are they recorded in the sacred Scriptures to his everlasting commendations . The like may be said of Dorcas , and many others . Our own Histories likewise furnish us with plentifull examples of this kind : As of Master Bradford , Georg Wiseheart , Giles of Bruxels , Doctor Tailor , Master Fox , Master Hooper ; and of later time , the young Lord Harrington , Mr. Wheatley of Banhury , &c. 6. Lastly , God is made a debtor to such to blesse their posterities after them : To such saith the Lord . Is. 58. 12. They that shall be of thee shall build the old wast places : thou shalt raise up the foundations of many generations : and thou shalt be called the repairer of the breach : And Psa. 112. 2. His seed shall be mighty upon Earth : the generation of the upright shall be blessed : Neither do we want examples of Gods faithfull performance of this promise : How well did Mephibosheth fare for the mercy which his Father Jonathan shewed to David ? And what said David to old Barzillai , who had mercifully fed him , and his wearied men when he fled from Absolon ? 2 Sam. 19. 38. The King answered , Chimham ( thy son ) shall go over with me , and I wil do to him that which shall seem good unto thee : and whatsoever thou shalt require of me , that will I do . I shall onely adde one famous example of our own : Queen Ann Bullen , wife to King Henry the eighth , was a very charitable woman , she used to carry a little purse about her for the poor , thinking no day well spent , wherein some had not fared the better at her hand : She also kept her maids , and such as were about her in working , and sowing garments for the poor ; and see how the Lord dealt with her , in her onely child our renowned Qu. Eliz. whom the Lord wonderfully delivered from death in the Reign of her Sister Qu. Mary , and after advanced her to the Throne , preserved her from the rage of Rome , Spain , and the Devill , giving her a long life , and glorious Reign to the comfort of her friends , and terror of her enemies . And thus I have shewed you how by your charity , and liberality you make God your debtor , though , non ex merito , yet ex promisso , not out of merit ( as the Papists teach ) yet by vertue of his promise , which ( we use to say ) is due debt : Now I proceed to give you some further Motives and arguments to quicken you to this duty . 3. Wee should therefore take the present opportunity of doing some publick good for our Country , because we know not how little a while we may enjoy our estates : We have of late seen Civill Warr , and plundering times wherein many of plentifull means have been suddenly brought to poverty : and sure I am , that the same sins which brought down those judgements are still common . Yea , I fear , I may truly say , that instead of amendment we wax worse , and worse , and our provocations are greater then formerly : Why may we not then expect some sweeping , and desolating judgement to be impendent over our heads ? and should we by a generall , or some particular hand of God be emptied of that fulnesse which we now enjoy , we shall then be disabled to do such good works though we would : But me thinks I hear some objecting , and saying , that because we know not how little a while we shall enjoy what we have , it s therefore good to make much of it whilst we have it , and to lay up against a rainy day ? To which I answer , that the spirit of God which is much wiser then we , hath made the contrary inference . Eccl. 11. 2. Give a portion to seaven , and also to eight , for thou knowest not what evill shall be upon the Earth : And the Apostle Paul . Gal. 6. 10. Bids us whilst we have opportunity to doe good to all men : but especially to the houshold offaith . 4. It 's the readiest , and surest way to obtain mercy from God in our need , if we carefully , and conscienciously relieve others in their needs : we have Christs own testimony for this . Mat. 5. 7. Blessed are the merciful , for they shall obtain mercy : And the same is largely held forth by the Prophet Isa. 58. from 7. to 13. as before . 5. It will afford much inward peace , and comfort : For as light and influence accompanieth the Sun : and as heat goes along with the fire : and as every flower hath its peculiar sweetnesse : So every good work carries meat in the mouth , comfort in the performance . Pro. 21. 15. It's joy to the just to doe judgement . The like may bee said of works of mercy : It will afford joy to them that doe them : whereas cruelty , and unmercifullnesse shall be a sting in the consciences , and a dagger at the heart of those that are guilty thereof . 6. God expects that like the Tree of Life mentioned . Rev. 22. 21. we should bring forth fruit every moneth . That wee should be like the Lemon tree that ever and anon sends forth young Lemons , so soon as the other fal off through ripenesse . Or like the Egyptian Figtree , which Solinus speaks of , which beareth fruit seven times in the year . Or , more perennis aquae : Like Fountaines which continually send forth fresh streames of water . But alas ! most Christians on the contrary are like unto the Cypresse tree that is fair , and tall , but altogether fruitlesse : Or like that Figtree mentioned in the Parable , Luk. 13. 6 , 7. A certain man ( said Christ ) had a Figtree planted in his Vineyard , and he came , and sought fruit thereon but found none . Then said he to the dresser of his Vineyard , ( mark the doom of such ) Behold these three years came I seeking fruit on this Figtree , and find none ; Cut it down : Why cumbreth it the ground ? 7. Lastly , God will make honorable mention of such merciful , and liberall persons at the day of judgement where your labour of love shewed to the poor members of Jesus Christ shall not be forgotten . Mat. 25. 34 , 35. Come yee blessed of my Father , inherit the Kingdom prepared for you from the foundation of the world : For I was an hungred and yee gave me meat : I was therstie and yee gave me drink : I was a stranger , and ye took me in : Naked and yee clothed me : I was sick , and ye visited me : I was in Prison , and ye came unto me : — verse 40. In as much as ye have done it unto one of the least of these my brethren , ye have done it unto me . Therefore it exhorts us all here present to improve this our meeting , as the Apostle adviseth us here , To provoke one another unto love , and to good works . But many think that it will be time enough for them to think of doing good works when they come to make their Wills before their death . Truly I will not discourage men from this duty at any time : But give me leave to tell you in the words of a Reverend Divine : Good works ( saith he ) done at a mans death are like a dark-lanthome that gives light only to those that come after it : but good works done in a mans life , are like a torch that equally gives light both to those that go before , and to those that follow after it . Yea , defer it not till another year , as some would perswade , for you know not whether ye may live till an other year . Yea , what saith the Apostle , I am . 4. 14. Ye know not what shall be on the morrow : For what is your life ? It is even a vapour that appeareth for a little time , and then vanisheth away . Take therfore the present opportunity : as Paul exhorts you . Gal. 6. 10. Non semper estas erit : Summer will not last alwaies : Post est occasio calva : A pretious opportunity once lost , may never be recovered again . Bis dat qui cito dat . He that gives speedily , gives twice . Remember Solomons advice . Pro. 3. 28. Say not to thy neighbour , goe , and come again , and to morrow I will give , when thou hast it by thee . Remember how gratefull a Sacrifice it is to God . Heb. 13. 16. To do good and to distribute forget not ; for with such sacrifices God is well pleased . Hence Cyprian , Qui Pauperi Eleemosynam dat , Deo suavitatis odorem sacrificat , He that give an Almes to the poor , offers a sweet smelling sacrifice unto God , and the same Father tells us , that Dives sine Eleemosyna , arich man without alms is one of the great absurdities in the life of man : And saith Gregory Nyssen : There is no excuse for hardheartednesse : For where can a rich man cast his eyes , but he may behold objects for his charity . As the husbandman casts some of his corn into a fruitfull soil , whereby in due time he reaps with advantage . So do you with your worldly blessings , sow them in the bowells , and on the backs of your poor Country-men , members of Christ , and in the day of Harvest you shall find a great encrease . Onely by way of caution let me give you this advice : Sow not sparingly . For 2 Cor. 9. 6. He which soweth sparingly shall reap sparingly ; And he that soweth bountifully ; shall reap bountifully . And Pro. 22. 9. He that hath a bountiful eie shal be blessed : for he giveth of his bread to the poor . Hence Eccl. 11. 2. Give a portion to seven , and also to eight , and verse 6. In the morning sow thy seed , and in the evening withhold not thy hand . But especially remember the words of our Saviour Christ . Luk. 6. 38. Give and it shall be given unto you , good measure , pressed down , shaken together , and running over shall men give into your bosom ▪ For with the same measure you mete withall , it shall be measured to you again . Again Give not grudgingly : Every man ( saith the Apostle . 2 Cor. 9. 7. ) according as he purposeth in his heart , so let him given ●ot grudgingly , or ofnecessity : For God loveth a cheerful giver . Rom. 12. 8. He that sheweth mercy must do it with chearfulness . They must be ready to distribute , willing to communicate : And for your further encouragement herein , I am requested to give you notice , that what God shall stir up your hearts to contribute at this time , shall be faithfully imployed to good uses by your Stewards , who will be accountable to you for the same at the next Feast . Consider what hath been spoken , and the Lord stirre up your hearts to provoke one another unto love , and to good works . Amen . Errata Pag. 4. l. 34. r. Goliah's for Goliaths . p. 5. l. 14. r. we are all of the same County . p. 8. l. 36. r. judge , for judhe . FINIS . Notes, typically marginal, from the original text Notes for div A33300e-200 Eph. 2. 10. Tit. 2. 14. Rom. 15. 13 , Notes for div A33300e-930 Doct. Use . Doct. Use . Doct. Est ignis ab igne spiritus accensus Pros. Isa. 5. 8. Aa . 2. 12. Mat. 6. 2. &c. See my English Martyrologie . pag. 64. Isa. 58. 10. See his life in my first part of Lives . p. 97. Eodem p. 100. 2 Cor. ● . 7. See my Mirrour in Charity . Paulus Diaconus . Ps. 112. 6. 9. 1 King. 18. 13. Act. 10. 2 Act. 9. 36. See my Mirrour p. 117. &c See her life in my 2d . part of Lives . Object . Answ. Use . 1 Tim. 6. 18 
A05406	----	Ignis cœlestis: or An interchange of diuine love betweene God and his saints. By Iohn Lewis, minister of Gods word at St. Peters in the tovvne of St. Albons Lewis, John, b. 1595 or 6. 1620 Approx. 116 KB of XML-encoded text transcribed from 68 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A05406 STC 15558 ESTC S103072 99838830 99838830 3219 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A05406) Transcribed from: (Early English Books Online ; image set 3219) Images scanned from microfilm: (Early English books, 1475-1640 ; 843:06) Ignis cœlestis: or An interchange of diuine love betweene God and his saints. By Iohn Lewis, minister of Gods word at St. Peters in the tovvne of St. Albons Lewis, John, b. 1595 or 6. [10], 124 p. Printed by T. S[nodham] for N. N[ewbery], London : 1620. Printers' names from STC. Running title reads: An interchange of diuine loue. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects -- Early works to 1800. 2000-00 TCP Assigned for keying and markup 2001-12 SPi Global Keyed and coded from ProQuest page images 2002-01 TCP Staff (Michigan) Sampled and proofread 2002-01 TCP Staff (Michigan) Text and markup reviewed and edited 2002-02 pfs Batch review (QC) and XML conversion Ignis Coelestis : OR An interchange of Diuine LOVE betweene GOD and his SAINTS . BY IOHN LEWIS , Minister of God words at St. PETERS in the towne of St. Albons . LONDON : Printed by T. S. for N. N. 1620. To the worshipfull Mr. ROBERT SHVTE ESQVIER . SIr : so often as I consider the breuity and frailty of this mortall life , that betweene the wombe and the tombe , the cradle and the graue , there is but a spans breadth : and so often as I remember , That it is appointed for man once to dye , and then he must come to iudgement ; I cannot but with griefe admire the wilfull madnesse of this age ; wherein men set their wits vpon the tenter-hookes of inuention and policie , and set their braines a worke to finde strange plots : One with Ahab to get Naboths vineyard ; another with the rich Churle to enlarge his barnes by magnitude , and his bags by multitude ; a third with proud Haman onely aimes at greatnesse , his aspiring minde is alwayes climbing , his desires cannot finde a Non vltra , for his preferment hath no period ; a fourth with the rich Man how he may bathe himselfe in pleasure , and Sardanapalus-like become effeminate by giuing himselfe to all voluptuousnesse ; But that which is vnum necessarium , especially necessary for our sound comfort here , and eternall happinesse hereafter , is not remembred , not regarded . Things which are obtained with much labour , retained with much care , and lost with much vexation , we hunt after with great eagernesse ; but God who hath giuen vs , not onely our esse , but our bene esse , the fruition of whom is mans beatitude , is neither affected nor desired . With the Gadarens we preferre a few swine before Christ our Redeemer : with prophane Esau we sell our birth right , yea and the blessing with it , for a messe of pottage : whereas if we could but be aduised by the Heathen ; Ab Ioue principium , Let our loue begin at God , with him we should possesse peace , patience , comfort , content , helpe , happinesse , yea whatsoeuer were expe●ient for life temporall and eternall : If wee did but seeke God and his righteousnesse , all things necessary shall be added vnto vs There is no cause why we should be so loue-sicke for the world ; it is variable , soone got , soone lost ; deceiueable , being but a shadow of felicity , no substance ; treacherous ● while it flattereth the body , it stayes the soule ; perfidious , it complementeth with her louers , as Dalilah with Sampson , but be●raies them vn●o Sathan their mor●all enemy . If wee could but looke on the world with the eye of faith and sound iudgement , and be so wise as to behold it in its proper complexion , we would not dote on so meane a creature , we would not make our seruant to be our Lord , when the Lord sues for the loue of vs his seruants : He that is vnchangeable , he that is amiable , he that is infinitely holy , infinitely compassionate , hath a long time stood at the doore knocking , desiring to come in and ●up with vs , intending to bring his prouision with him , to furnish our hearts , and at length to bring saluation to our soules , and our soules vnto blessednesse ; yet like men carelesse of his kindenesse , fearelesse of his displeasure , we suffer him to knocke , and will not open , we are in bed with our darlings , and will not rise ; Oh that in this our day we did but know the things which belong vnto our peace ! The motiue that induceth me to commit this small worke vnto the Presse , is rather the worthines of the subiect , then any excellency of the Authors wit , it being worthy of the most aduised meditations of the best men , of our best time ; wherein we shall clearely behold what God hath beene to vs , and what we ought to be toward him , the loue of the one , and the duty of the other . The great and meere voluntary kindenesse which I haue receiued from your Worship , without any desert on my part , is a sufficient argument to perswade me to dedicate it vnto your worthy selfe , beseeching you to accept it as a tes●imony expressing his thankefulnesse , who shall perpetually acknowledge himselfe obliged vnto you : The Widdowes Mite , a token of a willing minde , was kindely accepted . Although this worke be composed rudi ac crassa Minerua , yet herein the Authors desire may no lesse be conceiued , then in that which is more exquisite . I indeauour not indeede so much to please the eare , as to comfort the conscience , labouring rather for soundnesse of matter , then plausiblenes of phrase , and ayming more at a generall then at a particular benefit . What once Peter said vnto the Creeple that lay at the gate of the Temple , the same will I say vnto your worship . Siluer and Gold haue I none , but such as I haue giue I thee . And seeing I cannot expresse my thankfulnesse as I would , let me be bold to doe it as I may ; and what I cannot in action , I shal in praying God to giue you increase of grace and honour in this life● and the eternall fruition of soule-contenting blessednesse in the life to come . Yours in all Christian dutie , IOHN LEVVIS . Ignis Coelestis : OR An interchange of diuine loue , betweene GOD and his SAINTS . 1. IOHN , Chap. 4. Verse 19. Wee loue him , because hee loued vs first . I May say of these words , as Simonides did of God , that when he had required but one day to resolue what GOD was ; when the day was expired , he was more vnable to answere , then at the first . The more I thinke of the admirable greatnesse of Gods loue toward vs , the more I may meditate of it , but the lesse able am I to expresse it ; for mee thinkes I am enclosed in such a labyrinth , that I can neither by art nor nature extricate my selfe , like the sunne , which keepes his continuall motion , and yet neuer comes to an end . And indeede no meruaile , seeing that diuine loue which is in God differs nothing from himselfe , for Quicquid in Deo est , est ipse Deus : Whatsoeuer is in God is God himselfe . It is therefore as impossible for me fully to declare , and for you exactly to conceiue , what this loue of God is in it selfe , as to declare and conceiue what God himselfe is , seeing as the one is infinite , so is the other ; God is infinite in his essence , therefore not finite in his properties , therefore vnconceiueable by any finite creature . But as God himselfe cannot be expressed as he is in his diuine essence , but as he hath reuealed himselfe in his word and workes , so his loue seeing it is de escentia diuina , essentiall vnto him that is incomprehensible , can onely be conceiued per nebulam , somewhat infirmely of vs , euen as he hath reuealed it in his word and workes toward his creatures . This verse mee thinkes may not vnfitly be compared vnto the two Cherubims which were on the mercy seate , the one looking toward the other : for God out of his meere fauour manifesting his loue toward vs , first , hath begotten in vs a holy loue toward him againe . And as the Species or image that issueth from the countenance into the glasse , is refl●cted backe into the eye of the beholder : so the loue of God toward vs , bege●teth in vs a loue toward him , which is reflect●d backe to him which is the Author of all loue , yea , Loue it selfe ; like the riuers , whose beginning is from the sea , and whose recourse is into the se● againe . The Apostle Saint Iohn in this Epistle , doth exhort vnto three graces especially ; Faith , Loue , and Obedience ; and these duties he doth interchangeably mixe one with another , but Loue is the grace hee doth chiefly insist vpon , and oftnest exhort vnto . And this loue he sheweth hath two obiects ; The one more principall which is God : The other lesse principall which is man. God we must loue simply for him selfe , Man for God ; God because he is God , Man because hee is Gods. Thus as the obiects of our Loue are diuers , so are their conditions ; yet not so diuers as that they are contrary , but onely subordinate as the inferiour to the superiour . The words of my Text do diuide themselues into these two branches : First , an affirmation of an effect wrought . Secondly , a declaration of the cause working . The effect wrought in these words . We loue him ; wherin obserue three things . 1. The subiect , Wee . 2. The action of this subiect , Loue. 3. The obiect of this action , Him. In the cause obserue foure things . 1. The efficient , God. 2. His affection , Loue. 3. The obiect , Vs. 4. The extent . First . The Metaphrase of the words is this : True indeede it is , that all those which know God truely , and are begotten againe by the immortall seede of his diuine Word , and are indewed with the heauenly graces of his blessed spirit , doe intirely , and with ardent affection loue God their father who hath begot them : But whence proceeds this loue ? is it from themselues ? or haue they it radically or naturally growing in them ? No questionlesse . God is as a fountaine of loue , who louing them first , hath so conueyed his loue into their hearts by the powerfull operation of his holy Spirit , that the streame returnes vnto himselfe againe : and as the Sunne by his power , with the motion of the heauens , is the cause of all naturall heate in these sublunary creatures : So is God by the motion of his owne diuine loue , the efficient cause that worketh the heate of loue in all that feare him : We loue him indeed but not of our selues , but we loue him , because he loued vs first . Thus much for the meaning of the words . Seeing by order of nature the cause is before the effect , I suppose it is not so conuenient to handle the words as they lie in the Text , for it seemes somewhat preposterous : but I will rather begin with those words which are last in place , but first in nature ; and so shall I shew , first the loue of God to his children being the cause , then our loue backe againe to God being the effect . Touching the loue of God I lay downe this Doctrine : That God before the foundation of the world hath , doth , and will loue those that are his elect . For so must wee vnderstand the text ; the word vs , implying the obiect of Gods loue is not generall to all men , but particularly to be restrayned vnto those who doe rightly know God , and in knowing him doe truely and faithfully serue him . For as touching the wicked , I may say of them as Peter said of Simon Magus , They haue no part nor fellowship in this matter , that is , in the inheritance of Gods loue ; and till such time as they are regenerated , and effectually conuerted , they are in the gall of bitternesse , and the bond of iniquity . For the proofe of the Doctrine , it is confirmed : First , by Scripture : Secondly , by Instances . By scripture , see Mal. 1.2 . I haue loued yee , saith the Lord , yet ye say wherein hast thou loued vs ? Was not Esau Iacobs brother , saith the Lord , yet I loued Iacob . And I hated Esau , and laid his mountaines and heritage wast , for the dragons of the wildernes . The Israelites contest with God , hee affirmeth he hath loued them , but they being ( as they alwaies were ) an vngrateful and an vnthankefull nation , with bolde and impudent faces , doe not sticke to deny that euer God did testifie any loue to them ; yea , they will not take Gods bare word , but will put him to proue it . Wherein hast thou loued vs ? O miserable hardnes of heart , that hath continuall experience , and yet will not take notice of Gods loue : yet God shewes them plainly in particular wherin he testified his lo●e toward them ; euen in Iacob , whom of his free and meer mercy he chose to be heire of the promise , frō whose loines they sprang , & through whom they were made the children of the couenant . So againe ; Behold , what loue the father hath shewed vs , that we should be called the sons of God. Where the Apostle doth prefixe the word Behold , as a marke of attention and obseruation : teaching all those that are the seruants of the most high , and children of the immortall GOD , that they should by no means be ignorant of the great loue that God had shewed vnto them . And a most remarkable place is that of Ieremie : I haue loued thee with an euerlasting loue , therefore with mercies haue I drawn thee . Where the Lord declares the greatnesse of his loue by the word euerlasting , which shewes that it is eternall , both a parte ante , et a parte post ( as the Schooles speake ) that is , both before the world was made , and after the world shall be dissolued ; now whatsoeuer was before the world , was eternall , and whatsoeuer shall be after the world , shall be eternall . Many other testimonies might be alledged for the confirmation of this point ; but let vs a little see what this loue of God is . Loue is nothing else but a strong affection and inclination to the thing beloued , with a contenting of the minde in the thing obtained . And so the Hebrew word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie ; Non solum aliquid velle , verum etiam in eo iam comparato acquiescere ; not onely to loue & desire , but also to rest contented in the fruition of the thing desired . So the Greeke word in the text , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to loue , signifies as much as to be content , for so Cicero turnes it . Phauorinus deriues it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seipsum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether , and with his whole minde to affect and giue himselfe to the thing beloued . But others ( and that I thinke more fitly ) deriue it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quod est , valde perfecteque in re amata acquiescere ; greatly and perfectly to rest contented in the inioyment of the thing beloued . So God himselfe pronounced from heauen touching Christ , Hic est filius meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : This is my welbeloued Sonne ; and immediately as though he would giue a reason or etymologie of the word , he addes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in quo acquiesco ; in whom I rest , or am well pleased . So then there are in loue three things . 1. An affection or passion , whereby we are enclined vnto the thing beloued . 2. There is a desire , whereby wee are strongly carryed to the inioying of the thing beloued . 3. A great ioy , whereby we rest our selues contented in the possession of the thing desired . In these three things doth Augustine in his booke De substantia delectionis , make loue to consist . Hence then we may easily see what loue is . It is an ardent affection of the mind , wherby the heart is moued towards that which either is truely or seemingly good , desiring to draw that good vnto it selfe , that it might enioy it , and in the fruition of it rest contented . Loue doth vnite and knit two things together , that they become one ; and from this vnion ariseth a sympathie , that the louer doth not lesse feele the griefes and afflictions of his beloued then he himselfe , and the good and prosperity of the thing beloued , is not more its , then the louers . But the loue of God is of another kinde , and of another manner : for loue in God is most perfect , for that he is perfection it selfe ; but in vs loue is imperfect , being not without some passion and weaknes of minde . But such a loue is not in God , for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impatible , and cannot be moued , there being nothing in God that is seruile or base , or that argues any the least imperfection : but he is a diuine Maiesty , most glorious , most holy , most absolute in perfection , most free from any the least inclination to weakenesse . And howsoeuer it pleaseth him in the Scripture to compare his loue to the loue of a Mother toward her Childe , of a Henne toward her Chickens , of a Pastour toward his Sheepe , yea , of a Father grieuing at the misery of his Sonnes , and the like : yet this is but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , after the manner of men , that we may conceiue it ; idque ob nostram vtilitatem , for our benefit ( as Zanchius speaks ) that we may be verily perswaded , that the loue of God toward vs , is most feruent , most sincere , and that from thence we may conceiue confidence to flye vnto him and to call vpon him . But we must note that the loue of God consists in three things , which are absolutely perfect without any passion or motion of the minde . First , in his eternall beneuolence , that is , his eternall good-will vnto his Elect , and his euerlasting purpose of commiserating , helping , preseruing , and redeeming his children : For ( according to the saying of Saint Paul ) before the children did either good or bad , yea , before they were borne , God hated Esau , and loued Iacob . What was this loue that God bare vnto Iacob before he was borne ? Euen his good-will that hee had toward him , whereby he had decreed the good and saluation of his soule . The second thing wherei● Gods loue doth consist , is his actuall beneficence , that is , in the outward effects of his inward loue ; whether it be in things temporall , and belonging to this life , or eternall , respecting the life to come . And herein Gods loue is more excellent then Mans loue , and more pure then the loue of any creature ; for God doth good to the creature , not thereby to doe good to himselfe ; whereas the loue of man is not so much for the things sake beloued , as for the profit , pleasure , or content it bringeth with it . So that the second thing wherein the loue of God consisteth , is his readinesse to doe all things hee thinketh good for his children , and that not so much for his owne benefit as for theirs : for so the Phylosopher defines true loue . The third thing wherein the loue of God consists , is that complacency , oblectation , delight , content , and well-pleasingnesse that God findes in his elect : and in this sense wee finde it vsed . The way of the wicked is an abhomination to the Lord , but he loueth him that followeth after righteousnesse . Here we see that the loue of God is taken neither for his beneuolence , nor beneficence , but for his approbation and delectation , his delight he takes in those that worke righteousnesse ; and on the contrary he hates , disalowes of , and is discontented at the wicked wayes of the vngodly . Thus wee see what the loue of God to his Elect is ; Euen his eternall purpose and decree of doing good vnto them , and the expressing of this inward and secret loue , by outward euident testimonies of grace and fauour , and that freely delighting in them , vniting himselfe vnto them , not for his owne good , but for theirs , euen to make them partakers of his goodnesse . Here then we are to obserue , that there is a double loue in God. First , a generall loue , wherewith hee loueth all his creatures , and whereby he preserueth them being created , and of this loue of God haue the wicked experience , God louing them as they are his creatures , and the workemanship of his hands , but when they degenerate from their creation , and become sinfull creatures , then though God loue them with a generall loue as they are his creatures , yet hee hates them with a particular hatred because they are sinfull , their sins making themselues and all things accursed vnto them . Secondly , there is a speciall loue of God , wherewith hee loueth his Elect in Christ , not prop●er opera praeuisa , for the workes hee fore-saw , neither Legall as the Papist , nor Euangelicall as the Arminians teach ; but meerely from his owne good pleasure , and from the desire he had to doe good vnto them . And from hence it is , that he is neuer called the God of Cain , or of Esau , or of Saul : but the God of Abraham , Isaac , and Iacob ; the God of the faithfull , whom he loueth for euer . We see then that the loue of God is not equally vouchsafed vnto all men , but the Elect haue more prerogatiue in his mercies and fauours then others haue . Kings make choise of some particular persons whom they make either of their Counsell , or their fauourites , not affecting nor countenancing all alike : so Gods loue is generall to all his creatures , as the Kings to all his subiects , but more particularly he chooseth some , on whom his speciall loue and fauour is setled , and of them it is said God is not ashamed to be called their God. They being his spouse , he hath knit himself vnto them by an indisso●uab●e band of vnion , neuer to be violated or broken . But because loue is an internall affection in God , and wee cannot either conceiue or expresse it , as it is in it selfe , let me ( according to my promise ) by instance in the externall effects , demonstrate it vnto you . The speciall effects of Gods loue toward his children are these . 1. Election● 2. Creation . 3. Preseruation . 4. Redemption . 5. Vocation . 6. Sanctification . 7. Glorification . And first to speake of Gods loue to vs in our Election . God in his diuine wisedome before the world was created , out of the lumpe of mankinde had called and elected a certaine number , whom he pleased to make partakers of his loue and fauour : being once elected according to Gods purpose , it needes must be , that all things in the world should work together for their good . And this is made a testimony of Gods loue vnto his children . God hath chosen vs in Christ , before the foundation of the world , that we should be holy and without blame before him in loue , who hath predestinated vs to be adopted through Iesus Christ vnto himselfe , according to the good pleasure of his will. Here then we see what is the causa proëgumena , the internal mouing cause of our election , euen the meere loue and good-will of God , according to that of Saint Paul , He will haue mercy on whom he will haue mercy . Gods election is without any merit of ours , therefore meerely from his loue . Againe , the loue of God in our election is seene , in that it is immutable , vnchangeable , so that they which are indeede chosen to saluation , cannot perish , but shall without doubt attaine to life eternall . When Adam fell , God might haue suffered him to haue lien in his fall , but that he had ordained him vnto life , wherefore for the execution of his decree , he appointed all meanes to concurre for his saluation . The purpose of God according to election must remaine firme and sure . Such as Gods nature is , such is his wil and counsell ; his nature and essence is vnchangeable ; I am Iehouah , and ●hange not , therefore his will and counsell must needes be immutable . Here then wee see the first euidence of Gods loue toward vs , it is neither to day nor yesterday that he hath begun to loue vs , our election began not with our selues , but before the Mountaines were made , before the foundation of the world was laid , euen from euerlasting to euerlasting the Lord is our God. What creature then is able to disanull that which God hath willed before that euer any creature was ? Onely let vs labour that as our election is sure in it selfe , so that wee may make it sure vnto our selues , by walking with a good conscience in holinesse before the Lord , and then we neede not feare what the Diuell or man can worke against it ; seeing the stormy gusts of Satans malice , the rage of his temptations , the power of the gates of hell , can neuer frustrate the decree of God. Wherefore let it be in our daily meditations , to consider Gods infinite loue to his elect , that whereas it was in his power to haue reprobated all men , or to haue chosen the reprobate in their stead ( there being nothing in the one to moue him , any more then in the other , but his meere loue ) yet out of so many thousands , to elect so few vnto himselfe , and to decree them vnto saluation ; surely as it testifieth great loue in God , so ought it to prouoke great feare in vs , and to giue vnto God that diuine respect which is due vnto him . And whereas Sathan stirres vp many tempests of trouble and blasts of temptation against the Church of God , de●iring to sinke the ship , or to driue it on the rockes : Let vs be sure to cast the anchour of hope , and to fasten it in heauen vpon the foundation of Gods election . The second testimony of Gods great loue toward his children , is in their Creation . Man in respect of his creation and being , was farre more excellent then any creature of the earth beside , which appeareth in the text of the Scripture ; for whereas for the creation of the light , of the heauens and earth , and euery creature in them Gods bare command sufficed ; but when hee was to create man , to shew the excellency of the creature , hee consulteth with the whole God-head , the Trinitie : Let vs make man in our owne image . In man therefore as he was created , wee are to consider the integrity of his nature , and the dignity of his person . The integrity of his nature is seene , in that he was indued with diuine wisedome , knowing God his maker so far forth as was conuenient and possible for the creature to know his Creator ; hee knew the will and workes of God perfectly , wherefore Zanchius tearmes Adam , Insignem Theol●gum ac Philosophum , of meere men , the best Diuine , and most excellent Philosopher . He had habituall iustice , whereby he was conformable vnto the will of God , in his will , defires , inclinations , and actions . The dignity of man did consist principally in the communion he had with his God and maker ; lesse principally in the diuine essence of his soule , in the beauty and maiesty hee had in his body aboue all earth●y creatures , in his dominion and gouernment he had ouer them , in his immunity from sicknesse , wearinesse , and all infirmities . The dignity of man by creation is obserued in this ; that God hath made him a compound of all his creatures , therefore he is called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The little world : In respect of his soule , he is like the Angels : in respect of his body , he hath affinity with earthly creatures , there being no excellency in any terrestriall creature , which man hath not in greater perfection . Wherefore this must be vnto euery faithfull soule a testimony of Gods loue to him ; that whereas all creatures were in the hand of God as the clay in the hands of the Potter , and that he might ( if it had pleased him ) haue made thee farre inferiour vnto that thou art : God might haue created thee a Dog or a Toade , or any other loathsome creature , for neither was there anything to compell him , or to resist him , yet it pleased him of his meere loue to create thee after his owne image , to endew thee with a reasonable soule , that so thou mightest be capable of the knowledge and fruition of thy Creator . To conferre good on any man for his good , without either compu●sion or merit , must needes proceed from loue ; why then shall not we ascribe the benefit of our creation to the meere loue of God , seeing he could not be compelled , nor could we merit ? Although the faithfull man onely is not made partaker of this benefit , but the wicked also , yet must we notwithstanding acknowledge it to proceed from Gods loue , and to be a great b●essing ; for community doth not take away the nature of a benefit . The third testimony of Gods loue to his Elect is their Redemption . When God had created Adam , he put him into the garden of Eden , hee gaue him freewil , ability either to stand in innocency , or to fall from it ; but he through his disobedience dis-robed not onely himselfe , but also his whole posterity of their garments of holinesse , and made himselfe and vs slaues of Sathan , and heires of eternall damnation . GOD ●n his creation hath done his part , but he became a rebell against his maker , and so captiuated himselfe and his whole stocke vnder the Diuels bondage . God in this case might iustly haue forsaken him , seeing he was author of his owne misery , as Hosea saith , O Israel thou hast destroyed thy selfe . Yet the LORD , whose loue is infinite , and whose mercy is eternall , looking vpon man in this wretched and miserable estate with the eye of pitty and compassion , out of his meere grace and fauour made vnto Adam a promise of redemption by Iesus Christ the Messiah , in these words , The seed of the woman shall breake the Serpents head . This promise made vnto Adam was fulfilled vnto vs. For when the fulnesse of time was come , God sent foorth his sonne , made of a woman , made vnder the law , to redeeme them that were vnder the Law , that we might receiue the adoption of sonnes . This the Apostle makes a manifest demonstration of Gods loue . God shewed his loue to vs , in that while we were yet sinners Christ dyed for vs. And questionlesse this was a more excellent testimony of Gods loue , then either of the former , and that in two respects : First , in respect o● vs : Secondly , in respect of Christ. In respect of our selues ; before wee were elected or created , we had done nothing , that did displease or anger God , nothing did oppose him ; but before our redemption wee had depraued our nature and depriued our selues of all holinesse , & were rebels against God , so that our sins stood betweene him and vs , which like a partition wall must first be remoued , before wee could be brought into league with God. Secondly , in respect of God , our redemption is obserued to be a greater worke , then either our election or creation ; for our election was but Gods eternall counsell ; our creation but the composing of the body , and inspiring of the soule , both effected of God without paine , without shame ; but for the accomplishing of our redemption , Christ Iesus , true God , coequall with the father in Diety , must leaue the heauens , lay afide his crowne of glory , and be incarnate in the forme of a seruant , and be obedient vnto the law , and suffer a shamefull and painefull death vpon the Crosse , and all to take away our sinnes ; the Sonne of God was made the Sonne of man , that the sonnes of men might be made the sonnes of God ; the LORD of glory was vilefied , that the sonnes of shame might be glorified , the seruants committed the offence , the master bare the punishment ; the LORD of life was sold to death , that the seruants of death might-become heires of life ; hee was set apart of his father , that our sinnes might be set apart by him , and we through him to be heires of glory , and immortality . Thus in these two respects was the loue of God more admirable in the worke of our redemption , then either in our election or creation . Whence proceeded therefore our redemption ? Euen from the vnspeakeable loue of God. What was it that moued God to promise and to send Christ into the world ? onely his diuine loue . What was it that moued Christ to cloath himselfe with the garment of our fraile flesh ? onely his diuine loue . What moued him to endure so many and so great torments both in body and soule for vs ? onely his diuine loue . What moued him to bestow vpon vs all his blessings , and to take vpon himselfe all our miseries ? onely his diuine loue . What mooued him to hunger and thirst , to continue ●asting , to remaine walking all night , to passe ouer sea and land to seeke after lost soules ? onely his diuine loue . What moued him lastly to sweat drops of bloud , to be despised , whipped , wounded , to cry● Eli , Eli , lamasabachthani ? My God , my God , why hast thou forsaken me ? and at length to yeeld vp the ghost for our sinnes ? onely his diuine loue . Here is loue for meditation incomprehensible ; for imitation impossible . God in the worke of our redemption hath afforded vnto vs such a patterne of loue , as that all the world is not able to parralel the smallest part of it . Wherfore so often as we doe consider the great work of our redemption , let vs be sure to acknowledge the great loue of our Redeemer . The third testimony of Gods inward loue toward his elect , is in their preseruation . Gods preseruation is twofold ; Generall and Speciall . His generall preseruation is that which extends it selfe ouer the whole vniuerse , the whole world , by which the Lord continues and maintaines the order which he set in nature at the creation , and preserues the life , being , and substance of euery creature in his kinde . His speciall preseruation is that which God manifesteth and exerciseth toward his Church and chosen children , in gathering , guiding and preseruing them . This preseruation is twofold , ●i●h●r from the euill of sin , or from the euill of punishment . From the euill of sinne God doth preserue his elect , ●or hee doth guide them by his counsell ; hence it is that Peter saith , The godly runne not with the wicked into the same excesse of riot : They are so led by the spirit of God , that they let not loose the reynes of their affections , but being withheld by the restrayning grace of God , they are preserued from the committing of many sins . Thus the Lord preserued Noah from partaking with the olde world in their sinnes : Lo● from following the Sodomites in their filthy abhominations : Ioseph from cons●nting to the lewd entisement of his Mistris . Eliah from the idolatrie of Israell : Dauid from slaying Saul his Master : the three Children from worshipping the image of Nabuchadnezzar . As God preserued these , so doth hee all his children , not suffering them to commit so many and so great sinnes , as he doth wicked and vngodly men . Secondly , hee preserues them from the euill of punishment ; Noah from the floud , Lot out of Sodome , Israel from Pharaoh , Dauid from Saul , Eliah from Iezabel , Daniel from the lyons , the three children from the fire , &c. God indeed is the shepheard of his flocke , which couers them vnder the shadow of his wings , and watcheth ouer them to preserue them from the deuouring wolues . Wherefore when thou considerest that thou art the sonne of Adam , hauing in thee the roote and seed of all sinnes yet ( when others runne headlong to destruction , following the streame of their owne cursed desires , letting loose the raines of their affections to all sinne and wickednesse , being fearelesse and shamelesse in their impious courses ) thou art preserued ; First , from that abomination and hainous impietie which wicked men practise , thou neither desirest nor delightest in that which GOD hath forbidden in his Law. But from whence proceedes this ? from thine owne power ? No questionlesse : of thy selfe thou canst not thinke a good thought , either to abstaine from euill , or to doe good ; Seeing that by nature thou art equally indifferent vnto all sinne , thou must therefore disclaime all strength of nature , & renounce all ability in thy selfe , and acknowledge that it is from God onely that thou art preserued , his loue toward thee mooued him to restraine thee . If it be from God that euery good gift doth proceede ; how then shall it no● be from him that sinne is preuented ? Learne therefore to ascribe thy preseruation from sinne , onely to God , and to his loue . Secondly , seest thou what punishments God infl●cteth vpon others , vpon some diseases ; on others bodily imperfections , on others imprisonment , on others shame and disgrace , on others losses in their estates , on others suddaine destruction , on others spirituall plagues , as hardnesse of heart , blindnesse of minde , &c. on others eternall condemnation ; if thou art freed from these or the like , acknowledge it to be neither from thine owne power , or merit , but meerely from Gods loue , for of thy selfe thou lyest open to all perils , not being able to auoyde any , vnlesse the powerfull prouidence of God did protect thee , he alone made thee , and he alone doth preserue thee . If he should withdraw his prouidence , thou couldest not subsist the least moment of time . Though many men doe slightly esteeme of these things , yet being weighed in the ballance of good consideration thou shalt finde them especiall testimonies of Gods loue to thee . Thou seest one breake his leg ; it was Gods loue to thee● that it was not thy lot ; thou s●est another slaine , but that God loued thee he might haue caused it to haue fallen on thee ; thou hast no pattent of exemption , no priuiledge of immunity to be free from common calamities . Art thou not a man as others ? A sinner as others ? The sonne of Adam as all others ? If then all eui●s be inflicted on man for ●inne ; the same cause being in thee as in others , how is it that the same effects are not shewed on thee as on others ? Who hath suspended the effects from their causes ? who hath stayed the violent torrent of the water that thou shouldest not perish in this common floud ? Surely we can ascribe it to no other cause but to the goodnesse and loue of God. So often therefore as we see Gods iudgements vpon others , they ought to be so many remembrancers of our owne sinfull deserts , and Gods admirable goodnesse . The fift experiment of Gods loue toward his Elect , is their Vocation ; that is , their inward calling : for we must know that there is a double calling . An inward calling , whereby men are onely in the Church , not of the Church , liuing where the Word and Sacraments are exhibited , and making an outward profession of Religion : And an inward calling , which is a donation of iustifying faith by the preaching of the Gospel , and the communication of sauing grace by Christ Iesus ; whereby wee follow our heauenly calling , being enlightned by the Spirit of God , with the beames of diuine wisedome ; and being separated from the cursed generation of the world , wee are sealed with a visible marke of grace and holinesse . This was not done to many , more worthy then thy selfe ; but it pleased God to call thee from walking with the reprobate , being like him by nature , being both borne rebels and transgressors from the wombe , and didst wa●ke on with him in the same course of disobedience , which leadeth to damnation , till it pleased God to call thee to a better estate that thou mightest be saued . Thus the Lord deliuers his children by calling them , as he did Lot out of Sodome , from the ●earefull condemnation of wicked reprobates . Of thy selfe thou canst not be deliuered , for there is no difference by nature betweene the elect and reprobate , till God worke grace ; Paul till God cald him , as bloudy a persecutor as Nero , Domitian or Iulian : Zacheus as vnconscionable and couetous a worldling , as the rich Glutton condemned to hell . It is the Lord onely that can giue this grace : No man can come vnto me , vnlesse the father draw him , saith Christ. He must open our hearts , as he did the heart of his seruant Lidia , that we may receiue the seede of grace . It is indeede a new creation ● man was not able to giue himselfe a being by nature , much lesse of grace ; as it was the Lord onely that could bring light out of darkenesse , so it is ●e onely that can giue vs the light of heauenly wisedome , it is he onely that creates in vs new hearts , and renewes right spirits within vs N●y , of our selues we haue no more minde of our effectuall calling , then Saul had when he went to Damascus to persecute the Church ; wherefore the praise of it must redound to God : Nemo dicat ideò me vocauit quia colui Deum , quomodo coluisses si vocatus non fuisses ? Let no man say God hath therefore called me , because I loued him , for thou couldest not haue loued him , vnlesse he had called thee . Wherefore when God by his word and holy spirit shall call any of vs , and giue vs grace to change our course , turning our backes vpon Sathan , and our faces toward the Lord , and parting company with the children of disobedience , that so while they goe on in their sinnes vnto iudgement , we returne home with the penitent Prodigall to our fathers family ; oh let vs count it a happy day of diuision betweene vs and our sinnes , a happy day that with Israel we haue left Egypt , and are entred into the borders of Canaan , that so like the redeemed of the Lord , we may walke from strength to strength till we appeare before the Lord in Sion . And let vs magnifie the goodnesse of our God , and ascribe our conuersion to his fauour and louing kindnesse . What moued God to vouchsafe the meanes of grace ? what moued him to giue thee so large a time of repentance ? what moued him to giue thee the grace of regeneration ? what moued him to giue thee perseuerance ? Onely his diuine loue wherewith he hath loued from eternity . Oh what an exceeding ioy will it be vnto thee , when ( by vertue of this vocation ) thou shalt see thy selfe possessed of the fruition of almighty God for euer and euer in the kingdome of heauen , and shalt see others of thy companions and acquaintance , for want of the same grace to remaine euerlastingly tormented in the vnquenchable fire of hell ? Then thou wilt cry out with Paul , O profunditatem diuitiarum ! Oh the depth of the riches of Gods loue ! The sixt testimony of Gods loue toward vs , is our Sanctification . We are by nature altogether corrupt , our whole man is nothing but a very sinke of sin and pollution ; but the Lord hauing chosen and redeemed vs vnto himselfe , hath so washed vs in the bloud of Christ , and in the water of the new birth , that wee are beautifull and comely in his eyes : Hee hath made our bitter waters to become sweete , hee hath turned our filthinesse into cleanenesse ; he hath made our hearts of barren wildernesses to become fruitfull lands , of sinners he hath made vs Saints , to the glory and praise of his name . He hath so loued vs , that he hath made vs precious in his eyes ; he found vs polluted in our owne bloud , naked and bare , but he hath washed vs with the water of regeneration ; he hath anointed vs with his oyle , and couered our filthy nakednesse with his rich ornaments : when we were in the state of vnregeneration , all our actions were odious in his sight , our thoughts wicked before him , our words prophane against him , but now being sanctified by the spirit of the Lord Iesus , our persons , thoughts , words , and workes are gracious in his eyes , not through their merits , but through his owne mercy and loue in Iesus Christ. Wherefore if thou findest in thy selfe the grace of regeneration and sanctification , know that then thy vgly loathsomenesse is cleane purged away , and thy selfe is become acceptable vnto the Lord. All which he hath done to perswade thee of his loue . The last testimony of Gods loue , is in the Glorification of his elect . The glory that God hath laid vp for his Saints , is such as neither eye hath seene , nor eare hath heard , neither hath it entred into mans heart . The glory that King Ahashuerosh would giue vnto the man whom he would honour was great : He should weare the Kings royall apparell , and ride on the Kings horse , the imperiall crowne shall be set vpon his head , and proclamation shall be made before him as hee rides through the streetes , This is the man whom the King doth honour . Alas this g●ory is not comparable to the magnificent maiesty of the Saints in heauen ; it is so excellent that it darkeneth all worldly honour , as the Sunne with his beames obscures the less●r S●arres . There are foure titles by which the holy Ghost in the Scripture vseth to expresse the felicity of the Saints of God in heauen . First , it is called a life , and such a life as is eternall . Secondly , it is called a kingdome , and such a kingdome as cannot be shaken . Thirdly , it is called an inheritance , and such an inheritance as is immortall , vndefiled , and fades not away . Fourthly , it is called a crowne , and this crowne hath three , adiuncts , of glory , of life , of righteousnesse ; of glory there is excellency , of life there is immortality , of righteousnesse there is equity . The glory of it argues the sufficiency of content , that there shall be no basenesse , but all shall be glorious ; Wee shall so behold the glory of the Lord that we shall be transformed into it . The word life argues a perpetuity , and imports a continuall enioyment , without trouble , without interruption . The word Righteous , implyes the righteous author , God , the righteous meanes , Christ , the righteous receiuers , the Saints . There we shall shine with albes of innocency on our backes , with Palmes of victory in our hands , crownes of glory on our heads , and songs of triumph in our mouthes ; there shall be ioy without heauinesse , strength without weakenesse , glory without shame , holinesse without impurity , and happinesse without intermission . Moses was but forty dayes with God vpon mount Sinai , and his face shined so brightly , that the Israelites could not behold him : If forty dayes in Sinai remaining with God , did so change Moses , how shall we be changed that shall abide with him for euer in the highest heauens ? The three Disciples of our Lord that beheld a little glimpes of his glory on mount Thabor , wished they might abide there for euer : How then shall wee be rauished , when we shall for euer behold the full manifestation of his glory in the kingdome of heauen ? This glory the Saints deceased already possesse , we that are here , hasten to it : wherefore seeing the Lord hath raised our honour from the dust , and deliuered our soules from the lower hell , and hath caused vs to sit with himselfe in heauenly places , where we shall be filled with the ioyes which are at his right hand , and drinke of the riuer of his pleasures , and be inuested with glory and maiesty perpetuall world without end : what can we ascribe this vnto , but his infinite goodnesse , and vnspeakeable loue ? If the King should of his meere mercy and princely compassion , free a man from bonds and imprisonment , and heape vpon him many great honours and dignities , making him one of his chiefest peeres , who would not presently coniecture and say ; Surely the Kings loue is great toward him ? As our glory in heauen doth farre transcend the glory of any temporall state in this world ; and as God hath done more for vs in freeing and ransoming vs from our slauish bondage , and making vs spirituall kings and Priests vnto himselfe ; then any earthly King can doe for his fauorite , in regard of the greatnesse of our misery we were in , and the excellency of the glory we shall possesse ; So let vs euermore beare in memory these fore-mentioned mercies , and in them acknowledge Gods loue to be infinite , and his compassion incomprehensible . The vses of this Doctrine of Gods loue are two : First of dutie : Secondly of comfort . First seeing Gods loue was and is the ground of all blessings vnto man , and not mans merits ; This should worke in euery one of vs true humilitie of mind , to be lowly and humble in our owne eyes . One hath riches , he is so proud , that hee will neither know himselfe , his friends , nor his betters . A second hath wisedome politicall and spirituall , he is so wrapt vp with a vaine imagination of his owne excellency , that he supposeth none like himselfe . A third abounds in sanctification , but selfe-conceite makes him despise his brethen . A fourth is soared to a high pitch of honour , from the which with the eye of contempt he beholds all men like Crowes . O beloued this hautinesse and loftinesse of minde is the ruine of goodnesse in man. Alas , what was hee before Gods loue elected and created him ? why he had no being . What was he before God in his loue redeemed him ? a very firebrand of hell and childe of perdition . What had he beene if God had not preserued him ? Smitten and confounded into hell long ere this . What was he before he was called and sanctified ? a yoke-mate with the reprobate , a copes-mate with the cast-away , walking in the same path of disobedience with many of the damned in hel . What were he if he should not be glorified ? Surely of all miserable creatures the most miserable . Sed vnde haec ? From whence , O man hast thou these blessings ? Not from thy selfe ; for out of filthinesse can no cleannesse proceed : No they flow from the cleare fountaine of all grace and goodnesse , the great and infinite loue of God Almighty . Remember what thou wert , and it will make thee humble ; remember what thou art , and it will make thee thankfull ; the one will keepe thee from presumption , the other from despaire . Paul did iustly demaund , What hast thou O man , thou hast not receiued ? All good things , both internall and externall , may be for man , but not from man. God made man , and for man all things . Man of himselfe is so degenerated a creature that he is not worth the ground he goes on ; nay , he is not worth himselfe , not worth the matter and forme whereof hee doth consist . That s●ntence that was writ in golden Characters vpon Apollos Temple , ΓNΩΘI ΣΑΥΤΟΝ , Know thy selfe , is highly worthy to be engrauen on the heart of euery man. Did we but know our selues to be but men , the very name of men , would cause vs to cast away our proud plumes , and remember our father Adam , that was but earth . The Prophet cryes out with an exclamation , How art thou fallen from heauen , O Lucifer , the Son of the morning ? We on the other ●ide may cry , O how art thou mounted to heauen , O man , the sonne of corruption ? Let vs know our selues and our places , least in soaring too high , the fiery beames of Gods wrath melt our waxen plumes , and we fall headlong into the Sea of confusion . The Elders that sate about the throne of God , did cast their crownes before the throne , and cryed saying . Thou art worthy , O Lord , to receiue glory , and honour , and power , for thou hast created all things for thine owne pleasure . If wee haue any crownes , let vs cast them at the feete of God , and say ; Thou art worthy , O Lord , to receiue glory , honour , and power , for thou hast elected , created , redeemed , preserued , called , sanctified , and wilt hereafter glorifie vs ; not because we are worthy , but because thou hast loued vs from eternity . The second Vse of this point is for comfort vnto euery godly soule . What greater comfort can a subiect haue in this life , then this , to be his Princes fauorite , to be deare and precious in his eyes , vpon whom he doth cast honours and conferre wealth , gracing him with his countenance , dignifying him with promotions , and sheltring him from the furious tempests of malicious enuy ? if a mans happinesse could be confined to the world , what could be desired more ? But this is nothing to the comfort of a Christian ; who hath God for his master ; yea , I may say for his father , heauen for his home , celestiall happinesse for his reward , the LORD of hoste for his shield and buckler . What ? shall not the Christian solace himselfe more in God , then the subiect in his Prince ? shall not his consolation be greater seeing his estate is more happy ? Comfort thou thy selfe thou that art begotten of God , Esau is hated , but if thou hast Iacobs heart thou shalt with Iacob be beloued of God ; the wicked man wants Gods loue , therefore he wants all things ; the godly man inioyes Gods loue , therefore he enioyes all things . Gods loue was thine before thou wert thine owne ; thou hadst thy beginning within these few yeares ; Gods loue hath no beginning , but like himselfe was from eternitie : God did not beginne to loue thee , when hee begun to make thee , but he loued thee , before the world was made , and will loue thee after the world is dissolued . What then if wicked men hate thee ? God loues thee . What if men reiect thee ? God hath chosen thee . What if men persecute thee ? Greater is he that is with thee , then they that are against thee . What if the Diuell assault thee ? Christ hath redeemed thee . What if thy sins affright thee ? God hath washed and sanctified thee . What if Satan would confound thee ? God wil glorifie thee . Thus hast thou against all dangers Murum aheneū , Gods fauour as a wall of brasse to secure thee . Feare not mans hatred , God is loue : Feare not Satans rage , God is power : Feare not thine owne sinnes , God is mercy . Let the rich man reioyce in his riches ; the strong man in his strength ; the wise man in his wisedome ; the ambitious man in his honour ; the Epicure in his pleasure ; let not vs reioyce in these things , but that our names are written in heauen . Reioyce in this that you are Gods beloued , his loue is engrauen vpon your hearts : The cause of their reioycing is momentany and shall perish with them , our reioycing is eternal● which shall neuer fade : God is eternall , so is his loue ; his loue is eternal , so shal our reioycing be : God is loue , & he hath loued vs. Thus much touching Gods loue toward vs , I come now to speake of our loue toward him againe : Wee loue him ; Which words doe afford vs this Doctrine , That to loue God truely is an essentiall property of the child of God. That is an essentiall property ( according to the Schooles ) quod conuenit omni , soli , et semper ; which is found in euery indiuiduum of the same species , in them onely , and in them alwayes . To loue God therefore is an essentiall property of the child of God ; because it is found in euery child of God , onely the childe of God , and the child of God alwayes . First euery one that is regenerate doth loue God , for where the cause is , there must needes be the effect : the worke of regeneration proceeds from Gods loue , and where his loue is toward vs , there he worketh in vs loue toward him . That which Peter spake in his owne behalfe , is generally belonging to euery one who is effectually called : Lord , thou knowest that I loue thee . Saint Paul saith , the loue of God is shed abroad in our hearts by the holy Ghost . Not onely in his , but in the hearts of all his children ; For it was not a benefit peculiar to Paul , but common to all that are regenerated by his Spirit . Secondly , this is not so common as that it is communicated vnto the wicked , but is found solely in the godly ; for the wicked are like Saul before his conuersion , persecuters of God , and of Iesus Christ. The wisedome of the flesh ( that is ) the vnderstanding , the will , and the affections of the wicked , are enimitie against God ; they are rebels against him , and his Law. Men vnregenerate are haters of God ; they neither loue him , nor his glory . Lastly that the godly doe loue God alwaies is plaine , for whom God loueth he loueth to the end , euen for euer : therefore a man being once made partaker of Gods loue in the regeneration of his heart , can neuer be distracted from God ; for the cause continuing the effect must needes follow . Thus we see it briefly proued , that to loue God is the property of euery childe of God. But for the better explicating and opening of this doctrine of our loue toward God , let mee shew you these particulars : 1. What our loue toward God is . 2. The markes or effects of it . 3. The reasons or motiues perswading to it . 4. The meanes to attaine it . For the first , What our loue toward God is : wee may conceiue it by this definition . Amor erga Deum est gratia infusa in cordibus sanctorum per spiritum sanctum , proueniens ab amore Dei erga ipsos ; qua summa cum affectu Deum cognitum diligunt propter seipsum , & in ipsius fruitione tanquam in summo bono acquiescunt . Our loue toward God is a spirituall grace infused into the hearts of the faithfull by the holy spirit , flowing from Gods loue toward vs ; whereby wee knowing God , do loue him with al our might , with all our soule , and that for his owne sake , and in the enioyment of him doe rest contented . First I say it is a supernaturall or a spirituall grace infused , to teach vs that it is not naturally or habitually bred in vs ; for we are by nature as Adam was before the promise , runne-awayes from God , neither desiring to see him , nor to heare him , till the holy Ghost worke this loue in vs by his inspiration . Secondly , I say it is onely in the hearts of the faithfull , for it is limited and restrained to them , as to its proper subiect , no wicked man partaking with them in that worke ; for hee that loues God must transcend nature and haue iustifying faith . Hee onely loues God that keepes his Commandements , and hee onely keepes Gods Commandements whose heart is enriched with a true faith , for without Faith it is impossible to please God. Hereby we may note the falsehood of the doctrine of the Church of Rome . First , for that they teach , That before iustification , there must be a disposition and aptitude in a man thereunto , standing in the feare of hell and loue of God. By this doctrine the loue of God in our hearts should goe before iustification , whereas indeede it is a fruit and effect of it ; And if the loue of God were in the heart of any man before he be iustified , it would follow that a man may be truely sanctified before ●e be iustified , seeing where the loue of God is , there is sanctification . Secondly , they teach that faith apprehendeth Christ by loue , and not by it selfe , which is false , for loue by order of nature and time followeth faith which apprehendeth Christ , there ●e is not apprehended by loue : for ●irst wee beleeue , and being knit vnto Christ by faith , then our hearts are knit vnto God by loue . Thirdly , I say it proceedes from Gods loue toward vs. Zanchius calls it , radius amoris Dei erga nos , in Deum reflesux ; a beame of Gods loue toward vs reflected backe to him againe : Gods loue like a loade-stone drawes our hearts to loue him . Thou thy selfe who now loues the LORD , before the manifestation of Gods loue to thee in thy conuersion , didst not loue him , thy heart went a whoring from God , & thou preferredst euery creature , yea , the satisfying of thine own lust , before him . It is thought com●monly among men , an easie matter to loue God , & euery man abhors to be counted such a monster , as not to loue God , but they are much deceiued , no man can loue God , but hee that is beloued of him with a sauing loue . Amor Dei , animae parit amorem . Gods eternall loue of vs , begets in our soules a loue of him : he is the Ocean of Diuine loue , from whence we deriue , and into which wee returne the streames of our loue . Fourthly , I say we must know God before we can loue him . Quod latet ignotū est , ignoti nulla cupido : Things vnknowne are vnaffected , and loue is according to a mans acquaintance : a man cannot loue God before he know what God is , and that he is good , and worthy to be beloued ; and such as is our knowledge , such is our loue ; our knowledge of him in this world is not so perfect , as it shall be in the world to come ; no more is our loue on earth so perfect as it shall be in the heauens . And this is the reason why wicked men loue not God , because they know him not ; did we but know God in his excellent goodnesse , wee would be rauished with desire to loue him ; but the mistes of worldly vapours doe so interpose themselues , that they darken our eyes , and ouer-cloude this Sunne of righteousnesse , that we see not , we think not of his glory , we desire not to know the perfection of his Maiesty : Things vnknown , are not beloued ; loue neuer shoots at a blind marke : Let vs first labour rightly to know God , thē shal we be sure truly to loue God. Fiftly , if we loue God truly , I say then wee loue him with all our might , and with all our soule . Herein are contained these two properties of ho●y loue ; vnity and constancy ; we must loue God summo cum af●f●ctu , wi●h the chiefest of our affections and strength : Here is the vnitie of our loue ; we must not be diuided betweene God and the world ; we must not part stakes betweene Christ and Belial ; God is a iealous God and will admit no riuall ; wee must loue God principally and chiefly , hee must haue our hearts ; other things which are good , wee may loue in a lower degree , but for Gods sake ; still reseruing the principall to God ; for he that loues not his Father , Mother , Wife , and Children , sinnes ; but he that loues them in summo gradu , more then God , is not worthy of God ; Non amat Christum● , qui aliquid magis quam Christum amat . He loues not Christ , that loues any thing more then Christ. With the vnity , in these words is contained the constancy , we must loue him with all our strength , euen for euer ; if we cease from louing God , wee did neuer loue God truely ; if our loue slake by Apostacye , then know it was but in hypocrisie . Sixtly , I said true loue , loues God for himselfe : for a mercenary loue is base , when a man loues God onely for his gifts : Thus Saul loued God , but not for himselfe , but for the continuance of his Kingdome . Thus many wicked men seeme to loue God , not for himselfe , but for his benefits . It was obiected by Sathan against Iob , but falsely , that he serued God for his riches : But Iob manifested himselfe to be a true louer of God , for then when he was depriued of all earthly comforts which God had giuen him , yet did the loue of God continue in him . The woman that loueth her husband onely because he is rich , loueth not him but his riches . The worldling , who with the carnall Israelite , doth loue God for his abundance of Corne , Wine , Oyle , and the rest of those good things which hee bestowes on men , he loues the gift more then the giuer , and is but a hireling , and not a chast louer of God , and therefore in him is the old Prouerbe verified ; No penny , no pater noster ; If God ceases to giue , hee ceaseth to loue and worship ; if God withdraw his liberality , he will cut him short in his seruice . It is true loue to loue God simply for his own sake ; let vs loue his glory more then our owne benefit , least we be found louers of our selues more then of God : This is the reason why the loue of the godly is constant in aduersity ; though their riches and friends be gone , yet God remaines , and so long as the obiect remaines , the action of their loue shall not cease ; if wee loue God wee must loue him for himselfe . Lastly , whereas I saide true loue doth rest contented in the enioyment of God whom it loueth : It sheweth the delight and sufficiency it findes in God ; it cannot rest till it enioy him , and he being enioyed , it rests contented . Augustine in his booke De substantia dilectionis . Cap. 2. layes down this definition of Loue , which containes in it the two forenamed properties . Amor est affectio cordis ad aliquid , cum desiderio in appetendo , et gaudio in perfruendo , per desiderium currens , per gaudium requics●ens . What is here spoken generally of loue , may particu●arly be affirmed of the Loue of God. First , there is a desire whereby we are vnited vnto the Lord , for as hatred doth disioyne and segregate , so loue doth vnite and knit the desire of the louer to the thing beloued . Secondly , in the fruition there is rest and content : hatred breeds dislike ; auersation and discontentednesse , loue causeth ioy , delight , and contentment ; when loue hath once possessed God , it mooues the soule to ioy in God , and to account him her chiefest happinesse , so that it wil cry out with Dauid , Whom haue I in heauen but thee ? and whom haue I desired in earth with thee ? God is my strength and my portion for euer . Thus haue I laide downe briefly as I could in this definition , the intrinsecall properties of our loue of God , which are in number seauen . 1. It is a Diuine grace wrought by the Spirit . 2. It is onely proper to the regenerate . 3. It is an effect of Gods loue to vs. 4. It is accompanyed with the knowledge of God. 5. It is constant in vnity and in perpetuity . 6. It is not mercenary , but free . 7. It is eager for the enioyment and content in the fruition . The second thing considerable is the markes and effects of our loue of God , whereby we may truely try as by a touchstone , whether our loue be sincere or adulterate ; the effects are many for number , but I will onely recite those which are most principall , and they are sixe . First , the loue of God doth quench all vnchast loues . There are 3● sorts of loue . One is alwayes good , the 2. is alwayes bad : the 3. is good in it selfe , but bad through our bad disposition . That which is alwaies good , is the loue of God , in which it is impossible to sinne through excesse , for we cannot loue God too much , the measure of louing him is to loue him without measure . That loue which is alwaies bad , is the loue of that which is absolutely euill : Actus distinguitur per obiectum , an euill obiect makes an euill action , and this is the loue of murder , theft vnchast pleasures , these haue no mediocrity , for the least inclination to them is a sinne . The loue which is good by nature , and becommeth euill by accident , is the loue of meate , drinke , riches , honour , and the like ; the loue of these things is made euill by the excesse and intemperance of the louer . Now the former of these , which is the loue of God , doth quite extirpate and roote out the second , which is the vnlawfull loue ; and it doth rectifie that loue which may be bad through our euill disposition ; for in meates , drinkes , and apparrell the loue of God moueth vs to satisfie our necessity , not our curiosity ; in riches to labour for sufficiency , not for superfluity . Search therefore thine owne heart with an vndazeled and vndissembling eye , and if vpon the inquiry thou finde all adulterate and vnchaste loue rooted out of thy heart , and thy heart to be so wedded and marryed to the Lord that nothing can a●ienate it from him , then perswade thy selfe the diuine and blessed loue of God dwelleth in thee , and thrice happy is that soule where it hath his habitation . The second marke of the loue of God , is a care to keepe his commandements . If yee loue mee ( saith Christ ) keepe my commandements : And againe , This is the loue of God , that wee keepe his commandements . True obedience is the fruit of ●oue : If wee doe not performe obedience to God , and weare his commaundements as a frontlet betweene our eyes , and write them vpon the doores of our hearts that we may keepe them , surely it is to be feared we loue not God : The value of Christian loue is to be tryed by the touchstone not of words , but of workes . Yet how many are there , that say , they loue God and yet cast off all obedience to his lawes ? Can a woman play the harlot , and prostitute her body to an adulterer , and yet truely say shee loues her husband ? No more can any man call himselfe the childe of God , if he doth de●ight to commit the workes of the Diuell . Wherefore as the Iewes called Iesus their King , and the souldiers said vnto him ; Haile King of the Iewes , and bowed their knees before him ; but yet they spat in his face and buffetted him : so the bastard Christians of this age cal Christ their Lord , and bow their knees before him , but by their ●innefull disobedience they crucifie him , and tread his bloud of the couenant vnder their feete . They both kisse and betray him with Iudas ; it is but a scept●r of a reede they allow him , for they obey him not in heart , neither wi●l they giue him any command ouer their affections . The third marke of our loue of God , is an earnest desire to be ioyned to God. This is a sure marke ; for if we truely loue God , wee shall in desire soare aloft seeking to be there where God is : carnall loue carryeth a man downeward to the earth which it loueth , but holy loue being ( as Zanchius cals it ) ignis accensus , a sparke of heauenly fire kindled in our hearts by the holy Ghost , ascends continually toward heauen to his owne spheare , drawing our hearts with it toward the Lord , not suffering vs to rest till we enioy him . Thus doth he that truely loues God , ( as it were ) depriue himselfe of himselfe , and bestoweth himselfe on God whom he loueth . For the loue of God is of a rauishing nature , by the which the louer is so wrapt out of himselfe , that he ( in a manner ) forgets himselfe , denies himselfe , and is wholy in God whom he loueth . And this is it that makes the faithful louer by frequent communication to counsell and consolate himselfe with God. Being to deliberate vpon any matter of importance , he first enquireth after the will of God , and first consulteth with the oracle of Gods mouth ; not with his belly , not with worldly hopes , not with pleasure , not with wicked friends , but God is his teacher , and the Law of God his Counseller . This is a signe that we loue God , if we loue to be taught by h●m . Yet this is not all , for true loue desires the fruition of God in his kingdome ; Paul loued Christ so dearely , that he accounted all things as dung in respect of Christ , and that made him de●ire to be dissolued and to be with Christ. This makes the loue-longing soule to complaine with Dauid , Woe is mee that I must dwell in Meshech , and haue my habitation among the tents of Kedar . Woe is me that I soiourne in Egypt ; woe is me that I dwell in Cabull , and doe not as yet possesse my Canaan . This makes the louing soule cry , Come Lord Iesus , come quickely : thou art my treasure , therefore thou hast my heart and soule ; oh where my soule is , there let my body be also . The fourth marke of our loue of God , is tranquility and peace of conscience ; the loue of God chaseth away feares , asswageth cares , sweetneth afflictions . To them that loue God crosses become blessings , their bodily pouerty is a spirituall dyet , their banishment teacheth them to leaue this world , their sequestring from honours , is their approaching to God , their enemies are their Physitions , causing them to be circumspect and wary ; death is an entry vnto life , afflictions the passage of the red Sea to Canaan . Thus he that loues God hath a quiet conscience , which like Iacob sleepes securely at the bottome of the ladder of peace . The furious tempests of Satans malice ; the enuious persecutions and slanders of wicked men , doe not once moue him , but make him more stedfast : for nothing can separate his loue from God , nor Gods from him . The fift marke of our loue of God , is our zeale for his glory . The sonne of Croesus seeing his father assayled by his enemies in the wars , though he were borne and till that time continued dumb ; yet feare and griefe hauing ouercome all naturall impediments , hee presently cryed out ; Saue my father . So the child of God ; seeing his fathers honour and glory trampled vnder-feet , and his most sacred and blessed Name wounded and torne in pieces with most blasphemous oathes , is not able to containe himselfe , but like the hand will interpose himselfe to saue the head . This zeale did exulcerate Paul being at Athens , and grieued his sou●e to see the towne so giuen to Idolatry . There is no more certaine effect of the loue of God then this zeale ; if wee be more angry to heare the Name of God blasphemed , then our selues euill spoken of . This is an assured witnesse , that the loue of God is imprinted in our soules . Good blood will not belie it selfe : All wel●borne children are touched at the quicke with their fathers iniuries . The high spirited Gallants of our Age and Nation , that stand vpon their owne and friends reputation , will rather hazzard their liues then heare a disgracefull tearme put vpon them : beloued if we be of Gods seed ; children of the most high , and of the bloud Royall , we will rather loose our liues then our father should loose his honour . This made the holy Martyrs to step out of their owne element into the fire , with greater ioy and willingnesse , then worldlings ●it downe at their banquets to refresh them , or lie downe on their beds to rest them . If we haue the spirits of Eliakim , Shebnah , and Ioah , we will rent our cloathes when we heare Rabshekah raile on the li●ing God. Degeneres animos timor arguit . Feare argues we come of a bastardly generation . If therefore we desire a sure testimony of our loue of God , see whether we be zealous for his honour , and if neede require to lay downe our life in his cause and quarrell , Greater loue can no man haue then this , to lay down his life for his friend . The sixt and last marke of our loue of God , is to loue those that are the children of God. Euery one that loueth him that begetteth , loueth him that is begotten . And if any man say he loueth God , and hateth his brother , he is a lyar . Can a man truely loue his friend and yet hate his picture ? Can a man loue God and hate those that haue the image of God ? Doe we not loue the children for the fathers sake ? Diuine loue is of such a diffusiue and spreading nature that it cannot be confined within the heauens , it cannot be limitted to God onely , it will redound vnto the children of God also . I will neuer beleeue that man loues my selfe , that hates my children because they are mine . There is such an vnion betweene the godly that the good of one , is the good of another : and there are good reasons why it should be so : they are children of one father ; brethren with one Christ ; nourished with the same meate ; of one houshold , namely , the Church ; trauellers and pilgrimes to the same home ; combatants for the same cause ; called to the same hope ; coheires of the same kingdome : all which considerations are as so many strait lines meeting in one center , which is the loue of God ; these are so many obligations binding vs to loue one another in Christ , in whom we are all one , because we are one with him . This loue toward our brethren must be shewed in dando & condonando , in giuing and forgiuing ; in giuing to them that are in necessitie . If a brother or sister bee naked and destitute of daily foode , and one of you say vnto them , Depart in peace , be ye filled and warmed ; notwithstanding yee giue them not these things which are needfull to the body , what doth it profit ? In forgiuing trespasses against vs committed . It is our daily prayer : Forgiue vs our trespasses , as we forgiue them that trespasse against vs. All men cannot giue ; but all men may forgiue ; he that would giue and cannot , of him a cuppe of cold water is accepted ; for God respects not so much quid , as quo animo : not so much donum , as donantis animum ; not what , but with what minde . He that can giue , and will not , hath neither loue nor honesty . Loue without liberality is hypocriticall ; loue without charity is Diabolicall . Thus haue we the markes of our loue of God. Whereby we see that many deceiue their owne soules , who are religious in speech , not in actions ; who study to be great , not good ; who know God , but loue him not , at most but in shew , not in deede , and in truth ; they confesse God with their lippes , and deny him in their hearts . We say many of vs that we loue God , but when wee come to the touch , we are found but adulterate , louing sinne , which we should not loue , and what we may loue , we loue too much ; we make gold our God , and set God behind the dore ; we cast God out of the temple of our hearts , and in his roome wee place a golden Idol . We say wee loue him , yet his commandements are grieuous , wee cannot beare them : his company is too strict , we must needes abandon it : his glory is not regarded , wee haue no courage for his cause : the superfluity of our attire would cloath many of the poore : but all is spent in pleasure , nothing in piety : Thus wee loue God at aduenture , but are found to hate him when wee come to the tryall . Let vs therefore euery one in the feare of God search our owne hearts diligently and without selfe-sparing dissimulation by these fore-named markes , whether we haue this holy and heauenly loue , or no : if we find this loue in our hearts , it is better then money in our purses : but if we find that as yet our hearts are not heated with this celes●iall fire of the loue of God , like the laborious Merchant let vs take great paines , to get this rich treasure into our hearts , with which wee haue all things , without which nothing . The fourth generall part of this Doctrine , are the motiues that should perswade vs to loue God ; among which I shall commend these foure which follow . First , the obiect it selfe ; euen God , if we consider him in his essence and attributes , should be the most sufficient enducement to loue him . In his essence he is eternall without beginning , without ending ; hee is infinite not comprehensible ; in no place circumscriptiuely , in all places repletiuely . In his attributes : he is most beautifull ; naturally wee loue beauty ; God is the perfection of beauty , he is the Sunne of righteousnes , to whom al things are transparent and manifest : his glory is so great , that the very Seraphims are not able to behold it , but standing before the throne , are dazeled , and are faine to couer their faces with their wings . Dost thou loue wisedome ? God is omniscient , his knowledge is infinite , things past , and things to come are present with him : Admirable must needs his knowledge be , who knew before the foundations of the world were laide , what would be all the thoughts , words , and workes of all men and Angels that euer should existe . Dost thou loue holinesse ? The holinesse of God doth as infinitly surpasse the holines of the Angels , as the Creator doth the creature ; holines in the creature is a quality● in God it is his essence : God is holy à seipso & essentialiter ; the creature à Deo & participatiue : Gods holinesse is originally and fundamentally in himselfe ; the creatures onely by participation , God communicating his holinesse to the creature . Doest thou loue Iustice ? God is most iust . Hence called the righteous Iudge : He is Iustice it selfe , yea the rule and perfection of Iustice. Doest thou loue mercy ? See in God the mirrour of mercy : He loueth them that hate him ; hee causeth the Sunne to shine vpon the iust and vniust ; he giueth vs many good things ; and forgiueth vs many euill offences : yea , he gaue his deare and onely Sonne , for vs wretched and miserable ●inners . The Lord is so infinite that we cannot know him as he is , let vs labour therefore to loue him as wee may . The second motiue that should induce vs to loue God , is the excellency of the grace of loue ; it is that which makes vs like vnto God , for God is loue : It is that which maketh vs acceptable to him , for God loueth those that loue him : it is that which doth assure vs of the loue of God toward vs , for if we loue him , he loued vs first . A man by beholding a Sunne-dyall , may know the motion of the Sunne in the firmament : so beholding the dyall of thy loue toward God , thou mayest quickly be perswaded of Gods loue toward thee . Hatred is darknesse , loue is light● which will bring thee to light . Loue is the Summe of the Law. Loue is the bond of perfection . There are three Theologicall vertues , Faith , Hope , and Loue : of these three Loue is most permanent , and when Faith and Hope shall cea●e , because they enioy what they beleeued and hoped for , yet loue shall be eternall , because God is eternall . The third motiue to perswade vs to loue God , is Gods loue towards vs. Amari & non amare inhumanum est . To be loued and not to loue againe is inhumane : God loued vs before we were ; he elected vs of his free pleasure : he created vs of his meere goodnesse ; he redeemed vs of his infinite mercy : hee preserued vs by his wonderfull power : he conuerted vs of heauenly compassion ; and will glorifie vs by his grace . He brought vs home when wee wandred in the wildernesse of wickednesse , as he did the lost sheepe . He hath nourished vs with foode both naturall and spirituall : he hath cancelled the hand-writing which was against vs : he hath set vs at liberty to serue him ; he hath freed vs from the cup of fornication of the Babylonian hostesse , I meane , Romes beast : In a word , he hath been our God from generation to generation , deliuering vs admirably and strangely from many wonderfull dangers ; witnesse Eighty-eight , and the Powder-treason ; deliuerances neuer to be forgotten , so long as England stands . Let vs not therefore be so vngratefull , so vnthankefull , as not to loue our God , who hath thus loued vs. The fourth and last inducement to loue God , is the reward which is laid vp for them that loue him . Paul tels vs there is a crowne of righteousnesse laid vp for them that loue his appearing : no man can loue the appearing of God , but he that loues God himselfe . Iames tels vs that God hath promised a crowne of life to them that loue him . He then that would liue in heauen like a king , must first loue God here as a subiect : he that would haue the glory there to raigne with him ; must first haue the grace here to loue him . Men loue the ioyes and pleasures of this world , because they seeme delectable ; but in the presence of God there is fulnesse of ioy , and at his right hand are pleasures for euermore . There is plenitude of ioy , and perpetuity of heauenly pleasure . And againe , Saint Paul comforts vs , saying , That the eye hath not seene , the eare hath not heard , neither hath it entred into the heart of man , the things that God hath prepared for them that loue him . There shall be life without death , continuance without weaknes , light without darknes ; ioy without sadnes , a kingdome without change , happines without interruption ; in a word , there we shal enioy God himselfe , who is more excellent then all the world beside : the enioying of whose presence the Fathers call , The beatificall vision : which alone is able perfectly to make vs happy . Thus if we seeke loue and ensue it , it will at length bring vs to the heauenly citie , the new Ierusalem , where we shall dwell for euer . The last generall part of this doctrine , are the meanes to attaine this loue of God. The olde Greeke prouerbe is true : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Difficilia quae pulchra . Good things are hard to come by . Loue being so excellent a grace is the more difficult to be attained , wherfore our industry must worke out the difficulty , that by vsing these good helpes , we may at length purchase this vnualuable iewell . The first helpe to purchase this loue of God is Prayer . Prayer , it is the key wherewith we vnlocke heauen , and moue God to power down blessings in aboundance , like the raine which Eliah prayed for vpon the earth . Prayer , it is the life of all our labours , without it , it is impossible to get any grace ; it must bee the first and the last of all our workes ; it must be a key to open the morning , and shut vp the euening . When Elias prayed , there came downe fire from heauen , and consumed the Captaines with their fifties : so by prayer thou shalt bring downe from God the fire of diuine loue , which will consume thy Captaine sinnes , and destroy thy strong corrupt desires . When good king Asa fought against the Ethiopians , the Text saith , he prayed vnto God and got the conquest : if we take the same course , we shall speed after the same manner , for by prayer we shall vanquish and ouer-come all our sinnes , which are in this life our greatest enemies ; and by prayer we shall offer vp a loue-offering , sweet and delightfull to the Lord our God. Is thy heart barren and deuoyde of grace ? as Abrahams prayer opened the barren wombes of Abimelechs houshold ; so shall thine owne prayers open thy barren and fruitlesse heart , and draw downe the blessings of grace and goodnesse vpon thy soule . The prayer of Moses parted the red Sea , that the Israelites might passe into Canaan : Thy feruent , hearty , and faithfull prayers vnto God shall so part thy sinnes , and set them aside from thee , that by the tract and path of the loue of God , thou shalt be able to passe into the heauenly Canaan . The prayer of Ioshua made the Sunne to stand still in the firmament : thy prayer will make the Sunne of righteousnesse , the LORD Iehouah , to send forth the beames of diuine loue into thy heart . Thus prayer shall be vnto thee a soueraigne antidote against the poyson of sinne ; and a precious restoratiue to worke grace in thy soule . In our greatest tentations wee shall haue comfort , so soone as we haue the grace to pray . Ascendit precatio , & descendit miseratio : When prayer ascends to God , Gods mercy descends to vs. The second meanes wherby we shall obtaine this sweet grace to loue God , is by faith in Christ. For we must know that it is impossible for any man to loue God , but onely through Iesus Christ : if he be not reconciled to God by faith in his Sonne , then God is as hatefull and fearefull vnto him as he was vnto Adam before the promise of the Messiah ; but by faith in Christ he is perswaded of Gods loue toward him , he sees God a louing , gracious , and mercifull father , and therefore is not afraid to approach vnto him . But he that comes to God without faith , is like him that came vnto the feast without a wedding garment , whose end we remember : but if we come vnto God cloathed with the robes of Christs righteousnesse , we shall be as welcome vnto him , as the lost sonne vnto the glad father . Faith in Christ is the next and immediate cause of the loue of God : faith is the fountaine , loue is the streame ; faith is the roote , loue is the branch ; haue faith and haue loue ; want faith and want loue : Faith is the match that must kindle the flame of loue in our frozen hearts . But for the attaining of faith , the Apostle hath giuen vs charge to vse a necessary meanes , which is hearing t●e Word of God. By the Word of God we are taught what is our owne misery through sinne , and what is Gods mercy in redeeming vs : by it we are taught how to put on Christ , and to make him our owne , which we must doe if we will be saued : for it is as impossible for a man to goe to heauen without Christ , as to flie into the ayre with great weights at his heeles . They therefore that reiect the preaching and reading of the Word , and yet hope to be saued , are like a simple foole , that hopes to liue , and yet will eat no meat . The soule is the life of the body , and the word of God is the food of the soul : without the soule , the body is dead ; and without the Word , the soule is dead : loue therefore the Word that thou mayest liue in it , and practise it that thou mayest be saued by it . The third meanes to attaine this loue of God , is a serious meditation of his mercy toward vs. What man waighing in an equall ballance Gods mercies , and his owne merits , would not find the one surmounting the other as much as the heauens doe the earth ? which truely considered , would cause vs ardently to loue him : then would we say as Augustine ; ipsi debeo me totum qui fecit me totum . I owe my selfe wholly to him that made me not onely wholly but whole , when I was wounded with the sting of sinne . If it be demaunded what is the cause why men so little loue God ? I thinke I may safely answere , because they consider not his goodnesse : for if they did rightly waigh Gods mercy in his workes of Election , Creation , Redemption , Preseruation , Vocation , Sanctification , and Glorification ; our hearts would burne within vs ( as the hearts of the two disciples that went vnto Emaus ) till we did enioy him . The Vses of this doctrine , are these : First , it teacheth vs euery one , seeing it is such a special marke of the childe of God , to desire God to giue vs grace to loue him : Qui dilexit nos non existentes , imo resistentes . He loued vs when we did not exist , yea , when we did re●i●t . Oh let the loue of God beare rule in our hearts , and fill our soules ; let vs loue him in summo gradu , in the higest degree , and let vs loue nothing but for his sake . Let vs loue God ; for when we sought him Invenimus , sed non prauenimus : wee found him , but he preuented vs , he found vs first . Let vs set before vs the example of the couetous Mammonist that makes his gold his God. Couetousnesse taketh away rest , and troubleth sleep ; his mony is his last thought at his down lying ; and the first at his vprising . So let the loue of God possesse our thoughts in the night , let it breake our sleepe & disturb our rest ; let it be the last of our thoughts at our downe-lying , and the first at our waking . Couetousnes doth shut the heart of the couetous into his coffer where his treasure is : So let the loue of God shut vp our hearts in heauen , that where our treasure is , there may our hearts be also . Couetousnes snatches out of the nigards hand , the bread he should eat , & maketh him be content with little : So must the loue of God moue vs to abstinence , to be content with little , to depriue our selues of our fleshly desires for his seruice . The couetous man refuseth no labour , fore-sloweth no time to get gaine into his purse : So let the loue of God incite vs to refuse no paines , to loose no time , to feare no dangers , so we may get grace into our hearts . The couetous man hauing put his money to vse , calculateth the time , desireth that the day of paiment were come , that so he may receiue his money with aduantage : So we , knowing that God hath in his hands our pledge Christ Iesus , and that he will repay vs our good workes with aduantage , should very much desire the time of payment : and in the meane time very preciously to keepe his obligation , which is the doctrine of the Gospel . The couetous man the older he growes , the more greedy he is , he liueth poorely , that he may dye rich , his de●ire of gathering is at the greatest , when his tearme of life is at the shortest : So must the loue of God moue euery one of vs the older we grow to be more desirous to hoard vp grace , that as we grow in yeeres , so we may grow in goodnesse ; the nearer we come to the possession of our inheritance , the more carefull must we be to make the title of our euidences strong and sure , by holinesse of heart and life : wherefore seeing we are all at the next doore to death , let vs labour euery one to haue the seale of our inheritance in our hearts ; and let vs with a good couetousnesse neuer say wee haue grace enough ; let vs husband our time well , let vs get a good stocke of grace , let vs send our good workes before vs , to make such friends to our selues , as may receiue vs into euerlasting habitations . Thus let vs set before our eyes , the practise of a couetous man , and looke with what care , diligence and eagernesse he runnes in a wrong way , let our diligence in diuine loue , and godly care in a good way out-strip his . For as our God is better then Mammon , and Christ then Beliall , so let our loue of GOD transcend the loue of the carnall worldling . Secondly , is it so that where God loues truely , there we loue him againe : Then if thou desirest to know in what fauour thou art with God , whether he hath elected thee to be heire of eternall saluation , whether thou shalt be made partaker of the reward of his loue ; thou needest not ascend vp into Heauen to search in the Booke of Life , to know the secret counsell of GOD ; but descend into thine owne heart , see whether thou findest any loue of God there , any loue toward thy heauenly father : for as surely as when the Sunne shines clearely , the beames of it are discerned vpon the earth : so where God loues , there are found the beames of diuine loue shining in that mans heart : And Gods loue doth as naturally worke a loue of him in our hearts , as the beames of the Sunne doe light or heat in these sublunary bodies . Look therefore into thine own heart , if thou findest it illuminated with holy loue , which is a shining fire , then mayest thou be perswaded that God loued thee first , because now thou louest him . Dost thou affect him aboue all things ? Dost thou highly prize his glory ? Dost thou desire to enioy him ? then it is apparant , the LORD loueth thee : but if thou findest thy selfe wrapt vp in thy sinnes , and that thou louest the accomplishing of thine owne desires , and the fulfilling of thine owne lusts , more then the honour of God , and his holy commandements , then may I say vnto thee , as Peter to Simon Magus . Thou hast neither part nor lot in this matter , for thy heart is not right in the sight of God ; Repent therefore of this thy wickednesse , and pray God , if perhaps the thoughts of thy heart may be forgiuen thee ; For I perceiue thou art in the gall of bitternesse , and bond of iniquity . The third vse of this point is this , seeing it is an essentiall property of the childe of God to loue God , this must needes reproue them that say they are the children of God , and yet they haue no loue of God in their hearts , and these I find especially to be foure . First , the carnall Mammonist , the couetous worldling ; he pretends he loues God , but alacke 't is but as Iudas loued the poore , not for themselues but for the gaine he got , for he was a thiefe and carryed the bagge . The loue of the world is enimity with God. And if any one loue the world , the loue of the father is not in him . How canst thou that art the drudge of the world be a louer of God ? Where God is truely affected , there he is truely serued , and he that truely serueth God cannot be a Cham , a seruant of seruants , a slaue to his wealth , which should be a slaue to him . True loue is chaste ; how then canst thou approue the chastitie of thy loue , when being in the Church of God thy heart shall runne a whoring after thy worldly pelfe ? Can God be perswaded of thy loue ? No more then the husband can be perswaded his wife loues him , when shee playes the harlot vnder his nose . He that is a true Theophilus , a louer of God , will not answere with the Philosopher , who being demanded what countrey-man he was , answered , A citizen of the world ; No he is a stranger on earth , & a citizen of heauen ; he lets the worldlings enioy the flesh-pots of Egypt , his iourney is toward Canaan : and therefore with a holy indignation he scornes this world , and with a godly ambition his heart aspires to a better . No man can serue two masters : let the worldling boast of his loue as Iehu did of his Zeale ; but as the one was but hypocriticall , so the other is but counterfeit : and hee shall neuer perswade me , That loue , which is so pure a grace , can entertaine a couple of so contrary conditions . Wherefore if thou sayest thou louest God , do not excessiuely toyle thy selfe , and runne thy selfe out of breath in the pursuite of the worlds admired treasure : but follow Maries example , choose that good part which shall neuer be taken from you , neither in this life , nor in the life to come . The second , whose loue ●● but fained , is the Hypocrite ; This man hath two faces , yea two hearts ; hee can counterfeit Religion cunningly , while within himselfe he laughes to thinke how wittily he hath cousned God and the world . Euery man by nature hath but one heart , onely the Hypocrite hath two : wherefore the Apostle Iames cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a man of a heart and a heart , for hee hath a heart for God , and a heart for the Diuell ; as hee is really and indeede wicked , so the Diuell hath his reall and very heart ; as hee is seemingly holy , so God hath but the shadow of his heart● for outwardly he complements with God , as Ioab did with Amasa , but in his heart he stabs at his honour . Thou therefore that art an hypocrite , whose religion is but in shew , brag of thy loue as much as thou wilt , till thou hast a sound heart , thou canst haue no sound loue : till thy heart be refined thy loue will be but impure ; for what is more contrary then true loue and hypocrisie ? what is more contrary then faire words and false deedes ? wilt thou say thou louest God , and wilt not giue him thy heart ? Then may Iudas say hee loued his master when hee betrayed him with a Kisse . The third , whose loue is not sincere , is the loue of the Ambitious man ; who with Haman thirsting after honour , sets no period to promotion ; if his designes speede well , ere he be warme in his place of preferment which he hath now gotten , his minde is possessed of an higher ; what hee hath is but a degree to what hee would haue . This man sayes he loues God , but hee neuer thinkes of him ; he thinkes God is euer busie , wherefore he is loath to disturbe him with his prayers . When the Diuell comes to him , as he did vnto Christ , and sayes , All these will I giue thee ; hee forsakes God , and makes no bones of worshipping the Diuell . The heate of his burning feauer cannot be slacked with a small quantitie of honour . But thou that art an ambitious Haman , who seekest more after thine owne honour then Gods ; who louest thine owne selfe more then God , know that as thou climbest vp high and perillous stayres , so thy fall shall be the greater : because thou soughtest not God , God will seeke thee , and finding thee soaring so high shall cast thee downe with proud Lucifer into hell . The fourth false louer of God , is the Epicure , the voluptuous man ; this mans belly is his God whom he worshippeth , and his pleasure is his dietie which hee adoreth ; eating , drinking , hauking , hunting , pleasures and pastimes are this mans happinesse : which it is too apparent he loues more then God ; for if hee want any of these , his desires are so importunate that they will brooke no deniall ; if he enioy them with some interruption and discontent , the honour of God must be abused , and the sacred name and attributes of the most glorious Iehouah must be most damnably prophaned & blasphemed : But if God , or his word , or any thing belonging to his seruice be wanting , of these things ( like a stone ) he is insensible , he neither desires their presence , nor grieues for their absence ; yet this man sees no reason why he should not be a good Theophilus , a louer of God. That which Bernard spake , though in another sence , may fitly be affirmed touching the voluptuous man. Nunquā ego Ebrium putabo Chastum : I will neuer beleeue chastitie can sleepe in the drunkards bed . Doubtlesse that man which wallowes like a swine in voluptuousnesse , and is drunken with the pleasures of the world , can neuer be a chaste and constant louer of God ; pleasure and pietie are two opposites , if thou affect the one , thou must reiect the other . As these foure especially , so there are many more in the Church which are not of the Church , carnall professours which haue a kinde of superficiall loue to God and his worship , but not from the ground of the heart ; they ioyne in the outward seruice with Gods children , but for true loue they let them goe alone . Let these time-seruers , and temporizing Protestants know their doome , which Christ shall one day pronounce to their terrour ; Away from me ye wicked I know ye not . Oh but we haue heard thy word , and did pertake in thy Sacraments , and professed thy name . T is true , yee heard my word but practised not ; ye pertooke of the signe , not of the grace ; yee professed my name , but ye lo●ed it not : Away from me I know ye not . The fourth and last Vse , is to teach euery one that sayes he loues God , to shew it by his loue to his brother , for can a man loue God whom he hath not seene , and hate his brother whom he hath seene ? No questionlesse ; God will be loued in his children : we must loue the godly for God , and God for himselfe . Per amorem Dei amor proximi gignitur , et per amorem proximi amor Dei nutritur . The loue of our neighbour is begotten by the loue of God , and the loue of God is nourished by the loue of our neighbour . Thou shalt loue thy neighbour as thy selfe : which particle as , notes the qualitie not the quantitie : thou oughtest not to loue thy neighbour so much as thy selfe , for that is against nature ; but thou must loue him as truely as thy selfe . Some men loue not their neighbours at all , these men sinne through defect ; Some loue men more then God , these sinne through excesse : few attaine to that golden meane , to loue God aboue all , and their neighbour as themselues . Wherefore seeing God hath so graciously loued vs , let it be our daily prayer that he would giue vs grace to loue him againe , that when our sinfull dayes are ended , we may raigne with him in his heauenly kingdome for euer-more . Amen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS . Notes, typically marginal, from the original text Notes for div A05406-e100 Psal. 39. 5. Heb. 9.27 . 1 Kings 21. Ester 3.5 . Luke 16. 19. Luke 10.42 . Quae possessa one●an● , amata inquinant , omissa crucian● . Luke 8.37 . Gen. 25.32 . Virgill . Matth. 6.33 . Iudg. 16.18 . Mal. 3.6 . Cant 1. Leuit. 11.44 . Ioel 2.18 . Reuel . 3.20 . Luke 19.42 . N●n quid v●●ui , sed quid potui . Acts 3.6 . Notes for div A05406-e1060 Exod. 37.9 . 1 Iohn 4.8 . Context . Parts . Doctrine 1. Acts 8.21 . Mal. 1.2 . 1 Ioh. 3.1 . Ier. 31.3 . The loue of God. Mat. 3. 17. Note . Rom. 9.11 . Note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. Prou. 15.9 . Note . Exod. 3.6 . Effects of Gods loue . Election . Rom. 8.28 . Ephes. 1.4.5 Rom. 9.11 . Mal. 3.6 . Creation . Gen. 1.26 . Note . Redemption . Hosea 13.9 . Gen. 3.10 . Gal. 4.4 . Rom● 5.8 . Note . Preseruation . Psal 73.24 . Gen. 6.9 . Gen. 19.5 . Gen. 39.8 . 1 King. 19. 10. 1 Sam. 26.11 . Dan. 3. 17. Eadem est causa procreans , et conseruans . Vocation . Gen. 19.16 . Acts 9. Luke 19.2 . Luke 16.23 . Iohn 6.44 . Acts 16.14 . 2 Cor. 5.17 . Psal. 51.10 . Acts 9. Augustinus . Luke 15. Sanctification Glorification Ester 6.8 . Note . Iohn 10.26 . Heb 12.28 . Note . Exod. 34.29 . Mat. 17.4 . 1 Pet. 2.9 . Vse 1. 1 Cor 4.7 . Reu. 4.10.11 . Vse . 2. Luk. 10.20 . 2. Part. Doctrine 2. Iohn 21.15 . Rom. 5.5 . Acts 9 . 2● Rom. 8.7 . Rom. 1.30 . Our loue to God , what ? Rom. 5. 5. Heb. 11.6 . Note . Ouidius . Augustin . Iob 1.9 . Psal. 4● 6. Psal. 73. 25.26 . Markes of the loue of GOD. Ioh. 14.15 1 Ioh 5.3 . Ioh. 19.3 . Heb. 10. 26. Luk. 22.48 Psal. 119. 24. Phil. 3.8 . Phil 1.28 Psal. 120.5 Reuel . 22. 20. Gen. 28. 12. Acts 17.16 2 Kin. 18. 37. Virgilius . 1 Ioh. 5.1 . Chap. 4. 20. Like the oile which was powred on Aarons head , and ran down to the skirts of his cloathing . Psal. 133. ● Iam. 2 15. Mat. 6.12 . Mat. 10. vlt. Vse . Motiues to loue God. Esay 6.2 . 2 Tim. 4.8 1. Ioh. 4.8 . 1 Ioh. 2.11 1 Tim. 1.5 Col. 3.14 . 1 Cor. 13. 13. Luk. 15.4 . 2 Tim. 4.8 1 Iam. 12. Psa. 16.11 1 Cor. 2.9 . Mean●s to attaine the loue of God. 1 Kin. 18. 2 Kin. 1.10 2 Chron. 14.11 . Gen. 20. 17. Exod 14. Ios. 10.13 . Mat. 12.13 Luk. 15. Rom. 10. 17. Luk. ●4 . 32 Vse . 1. Bernard . Augustine . Vse . 2. Acts 8.21 . 22. 23. Vse 3. Mammonist . Iam. 4. 4. 1 Ioh. 2.15 Mat. 6. 24. 2 Kin 10● 16. Luk. 10.42 . Hypocrite , Iam. 4.8 . 2 Sam. 20. 9. Ambitious . Mat. 4.9 . Epicure . Mat. 7.23 . Vse . 4● 1 Iohn 4. 20. Greg●●ie . Mat. 19.19 
A30906	----	Universal love considered and established upon its right foundation being a serious enquiry how far charity may and ought to be extended towards persons of different judgments in matters of religion and whose principles among the several sects of Christians do most naturally lead to that due moderation required ... / Robert Barclay. Barclay, Robert, 1648-1690. 1677 Approx. 96 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A30906 Wing B741 ESTC R22018 12619208 ocm 12619208 64465 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30906) Transcribed from: (Early English Books Online ; image set 64465) Images scanned from microfilm: (Early English books, 1641-1700 ; 342:14) Universal love considered and established upon its right foundation being a serious enquiry how far charity may and ought to be extended towards persons of different judgments in matters of religion and whose principles among the several sects of Christians do most naturally lead to that due moderation required ... / Robert Barclay. Barclay, Robert, 1648-1690. [5], 44 p. s.n.], [Holland : 1677. Place of publication from Wing. Advertisements: p. [4]. Errata: p. [3]. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Doctrines. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Universal Love CONSIDERED , And established upon its Right Foundation . BEING , A serious enquiry how far Charity may and ought to be extended towards persons of different Judgments in matters of RELIGION . AND Whose Principles among the several Sects of Christians do most naturally lead to that due moderation required . Writ in the Spirit of Love and Meekness , for the removing of Stumbling-blocks out of the Way of the Simple ; by a lover of the Souls of all Men. Robert Barclay . 1 Joh. 4. 16. God is Love , and he that dwelleth in Love , dwelleth in God. 1 Jo. 5. 2. For this is the Love of God , that we keep his Commandements . Printed in the Year , 1677. The CONTENTS . Sect. I. THe Introduction , giving an account of the Authors experience in this matter , with the Reasons moving him to treat thereof . p. I. Sect. II. The nature of Christian Love and Charity demonstrated , the consistency of true Zeal therewith ; its distinction from false Zeal . p. 4. Sect. III. The Controversie stated , with respect to the different sort of Christians ; how it is to be fetcht from the nature of their Principles , and not from the practice of particular persons . p. 9. Sect. IV. An Examination of the Principles of several sorts of those called Christians , compared with this Universal Love , and found defective ; As 1. Of Papists . 2. Of Protestants in general . 3. Of Socinians . p. 14. Sect. V. Some Principles of Christianity proposed , as they are held by a great body of People , and whole gathered Churches in Great Brittain and Ireland , which do very well agree with true Universal Love. p. 30. The Reader is desired to Correct with his Pen these Mistakes , for the better understanding of the matter . PAge 3. line 28 , for pretented , read pretended ; p. 7. l. 22. for sar r. far ; l. 29. for Saul David , r. Saul . David , l. 36. for d●ffers , r. differ ; p. 8. l. 35. for so that , r. so but that ; p. 11. l. 27. blot out in ; p. 13. l. 16. for necessary , r. necessarily ; l. 26. for Improved , r. disapproved ; p. 14. l. 2. for practices , r. practice ; p. 15. l. 6. for has , r ▪ hast ; p. 16. l. 7. for thinking r ▪ thinking , p. 12. l. 21. for necessarity r ▪ necessary ; p. 18 , l. 14. for bassis r ▪ bases , p. 11 , l. 5. for hinders r binder ; l. 6. for hath r ▪ have ; l. 14 , for Comodies r ▪ Comedies ; p. 22 , l. 31. for hut r ▪ but ; p. 23. l. 10 , for is , r ▪ he is ; l. 15. for has r. have ; p. 24. l. 14. for is , r ▪ are , l. 23. for Chaty r ▪ Charity ; p. 31. l. 3. for incerted r ▪ inserted ; 32. in Margent , 2d . line r. as well in doctrines , l. 5. r ▪ external band ; p. 33. l. 12. for Monites , r ▪ Mentionites ; p. 35. l. 21. for Now , r. Nor ; p. 36 , l. 1. for recideth r. resideth ; p. 39. l. 12 ▪ for they , r. it . Books lately Printed for a general service to the Truth . ISaac Penningtous Naked Truth , or Truth Nakedly manifesting it self in several particulars , for the removing of hindrances out of the way of the simple hearted , that they may come to true Knowledge , Life , Liberty , Peace , and Joy in the Lord , through the vertue and power of his precious Truth , revealed and working in them ; by way of Question and Answer . The Flesh and Blood of Christ , both in the Mystery and in the outward testified to , by I. P. R. Barclay's Truth cleared of Calumnies . The Staggering Instability of the Pretended Stable-Christians discovered , by R. B. against William Mitchel . An account of a Dispute between the Students of Divinity of Aberdeen , and the People called Quakers , by R. B. G. K. — Quakerism confirmed , in Answer to Quakerism canvassed . The Anarchy of the Ranters , and other Libertines ; the Hierarchy of the Romanists and other pretended Churches ; equally refused and refuted in a two-fold Apology , for the Church and People of God , called in derision , Quakers , by R. Barclay . G. Fox , to all the Kings and Princes , and Governours in the whole World. The Spiritual Man Christ Jesus , the Blessed Seed , Light of Life , Purger of Conscience , by G. Fox . — Christian Liberty commended , and Persecution condemned . A small Treatise concerning Swearing , its use in the Law , and end in the Gospel , by G. Fox . The beginning of Tythes in the Law , and ending in the Gospel . A Testimony to all Masters of Ships and Sea-men , by G. Fox . Thomas Bayles Testimony to the Universal Love of God in Christ Jesus to the Sons of Men. A Warning against the Deceit of setting up Man's Reason as Judge in Spiritual matters , Translated out of Low Dutch , by Stephen Crisp. Immediate Revelation not ceased , by G. Keith . The Universal free grace of the Gospel asserted , by G. Keith . Quakerisme no Popery , by G. Keith . Universal Love , &c. SECT . I. The Introduction . Giving an account of the Authors Experience in this Matter , with the Reasons moving him to treat thereof . ALbeit , it were very desirable that Man could from his very tender Age upwards receive so living an Impression not only of the truest and surest Principles of the Doctrines of Christ , but also of the Life and Power of Godliness to leaven the whole Mind and Affections unto the pure and holy Nature of Jesus ; yet seeing that this Happiness befalls to few ( most of Men being by the prejudice of Education , either pre-possessed , or defiled with wrong notions ; or else those who come to receive , even at first , a right Impression in their Understandings , as to Opinion or Principle , do either by the power of inward Corruption , working upon their Natural Complexions , or by other Temptations from without , oftentimes fall exceeding short of this pure Life ) the best way to Redeem the Time , and to repair that Loss , is from the experience we have had of the Evil , and the Memory we retain of , how far we have been wrong to confirm and strengthen our selves in the good now revealed and imbraced , which by the powerful working of God's Infinite Goodness , turning all to the advantage of those that love and follow Him , makes the Ministry of such the more effectual , as in the example of Paul and others was manifest . It being then so , that the condition of my life hitherto ( Albeit , I as yet am but a young Man ) gives me experience more then perhaps to many others , to treat of this subject : Therefore , finding a true freedom and liberty in my spirit , I have willingly undertaken , for the sake of some , to write something briefly , and yet I hope clearly thereof , that my experience herein , if the Lord will , by His Blessing may be made useful to others . My first Education from my Infancy up , fell amongst the strictest sort of Calvinists , those of our Country being generally acknowledged to be the severest of that Sect in the heat of Zeal , surpassing not only Geneva , from whence they derive their Pedigree ; but all other the Reformed Churches abroad ( so called ) so that some of the French Protestants being upbraided with the fruits of this Zeal , as it appeared in Jo. Knox , Buchanan , and others do , besides what is peculiar to their Principles of this kind , alledge the super-abundance thereof to proceed a fervido Scotorum Ingenio , i. e. from the violent Complexion of our Country men . I had scarce got out of my Child-hood when I was by the permission of Divine Providence cast among the Company of Papists , and my tender years , and immature Capacity not being able to withstand and resist the Insinuations that were used to Proselite me to that way ; I became quickly defiled with the Pollutions thereof , and continued therein for a time , until it pleased God , through his rich Love and Mercy , to deliver me out of those Snares , and to give me a clear understanding of the evil of that way . In both these Sects , the Reader may easily conceive that I had abundant occasion to receive Impressions contrary to this principle of Love herein treated of , seeing the straitness of several of their Doctrines , as well as their practice of Persecution , do abundantly declare how opposite they are to Universal Love ( as shall hereafter more at large be shown ) and Albeit , the time it pleased God to deliver me out of these Snares , I was so young , that it may be presumed my Observations could be but weak , and consequently my Experience inconsiderable ; yet for as much as from my very Child-hood I was very ambitious of Knowledge , and by a certain felicity of Understanding , I think I may say without Vanity , successful beyond many of my Equals in Age , though my Observations at that time were but weak , yet since I have with more leisure and circumspection gathered thence so much experience , as I am confident will serve for a sufficient foundation to any Superstructure I shall build upon it in this Treatise . The time that intervened betwixt my forsaking of the Church of Rome , and joyning with those , with whom I stand now ingaged , I kept my self free from joyning with any sort of People , though I took liberty to hear several ; and my Converse was most with those that inveigh much against judging and such kind of severity , seeming to complain greatly for want of this Christian Charity among all Sects , which Latitude may perhaps be esteemed the other extream opposite to the preciseness of these other Sects , whereby I also received an opportunity to know what usually is pretented on that side likewise ; and thence can say somewhat experimentally on that part also . As for those I am now joyned to , and whom I justly esteem to be the true followers and Servants of Jesus Christ , the World speaks diversly of them , as to this matter , some highly accusing them of the want of Charity , and quarrelling with them as such who peremptorily condemn all but themselves : Others have a contrary conceit of them , each according as they are prejudicated and informed . What may be truly said in the case , shall after appear : I my self have been diversly ▪ censured in this matter , being ingaged in Controversie , which as they can be scarcely handled without something of sharpness , so are seldom mannaged by any so successfully , as not to bear the Censure of some or other , in this respect . Having then upon the whole matter observed that this want of Charity is that , for the want of which , each Sect accuses the other , and yet are most averse to see this defect in themselves , and that some do accuse all Sects as guilty of this Crime . I have judged it meet to commit my sence hereof to writing , according to the purpose signified in the Title afore-mentioned . SECT . II. The Nature of Christian Love and Charity demonstrated , the Consistancy of true Zeal therewith , it 's distinction from false Zeal . THe Nature of Christian Love and Charity is fully and abundantly described in the Holy Scriptures , where it is preferred before all other Virtues and properties whatsoever , as that which comprehendeth in it all other perfections , and is the root and spring of them , for there can be no true Virtue but that which proceedeth from Love ; hence God himself is called Love , I Jo. 4. 7. as being that , under which all his innumerable and inutterable perfections are included : By this Love we are Redeemed from the Corruption of our Nature , and have received the benefit of a Mediator , Joh. 16. This is the Banner wherewith God covereth his Children , Cant. 2. 4. This is that which Constrained our Lord Jesus Christ to lay down his Life for us , Joh. 15. 13. The exercise of this is given by Christ as the principal Token of his Disciples , Joh. 13. 35. It is numbered as the first fruit of the Spirit , Gal. 5. 22. It is called the fulfilling of the Law , as that , wherein all consisteth , Rom. 13. 10. For to Love God above all things , and our Neighbour as our selves , is the sum not only of the Law , but of the Gospel also , 1 Cor. 13. 13. Therefore the Apostle Paul giveth to this Love or Charity the Precedency before either Faith or Hope ; in which Chapter he doth briefly , but very emphatically describe it , for having first shewn that the speaking with Tongues of Men , and Angels , that the gifts of Prophesying , Understanding , and Knowledge , that the Faith that even could remove Mountains , and the giving of all to the Poor , yea , and the Body to be burnt , is nothing without it : He proceeds to the description of it thus , Charity suffers long , is kind ; Charity envieth not , Vaunteth not it self , is not puffed up , does not behave it self unseemly , seeking not her own , is not easily provoked , thinketh no evil , rejoyceth not in Iniquity , but rejoyceth in the Truth ; beareth all things , believeth all things , hopeth all things , endureth all things , never faileth , Albeit , other gifts have , 1 Cor. 13. from the first Verse . As by this the excellency of Love is shown , so the necessity of pressing after it , and living in it , will be readily acknowledged by all ; but seeing the sum of this Love , as well as the perfection thereof , consists in loving God above all ; so whatever diverteth in any thing there-from , is not to be accounted Love , though the same word be used to express it , and that in the Scripture it self ; such as the Love of Self , the Love of the World , the Love of any Creature . Hence for the attaining of the true and excellent Love , the Love of all these other things is not only to be laid aside , and the Love of God preferred to them , but they are to be hated as Christ himself Phraseth it , He that hateth his life , Jo. 12. 25. Yea , he useth it so , as to speaking of hating Father and Mother , Luk. 14. 26. though when the Love to such , is truly subordinate to the other , it is both commended and commanded . The Testimony which is required of our really being in the Love of God , Christ himself signifieth to us : If you Love me , keep my Commandements : And as the Beloved Disciple John said in the case of Knowledge , shewing us the falshood of such as pretend to know God , and yet do not so ; saying , He that says he knows God , and keeps not his Commandements , is a Lyar , and the Truth is not in him , 1 Jo. 2. 4. So may be also said , He that saith he loves God , and keeps not his Commandment , is a Lyar , and the Truth is not in him , according as the same Apostle saith , I Jo. 5. 3. For this is the Love of God , that we keep his Commandements . Hence it is apparent , that Love without Purity is but a false pretence ; and that whatsoever hinders from the practice of this Love of God , or with draws from the obedience of the least of his Commands , is to be denyed , and no ways to be entertained , as being either the love of the Devil , the love of the World , or the love of Self , and not the love of the Father ; and as from the true love of God , having taken place both upon the Understanding and Will , there ariseth a great fervency and desire of Mind , that it may be wholly united with the Lord , and made conformable unto his Will in all things : So from hence ariseth also a certain Aversion from , Indignation of , and even Hatred , to whatsoever is contrary thereunto , or has a tendency to lead from it , which is commonly called Zeal ; which Zeal , having a right bottom and foundation , and proceeding purely from the Love of God , is a great Virtue , greatly to be commended and pressed after , and the defect thereof is justly reproveable in a Christian . That Zeal then thus considered , is a thing excellent , pure , and holy of it self , appears in that it is ascribed to God himself , 2 King. 19. 13. Isa. 9. 7. Where the performance of the Blessed Evangelical promises is to be performed by the Zeal of the Lord , Isa. 19. 17. He is said to be Cloathed with Zeal as with a Cloak , and 63. 15. His Zeal is numbred with his Bowels and Mercies ; next David recommends himself to God , for that the Zeal of his House had eaten him up , Psal. 69. 9. and 119. 139. And Paul commends the Corinthians for their Zeal , 2 Cor. 7. 11. 1 Cor. 14. 12. and for this end has the Grace of God appeared unto all , that there might be a People gathered , Zealous of good Works , Tit , 2. 14. And as this is commended and recommended on the one hand , so is the contrary thereof ; to wit , Indifferency and Lukewarmness reproved and rebuked as a thing displeasing to the Lord , of many instances whereof that might be given , that unto the Church of Laodicea may serve at present , Rev. 13. 15. 16. Because for a Remedy against this Evil , she is Exhorted , v. 19. to be Zealous and Repent . But as there is a true Zeal , so is there a false one , and it is not more needful to have the one , then i● is to avoid the other . Now as the true Zeal proceedeth only from the pure Love of God , and single Regard to his Honour and Glory , so the false Zeal proceedeth from the Love of something else , and the regard to other things : And of this false Zeal there are several kinds as well as degrees ; all of which , though they ought to be shunned , yet some are far more hurtful and pernitious than others ; the worst and highest of these is when as Men , through the height of Pride , Lust , Ambition , or Envy , shew themselves furious and Zealous to satisfie and fulfill their desires and affections , this is the highest Zeal for self ; From this Zeal did Cain flay Abel , Ishmael mocked Isaac , and Esau hated Jacob , Pharoah Persecuted the Children of Israel , Saul , David , and Jezabel , the true Prophets of the Lord. A second kind is , when as Men that are not true and faithful , even to those principles of Religion , they profess themselves to acknowledge as true , as being Conscious to themselves , and also publickly known to be such as are Vitious and Profligate , yet do violently persecute and oppress others that differs from them ; though they be not only equal to them , but even by their own acknowledgment exceed them in Temperance and Virtue , having nothing to charge them with , but that they agree not with them in judgment and practice in matters of Religion : This apparently is a false Zeal , and not of God , for if it proceeded from the true Love of God , it would first operate in themselves to the removing of all those things which they acknowledge to be contrary to this Love of God , before it exerted it self towards others , seeing as the Proverb is , Charity begins at home . And like unto this was the Zeal of the Scribes and Pharisees , who Persecuted Christ for a breaker of the Law which themselves did not fulfil : As is also the Zeal both of the Papists and Protestants in their Persecutions at this day . A third sort is of such , who do indeed walk strictly and closely to their own Principles , making Conscience of their way ; but yet being blinded in their understanding , do Persecute Truth , supposing it to be Error : Of this number was Paul before his Conversion , Being as to the Law blameless , and Persecuting the Saints out of Zeal , Act. 22. 3. Gal. 1. 14. And therefore , in this Class he numbers his Country-men , saying , They have a Zeal for God , but not according to knowledge , Rom. 10. 2. And perhaps among these , such may be numbred , of whom Christ speaketh , saying to his Disciples , and when they kill you , they shall think to do God good Service . A fourth or last sort is , when as Men being truly enlightned in their Understanding , but their Will , Heart , and Affections not being throughly leavened with the Love of God , do condemn things justly reproveable , but not out of the pure drawings of Divine Love , but even from a mixture of self in the forwardness of their own will , as not suffering any to be contrary unto them . This is the most innocent kind of wrong Zeal ; yet not so that it ought to be watched against , and of those few that are guilty of it , it were fit they waited to be Redeemed from it ; but the pure undefiled Zeal that is acceptable to God , is that which proceeds not only from a pure and clear understanding , but also from a renewed and sanctified Will which moves not of , nor from Self , but from and for the Lord. SECT . III. The Controversie stated , with respect to the different sort of Christians ; how it is to be fetched from the nature of their Principles , and not from the practice of particular persons . THe sun of what is said , is , that true Christian Love and Charity , is the most excellent of Virtues , most needful to be sought after and attained , that it is never joyned , but with purity , which it naturally leads to ; and there-from doth consequentially arise an Indignation and Zeal against Unrighteousness , which true Zeal is justly commendable , and really distinguishable from all false and ignorant Zeal . For the more clear stating of the Controversie in proceeding in this matter , these following assertions relating thereto may be proposed and affirmed . I. That whatsoever Love is consistent with the pure Love of God , may be safely exercised towards all sorts , as well of Men as Christians . II. That whatsoever Love or Charity really conduceth to the salvation of their souls , and so far as they are capable thereof , may and ought to be shewed towards them . III. That therefore the good in all ought to be commended , encouraged , and loved , and no true Good either denyed , rejected , or despised , because of any Errors peculiar to respective Sects . IV. That the Evil , either in Opinion or practice , ought neither to be spared , encouraged , nor fomented under any pretence of Love whatsoever . These I shall not enlarge , nor yet offer to prove ( studying to avoyd prolixity ) because I presume they will be readily granted and assented to by all . That then , which principally comes under consideration , is to consider and examine which of all the several sorts of Christians at this day do most truly observe these rules , and shew forth most of the true Love and Zeal of God in their way and principles , avoyding that which is contrary thereunto ; wherein , that I may proceed clearly , there are some things previous to be warily and seriously weighed ; as First ; when I speak of the Charity of the several sorts of Christians , I speak of such as are settled in their in respective Principles , as perswading themselves certainly in the truths and soundness of them , so that their Love and Charity is really to such as they judge and believe are wrong , seeming to have Charity to all , and be affraid to judge them from an unsettledness in ones self , as not knowing which is right or which is wrong , is a Vertue of necessity and not of choyce , and proceedeth no ways from the Love of God , neither has any resemblance thereunto , for God loveth and Compassionates Sinners , and such as are out of the way , not as being ignorant , or doubting whether they be such , but as really knowing them . It were indeed the height of madness and folly for these unsettled , uncertain , and stragling souls to take the liberty to judge others for being wrong , while they profess they know not yet who is right and who is wrong ; being only sure of this , that themselves are not come to rights , for they could not in so doing , but be Self-condemned ; not but I believe that the condition of such , if they be truly forbearing , and ready to embrace the good when seen by them , is both more tollerable to others , and safe for themselves than those that are hardily confident in a wrong belief from thence forwardly judging others . But this I mention for the sake of certain men of loose , and uncertain principles , who being really Conscious to themselves of their own unsettledness , finding themselves at a loss , as concerning many of the controverted Principles of the Christian Religion , which is right , and which wrong , and not finding a ready way to come to any certain determination therein , and being perhaps unwilling to undergoe the trouble and difficulty of such a serious search and enquiry , as well as desirous to avoyd these troublesome circumstances , or other inconveniences which may seem to them necessarily to accompany their imbodying themselves with any particular People or Fellowship , and therefore find it more easie to satisfie and please themselves with some general notions of practical Truths , commonly acknowledged by all , and therefore cover themselves by condemning that heat , asperity , and severe censuring that is among the several sorts of Christians , one towards another , as not consistent with , nor suitable to that Love which ought to be in all Christians ; whereas , poor Men , they mind not how much they fall in this Crime , and that in a degree far more reprovable than those they thus accuse : For , First : Are not they found guilty of the want of this Christian Love and Charity , that do judge and condemn all these several sorts of Christians as defective in this so principal and necessary a Christian Vertue , whereby they do indirectly shut them out from being Christians or Disciples of Jesus ; for if they judged it an Error inconsistent with Christian Love and Charity , to condemn or accuse one another for difference in Opinion ; why are they found themselves so guilty of it ? for since in this censuring and condemning of one another among the several sorts of Christians is practised by them as their duty , and a necessary consequence of their Doctrine , why should these judge them for it , if they say they condemn them for it ; Because they believe it to be a wrong Principle , shall not others be allowed the like liberty to condemn Principles they likewise believe to be wrong ; one of two then must of necessity hold , either that wrong Doctrines or Opinions may be justly reproved , confuted , and condemned without breach of Christian Love and Charity , and therefore the so doing amongst the several sorts of Christians , upon their own respective Principles in it self simply considered , not evil or reproveable ; and therefore these men wrong in judging it so , or it is an evil and inconsistent with Christian Love and Charity to condemn any sort of Christians for their Doctrines and Opinions ; and if so , these men fall fouly in this Crime , that do accuse all others for this judging of Principles , and yet themselves judge them for their Principles herein : And , Secondly : Their envy in this is of an higher degree by their own Sentence , then those others thus judged by them , because the others proceed upon a certain belief and firm perswasion that they are in the right , and those they condemn wrong , and so proceed rationally consequential to their own Principles ; but these Men , Albeit they be Conscious to themselves , that they are not come to a determination of what is right and what wrong , and remain yet in doubt for want of a clear Understanding what to approve and what to condemn , do never the-less most irrationally and inconsequentially to their own affirmations , reprove , censure , and condemn all others as destitute of , or at least defective in a vertue and quality so necessary and essential to all Christian Societies ; to whom , therefore , may be fitly applyed the saying of the Patriarch Jacob , to his First-born Ruben : Unstable as water , thou shalt not excel , Gen. 49. 4. And that of the Apostle Paul to the Romans , Rom. 2. 11. As also that other saying of the same Apostle to the Galatians ; For if I Build again the things that I destroyed , I make my self a Transgressor , Gal. 2. 18. 2dly . To make a judgment of the several sorts of Christians , we must fetch it not from the practices of particular Persons , but from their respective principles , by enquiring how far they naturally lead to , or draw from this Universal Love , because that it cannot be denyed , but that among all and every sort of the several Sects of Christians , there are men of divers and sundry humours and complexions ; some more hot , violent , and froward , who prosecute what they judge right , with great Zeal , hast , and fury ; others of more calme , meek , and loving dispositions , who though they be not less desirous to advance their way , yet do it in a more complacent , affable , and deliberate manner : Some there are that are naturally of a careless , indifferent , Gallio-like temper in such things , and therefore behave more forbearingly and civilly towards such as dissent from them , not because of any Vertue , but because such things do not much trouble or touch them . Neither then of these Vertues , as they are incident to particular Persons , are so justly chargeable upon a Sect or People , as from thence to make a positive judgment of their Universal Charity or not ; seeing these are not the consequences of their Principles , or that which necessary comes from them , as relating to this or that Society , but the meer product of their natural and private humours , how far any particular or singular Persons among the several Sects , have attained to the performance of that true Love and Zeal formerly described : I shall not determine , neither does it necessarily belong to this Question ; for if any should be found to do any thing which were so far from being the consequence of their Principles , as to be quite contrary , their Brethren would not suffer their Principles from thence to be improved ; so neither can the excellency of any singular Persons , while not proceeding upon their Principles , approve them as justifiable in this respect : As for instance , where it is the Universal Principle and general practice of a Sect , to persecute even to the utmost those that differ from them , as in the Church of Rome , should there be found one or two , or a very few of a more moderate spirit , that should profess an aversion from such sort of severity , and also practice it in their station , according to their Capacity , who would ascribe this moderation and Charity to the Church of Rome , would take his measures but badly ; and on the other hand , where it is the Universal Principle and general practices of a People , not at all to persecute for the matter of Conscience , should any private Persons of that Society be carryed by their fury and heat to the practice of any such thing , though directly contrary to their Principles , who would charge this upon the whole People , and thence measure them , would make also a bad consequence . Nevertheless , I shall not deny but some Principles are so pernitious , and so strait and narrow , that they seem by a certain Malignity generally to influence all their followers , as shall after be observed : But I shall now proceed to the fore-mentioned Examination . SECT . IV. An Examination of the Principles of several sorts of the so called Christans , compared with this Universal Love , and found defective : As 1. of Papists : 2. of Protestants in general : 3. of Socinians . AS there are two ways chiefly whereby a People or Society do signifie their Charity or Love towards others that differ from them ; so by these two also , is signified their contrary Principles and practice . The first is by a favourable and Charitable judgment of the condition of Mens Souls ; Albeit , of different and contrary principles from them , in supposing , or at least not absolutely denying , but that they may even upon their own Principles , if faithful thereto , obtain Peace with God , and Life Eternal . The Second is by a Friendly and Neighbourly deportment towards Mens Persons , in not seeking to ruin and destroy them , whether in Life , Liberty , or Estate ; Albeit , their judgment concerning God , and things Spiritual in the Nature and Manner of the exercise of their Worship , be both contrary and different ; where the defect of any of these two is , there of necessity must be wanting Universal Love and Charity ; for thou that hast bound up , and tyed the means of Salvation to thy Principles and Doctrines , so as to exclude from Salvation all that differ from thee , or contradict thee , has certainly declared , thy Charity exceeds not the limits of thy own form , and that the best Opinion , and highest esteem thou hast of any that differ from thee , for any vertues or excellencies that may appear to be in them , resolves at last in no better then this Conclusion , For all this they must be Damned ; neither will it serve to prove the Universal Charity of any People , in this respect , that some of them may Problematically affirm , that Salvation may be possible to some such Dissenters , living in remote parts , who are excluded from the benefit of all means of knowing their Principles ; making this possibility only as an effect of Gods Omnipotency , and so purely miraculous ; alledging , they will not deny but God in a miraculous and extraordinary way may bring some to Heaven ; for this shews no Charity at all , either in the Principle or People , but is only a meer seeming acknowledgment of God's Omnipotency from a sight of the gross absurdity that would follow from affirming otherwise : Those only can be esteemed Charitable in point of Doctrine , and truly to commend the Love of God , whose Principle is of that extent , as naturally to take in within the compass of it ; both such as have not arrived to their discoveries , and who are also different in judgment from them , and that without any extraordinary and miraculous conveyance , as being the common means and order of Salvation appointed by God for all , and truly reaching all . Moreover , in the second place , far less canst thou pretend to have Charity for me , that wilt rob me of my Life , Goods , or Liberty , because I cannot jump with thee in my judgment in Religious matters ; to say thou dost it for good , and out of the Love thou bearest to my soul , is an Argument too ridiculous to be answered , unless that the so doing did infallably produce always a change in judgment ; the very contrary , whereof experience has abundantly shewn , and to this day doth shew ; seeing such severities do oftner confirm men in their Principles , then drive them from them , and then by thy own confession , thou dost not only destroy my body , but my soul also , and cannot avoid thinking upon thy own Principle ; but I must be Damned if I persist in my judgment , which for thee to be the very immediate occasion and Author of , is certainly the greatest act of Malice and Envy that can be imagined ; seeing thou dost what in thee lyeth , through the heat of thy Zeal and Fury , to cut me off from obtaining that place of Repentance , which for ought thou knowest , it might please God to afford me , were not my days thus shortned by thee . To alledge the example of putting to Death Murderers , and other such Profligate Malefactors , which is allowably done by the general judgment of almost all Christians ; from thence urging , that as this is not accounted a breach of Christian Charity , so neither the other will no way serve the purpose , nor yet be a sufficient cover for this kind of Unchristian cruelty , because the Crimes for which these are thus punished , are such as are not justified as matters of Conscience , or Conscientiously practised , which are unanimously Condemned , not only by the consent of all Christians , but of all men , as being destructive to the very Nature of Man-kind , and to all humane Society ; and 't is confessed , even by all such Malefactors themselves ( I know not if one of a hundred thousand can be excepted ) and the punishment of such is justifiable , as all generally acknowledge ; but to kill sober , honest , good Men , meerly for their Conscience , is quite contrary to the Doctrine of Christ , as has been elsewhere upon other occasions largely demonstrated . This being premised , I shall briefly apply the same to the several sorts of Christians , that thence may be observed , whose Principles do most exactly agree with , and lead to that Universal Love and Charity , so much in words commended by all , and for the want of which , every sort take so much liberty to judge and condemn each other . There are many other particulars by which the several Sects may be tryed in this respect , but these two fore-mentioned being the principal , I shall chiefly insist upon them in this present application . To begin then with the Papists , there is nothing more commonly acknowledged and assented to among them , then that Maxim , Extra Ecclesiam nulla Salus , without the Church there is no Salvation ; which Maxim , in a sence , I confess to be true ( as shall hereafter appear ) but according as it is understood among them , it does utterly destroy this Universal Love and Charity ; for by this Church , without which there is no Salvation , they precisely understand the Church of Rome , reckoning , that whosoever are not of her Fellowship , are not saved ; and this must needs necessarily follow upon their Principles , seeing they make the Ceremonial Imbodying in this Church , so necessarity to Salvation , that they exclude from it the very Children begotten and brought forth by their own Members , unless formally received by the Sprinkling or Baptisme of Water : And Albeit , they have a certain place more tolerable than Hell for these Unbaptized Infants , yet hence is manifest how small their Charity is , and how much it is confined to their particular Ceremonies and forms , since if they think Children born among them , for want of this Circumstance are excluded from Heaven , Albeit , never guilty of actual Transgression , they must needs judge that such as both want it , and also are guilty of many sins , as they believe all men are who are come to age , especially such as are not in the Church , go without remedy to Hell. Secondly : All Dissenters and Seperatists from the Church , Infidels , Turks , and Heriticks , which in short are all that profess not fellowship and Communion with the Church of Rome , and own her not as their Mother , are in a most solemn manner yearly Excommunicated by the Pope ; and it were a most gross inconsistency to suppose that such as are so Cursed and Excommunicated , and given over to the Devil by the Father and chief Bishop of the Church , can in the judgment of the Members be saved , especially while they think he is approved of God , and led by an Infallible Spirit in his so Excommunicating them . And lastly : To suppose any such Universal Love or Charity , as extending to Persons either without the compass of their own Society , or dissenting and separating from them , so as to reckon them in a capacity or possibility of Salvation , were to destroy and overturn the very Bassis and Foundation of the Roman Church , which stands in acknowledging the Superiority and Precedency of Peter and his Successors , and in believing that Infallibility is annexed thereunto . Now such as are not of the Roman Society , cannot do this ; and those that do not thus , are such to whom the Church of Rome can have no Charity , but must look upon them as without the Church , and consequently as uncapable of Salvation while there abiding . If it be objected that the Church of Rome professeth Charity to the Greek , Armenian , and Ethiopian Churches , Albeit , vastly differing in many things from them . I Answer , that whatsoever Charity the Church of Rome either doth , or ever hath professed to any of these , shall be found to be always upon a supposed acknowledgment made by them to the See of Rome , as the Mother-Church and Apostolick Seat , from thence seeking the Confirmation and Authority of their Patriarches , at least as the Romanists have sought to make the World believe ( how true , is not my present business to enquire ) and all these differences of Ceremonies that are betwixt them , are only approved by the Romanists as such which are indulged to them by the Pope , who pretends out of a Fatherly care and compassion to yield these things unto them , which if it be true , is done by him rather to uphold the shew of his Authority ; and because distance of place , and other incommodities hinders him from pressing more upon them , since in places nearer hand , and where fitter opportunities hath been presented , he hath shewn himself very Zealous and Violent to bring all to a ready obedience to the least of his Commands , as by many examples could be largely proved ; yet some are of the mind that all these Stories and pretended acknowledgments of Patriarchs to the Romish Sea are but the meer effects of the Policy of that Court , to uphold their Grandure , and nothing better but pretty Comedies to amuse the Vulgar and Credulous , and augment their Reverence towards the Pope and his Clergy ; but what-ever be in this , it is abundantly manifest that there can be nothing more contrary to this Universal Love and Charity than Romish Principles , and that no man of that Religion , without deserting his Principles , can pretend to it . As to the other Principle of Persecution , how much it is Preached and practised in the Church of Rome , will need no great Probation : Those that are acquainted with , or have heard of the Spanish Inquisition , of the many Inhumain Butcheries and Massacres committed both in France , and the Netherlands , upon Men meerly for the matter of their Consciences ; the many Plots , Consultations , Combinings , and Wars , contrived , fomented , and carryed on by the Bishops of Rome themselves , and the chief of their Clergy , yielding large and voluntary Contributions thereto for to ruin and root out the Dissenters from the Romish Society , after Luther appeared ; cannot but see how natural and consequential it is to Romish Principles so to do : And thence also observe how contrary and opposite these things are to Universal Love and Charity , and how much they act the Hypocrite when they pretend Christian Charity to any that differ from them . And this manifestly appears in these two , which none of them that has understanding to know , or honesty to confess their Principles can deny : I might also add a third , which Albeit , by some Popish Doctors in some Nations it be denyed , yet is no less firmly believed and contended for by other eminent Persons among them , especially Bellarmine , and approved by the Pope himself ; to wit , the Popes power to depose Princes in case of Heresie , and give their Kingdoms to others , allowing them upon that account to fight against them , and accounting their so purchaseing of them , lawful . Small offences heretofore would have provoked to this Sentence , as appeared in the example of Hildebrand and others ; but of late he is more sparing and deliberate in his denuntiations , finding his Authority less regarded , and his power to bring to obedience much abbreviated : But surely this principle cannot consist with Universal Love , when that , which by all is acknowledged to be an Ordinance of God , doth not secure the lawful Administrators thereof from the bitterness of it : If you will not allow a King to be a King , Albeit , his right and title so to be , is every way as good as such among your selves , unless he be of your mind , certainly there is but small hopes of your Charity to other persons . There might be much more said and enlarged as well upon this as other things , which sufficiently evidenceth the Church of Rome can have no just claim to this Universal Love , which I purposely , to avoyd all manner of prolixity , do omit . The great variety of Doctrines among Protestants so called , will make it somewhat harder to decipher them particularly in this matter ; yet to take first notice of those , who by their most publick Confessions , as well as by their possession of whole Nations , are most commonly and Universally understood to bear that name , ( to wit ) the Lutherans and Calvenists seems most regular . And because of their Unity , as well as of several others in that doctrine and practice of Persecution , I shall make my first observation from thence , which being not only held by them , but also by several others dissenting from both of them , may be termed ( the more the pitty ) a general Doctrine of Protestants ; how far this contradicts Universal Love , is before-mentioned . But as to them , it has this additional aggravation which is very considerable that they do , and that upon their owned Principles so rigorously persecute one another , not permitting one another the free exercise of their Conscience in their respective Dominions ; Albeit , they acknowledge that they agree in Fundamentals , and that they have both upon the same design of Reformation departed from Antechrist ; how then can these Men pretend to any thing of Universal Love or Charity , who upon so small difference by themselves , not esteemed Fundamental , do deny one another the very common and natural Benefits of the Creation ? And of this the Island of Great Brittain can give good evidence : for Albeit , the Protestants there be in a sense all Calvenists , or at lest , not at variance in that which was , and is the great Controversie among the Lutherans and Calvenists abroad ; and that their difference lye only in the matter of the Government of the Church , and some other Ceremonies ; many of which , Calvin himself confesseth not to be of that consequence for which the Godly should be at variance ; yet how little Charity they have to one another , and how great and irreconcilable prejudice and malice , is openly known to the World : So that upon this account , the Prelatick Party has Persecuted the Presbyterian , and the Presbyterian them , as they respectively found themselves in a Capacity to do it , not only to the ejection of the Clergy for this difference out of their Function , and the Excommunication and publickly Cursing one of another , but also to the turning in and out of State-Officers , to the Imprisoning , Forfeiting , Banishing , yea , and judicial Execution both of private and publick Persons ; not to mention the horrible devastations and publick Wars , whereby by this Island became as a bloody Tragedy , to the ruin of thousands of Families , which took its rise from their differences , and was carryed and fomented from the very Pulpits under this notion ; also those common and usual denominations , wherewith they used , and yet do design on one another , are not unknown , as self-seeking and self-separating Hypocrites , seditious Incendaries , presumptuous Rebels ; and on the other hand , Proud and Bloody Prelates , Ignorant and Ungodly Curates , Wicked and Hateful Malignants , Idolatrous and Superstitious . I could also , were it not both tedious and troublesom to repeat such stuff , give instance of not much less severity and reproaches , very near of the same quality , that have passed betwixt other subdivided species of Calvenists , as betwixt the Remonstrants and Contra-Remonstrants in Holland , upon the difference of their Principles ; Albeit , they agree in the matter of Government : And the English Presbyterians and Independents , who quarrel not much ( at lest the generality of them , as themselves are willing the World should believe ) about Principles , but only in a small circumstance of Government , all which doth well witness how void those men are of true Charity , and how far from that true Universal Christian Love , so much commended and pretended to by them , especially considering that these are not only some personal Infirmities or escapes of private persons among them , but the universal , necessary and consequential effects of their respective Principles , which proceed from them as men so circumstantiated and related to such and such Fellowships and Societies . There is another Principle , not only common both to Lutheran and Calvanists , hut even to these subdivided Calvinists , I mean the Episcopalians and Presbyterians , which cannot but obstruct and necessarily hinder this Universal Love. To wit , the pressing after , and seeking to establish a National Church , whereby upon the Magistrates , or great part imbracing any Religion , they distribute the whole Kingdom into several Parishes or Congregations , and appoint Preachers of that way to them all ; so that a man cannot be a Member of the State , without he be a Member of the Church also ; and he is robbed of the very Priviledges which he ought to enjoy as a Man , unless he will agree , Albeit , against his Conscience , to every Circumstance of that Church , which is established in the Country he lives , for the making of which the more effectual , the Law in our Country provides , that when a Man is Excommunicate , or cast out of the Church , is also cast out of the State ; so that a Man upon the Churches Censure , for a matter meerly Conscientious , incurrs the same hazard of the loss of his Estate and Liberty , as if he had been guilty of some hainous Crime towards the State. But how can those pretend to Universal Love that has thus so confined all , both Spiritual and Temporal Blessings to their Sect , that they think not Men worthy to live as Men , or breath the common air , unless they will subscribe to all their Sentiments . Surely this is far from the Nature of God's Love , that causes his Sun to rise both upon the Just and Unjust . Thus far as to Persecution , and what depends upon it . I observed before that the general defect of this Universal Love did proceed from wrong Notions concerning the Love of God ; for such as confined God's Love , did consequentially confine their own . Now the chief way , whereby men by their own narrow Opinions , seek to limit and confine the Universal Love of God , is by proposing the necessary means of Salvation appointed by God , as not reaching to all , for such , to whom they reach not , we cannot suppose to have any real Love extended to them : In this the generality of Protestants are deficient ; Albeit , some exceed others in a particular respect , as shall be hereafter observed . That wherein they are generally wanting , is by affirming that there can be no Salvation without the explicit knowledge of Christ , and benefit of the Scriptures . This is held both by Lutherans , Calvenists , and Arminians ; I mean by these Churches , whatever may be the private Sentiments of particular persons among them . Now whereas all these do acknowledge that many thousands , yea , whole Nations , have been , and are excluded from the benefit of this knowledge , they must necessarily conclude Salvation impossible to them , and so they can have no Charity for them , so as to suppose a possibility of Salvation to them . And this goes directly against , and destroys the nature of Universal Love , which cannot be entertained towards any , but upon the supposition that they are under a possibility of being saved , or that those circumstances they are under , not being in themselves , simply considered sinful as being such , as is not in them to help , do not absolutely exclude them from it : I confess that I cannot have Charity to a wicked Man , that he can be saved so long as he continues wicked ; and if thence any should seek to infer , that so likewise we cannot have Charity to those men that want the Scriptures , and the outward knowledge of Christ , that they can be saved so long as they want that . Therefore as the one is not contrary to Universal Love , neither is the other . I Answer : The Comparison holds not at all , because the ground of my not having Chaty to him , is his continuing in a thing which himself knows to be displeasing to God , by the Law of God which he has revealed to him , and acknowledges to be good ; and therefore the ground of my hopes of him , that he may be saved if he Repents , is , because he knows the means how to Repent , and be Converted ; so my Universal Love , reaches to him not only in that I believe 't is possible for God to bring him out of his Wickedness ; but in that I acknowledge that God in order thereto , has actually made manifest to him the way how he may be Converted , and so I exclude him not from the Universal Love of God , which I suppose in that manifestation of his will , to have already really , touched and reached him . But the other case has no parity with this ; for first , that defect of the Scriptures and outward knowledge of Christ in an Indian or American , &c. is no wilful malitious act of them against any Law known to them , but is the meer providence of God by them inevitable ; neither is it unto them any moral evil , that they are born or brought up in these parts , or come not to those places where they may learn and find that knowledge : If I then judge that God's Love reaches not any such , whom by this Providence he has permitted to be thus Born and Educated in order to save them , my Universal Love can no ways reach to them , so as to suppose Salvation possible to them , not because they refuse or resist the means of Knowledge and Salvation appointed to them of God , but because they want it by the will of God , who thought not meet to give it to them , I look not upon it as my work in this Treatise to refute this Doctrine , and shew its Contrariety to Truth and Scripture , having done that largely else-where , as in my Apology , Expl. of the 5th . and 6th . Proposition ; it is enough here that I shew that such as hold this Opinion cannot justly pretend to Universal Love , as doth evidently appear by what is said , and needs no further Question . Perhaps the Socinians may step in here , or others of more general Principles , who will affirm they do not believe that the want of this explicit knowledge doth necessarily exclude Men from Salvation : It is true , there are some of that mind , but it were hard to rank them under any particular denomination , it being rather a Notion of these Men , of whom I made mention before , that are uncertain in their Principles , and joyn with no people absolutely , then acknowledged by a people or any publick Confession of any united or gathered Church and People . The Socinians generally lay very great stress upon the outward knowledge of Christ , & do believe the outward knowledge of Christ , or of the Resurrection at least , to be absolutely needful , holding the sufficiency of that alone upon , Rom. 10. 9. But passing that , and taking it for granted that the generality of Socinians , and several others with them , who being all taken in Cumulo , may pass , for as much as a whole body of people do believe and affirm Salvation even possible to such as are by an inevitable Fate excluded from the benefit of that external knowledge , in that they say that such as will improve that light of Nature which all Men have given them of God , and exercise that common Principle of Reason , may from the works of Creation and Providence , certainly conclude that there is a God , forsake many evils , and do much good ; and that such as do thus improve this natural and common light , do obtain of God , to send them miraculously either some Man or Angel to signifie to them the outward knowledge or Resurrection of Christ , that they may believe it , and be saved . I Answer : This doth not reach the full extent of Universal Love , because it still limiteth it to this external knowledge , and supposeth no means of Salvation without it . And next , because it supposeth somewhat Miraculous , which as has been before observed , is a limitation not to be admitted in this case : But if any would affirm that the improving of this Natural Light proved to them a means of Salvation , without supposing any necessity of having the outward knowledge of Christ at all ; Albeit , it would see● by the extent of their Charity , that their Love were very universal , yet they do not establish true Universal Love more than the other , because nothing is true Universal Love , but that which naturally proceedeth from the true Love of God , and is founded upon good and sound Principles deduced there-from , and which hath not its rise from the love of Self , or from a selfish principle ; which though it may have a shew of Universal Love , is not really such , else , he that would affirm he believed that all men , as well the Wicked as the Godly , the Unbelieving as the Believing , should be saved , and that no wickedness can hinder a Man from being saved , might be said to be a truer Preacher of Universal Love than any , and most Charitable of all Men ; and yet how would this be justly condemned by all Christians : There can then be no true Universal Love but that which is built upon the love of God , and is pure , and of the nature of it : So then those that affirm that men may be saved ( even without the outward knowledge of Christ , and of the Scriptures ) if they improve the light of Nature ; whether it be that they judge that the light of Nature can carry them through to the end , and accomplish the work , or that they suppose the improving of it , will procure any such Miraculous Revelation ; do not truly Preach or establish Universal Love , because the same is not founded upon the true Love of God , but is an exalting of the Nature and Reason of Man , which is really defiled , and proceeds from Self : Since these Men , for the most part , do look upon Grace , or the operation of the Spirit in the Saints , as but a meer fancy , so I say these men do not commend the true Love of God , which is contrary to Self , but only their own corrupt Nature and Reason , and do therefore really oppose and slight the Universal Love of God , in that they suppose Man capable of himself , to save himself , without Christ the alone Mediator , in and by whom the Universal Love of God to all is only extended , for whom ever God loves , he loves them in Christ , and no other ways ; and this Love of God in Christ cannot be truly received and entertained to the Salvation of the Soul , but as the Old. Man , the first Man with his deeds , which are altogether corrupted , and can claim no share in Mans Salvation , is put off and done away ; and as the New Man that proceeds from a Divine Spiritual Seed , which is not of , nor from Mans Nature , comes to be born and brought forth in the soul. But much more do they contradict and declare themselves void of , and Strangers to the Universal Love , who hold the precise decree of Reprobation , with the other principles depending thereupon , in believing that the far greater number , not only of Man-kind , but even of those that profess the Name of Christ , are necessarily damn'd , and that by Vertue of God's absolute decree , who from all Eternity ordained to Create them for that very end , and appointed them to walk in such Wickedness , for which he might Condemn them , and punish them Eternally : So that not only such as are ignorant of the History of Christ , and of the Scriptures , are certainly Damned ; but even most of those who have the benefit of this Knowledge , are notwithstanding Damned also , for not right using and applying the same , which miserable Crime they necessarily fall in , because that God , Albeit , He publickly , and by his revealed Will doth invite them all to Salvation , yet by a secret Will unknown to Men , He doth with-hold from them all Power and Grace so to do . Now I say , whoever are of this mind , as all Calvinists generally are , cannot justly pretend to Universal Love ; for seeing they limit the Love of God to a small number , making all the rest only objects of his Wrath and Indignation , they must by consequence so limit their own Love also : For God being the Fountain and Author of Love , no man can extend true Christian Love beyond his ; yea , the greatest and highest Love of any Man , falls infinitely short of the Love of God , even as far as a little drop of water falls short of the great Ocean . Now none of these Men , without manifestly contradicting their own Principles , can pretend to have Love to any of those that are thus predestinated to Death ; for what sottishness were it , and inconsistency to pretend Charity to such so , as to suppose a possibility of Salvation for those whom God hath appointed to be Damned , and to be Sons of Predition ; for to say we ought to have Charity to all , because we know not who is appointed to Life , or may be called to it , saith nothing to solve this difficulty , because even to such as may be supposed to be Elected , I am not to have Charity , so long as I see them in Wickedness , and in any unconverted state , for that were to walk against all true judgment , and a putting light for darkness , and darkness for light ; a calling good , evil ; and evil , good ; which is expresly forbidden . Next , this were to make true Christian-Love as blind as the heathens supposed their god of their Lustful Love to be ; for I ought to love Men for some real good I see in them , as feeling them to partake of , and grow in the Love of God , and not upon a meer perhaps God may do them good , perhaps they may be called , unless I believed there were something of God in all given them in order to call them . Thirdly : Seeing these Men do believe and affirm that God in this case appoints the end , so he doth the means also ; they are not only obliged upon their Principle without all Charity , to conclude as Damned , and appointed to Damnation all such as have not the benefit of these means they think needful , but even all such among themselves enjoying these means in whom appears not , according to their notion of it , true and convincing tokens of Conversion . And as this Doctrin naturally leads from any thing like Universal Love. So as I observed before , it so leaveneth and defileth with an unlovely humour , such as strictly and precisely hold it , that for most part they are observed to be Men of peevish and persecuting spirits . For these two Principles , to wit , that of there being no Salvation without the Church among Papists , as precisely understanding it of the Church of Rome , and this of absolute Reprobation among Protestants , are the very root and spring , from whence flows that Bloody and Antichristian tenet of Persecution for the case of Conscience ; and therefore both it and they are directly contrary and diametrically opposite to the true Catholick-Christian Love of God. SECT . V. Some Principles of Christianity proposed , as they are held by a great body of People , and whole gathered Churches in Brittain and Ireland , which do very well agree with true Universal Love. SUch as most commonly complain for the want of Universal Love , do alledg this defect to proceed from the nature of a Sect , unto which they think this want of Charity so peculiar , that from thence they conclude that it is impossible either for any Sect universally to have this Universal Love , or for any Member of a Sect , so long as he stands to his Principles , or is strictly bound up and tyed to a Sect to have this Universal Love ; and indeed this in a great measure is too true , if the nature of a Sect be rightly understood , and therefore to avoid mistakes , it will be fit to enquire somewhat in this matter . A Sect is commonly and universally taken in the worst part , and alwayes so understood ; where it is mentioned in the Scripture , as being either really understood of such as are justly so termed , Act. 5. 17. Ch. 5. 5. Ch. 26. 5. or reproachfully cast upon such as ought not to have been so denominated , Act. 24. 5. Ch. 28. 22. For a Sect is a company of People following the Opinions and Inventions of a particular Man or Men , to which they adhere more , and for which they are more Zealous than for the simple , plain , and necessary Doctrine of Christ. But such as are not a Sect , nor of a Sect , are those that follow the Faith and Doctrines of Christ , and receive and believe the same , as purely Preached and held forth by him unto them , and not as by the recommendation of Man , as clouded and encumbred with their interpretations and additions , and so are meer Christians , and yet true and faithful Ones too ; yea , the most True and Faithful . Now , which of the several sorts of Christians , are to be accounted Sects , and which not , is a great Question , and would take a larger Discourse , than is proper to be incerted in this Place , truly to enquire into it ; and therefore , it shall suffice me at this time , to have Asserted this in General , which , I judge , will be generally accorded to by All , and leave the Application to each understanding Reader ; for the clearing which , there may several weighty Observations fall in hereafter : Probably , this will be almost granted by All ; and I am sure , may be truly affirmed , that whatsoever people hold forth , and preach Doctrines , which in the Nature of them contradict , and are inconsistent with true Universal Love ; Such may truly be termed a Sect , which may be easily applyed to those heretofore-mentioned ; and so , consequently , who ever hold forth Principles and Doctrines consistent and agreeable thereunto , are , and may truly be esteemed meer Christians , and no Sect. Next , the Nature of a People's Society , and the Causes drawing them together , with the Method of their being gathered , does much contribute to evidence , whether they are to be esteemed a Sect or not ; first , whose Fellowship stands meerly in Judgment , and in that which reacheth the Understanding , and so are joyned together in and for one Opinion ; are only to be esteemed a Sect , however true their Notions may be supposed to be , for the true Principles and Doctrines of Christ. Albeit , they do truly reach the Understanding , and require its Assent , yet they are of an opperative Nature ; however , they may be held by one or two Members of the Church , without working upon their Hearts ; yet cannot be held , nor never was by any entire Society , without purifying their Souls , and reaching to , and working upon their Hearts , to a true and real Conversion : I mean , upon the greatest , and most considerable part , ( but false Doctrines may be firmly believed by a whole Society , without having any Operation ) : for the gathering of the Apostles and Primitive Christians , was an uniting of Hearts , and not of Heads only : Those three Thousand Converts were pricked in their Hearts , and not in their Heads only ; yea , where there may be a Dissent in some things in point of Judgment , if there be this Unity of Heart through the prevailing of the same Life of Righteousness ; yet the true Fellowship is not broken , as appeared in the Example of the Apostles themselves . Now , these People who hold forth the Principles and Doctrines , here-after to be mentioned , were not gathered together by an Unity of Opinion , or by a tedious and particular Disquisition of Notions and Opinions , requiring an Assent to them , and binding themselves by Leagues and Covenants thereto ; but the manner of their gathering was by a secret Want , which many truly tender , and serious Souls , in divers and sundry Sects , found in themselves ; which put each Sect upon the search of something beyond all Opinion , which might satisfie their weary Souls , even the Revelation of God's righteous Judgment in their Heart , to burn up the unrighteous Root , and Fruits thereof ; that the same being destroyed , and done away , the inward Peace and Joy of the Holy Spirit in the Soul , might be felt to abound , and thence Power and Life to follow him in all his Commandments ; and so , many came to be joyned and united together , in Heart and Spirit , in this one Life of Righteousness , who had long been wandring in the several Sects , and by the inward Unity , came to be gathered in one Body ; from whence , by degrees they came to find themselves agreed in the plain and simple Doctrines of Christ ; * and as this inward Power they longed for , and felt to give them victory over Sin ; and bring the Peace that follows thereon , was that whereby they were brought unto that Unity and Community together ; so they came first thence to accord in the Universal Preaching of this power to all , and directing all unto it , which is their first and chiefest principle , and most agreeable to this Universal Love , as I shall hereafter shew . And it is very observable , that as those whose gathering and fellowship arises from this meer unity of Notions and Opinions , do usually derive their name and designation from the first Authors , Inventers , and Fomenters of those Opinions , as of old , the Arians , Nestorians , Manicheans , &c. And of late the Lutherans , Calvinists , Arminians , Socinians , Monites , &c. So those people , whose unity and fellowship did arise from their mutual sense of this Power working in and upon their souls , so that Society derives not their name from any particular Man , and therefore are providentially delivered from that great mark of a Sect ; but as the Ungodly will be always throwing some name of Reproach upon the Children and Servants of God ; it being observed , that through the deep and inward operation of this power in them , a dread took hold on them , not only to the begetting of God's fear in their hearts , but even to the reaching and instructing of their outward Man : hence the name of Quakers or Tremblers hath been cast upon them , which serveth to distinguish them from others , though not assumed by them ; yet as the Christians of old , albeit the name of Christian was cast upon them by way of Reproach , gloryed in it , as desiring above all things , to be accounted the Followers of Christ ; so they also are glad that the World reproacheth them as such who tremble before the Lord , and who work out their Salvation in fear and trembling . And truly the Lord seems by his Prophets of old , to have fore-told that his Children should be so reproached ; as Isa. 66. 5. Hear the Word of the Lord , ye that Tremble at his Word ; your Brethren that hated you , that cast you out for my Name sake , said , Let the Lord be glorified , and He shall appear to your joy , and they shall be ashamed . Where a joyful appearance of God is promised to these Hated and Reproached Tremblers or Quakars , and Jer. 33. 9. does more clearly Prophesie how this Reproachful Name , when cast upon his Children , shall be owned and countenanced by the Lord in these very plain and comfortable words : And it shall become a Name of joy and praise , and an honour before all the Nattons of the Earth , which shall hear all the good that I do unto them , and they shall fear and Tremble , or Duake , for all the goodness , and all the prosperity that I procure unto it . As the nature of a Sect ariseth from the love of Self , and its production , so in the last place there can be no more signal or certain mark of a Sect , then when a People seek to advance and propagate their way in the strength of their own Spirits reckoning the Preaching and publishing thereof by their own natural or acquired parts , without the necessity of the inward motion of the Holy Spirit , both lawful and commendable ; and not only so , but the advancing and establishing of the same by outward force and violence : For , here is Man working without God , or the guidance of his Spirit , in his own meer strength and will , to set up his own Images and Inventions under a pretence of Truths and pure Christianity ; but those that dare not seek to advance even that , which they are perswaded is Truth , in their own will and spirit , far less by outward force and violence , but in and by God's Spirit , as he leads and moves to it by his Life and Power ; shew that such are not a Sect nor Followers of Man's inventions , but of Christ alone , waiting to follow Him as He acts and moves them by his own Spirit and Power , and therefore are no Sectarians , but meer Christians . The chief and first Principle then held by those Christians , which as I observed before , naturally ariseth , and was assented to by them from their inward sense that tyed them together , is , that there is somewhat of God , some Light , some Grace , some Power , some measure of the Spirit , some Divine , Spiritual , Heavenly , substantial Life and Vertue in all Men , which is a faithful Witness against all Unrighteousness and Ungodliness in the heart of Man , and leads , draws , moves , and inclines the mind of Man to Righteousness , and seeks to leaven him as he gives way thereunto , into the nature of it self , whereby an inward , thorow , and real Redemption may be wrought in the hearts of all Men , of whatsoever Nation , Country , or Kindred they be , notwithstanding whatsoever outward knowledge or benefit they be by the Providence of God necessarily deprived of . Because whatsoever they want of that , yet such a measure of this Light , Seed , Life , and Word is communicated to all , as is sufficient truly to convert them from the evil of their ways , purifie , and cleanse them , and consequently bring them to Salvation . And in the affirming of this , they do not at all exalt Self or Nature , as do the Socinians in that they freely acknowledge , that Man's Nature is defiled and corrupted , and unable to help him or further him one step in order to Salvation ; judging nothing more needful then the full and perfect denying and mortification of Self in order thereunto . Now do they believe this Seed , Light , and Grace , to be any part of Man's Nature , or any thing that properly and essentially is of Man , but that it is a free Grace and gift of God , freely given to all Men , in order to bring them out of the fall , and lead them to Life Eternal . Neither do they suppose this Seed , Word , and Grace , which is sufficient to lead to Salvation , to be given to Men without Christ , for they believe it to be the purchase and benefit of Christ's death , who tasted Death for every Man : So that they confess all to be derived to them , in and by Christ the Mediator , to whom they ascribe all ; yea , they believe this Light , Grace , and Seed , to be no other but a measure of that Life and Spirit that was in Christ Jesus ; which being in Him , who is the Head , in the fulness of it , is from Him in whom it recideth , as He is ascended up unto , and glorified in the Heavens , extended to all Men , in order to redeem them from sin , and convert them to God. Thus according to this Principle , without attributing any thing to Self , or to the Nature of Man , or claiming any thing without Christ , the Universal Love of God to all Men is exhibited , whereby the means of Salvation by Christ , and reconciliation unto God is so asserted , that no Man is altogether excluded from it , but each so reached , as puts him in a capacity to be saved . Such then as believe and Preach this Doctrine , must of necessity be esteemed great advancers and asserters of Universal Love , as those that truly establish it , not through any uncertainty or doubtfulness in themselves , but upon their own firm and acknowledged principle , since that doth necessarily extend their Charity to the not only supposing , but even concluding Salvation possible , not only to the several sorts of Christians , but even to such , who by the disadvantage of Education , and the remoteness of their Habitation , are ignorant of the Name of Christ ; providing that this Seed , Grace , Word and Light , which is in them all , and the free gift of God to them all , receive place in their hearts , so as to work out the fruits and nature of Unrighteousness , and to beget them unto Righteousness , Purity , and Holiness , which according to this Principle is believed to be very possible where the external knowledge is thus unavoidably wanting ; for albeit , those who hold this Principle , do believe that the outward knowledge of Christ , and these other advantages which from the use of the Scriptures are enjoyed among Christians , are very comfortable , and conducing to facilitate Salvation ; yet they reckon them not absolutely needful , holding them only to be integral and no essential parts of Christianity , for they place the essence or being of Christianity only in the in the true and real Conversion of the heart by vertue of the operation of this Light , Seed , and Grace there , even as the essence and being of a Man consists in the unity of soul and body , which is enough to denominate one a Man ; albeit , he should want a Leg , or an Arm , an Eye , or an Ear , or have some other defect ; or even should be destitute of some of the faculties of the mind , as of the memory , &c. that other Men have ; yet such a one would still , and that truly , be called a Man ; albeit , not a compleat and entire Man ; yea , those that live in the most Barbarous and Unciviliz'd places of the World , where they are destitute and ignorant of all the liberal Arts and Sciences used among us , and of all these conveniences which so much conduce to the facilitating of Humane society , and accomodating of Man-kind in their living together ; I say , those are still truly accounted Men , as having that which is truly essential or constitutive of a Man as such . In like manner this Principle supposeth the possibility of Salvation , both to those commonly called Heathens , and to many among the dark and erroneous Sects of Christianity , in that this essential part of Christianity is extended to them ; albeit , they want those other Integrals and comfortable parts which may , in and with respect to the Spiritual Man , be fitly compared to these defects that those Barbarous Nations want , which we enjoy as to the Natural Man ; as none can deny but this Principle is most agreeing to Universal Love : So the practice of all , even of those that deny it , doth evidence and shew how agreeable it is , as well to the Love of God as to right reason ; where , when ever any of the Sects come to deal with a Heathen , or any such , against whom they cannot urge any thing from Scripture or Tradition , as being Principles not acknowledged by them , then they are always forced to recur to an inward innate light in the soul , to which they labour to make manifest their Principles , ( albeit , they differ about the nature and sufficiency of it ) yet they are forced to concede that this is God's Love to Man-kind , and that in this the Universal Love of God is extended to all ; so that to every one , to whom they come to Preach , they may find something by which they may urge or commend their Doctrine , of which I shall give one singular example out of the words of Franciscus Xaverius , a Jesuit , whom that Tribe , for the high esteem they have of him , term the Apostle of the Indies , as it is Recorded in Bernhardus Varenus , his Descriptio Regni , Japoniae , p. 195. cap. 8. where he puts down the words of Francis Xaviers Letter , thus , p. 247. The Amargurians , before they received Baptisme , were straitned with an odious and troublesome scruple ; to wit , That God seemed not unto them merciful and benigne ; who had condemned all the Japonians before our coming , to Eternal Punishment , especially who ever did not Worship God according as we Preached ; and therefore they said that He ( to wit , God ) had wholly neglected the Salvation of all their Predecessors , in permitting that these miserable souls should altogether be destitute , to their utter ruin , of the knowledge of saving Truth : This , most odious thought , did much draw them back from the Worship of the true God ; but by the help of God , this error and scruple was taken from them ; for we first did demonstrate unto them , that the Divine Law was the oldest of all ; yea , before any Law was made by the Antients , the Japans knew by the teaching of Nature , that it was unlawful to Kill , Steal , Forswear , and other things contained in the ten Divine Laws , as was evident in that , when any of them committed these Crimes , they were tormented by the Pricks of their Consciences , that hence Reason it self doth teach to flee the Evil , and follow the Good , and therefore was implanted in the minds of all Men by Nature , so that all have the knowledge of the Divine Law from Nature , and of God the Author of Nature , before Discipline be added , of which , were it doubted , tryal might be made in some body altogether void of Discipline , who has been educated in some Mountain or Wilderness , without any knowledge of the Laws of his Country : For if such an one , thus altogether ignorant and unacquainted with Humane Discipline , were asked , Whether to Kill a Man , to Steal , and these other things which the Law of God forbids , were sinful or not ; or if they were not right , to forbear these things : Truly , I say , such an one utterly ignorant of Humane Discipline , would so answer , that it would easily appear that he were not void of the Law of God. From whence then shall we judge he has drawn his Notion ? unless from God himself , the Author of Nature : If then this be manifest in Barbarous Men , how much more in Men civiliz'd and well Educated ? which being so , it necessarily follows that the Divine Law was implanted in Mans heart , before all Laws made by Man : This Reason was so manifest to them , that they were fully satisfied , and so being delivered form these snares , did easily subject themselves to the sweet Yoak of Christ. Thus far Xaverius . Thus it may seem , that to satisfie these Japonians , that their Fore-fathers were not all necessarily Damned ; and to shew that the Universal Love of God reached unto them , to put them in a capacity of Salvation : This cunning Jesuite could not find another way , then by asserting this Principle ; albeit , it be no ways Congruous to the Doctrine of the Church of Rome ; for these Antient Japonians could not be esteemed Members of the Church of Rome ; and as not being such , according to the Romish Principle ( who say there is no Salvation without the Church , that is , without the Church of Rome ) must needs have been Damned . Secondly : That Notion and definition of a Church which naturally arises from this Principle , and is accordingly believed by the Assertors of it , doth also both very well agree to , and establish this Doctrine of Universal Love ; for where , by vertue of this Seed and Light , purchased and extended by Christ unto the hearts of all ( it being supposed that Men may be truly Converted , and consequentially united to Christ ) it naturally follows that such become Members of the Church , else none of Old , but the Families of the Patriarchs , and of the Jews could have been judged to be saved ; nor yet any , during all the time of the Apostacy , which as it is false in it self , will be hardly affirmed by any ; and therefore since such might be saved , they must be esteemed Members of the Church , without which , in this large sence , there can be no Salvation , as including the whole Body of Christ , of which Body , who are not , are certainly excluded ; and therefore it is that the Church Catholick or Universal is not so confined to any Sect , Form , or external Profession , as that those that are not initiated in those forms , are excluded absolutely from being Members of the Church , unless it be upon refusal or resistance of the will of God really manifest to them , as drawing them to the practice of particular things ; for it hath pleased God at several times , to require several things , both of particular Churches and Persons , which he has not of others : As to the Jewish Converts , to abstain from things Strangled and Blood ; and to the Churches of the Gentiles not to Circumcise , which was permitted to the Christian-Jews for a time ; and from particular Persons many particular things have been required , which albeit , they were not general Obligations upon all Christians , yet in so far as manifested to , and required of them , were sufficiently obligatory ; and their disobedience to them should have been in them a breach of their general obligation of Obedience which we owe to God , in all things He requires , and consequently pernicious , how-ever others , to whom they have never been revealed , nor required , might have been saved without them . Thirdly : As the asserting of Principles , which commend the Love of God , and shew the great extent of it to Mankind , do most agree with Universal Love , so this People in another chief Principle of theirs do greatly shew it ; for as by the Preaching of this Universal Principle of the Light , they shew the extension of God's Love to all ; so by Preaching that God both doth , and is willing to reveal his Will immediately by his own Spirit in the hearts of all those that receive his Light , that so they may be guided , acted , and lead thereby , and know the Mind of God thus inwardly immediately in themselves ; they hold forth the intension of God's Love to all those that follow and obey him ; so that they neither bind up this being lead by the Spirit of God only to themselves , nor stint it to singular and extraordinary occasions , but hold it forth as a common and Universal priviledge to all true Christians and Members of the Church . Now this Doctrine greatly commends the Love of God , and establisheth the Principle of Universal Love in that it shew how Universally God hath offered this blessed Priviledge to all , in that He hath given his Light unto all ; upon the receiving of which , this immediate guidance of the Spirit followeth as a necessary Concomitant ; for such as deny this immediate Revelation of God's Will by his Spirit in the hearts of his Children , to be a common and Universal Priviledge to all true Christians and Members of the Church , must needs suppose the knowledge of his Will necessary for them , to be communicated to them by some other external means , as by outward Writings and Precepts ; in so much that all such as are robbed of this Benefit , are necessarily excluded from partaking of the Universal Love of God , in order to the Salvation of their Souls . Fourthly : As the confining of the Gifts and Graces of God to certain external formes and Ceremonies , are directly opposite and contrary to Universal Love , such as the limiting of the work of the Ministry to outward Ordination , and to a particular Tribe of Persons , the making humane Parts and Arts more necessary thereto than the Grace of God ; so that the Grace of God is not judged sufficient to make a Man a Minister , or to priviledge him to Preach without those other Artificial and Ceremonial things : So I say on the other hand , those People to the commending of the Universal Love of God to all , but especially in the visible Church , do affirm , that as this Light and Grace of God is given to all , in order to save them ; so whoever find himself truly called in his heart thereby , and fitted to Minister to others , may lawfully Preach and Declare to Others the good things that God has done for his soul , and direct and instruct them , as by the same Grace he is enabled , how they may come to the experience and attainment of the same things , albeit , he have no outward Ordination or Call from Men , be not initiated in their Ceremonies and Orders , nor yet furnished with their Learning and School-education . This greatly commends and holds forth the Love of God , because it does not confine the Ministry unto such a narrow compass , as by the several Sects it is done ; but supposeth , that among those that had not the Scriptures , and outward knowledge , there might have been Ministers or Preachers of Righteousness , as it was said of Noah , that he was one who was ere the Scriptures were writ ; and Job was another ; besides Socrates amongst the Greeks , Pythagoras amongst the Latines , and several others that might be named among the Arabians , Indians , and Ethiopians ; and this Doctrine doth very much hold forth the Universal Love of God in the visible Church , in that it excludeth none from Ministring his Gift , as he hath it ; albeit , a poor Trades-man , or Mechanick Men , as is done among the far greater parts of the Sects of Christendom , by the presumptuous Usurpation of them . Fifthly : This People do greatly commend and hold forth the Universal Love of God to all , in denying the use of outward carnal things which perish in the using ; such as Washing or Sprinkling with Water , or eating of Bread and Wine , to be the Seals of Gods Covenant with Man , or to be the means or Channels , by which Grace and Spiritual refreshment is Ministred to the soul ; for thereby they confine not Gods Love in the communicating of his Gifts and Graces to the application , or not using of Elementary things , which may be as truly as to the matter of them , performed by the most wicked and greatest Hypocrite of the World , as by the most Godly and sincere , as do the greatest part of the Sects among Christians , who make such a noise of the Sacraments and Ordinances , and do so quarrel and jangle about their matter and manner of performance , but do affirm and believe that increase of Grace , and refreshment in and by the Life of Christ , is conveyed unto the souls of all those that are Faithful , as this Seed receives a place , and grows up in their hearts : Without these outward Ceremonies , this cannot be performed but by such as are sincere and Godly indeed ; for such can only be truly Faithful , and wait in that place where Grace and Refreshment , Strength and Power , Wisdom and Courage , Patience and all other good gifts are received . Sixthly : These People do much establish Universal Love in that they affirm Persecution of Men , for the matter of their Consciences to be Unchristian and Unlawful ; believing that as God can only inform and enlighten the Conscience , so it is contrary to the Universal Love of God , for Men to seek to force and restrain it , as hath hitherto been sufficiently shewn . Lastly : They do very truly and observably establish Universal Love , in that they Preach Love to Enemies , and the necessity of bearing and suffering Injuries without Revenge , holding it Unlawful for Christians to fight or use carnal Weapons , even to resist such as oppose them , and wrongfully prejudice them : As this is most agreeable to the Doctrine and Practice of Christ , so is it to the Universal Love of God ▪ whose long-suffering-Patience , even towards the Wicked , Stiff-necked , and Rebellious , after many provocations , doth above all declare his Love , in which they cannot pretend to be Followers of him , who believe it Lawful for them to Revenge every Injury , to give Blow for Blow , and Knock for Knock , and so know not what it is patiently to receive and suffer an Injury , if they have any opportunity of revenging themselves , and so consequently cannot have Universal Love , which necessarily supposeth and includes Love to Enemies ; and he that will Beat , Kill , and every way he can , destroy his Enemy , does but foolishly contradict himself , if he pretend to Love him ; and those that do not Preach and Practice Love to Enemies , but that which is quite contrary , cannot justly pretend either to the Doctrine or Practice of Universal Love. Wherefore I desire the Reader may make Application hereof , as to the several Sects of Christians , and examine whose Principles and Practices do most agree herewith , and seriously consider whether there be any intire united Body of Christians , except these here mentioned , who do unanimously hold forth so many Doctrines , so directly establishing and agreeing to true Universal Love. Writ in Aberdeen Prison the first Month , 1677. THE END . Notes, typically marginal, from the original text Notes for div A30906-e3950 * Which external Agreement , as well in Doctrines , as in the Practices necessarily following thereupon , became as one External bond & tye of their outward and visible Fellowship obvious to the VVorld , whereby they are distinguished even to the observation of Man from the several Sects professing the Name of Christ , as the true Christians of old were by their Adherence to the Orthodox Principles from other Hereticks , that laid claim likewise to be Christians . Let not the Reader think strange that I assert this Principle , and enter not upon the probation of it ( having done that largely else-where , as in my Apology ) it not being my business here so to do , but only to shew how such and su●h Principles do not agree with Universal Love , as on the other hand , when I make mention of other Principles , I do not offer to refute them , it being enough here to demonstrate that ▪ they are contrary to Universal Love. 
A42268	----	A sermon preached before the King & Queen at Whitehall, June the Ist. 1690 by Robert Grove ... Grove, Robert, 1634-1696. 1690 Approx. 28 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A42268 Wing G2159 ESTC R2928 12781800 ocm 12781800 93829 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42268) Transcribed from: (Early English Books Online ; image set 93829) Images scanned from microfilm: (Early English books, 1641-1700 ; 983:24) A sermon preached before the King & Queen at Whitehall, June the Ist. 1690 by Robert Grove ... Grove, Robert, 1634-1696. [2], 27 p. Printed for W. Kettilby ..., London : 1690. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects -- Sermons. Sermons, English -- 17th century. 2007-11 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion A SERMON , Preached before the King & Queen AT WHITEHALL . June the 1st . 1690. By Robert Grove , D. D. Chaplain in Ordinary to their MAJESTIES . Published by their Majesties special Command . LONDON , Printed for W. Kettilby , at the Bishops Head in St. Paul's Church-yard . 1690. 1 John II. 15. Love not the world , neither the things that are in the world . If any man love the world , the love of the Father is not in him . LOVE is the most powerful of all the Passions of the Soul ; and that which does most effectually byass and incline the Mind unto any Object it happens to be placed upon . And there are two things in the general that do most earnestly court us , and one of them is always sure to win our Affections . God himself , out of his Infinite tenderness to the Sons of Men , is pleas'd so far to condescend , as to woo and beseech us to be reconciled unto him : And he enforces his suit by the real proposal of Peace and Honour , Glory and Immortality , and Everlasting Joys . And on the other side , the world too ; that strives to gain the greatest interest in our Hearts , and endeavours to work upon us by the vain promises of some transitory Pleasures ; a little Wealth , and a certain kind of Happiness , which it pretends it can bestow upon us out of hand : And if we harken to the one of these , we shall become Sober , Good , and Holy Men , and shall be sure at the last not to lose our Reward : But if we give ear to the other , we shall grow vain and wicked in our imaginations , eager and restless in the pursuit of shadows and trifles , and in the end we shall be most certainly defeated of all our foolish hopes ; so that our love , according as it is diversly plac'd , becomes the Original of all the Good and Evil in the world , and of that Happiness or Misery that is consequent upon them ; and the whole of Moral Divinity does in some sort depend upon the due management and regulation of this one Passion . And because the Vanities of this present world are very apt to insinuate themselves into our Affections , and get too great an interest in them , we may easily understand what Reason we have to be always mindful of the serious Caution and Exhortation of the holy Apostle , which I have read unto you ; Love not the world , neither the things that are in the world . If any man love the world , the love of the Father is not in him . For the better Explication and Improvement of which words , I shall discourse something briefly upon these five general Heads : And shew , 1. First , What is here meant by the world , and the things that are in it . 2. Secondly , How far it may be lawful for us to love them . 3. Thirdly , What kind of love of them it is which is here forbidden . 4. Fourthly , That such a love of them is inconsistent with the love of God. 5. Fifthly , and lastly , I shall lay down some Directions how to avoid this irregular and inordinate love of the world . I. First , What is here meant by the World , and the things that are in the World. And there can be no doubt , but that according to the usual phrase of the holy Scriptures , we are to understand this inferiour and sublunary world ; the Earth which we do for the present inhabit ; this place , where Labours and Sorrows have taken up their abode , ever since the fall of Man. And the things of the world are the various Objects of our Senses ; the several Toys and Vanities that are wont to charm our deluded Fancies and Appetites . They are very commonly , and well enough divided into Pleasures , Profits , and Honours ; for this is the sum total of all earthly Enjoyments ; this is the utmost that the Carnal Man desires , and this is all that the world is able to give . St. John , in the words that immediately follow my Text , describes these things by the effects which they too often have upon us , when he calls them the lust of the flesh , and the lust of the eyes , and the pride of life ; and tells us that this is all that is in the world ; that is , There is nothing else there , but what may occasionally excite and foment such inclinations as these : Nothing but what may either prompt us to Sensuallty and Intemperance ; or make us guilty of Covetousness and Injustice ; or swell us up with ambitious and aspiring thoughts . Such is the world , and such are all the things that are in it . II. Let us in the second place consider , how far it may be lawful for us to love these things : For they are not absolutely Evil in themselves , but may sometimes be made so unto us , by our abuse of them ; but God created them all for good purposes ; and therefore we may love them in some measure without offence , if we be but careful to observe these and the like Cautions : 1. First , we must love them but according to the nature and usefulness of them . Every Creature of God is good ; and every degree of goodness does naturally require a sutable degree of love ; and our love is then reasonable , and such as becomes wise and sober men , when we do , as much as may be , proportion our affections to the worth and dignity of the Object . God therefore being infinitely good , our love to him , as far as is possible , ought likewise to be boundless and immense , stretched out , and extended to the very utmost capacities of our Souls . And for other things , it is lawful for us to love them too , so far as they do participate of that Supreme and Soveraign Goodness . The real Perfection of the Object ought to be the standing Measure whereby we should always limit and regulate our love . And if we do but carefully observe this Rule , there is nothing that God has made which may not afford us some innocent delight or advantage . The very Pleasures of Sense , wherein men are generally the most apt to offend , and run into excess , yet these , if they be duly circumscribed , and kept within the bounds which the Laws of God and Nature have set them , may be harmless , and allowable . Riches may be lawfully desired by us , as they serve the necessities and conveniencies of this mortal life ; as they may make our Charity more useful and beneficial unto others ; and as they maintain that difference of Degrees and Quality amongst men , which is absolutely necessary to the preservation of good Order and Government in the world . Honour is not wholly to be despised , as it is a Tribute which ought to be paid to great and virtuous Actions ; as it confirms the testimonies of our own Consciences ; and as it gives us many opportunities of doing good , which we could not have without the assistance of a clear and spotless Reputation . And in such a manner as this we are not forbidden to love the things of the world : and if any man will make it his choice , to rid his Soul wholly of all earthly concerns , to make the more room for the love of God , and the continual exercise of devotion ; this indeed may be an act of heroical piety in him ; but yet those that love these things , with that limitation which I have now laid down , are not therefore to be condemned . 2. Secondly , in our love to the world , and the things of it , we must have a regard to the duration and continuance of them . If they were of infinitely greater value than they are , yet we know that it is but a very little while that we can enjoy them . All things here below are perpetually in motion , they are tossed to and fro like the waves of the Sea : They are exposed to ten thousand casualties and disasters , that are ready every moment to snatch them out of our hands . Or if possibly we should be so fortunate as to escape all these , yet we are sure that we our selves are hasting continually towards the Grave , and that it cannot be long before we must go away hence , and be seen no more . There is nothing here to be depended upon . However prosperous our condition may be for the present , the whole scene of Affairs may be suddenly changed . The clearest day may be presently overcast , and the brightest Sun may set in a Cloud . Our Estates may be lost , our Friends may forsake us , our Children may dye , our Pleasures will decay , our Credit and Esteem amongst men may be quickly blasted by a slanderous tongue , and end in ignominy and disgrace : However , it cannot be avoided but that our Pomp and our Honour , and all that we have , must at last be laid down , and covered in the dust . And since then that the good things of this world are known to be so very transient and uncertain in their own nature , we may love them , provided our love be suited to the condition of the things themselves ; it must not be a settled , fixed , and unmoveable love . We must consider that they are rather lent , than given us ; and we should be as ready to restore , as we were to receive them . We must chearfully deliver up all our earthly Concerns to the wise and gracious disposal of Almighty God. A Stoical Apathy is more indeed than is required of us . The true Christian may be something delighted with temporal Blessings , and not altogether insensible of worldly misfortunes ; but then the pleasure he takes in the enjoyment of them is sober and temperate , and the grief he conceives at the parting with them is not excessive . He is a little delighted with the Gourd while it flourishes , but he does not fret and grow angry when it withers away . He enjoys the world with moderation , and lets it go without any anxious and desponding thoughts . 3. Thirdly , We must be careful that the love of any thing in the world be never more prevalent with us than the love of God. The most incomprehensible Excellencies of his Divine Nature do command us to reverence and admire him ; and the unspeakable Benefits he has already bestowed , and the many Blessings which he is continually heaping up on us , and the glorious Promises which he has made us of Life and Salvation , are the strongest obligations imaginable for us to return unto him the greatest vigour and intenseness of our Affections . And when such a love of our Maker has gotten the supreme power and soveraignty in our Hearts , so that our minds are effectually swayed and inclined as they are directed by that , then some lower degree of complacency may be allow'd to these inferiour things without offence . Our love of the world is not sinful when it is kept within the just boundaries that I have now prescribed ; when we love it but according to the nature and duration of it , and always with submission to the love of God. III. And from these things which I have now briefly discours'd , it may plainly appear , What kind of love of the world it is which is here forbidden , which was the third general thing that I laid down . 1. And , First , Therefore our love of the world is unlawful , when we love it beyond the natural worth and value of it . And this does manifestly discover it self , when our desires after it are violent and impetuous ; when we are impatient in the pursuit , and intemperate in the enjoyment ; when we are so passionately bent upon our pleasures , as if these sordid and muddy delights were the only or the chiefest happiness we did expect ; when we are so extremely fond of being rich and great , that we are restless and uneasie with a competent Estate , and a moderate Fortune seems a burden unto us ; when we are so transported with any degree of Honour and Eminency we may chance to attain , that we are presently fill'd with lofty and foolish imaginations ; when we envy our Superiors , despise our Equals , and look down with scorn and disdain upon our Inferiors . When we find our selves to be thus disposed in any of these or the like instances , it is a sign that our Affections for the world are irregular and extravagant , a great deal bigger than the things deserve . And when they are so , they become the immediate and necessary causes of all the miseries and mischiefs that ever do or can befal us . They are these that push Men forward to all the acts of wickedness and folly , and hurry them on to their own destruction . They are these that tempt the licentious Epicure to all his Debaucheries ; that make him run with greediness into all manner of excess ; that provoke him to break down the inclosures that God has made , and lye in wait to defile his Neighbour's Bed. They are these that besot the Covetous Wretch with a different sort of sensuality , and make him drunk with the tears of Widows and Orphans ; that turn him into a kind of moral Cannibal , that even tears and devours the flesh of the Poor . They are these that are the real occasions of all the Murder , and Rapine , and Desolation that we daily see or hear of in the world ; the most furious and bloody Wars and military executions , in which so many innocent Mens lives are thrown away , and so many thousand Families most miserably ruined , are frequently nothing else but the tragical effects of a mind swollen and distemper'd with Cruelty and Ambition . Such are the lamentable consequences that do naturally follow the immoderate love of any worldly thing . For our earthly Passions are like a River ; while they keep themselves within their proper Channel , they slide along gently , and observe a regular course , and may make our lives both pleasant and fruitful ; but when they begin to swell and grow turbulent , and overflow their Banks , there is nothing then to be expected but a flood and inundation of all manner of sin . 2. Secondly , Our love of the world is faulty again , when we do not consider the short continuance of it , and how little a while it is that we can possibly enjoy it . And in this the strange inadvertency of the generality of Men is much to be admited . In their prosperity they are apt to think that they shall never be moved ; and live as if they were not Strangers and Pilgrims , but that they had a sure and settled dwelling here upon Earth . The experience of every day is enough to convince them how ridiculously they are mistaken : they should therefore restrain their love to these fading Vanities , and make it as temporary as the Objects of it are ; for it is absurd and unreasonable to have permanent and immortal affections for transient and perishable things . The Branches should wither and die when the Root is decayed from whence they did spring . It lays a certain foundation for perpetual disquietude and anguish of mind , to have vigorous desires remaining in us , when every thing that should give them any satisfaction is irreparably lost . St. John tells us , v. 17. that the world passeth away : and therefore our love for it should pass away with it ; or else in stead of giving us any contentment and delight , as we might vainly hope , it will serve for nothing but to gall and torment us . 3. Thirdly , The love of the world is forbidden when it has a greater power upon us than the love of our Maker has . And we may certainly judge that the case is thus , when ever we are tempted and prevailed upon to sin against God , by the proposal of any present Pleasure or Advantage . As when we shall dare to be guilty of Injustice or Oppression , to encrease our Fortunes , and advance our selves to some farther degree of Wealth or Honour ; when we will venture to run into excess of Wine , to gratifie a brutish appetite , or please an unreasonable and senseless humour . This is an infallible argument that the love of worldly things has got the dominion in our hearts , when we do thus prefer them before our eternal Concerns , and chuse rather to offend a gracious God , than to disoblige an unruly Lust . 'T is exceeding strange that the love of any thing else should have a more forceable influence upon our Affections , and move us more powerfully than the love of infinite Goodness can . But , alas ! we find it very often too true : The lesser Magnet draws the Iron from the embraces of the greater : We forsake our God , and stick close to our Vanities ; we let go the hope we might have in the Almighty , and cling fast to every trifle . Scarce an impotent Passion can start up in our hearts , but it shall be more readily obey'd than the Great Majesty of Heaven and Earth . And this must needs provoke him to the highest degree of displeasure ; not to see us take some delight in the good things of this life which he has given us ; for this we may lawfully do , as has been said before ; but to observe that our minds are so engaged upon them , that we neglect his Commandments for their sakes , and pay that homage and obedience unto them that can be due only to Him. And therefore those lewd persons that are describ'd by the holy Apostle , Rom. 1. are said , v. 25. to have served the creature more than the Creator . And those upon whom that black Character is fix'd in the beginning of 2 Tim. 3. you shall find , v. 4. that they were lovers of pleasures more than lovers of God. And thus may you see what kind of love of the world it is which is here forbidden . IV. I come , Fourthly , to shew , but very briefly , that such a love of it is inconsistent with the love of God. This will stand in need of no further proof , but only to consider that God and the world are in themselves of a very different Nature , and do command us clean contrary things ; and we can no more love these two in the same eminent degree , than we can bear allegiance to several Princes , whose Interests are continually clashing , and that are frequently in open hostility one with the other . For God commands us to abstain from fleshly Lusts , and to taste of worldly Delights with great caution and sobriety ; Sensuality perswades us to give the reins to our Appetites , to take our fill , and even cloy our selves with carnal Pleasures : God commands us to be liberal and open-handed to those that are in want , and especially to be sure that we do no wrong nor injustice to our Neighbour ; Covetousness advises us by any means to hold our own ; not to be moved with the cries and groans of the needy , and if we can but increase our store , never matter how we do it , tho it should be with the utter ruine of many a poor , distressed , helpless Creature : God commands us to submit our selves to be dispos'd of by him , and to be contented with the Portion his Providence has allotted us ; Pride will be still aspiring , and egging us on to seek after greater Honours ; it is querulous and impatient , always dissatisfi'd with the state it is in . These are a few short instances of some of those things which God and the world do severally require of us ; and which of these two we love the best , his Commands we shall be sure the most readily to obey : For both we cannot , unless we had the art of reconciling Contradictions , unless we could be sober and intemperate , kind and hard-hearted , upright and unjust , humble and proud , both at once . Light and Darkness may sooner agree , than such opposite dispositions can be entertain'd together in the same Breast , at the same time . This repugnancy is plainly declared , Jam. 4. 4. know ye not that the friendship of the world is enmity with God ? Whosoever therefore will be a friend of the world is the enemy of God. And of this too we are to understand those expressions of our blessed Saviour , Mat. 6. 24. No Man can serve two Masters ; for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other . Ye cannot serve God and Mammon . It is impossible to hold the Scale so even , and ballance our affections so very equally betwixt God and the world , but that one side will always preponderate ; and how much weight soever we add unto that , so much of necessity must be taken from the other . The love of God will decay and grow less , in the same proportion that the love of the world encreases in us : And again , as our minds are more strongly bent upon divine and heavenly Objects , the less careful and solicitous shall we be about temporal things . And thus have we seen what is meant by the world ; what love of it may be lawful , and what is here forbidden , and that this is inconsistent with the love of God. V. I come now to the Fifth and last thing , to lay down some Directions how to avoid this irregular and inordinate love of the world . And to this end , 1. First , We should labour to get a true notion and estimate of things : For we are commonly mistaken ; the world imposes upon our Imaginations , it cheats us into an unreasonable fondness , before we can tell what it is with which we are so strangely enamoured . It makes early impressions upon our tender years , and insinuates into us besore we arrive at any ripeness of Judgment : It is always present with us , and perpetually beating upon our senses , making a noise in our ears , and displaying all its gaudery before our eyes . It possesses our minds in such a manner that it will not give us leisure to consider seriously of any thing else . And no wonder then , that they that know nothing of the substance , should be mightily taken with such a shadow of happiness . But we should be of another mind , if we were truly sensible of the wonderful excellency of that blessed state which God has prepared for those that love him ; and how empty and insignificant all things are which we can ever hope to enjoy here . For our love of any thing is always measured by the opinion we have of the goodness of it . And we should never love the world much , if we did but rightly understand what it were . 2. Secondly , When we have gotten right apprehensions of these things , we should be often rowling them over in our thoughts , and meditate upon them , till our hearts be affected with a due sense of them , and then compare them together , and judge impartially what it is that does really deserve the greatest share of our love . It is the want of this that causes so many to rush heedlesly into destruction . For if the miserable Worldling did but sit down and compute how little he is like to gain at the last by the treasures of unrighteousness ; if the idle Sensualist did but think with himself how dearly he must pay for his stoln pleasures ; if the proud and ambitious man would be pleas'd to consider that he pawns his soul for a puff of air ; they might all possibly be inclin'd to more sober thoughts , and moderate desires . For 't is altogether incredible that any one that is not under the power of a perfect frenzie , should deliberately make such a foolish exchange , and cast away the hopes of a blessed Eternity for the unsatisfactory pursuit of some fading impertinencies , which shall be certainly concluded with everlasting Miseries . 3. Thirdly , We should firmly resolve to act agreeably to the judgment we have made . This is the greatest security we have ; without this it is not sufficient to have right apprehensions , and some good inclinations We may know well enough that the world is nothing but a grand Impostor , a great Magician that inchants our minds , and deludes our senses with false appearances ; and we may have some faint wishes that we might be delivered from the power of these Charms : but this notwithstanding we may be born down by the stream , and hurried away by the violence of temptation , or allured by the importunity of some pleasing passion . To these dangers therefore we must oppose our greatest strength , and arm our minds with a steddy resolution to act conformably to the determinations of our Conscience . This may preserve us upright and intire in the midst of all assaults : For when it is assisted by the grace of God , there is nothing able to over-power the will of a man. 4. Fourthly , We should herein exercise a kind of self denial , and abridge our selves sometimes of some delights we might have innocently taken . We should not always go to the extreme point of our liberty , nor use the utmost freedom that might be given us , even in lawful things . This will keep our Appetites within compass , and bring them into better obedience . : For when they have been used to be constantly gratifi'd , they grow the more craving ; they run after their several Objects with the greater impatience , and will be very apt to transgress their bounds : But when they are curb'd and restrain'd , they become gentle and tractable , and resign themselves quietly to the conduct of our Reason ; and they cannot be in such danger of being carried into any extravagance , when they are not suffered to go to the extremity of what is lawful . Some voluntary abstinencies are a good guard upon the Soul : He that would love the world no more than he should , must not always use it so much as he might . V. Lastly We should address our selves frequently to Almighty God by Supplication and Prayer . This is the only way to procure that Grace , which is absolutely necessary to enable us to overcome the world ; and besides that , it will likewise acquaint us with Heavenly things , and make them more familiar and pleasant to our thoughts . And when , by this holy entercourse with our Maker , we shall have attained any relish for Spiritual Joys , we shall quickly despise all those fulsom and unmanly Pleasures we admired before . We shall soon perceive that there is no comparison betwixt Earth and Heaven ; and that the Crowns of Glory which we expect , do infinitely outshine all the glittering Vanities of the world . And we shall love God above all , and all things else for him ; or rather we shall love him in them , by loving them only as the Effects and Emanations of his Goodness and Wisdom , acknowledging his Bounty , and praising his Name for whatever we enjoy : And so shall the love of the world be lost and swallowed up in the love of God , till at length it be compleat , and consummated in his Heavenly Kingdom : Of which God of his Infinite Mercy make us all partakers , through Jesus Christ our Lord : Amen . FINIS . 
A04887	----	Loues load-starre Liuely deciphered in a historie no lesse commendable than comfortable, for all those that in their louely affections, haue by the enmitie of their friends, bene molested with the menacing meteors of crossing misfortunes. Leading also all kinde and true louers, that in their choyces are frownd at by froward parents, vnto the portfull paradise of pleasurde patience, and patient pleasures. By Robert Kittowe, student. Kittowe, Robert. 1600 Approx. 155 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A04887 STC 15026 ESTC S119664 99854871 99854871 20326 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A04887) Transcribed from: (Early English Books Online ; image set 20326) Images scanned from microfilm: (Early English books, 1475-1640 ; 472:11) Loues load-starre Liuely deciphered in a historie no lesse commendable than comfortable, for all those that in their louely affections, haue by the enmitie of their friends, bene molested with the menacing meteors of crossing misfortunes. Leading also all kinde and true louers, that in their choyces are frownd at by froward parents, vnto the portfull paradise of pleasurde patience, and patient pleasures. By Robert Kittowe, student. Kittowe, Robert. [78] p. Printed by Th. Creede dwelling in the Old Change, at the signe of the Eagle and Childe, neare Olde Fish-street, London : 1600. Signatures: A-K⁴ (-A1). Reproduction of the original in the Bodleian Library. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Early works to 1800. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2005-03 Ben Griffin Sampled and proofread 2005-03 Ben Griffin Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion Loues Load-starre . LIVELY DECIphered in a Historie no lesse commendable than comfortable , for all those that in their louely affections , haue by the enmitie of their friends , bene molested with the menacing meteors of crossing misfortunes . Leading also all kinde and true Louers , that in their choyces are frownd at by froward Parents , vnto the portfull Paradise of pleasurde Patience , and patient Pleasures . By Robert Kittowe , student . Ignauis nulla corona datur . LONDON Printed by Th. Creede dwelling in the Old Change , at the signe of the Eagle and Childe , neare Olde Fish-streete . 1600. The Authour to both the captious and the courteous Reader , health . Reader reuolue not rashly any worke , On which thy curious eye doth chance to looke ; Better not reade , then ( when thou readst ) to lurke Even Critique-like , to braide an Authors booke , Regard with Souldiers toyle , the Students paine : That little good hath ; often this , lesse gaine . Know , that the finest Lawne , hath checquered strakes , In purest Wines , some hoarie dregges are seene ; The squamie rust , verdure from Iron takes ; The fairest Rose , with prickles pluckt hath beene : One shaft , what Archer may not shoote amisse ? What worke so well , that no where faultie is ? Farewell . Rob. Kittowe . TO ALL GENErous Gentlemen , that fauour the springing Flowres of Artes bodily health , and eternall happinesse . GEntles , I haue ( with your fauours ) deciphered a Load-starre , in whose gleames shine good will , & whose glory is made splendent with loyall loues onely grace . Sometime when Eagles haue tried their yong Birds with the Sun-beames , they wil direct their vndazeled eyes to gaze at the bright gleames of Poets , a lesse starre ; whose twinkeling sparkelings may encrease their disports . And ( generous hearts ) if your eyes that haue viewd the glorious Sun-shine of Artes graces , deigne ( after the natures of those mightie and magnanimous byrds ) to beholde the dimme twinckeling of this vnperfect Load-starre ; you shall not only hereafter giue life to my labors , but by your gentle acceptance , make me bold to aduenture the archtecture of some worthier worke . The subiect , which serues for the Zodiack to this wandring Starre ( which cōtinues the yeerly course of the Day-starre , through the twelue Astronomicall signes ) is but meane ; and therfore deserues no costly colours to make it seeme splendent : If thē it please any , so much ( I account it the better ) reckon it you estimable , by how much it can displease none . It may be some Zoylist will barke ( as doo Wolues against the Moone ) following against it the humorous phrase of the base backbiter ( all whose byrdes seeming to himselfe Swannes , and other winged foules but night Crowes ) vomits forth to his owne shame , what hee supposeth should disgrace others credits : and wanting teeth ( as dooth the infectious Serpent Porphyrius ) not being able to bite , is by his suscepted enuious conceit ( ingendred of the supposition of his owne singularitie ( himselfe mostly martyred . And what maisterdome is it to nip blossomes in their first spring ? Can yoong byrdes flie till they proue and trie to plie their winges ? Better kill Flies with a flap , than be idle ; greater credit , to play small game with his owne charge , than great summes at a cast , to others cost ; and more commendable , to accomplish plaine labors , than to be reckoned mongst his acquaintance and friends for a sluggish loyterer . These weake reasons ( Gentlemen ) builded on a good ground , may not be denide to goe for currant , towards the free passe of this my pilgrim-like Starre , through the clymate of your acceptable eies : whose wandring course when you beholde , if you like it , loue it ; if dislike it , I pray , leaue it ; It hath tane arising by Astronomicall computation , at the first beginning of the gay Springtide , the 9. of March last past , in the 1599. yeare of the worldes redemption ( noted by the vertue of an Easterne Starre to three Sages ) and from the worldes first creation , and the dayes of olde Adam , 5562. when the Sunne tooke his direct entrance ( following his accustomed progresse ) towards the first minute of Aries : which signe Astronomers about that tide tearme Equinoctiall , because then ( when the Sunne enters therein ) the dayes which in length were before shorter than the nightes , become with them checke-mate in equall Longitude . The naturall heate & moisture of which pleasant time , makes euery creature ( as well vnreasonable as reasonable ) to receiue comfort ; and in their kinde , to encrease and multiply . When the chaunting birds eccho in the woods and fields , many a delectable kerelie ; when the earth araide in her pride , and deckt with diuers colours , yeelds admiratiō to those , that cōtemplate on natures ornaments ; which farre surpasse the reach of heauen-searching Art : And when , what pleasure may be obtained in Gardens ( dyapred with sundry sorts of flourishing Roses and Flowers ) or what solace , to see the springing meades and pastorall Countries ; and what health may bee had by following Phisicke rules ; is both sought and practised . The worst is , that the coniunction then of Iupiter and Saturne ( noting a corruptnesse of the aire ) may bee coniectured that many shall bee tormented with a chollericke & melancholie frenzie ; which disease if it chance to breed enmitie mongst the friends of mutuall Louers , may hap to increase their grieuous sorrowes . Thus much I thought most conuenient to haue noted , as a Preludium to the originall and first arising of this Load-starre , whose lustres ( Gentles ) I doubt not , but your kinde aspects beholding , will indeuour to make it seeme resplendent and rarely bountifull . Yours well-wishing , Rob. Kittowe . Loues Load-starre . AT what time ( as the Historicall Records of auncient Anualls make mention ) the King of Tunis , through the attempting brauados of some insulting Rebels , held the holde of his royall seate in hazard , as daily awaiting his downe-fall , drawne through ciuil warres , and warlike mutinies : There liued in Palermo , the chiefe Citie of Scicilia , two most renowned Families , by whose spéedy helpes and strong supportes , both for men and Munition , prouided and sent forth both by sea & land , the distressed Kings enemies were mightily discomfited , and farre discarded from his territories of Tunis , and he himselfe quietly repossessed his right : to the no smal comfort of the rebellious foe . For the Scicilian suffrages were so copious , and so correspondent to the Kings petition , wholy passionate for want of peace , as that the Rebels being conuinced and vtterly subiected , were so scattered here and there with the suddaine assault of flie , flie , as that some ranne to the matchlesse mountaines , and there wrought on themselues ruthfull massacres : Others sought out shelters in the wilde Forrests , and there for want off●●de , and surprized with feare of wilde beastes , remained in the iawes of dreadful death : Others as extrauagant vagabōds exiled themselues from their natiue homes into forraign lands : and fearing their owne Country would proue too hot for their rebellious hearts : Others became Gally-slaues , Rouers and Pyrates at sea , ventering the meane of their best liues , twixt Scilla & rauenous Charibdis : fewe submitting to their Liege , for feare of the penaltie of lawe : yet fewe or none through the iust decrée of the dooming heauens escaping punishment . This inestimable benefite by the two Scicilian Nobles bestowed on this peace-minding King , wrought no small league of friendship and friendly amitie , both twixt Tunis and Scicilia : so farre forth , that whatsoeuer enemy séem'd repugnant to the one , was accounted rebellious to the other : both esteeming themselues most fortunate , that euer the tantaras of warres so raigned , as to make their perdurable and plighted peace on both parties so worthily royaliz'd mongst other nations , and their neighbour Countries . The two famous , honourable and renowned Scicilian Families , that were with all prosperities so maiestically fortified , were Seigniour Iacomin Pierro , and Don Alexander Bartolo ; whom Nature and Fortune séeking to inrich in the highest measure with prodigall gifts , straind themselues so far , as that Fortune could bestow no more wealth , for they raignd haile-copemates with kings ; nor Nature any more worth , for that two swéete ofsprings brought to both parties more pleasure , than do the massie heapes of golden wealth comfort vnto the couetous . Seignior Pierra had a sonne , and Don Bartolo a daughter , the one as liuely , as the other was louely ; both adornd and beautified with all exquisite perfections both of body & mind . And héere ( Gentles ) would I wil you to haue some worthie Pharus erected , for the better direction of your longing spirites , to viewe the variable motion of this wandring Loade-starre : eying whose course , your eyes wil be carried beyond ken of some credulitie : your eares be replenished with the diuers sounds of material varietie ; and your hearts ( I hope ) be procurde to yéeld such materiall collusions some part of gratefull applauditie . On a winters night , when the Sunne had trauerst in the clymate of the West , and was instantly entering into Aquarius ; when brumall frosts and boystrous showres were most predominant , and men vse to expell the congealing colde with comfortable fires ; About that season of the yeare , both these Families according to their high degrées , with diuers other Gentlemen and gallant dames of Palermo in their companies , attended on likewise by the cunningest Musitians , went to one Don Andrea Alizandras house to reuell : Where after their Maskes and Mummeries were shewed , their measures with commendation traced , and the worthy Reuellers were reuealed , they fell to banquettings , and heauing Bacchus bowles . None séeming melancholy , but all merry , the Musitians to grace their myrth the more , to the concordance of diuers s●ymphonying Instruments , sounded with harmonying voyces this Sonnet . The Axiomes of Art Haue fram'd a Summum Bonum , To raigne abundantly on Earth : But wise men ( for their part ) Approue a Summum Malum , Oppositely raigning without dearth . And why ? Say I , The contrary ? For where that Vertue holds some store , Vile Vice hath alwaies ten times more . We ioy , we sport , we play , We eate , we drinke , we merrie make : We sing all care away , In wealth we chiefest pleasure take . Yet see the Fee Of this follie ; When that Death Stopps our breath , We must leaue all behinde : When we go Our riches fro , In them small solace we shall finde . What 's then Arts glose , that makes A Summum Bonum so To raigne on Earth imperfectly ? But euen a Net , that takes Fondlings all in gripes of wo ; For following Errour wilfully . And then , Let men With reason ken What t is to trust to worldly wealth ? Which is soone lost through Fortunes stealth ? What 's Beautie , but a Flowre ? Whom sicknes or decrepit Age Do soone bereaue of power ? 'T is but lende cheerfull youth in gage . And they , like May , Both fresh and gay , Hold a grace In their face . Till Nature takes away ( as t is true ) Her owne due ; Then looke they like to clodds of clay . Vita , bulla . The Musitians hauing sung this Morrall Sonnet concerning mortalitie , were commended of the most part , dispraised by none , how soeuer contrary it séemde to their pleasaunt disposes : For it serued for sawce , among their Cates that pampred their bodies , to sharpen their mindes . So that Don Andrea Alizandra chearing his honourable guests , thus began soberly to expostulate . Not without good cause now I perceiue did the Thracians accustome in their banquettings , to serue forth at the Table dead mens Sculles , to restraine their guests from gluttonous appetites : For sith all worldly commodities are so momentary ; all pleasures so changeable , all estates so inconstant , what more excellent meane to attaine perfection can mortall men vse , than to meditate on their ende , and to remember death , as the Vltima linea rerum ? No doubt ( answered Signior Pierro ) but that the remembrance of our latest home , is a most heauenly and Angelicall contemplation : For the renowned Philip of famous Macedonia , would euery morning be admonished by his Page before his vprising , of his mortalitie . And Plato ( surnamed the Diuine ) would alway sléepe holding a Ball of Brasse in his hand , directly ouer a Bason , to the intent that with the fall thereof , he might be recald from ●●uggishnesse and drowsie sloth : vsed argumentall propositions , concerning the chiefe perficies of Summum Bonum or the chiefest good . Some , ( as that first of all I may remember our present pastimes ) saide downe many groundes , touching pleasure , feastings , carowses , and such like , and therein to be containde a Summum Bonum : For what greater felicitie ( according to mans carnall reason ) may be enioyed on earth , than to liue merrily voyd of care , and frée from perturbations ? We reade , that there were diuers festiualls celebrated and seriously obserued , with the common consent of whole Countries , by the Bacchinalls : Diuers games accustomed , as some ordained by Apollo , after the downfall of the huge Serpent Pithon , which were titled Pithonia ; And far haue the games of Olimpus bin bruted , where all commers spent the time in myrth , iollitie , and abundant cheare . All which considered , it mou'd the Sect of the Epicures to aduaunce worldly pleasure vnto the height of Summum Bonum . Whilst Pierro thus reasoned , there came a suddain messenger , that informed , how his sonne young lacomin was taken in a suddaine traunce , and had lost both his spéech & sence , euen ready to yéeld vp the ghoast . No sooner was that message done , but that newes was brought to Bartolo , that if he would euer behold his daughter Katherina liuing , he should hasten horne , for that she was falne into a suddaine consumption , and euen worne to skin and bone , as if she had bene ouer-looked by some outragious monster . These sorrowfull tydings so amazed these Parents , that ( as impatient as olde Priam , that sawe his children all lie gasping , and the Citie on fire ) they began on both sides to be euen through outrage at their wittes ende : Lifting cries vp to the heauens , tearing their haires , and raging gainst the Destenies , that had so cruelly concluded the period of all their future hopes in so short a circuite : cutting off those braunches , by whose fruites they expected to liue after their olde barkes were withered . Don Andrea comforted them , the whole assembly intreated them , nought auailed ; for their hearts burned with fire , and their mindes with feare , vntil their longing eies visited their distressed ofsprings : And so with paces as swift as their distempered féete could support , they hasted both to their seuerall homes . Don Andrea Alizandra considering this vnexpected chaunge , through so vnfortunate a chaunce , set downe his censure as a principle that Omnia humana mutabilia . But what ( saith he ) should I , that from my infancie haue bene attendant on the buckelings of couragious Mars , now séeme to muster in sentences vnder the correction of graue Minerua ? Victa est fortuna ferendo . I haue indurde , and so haue ouercome : They are but Fortunes nouices , that cannot with patience oppugne any inconuenience ; A death is due to nature , and the sooner that we die , the sooner are our debtt's satisfied . Men may not be mortall , then would the creature aduance him beyond the Creator : As Prometheus would , attempting to steale the fire of eternall life from heauen : for which cause Iupiter adiudged him to be tyed at colde Caucasus , and there eternally to haue his limmes deuoured by a Uulture . Contentus sua sorte , beatior Policrate . I , I , a contented minde is all in all . Did we not sometime taste the sowre , we should not well perceiue the swéet : were we not now and then crost with misfortunes , we could not know what it were to be fortunate . Peace is the mother of securitie , and securitie the nurse of pouertie , and pouertie the author of infamie : for , nil habet infoelix , paupertas durius in se , quam quod ridiculos homines facit . And yet must we gratefully welcome all , that the supernall Gods do send to worke our triall : and happie , yea thrice happy is that man that so may be purified . Hauing thus contemplated with himselfe on the foresaid accidents , to driue off that encreasing melancholy passion , he tooke in hand his Lute , and thereon recorded this Dittie . Men gainst Gods once did warre , Which should haue preheminence : But the end of their iarre , Bred mans fall for his offence . Men ought not to fall at oddes , In any case with th' immortall Gods. Aspiring minde , brought Phaëton . To all extreames of wretchednes : The like endur'd Bullerophon , Through his audacious venterousnes . The one would gouerne Phoebus carres ; The other mount vp to the starres . Rest content in your estates , Be they high , or be they lowe ; Shun you shall then debates , That on mindes distempered growe . Still take heed by others fall , A minde content , surpasseth all . Contentus esto , & esto foelix . By this time were Pierro and Bartolo come home , and made eye-witnesses of their former supposed mishappes : Iaconim sawe his sonne shiuering as it were , surprized with a quartane feuer : Bartolo beheld his daughter shaking and quaking , as though she were set on by the falling sicknesse : Both of these patients made shews , gaue signes and tokens , to the amazement of all that were present in their bed-chambers : and so much the more , because they spake no word , but were alwaies silent . Some said , this miraculous maladie of these yoonglings , was bred by ill sight ; some said , they were Plane● strooken : some againe saide , they were straungely bewitched : Scinditur incertum studia in contraria vulgus , &c. euery one vttered diuersly what their mindes gaue them to excogitate . But the wofull parents ( hauing on both sides visited and reuisited these miserable Orphanes ) had the skilfullest Doctors sent for with all spéed possible : all preseruatiues prouided , that had vertue cureable ; leauing nothing vnsought , nor meanes vnmade , that might be deuised auaileable . Yet nought released them of their extreame traunces , nor mitigated their perillous maladies : Which encreased the sharper sorrowes of the parents , the griefe of their noble kindred , the vexatiō of their friends , and the discomfort of all the people of Palermo ; Sic variat Fortuna vices . You that haue séene a Merchant standing on the hatefull shore , beholding the Uessell which on the seas remaineth fraught with his whole venture , in hazard of sincking ; and lifting his eyes to the heauens , crieth out , O Gods ! I am vndone , ●tterly vndone ; In the like passion , or a more vehement , may you suppose all present to remaine , for these two distressed and diseased members . For if men take heauily common contrary casualties , as the husbandman receiuing an vnfruitfull haruest ; the craftsman deceiued of his substance by beguilefull debters : the shepheard hauing his flocks pestered , though the infection of some scabiosum pecus ; and such like disparaging inconueniences : how may it happen otherwise , but that fathers take tenne times more grieuously the losse of their onely children ? vnlesse they had the incomprehensible Faith of the auncient Patriarch ; that obeying his makers commaund , was content to sacrifice his onely sonne , of whom ( he had tryple promise from his God ) there should procéed so many renowned Tribes , and nations , multiplied in such number , as incomparabilitie shuld equal the innumerable starres of the resplendent heauens . Now generous Readers must my pen shew the cunning of a Painters Pencil ; as this , with shadowes and colours of varietie , so that , with some proper deciphering spéeches to portraie a reuiuing noueltie . The Destenies had not yet cancelled the date of those Louers dayes , nor Atropos knife was yet preparde , to cut the twist , wheron hung the tenurs of their liues ▪ The scars which both of their brests had receiued ( as ●mpression of wanton Cupids shafts ) stucke so neare their tender hearts , as for a while ( till the stintie sting and pricking wound thereof was delaied ) their whole bodies in euery ioynt continued distemperate , and their hearts panting , and disconsolate . For the euening before that nights regiment , when both their Parents ( as is before rehearsed ) were feasting with Don Andrea Alizandra , these two prittie peates méeting eache other at their Fathers doore ( for the two dwelling places , the beauteous building of that flourishing Citie , were ioynde hard the one with the other ) attended on both sides with hansome hand-maides and propper Paces ( for their yeares had not yet brought them to the state of man and woman , for he was then but a youth , and she but a girle , both of some twice fiue yeares of age , as faire a couple , as were the two beauties of the Goddes Sapho and Phao , ) where after gentle salutations imparted , according to theyr kinde dispositions ( bestowed on them by bountifull Nature at their births ) they accorded ( taking with them so many of their young followers as they thought conuenient ) to walke into a groaue , which stood on the Westerne side of the Citie : accounting such sheltring vallies farre more pleasaunt in the winters season , than are the plaine fields . What parley they had ( walking on the way ) it were tedious to recite : onely thus much would I wish you to note , that euery step of theirs , traced now towards that company , whose presence they in manner reiected , because as vnbidden guests they came into their company disexpected . As they were walking by the groaues side , listning to the murmurings of a bubling brooke , Katherina espied a Uermin , that with gréedie gaping mouth was pursuing his praie : which she shewing to Iacomin , ( for her name was Katherina ; also he was calde Iacomin after his Father and hée perceiuing it to has●en the bo●●t the swifter to lake his footing ( as the common manner is ) cried , So , ho , ho : which was answered by the calling Eccho , ( as if in presence and despight of Katherina , she minded to court young Iacomin , as she had heretofore that scornefull yon●er Narcissus with an other So , ho ho ▪ which Katherina hearing , moue● with suddaine mirth , brake out into a loude ha , ha , ha and the Eccho as if were with the same semblance of laughture , replied againe with Ha , ha , ha : Iacomin hearing Katherinas voyce so merrily doubled , rauishe with pleasant conceit to heare such a prat●●ng , ●ad come hither : come hither said the Eccho . Which sp●●ch in●using into Katherinas minde an amorous motion , calde with high voice , Away , away : which was in like maner so shrilly resounded by the Eccho . Hauing soone wearied their winde-pipes with hard hallowings , they past forward to enter the groane , where presently Aboron and his faire Aurelia , hath their troupes of Fa●●ies and Syluane Satyres , ( hauing taken Cupid captiue , for that he counterfeyted a Fa●erie , to winne the beauteous P●●ches ) were dauncing in ringed rounds , and some with low voices warbled this Roundelaie . Venus eied Adonis flowre , And espied Cupids Bower : ●ower sweete , ●ower faire , Venus feete Then tracst there . And there sawe Psiches walking , Then with her fell a talking , Nymph ( said she ) Of sweete hue , Tell you me , Tell me true : Why in wyldie Woods , that grow ▪ Doest accompan●e Buck● and D●e ? If thou be of Dianas traine , Why alone here doest remaine ? Psi●●es sad , Gan to say , How she had A Louer gay , Cupid fine , Cupid faire , That as mine Did repaires But ( which most did me spight ) I beheld him nere with sight . Kisse I did Prittie lip● , That were hid In eclips● Feele I might Daintie face , Which my sight Nere would grace . But when I would him see , In the night , fled from mee . Telst me so ? Venus saide And frownd tho ) Th' art the maide , On whose shrine Arcadia ( Scouting ) 〈◊〉 And 〈◊〉 Haue oblations offred ▪ And vs wrongs haue proffred . And yet ( dame ) Not content To winne fame , Through euent , But ●●st wedde Venus sonne , To thy bedde ? As th' ast donne : Yet not pleasd ( voyd of grace ) Must presume to see his face ▪ Venus wrath Psiches mou'd , ( Fearing s●ath Which she prou'd ) Venus frets , And with brea●● Thundred threat● Of hard Death : Psiches kneeles , pardon askes , Venus bindes her to do taskes . First she bring● Many gra●nes , And the 〈◊〉 On ●he plain●● : Bids her then Well to wind● Euery graine With his kinde . Cupid tendring Psiches 〈◊〉 , Sent two Doues to helpe her tho . Venus sends To Lethe Lake , And intends The fierie Drake Should her slay , Should her spill : As that day Was Venus will. But the Dragon sleeping soft , Psiches scopte , and water brought . Mothers rage Gainst his Loue , To asswadge Doth Cupid proue : But Cytherea Psiches sends To Proserpina , Mongst the Fiends : Thence to bring a Boxe of Beautie , This must needs be done in dutie : Psiches wept , Cupid mou'd , To her stept , ( Whom he lou'd ) Lasse ( quoth he ) Neuer doubt , Thou with glee Shalt bring 't about , Hold that Coyne , pay the Ferrie , That Soppe for the Porter carrie . Psiches past Charo●s Boate , ( Not agast ) To Hell go●e : There the Curre Had a soppe , And from her Well did cloppe Of Hells Queene & Bo●e she had , And return'd passing glad . Cupid smilde ▪ Venus wrath ▪ Waxing milde Did not loath Psiches state , State diuine : Thus did hate Loue combine . But Loues ioy breeds our hate , Cupid liues in captiues state . Virtutem sequitur comes Inuidia . In midst of these Faieries sportings , Iacomin and Katherina came among tha● , not perceiuing them , and hearing melodie as it were made by the Antipodes vnder grounde , were surprised euen with an e●tasie of admiration : supposing that some of Dianas darlings frequented about these places , where none euer to their knowledge or hearing did abide . So were they Inchaunted with these inuisible Musitians cantazons , their watchfull sen●es wart sleéep●● , ) and being orecom● with drowsinesse ( as was that many eyed Heardsman of the Goddesse Iuno , by the melody of bewitching Mercurie ) laie them downe all one by one , on a gréen bank of fragrant grasse : which yéelded so swéete a sauour to their smelles , as the vnmanured plots of the all-fruitfull garden of the Hesperide● . How wanton the waggish Faieries we●e to behold these sluggards , especially the two Palermonian Scitilians , Iacomin & Katherina , who imbraced one another with inclosed armes , ( as did the beauteous Venus , hugging the gallant Adonis ) I leaue to your singular censures . Yet by the way , I would haue you consider , that Cupid amazed with this noueltie , thinking Katherina had bin his beloued Psiches , ( for whose sake the amorous wagge had endured so many and sundry mishaps ) stretching his settred legges forward with all his power , euen vnawares let flie a golden headed arrow at Iacomins brest , wherwith hée being wounded , gaue midst his slumbers gréeuous grones : wherby Cupid moued with pittie and compassion of his so rash a déed ( procured through sonde suspition ) sent an other at Katherinas stomacke : mightie worke the same effect in the one , as the former should in the other . And for amends of his folly , to mixe their corasi●es with some prittie caueat : commaunding his attendant Sylu●●●s to tune their Pipes , he recorded this pithie Madrigale . Cupids Madrigale . After the deluge , In vertuous Dencalions ventrous daies , Apollo fortunate in his assaies , Slewe the Serpent huge , With bowe and shaf● : And therefore had ▪ To make him glad , Great praises as he ought . Then the Lawrell Baie On browes of Conquerours was neuer ●●t . For no such Tree e're growing was as yet : ( So learned Poets saie ) But the Iuie bowe , Or Oken branch ( That harme can stanch ) Did serue ( I trowe ) Guarded with a quiuer Of sharpe shafts that Loue bred passionate , Phaebus met me , mustring by the Citie gate : ( And as a scorne● Deriding much my deitie ) With words reuiling Then cald me fondling , And thus I made replie . Though gainst Pythou ( Phaebus ) Thou hast gotten preheminence , Yet maist de●●ly chance t' abide this offence : M●rke what I do discusse , And there with from bowe I did let flie A shaft fiercely , That bred Apollos woe . In the woods wandring Paeneas louely daughter he espide , And intreating her ( to be his bride ) Daphne ranne forth flying , He followed with swift course , Gainst winde and raine : ( Vnto his paine ) She shewed no remorse . As the fearefull Hare From the speedie senting hunting Hound , So fled Daphne Apoll● in that stound : Marke this my compare . Th' one for feare fled fast , Th' other hasted And no time wasted To follow not agast . Daphne panting sore . Running eagerly through tearing brakes Euen subdewde : Phaebus breath her hai●e through-takes ; Fainting more and more . Then she mainly praide , O Paeneā streames , Fence me from his claimes , Send a Virgin aide . Phaebus had ore-tane her , ( Hoping to enioy what he desirde ) But the sacred Deitie conspirde , Safely to preserue her : For her haire became Branches of faire Baie , ( That did flourish aie ) And her corps were euen the ●aine . So when he supposde , T' haue imbract ' his louely Daphnes bodie , With a barke ( that Lawrell bowes bare gently ) It was all inclosde , And offring it to kisse , His branched loue Did from him moue , In whom he plac'st his blisse . Well ( quoth Phaebus ) since I may not now enioy thee , as my deare ; Yet in tryumphs will I thy bowes weare : Thus loue did him conuince , And he numbd at the hart : Then sickly saide He was dismaide By my deepe wounding dart . Tantum male-sanus Amor obest . Cupid hauing thus recorded his powerfull Deitie , and imprinted ( as it were with pressing stampes ) his mightinesse in the stomackes of these Nouices , with she wings stole from the frolick Faieries : who●e vnexpected flight , moued A boron and his Aurelia , to an infinite admiration . For Cupid inspecting the falshood of his bowerfull Loue ( intending to sée if all with her were well ) in rurall sort counterfaited the shape of Coridon , and in plaine Country spéech nea●e his owne bower thus bluntly courted her . Uaire Nymph ( quoth he ) zawst any Lambes grazing on these plaines ? I haue mist a Yewe ( ywis ) and her young one ; and it may be that some giddie Priapus ( prying about my vieldes ) hath droaue my vlocke from the vaire plaines , that ( wandring by the by-waies of the woods and Fountaines here about ) liue vnshéerde , vngrazde , vncoated , without littering strawe , and voode to chawe , both within and without ? Good friend ( answered Psiches ) no such Cattle haue mine eyes behelde wandring on these plaines , and yet they might happe to passe for mée as vnséene : But hast thou chancst to see any Faieries vpon yonder Mountaines , leading a faire and beautifull youth ( a God indéed ) like a captiued prisoner ? Whom in spight they haue made a bond slaue mongst them , moued through disdainfull and mercilesse enuie . For whose sake I spend the night in woe , and the day in lamentations . Cupid hearing his Loue inquiring after himselfe ( as did Mercury vnderstand himselfe , bewraied vnto himselfe by a couetous Swain ) tooke compassion on her passions , and shewed him vnto her eyes apparantly : saying , Diuine and approued Goddesse , ( whom with glory , omnipotent Iupiter with all the powers celestiall haue deified , and the rusticke Semie-gods and Satyres , for vertue and worthinesse , with Hymnes and commendable Roundelaies haue glorified , as well for this sacred beautie , as for thy admired fortunes ) Behold , thou hast sound him , whom thy wamenting words haue sought : behold , thine eyes sée him for whom thy selfe hast made enquiry , therefore be chéerfull , enter my solemne bower : there are others gréeued with our disease . And after such spéeches vttered , he entred the Cabinet , comforted her , and kist her : and vnfolded his exployt performed towards the two tender Scicilians . In the meane time , the Faieries missing Cupid , ( whose spéedy flight had bid thē adieu ) being inraged , that he was so secretly escaped their fingers without any intreatie : with pace as swift as runs the light-footed Roe , forsooke that place , and trauerst too and fro , endeuouring to enquire him out . Thus they resting vncomfortable , le●t the drowsie Scicilians comfortlesse : who not long after awaked of their slumbers , were as faint , as the faintest : as sicke , as the sickest : and for the time , as ill apaide , as he that ( sanus credict ) plaide for feare of arresting , least in sight : That scarce able to finde footing , or like yoong children to tappe and goe , were by their attendants ( with much adoo ) conducted and carried home to Palermo : where their Parents , kindred and friends ( not knowing what chaunce had happened them ) bewailed their suddaine sicknesse with multiplicitie of sorrowfull teares : endeuouring ( as is before rehearsed ) by all meanes inuented , to haue their maladies cured . But when all medicines performed for remedies , serued in small sort or in no value and efficacie at all to worke their ease , theyr worthy Parents were counsailed by the Scicilian Sooth-sayers , to send some , to aske the Oracles of Apollo at Delphos : both concerning theyr vnsearchable disease , as also , how long the Destenies had decreed they should breath on earth : For these Oracles did not onely vnfold thinges present , and things past , but also could expresse things to come , though euermore mysticallie . And this was their censure to the demaund of the Inquirers . The verdict of the Oracles . These grieued ones , whose bodies you suppose subiected to disease , As are the corps of common men ( through many thousand waies ) Shall be againe to health restorde : and eke behold with eies Their Parents houses changd from loue to hate , in wondrous wise . Whose hard dissentions shall their minds so mightily annoy , That whilst it lasteth , their poore hearts shall scarce haue earthly ioy . Great perrils are they to sustain , euen at the dint of death , And yet at length recure their ioyes before they loose their breath . Nay more , their only loue shall cause their Parents ( being old ) Againe to ioyne new leagues of friendly loue : So rest resolu'd . Which verdict pronounced by the Oracle , gaue them hope of their recoueries ( the rest being not vnderstood , concerning what chaunges of their friendship in future time should fall through vnexpected chaunces ) and the wofull Parents therby receiued comforts ; which soone after , euen in the Aprill of their consolations , were scorched with blasts of boysterous confusions . All which ( that my pen may sufficiently portraie ) for the augmentation of your more wished pleasures , I will vnfolde first their generall agréements , and would especially haue you consider that , that their ciuil mutinies growne on suddaine , may ( with the frownes of frowarde Fortune gainst those approued Louers ) shewe them more apparant . For our Load-starre must continue a course for Decorams sake , in this proportioned Zodiacke : It hath now pest Aries and Taurus , ( signes fit for those , whose foreheads are forked ) as ( it may be ) was petie Aborons mongst his Fairries : Or ( as t is manifest ) Vulcans browes haue bene ( by the wantonnesse of his Venus ) and now is it entring louely Gemini , and descending towards crabbed Cancer , is euen inforced to turne his progresse an other way ; shewing vs long dayes of sorrow to vexe Louers procéedings ; but short nights of quiet , to driue off melancholies . So that when it shall returne home to the original Horizon , his course wil séeme to procure causes of no small admiration . What frolicke feastings on furnisht Tables do swarme in Palermo , when the well willing Commons knewe of the recouered healths of these Nob●e branches before diseased , are to be extold and equallizde with those costly Cates and curious carowses , that Marke Anthony receiued of loue-sicke Cleopatra for a welcome : What reuellings were made , may séeme comparable to the games and gamboldes exploited by Meleager and his gallant companions , after the downfall of the feared and daungerous Boare of Calidon . And the better to maintaine their sportings , great summes of moneyes were most fréely bestowed , by both these commaunding Potentates : who thought themselues wholy indebted to the assisting gods , for their childrens welfares . So that both Families feasted togither in one place , and kept holiday : as doo Commaunders with their Captaines and martiall Officers , in time of plighted peace togither in pitcht Pauilions . Yet was not all the world made pleasaunt with these their pleasures , nor pleased with their pastimes : For the earth is Empresse Fortune , ( whose wauering handes is alway turning the whéele of restlesse chance ) pretended to plaie such a pranke , to sowre their swéets , as should set all Scicilia euen on fire , and put Palermo to the ouerthrow by the flames . Yet ere you heare how she wrought this warfare , I would will you to ponderate in minde , the louely sparkes of inspired affections , that fed on the fuell of young Iacomins and Katherinas hearts : whose stomackes in all these banqueting times , were not fed so much with the diuers dishes , as were their eies delighted with mutuall glaunces . Many a time , would they walke in Orchard Allies , hand in hand : many a time tread garden knots , following one an other mongst bankes of sauorie hearbes and flowers : many a time , to their noble Parents contentations , would they tread pacing measures , and daunce nimble Galliers , directing their ●ootings with the set time of the Musitians : to the beholders eyes ( that were somewhat dazeled with their beauties & braueries ) like two resplendent starres : That had Iuno séene Katherina , she would euen haue bene beside her selfe , through iealousie of her suspected Iupiter , as shée was gainst Inactius daughter Io. And wanton Mars would be far dismaied , as fearing least his Venus would fancie Iacomin , for an other Adonis . What should I séeme tedious ? they were louely , and loued liuely : and as their youthfull dayes were by Tymes prescription multiplied , so were their beauties togither with their affections , made most perfect : and their hearts ( both vnited and setled in one sympathie ) expected but Hymens rightes to be performed , with the enioying of their generous Parents halfe-accomplisht and willing consents . But Lady Fortune , that squint-eyed Goddesse , that on the Stage of this worlde loues Comicke merriments should bee mixed with Tragicke matter , bred dissentions twixt these two honourable and renowned Families , ( first procured by some controuersies twixt their seruants ) which by litle and litle grew so hot , that Enuies sparkes holding a furnace in their breasts , burst forth in fierie flames with such fury , as all the outcries of the Citizens for Clubbes , Clubbes , could not diminish : nor the moystning waters of the Commons entreaties pacifie the outragious wraths of those angry inkindled parties . They that before friendly feasted togither , now are daring to field one an other : They that before with inuented merriments sought to cheare themselues , now fretting with chasing melancholy , doo discontentedly disease themselues : both parties , in stéed of banquetings , follow bucklings : and reuiling all conuersing peace-makers , pronounce their angrye commotions with Si non nobiscum , sis contra nos : neither respecting the good of the Common weale , to their gouernment committed : nor the welfare , either of themselues , their friends , or kinsfolke . Now all degenerous Cauelairos and swash-bucklers ( that in time of concord durst not shewe their seditious countenances , nor open their mutinous mouthes that commonly bred despightfull iarres ) flockt in troupes to be partakers of these alarmes . The Communaltie was diuided , adioyning to what partie best their minde regarded : and Palermo was made euen a Pharsalian Tent : for martiall Mauors with bowles of bloud , and banquets of dismal massacres to be made frolicke . Such brauing , such bandying , such buckeling was euery day on both sides with brawles and broyles bestowed , that I may wel say with the illustrious Poet , Fit via vi , &c. How should I compare Palermo , ( whose stréets are now guarded with crackling armours ) but to the Roman Synode , at such time as Catilines rebellious troupes harnised throughout with coates of male , vncald and vnwelcome , came to destroy the Senates Councell ? Or vnto that murmuring assembly that were present , when Brutus and Cassius treacherously stabd conquering Caesar , clad in his Parliament Robes , with murdering Bodkins ? He that aboue all others was no medler in these hurly-burlies , was that valiant & euer vertuous minded man , Don Andrea Alizandra : who one day beholding Signior Iacomin Pierro , and Don Alexander Bartolo , bearding and bandying other , laught ( with the Philosopher ) at their outrage : and sayd within himselfe , that néeds must the inferiour members ( meaning the vulgar sort ) fall at iarres , sith the heades ( minding them ) cannot gouerne them , but are become giddie . And thervpon prouiding all conuenient necessaries , left dissentious Palermo , and went to dwel in a goodly Farme of his owne in the country : and before he departed , gaue Palermo the like adieu , as did the wise Bias Boristhenes , towards sackt Priennium , viz. Now stand or fall , burne or quench , I care not : for Omnia mea mecum porto . But what griefe were these deadly controuersies , to the concordant mindes of our heartie Louers ? what annoyance was it for them to beholde their Parents browes eclipst and clouded with gloomy menaces of reuenge ? and themselues with feare so seruilely subiected , as they durst not looke one another in the face ? and yet could not this seperation of body ( though they were ouerlookt with Argus eyes , by their hate-stomaking Syres ) seperate the zealous coniunction of their louing minds . First when these broyles began , would they conuerse and parley ( such Lynces eyes hath Loue ) through a creuise twixt two walles ; and so by talke euacuate the corasiues that opprest their tender stomackes , by vttering forth their mutuall sorrowes . Which being at length vnderstood by Bartolo , who on a time vnespied , listned a while to their conference , and not enduring it , taking Katherina by the gowne-sléeue from her stande ( where she beholding her Father , shiuered as if in an agonie ) he leading her in , thus gan to rebuke her sharply . And art thou ( Girle ) so led with fond affection , as to vse conference with thy Fathers enemy ? who not only by raising ciuil iarres , and dreadful slaughters of our wel-willers and friends , séeke our ouerthrow ? but also by all enuious meanes , séeke in pollicie to procure our disgrace ? D●o not thy eyes behold ( fondling as thou art ) how Palermo murmureth on our behalfe , to behold these mischéeuous hurly-burlies ? Doth not all Scicilia admire at their hautie hatred taken against vs , raised by maintaining a sottish crewe of proude peacockes ? Hath folly dazeled thine eyes , that voyd of confiderate regard , thou seemest so Béetle-blinde ? Huswife , I charge thée , not only refraine the company , but take héed ( on my heauy displeasure ) vse no conference with that impious brat , whose flattery tends to no other ende , but to worke thine infamy : Let not faire words ( you weake foole ) make you faine to follow his fancie , least it bréed cause of repentance . Thy fresh wit cannot prie into mens wylie pollicies , and therefore take direction of thy Parents : For if thou hast not the whirrie to perceiue thine owne good , and discerne thy losse and disparagement , and yet will séeme so headie , as a friende , to make choyce of thy Fathers foe : Receiue counsaile ( thou wert best ) and be aduised better hereafter : else in running the race of a stubborne fondling , ( without regard , not rulde by reason , nor taught by experience ) thou maist chaunce tread on thornes , and being déeply prickt , cry woe : when none shall pittie thy distresse . Thou knowest my minde , amend this amisse , or runne headlong to mischiefe , and haue no helpe . Go to thy mother , go ; vile Girle . And so he left her . This sharpe che●ke surprizde poore Katherinas passionate soule , with such vehement supposes , that halfe distracted of her sences , scarce able with her trembling féete to ascend the stairs craued her Closet , where when she entred , fetcht déepe and heartie-shiuering sighes , faintly drawing breath ; fell into a suddaine sowne ; and hauing againe recured her memorie , she vttered to her selfe this sorrowfull complaint . Ah Loue , ( quoth she ) the onely Lampe and Load-starre of life ; how peruersly art thou burthened with Atlas loade ? Ah life , the greatest light of the world ; how art thou clowded with the counterfait of death ? Ah death , the onely phisitian to cure a gréeued heart : Why withdrawest thou ( mercilesse as thou remainest ) thy piercing dart to cut off my woful dayes , lengthned too long by the spitefull Destenies ? Ah Destenies , the continual consumers of mortal life ; cut , ah cut off the twist of my daies : for I abhorre all my liuing daies prolonged by the lingring slacknesse of doating Tyme . Ah Tyme , the deuourer of all earthly things ; suffer this hateful breath of mine to forsake my wretched breasts habitation , that my poore soule with the winges of a Doue may mount vnto the glorious heauens . Ah heauens , the predominant gouernours of mortal bodies , and blessed receptacles of deified soules ; deliuer a wretched soule from a distressed bodies poyson , to haue some comfortable content with your sacred selues , amongst the glorious Seraphins . Heauens , Destenies , Tyme and Death , accord in one , to the end my miserable life , and with my life , my inspired , and yet discomfortable loue . Then she staide : from her wofull heart shooting footh volleys of sad sighes , and powring from the conduicts of her Christall eyes , streames of teares , that trilled downe her Lilly dide chéekes : and hauing by these meanes a little lightened her burthened stomacke , shée thus againe beganne to ruminate . And shall my Fathers browes furrowed with frownes , or his words , as sharpe as the blastes sent foorth by Boreas , turne or driue away my Loue , that ought to me his dearest life ? No ( by the Gods ) no : whilst I liue , if his heart remaine loyall ( as though his heart too , would remaine otherwise , that thus thou pleadest with If● ) oh ! whilest I liue ( I say ) will I loue my Iacomin . But ( and then she shoote foorth ●alt teares ) our Fathers , our froward and furious Fathers ( ah ! that Parentes should séeme crosses to the godly proceedings of their children ) our Fathers , that should be our best helpes , are our most hinderers ▪ our Fathers who ( in furthering our choyce ) should chiefly pleasure vs , doo chiefly displeasure vs : their enmitie , confuseth our amitie : their contentions , infrindge our contenta●i●ns : their armours , our amours : their aggreuates , our agreements : their frownes , our affections : their hardie spéeches , our heartie sportings . Ah hard , hard , hard happe : Goe to thy mother , vile Girle ( quoth he ) and so ●lung from his onely childe in anger . Should I tell my mother , what would she replie ? I know what ; I must not loue his ofspring , that Serpent-like intends my Parents downfall . As though the faulte of the Father , were rightly to be reputed to the sonne , who wisheth peace if it were possible : requireth quiet , if it might bee graunted requisite : commendeth concord , thereby to haue all reconciled : And yet is he ( ah ! he , my ioy and comfort , my Iacomin ) he is had as an Agent in these hurly-burlies . Therefore Katherina , wretched and miserable Katherina , sith thine eyes are debarred from beholding the light of thy vniuersall consolation , let thy Closette become a sollitarie Cell : which mantled all about with blacke sorrowe , may séeme ( to thy best content ) euen the shades of Cymmeria : for what more may excruciate a macerated soule ( whose eyes abhorre the light ) than to behold the lightsome day ? Hauing thus said , abounding passions stopt the organons of her voice , and féeling her selfe faint , laid her féeble limmes on her woe-acceptable bed : there neither permitting her outward eyes , nor yet her inward minde to enioy any rest . Now turne we on the other side to yong Iacomin , whose eares hauing heard in some part howe shée was ratled and rated at by Bartolo , stealing sadly to his Chamber , with eyes fu●l of teares , brest swolne with sobbes , and hart burdened with passion , hée burst forth into these disconsolate clamours . O haplesse , helplesse , and hopelesse Caitiue : Haplesse , because voide of all good happe , and therefore vnfortunate : Helplesse , for that thou ( wretched thou ) wantst all comfortable help , and therefore accursed : And hopelesse , in that all hope of comfort hath fled thy company , and therefore desperate . And sith thou art so vnfortunate , so accurst and desperate , banne Fortune , curse the Fates , and so dispaire and die : for onely death may bring thée some happe to win helpe , or some helpe to enioy hope of future comfort , where now thou remainest wholly comfortlesse . Then he pawsed a space , and with milder moode thus went forward . And yet ( Iacomin ) remember thy selfe , be not driuen to dispaire through distrust : As thou hast lost thy ioyes , so may thy ioyes againe chaunce to be found . Policrates had a precious Iewel in the belly of a fish serued at his boord , which he let fall into the sea . This onely chaunce , hath made this chaunge . Thou hadst ( not long since ) libertie and leaue , not only to behold , but also to imbrace thy Loue in thy Parents presence . But that libertie is lost , that leaue is out of date , that fréedome is past , and thou art made the bond-slaue of all miserie . And yet the caurse of time may restore them all : but when ? And with that he stood as though he had beheld Medusas head , ●ill after a while comming to himselfe , he procéeded with these exclaimes . O vnhappie estate of Princes : whose dignities placed on the whirling whéele of vnconstant Fortune , stand in such vncertaintie , as when they mount to the highest degree and loftiest altitude of honour & prosperitie , euen at an instant , they ar● lopsie turuie ouerturnd & tumbled downe to the lowe touch of the ground , with disgrace & beggery . Percutiunt fulmi●a montes , non valles i●fimos . Would I had bene of baser Parentage , so might I haue obtained more patience , to endure misfortunes : I , patience , perfect patience is a salue , to heale all the smartful scourages of Fortune . But yet it is a vertue for cowards and crauens , not for valiant & venterous youth , whose minds ( couragious minds ) dare with the Gyants again in the Phlaegraean fields , Bellare cum dijs . to threaten and pronounce wars against great loue , and all the other Gods : climbing vp the heauens , as did braue Belleropho● on winged Pegasus : and breaking the infernal gates of hel , bind trypl●-headed Cerberus in chaines , as did Hercules in his labors of wonders , to appease the wrath of angry Iuno . But why ( Iacomin ) ouercome with rage , like to blinde bayards doest thou obraid the glorious Sun ? or with the witlesse Wolues séem to bark against the Moone ? hope wel , & haue wel : intreat the gods ( Quid enim nisi vota super sunt ? ) with praiers , to pacifie those Parents , whose blondie broyles bréede your disaster disparagements : that in ioyes ( for Olim meminisse muabit ) abounding , your former penances in future memorie may support your pleasures with greater delights . But thine eyes , thy longing eyes may not view her beauteous eyes ; nay , thine eares , thy wretched eares , now hencefoorth neuer shall againe receiue the melodious sounde of her swéete voyce : Ah wretch ▪ ah wretch , of all others most miserable , confused , and accursed . Hauing so saide , as he would haue giuen more scope to his complaint , he was by a seruant cald to conuerse with his Father : which made him suspect some ●arther mishap : either fearing the checke , or at least the reproofe for awaiting counterbuffes for his loue-sicke sweats . But it was otherwise , for his Father Pierro ( hauing not séene him many houres before ) welcomming certaine friends of his , newly come to Palermo : caused young Iacomin to come in presence ( who then for the absence of one , hated the presence of all ) to kéepe them conference , and beare them company . Who ( after imparted salutations ) as from a mind oue●-cloide with cares , vttered laconicall answeres to all their vaine questioning Items , with no , and I ; without any other circumstances . So that these new-come straungers could finde by supposes , that this faire yong-lings tender minde was benummed by some agonizing maladie . Thus did these ciuil iarres , not only ruinate the Scicilian state , and authoritie of the Péeres ( all which were left now to roaue at randome like a maisterlesse shippe without a Marryner , mongst the swallowing surges , either to sincke or swim ) but also shake the healths and well-fares , both of these illusterous Families and their children . Whereby may séeme as apparant as in a Christ all glasse , what daungerous discommodities accompany ciuil warres , like daily seruitors . For these broyles in these Countries , made such a straunge metamorphosis , as that where Scicilia before was had in chiefe regard of her neighbour Countries , for polliticke and peaceful gouernment , now ruled by common Democracie , it was had in as great disgrace , and contemptible and dishonourable . The crabbed clawes of Cancer , hath long detainde the course of our Load-starre , which now by the prescript rule of time , is entering Leo : which couragious signe , bringes our Louers some incouragement , to encounter Fortune face to face : and in despight of her power to worke their ioyes , by fearing no colours of disaster mishaps . They on both winges expected their safeguardes , to procéed through sounding a retreate to their Parents controuersies : but theyr enuious hatred was growne so rancke , that their maligne mindes woulde entertaine no perswasions to peace , but wholy imployed their humours how best to worke reuenge . Which young Iacomin pondring and considering with himselfe , thus began to expostulate . And wil it be no otherwise ( quoth hée ) can Eagles thirst be pacified by nothing else but bloud ? Can men alwaies lyke Lyons , skirmish , possess with the heate and warmth of raging and furious wrath ? I sée that old ages angers , represent Torches flames ; which the longer they burne , the fiercer waxeth their fire . Is it méete for youth to be shut vp in a continuall Labyrinth of displeasant crosses , daily indaungered by the monitaure dispaire ? If Palermo ( that was once accounted the glorius Scicilian Metropolis , shining in his ornaments like an illusterous Mycrocosmus ) now being metamorphosed from the Pallace of peace , to the Lent of tumultuous warre ; can yéeld no quiet , yet , yet what ? ( And there hauing pawsde , replide ) yet may thy abiding in other Countries , affoord such a swéete habitation , as neuer is likely to be enioyed in thy natiue home . Skilful Dedalus remaining in bondage vnder domynering Minus , by Art framed winges to flie from seruitude ; and so got fréedome . And shall not Loue lend me Eagles winges to claspe ( as did Ioues Armour-bearer , the beauteous Nymph Ganimede ) my deare Katherina ; and beare her a matchlesse pitch , frée from the frownes of her froward Syre and mine ? Calum non animum mutant quitrans mare currunt : If shée wil consent , wée le trudge , and sée Don Lorenzo , and the rest of our good friends in Spaine . And in this hastie resolue , with ynkie Penne on paper wrote as followeth to his louely Katherina . Iacomins perswasiue Letter vnto his inthralled Loue. ALthough our eyes through disiunction of place , may not behold one anothers countenance ; yet dooth the coniunction of my vnmoueable minde , cause mee to contemplate on our generall welfare . And though we dare not on pain of parents frowns , displeasures & rebukes ( alreadie euen incurred ) be once seen talkatiue , but alway toong-tied , yet hath Loue taught me a slight , with you to haue in secrecie some desired conference . Know then ( my dearest Katherina ) that my heart burthened with heauinesse , my minde ore-borne with melancholy , and my brest subued with passion , for our disquiets and life-sticking subiections : to auoid such slauish ●eruilitie , haue all within mee accorded to escape imprisonment : although they flie into straunge Countries , so that by the way they may enioy your company . Iacomin will to Spaine ( Katherina ) if your sweete selfe would bee copartner in his trauailes : and there , with his friends and yours , remaine , vntil he vnderstand that reconciled peace hath made a period to these common controuersies . I know ( deare Loue ) what sorrowes you sustaine for my sake , what heauie cares for my cause , to cure the which , you must practise with me to depart frō Palermo : for sweeter are the hony-sopps of content , than all the courtly iunckets and daintie ca●es , sauced with doubtfull & double cares . This if your loyall heart can fancie , no doubt but our happinesse in the end will be multiplied , and all our former mishaps abolished . Herein then delaie not , for nothing may so much breed our daunger : Else if you like not this motion for feare of after-claps , I will not seeme to constraine your cowardise to the combat . No farewell Katherina , till death destroy my life , so I exspect a speedie answere . Yours , or not his owne : yong Iacomin . Hauing written these fewe lines : he stood studying how to haue them deliuered . He would not aduenture to trust any of his Fathers family , for feare to haue his secrets reuealed : what should he doo ? It were but madnesse for him to cast it ouer the wall ; for her Father sooner than his Katherina , might happe to take it vp . Standing a while in a maze , hauing twice or thrice walked too and fro in his Chamber , heard at the staire foote a poore woman begging an alms : to whom he went , and questioning with her of her parentage , vnderstood that Fortune had plaid an aduerse part , and bereft her , not only of her friendes , but bereaued her of all her earthly substance . The circumstance of whose case , were too troublesome to be rehearsed , and too tedious to be heard . But her he thought the fittest bearer of his counsailes that the earth could yéelde : Wherefore giuing her Golde to make her gladsome ; Woman ( quoth hée ) thy distresse hath bredde my good will thus much towardes thée , in that thy griefes haue made mée compassionate ; hie thée now to the nexte Gate , and there craue their beneuolence , and watch a time when conueniently thou canst present this Paper closely to a young Gentlewoman there , whose votion towardes the poore is neuer wanting : Tell her , I commende mée heartily vnto her , and doo intreate her to receiue on my behalfe this plaine Pasport , and thereto to returne a spéedie answere , by thée my vnsuspected messenger . Be aduised in this enterprise , and thou shalt not depart vnrewarded . The aged woman ( whose siluer haires were tokens of experiēce taught by time , perceiuing a litle which way the wind blew , hoping it would turne to her aduantage ) with a lowe curchie receiued the writ , ( he telling her , how the message she went in , was to faire Katherina ) promising she would be circumspect in euery respect to accomplish his desires . Doo so good woman ( quoth he ) and if her answere bréed me any pleasure , thou shalt not remaine without profit . And so shée past toward Bartolos doore : where she had not long vsed her accustomed ceremonies , but that Katherina's presence presented it self before the womans eyes : of whom , she begged an alms , being by her demanded whence she came , and what benefites her earnest praiers had procured her : she mildly in humble maner answered . Uertuous and faire mistresse ( quoth shée ) amongst the commons my paines haue bene recompenced with slender profit : but the liberall hand of the gallant yoong Gentleman ( your next neighbour ) hath farre beyond any deserts of mine , made me prosperous wi●h his bountie . Hath he so ? ( quoth Katherina ) and for neighbourhoods amitie , thou shalt not be sent hence comfortlesse . And then being about to open her purse , the woman reacht her Iacomins Letter , with these words . Good mistresse , my silly selfe hath by him bene made so happy , as to be trusted with deliuering this message , before many of my betters ; and I hope your gentle nature will with patience conceale my rude nurture . I promised , and in that I promised , I will performe my dutie what so ere befide . For I trust ( and in that trust am throughly perswaded ) that his noble heart herein towards you imparteth no harme . But how ( replied the Princesse ) couldst thou tell whether my selfe were the partie to whom he minded this message ? I hope ( mistresse ) it is your selfe ( said she ) for my aged eyes obserue in you the phistognominate tokens that the Gentleman willed me to consider . And thou hast hit the marke ( good woman answered the Princesse . And yet not got the game ( good mistresse ) quoth the woman againe , vntill you vouchsafe to returne an answere . That shall not be awanting ( said Katherina ) because ( I knowe ) it will bee best welcome . Stay a while and I will in some sort performe the Gentlemans pleasure . With that she entred her closet : where hauing ouerread the Letter ; after a short studie , shee returned in writing , this answering Appeale . Katherina appealing to her Loue. THe wandring Knight forsaking the Carthaginian coast , was cause of Carthages faire Queenes decay . Her● threw her selfe headlong into Hellespont for Leanders loue , whom she beheld dead , lying by the Riuers side . Iphis hanged her selfe , Procris slew her selfe , because they were forsaken of their dearest and best beloued friends . Then wende not away ( my deare Iacomin ) and leaue me in the iawes of dispaire ; least that on my selfe I worke the like massacre with meere disparagement . Medea hauing by powerfull spells , gotten Iason free libertie to gaine the Colchian golden fleece , beeing by him contemned , sought reuenge by his children and fathers murthering . And Scilla ( renowned Nisus daughter ) presenting to Minos her fathers purple haire , ( which she had cut off as her father slumbred ) on possession whereof , did fatally consist the safeguard of his Crowne and Kingdome ; being by Minos for loue , repaide with hate , grew frantick and desperate . Then if you loue me , do not leaue me●●ah , do not leaue me : for I will rather then be left behind thee , take warfare with thee . And because we will freely passe watch and all vnesp●ed : I will prouide me such apparell as did Minerua , when like an aged woman , shee would perswade Arachne from presumption . I am thine ( sweete heart ) or not mine owne : whose onely life is maintained by thy loue : whose health is strengthned by thy happinesse : and estate consisting on all thy fortune . If the lan● haue thy sweete selfe in hold , it also shall haue me : if the seas be thy habitation , the seas likewise shall serue for my home : if you liue , I enioy life : and if you die , my heart dyeth also . Therefore I will not say farewell ( though from the faire well of thy wel-fare , doth flowe all poore Katherinas happinesse ) till death end my life-dayes , and leauing to liue , must leaue mortally to loue . If not yours , no bodies . Katherina . Hauing framed this Appeale to her Loue , shee folded it closely vp : and comming to the old woman ( who was busied in saying her Créede ) told her she had framed an answere to the Gentleman ; and ( said she ) for thy trustinesse , there ( annointing her hand with the precious oyle of Angels ) is somewhat for to helpe thy want : and take good héed safely to redeliuer backe this Letter . The poore woman humbly thanked her for her bountie , and stirring her aged stumps back againe toward Signeor Iacomins Pierro's doore , met gentle Iacomin : who awaighted her returne . To whom she imparted Katherinas courtesie extended towards her , deliuering him her answerable Letter : whose superscription when he had beheld : rauished with admirable conceit , he slung the poore woman some more crownes , and so she merily departed : blessing the houre , time , and place of her so lucky arriuall thither , happie for her owne behoofe , aduanced by the liberall gifts of these yoonglings . Iacomin reading Katherinas exampled propositions , admiring at her feruent loue , and famous learning : ( for she was as much addicted to the one , as adioynd in mind to the other ) after some silent meditation , breathed sorth these spéeches . Fire trieth gold , and I see that aduersitie can make best triall of friends . I am thine ( saith she ) and not mine owne ; ( Oh words of a louing heart ! ) and therefore if you loue me do not leaue me . No ( Katherina ) thy Iacomin list not leaue thée , till life leaue him : for if he would , he néed not to incurre ( onely for thy sweete sake ) all other his friends displeasures : which likewise thy louely selfe for his sake hast sustaind . Ah sacred Deities , the maintainers of Loues destinie : whose essence is immortall , and accidence fatall ; be now propitious to our procéedings , aid our enterprise , and support vs against perills : then shall your Altars be couered all ouer with our gratefull offrings : and the swéetest perfumes of Myrrhe and Frankencense shall purifie your temples . Ah sacred Iuno , with thy power protect our pretences : and Hymen , lighten those lamps of thine , to consecrate our liues to Loues obeysance . Is not Loue the hand maid of the immortall soule ? the purified superficies of celestial motion , secretly inspired into the Cordials , the eyes prospectatiue contemplation of beauties Idaea ? wherby the Creator is made to admire at the obiectiue creature ? Is it not a vertue metaphisicall , containing the perfect substance , both of Art and nature ? O diuine loue ! and therefore diuine , because sent from aboue . O immortall beautie ! and therefore immortall , because therein is insetled the summarie glory of the heauens . Damned then bee their raylings , and condemned their forgeries , that barke at Loue , calling it lustfull and intemperate : and title it vaine , wauering , and windie . Can a celestiall vertue haue incontinencie ? then what incontinencie is contained in Loue , whose vertue is celestiall ? Can that effect proue inconstant that is decréed by the Deities ? Then how can Loue become light and inconstant , which is the immutable and vnchaungeable decree of the immortall Deities ? I speake not of fained loue , whose impression is not made perfect in the inmost roomes of the heart ; but standing without such entring , is seated for a while on the outward eye-lids : whose societie is warie with a looke , and lost with a winke : whose appendix is lust , and index leaudnesse . No , no , ( quoth hee ) such , all such doo I defie , not deifie : such doth my breast abhorre , and not vpholde ; yea , such doth my very soule loathe , and neuer loue : because it is no loue . For euen as Ixion instead of Iuno embraced a cloud , of which he begate monsters ; So they that followe that shadow of loue , in seate thereof ( for want of infusoe substance from aboue ) persist with lustfull sin : whose contagion is shames nurse , and confusion the ofspring . Here he breathed a while , and then thus proceeded . But whither away ( Iacomin ) that thou runnest so swift a pace in thy discourse ? Thru canst sooner number the starres , then reckon the diuersities of loue . Some are Saturnists , and loue solitary conceits : Some are Martialists , and admire at the Tantaras of warres : Some Bacchinalls , and are wholly addicted to pamper their stomacks : Some Midas mates , that will haue all they touch to turne to Gold : Some are like Mineruas Owle , that delight to praise themselues , and disdaine others . And let them ( said he ) so wallow through and through in their humourous loues , guided onely by their sensuall appetites . Perseuere thou in that heauenly affect , which through infused loyaltie thou hast delighted : continue that course , which is through inspiration in thée begun : whose perfection , not all the power of the earth can make imperfect : whose perdurance , no battle are of violent passion can infrindge , nor the wide world by any meane disioyne the band thereof , nor diminish the vertue . Hauing made a stoppe to his spéech , he vsed endeuour for their departure : and hauing prouided a Barke , and Marriners to conduct the vessell through Oceanus watry regiment : giuing a watch-word at a time well appointed by the parties , for their conueyance aboorde , fardling such necessaries vp as were thought requisite , Katherina and himselfe at once were shipt : and the Marriners launcht forth into the déepe . I should haue giuen you ( kind Gentles ) to vnderstand , that at the very instant , that the poore woman ( as is before recited ) was their vnsuspected messenger , Virgo was predominant : whose vertue containd betwixt these Louers such authoritie , as that neither thought of perillous dangers to come , nor the plagues ( if their drifts had bene espied ) then present , could confront them , or reuoke them from their enterprise . So were their thoughts connected in chaste resolue , and their brests coupled in firme fortitude . Now are you to consider , how Libra tooke his raigne , as they entred the ballanced barke : and was to them during the time that they remained vnder his dominion ) both luckie and gladsome . For now the sailes were spread in quiet : whilest a pleasant calme made the billowes still milde , and gentle : the Sea-surges were deprest , not once striuing to beate against th' opposite vessell : Neptune was banqueting with Amphitrite and Trytons trumpe summond the water-Nimphes , the Syrenes , and Doris , and her darlings , and al the Ocean Deities , to appeare vnder their Commmaunders tryple Scepter : to reuell , and ride on Dolphins , accompanying him at his royall Court , whose arriuall was there awaighted by the demie Gods of the lakes and riuers . The heauens were cleare , and the skie as brightsome to behold , as the péerelesse shells on the Libian shore . So that the Marryners past ken of the land , crying aloft boone fortune , and bidding Iacomin and Catherina be of good cheere ; roundly rung out this Rowly by . The Marryners Song . Braue lus●ie laddes , hoyse vp the Sayles , A gallant gale blowes at the Poope : Nere feare you stormes till Anchor failes , And windes and waues euen force vs loope . Now East , North-east : from Helme nere sturre a , Good cheere my hearts : why there a ( boy ) there a. Bright shines the Sunne , cleare are the skies , Faire is the weather , calme the winde : No swallowing waues do surge or rise , Our mast and tacklings stand in binde . By East , North-east : from Helme nere stirre a : Be blithe my hearts ; why there a ( boy ) there a. Then maisters come , and maisters mate , Make merrie with good Biske and Beere : And who so doth his licquor hare , Shall rue the roast whilest he rests heere . Keepe East , &c. Let euery man a Caroll sing , In Eolus and Neptunes praise : The one , to caues doth tempests swing , The other doth the flouds appease . Hold East , &c. Sit on the Deck , and view the Seas ; See how the Sea-nimphes swiftly swimme ; Looke where the Fishes sporte with ease ; And Maire-maides their faire traces kimme . Goe East , &c. As loud as Tritons Trumpe doth sound , ( Whose voice is heard by waters all , And by grim Pluto neath the ground ) Rowe well yee Marriners , now call . So , East , North-east ; from helme nere stirre a ; Good cheere my hearts ; why , there a ( boy ) there a. — Dum vela secundat , — Parat Fortuna procellas . Thus they made merrily for Spaine , crost with no misfortune ; till Scorpio ( stretching forth his fierie clées ) séemed to stoppe the peaceable course of our Lead-starre : enforcing it to take his abode in the other Equinoctiall point , quite opposite to that pleasant place , where it was resplendant at the beginning of the Spring . And hating to behold it in beautie , séemes violently to driue it thence , farther forth vnto Sagitarie ; as if the monster ment by some meteor or eclipticke cloude to haue it terrified , or at the least shadowed . Threatning it to haue winter-like weather , ( in stead of a faire haruest season ) and to be molested in some respects with foggy inclosures , and bitter cold , mixed with very cold and windie moistures . What néed I vse ambages ? the sequell of our Louers euents will shewe , how there was some signe of chaungeable weather . For they had not sailed thrée dayes from Palermo , but that some Gallies appertaining to certain Pyrates , that were whilome competitors in the conspiracie and rebellion ( before in the beginning mentioned ) gainst the King of Tunise , had espied them scowting : and being led with hope of getting some purchase or pettie prize , made hastily towards them . Whom when the Barksmen had descried , not able ( by reason of the calme ) to make away from them , mistrusting they should bée set on , prouided their shotin readinesse , as resolued to vse their best endeuors to saue their own . Soone had the Gallies ouer●ane them , and fiercely chased them : that the Barke at last was fetcht vp , and by them being boorded , yet valiantly resisted with hardie fight . Especially Iacomin , who ( euen desperate , carelesse whether he liued or died , so that his Katherina might be saued harmlesse ) fought against the enemie with hartie courage , and valiantly ( defending the distressed vessell ) laid on loade round about him : till that he was sore wounded , through encountring so many at their first entrances . At last through much bléeding he became faint : and then the pyrates ( driuing the wearied and maimed Marriners to corners ) rifeled the Barke : And hauing found Katherina in the cabin ( as they were searching for wealth ) euen all amort and woe begone , for this extreame misfortune ; hauing neither remorse of her laments , nor respect of her vowes , nor pittie of her plaints , nor any compassion of her praiers , pluckt her forth the cabin , carrying her perforce , conueyed her into their Gallies : And thus hauing taken all that was worth bearing away , turned towards Tunise . Iacomin with wofull eyes ( scarce able through faintnesse to lift vp his head ) beholding his Katherina violently taken from him , vext so much in minde , as did Piramus ( when hée sawe a part of Thisbes kertle , torne by the gripes of a gréedia Beare ) determined at that present ( had he not bene preuented ) with mortall blade to end his miseries . But vsing patience perforce , through the Marriners helping meanes , as the winde and tide would afford , made after their enemies : hoping that way , sooner then on any other coast , to come a shore , and obtaine succour . Was not this a shaking tempest ( trowe yée ) to bréed anew their torments ? It was Scorpio that incensed these Rouers to fiercenesse , but Sagitarius that made them so mightie and magnificent in their attempts . Which now hauing gotten the spoiles , wende with as great triumph towards Tunise ( though they had bene rebells ) with beautious Katherina ; as did Paris with the Grecian Dame , towards Troy. For these Pyrates hopes were laid ( as you shall heare ) on this foundation . The lustie Tunisian Prince , being made frolicke ( euer sithence the time that the two Scicilian families wrought meanes to beate downe his enemies ) by continued peace , was become as wanton and effeminate , as Sardanapalus : placing all his felicitie in gallant womens beautie . And because he would not lacke what his lustfull minde best liked : at one end of the Citie ( where he held his royall Court had he built a stately Castle : where whose walls were of perducable bricke , and couerings brasse , verie fairely flourisht with carued Images on the outmost lymites . But the artificiall diuisions and partitions , with glorious Galleries , and decked Chambers within , were by the skill of a cunning hand , made superexcellent . All the walls were garnished with cloath of Arras , curiously wrought with rich knots of Gold , and spangled ouer with Carbuncles , Rubies , and precious Pearles : glezed in and out with singular shadowes and pictures , passing curiously proportioned . There also had Art with néedle-worke portraied the Histories of the Gods : Iupiter counterf●iting the shape of Amphitrio , to gaine the loue of Al●mena ; like a Swan , to winne Laeda ; like a golden Showre , to gaine Danae ; and like a Bull , bearing on his backe Pasyphae . There was portrayed Apollo , pursuing with spéedy pace the Nymph Daphne : Luna shooting forth her hornes , to imbrace Endimion drowsily slumbring : Diana and her spotlesse darlings bathing in the brooke , holding in their hands Cypresse boughes , to shadow their beauties from the Sun-beames , ouer-pried by the gazing Forrester Actaeon , whom she chaunged by ( let flying at him a shaft ) into a horned Harte . There might you haue séene a woman wooing a man ( viz. ) Venus courting Adonis : Eccho following Narcissus : and Narcissus séeming to follow his owne shadowe in the brooke . There was horned Pan portraied , intreating Sirinx : whom at once he beheld metamorphosed into an Daten Réede . There was starr-eyed Poliphemus , passionate through loue of the Nymph Galathea . There was Orpheus séene playing ( on his Trée-and-stone-mouing Harpe ) at the gates of Limbo , to bring backe his lost Euricide . There Pluto , riding on a Coach of Ebonie , lying in ambush to steale away Proserpina gathering flowers , was with his blacke Lordes fitly deciphered . And not onely these of the Goddes , but also an infinit number of amorous counterfeits of loue-sicke men . There was imblazoned the Citie of Troy , and the glorious Pallaces of king Pryam : with all his valiant sons and daughters . There was Paris portraid , marching in pomp , with a troupe of gallants attending , through Troy , leading towards Ihum , the péerlesse Dame of Greece , hand in hand : whilest the princely Prophetesse Cassandra , with hands raisde to heauen , and haire hanging downe ouer her shoulders , cried out , Graia iuuenco venit , &c. Such as these séemed common in that bowerly Paradise : for euery Chamber séemed a myrrour of delight . But that glorious edifice , which excéeded all the rest , was a Garret , which the king himselfe commonly at his pleasure would make his resting Pauilion . The side walles were ouerlaide with rich cloth of golo , ouer-diapred with admirable bright Margarites , and glorious Pirops : that in the night lightned with splendor the whole Chamber ouer with such cleare shine , as in continuance it séemed , the burnisht Sunne neuer was falne in the ocdent . The vaulted couering was shadowed with a gorgious Canapie , branched about with Angelicall features and glistering flowers . In the midst ( directly vnder the Canapie ) was placed a Chaire , imbost with silke , and costly knobbes of gold , so highly lifted as a stately Throne . Ouer the head thereof , araied in liuely colours , was a Parliament of the Gods depainted , with gorgious roabes : Aboue all the troupe of which glorious Synode , was portrayd a beauteous seate , whereon sate Cupid and his Loue ouerlooking them all , and treading on great loue and Iunos Dyadems . Cupid held in his hand a faire Scepter , wherewith ( it séemed ) he beckened to all the rest , as if he commaunded them : and his Loues browes were garnisht with a tryple Crowne , whereon Fortune laie figured bound in Fetters , and her whéele shiuered in péeces : On his Scepter was drawne in golden Letters this Poesie , Amor imperat astris : On her Crowne was this Motto , Sicforma , Diuos , fairly ingrauen . The frames of the faire windows made all with Adamantine stone and Christall , beautified throughout with blazures of honourable Armes , would oppose Apelles pencyll to portraie , much more my pen : for all was as admirable , as the Pallace of the radiant Sunne : describing the which , as Ouid did conclude the one , so may I likewise end the other ( leauing the rest to your coniectures ) and say , Artificem superabat opus . This so glorious Castle , supplied the place of an Academy for beauteous dames : for therein were inclosed the choice dainties of the Country , for the kings onely taste . They had all ease enough , but little libertie : fed and feasted sumptuously , but were neuer suffered to walke without doores : euery one had a seuerall Chamber for her owne commoditie , but could welcome none but the king their Louer : many wisht ( it may be ) to haue chaunge of meates beyond commons : yet scarce any durst on deaths penaltie let enter other dishe , than such as with allowance came from their Liege . So that , these sweetes were crost , with some sowres : these dainties were constrainds from chaunge of delicates , and all remained mewed for one mans diet . So that their happinesse seemed not much more pleasant , than do their pleasures , that are imprisoned in courtly Towers , or mannacled with golden Fetters , or drinke Cyrce● drugges in a guilted Cup , &c. This while ( courteous Reader ) had our Load-starre escaped with much adoo the fierce Sagitarie , ( though somewhat to the annoyance of his suscepted course ) and had entred in the ninetéene degrée of Capricornus , which signe is very predominant ouer al those horned heads that simply sing Cuckoe . At whose shaggie forme , it halfe seemd afraid , though his milde ( which with him was not vsuall ) aspect now , did import , that for a season he had shaken off his natural qualitie , as vnaccustomed to any patience . For from his Goatish beard , in his rage would he shake , not only extreame winterly showres ; but also heart-cutting frosts and tempests ; as that Sol himselfe is inforced for auoydance of his boysterous stormings , to forsake that house with haste ( standing on his farthest limit in the South ) and to drawe for his better quiet , neare vnto our clymate : yet notwithstanding he now séemed milde and vnwilde , like comfortable Zephirus . Whether it were ( also ) for pretence of some mishap to happen to our Load-starre , or whether to shewe signe of a prosperous voyage , ( it is farther to be doubted ) but his moystned hoarie haire now distild faire dropping deawes : ( as the Crocadile sheads teares ) and it may be , it was signe of some lamentable waylings . But to haue all resolued , I wil search through the whole progresse of our Load-starre , and what I finde hapning , shall be vnfolded accordingly . Now had the Pyrates ( setting their Gallies to ride safely by casting Anchor within the harbour ) brought Katherina on shoare : and intending to present her to the king , thereby to get pardon for their misdemeanours forepast , spake her fairely , willing her to be frolicke . And to depresse her sorrowes made merrie at an Inne , taking wholesome carowses both of Béere and Wine , in quaffing bowles : yet could not their li●our of life ingender any solace in subiected Katherina . Yet at last was she brought to the court , and presented before the wantō Prince : whose hart was straight set on fire by the lustres ( though now dimd with watry deawes ) that sparkeled from her eyes : that the Pyrates were not only forgiuen ▪ their amisse , but also were recompenced with royall rewards . So that they accounted the time and houre most lucky and ●ortunate , when their eyes held in ken , and their hands beganne to incounter with those that had the carriage of such a worthie prize . The king had great compassion on the discomfort of his newe Saint , vnto whose shrine he offered his perswasiue Orison . Beauteous ( quoth he ) clowdie lookes ( the messengers of careful mindes ) are for rusticke Clownes of the Countrey , not companions for the lookes of courtly Dames . Be blithe ( beauteous ) be blithe : bannish melancholy from thy delicate breast : let mirth hold holiday in thy chéekes , and let pinching melancholy be driuen vnto extreame exile : Be thy minde iocund , thine heart frolicke , and thy thoughts light . Where as before thou wert Chaunces bondslaue , now shalt thou raigne in the happie fauour of a King : whose smiles shal support thée , whose lookes shall comfort thée , and swéete words delight thée . Thou shalt haue pleasure , without penance : thou shalt reioyce , without any annoyance : and in thine owne handes holde swéete content , voide of all crossing and discontenting gréeuances . Whilest thine yeares are tender , thy selfe youthful , and thy face flourishing with fragrant feature , follow the ioyes , that belong vnto thy yeares : séeke the pleasures , that Nature hath allowed thine youth to possesse : and be partaker of these delightes , as are comparable to thy springing beautie . Let the auncient ( whose haires old age hath made frostie , in whose browes time hath painted furrowes , and whose backes the waightes of many colde winters haue bowde ) séeme chollericke , because they are crustie : and disconsolate , because their blouds are become colde , their limmes weake and chillie . Be bliue and wanton ( Girle ) for seuen yeares longer liues a merrie minde , than a heauie heart . Let thine Alabaster breast be a Bower , for Venus Doues , that Cupid attending them , may with disport rent thine Aperne-strings . What swéeter conceyt , what fi●ter humour , what prittier dispose , than for youth to be lustie , and liuely to entertaine and welcome loue ? Then cleare ( swéete beautie ) the Christal couerture of thy eclipsed eyes ; and thou shalt be brought into a bower , which to thy sight shall séeme no lesse pleasaunt , than portly : where thou shalt beholde seates , that euen excéed Ioues siluer foote-stoole ; and treade in walkes , that in compare blemish not a little the milke-white way . There shall diuers braue Dames and faire Damzels ( whose features dashe with disgrace the beauteous Goddesses that str●ue before Paris for the golden Ball ) shal bidde thée welcome with kinde salutes . The Girles , that shall awayt on thée ( attendant both at becke and call ) shall for gracious aspect , driue coy Campaspe out of countenance . The meate which thou shalt taste , shall farre surpasse the dainties that were serued before Damocles : or set before the cruel Belides , or presented euen to the very lippes of hungrie Tantalus . Thy drinke shal be swéeter than the iuice of those precious Apples that growe in the Gardens of the Hesperides : and rest more licorice in the receptacles , than the life-lengthning Nectar and Ambrosia . The mirth , which the curious and well strooken Instruments shall yéelde foorth to glad thy pensiue minde , shall be as delightsome as the soundes of Apollos Lute , or as the tunes of the Heliconides . The bedde whereon thou at thine owne pleasure shalt take rest , shal be more soft then Downe , and more glorious than that Cubile where angrie Vulcan insnared amorous Mars , and his amiable Venus : the whole Synode of the Gods to their shame beholding both the louely captiues . All this receiue as truth ( faire creature ) for thine eyes & eares , and all thine other indued sences , shal witnesse it for truth . Onely would I wish thée , be merry ; cast away all actoying care ; looke liuely and louely ; and thou shalt be as fortunate as Pirrha , Deucalions Phéere : and liue as auncient as Sibilla , Apollos Loue. There he made a period to his oblatiue Antheme , the whole summe whereof , séemed as acceptable to woful Katherinas eares , as the talke of Will Summers , to a minde male-content : or the Tales of Mother Redde-cappe , to an heart-sicke Patient : or Scoggins Ieasts related to one meditating on the seuen Sobbes of a sorrowful Soule . This Oblation béeing offered , hée calls for a siluer Bowle of Muscadine : which béeing brought him , hée vttered this Saluie . Now ( beauteous ) bannish these deadly dumpes , the king himselfe deignes to salute thée with the pure liquor of the Grape : héere's a health to thee ( and therewithal dranke a heartie draught ) to driue off thy agonies : Holde , take ; I haue taken halfe , and therefore 〈◊〉 me right , and drinke vp the remnant . Katherina wiping her wayling eyes , as hauing tane some smal heart ▪ agrace , framed modestly this reply . Although ( egregious Prince ) it fits not Fortunes meacocks , to séem courtly with kings ; nor Captiues , to cry checkmate with their kéepers : yet sith your highnesse is so graciously bent towarde the welfare of me worthlesse and vnworthie wretch , I wil not deny to pledge your highnesse . And hauing so saide , tooke a good wholesome draught of the Wine . The king then ( pleasantly conceyted ) asked her what bedfellow she would desire to haue ? And she answered , she desired such a one , as would for dishonour ( like Lybidinous Tereus ) séeke neyther to defile her , nor like a lewde Priapus to defame her : For it is better be kild than liue with crackt credit . Whose so chaste answere , gaue a memorandum to the wanton demaunders meaning : and yet because he would not séeme to be rubd on the gall , bolted forth this insinuation . But yet ( beauteous ) quoth he , if a louely wight would beare you company in bed , I déeme you not so disdainful , as to depel him with deniall ? Why , and it please your royaltie ( said she ) vnbidden guests are neuer best welcome at a banquet ; neither vnto a woman is acceptable any vnknowne bedfellowe . Which dry buffet made him euen dumbe ; for shame would not suffer him to reueale his owne lauishnesse , and therefore with the Lapwing , he thus cried farre from his neast . Wel ( prettie peate ) quoth he , thy mind as yet disagreeth within it selfe , because it is not partaker of any pleasant good . To change which appalling and oppressing propertie , thou shalt be conducted to that place of pleasure , whence doth remaine exilde all melancholy passions . I cannot imagine thée greater good , neither wil I doo thée a lesse commoditie . And so prouided attendants to conduct Katherina to the Castle . As the glorious Sunne beganne to drench his fire-breathing Stéeds in the colde Ocean , and the gladsome daylight was shadowe● by the nights gloomy clouds : Iacomin ( almost made deaths Captiue through weakenesse ) with his other sickly Companions , had gotten land , euen on the shoare of this same Cittie , where Katherina was brought for a present to the Prince . And hauing obtained lodging for himselfe and the rest of his heartlesse followers , was taken in cure by a cunning Surgian : all the company at the Inne ( where he laie ) bewayling the heartilesse downefal and distresse of so faire a person . Katherina in the meane time being come to the Castle , beholding it without , somewhat wondred : but when she beheld within the gresses and steppes guiding them vnto seueral Inclosures ( whose imblazures were no lesse resplendent , than the glorious Iasper , or a multitude of goodly Emeraldes ) shée was ouercome with incredible admiration . Some salutes being imparted towards her by many of the Dames there resident : she was placed by those of the Kings Guard ( according to his Maiesties commaund ) in a most prettie Closette , all about garnished with flowers so liuely portrayed , as that Arte séemed to goe beyonde Nature in her workes : For there were Roses so depaynted and framed , as if they were but then plucked and brought from the Garden : bearing so varnished a die , as did Zeuxes Artificiall Grapes , which the Byrdes beguilde , did often pricke at with reaching beakes . There was a square Table , by the nimble Seruitors straight couered ouer with delicious dainties : To eate whereof Katherina was inuited , both by some Damzels , that at poynt-deuise awaited on her : and intreated by the other Dames , that welcommed her , as best allowed for that purpose . Little was it , that Katherina tasted ; lesse , that her passionate stomacke digested : and least of all , that her gréeued minde delighted . Only her wandring eyes euen fedde on diuers sightes , so farre foorth , that they séemed neuer satisfied sufficiently . As shée satte at meate , shée helde in ken , portrayed with a most perfect plotforme in cloath of Arras , the proportion of the famous Cittie Athens : to haue preheminence whereof , Minerua accompanied with all the Muses ( whose fourmes were rarely pollisht , holding in theyr handes diuers Instruments , but Minerua bearing a Booke ) helde a controuersie with Neptune ( who helde in her hand a thréefolde Mace ) and all his Demi● Gods. In the middest of which contention , there séemed to appeare vnto them an admirable water ▪ Nymph , euen faire Thetis : whose admyrable lookes ( lyke the Sunnes austers ) so piercest Neptunes cordyalls , that to winne fauour , hée graunted to yéelde vp the dominion of all his lande-Citties vnto the handes of the contending Goddesse . Taking hold on whose promise , Minerua for him wonne the Nymph , and gaind the frée gouernment of Athens . Underneath that Portrayture was set this Poesie : Arma quae violant , vinciunt amores . What Table-talke the wanton Wagtailes ( that were her copesmates ) to increase merriment , and decrease melancholy , for recreation their mindes then vsed , it skilles not to repeate : and therefore shal be omitted , to auoyd troublesome prolixitie . For no man is so dunsticall , that cannot coniecture follie in the smiles , and vanitie in the spéeches , of suche vyle Huswiues . The Table taken vp , they walked a while to behold the varietie of Arts ornaments , spred round about this metropolitane house . And when Katherina had throughly viewde and reviewde all , shée sette downe her censure for a Principle , that Omnia vanitas . When time gaue Morpheus libertie , with his inchaunting noates , to bedull mens vigilant sences , summoning all humane bodies to recreating rest : ( the skie being maskt with a duskie vaile , and onely made brightsome by the glimmering appearaunce of some set Starres ) Katherina , by the company béeing brought againe vnto her setteled Chamber , ( the place that was appoynted her to solace in ) all bidding her good night , and the Kéeper locking fast the Chamber doore ( as he commonly vsed and was accustomed euerye Night , to shut , locke , and bolte faste the reste ) in place of slumbering , shée waxed againe sorrowfull : in stead ( on that sumptuous bed ) to take quiet , she stood at the windowe with ●yes most carefull : in place of swéete content , entertaining within her breast sharpe discontent : reckoning all proffered pleasure , as perill : all dilicates , but dregges : all courting , but counterfeit : and all the pleasant Uyands , but plaine vanitie . And from the aboundance of striuing thoughts , her voyce ( the mindes enterpreter ) vttered this Homilie . Is it worthy the title of beautie , or blemish , to haue the body purpled , and the soule polluted ? The Serpent ( that in Paradice beguilde Eua ) knew not how to entice her to eate the forbidden Apple , but by bidding her behold the beautie thereof , ( for the rinde seemed swéete , and the taste to sée the coare , bred a sowre infection ) whose wittinesse ouerwinning their wits to agrée vnto that pleasure , procured an vnrecitable punishment . The King ( Katherina ) hath placed thée in a semblable delightsome Eden , promising thée pleasure , without paine : mirth , without moane : ioy , without annoy : solace without sorrow : and all delight , without any dolours : whose allurements , if thou reiect not : whose blandishments , if thou banne not : and templations , if thou temperate not : thy mind wil be blemished , thy conscience stained , thy thoughts polluted , and thy heart infected . What is it to view the glorious architecture of this depainted house ? but ( as it were ) to looke on the Apple with Eua ? And what will it be to taste the pleasures that this place presents , but euen to swallowe morsells of procuring penaltie with Eua ? So that as that on the one side , so this on the other , imparts a mappe of horred miserie . But more literately to define , what is this pollished place , but ( like a painted Sepulchre ) an habitation for rotten bones ? What are these pretie couerings , but representments of shadowed euills ? what are these drawn● flowers , but species of follies ? these pictures , but the genus of vices ? these golden spangling knobs , but the accident of il happes ? to conclude , what is the cloath of Arras and all , but euen the proprium of all perills , the subiect of all pollutions , and the continent of all calamities ? Some Humerists in their Similies , compare women to Syrens : their faces to the fauor of Medusa : their spéeches to the laughtures of Hyena : and their wailings to Crocadiles teares . Al which slaunderous compares , are to be obiected to their Authors enuie , not to womens deserts : t●at ( poore soules , being weaker vessels ) are borne by the prouocations of men , vnto a thousand mischiefes . Though Medea were a sorceresse , yet could not her drugs ( though mightie to worke miraculous metamorphoses ) constraine men to kéepe their affections within the lists of continencie . For in fiercenesse , they excéed the angry Tyger : in wilinesse , equalliz● the subtill For : in wantonnesse , accompany the toyish Ape : in lust and leaudnesse , surpasse the libidynous Goate : in crueltie , goe beyond the rauenous Wolfe : and in anger , wax more wrathfull than the roaring Lyon : and onely through them , are women brought to wretchednesse . Now doth the prospectiue of this contemplation present before my thoughts , a double genus contained mongst men ( viz. ) a good and bad . On the one side stands ( and then shaking her head , shée fetcht a grieuous sigh ) my deare , ah ! ( and then groand ) my dearest loue and life , estraunged Iacomin . On the other side sits the wanton King ( ah ! that these should séeme to protect and gouerne others , that cannot direct nor guide themselues ) who séeketh the spoile of my chastitie . The one haue the vniust Deities throwne downe to distresse , the other haue they extold with partiall dignitie . The one was alway the Disciple of Uertue : the other remaines a seruitor vnto vice . The one directed and obedient to diuine loue , the other subiected and attendant on diuellish lust . And yet are they both men : and yet the one liues orderly like a reasonable creature : and the other without good order , euen like a brutum quoddam . Ah! now I sée that the blinde Goddesse ( whom men commonly call Fortune ) holdeth highest dominion on the earth ( whose partiall hand ( through her buzzardly blindnesse ) deales gifts to the vndeserued , and bestowes small benefites on good deserts ) else am I surely perswaded , the vertuous should neuer be so continually crossed , and the vicious so pleasantly and maiestically supported . Shall the faithfull and honest wight be thrust on thornes of tribulations ? and shall dishonest and leaud veneri●●s tread on Roses ? Shall the good eate Cole-worts with the Cynicke ? and the badde féed on dainties with the Courtier ? Are the one constrained to drinke the Worme-wood water , and the other suffered fréely to carowse bowles of Wine ? Ah heauens ! Ah Deities ! What is the earth then , but the vpholder of iniquitie , and destroyer of iustice ? And how may that be , when the Gods theron haue constituted mortall members , ( till they are by death all called thence ) with vprightnesse to remaine ? and spend their mortallitie with such Angelicall integritie , as that when their liues leaue the earth , they may be immortalized in the glorious heauens ? Ah how blinde is the earth , that can be content to be mapt with the vaile of vanitie ? Uertue bandieth daily against Uice , but Uice is had in such regard , as though the mightinesse of those vile multitudes ( that Champion-like braue it , mangre Uertues worthy martialists , whose honours haue béene atchieued by sheading and sustaining the losse of their liuely bloud ) that séeme to saueguard that deceitfull Strumpet : the world is ledde captiue , to bée obseruant to all most wretched and villainous misdemeanours . And therefore , by how much the company of Uertues Souldiers are the scarcer , by so much more worthy are their famous Uictories to bée registred in the Records of eternall Remembrance . The renowned Virginius of Rome , rather respected his daughters virgin-like martyring death , than to saue her life , to liue in leaudnesse with dishonour . Chaste Lucrece grieuing at her violent rape , to eschew the disgrace of her inforced offence , would by no meanes be perswaded to liue , but cut off her dayes ( to auoyd discredit ) with a deadly knife . Daphne the Nymph , to saue her honestie , wished rather to remaine for euer in the Barke of a Bay trée : than for leaudnesse to bee made a Beare , as was the Trull that afterwarde beeing in daunger ( whilest shee wandred in the woods with Lycaon , Actaeon , Priapus , and such leaudones , like a beast ) to be staine by the shaft of her owne sonne : was by Iupiter taken vp in a cloude , and made the Starre Vrsa Maior , and her sonne , Vrsa Minor. Biblis lamenting her misdemeanour with continuall and vncessant teares , neuer remitted her heart from sighes , and her breast from swelling sobbes , nor her minde from wofull thoughts , vntill shée became euen a watrie Fountaine . Hast thou read all these ( Katherina ) or at leastwise heard these and many more ? and yet doest thou refraine to follow any of their famous examples ? Wilt thou be content to a be Kings Concubine , and spot thy soule with sinnes ( that is new as white as the driuen Snowe ) as blacke and vgly as pitch ? Be mindfull ( vile caitiffe ) at thy birth : the sinceritie of thy parents , and vertues of thy friends : and wilt thou then become the onely blemish of thy kinred through vile folly ? Then she raged , and thus abandoned her ill haps . Auaunt ( quoth she ) you infernall Furies , and hellish hagges , that tempt a wofull Soule after the sufferance of disanulling miseries , to taste of sugred mischiefes . Why séeke you co ensuare me with your poysoning baites , on guilded hookes ? I am not yet prouided for the draught of your perditions nettes . My good Genius guide mée in these extreames , and helpe to vnloose me from their entangling snares : for if I rightly consider mine owne cause , I was neuer in such daungerous case . I am shut vp in a glorious prison , to serue sinne like a Iaile ▪ whelpe : and there is no man that friends mée so much , as in my behalfe to set in baile , to frée me from this seruitude . But my noble minde ( that tooke life from the loines of Princes ) will neuer ( I hope ) debase it selfe so lowe , as to yéeld it selfe a seruile bondslaue to the greatest Monarch in the world , to serue his lust . How are all comforts exilde ( Katherina ) from this Cabine ? The spangled imblazures glister like Silkwormes in the darke , as if they meant to sporte thine eyes with sparklings , as full of fairenesse , as the purple-coloured Topace . But by these art thou driuen to behold thine owne ruth : looke on the Starres , and contemplate with the Moone-shine , ( both which shut forth their raies against the Glasse-windowes ) and in their glory sée thine owne griefe : in their feature , thy deformitie : in their speculation , the respect of thy estimation , which not long sithence séemed as glorious , as their radiant graces . Better had it bene , thou hadst with the setting Sunne , bene drenched in the Ocean déepe● , than followe this course to thy confusion . Worthier of renowne mightest than haue bene reckoned , by the mercilesse blades of the butcherly Pyrates to haue lost thy life , than thus to lose the libertie of thy chast li●ing . Better to haue endured the outragious rebukes of thine angry Parents at Palermo , then here to be banqueted in a straunge land , with infecting and sinne-saluing blandishments . O times ! O dayes ! O intemperable manners ! O times , of vicious liuing ! O dayes , of vertuous abolishing ! O intemperate manners , of abhominations engendring ! The first to be hated , the other to bée reiected : and the third to be annihilated . Ah wretched Katherina ! distressed Katherina ! molested and amazed Katherina ! Thou escapest all the Monsters on Seas , and yet wert made a spoile vnto men : and by them , art made a pray for a cursed humane monster : as mightie as the Dragon that was to deuoure Andromeda , whom stout Theseus rescued : but there is no Theseus to rescue thée from expected scath . Couldest thou frame such a webbe for resistance as did the constant Dame of Ithica , the good Penelope ; or inuent such a clewe to bring thée out of this Laborinth , as did Ariadne ; then , ah ! then , couldest thou hope to auoyd this daunger , and be requited of all dammage . And yet dispaire not ( Katherina ) in these extreames : Daienera found a shert , to wreake her wrongs on Hercules : Medea a Garland of poysoning flowers , to reuenge her quietly on faithlesse Iason : and the Gods may grace thée with the gift of some drift inuented , to stoppe the lustfull pretence of this leacherous Tunisian . Doo no endure ( O sacred Iuno ) a modest maiden ( that hath vowed vnto her Phéere the obseruance of nuptiall rights ) to be defilde ; rather giue her courage to cut her breast ( like the Carthaginian Dido ) and end her life with chaste desire , than liue to be polluted , by the embracings of beastly lust . Which hauing said , she fell flat on the floore , with her face towards the ground : and with heartie compunction of a passionate soule , prayed and called on all the blessed and deified powers of the Olympicke Regions , to be propitious vnto her plaints , and by on● good meane or other , in some good time to end her woes . With these disquiet motions ( oh that any modest maiden should haue such cause of disquiet ) spent she the long and weari● winters night , till Aurora opened her purple doores in the East , strewing the places ( there about her dwelling ) with faire coloured Roses , and swéete Uiolets . About which time , her eyes dulled with heauinesse , began to inclose , as if then they would not séeme to behold . the glorious artsing of Phoebus raies : nor sée his horses breathe from their nosthrills flakes and fierce flames on the hugie mountaines : for the Chamber windowes lay directly by South-East ; on which climate , the Sunne in winter season appeareth commonly twelue minutes after the eight houre in the fore noone . And then it seemed she fell into a slumber , and in her sléepe beheld a Uision , which I shall plainely versitie in this manner . Katherina's Vision . Iuno with Phoebe ( who no great whiles gone , Had kist the cheekes of slowe Endimion ) Walkt hand in hand : them followed Morpheus , Playing on golden Lute , like Orpheus . After him , Aboron and his Faierie Dame , With troupes of iocond Faieries dauncing came . Then did appeare the crew of Phoebes traine , All clad in white aray ( like flower Dumaine . ) And in their feitures faire ( as Sommers Queene ) At girdle bare quiuers of arrowes keene . Following them ( off a pretie measurd space ) A troupe of Satyres entred into place : Leading Dame Fortune , fettred fast in chaines , ( So Fates decreed , for breeding Louers paines ) All these lookt pleasant ; none were seene to lowre , Saue Fortune , that in thraldome had small powre . They neare the place where Katherina lay : Thus then gan Iuno to faire Phoebe say . Long time ( too long ) this wight endu'd with graces Through Fortunes spite ( that thwarteth with disgraces All vertuous creatures , that on earth remaine : Extolling Vices crew in Court to raigne ) Hauing endurde great grieuances and crosses , Is robd of friends , that should redresse her losses . Now time requires she haue some comfort giuen , For wounding woes her soule haue ouergrieuen . No Nimph of all my traine ( then Phoebe said ) Hath liu'd more chaste and vertuous than this maid : And for that cause ( Ioues Queene ) none more than I , With helping hand would guard her chastitie . Thus then spake Aboron with haughtie voice ; The Faierie King ( dread Beauties ) doth reioyce That Morpheus summond hath this Parliament , T'enact a fit concluding consequent . When waggish Cupid chauncst to wound her hart , At first vnwares with golden pointed Dart. ( As Fortune now liues ) liu'd then seruilely To please his mother , in my custody . Wherefore my minde is willing , forward prest , To haue her woes and miseries redrest . My nimble Faieries shall direct her make , That neare these walles he shall his passage take . And stirr'd by loyall Loue , shall giue consent That night to lie with her , through due euent . And from their breasts I le driue all feare and care , ( Morpheus replide whil'st they together are . And she ( quoth Phoebe ) meane while shall not lacke My helpe , to bring her enuious foes to wracke . Then Iuno said ( whilste Fortune to her selfe ) Auowde to thwart them , and the Faierie Elfe , ) After t is knowne they both are man and wife , I le graunt them happinesse all dayes of life . Happie , happie , happie ( then did they call ) Shall these true Louers liue : And vanisht all . By that time that the Sunne was mounted neare ( by ●he cariage of his swift flying horses ) vnto the Meridian , had Katherina cact off slumbring ; and with receiued comfort , began to consider on her ( foresaid ) Dreame , and to contemplate on the Uision . And may it be ( said shée ) that the iust Deities will deigne a wretch such fauour , as propitiously to rescue her in midst of hard extreames ! Then ( poore soule ) prostrate thy selfe , and powre forth gratefull prayers , to their diuine powers . Then she vttered a thankfull Hymne of praises and gratefull thankes , ledde with good hope that her ioyes should againe be replenished : which fell out indifferently , as I will specifie by these accidents , and first concerning our Load-starre . Our Load-starre continuing vncessantly his course , will appeare this euening in Vespers place , at his appearance , somewhat beautifull , till Aquarius séeme to dash him out of countenance , with inclosures of mystie cloudes , and watrie showres : which for a time shall raigne in multitudes . Iacomin had not long soiournied at the Inne , ( hauing kept his bed a day or two , more to get ease in minde , than for trouble of any daungerous disease in body : marrie his wounds were somewhat gréene ) but that his hurts were cured , and his body currant ; yet in his minde continued such a corasiue , as made his colour chaunge , his complexion alter , and his strong composition extenuate . And all these disparagements wore engendred by dispairing thoughts for Katherina , his dearest loue and delight : whom he accounted vtterly lost . With vacant steppes he treads through and through the stréetes of the Citie , enquiring of many ( whom in his walkes he met ) for a woman lately taken on the Seas by certain Gallies , but could neither be enformed of the one , nor heare of the other . Which made him in minde so outragious , as the furious Palatine , when he suspected , Medor had plaid false with his Angelica , abandoned all lawes of reasonable consideration , and cried out , woe , woe , woe , accursed caytiffe . I will ( quoth he ) walke henceforth poorely ( as fits my fortunes ) in Pilgrimage : and will with heartie deuotions offer oblations of peace , and Orysons to possesse quiet at the shrines of all Saints , as my wandring steppes shall conduct me to their Tombes and Temples . And when I chaunce to looke on any Louers mishaps , I wil adioyne as a note marginal , Sic Iacomin cum Katherina . In which impenitrable resolution , discharging and discarding his followers , acquiting their costs , and contenting his Hostesse , hauing paide all dues to all ( sauing to Nature ) with fardle at his backe ( like a Trauayler ) poasted out of Towne , and kept his course that way , where his Katherina was inclosed . Pacing by the Castle ( at which he wondred , it seemed in shewe so flourishing ) he staied his steppes a litle , gazing at the ingrauen and carued Images with earnest lookes , imagining it to be some worthie Monasterie . Hauing sufficiently satisfied his sight , as he began in his waie to foote it forward , Katherina ( hauing before espied him ) eying him from a Casement of the wide window , calde Iacomin by name , twice or thrice aloud : vnto the which voice , after that a while he had listned , inquired , who calleth Iacomin ? And therewithal lifting his eyes aloft at the windows , sawe her face , whom his heart so highly honoured . What Catherina ( quoth he ? ) I , I , thy Katherina ( my dears Iacomin ) saide shee : And then for exceeding ioy both euen remained surprised with a sowning trance , hauing their sences euen ingaged by an extasie : But remembring themselues , Iacomin began to enquire how she happened into that hold , and to whom the house that held her so seuerely was belonging ? Shée repeated the whole summe and substance briefly vnto him : which Iacomin hauing heard , And pittie t is , I trow ( said he ) that so faire a place , should serue for so fowle a purpose . But what remedie ( sweete heart ) replied Katherina : héere standes mine honour in hazard , and my credite in suspence : euery houre awayt I , when he wil offer ( shamelesse tyrant as he is ) to giue an assault to cracke my chastitie : all which yet remaine sound and perfect , wholy dedicated and deuoted vnto thee , as vnto their worthiest possessor and onely Patron . Protect them then ( deare Iacomin ) and enioy them : whilst thou liuest leaue them not , in the handes of others , if thou loue them : For as the Bird Atagen , is saide neuer to sing after she is taken : no more can a modest maide reioyce , if once shée chaunce by lusts insnarings to be ouertaken . Then as we loue one another , so let vs liue togither : or if the date of our dayes hasten towards an end , let vs ende our hues at once togither . Returne til soone at night ( good Loue ) from whence you came , and when you behold the night beginnes to couer the Easterne clymate with pitchie cloudes : repaire againe to this place , and bring with thée some strong cordes , by whose helpe thou maist hauing once climbed that ●raunched Trée ( for a troupe of Cedars , as loftie as those of Liba●us , flood prying with their stately toppe-boughes neare the wintowes ) by my helpe winding thée vp , maist come into this open Casement . Or if thou fearest to aduenture thy selfe to ascende so high , for feare thou shouldst misse both thy footing and holdfast , and so sustaine a fall ( which the heauens forebid , that thou in Katherinas sight shouldst suffer ) yet wil thy countenance comfort me , whilest I remaine comforted by thy reclaiming conference . Then answered Iacomin ( his heart dauncing the while within his reconciled breast ) vnto her motion mentioned with these feruent spéeches . By the immortall Gods ( faire and faithful Loue ) saide hée , who with my good Angel haue gouerned my féete directly to finde this place ( by following with prosperous pace a happie path ) I solemnely here in the sight of heauen , and aspect of the heauenly powers , avow , euen anon in the twilight , to returne hither againe with all spéed conuenient : At which time ( Katherina ) sée that thou set the Casement wide open , in signe thou doest expect my comming . By that loue which loyallie I owe thée , ( saide Katherina ) I promise it : And performe it too , I trust ( quoth Iacomin : ) I , and I liue ( saide shee ) til that appoynted time : as sure as I kisse this hand in stead of your delicious lippes , I wil. And ( quoth hée ) as certainly as I busse this fist , wishing I might as easily touch your faire chéekes , for requital of your tryed friendshippe , I will not faile to bée héere at that present . Which spéeches by both parties , with many more protestations being breathed foorth , and sundry beckenings made , after that they were silent , Iacomin repaired againe to his former Lodging . His honest Hoste and Hostesse were excéeding glad to beholde their Guest , and so were the rest , for that they perceiued his outrage was now quelled by reason . Hée tolde them , hée had bene comforted by a Friend , and that hée would not trouble them to make any prouision for his Supper , because he was in a manner fore-syed , because fore-bidden to feaste that night abroad . But yet wil I drinke ( quoth he ) a cuppe of Canarie in my Chamber , if you please . With a very good will saide his Hoste . And so the one went to his Chamber , and the other went til the Wine . After that Katherina had lost the sight of her Loue , thinking euery minute a moneth , and euery houre a yeare , til he should returne : her minde beeing mooued with excéedyng admyration , shée ●éely lycenced her tongue thus to be talkatiue as followeth . What glorie , is comparable to gracious good will ? or what life , equall to loue ? Courtly pompe decayeth through pestiferous dissentions , as can my Parents broyles make manifest in Palermo : And life is alway in hazard to be lost : witnesse the miseries of the maimed , and mishappes of the mightiest : and the fall of these Kings and Emperours , can testifie , certifie and certificate thus commonly specified . Hector , Hanna , Hanniball dead ; and Pompey , Pirrhus spild , Scipio , Cyrus , Caesar slaine ; and Alexander kild . And yet good will ( quoth shée ) continueth after death ; else had not Achilles so cruelly reuenged the fall of his deare friend ( slaine by Hectors Launce ) againe on valiaunt Hector . Nor Hercules with his Clubbe on shoulder , and cladde in his Lyons Case , woulde haue so striued to reuoke his deare Pirethous from the shades of Limbo : Oh , the surpassing vertue of friendly good-will , ( which conioynes a Pelides with Orestes , and a Damon in firme league with Pitheas ) is continuall , perdurable , and eternall . And as for loue , more delicious , than the swéet kernel of the Nut ; more comfortable , than the sugred iuice of the Grape ; more sauory , than the wholsom smel of Myrrhe : indureth long , long after life is ended ; else would not Orph●us stirred on through the essence of loue , haue sought by sounding musicke to pacifie the angrie powers of Hell : and so require of blacke Pluto , the restoring to life againe of his lost Loue , lately made his Bride . O the admirable and vnrehearseable polver of good wil● O the glorious and gracious vertue of soueraigne loue ! Without the which , light , is but like darknesse : life , but death : gold , but drosse : health , but sicknesse : might , but miserie : ioy , but annoyance : ease , but disease : and in fine , the whole Earth , but a confused Chaos . If all the precepts of the Sages , al the principles of Philosophers , and al the praises that haue tooke procéedings from Poets braines , were setled on this subiect : yet could not the foresight of the one , the wisedome of that , nor the wit of the other , comprise a period , the efficacie , essence , & vertue therof . Then much lesse maist thou Katherina expresse the summarie effect , of so exquisite a quintescence : or shewe but the representing shadow , of such a rare superficies : Thy tongue faulters , though thy thoughts faile not : féeding on such an excellent substance , whose fulnesse séemes to satisfie thee , and yet in no respect remaineth lessened . Hauing so said , she waxt silent , and had her minde exercised with muses : which rauisht her sences with such supernal conceits , as that her heart euen reckoned it selfe deified . Iacomin in the meane time at his lodging rested careful , bearing an eye to the maine chance , and the dayes chaunge : that now was euen ouertaken by the fresh Horses of the night . High time was it now for him , to hasten , and loue so suffered him not to be slacke , that he was at the Castle , had climbde the Trée , and nimbly by agilitie , ascended and entred the Casement ( which his Loue had set wide open ) before that Katherina thought him halfe towardes her . For he minded not to call vnto her , vntil he had past the daunger of climbing , least that his downful ( if so it chanced ) should bréed her dolour . When she beheld her Loue créeping in at the Casement ( driuen with his suddaine presence from her momento ) she ranne and receiued him in her armes with an heartie Saluie . And when they had imparted mutual congies , ( their eyes courting each other with amorous glances and steadie lookes ) they tel to louely imbracings : and thus questioned Iacomin whilst he held her about the middle with folding armes . Katherina ( said he ) feruent loue hath made me light , to gaine thy company : and now suddaine doubt giues the onset against my brest , and suspect of afterclaps assaults my heart with hard battery , to make me yéeld vnto dispaire . But the heauens and all the celestiall Godheads know , the vndaunted fortitude of my zealous affections , and the constant motion of my loue-hallowing minde . For though seuen-mouthed Nilus should waxe drie , and that I should endure the thirst of Tantalus ; or if my bread should turn to stones , and I abide more toyle than Sisiphus : If the earth should he turnd to stéele , the sea be set a fire , and the starres forsake the skie and become barres of brasse to affright me , to the intent I should change the motion of my life , or forsake loue ; yet would I rather endure ten thousand deaths , than he found for my mindes mutation , faithlesse , faultring fickle and so faultie . And therefore ( swéte Katherina ) I coniure thée by the diuine essence of that loue , wherewith through the infusion of heauenly graces thou art inspired , towards me , tel me if the lewde king hath appointed any time to visit thée ? By heauens innumerable ioyes ( said she ) possest by all the blessed Senate there , ( deare Loue ) I avow , thy Katherina neuer gaue consent that at any time the kings presence should repaire hither ; neither haue I heard by any , that he mindes to visit me . Haue all bidden thée good night then ( quoth Iacomin ) and hath the kéeper fast lockt the doores , or is not yet departed the Castle ? Long since ( said she ) and therefore you néed not doubt ( I hope ) of any danger : For no théefe on earth I protest whist I haue breath , shal rob you of your right and interest . These Lampes had not long possest the oyle of their parley , to lighten their thoughts , but that ( after they had both together made them vnreadie , and were laide in bed ) dimme sléepe drowsily eclipsed their eye beames , with clowdie slumbers . So that their mindes , ere while the mappes of cares , and entertainers of watchful woes , were now ( Endimion-like ) growne carelesse ; respecting neyther feareful Cautions , nor doubtful Caueats . This while was the King with his Guard come to the Castle , to court with louely Rhetoricke his new-come Goddesse , déeming , that now her moodie minde , was by the pleasure of the place , become mirthfull ; and her heart , erst harned with sorrow , to be now softned with solace . And causing the kéeper to vnlocke the gates , ascended the grosses , and came to Katherinas Chamber doore , willing him to open it : wherein when he entred , and beheld other lying there in bed , imbracing his Venus ; not able to endure that sight , he flung forth the chamber , giuing them straight charge and command , that when these sléepers should awake , they should both be bound backe to backe to a stake , and end their liues ( as traitors ought ) in flames of fire : and hauing pronounced that wrathfull doome , with rage departed . Here ( Gentles ) should I tell you , how Iuno being incensed with anger for this accident , committed through Fortunes spite , ( descending downe from Olympus in her glorious Chariot , drawn by her byrds , whose starr-●ied prauncing plumes present before their mistresse eyes , so many prettie colours , as doth the Rain-bow in the heauens ) checkt her presumption with an Egregiam vero laudem ; and blamed the Faieries and Satyres for their slacknesse ; bidding them to binde fast her hands straighter , that she might not turne so thwartfully her maligning whéele . But that must I néeds cut off to auoyd tediousnesse : yet will I giue you to knowe , that after shée had rung a peale of scolding at Fortune ( on the one side ) and hadde gently ( on the other side ) chastised the negligence of her leaders ; shée entreated Morphens to obserue his part yet in any case : avowing by all her Deitie , rather then this faire couple should endure any wracke , shee would her selfe at the instance brandish foorth with Maiestie , to withstand all those that should performe theyr executions . Flames ? ( said shée ) shall scorching flames consume my worthy subiects ? No , I le send Boreas , both with windes and showers to quench the fires : Whilest with Hymenaeus helpe , I le hide them , as erst I did Aeneas and Dido , in some vaultie Caue . And so commaunded her glorious Foules ( whose wings and taile-plumes stood proudly spread ) in haste to carrie her vnto the highest heauens , from whence shée entred to behold the consequent : minding wholly to conserue them both in safetie , although she should sée them bound at stake , and stand in extreamest peril of kindeling flames . Soundly yet rested these slumberings friends ( little thinking what sowre sawce the King had ordained , minding it should bee mingled mongst their swéetes ) til the trauayling Sunne was gone well onwarde in the East : All which time did the Kings Guard attend them . Assoone as their eyes awaking opened , they were informed of the Kings being there , and of his bloudie sentence , pronounced against them . Whereat first they mourned , but afterward well resolued to endure their menaced death , made themselues readie to take the end of their liues on earth . Now ( my Loue ) quoth Katherina , shall the world beholde in vs , a spectacle , presenting fidelitie . In thée , loue ; in mée , loyaltie ; in thée , constancie : in mée , chastitie : in both , firme affection and sure confidence . As shée would procéed , the Executioners came , and bounde their armes , which both indured with admired patience : the punishers pittying their distresse with some kinde remorse , and would haue spared them , had not they all bene bound on paine of death , to doo the Kings commaund . This while were some busied in putting vp the stake , some prouiding Faggots , Pitch ●ales , Strawe , and all other Fuell : Which bréeding a rumour with suddaine admiration , in vulgar eares , multitudes came in heapes vnto the place of execution , expecting the performance of a wofull stratagem . Foorth at last were brought these wofull Louers , guarded on each side with Billes and Holbards , like rebellious Traytors : and bound they were to the stake , backe to backe , contrary to their mindes : who earnestly intreated the araigners , to suffer them end their liues face to face . But the cruel King had otherwise giuen in charge , and that bred their greatest griefe . Yet patience preuailed with them in this their too seuere handling . What , my deare , ( quoth Iacomin ) they may by this seperation robbe vs , of comfortable countenance in this fraile and transitorie life : but their crueltie cannot bereaue vs of sight in the glorious Sphere on hie , when our immortal ghoastes going towards Ioue● Pallace , shal méete in the milke-white way . Which words ( vttered with gastly voice ) moued at the beholders to bewaile the downfall ( with deawie teares ) of so faire a couple . Then were remorslesse brandes of fire brought to enkindle the Fuel : and Iuno had in readinesse placed watrie Iris directly ouer that clymate to shoote forth showres : When , loe ( as pleased the iust pooming Deities , that at their good pleasures can preserue the vertuous from vniust persecutions , and vndeserued punishments ) the Lorde high Admyrall ( drawne in a costly Coache of Ebonie ) code by , and of the people inquired what the prisoners were : but was not resolued by any , but was told by all , they were straungers that were to die . His honour therefore standing on his saddle-cloth , questioned ( comming neare vnto the stake ) their names ? He answered , Iacomin mine : and mine Katherina said shée . Of what Countrey ( replied the Admirall ) are ye ? Of Scicilia ( saide they ) . Of what place in Scicilia ? ( quoth the Admirall ) Both of Palermo answered Iacomin . Of what Parents in Palermo are you sprung ? ( saide hée ) I am the haplesse sonne of Signior Iacomin Pierro , ( answered the one . ) And I the daughter of Don Alexander Bartolo ( saide the other . ) Dooth the King , who hath condemned ye ( quoth he then hastily ) know either of you ? Neither of vs , and it shall please you , ( answered they ) neither skils it much that our extreame fortunes and perils indured should be knowne to his maiestie : for these flames shall ende our liues , and with our wretched liues , our extreame miseries . Yet be not driuen to dispaire ( replied the Admirall ) I wil to the Court , and conferre with the King concerning you : And then giuing in charge on paine of death that they should deferre a while ( til they had word againe from him ) to kindle the fires , he caused his Coachman to yerke onwarde his light-hoofed Iennets to the Court : where when he was arriued , and dismist from his Coache , was come into the Kings presence : after some salute , he thus with bold stomacke breathed forth spéeches . Can they ( quoth he ) that place Kings , pull downe Kings ? then looke thou once again to be beaten out of Tunise : For Scicilia , once our chiefe aide , will become our cruellest enemie : and thou be enforced to séeke a new Kingdome . The King hauing heard these cracking thunders , strooken with feare of some scorching lightnings to follow , mildly answered the Admirall with these words . Why , what is the cause my good Lord ( said he ) of these sudden threatnings ? how haue I giuen occasion to make our friends foes ? or Scicilia our enemies ? Thou séekest ( replied the Admirall ) to burne the flourishing braunches of those fruitefull stocks , which in thy greatest extreams stood as strongest supporters to hold thy féet from falling vnder Rebells yoake . Doest thou not remember how scarce thrice seuen yeares sithens , Seigneor Iacomin Pierro , and Don Alexander Bartolo , the two egregious Uiceroyes of Scicilia ( did by sending thée assistant Forces ) seate thée ( subduing valiantly thy insulting foes ) safely in thy Kingdome ? and now for requitall , doest thou séeme to burne the onely issue of them both ? for that the two faithfull Louers séeke the fruition of their loues ? why , the younge Gentleman that is yonder ( like a Traytor ) at the stake , is the sonne of Iacomin : and she , the daughter off Bartolo ; both euen destroyed through thy vnknowne ignorance . Oh heauens ! ( quoth the King , breaking off this Dréery tale ere it was ended ) I would not for my Crowne and Kingdome haue proued so tyrannous . So tyrannous ? ( replied the Admirall ) I well know not , whether they are not yet tortured and turned to ashes or no : the executioners were by thée so straightly charged , to hasten on their torments , and inkindle the fires . By Iupiter ( then inraged said he ) I am then vndone , vtterly vndone , vndone for euer . Ho whose there , ho ? come hither one . Gallope to the stake yonder on a Courser , that can outrunne Pegasus in swift set race : and sée if the prisoners there standing , do yet breathe aliue : what not there yet ? Oh how my heart houers for heauinesse in my breast , as though it would get forth , and run thither before my posting seruant ? had I ouer-carowst my selfe , and ouerdrenched my braines with wine , as would the great golbing Alexander ? that so drunkenly I condemned these straungers , enquiring neither what they were , whence they came , nor whither they would ? Oh infortunate chaunce ! Oh synister chaunge ! By the Gods , if they suruiue , I will excommunicate from my breast this ill humour of lustfull venerie ( engendred in me through wanton sloath ) and will banish from my hosome all those Curtezan-like Danies : whose blandishments and insnaring flatteries haue so liuely vpheld my youthes leaud lust : For now , and neuer till now , did I conceiue what was true Loue : with which improper tytle , my subtle Concubines ( queanish and whorish drabs as they are ) haue mantled my vnbridled lust . And so long , as that my behauiour hath beene more brutish than the vnreasonable beasts . I now sée the vanitie thereof , for hereby was I ledde to worke this vnmercifull mischiefe on the liues of these two constant Louers , whose setled mindes may bée made subiect to no exchaunge . My amendment shall be my best repentance , for now I remember that , which long since I read , Optima paenitentia , vita noua ; and yet doo I repent my franticke follies with hoartie griefe , and by the propitious helpes of the Gods , my modest liuing hereafter , shall wipe cleane away the blemishes of my former life , so viciously and vily ledde . By this time were the two Louers ( to the admirable applause of all the beholders ) redéemed from fierie death , walking ( Magna comitante caterua ) with great iollitie towards the Court. Newes was brought to the woful King , that they were aliue , by some of the Guard , that posted apace before the res● for that purpose . And hauing heard that they were neare arriued , the Admirall went forth , and fairely saluted them at the Gates , conducting them vnto the King ▪ who kindly receiued them ( they both imparting 〈…〉 vnto his grace ) with these conforming spéeches . Faire Princes ( said he ) I doubt not but the Deities haue determined the long lengthening of your dated dayes ; and well may your liues endure with happinesse . For by the lusters of your wel-willing and wel-liuing , doo I behold the leaudnesse of mine ill led life : by your vertues , my vices : by your loue , my lust : by your constancies , my incontinencies . And ioy I doo with incredible gladnesse , that by the bright beames of ( now praised be Gods ) your liuely lookes , I am put to wit of both your royall Parents : And therefore ( Princes ) now fréely be frolicke : for we will feast away all perils forepast . And what pleasures I can wish or your selues will , do but ( in token that you forgiue my intended iniuries vnwittingly minded against you ) deigne to require or request : and commaund , rather than demaund : and I will performe it to the vttermost Ace . Then replied Iacomin , saying : Dread Prince , our verie soules abhorre the sparkes of vnhumaine reuenge : and our minds ( alway debonaire towarde our friendes ) indure not to thinke on intended or inacted iniuries . All the recompence that we would haue , is the hope , that our agréements shall amend all amisses : and our loue , exile all loosenesse , ( as you haue plighted by promise ) for euer heereafter from your royall person : which will not only lift your honor ( loft ) vnto the highest altitude : but driue all into an admiration by so luckie a chaunge . Which being saide , the King taking his seate , willing also the rest so to take their ease : holding Iacomin by the hande ( who then was placed nexte to his person ) thus replied as followeth . Uertuous Scicilian , mine owne motion for my amendment was much , but thy Princely words haue incensed me tenne times more . For proofe therefore that I am perfectly mooued with penitent compunction , behold what my minde wi●ls me in your presence , and before all these my honourable Lordes to haue performed , though it portray mine highly deserued shame . Then calling foorthe the Kéeper of his Castle , hée commaunded him , to bring before him , all these impudent dames , whose dishonesties had so mightily disgraced his honours and dignities . And whilest the Kéeper went to accomplish his highnesse pleasure , he thus progressed in his spéech . My Castle , where you , most chaste and modest Katherina ( said he , turning toward the place where she sate ) were inclosed , containes in holde a hundred lauish and licentious Dames , whose wanton dispositions , haue ( like pitch ) defiled the glory of my youth . These will I bannish farre from my Court , willing them to recall themselues : for ( they say commonly ) take away the cause , and the effect will die . I haue heard that Israels King , who before in the name of Iehoua his God , slew with a stone ( which he sent from a sling ) the huge Giant Goliath , consenting afterward to wanton sinne ( that assaulted him whilest in a Gallerie he subiected him to idle sloath ) wrought the murther of one of his dearest Lords : therby inkindling against him , both the wrath of his God , and incurring dishonor vnto his name . The like had I ( vile wretch ) offensiuely against you almost committed : but that some good Angell guided our Admirall , to withstand such a mischiefe . Sith therefore so viciously to followe wantonnesse , is vily to be a bond slaue to all villainies : to shun the deadly seruitude of the one , I will vndoo the diuellish instigation of the other . And with that entred the virgins into place : wherefore hée commaunded his Treasuror , to bestowe on them seuerally an hundred markes : and so to conuey them from the Court , to leade the remnant of their liues in their natiue homes . Whose liberalitie bestowed towards them for their mainteinance , was by all there present much commended . And then the King to driue away melancholy from all ( that séemed to maruell at the lookes of his halfe-discontent darlings , and choise minions ) caused Tables and dice to be brought forth , to bréed disporte : and Cardes in packs to be throwne on boord , to passe away the time , till the Cooke and Cator were prouided to serue in dinner . Himselfe at the Chesse-boord stood as a Chalenger ; and younge Iacomin to shewe himselfe a champion , vndertooke the combat at that wittie weapon : alway with caution ( after he had to trie , entred the lists ) kéeping him free from annoying checke . And when their gaming was ended , they feasted , and were frolicke . After this maner past these nobles the time together , for the space of some thrée or foure dayes : in which time , the king had prouided a gallant Fléete to guide these Scicilians safely home to Palermo . And the Admirall made him ready to beare them company in that conduct . Now hath our Load-starre ( Gentlemen ) past Aquarius , and paceth like Athlantas Coursers , towards the exaltation of Pisces : whose scales shewing and shining bright and cleare , gaue him libertie now at last fréely to prognosticate happy successe . And therfore with the prosperous running of this wandring Starres race , am I in briefe to shut vp the Catostrophe of all the Scenes . Our yoong Scicilians , giuing the Tunisian King abundant thankes for their gracious entertainments ; with the Lord Admirall , departed from Tunise ; and manned with a faire Fléete , shipt themselues , and crost the Seas ; cutting through the Ocean , till peaceably they attained the Port of Palermo . Fame resounding through common eares report of their safe arriuall , moued the dissentious Péeres , Pierro and Battolo , with seueral ioies , and yet could they not mittigate their rancord enuies , nor asswage their minds , from séeking mutual reuenge : in so much that they scarce deigned to bid welcome their owne children . Which being noised in the eares of Don Andrea Alizandra ( then dwelling in the countrey ) in regard of his countreys weale , and Scicilians well-fare , with all conuenient spéed repaired to Palermo ; and informing the Tunisian Admirall how disorderly euery thing stood in hap-hazard ; caused him by sound of Trumpet to summon the Citizens to the Parliament house . Wherevpon the Aldermen and Elders presented themselues peaceably before the Admirall and Alizandra . Whilest they were imployed there in consultation , came Pierro with his troupe : and a litle after , Bartolo with a great traine . Who then at each other most wilfully shoote darts of sharpe reuilings , and with bitter raylings , make repetitions of their wrongs mutually sustained by other : not content to rest satisfied till they were reuenged ; so that had they not by pollicie bene preuented , there would haue bene wrought a bloudy massacre on both parties . But the Admirall and Alizandra causing silence , mongst all the assembly to be proclaimed by sound of Trumpet , on paine of death , to euery common man ; and present imprisonment to euery noble man : whilest they were all silent , the wise Admirall thus vsed his Oration . I● it possible ( ye Scicilians ) that men should be so possest with brutish rancour , as that their minds may be directed by no regard of humaine reason ? May not the daily sheading of bloud , the murthering of the Commons , the dammages of your natiue countrey , continually proffered , procure your hearts to agreements , and perswade your thoughts from hammering on furious reuenge ? Shall the suckling waile , the child weepe , the innocent lament , the maiden moane , and the oppressed widow mourne , to behold these deadly discentious ? Nay , shall the murthered Ghoasts , of those , that by these intestine hurliburlies haue traiterously bene brought to vntimely deathes , with outcries prouoke the dooming heauens , to powre downe plaguie vengeance on your seditious heads ? Behold , the Gods in mercie haue wrought myraculous meanes to vnite your discentious Families againe togither , and to settle them in one concordant sympathy . Sée your honourable issues , ( euen driuen through your discords into deadly dispaire to haue any happie day , for condeigning of their loues ) are beyond hope safely returned home to amend your tyrannous liues . May not you ioy at the vertuous amitie of your children ( whose indissoluble league is concluded both by the powers of heauen and earth ) and abashed with shame , blush at your brutishnesse ? Hath Tunise King , your friendly wel-wisher ; and I , your present wel-willer , manned them hither with a gallant nauie , to haue this welcome ? What shall we say , but as it is bruted of you in other countreys ? that your two peace-fréezing heads , seeme to enforce the quiet of all the members of Scicilia , through cold choller to congeale ? Is it not dishonour to hold such discord ? is it not reproach to be accounted so rash ? is it not infamous , without sufficient cause to persist so enuious ? then for shame chaunge your outragious angers , and entertaine chearefully these couragious Louers : I meane not one without the other , ( for they both are one ) but both in one , and one in both . Then shall your ruinous estate be corroborated , your honours standing ( in hazard ) remaine fortified ; and your countreys commodities decaying , abundantly multiplied . As he would haue said farther , the whole multitude gaue loud shoutes , and admirable shrill applaudities : wherewith the mindes of these powerful Péeres on both sides were so moued , that forgiuing and forgetting all euills forepast , reconciled themselues with mutual imbracings , and welcommed both their children , and the worthy Admirall with heartie gratulation : to their no small ioyes , and generall contentments of the whole Commons : that for seuen dayes space they continually rung bels , and made bonefires , whilest the Nobles of the Land , banqueted and made holy day : with Iacomin and Katherina , celebrating a vniuersall festiuall ouer the whole Realme : that now séemed to compare this their peace ( as the Oracles had foretold ) so happily againe renewed , to the auntient Aureo seculo . FINIS . THus ( courteous Gentles ) hath our Load-starre runne his appointed race : and following their order , who treading cunningly an artificiall Maze , after diuers intricate turnings and by-pathes , make their regresse where first they had their progresse : is come neare againe vnto Aries : as hauing directly attained the very poynt of that Horizon , where at first it tooke originall in the Spring-tide . In the Spring therefore of their pleasures ( all winterly stormes of perills being past ) will I leaue constant Iacomin and Katherina : wishing all true and loyall Loners , like liuely ioyes . If you like well the course of this Load-starre , I will with your fauour presume to promise surely , to present you shortly with the Poem of Virginities Verdure . But in the meane while , to lighten your expectations , I could wish you , to looke on Lusts Lost Libertie , performed by proud tyrannous Tarquine ( a lustie ladde , that of late I haue trained to the Stage ) sheading bloud both by polliticke meanes , and publicque massacres . And when you haue beene sufficiently satisfied , I hope ( non inuita Minerua ) to inuite you vnto some modest morall Banquet . Farewell . Voluisse , sat sit . FINIS . 
A44690	----	A sermon directing what we are to do, after strict enquiry whether or no we truly love God preached April 29, 1688. Howe, John, 1630-1705. 1696 Approx. 28 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44690 Wing H3038A ESTC R23981 07934180 ocm 07934180 40546 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44690) Transcribed from: (Early English Books Online ; image set 40546) Images scanned from microfilm: (Early English books, 1641-1700 ; 1208:10) A sermon directing what we are to do, after strict enquiry whether or no we truly love God preached April 29, 1688. Howe, John, 1630-1705. The second edition. [1], 12 p. Printed for Tho Parkhurst, London : 1696. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects -- Sermons. Sermons, English -- 17th century. 2004-10 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Directing What we are to do , AFTER Strict Enquiry whether or no we truly Love GOD. Preached April 29. 1688. The Second Edition . LONDON , Printed for Tho. Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers-Chapel . 1696. The Epistle . YOV may remember what a Solemn Awe was upon our Congregation lately at the Preaching of this ensuing Sermon , and that not a few tears drop'd at the hearing of it . This engaged some of us to entreat our Reverend Pastor , to give way , that by this Publication , it might be accommodated to your review . We know it is no more than one single Thred , that belongs to many other Discourses upon the same Subject , which have preceded , and to others , which we hope , will follow ; but such as by your Notes and Memories may easily be wrought into the whole Piece : It is but a Thred , yet a golden one , and may contribute to the service of the Tabernacle , as in Exod. 25. We know it is a great condescension in him to suffer such an imperfect Piece to come abroad ; but when the Reverend Dean of C. and other learned Persons of the Church of England , have denyed themselves , by suffering such small Prints for the general good , we are persuaded , though he gave not a positive Judgment for it , he will not dislike that which is for your Service , and is intended to go no farther . Receive it therefore , read it over and over , and allot some times for the putting in practice the grand Examination urged upon us , and do your utmost to persuade all under your Roofs and Commands to do the like , that that which was Preached with so much holy Fervor and Affection , may beget in us and ours a bright flame of Divine Love to our good LORD , to whom we commend you , and are Your Affectionate Brethren and Servants , &c. John 5.42 . But I know you , that ye have not the love of God in you . YOU have heard several Discourses from this Scripture , and from another in the same Gospel : That we spoke to alternately with this at several times : Thou knowest all things , Lord ; thou knowest that I love thee , c. 20.17 . and that which after Doctrinal Explication hath hitherto been insisted on , was an enquiry into the state of our own case in reference hereunto . Are we lovers of God in Christ , or are we not ? There have been many things signified to you , by which this case might be discerned : And that which remains , and most naturally follows hereupon , is to direct you what you are to do , supposing your case , upon enquiry , to be this or that . Why such an enquiry , if it hath been attended to at all amongst us , it must have signified somewhat : It must , one would think , have some or other result , and what should we suppose it to result into , but either this , I do not love God , or I do ? These are most vastly different Cases ; it 's a Tryal upon the most important Point that could have been discust among us ; and supposing there should be two sorts among us , the effect of it is as if a parting Line should be drawn through a Congregation , severing the living from the dead ; here are so many living , and so many dead Souls : Indeed it is a very hard Supposition , to suppose that there should be any one in all this Assembly , that doth not love God : A very hard Supposition : I am extreamly loth to make such a Supposition 〈…〉 me is , not suppose it . For truly it were a very sad case that we should agree so far as we do in many other things , and not agree in this : That is , that we should agree so many of us to come all and meet together here in one place , agree to Worship God together , agree to sing his Praises together , to seek his Face together , to call upon his Name together , to hear his Word together , and not agree all to love God together : The God whom we worship , whom we invocate , whose Name we bear , and unto whom we all of us pretend : For who is there among us will say , I have no part in God ? And it were a most lovely thing , a most comely , desirable thing , that all such Worshipping Assemblies , even this Worshipping Assembly , at this time , and all times , could still meet together under this one common Notion , truly and justly assumed , as so many lovers of God : We are sure there will be an Assembly , a General Assembly , in which no one that is not a lover of God will be found , an Assembly of Glorious Angels , and of the Spirits of Just Men made perfect , a numerous , an innumerable Assembly , in which not one but a sincere lover of God. What a blessed thing were it , if our Assemblies on Earth were such ! But we cannot speak more gently , than to say , there is cause to fear they are not such : It hath been actually otherwise among a People professing the true Religion ; They come before thee , and sit before thee as my People , and with their mouth shew much love with [ their face ] or in external appearance and shew [ ore tenus : ] they are lovers of God , and they hear thy words , but they will not do them , Ezek. 33.31 . If such a Case hath been actually , it is still possible , and is still too much to be feared to be but too common a case . But now supposing that there be different Cases amongst us ; in reference to these different Cases , there must be very different Deportments , and a very different management of 〈◊〉 selves . This Text more naturally leads me to direct what is to be done upon the Supposition of the sadder case , most deplorably sadder , that one is no lover of God ; though we must be led on thereto by some things common to both cases . Therefore that I may proceed by steps , this is requisite in the first place ; that is , that we make one Judgment of our case or another ; that is , that we bring the matter some way to a Judgment , not let so great a thing as this hang always in suspence : It 's very plain , ( a little to press this : ) That , First , While the case hangs thus in suspence , it suspends the proper subsequent Duty too that should follow hereupon : What canst thou do that is certainly fit and proper for thy own Soul , when thou dost not understand the state of its case ? How canst thou guide thy course , or tell which way to apply or turn thy self ? And , Secondly , ( to press it further ) consider , That the not bringing , or omitting to bring this matter to a Judgment , if it proceed from indifferency and neglect , speaks the greatest Contempt that can be , both of God and thine own Soul , the greatest that can be : That is now , supposing the Question be askt , dost thou love God ? or dost thou not ? And thou unconcernedly answerest , I can't tell , I don't know : Why , what to be carelesly ignorant whether thou lovest God , or lovest him not : There could not be a more concluding medium against thee , that thou dost not love him . It speaks thee at once to despise both God and thy self : What , to have this matter hang in indifferency through neglect ! whether thou lovest God , or lovest him not ? It shews that neither regard to God , nor a just value of thy self makes thee care whether thou art an holy Man or a Devil . For know , that the loving God , or not loving him , does more distinguish a Saint from a Devil , than wearing a Body , or not wearing it , can do : A Devil ▪ if he did love God were a Saint A Man that doth not love God , he is no other , though he wear a Body , than an incarnate Devil : It 's the want of love to God that makes the Devil a Devil , makes him what he is . Secondly , For further Direction , Take heed of passing a false Judgment in this case , a Judgment contrary to the truth ; for first , That 's to no purpose , it will avail thee nothing ; you can't be advantag'd by it : for yours is not the supream Judgment : there will be another and superior Judgment to yours that will controul , and reverse your false Judgment , and make it signifie nothing , it is therefore to no purpose : And Secondly , It is a great piece of Insolency , for it will be to oppose your Judgment to his certain and most authoriz'd Judgment : Who , if this be your case , hath already judg'd it , and tells you , I know you , that you have not the love of God in you . It belongs to him by Office to Judge . The Father hath committed all Judgment to the Son , as a little above in this Chapter : From what will you depose him ? dethrone him ? disannul his Judgment ? condemn him ? that thou may be righteous ? ( to borrow that Job 40.8 . ) Thirdly , It 's most absurd supposing such Characters as you have heard , do conclude against a Man in this case , yet to judge himself a lover of God : If against the Evidence of such Characters a Man should pronounce the wrong Judgment , it would be the most unreasonable and absurd thing imaginable : For then let us but suppose how that wrong Judgment must lye , related to those fore-mention'd Characters that have been given you . Let me remind you of some of them . He that never put forth the Act of love to God , cannot say he hath the Principle . He that is not inclin'd to do good to others for the sake of God , 1 John 3.17 . He that indulges himself in the inconsistent love of this World , 1 John 2.15 . He that lives not in obedience to his known Laws , John 14.15 . 1 John 5.3 . ( with many more . ) Now , if you will pass a Judgment of your case against the Evidence of such Characters , come forth then , let the matter be brought into clear light , put your sense into plain words , and this it will be . I am a Lover of God , or I have the love of God in me , though I can't tell that ever I put forth one act of love towards him in all my Life ; I have the love of God in me , though I never knew what it meant to do good to any for his sake , against the express words of Scripture : How dwelleth the love of God in such a man ? I have the Love of God in me , though I have constantly indulged my self in that which he maketh an inconsistent love : Love not the World , nor the things which are in the World. If any man love the world , the love of the Father is not in him . I have the love of God in me , though I would never allow him to Rule me , though I never kept his Commandments with a design to please him , and comply with his w●ll : I have the love of God in me , though I never va●ued his Love : I have the love of God in me , though I never cared for his Image , for his Presence , for his Converse , for his Interest and Honour : I beseech you consider how all this will sound ! Can any thing be more absurdly spoken ? And shall it be upon such improbabilities or impossibilities as these , that any Man will think it fit to venture his Soul ! I 'll pawn my Soul upon it , I 'll run the hazard of my Soul upon it , I am a lover of God for all this ? Would you venture any thing else so besides your Soul ? Would you venture a Finger so ? an Eye so ▪ It 's to place the name where there is nothing of the thing : It 's to place the name of a thing upon its contrary : The Soul of Man can't be in an indifferency towards God , but if there be not love , propension ; there is aversion , and that 's hatred : And what , is hatred to be called love ? If you bear that habitual disposition of Soul towards God , to go all the day long with no inclination towards him , no thought of him , no design to please him , to serve him , to glorifie him : If this be your habitual temper , and usual course , will you call this Love ? Shall this contrariety to the love of God be call'd love to him ? You may as well call water fire , or fire water , as so grosly mis-name things here , and therefore again : In the Third place : That we may advance somewhat : Plainly and positively pass the true Judgment . If the Characters that you have heard do carry the matter so , come at last plainly and positively to pass the true Judgment of your own case , though it be a sad one , and tell your own Souls : Oh my Soul , Though I must sadly say it ; I must say it : All things conclude and make against thee : The love of God is not in thee . Why , is it not as good this should be the present issue at your own Bar , and at the Tribunal of your own Conscience , as before God's Judgment-Seat ? Why should you not concur and fall in with Christ the authorized Judge ? Whose Judgment is according to truth : Why , this is a thing that must be done , the case requires it , and God's express Word requires it , 1 Cor. 11.31 . Other previous and preparatory Duty , plainly enjoyned , doth by consequence enjoyn it , and requires that it follow , 2 Cor. 13.5 . What is Examination for , but in order to Judgment ? It must therefore be done , and I shall shew how it must be done , and proceed to some farther Directions . First , You must do it solemnly : Take your selves aside at some fit season or another : Inspect your own Souls , review your Life : Consider what your wonted frame and your ordinary course has been : And if you find by such Characters as heretofore were given , this is the truth of your case , then let Judgment pass upon deliberation , Oh my Soul ! Thou hast not the love of God in thee : Whatsoever thine appearances hitherto have been : And whatsoever thy Peace and Quiet hath been , thou hast not the love of God in thee : Let it be done with Solemnity . Secondly , Do it in the sight of God as before him , as under his Eye , as under the Eye of Christ : That Eye that is as a flame of fire , that searches Hearts , and tries Reins : Arraign thy self before him : Lord ! I have here brought before thee a guilty Soul , a delinquent Soul , a wretched , an horrid delinquent , a Soul that was breathed into me by thee , an intelligent , understanding Soul , a Soul that hath love in its Nature , but a Soul that never loved thee . Thirdly , Judge thy self before him as to the fact , and as to the fault : As to the fact , I have never yet loved thee , O God , I own it to thee : Lord ! I accuse , I charge my Soul with this before thee , this is the truth of the fact , I have not the love of God in me : And charge thy self with the fault : Oh horrid Creature that I am ! I was made by thee , and don 't love thee : thou didst breath into me this reasonable immortal Spirit , and it doth not love thee : It is thy own Off-spring , and does not love thee : It can never be blessed in any thing but thee , and it does not love thee : And then hereupon in the Fourth place , Joyn to this self-judging , self-loathing : That we are to Judge our selves , is a Law laid upon us by the Supream Law-giver , the one Law-giver , that hath power to save , and to destroy : And his Word that enjoyns it , as plainly tells us what must go with it , that this self-judging must be accompanied with self-loathing , Ezek. 6.9 . ch . 20.43 . and 36.31 . Do God that right upon thy self , that thou mayest tell him , Blessed God! I do even hate my self , because I find I have not loved thee , and I cannot but hate my self , and I never will be reconciled to my self , till I find I am reconciled to thee : This is doing Justice : Doth not the Scripture usually and familiarly so represent to us the great turn of the Soul to God : When poor sinners become Penitents , and return , that they are brought to hate themselves , and loath themselves in their own Eyes ? And is there any thing that can make a Soul so loathsom in it self , or ought to make it so loathsom to it self , as not to love God , to be destitute of the love of God ? And then , Fifthly , Hereupon too : Pity thy self , pity thy own Soul , there is cause to hate it , to loath it , and is there no cause to pity it ? to lament it ? Doth not this look like a lamentable case ? Oh! what a Soul have I , that can love any thing else , that can love Trifles , that can love Impurities , that can love Sin : And can't love God , Christ , the most desirable good of Souls ? What a Soul have I ? What a Monster in the Creation of God is this Soul of mine ! Methinks you should set your selves , if any of you can find this to be the case , to weep over your own Souls . Some may see cause to say : Oh my Soul , thou hast in thee other valuable things , thou hast Understanding in thee , Judgment in thee , Wit in thee ; perhaps Learning , considerable acquired Endowments in thee ; but thou hast not the love of God in thee : I can do many other commendable or useful things , I can Discourse plausibly , Argue subtilly , I can manage Affairs dexterously , but I can't love God : Oh my Soul , how great an Essential dost thou want to all Religion , to all Duty , to all Felicity ! The one thing necessary thou wantest , thou hast every thing but what thou needest more than any thing , more than all things : And Oh my Soul , what is like at this rate to become of thee ? Where art thou to have thy eternal abode ? To what Regions of Horror , and Darkness , and Woe , art thou going ? What Society can be fit for thee ? No lover of God! No lover of God! what , but of Infernal accursed Spirits that are at utmost distance from him , and to whom no beam of holy vital Light shall ever shine to all Eternity : Thou , Oh my Soul , art self-abandon'd to the blackness of Darkness for ever . Thy doom is in thy Breast , thy own Bosom : Thy no-love to God is thy own doom , thy eternal doom : Creates thee a present Hell , and shews whither thou belongest . Sixth place : Let a due fear and solicitude hereupon be set on work in thee : For consider thy self as one shortly to be arraign'd before the Supream Tribunal : And then here is the critical , vertical point upon which thy Judgment turns : Lovers of God ; Or no Lovers of God : All are to be judged in reference to what they were and did in the Body , whether good or evil : As in 2 Cor. chap. 5. ver . 10. What wast thou as to this point , while thou wast in the Body ? For the last Judgment regards that former state , what thou didst ; and what was thy wont as to this whilst thou wast in the Body ? Therefore by the way no hope , after thou art gone out of the Body : Go out of the Body , no lover of God , the departing Soul no lover of God , and this will be found your state at the Judgment-day : You are not to expect after Death a Gospel to be preach'd , that you may then be reconciled to God : No ; but what did you do in the Body ? According to that you are to be judged : Did you love God in this Body while here , yea or no ? And this is a Tryal upon the most Fundamental Point : For as all the Law is comprehended in Love , as was formerly hinted , if you be found guilty in this Point , that you were no lover of God , totally destitute of the love of God , you were a perpetual underminer of his whole Government , of the whole frame of his Law , a Disloyal Creature , Rebellious and False to the God that made you , to Jesus Christ that redeemed you by his Blood : All Disobedience and Rebellion is summ'd up in this one word : Having been no lover of God : And won't it make any man's heart to meditate Terror , to think of having such a charge as this likely to lye against him in the Judgment of that day ; that day , when the secrets of all hearts are to be laid open ? Every work must be then brought into Judgment , and every secret thing , whether it be good or evil : Eccles. 12.14 . And it will be to the confusion of many a one : It may be your no-love of God was heretofore a great Secret : You had a heart in which was no love of God , but it was a secret , you took not care to have it writ in your forehead ; you convers'd with Men so plausibly , no body took you to be no lover of God , to have a heart disaffected to God : But now out comes the Secret , that which you kept for a great Secret all your days , out comes the Secret : And to have such a Secret as this disclosed to that vast Assembly before Angels and Men ! Here was a Creature , a Reasonable Creature , an Intelligent Soul , that lived upon the Divine Bounty and Goodness so many Years in the World below , and hid a false disloyal Heart by a plausible shew , and external profession of great devotedness to God all the time of his abode in that World : Oh! What a fearful thing would it be to have this Secret so disclosed ? And do you think that all the Loyal Creatures that shall be Spectators and Auditors in the hearing of that great day , will not all conceive a just and a loyal Indignation against such a one when convicted of not loving God , convicted of not loving him that gave him breath , him whose he was , to whom he belonged , whose name he bore ? What a fearful thing will it be to stand convicted so upon such a Point as this ? And sure in the mean time there 's great reason for continual fear why a man's heart should meditate terror : One would even think that all the Creation should be continually every moment in Arms against him : One would be afraid that every Wind that blows should be a deadly blast to destroy me : That when the Sun shines upon me , all its beams should be turn'd into vindictive flames , to execute vengeance upon me ! I would fear that even the very stones in the streets should fly against me and every thing that meets me be my death . What , to go about the streets from day to day with a heart void of the love of God! What a heart have I ? Fear ought to be exercised in this case : We are bid to fear if we do evil against an Humane Ruler : If thou do that which is evil , be afraid , for he beareth not the Sword in vain , Rom. 13.4 . But if I be such an evil doer against the Supream Ruler , the Lord of Heaven and Earth : Have I not reason to be afraid ? And to think sadly with my self what will the end of this be ? But yet I will add in the Seventh place : Don't despair for all this : God is in Christ reconciling the World to himself : As in that 2 Cor. chap. 5. v. 19. that sin might not be imputed : He is in Christ to reconcile you to win Hearts , to captivate Souls to the love of God : For what else is Reconciliation on our part ? He is in Christ to reconcile , to conquer Enmity , to subdue disaffected Hearts , to make such Souls call and cry , My Lord , and my God! I have been a stranger to thee : I will through thy grace be so no longer , therefore don't despair : Despair that ever you should do well without loving of God : But don 't despair you shall ever be brought to love him by no means : You have to do with him that is the Element of Love , the God of Love , the Fountain of Love , the great Source of Love , the Fountain at once both of Loveliness and Love , whose Nature is Love , and is with his name in his Son , who was manifested in the Flesh full of Grace and Truth , i. e. sincerest love . He was incarnate Love , Love pointed at us , and is upon these terms able to transform all the World into Love ; the Nature of God is all Love , 1 John 4.16 . and in Christ , he is Emanuel , God with us , so the Divine Love hath a direct aspect upon us : Why then apply your selves to him : Turn your selves towards him , open your Souls to him ; say to him , Lord , flow in with all the mighty Powers of thine own Love upon my Soul , thou that 〈…〉 the true genuine Sons of Abraham , and there can be no such Children , without Love : Oh dissolve this stone , this stone in my Breast , mollifie this obdurate Heart , turn it into Love ! How soon may it be done upon due application ! He can quickly do it , draw thee into a Love-Union with himself , so as that thou shouldest come to dwell in Love : And dwell in God , who is Love : And he in thee : Then the Foundations are surely laid , for all thy future Duty , and for all thy future Felicity : Then how pleasantly wilt thou obey , and how blessedly wilt thou enjoy God for ever ! But such application must be made through Christ , and for the Spirit : Which Spirit is the Spirit of Love , and of Power , and of a sound Mind , as you have it in that first of the second to Tim. v. 7. But these things I can't now further insist upon . FINIS . Books written by the Reverend Mr. John Howe , and Sold by Tho. Parkhurst , at the Bible and Three Crowns in Cheapside . 1. OF Thoughtfulness for the Morrow ; with an Appendix concerning the immoderate desire of fore-knowing things to come . 2. Of Charity , in reference to other mens sins . 3. The Redeemer's Tears wept over lost Souls , in a Treatise on Luke 19.41 , 42. With an Appendix , wherein somewhat is occasionally discoursed concerning the Sin against the Holy Ghost , and how God is said to will the Salvation of them that perish . 4. Two Sermons Preach'd upon these words , Yield your selves to God. 5. A Sermon directing what we are to do , after a strict Enquiry whether or no we truly love God. 6. A Funeral Sermon for Mrs. Esther Sampson , the late Wife of Henry Sampson , Doctor of Physick , who died Novemb. 24 th . 1689. 7. The Carnality of Religious Contention , in two Sermons , Preach'd at the Merchant's Lecture in Broadstreet . 8. A Calm and Sober Enquiry concerning the possibility of a Trinity in the Godhead ; in a Letter to a Person of Worth. 9. A Letter to a Friend , concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity , relating to the Calm Enquiry . 10. A View of that Part of the late Considerations address'd to H.H. about the Trinity , which concerns the Calm and Sober Enquiry on the same Subject . 11. A Funeral Sermon on the Death of that Pious Gentlewoman , Mrs. Judith Hamond , late Wife of the Reverend Mr. George Hamond , Minister of the Gospel in London ▪ Some other Books Printed for , and Sold by Tho. Parkhurst at the Bible and Three Crowns in Cheapside . A Body of Practical Divinity , consisting of above 176 Sermons on the Lesser Catechism , composed by the Reverend Assembly of Divines at Westminster ; with a Supplement of some Sermons on several Texts of Scripture . By Tho. Watson , formerly Minister of St. Stephen's Walbrook , London . Recommended by 26 Ministers to Masters of Families , and others . Folio . Sermons and Discourses on several Divine Subjects ; by the late Reverend and Learned David Clarkson , B. D. and sometime Fellow of Clare-Hall , Cambridge . With an Epistle by Mr. John Howe , and Mr. Matth. Mead. Folio . The Grace and Duty of being Spiritually-minded declared , and Practically improved . By John Owen , D. D. Quarto . A Practical Exposition on the 130 Psalm , wherein the Nature of Forgiveness of Sin is declared , the Truth and Reality of it asserted ; and the case of a Soul distressed with the guilt of Sin , and relieved by a discovery of Forgiveness with God , is at large discoursed . By John Owen , D. D. Quarto . An Exposition , with Practical Observations upon the Book of Ecclesiastes . By Mr. Alexander Nisbet , Minister of the Gospel at Irwin . Quarto . Theological Discourses , in Two Parts : The First , Containing Eight Letters , and Three Sermons concerning the Blessed Trinity . The Second , Discourses and Sermons on several Occasions . By John Wallis , D. D. Professor of Geometry in Oxford . Quarto . 
A46850	----	A visitation of love to the tender plants of Gods vineyard given forth by Henry Jackson ; also two generall epistles, given forth by William Caton. Jackson, Henry, fl. 1662-1700. 1664 Approx. 42 KB of XML-encoded text transcribed from 11 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A46850 Wing J71 ESTC R11245 12829996 ocm 12829996 94320 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A46850) Transcribed from: (Early English Books Online ; image set 94320) Images scanned from microfilm: (Early English books, 1641-1700 ; 385:20) A visitation of love to the tender plants of Gods vineyard given forth by Henry Jackson ; also two generall epistles, given forth by William Caton. Jackson, Henry, fl. 1662-1700. Caton, William, 1636-1665. Scostrop, Richard. [2], 18 p. [s.n.], London : 1663 [i.e. 1664] Date of publication from Wing. William Caton's second letter (p. 14) dated: Yarmouth, the 14. of the 11. moneth, 1663. "Another epistle to Friends" (p. 17-18) signed: Richard Scochthrap. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects -- Early works to 1800. Society of Friends. 2003-01 TCP Assigned for keying and markup 2003-02 SPi Global Keyed and coded from ProQuest page images 2003-06 Jonathan Blaney Sampled and proofread 2003-06 Jonathan Blaney Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A VISITATION OF LOVE To the tender Plants of Gods VINEYARD . Given forth by HENRY JACKSON . Also two Generall Epistles given forth by WILLIAM CATON . LONDON . Printed in the Year . 1663. A visitation of LOUE unto the tender plants of Gods Vineyard . DEar and tender plants of my heavenly Father , the salutation of my love dearly doth greet you all , in the spirit that giveth life , by which you are brought afresh to my remembrance , even at this present time , ( in these my present bonds , for the word of God , and the testimony of Christ Jesus : ) and that not without living breathings ariseing in my heart unto the Lord for you , that the God of all life , vertue , and living refreshment may daily water and nourish you with his heavenly life , love , and vertue , causing you to abound in all the fruits of righteousnesse , to the everlasting praise of his great and glorious Name ; that so you being fully rooted , fixed , and established , in the root of life ( the stem and off-spring of David ) may grow up as plants of righteousness , and flourish as Willows by the water courses , that your branches may never wither , nor your fruit perish : but that the vertue of your leaf may be for the healing of the Nations , and your fruit may remain , ( in the winter stormes and tempests , ) to the everlasting praise and glory of the Lord God of the vine-yard , who hath planted and watered you , and who also hath and will give an encrease unto all you , who exalt not above the root , nor lift up your selves against the other branches , but abides in the true vine , and keeps your place in the ground and root of life , into which the Father hath implanted and grafted you , that ye never may be plucked up , nor cut off as withered and unfruitfull branches , but that the vertue of the root of life , may put forth it self through you , and in the vertue and life thereof you may grow up , fructifie , and abound in all the fruits of righteousness , thankesgiving and praise , to the everlasting glory and renown of the Lord of the vineyard , who is God over all , blessed for evermore . And dear and tender plants , this is with me further to signifie unto you that it was purposed in my heart to have visited you , in the bowels of eternall love , ( with my dear and honorable Brother and companion in the Lord W. D. ) But Sathan hath hindred us , who in Ages and Generati●●s past , sought to withstand the servants of the most high God , and even ●●w also , worketh mightily in the hearts of unreasonable and wicked men , ●eeking to stirre up wrath against us , and to cast our bodies into prison , thereby intending to let and hinder the work of the Lord , and to stop the wells of Iacob , by depriving the heritage of the Lord , of those pretious and refreshing oportunities , which our God hath afforded us , in our holy assemblings and comings together to wait upon him , to be strengthned and refreshed by him , and to build up , strengthen and comfort one another , in the most holy saith , even with the same strength , vertue , and consolation , wherewith we our selves are strengthned , comforted and refreshed of our God. And glory be to the Lord God for ever , concerning this I am fully assured , that the expectation of the wicked one herein shall be frustrated , and that the God of all comfort and consolation hath and doth answer the request of our soules concerning you , who abide faithfull to him , in the light of his everlasting covenant , in that he will manifest his heavenly vertue with you , whether together or assunder as outwardly , and open the spring of eternall life in you : and therein make you as a well-spring of living refreshment one unto another . And though he hath permitted the adversary so far to prevaile against us , or to exercise his rage on us , as to cast our bodies into prison , ( is he did the very dearest Saints and servants of the God of Heaven în th● dayes past : yet herein also I am fully confident , that the wrath of men shall be turned to the praise of our God , and the remainder thereof he will restrain , and so concerning this I am fully satisfied , and rest in peace in the ( will or rather ) permission of our God , believing assuredly that this also shall work for our consolation , that the depth of the riches of Gods love unto us ward may more abundantly be made manifest , both in the preservation and deliverance of us , in his own appointed time , untill which we rest in the will of our God , ( being singly given up , that , that may be done by us , and fulfilled in us . ) In which rest yee with us my dear friends , for though in bodily presence , we are seperated from you , and letted from visiting of you , ( for a little season ) yet in spirit we are with you , & in the bowels of eternal love , our hearts are enlarged towards you , much more then what is needfull to be expressed in lines of this kind , seeing in the word of the Lord God you may read us and feel us near unto you , and with you all , even as in an epistle written in your harts to be seen and read by you all . Wherefore in that receive ye a visitation of tender love from him that travels in spirit , ( although outwardly in bonds ) for your preservation , growth , and prosperity every way in Gods pretious truth , by which you were at first convinced , for there is not preservatian , growth , nor any true prosperity in or by another , then in that which hath been declared of unto you , from the beginning , even the light of Christ Jesus , the word of the gospel of truth , by which at first your hearts were opened and turned towards the Lord , and repentance given unto life never to be repented of , and faith towards our Lord Jesus Christ , and fervent love begotten in your hearts one towards another , by which word of the Gospel my heart is enlarged unto you , in an abundant manner , and therein also let me inlarge my self a little , by writing a few lines unto you in simplicity and truth , though you need it not , who are taught by the anoynting that dwelleth in you , in all things , and your hearts established in righteousnesse , yet seeing all a●e not come so farre , that are convinced of the truth of God , bear with me a little ye that are strong , if I write a few words in generall by way of caution , or to put you afresh in remembrance . O you dear and tender plants of my Father , that ye be watchful at all times , and take heed of that which would exalt you above your root , or draw you into highnesse and loftinesse of minde , above the feeling of the daily crosse , kept over and above the earthly or fl●shly part , for that is to be beat down , and kept in subjection , or else it will cause you to wither and dry up at the root , if that be nourished and cherished in you , which the Lord God hates and resisteth : but he giveth grace to the humble , wherefore , my dear friends in lowlinesse of heart and minde , walk ye in the daily crosse unto that part and nature , which would crucifie the Son of God afresh , and cause you to build again those things , which you once destroyed , by getting up into a fleshly liberty and exaltation , which is not the liberty of the Sons of God [ who have dominion over that part , which would cause the offence of the crosse to cease , ] for such as give way unto that , though they have begun in the Spirit , yet will end in the flesh : and though they once might partake of the virtue of the root of life , yet afterwards degenerate from it , and bring not forth fruit unto God , but both branch and fruit perishes : so against that , friendes , all are to watch , which would lead out into fleshly liberty , or into any exaltation of flesh or spirit , [ above the daily crosse of Christ ] how glorious soever it may appear to the outward eye , yet a snare of death there is in it , and the vertue of the pretious life will withdraw it self from such as follow it , & though they may flourish as a green bay-tree [ in the profession of truth ] yet the vertue of the root of life having withdrawn it self , their leaf will shortly wither , and they become as corne that groweth on the house top , that brings not forth fruit to perfection . And therefore my dear friends , the word of exhortatation , which ariseth in my heart unto you all is , dwell low in the fear of the Lord God , and in humility of heart walk with him , in the measure of that grace ye have received of him , for that is safe for you all , and to him that hath shall be given , that he may have in abundance , but unto him that hath not profited , in that which he hath , even that which he hath shall be taken from him . Watch you therefore my dear friends , that a daily profiting you may know , in that tallent which is committed unto you , for there is no profiting in or by another , nor by what another hath received of it : but by abideing in that which ye have received of God in your own perticulars : that you may feel that grow and increase in you , and you in it untill it have wholy leavened you into its own proper vertue and nature ; and thereby an entrance is and will be administred unto you more and more into that which is eternal , even into the kingdome and life of our Lord Jesus Christ : and you will feel an habitation in that , and and a sitting down in it , which indeed is exceeding pretious , and will countervaile all your sufferings , labours , and travels for it . And that you will feel raised up in you , which serves God as naturally , and does his will , unto which his commands are not grevious , but joyous , nor is his yoke burthensome , but this brings forth fruit naturally unto God : for indeed it is of him and from him , and not of this world , but born from above , and seeks those things that are eternal , and to be unto God in deed , in truth , and in righteousnesse , and though this brings forth the workes of God outwardly before men , and stands singly given up in body soul and spirit to serve him in all things ; and to do his will , that therein the Father may be glorified , yet it doth not seek to appear before men , nor to be approved by men in any thing , but to answer the Lord in all things : and to stand approved in his sight , and unto his witnesse in every conscience , and this is the son of God for ever , and heir of the Kingdome , and a plant of the right hand of the God of Heaven , which naturally bringeth forth fruit to the praise of the Lord of the vineyard , who hath planted and watered it . And so dear friends feel this in you , all raised up , begotten and brought forth , for this will the Lord God cherish , [ as a Father his onely begotten : ] and this shall receive the rain in due season , even the former and latter rain , the dew of Heaven , and the fatnesse of the good ground shall daily water and nourish this in the root , and in the branch : and though the briars and thorns may seek to smother this , yet the fire of the Lord shall consume them , and every plant that the Father hath not planted , which seeks to hinder the growth of this , the axe of the Lord shall cut them up : so that the leaves of this shall never wither , nor its blossomes perish ; the scorching heat in the Summer , nor the stormy blasts in the Winter , shall have no power over it , because it is rooted in an eternal ground of life , and watered with the dew of of Heaven which causeth it to flourish and blossome in due season , and bring forth fruit to perfection , to the everlasting glory and renown of the Lord of the Vineyard , over all who is blessed for evermore . And so dear Plants of my heavenly Father , recieve ye my words in the word of life from whence they were written , and therein also may you read , feel , and receive the thing I testifie of , and exhort unto , even the engrafted word which is able to save your souls , that by it you may have power over that whether in your selves or in others , which would draw you from the root of life , [ or word engrafted ] in your own particulars , for that is your enemy , and to be watched and warred against , ( which would draw you from that ) in whatever appearance it may come unto you in , that as an Angel of light to draw you from the light of life revealed in you , or from the present sensible feeling of your own particular estate and conditions in it , into something before or behind , which may seem glorious unto the eye that is abroad , saying , Lo here , or there , is the Kingdome of God , in this , or that , or the other observation , and thereby seek to raise up a covetting or longing desire , to be in another state or condition , in a higher or more glorious state or dispensation , then what you are grown into , by the light of life , the manifestation of Gods spirit , which is given unto you to profit withall ; but I say unto you goe not forth , but abide with the Lord in that which ye have received of him , that by it a growth and enterance may be administred unto you , into the Kingdome in deed , and in truth ; for the Kingdome of God comes not by observation of this , or that , or the other thing , nor yet stands it in high words , or guilded and coyned expressions , but in judgement and mercy , in peace , in truth , and in righteousnesse , and happy are they that enter it through judgement and righteousnesse , and sit down in it , in the peace that endures for ever , and goes no more forth to the right hand , nor to the left , for the things that are behind also , may the enemy tempt you withal , to draw back your minds from the Lord , into the glory of Egypt , the thing which you have once turned your backs upon , even the fading enjoyments of this present life , saying , All this will I give thee , if thou will 〈◊〉 down and worship me ; then safe will such be as dwell in the dayly ●rosse , whereby the world is Crucified unto them , and they unto the world , that so the wicked one may have no part in them , because they are passed from death unto life , feeding of , and being cloathed with that which is immortal , and never perishes , their life standing in an eternal root , who have the Lord for their portion , such cannot with Esau sell their birth-right for a messe of Pottage ; nor with Demas chuse this present world , and forsake the way of truth , for in them the temptation of the enemy hath no place , they living in that immortal & eternal principle of life , which first convinced them of the evil of the world , and the spirit of wickednesse in high places , that accursed root which brings no● forth fruit unto God , in which they were once branches , but are now broken off , that they might be ingrafted , and for ever abide in another , but whoever return into the old root and nature again , will become as withered branches twice dead plucked up by the roots . You therefore , my dear friends , that know a cutting off from the old root , and a grafting again into the true Vine the light of life , and word of the Lord God , by which your hearts are in measure cleansed , sanctified and purified from the pollutions of the world , abide ye in that word for ever , and goe not forth to look for , or covet after another dispensation of life or glory , nor seek not another Kingdome besides that which is revealed in the light , which as ye abide in it , an enterance will be administred into it from day to day , and a growth into that state and condition , which the high and lofty spirits , which have left their habitations , and are exalted above the root of life in themselves fall short of , though they may have great swelling words , of those things which they have not witnessed , tasted nor handled of , being vainly puft up in their fleshly minds , and boast of things above their line , or of the estate whereunto they have not attained . But this I say unto you , my dear friends , goe not forth unto any of these exalted spirits , in any of these glorious temptations , which promiseth great things , but there is a lye in ( that which may seem to be ) their right hand , and therefore goe not forth , but abide with the Lord for ever , in the measure of his eternal truth which changeth not , ( though many may turn from it , ) nor waxeth not old , but abideth the same for ever , for there is your safety . And as you abide in this , and stand singly girt up in it , here no deceitful spirits can come nor enter , but they will be seen and judged , whether they come from within , or from without , and whatever their covering or appearance may be , yet being out of the vertue and savour of life their root and ground will be seen , discovered , and judged , and so 〈◊〉 kept clean , pure , and holy in the eternal light and life of God , in which 〈◊〉 live walk and will have dominion over all unclean and fallen spirit , who are gone from their first principle , and erred from the light of life , which was sown in them . And so you dear and tender plants of my heavenly Father , abide ye in the true Vine the light of life , which the Father hath sown in you , that for ever ye may be rooted , fixed , and established in it , and bring forth fruit to perfection , that the root of bitternesse , and every plant which your heavenly Father hath not planted , may wholly be cut up and rooted out , by the two-●●ged Sword , the Axe of the Lord God , that so the plant of righteousnesse may take root , and grow up in you , wholly to cover the earth , as the waters covers the Sea , that as you have born the Image of the earthly ; so now you may bear the Image of the heavenly , and may become a praise unto the Lord in your generation , & a comfort , strengthening , and refreshing one unto another , serving the Lord with a pure heart fervently , and one another in love , which is the end of all ministrations , and the summe of the desire of our hearts concerning you , and that for which our souls travels , that the love of God may abound in you ; and the God of love , peace , and mercy be with you , and establish your hearts , in the everlasting Covenant of his light , life , and Salvation , that in it ye may stand for ever , and bear a living testimony for him and his truth upon earth . And that so it may be with you all , is the fervent Supplication of my soul in the spirit that giveth life , by which the endeared visitation , and salutation of my love ( first and last ) reacheth to you all . Farewell . From a Branch of Righteousnesse sprung forth of the Root of David , known unto you , in the eternal ground and root of life , and amongst men by the name of HENRY JACKSON . The first Copy of this was written in Warwick Goale in the latter end of the 10. Moneth , 1663. Where I am a Prisoner for the testimony of Christ Jesus with my dear Brother before mentioned and many more of our dear friends in the truth . For the dear Plants of God in the Southern Counties , Essex , Suffolk , Norfolk , Kent , or elsewhere , &c. to be dispersed and sent amongst them as freedome and opertunity is . Yarmouth common Gaol the fourth day of the eight moneth . 1663. MY dearly beloved Friends , who are sensible of the breathings of life in your selves , and of the power of the everlasting Gospel of peace , my unfeigned brotherly love flowes , forth unto you , from the immortall life , which the God of my life , hath manifested in my mortal body , and with the salutation of this my reall love do I greet you all , whom God hath called and chosen in these perillous times : to be a peculiar people unto himself , to shew forth his praise , and not your own , to declare his wonderous works , and not your own , to get honour and renown unto him in the earth , and not unto your selves : for he hath bought you with a price , therefore are you not your own , and he hath redeemed you from the corruptible , by that which is incorruptible , and therefore how should you continue in that which is corruptible to the satisfying your wills , and the wills of corruptible men , who are in the corruptible , and in their unconverted estate , fulfiling their own wills : shewing forth their own praise , declaring their own workes , admireing and worshiping of them , and getting honour and renown unto themselves in the earth , honouring , regarding and serving the Creatures more then the Creator , even as we in the times of ignorance have done before the redemption [ before mentioned was witnessed ] or the election known , which now many are made witnesses of , glory be unto the most high for evermore . Wherefore Friends , answer ye the Lords end in calling of you , and his end in purchasing of you , and his end in redeeming of you , which may be answered by your faithfulnesse unto the Lord , and in so doing every one will have his reward with him , for every one that answers the Lords end , for which the Lord called him : comes to enjoy his presence , comes to be filled with love , life , joy and peace , and such do really shew forth his praise , and declare his wonderous works to the bringing of honour and renown unto him , and not unto themselves : but they that are unfaithfull and disobedient , though called , they do not answer the end , for which they were called , and therefore doth not the Lord so reward them , through his dwelling with them , through filling them with love , life , joy , and peace , as he rewards the other that are faithfull , but on the contrary they who are called and are not faithful , as to answer the end for which they are called ▪ they , ( I say ) are filled with sorrow , and unbelief , with trouble , and anguish , and condemnation pursues them , from that which called them , which they being unfaithful unto , it ministers not consolation but condemnation , it speaks not peace but warre , &c. And this being alwaies present with them to put them in mind of their neglect , of their unfaithfulnesse , of their disobedience , and of their unworthinesse , they are alwayes disquieted and tosticated in themselves , and in such , the murmurer and unbeliever hath place , and such are very unfitting to bear crosses , tryals and sufferings , for all these will adde to the trouble , which they were before possessed withall , so that very many inconveniences do ensue , where the end for which God called a people is not answered by them that are called ; therefore , my dearly beloved friends , be mindeful not onely of the end , for which you are called , but of answering the same , that the Lords delight may be to do good unto you ; who are his peculiar treasure , and live all in his eternall power and spirit , that you may know the Lord and his eternall truth to be on your sides , when furious men rise up against you , then need you not be afraid , of what they can do unto you , for hath not the Lord oftentimes already suffered many of you to be tried , through the fury of the wicked , which at sundry times hath been high against you , but how hath the Lord turned it backward , and how hath he restrained the wickednesse of the wicked by his mighty power from being executed upon you : even to your own admiration , and hath not the Lords end in this been to engage you through his infinite mercy , so much the more unto him , who oftentimes suffered the fury of the ungodly to break forth a little , yet not for the destroying , but for the trying his people , and how near have we found him unto us , even as a rock of defence to fly unto in our greatest straites ; difficulties , and temptations , and what free accesse have we had unto him , through his eternal spirit in our selves , when by Jayles , houses of correction , force of Armes and the like , we have been hindred from having accesse one unto another , or for meeting together in the outward , yet by those things before mentioned , we could not be hindred from meeting together in the Lord , I mean in the eternal spirit , when the fury of the wicked hath been as the rageing of the Sea , and having then the testimony of the Lords eternal Spirit in our selves , that we had answered the Lords end in his calling of us , in that we had faithfully shewn forth his praise , and brought honour and renown unto his Name upon earth , Oh! what joy and peace , that , did bring unto our soules , and how did we rejoyce in the Lord when he covevered our heads , as in the day of battell , even untill that the fury of the wicked came to be abated so oftentimes [ you know ] have we seen the eminent hand of our God stretched out for our deliverance , which hath hitherto preserved us to our great admiration , therefore , let us who have had such experience of the faithfulnesse of our God endeavour to be like unto him , even faithfull as he is faithfull . And now forasmuch as that in these perillous times , we cannot well serve our God in that way , in which he required us to walk , without being in jeopardy of bonds and imprisonments : or to have other sufferings imposed upon us , by reason of our meeting together to wait upon the Lord , and it doth therefore so much the more concern us to feel the drawings of our God by his eternal Spirit to our meetings ; that when we are met we may so much the more enjoy his presence in our meetings , to the refreshment of our soules , and then if we suffer for waiting upon him , he will not leave us comfortlesse in that suffering , which for that cause comes upon us : [ and this is the word of trueth unto you ] neither will it be grievous to us , while we keep in that through which we enjoyed him in our meeting , for in that may we enjoy him in our sufferings : and then it will be better to be one day in a prison with the Lord , then a thousand else where , without the enjoyment of his presence , in which we have found , ( as you know ) much joy and peace , much comsort and consolation , and therefore have we cause to hazard our liberty , through our keeping of our meeting , though we be accounted by men offenders for so doing , rather then through the neglecting of them , we should become offenders in the light of the Lord , through whose mercy we are come to know the benefit of them , to the end we might prise and frequent them , and not slight nor neglect them , for it is certain if we neglect them , we shall not reap any benefit by them , but if we frequent them , according to the manner of the faithfull , then will the Lord be with us at them : and amongst us in them , and then his end in bringing of us into the practise of such meetings , will be answered to his glory and our comforts . Again as concerning swearing , what was the Lords end in giving us to see the evil of this ? was it not that we should keep clear of it , and bear our faithful testimony against it , as against a hurtful evil , which is direct contrary to the doctrine of Christ , and seeing we have known the terrours of the Lord God against this evil , and have therefore perswaded others from it , how can we therefore in any wise consent unto it , as to do it , though we should therefore lose both our liberties and estates , for surely the Lord hath an end in convincing us of it , & in shewing us the evil of it , and if we keep clear of it , and bear a faithful testimony against it unto the end , then the Lords end in convincing us of the evil of it , will be — Answered ; who knew before what would come upon us , by reason of our testimony against it . And if God had not suffered this as a snare in the hand of our enemies , there would have been something else , ( as there are besides things many ) which they take up as occasions ag●inst us , as covers for their wickednesse , and these things are not without the Lords permission , who will try his Jewells as Gold that is seven times purified , and the more that we keep our Consciences void of off●nce towards him and man , the more precious we shall be in his sight , but if we should love our Liberties , our Estates or Lives more then him who hath said , Swear not at all , and for the saving of these should swear , conttary to his command , we should not onely neglect answering his end in forbidding of it , but incurre his displeasure against us , and while through doing that which he forbids , we may think to save our Liberties , estates , and lives , we might even in a moment loose them all , for we know they are uncertain , therefore let us answer the Lords end in shewing us the evil of this also , and in being faithful in this , and in all other things , we shall find life , riches , and liberties , which the world can neither give us , nor take from us . Moreover Friends , as concerning your Return again to the Steeple-houses , and unto which some would force you at this day , but alas , shall not he that sitteth in the Heavens laugh at their folly ? for doth not the least amongst you know that was not the Lords end in bringing you out of them ; ( I mean , that you should return to them again ) neither needed you have suffered upon this account by that generation that continues in them , if God had not determined to have tryed you out of them , and that by the suffering which comes , and will come upon you , for not repairing to them ; yet neverthelesse if you would rather answer the Adversaries will by your returning to them again , then the Lords end in calling you out of them , then you might suddenly free your selves from suffering upon this account ; but I doubt not out you are otherwise minded , yea , resolved to answer the Lords end in his calling you out of them , notwithstanding your Adversa●●●s present threatnings , forcing and compellings , which is not of , from , by , nor through the Spirit of the Lord God , & therefore in the Spirit with patienec must you bear what the Lord suffers to come upon you upon this count , for I testifie unto you it is not for the destroying of any , though it may tend to the proving of many . Wherefore my dear friends , let none be discouraged nor terrified at what the Lord suffers to come upon you , by reason of your meetings , by reason of your not swearing , by reason of your not going to their publick worship , or by reason of any other particular thing , as in relation to the truth of our God ; for while suffering comes upon you onely by reason of the truth , you need not be ashamed of it , neither will the Lord leave you comfortlesse in it , for he is ready to succour such as for conscience sake suffer by reason of these things , even as thousands , ( who have found it by experience ) can testifie . In the mean time comfort ye one another in the bowels of love , and be ye tender affectionated one to another , and regard not the present threatnings of men , nor look not at the present tribulations , but regard the truth in your selves ; and look unto the Lord , and hear what he saith , and if he speak peace , be not ye troubled , though men speak and prepare war against you , but hold ye alwaies fast the word of Gods power and patience , which is able to preserve and keep you in all your sufferings and tribulations , even unto the day of salvation , and unto this do I commit you all ( my dearly beloved friends ) as unto that which is able to save you all to the utmost , so the peace and blessing of the Almighty be with , upon , and among you all , for evermore . I suppose many of you have heard of my bonds , how that after God of his mercy had delivered me out of a mighty violent storm at Sea , I was cast in here , where they in Authority have shewed themselves to be worse to me , and the friends with me , then the Barbarious people of Melita was to Paul , and them that were with him ; who shewed them no small kindnesse , for they received and lodged them courteously ; but these that are called Christians shewed themselves to be barbarous rather then courteous , in that they broke up our Meeting with many Souldiers , and afterwards committed us to prison , and in stead of shewing us much kindnesse , they have been so cruell to us , as that sometime it was difficult for us to get water and bread , and so were farre from courteously entertaining of us , or with honouring of us with many honours , as the Barbarians did them before mentioned ; howbeit , the Lord is with us , and their cruelty hath been little to us , for we know that our God will in his own due time deliver us out of their hands , when our testimony is sufficiently born amongst them , but of this I am very sensible , that with the baptisme of suffering under this spirit of persecution in the Nation , many are to be baptized into the fellowship of the Gospell with the Saints in light , and blessed and thrice happy are they , and will they be , that continue faithfull unto the end , for they shall be saved . Farewell in the Lord , in whom I remain , Your dear friend and Brother WILLIAM CATON . My fellow Prisoners salutes you all . This for Friends to be read in their Meetings . Yarmouth the 14. of the 11. Moneth , 1663. DEar Friends , Brethren and Sisters , ( who are called to follow the Lamb wh●thersoever he goeth ) my very soul greeteth you all with the salutation of my unfeigned and entire love in and through the eternal spirit which the God of our strength and comfort hath sent into our hearts , through which I am made to share with you , not only of your sufferings , which you meet withall through your following of the Lamb ) but also of your consolation which you find in the midst of your suffering ; and truly my heart rejoyceth in this fellowship with you , and my soul claims a part with you of all your sufferings and consolations which you meet withall in this your return to Zion ; and my heart is affected with the dealings of the Lord with you , and with his infinite love and mercy unto you , and often doth my spirit intercede unto him with strong sighes and groans , ( which cannot easily be uttered ) on your behalf , whom he loveth , though the world hate you , whom he hath respect unto , though the world despise you , whom he careth for though the world trample upon you , whom he hath brought into fellowship with himself , and with his Saints in light , though the world excommunicate you , wherefore then should any of you be afraid of their threatnings , or regard their excommunications , which in my heart I have considered of , and pondred upon . And this I have seen in the light of the Lord , that they that cannot bring people from under the power of Satan , they cannot give up them unto Satan , who through the power of God are brought ( as you are ) from under Satans power . 2ly . I have seen that the curses of them that pretend to excommunicate you , are but like the curses of Shemi , that cursed David ; or the curses of of prophane Publicans , who when they are troubled at you will curse you for the good counsel you give them , when you exhort them to the fear the Lord , and to forsake the evil of their waies . 3ly . I cannot see that they can excommunicate you out of that which many of you never were in , ( I mean , their Church , or its fellowship ) but suppose you had been in it , what evil can they lay to your charge , by reason of which they should deliver you unto Satan ; of which they not being able to convince you , ought not th●refore ( according to that which they professe to be the●● Rule ) excommunicate any of you . 4ly . They should first make proofe of their Ministry , through bringing people thereby from under Satans powe● , and by bringing you first into fellowship , before they had gone about to have excommunicated you out of that , which many of you never have been in . And though at first they may pretend love unto your souls , but ho● do they manifest it , seeing when you refuse to come at their call , they presently ( after their manner ) will deliver you over unto Satan , is this then love ? let the wise in heart judge . But methinks I have seen them , as men in an old decayed ruined ship at sea , that was ready to perish , who cryed to some that were in a safe harbour to come to their ship for safety , and pretended much love unto them , but they in the harbour being wise , would not come into their rotten ship for many good reasons , whereupon they in the ship grew angry , and pretending to force them into the ship , but did presently throw them into the sea , before ever they got them into the ship ; thus their treachery appeared , who pretended love , but were filled with envie . Is it not thus with them that goe about to draw you from your safe harbour , ( at which many of you through mercy are arrived ) who while they pretend they would force you out of love to your souls into their Church fellowship , do in their haste before they get you so farre , deliver you ( so much as in them lyeth ) unto Satan : oh ! who would therefore put confidence in such men , for surely they are of them who rather seeks your's then you , and had rather share your Estates then have your society ; therefore , well said the Apostle , Turn away from such ; and in the same spirit ( according to my measure ) say I , Turn not again unto such , least while you turn unto them , you turn from following the Lamb , and come then through the Lambs power to be excommunicated out of the fellowship with the Saints in light , and come thereby to be delivered unto Satan , which God forbid . And Friends , however of this I am assured , and can assure you , that by all their power , whether Ecclesiastical or Civil , they shall not be able to excommunicate you , out of that Church which is in God , nor out of the fellowship of the Saints in light ; neither shall they by their power whether Ecclesiastical or Civil , deprive you of your peace and comfort in the Lord , while you abide faithful . Let this therefore be your comfort in the height of your sufferings , when they cast you out of their Synagogues , and say , Let the Lord be glorified ; and when they spoil your goods , and cast your bodies into prison , and say they will make you examples , that others may fear , oh be not ye troubled at any of these things , for the Lamb ●hom ye follow will not leave you comfortlesse , for if , you be in prison he will be with you , if you suffer hunger he will feed you , if you suffer the spoiling of your goods for the testimony of his eternal truth , he is heir of all things , and he hath all power in his hand , who cloatheth the Lyllies , and feedeth the Ravens , and what will he not provide for you his followers , that make warre in righteousnesse through faith under his banner of love ? yea , yea , ( my beloved friends ) he will reward you into your own bosomes , though for the present you suffer such buffetting and beating , such imprisonment , and spoiling of your goods , and such cruel usage in many respects , and he will not suffer the rod of the wicked to rest alwaies upon your lot . Therefore , be of good chear in the midst of these your sufferings which now you are to follow the Lamb through , who through sufferings was made perfect , and now sits at the right hand of his father in the highest heavens , where they that now suffer upon earth for his names sake , shall reign with him in glory and immortality for ever and ever . Wherefore , comfort ye one another with these things in the midst of these your present sufferings , which are not worthy to be compared to the glory which shall be revealed , when the Lamb and such as now follow him through suffering shall have the victory , with which God of his infinite mercy crown you all ( my dear Brethren and Sisters ) and blesse you all with all spiritual blessings in heavenly places in the son of his love , the Captain of our salvation , to whose safe custodie and protection I commit you all , and remain , Your dear Brother and Companion in tribulation , and yet in bonds for the testimony of Iesus , WILLIAM CATON . Another EPISTLE , To Friends . DEar Brethren and Sisters in the Lord Jesus Christ , I salute you in the bowells of tender love ; Dear Friends , all keep low in the life , that the living vertue you all may feel to nourish the tender Babe of God , and all be tender over the principle of God in your own particulars , and that will lead you to be tender over one another , and all keep in the pure wisdome of God , and watch one over another with a single eye , and you that are strong bear the weak , and come into onenesse , onenesse of mind , for there the blessing is ; so dear hearts , I am filled with the streams of Gods eternal love , and my streams of love floweth towards you all : So friends , sink down into the life and power of God , that you may be preserved pure and clean , that nothing may arise which would break your peace with God , that you may be preserved in unity with him , and one with another , that pure love may spring up one to another , in which love you will be all refreshed , and be as a watered Garden , feeling the well within , from whence the living streams flowes forth , and this keeps all broken and tender ; so all that which is hard , rough , untoward , or pievish , is kept out ; yea , all that which would make a rent , is seen , and comprehended , and with the light of Jesus Christ judged , and you by the word of power reconciled unto God , and one to another : and let your meeting be in that , so will you all feel the presence of the living God amongst you , and there are we knit together in one , and in that am I with you , and near you all , and feel you who are in the life and power of truth , where the presence of the Lord is felt , where we reign and trample upon all that which would lead from the truth . So dear friends , keep within , and stay your minds in the light of Christ , that you may grow up in the soundnesse , to be of a sound mind , not soon shaken , but seek the rock Christ to stand upon ; dwell in that which changeth not , that in the onenesse you may be kept , for the Light of Christ changeth not ; to all that which is in the changing is not of Christ , who changeth not : And to that measure of life I commit you all , which at first convinced you , which begot love and tendernesse in you towards God and towards one another : Ah friends , in that keep , so shall you feel peace . RICHARD SCOCHTHRA● . Given forth in the time of his Imprisonment at Bridewell , for Gods unchangeable trurh , who since finished his Testimony , who travelling in the service of the Lord , laid down his Earthen Tabernacle , about the year 1661 far from his na●●ve Co●●try in the Island Zant. The End. 
A64178	----	Love one another: a tub lecture, preached at Watford in Hartfordshire at a conventicle on the 25. of December last, being Christmas day, by John Alexander, a joyner. His text was taken out of the epistle of Saint Iohn, and himselfe was taken by Captaine Bird, Lieutenant Rock, and other officers, from whom he received such usage as his doctrine did deserve; for which the said officers were commended by the Parliament. Taylor, John, 1580-1653. This text is an enriched version of the TCP digital transcription A64178 of text R6037 in the English Short Title Catalog (Wing T476). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A64178 Wing T476 ESTC R6037 99872936 99872936 125383 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64178) Transcribed from: (Early English Books Online ; image set 125383) Images scanned from microfilm: (Thomason Tracts ; 15:E85[38]) Love one another: a tub lecture, preached at Watford in Hartfordshire at a conventicle on the 25. of December last, being Christmas day, by John Alexander, a joyner. His text was taken out of the epistle of Saint Iohn, and himselfe was taken by Captaine Bird, Lieutenant Rock, and other officers, from whom he received such usage as his doctrine did deserve; for which the said officers were commended by the Parliament. Taylor, John, 1580-1653. [2], 6 p. s.n.], [London : Printed in the yeare of private instructing. [1643] John Alexander = John Taylor. Illustrated t.p. Place and date of publication from Wing. Annotation on Thomason copy: "Jan: 23 1642". Reproduction of the original in the British Library. eng Love -- Religious aspects -- Early works to 1800. Dissenters, Religious -- England -- Early works to 1800. A64178 R6037 (Wing T476). civilwar no Love one another: a tub lecture, preached at Watford in Hartfordshire at a conventicle on the 25. of December last, being Christmas day, by Taylor, John 1643 3019 7 0 0 0 0 0 23 C The rate of 23 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-06 Apex CoVantage Keyed and coded from ProQuest page images 2001-00 TCP Staff (Michigan) Sampled and proofread 2001-00 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion Love one another : A TVB LECTVRE , PREACHED At Watford in Hartfordshire at a Conventicle on the 25. of December last , being Christmas day , by JOHN ALEXANDER , a Joyner . His text was taken out of the Epistle of Saint Iohn , and himselfe was taken by Captaine Bird , Lieutenant Rock , and other officers , from whom he received such usage as his doctrine did deserve ; for which the said officers were commended by the Parliament . Printed in the yeare of private instructing . Love one another . BEloved , you are well met in this solemn Synagogue to hear from me those words of Truth , and wholesome Doctrine which this day you shall receive from me your teacher . And you are to understand , that although I have had but six shillings at a collection for my other Sermons , which like good seed I have sowed among you , and the fruite whereof in a plentifull increase to your great advantage you have reaped , yet for this Sermon I shall well deserve twelve shillings , both for the solmnesse of the day , and the sweetnesse of the Doctrine that floweth from my Text , and the gravity , and Authority of me your Teacher , I will dispense a little ( with your Christian patience ) with the two first reasons , or inducements , and begin first with the last , which is the sufficiency of your Teacher . And what man indeed more fitting to direct your understanding in this point , then I , who am your known , your deare , your persecuted Alexander ? whose life you have seen , whose Doctrine you have heard , & whose zeal in the holy Cause you have admired . This is not the first time you have heard of my prayses , nor shall it be the last . To whom is it more sutable to discourse upon this Text of Love , then unto me , who by profession am a Joyner a man ordained to joyne and settle things in order ? and if the husband of the Virgin Mary ( as the Text saith ) was but a Carpenter , I believe a Joyner is not to be despised . A Carpenter Beloved doth raise Seats or formes in the House of God , but it is the office of a Joyner to make the Pulpit , but when the Joyner doth not onely make the Pulpit , but is the Preacher that is in the Pulpit , who joyneth Truth to Falshood , Ignorance unto Knowledge , and Misdevotion unto Zeal , what a Joyner , nay what a Conjoiner must that be ? and this Beloved , is the happinesse which you all behold , and injoy in me this day : and so much briefly for my self , who am your Teacher , I will now return unto my first particular which is the solemnesse of the day . And in the first place not to conceive of me to be so superstitious , as to make any conscience of the solemnity of this day , because the Church hath ordained or doth enjoyn , no God forbid I should be so prophane , it is a detestation of their blindnesse , that have brought me hither this day , to enlighten your eyes , and to informe your eares , how much they are abused , and doe abuse the ignorant , and a consciousnesse withall of my present wants , which crave a supply from your Christian charities to relieve them : and in the first place , I give you to understand , that the very name of Christmas is Idolatrous and prophane , and so verily , are the whole twelve dayes wherein the wicked make many daily , and nightly sacrifices to Riot , and sensuality . The Papists Christmas ( pardon me , Beloved that I am forced to repeat the word ) doth begin in Holland ten dayes before it doth in England , for so I have been informed by a godly brother from Amsterdam , wherein they make more haste the good speed , and in their doing so , three things offer themselves to our observation . There are three sorts of men that make haste . The first that make more haste then good speed . The second those that make haste with good speed . The third those that make neither haste , nor good speed , of these in their order , and first of the first . They that make more haste then good speed , those I say , are the Popish and the Idolatrous Churches that in their Superstitious Rites , and Ceremonies follow them , and this indeed is the way of all sinners , and Reprobates whatsoever ; thus in the Gunpowder-Treason they made more haste then good speed . Thus Guido Faux that limb of the Devill with his dark lanthorn which was another limb of the Devill , for every work of darknesse is a limb of the Devill , made more haste then good speed . Thus the Earle of Newcastle at this present with his Papisticall Army , makes more haste then good speed , to overthrow our Ierusalem , and to ●oot out the true Reformed Religion from amongst us , but God I hope will put a bridle in his mouth , and send him back the way he came , or send ●im to those whose battells he fights , whither yet he never came . The second sort of those that make haste , are they that make haste with ●ood speed , and those Beloved , ( with teares of joy I speak it ) are your ●elves , who are met all together to heare me this day : Thus the Prodigall makes hast with good speed to discharge the Usurer before the use of his money doth eate into his acres , and leaves him , and his posterity desolate . The third sort of those that make haste , are they who neither make haste nor good speed , And these Beloved , ( Let it not trouble your patience , for I must needs speak the truth ) are our carelesse servants at home I am afraid now , who while our pots are boyling over , make no haste , ●ill all the fat is fallen into the fire . Thus the foolish Virgins would put no oyle into their Lampes , untill overtaken by the Bridegroome , they were refused as unserviceable . And thus the slothfull in the Proverbs , deferreth his travell from day untill at the last he is inforced to goe in the rain , and not able in it either to make haste or good speed , is sowsed to the skinne . And thus I have done with my three observations occasioned on my meitation of my first inducement which was the solemnes of the day , I now come unto the second , which is the sweetnesse of the Doctrine that is flowing from my Text . My Text you heare is Love , a very necessary Text in these contentious times , whenever we our selves are troubled , are persecuted , and routed in in our Synagogues , when we cannot have those expositions , and preachings with that priviledge and security as becometh us , when the Reprobate and prophane intrude themselves into our assembly , and catch at our words to make us or odious , or ridiculous . When our feastings are made the admiration of the gluttons , and our Graces thought longer then the Prayers of the Liturgy-mongers , when our honest desires of competency in wealth is accounted coveteousnesse , and the closenesse , and wisdome of our carriages passeth for hypocrisie . Brethren , and Sisters , these are the last dayes , into which we are fallen , and it behoveth us , ( mark what I say ) to be as wife as Serpents , and because we are pursued , derided and traduced , ( though if all things succeed according to our prayers ) there will a speedy and happy period be put unto our sufferings and revilings , and we shall live to revile the reviler , and to spit in the faces of those that have opposed us let us ( I say ) joyne all together in one close desire , and doe as the Text enjoynes us , Love one another . The words you heare are few , yet very remarkable , if you consider in them the drift of the Apostle , it is an exhortation to Love , wherein you shall find the Object , the Subject , and the Abject . The Object is Love , the Subject which is also the Abject is one another ; I call the Subject the Abject , because we should think our selves as Abjects in this world , and not mind it nor any thing that doth belong unto it , no more then needs must , but settle our affections altogether , on the holy Assembly of our selves , defying any sociation with the wicked and prophane : from this ariseth those two Doctrines , First , that we must hate all those that be against us . Secondly , that the best way to love one another , is to Love our selves first . First we must hate all those that be against us , for how can we love our selves , unlesse we hate our enemies ? how can Peace be setle● in a Kingdome , unlesse all that seek to destroy it be utterly consumed ? how can the pure light of the Gospell shine , as long as the thick night of Superstition and those monstrous rags of Rome , the Rites , and Idolatrous Ceremonies of our Church , which the proud Prelates doe put on , and practise : They are the hay , chaffe , and the stubble of Antichrist , which the breath of Reformation shall blow away , and scatter in the desarts , where there shall be none to seek it out . We must beare a perfect hate to those men and to their Arts : If we will Love one another . We must hate the Bishops as Hell , and the Prelates as the flaming smoke of Brimstone that proceedeth from it . It is no matter in what they have transgressed , for they are enemies to us , and to the musick of our Assemblies , and we are bound to hate them . They hate our Love , and we doe love their hate : What though we are not learned as the Clergy , what though we are not so great Scholars as they , Let us love one another , and make our selves not onely one Church , but one family , and be as it were one family of Love . Away with all Learning , away with all immodesty , and the trumpry of the Arts : the very Grammar is prophane , and instructs our children in the obscenenesse of Conjunctions copulative , and what a smell thinke you are they like to have when they come to Tullies Offices : Verily brethren , were that mystery of iniquity laid open to us in our mother tongue , I doe believe that the vilest jakes about this towne would not be so unsweet in the nostrills of good men , as that booke of Offices : much more may be aleadged , but I hasten to my second Use . Which serves for terrour and astonishment of heart , to all those who stile themselves by that Reprobate ti●le of Cavaliers , whether horsemen , or footmen , or of what degree or sex soever , these be they , who tooth and naile labour to pluck up Reformation by the root , who will have their dinners , as long as ours , and their haire longer , men of no piety , nor grace at all , who oursweare the French , out drink the Dutch , out Paramour the Turk . Bold Sonnes of Beliall , begotten on the daughters of Anak . O that they were within my reach , now Beloved , with this hand , would I hurle Seas of water to overwelm them , and with this hand balls of wildfire to consume them , with this would I throw fearfullnesse , and trembling , and with this utter ruine and desolation on them , Mark what I say , and mark well what I doe . Here would I mayme them and there would I braine them : Here would I quash them , and there would I thrash them : Here would I thrum them , and there would I burn them , & quite overcome them : here would I wound them , & there would I — O my brethren my zeal is enlarged , and me thinks I am all on a fire , which certainly at this instant would exhale me , did not your Christian patience assist me , which leads me to the third sort of men , on which we must exercise our hate , and in the first place I beseech you , Looke not my beloved so amased and distractedly on one another , for I will speake unto you in a softer tone , and in the voice of gentlenesse . There be a third sort of men , I say , who live amongst us yet are not of us , nay they are rather directly against us , and they are they who inveigh against our assemblies , deride the purity of our doctrine , and scorne our instructions , of these we ought to be more wary , the more slily they carry themselves amongst us , and the neerer they are unto us they will prove more dangerous . As he was preaching this , Captaine Bird and one Eeles his quartermaster were with some others at the outside of the house where this congregation was assembled , and overheard this doctrine , and with some impatience attended the end of this Sermon . Beloved , wee have more ill birds I am afraid then Wren , and some fish too that are even as bad as Fish the Proctor . Beloved , there are fish known to most of this assembly by the name of Eeles : these Eeles as the gravest writers doe affirme delight in the most nethersome part of the water , or in the mudde from whence they doe proceed : Besides , they are of a slimy and slippery nature , slimy by reason of their propensnes unto the act of generation , and slippery by reason of their craft and ficklenes ; this fish beloved ( if we may beleeve Antiquity ) hath a head and body resembling the old Serpent from whence it doth derive its subtilty , and instead of speaking , it hisseth . I pray God ( my brethren ) we have not some such fish neere us , and who sometime like the Serpent in Paradice come creeping in , even into this congregation of the Saints . Beloved , we ought I say with all care and circumspection to looke about us , and to prosecute them with the extremest hate ; wherefore if any such shall attempt to circumvent us , and beare ill will unto our assemblies , let one of them be as Anathema , and the other as Maranatha . I will speake now but a word or two by the way of motive to exhort you to love one another , and so I will conclude . Doe you labour to love one another ? doe you instantly and earnestly desire it ? then you must love mee who am your teacher , who takes paines to informe and direct you in the right way , who do distill into your eares the doctrine of sincerity , and keepe more close unto my text then the aged man unto his chimney , or the lame man to his stilt , or the hungry man to his food : But some may here object , how may we expresse our love unto you : My brethren and sisters I will answer it briefly by enlarging your stipends and contributions to me , doe it beloved cherefully , cherefully , a cherefull giver is most excepted . You know when my sonne Iqnathan was borne what trouble I endured , what charges I was put to because I refused to have him buried according to the superstition of the English Church , and when my daughter Abigall was borne , you know againe what persecutions ensued on me , because out of the tendernesse and purenes of my conscience ( which I hope you all have ) I would not have him Baptized at any prophane Font , which hath bin corrupted with the superstitious Lyturgy of the Church of England , and made odious to all good Christians by the often figuring of the Idolatrous signe of the crosse . These troubles beloved have befalen me , and you know not how soone they may come upon your selves , wherefore deale bountifully with me who am ordained to be your example , and if you will ever love one another learne to love me in the first place , so shall the text and I and you come together in the end , and agree in this great and happy point of loving one another . FINIS . 
A42806	----	Catholick charity recommended in a sermon before the Right Honorable the Lord Mayor and Aldermen of London : in order to the abating the animosities among Christians, that have been occasion'd by differences in religion / by Jos. Glanvill ... Glanvill, Joseph, 1636-1680. 1669 Approx. 90 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A42806 Wing G801 ESTC R13297 14117853 ocm 14117853 102100 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42806) Transcribed from: (Early English Books Online ; image set 102100) Images scanned from microfilm: (Early English books, 1641-1700 ; 70:4) Catholick charity recommended in a sermon before the Right Honorable the Lord Mayor and Aldermen of London : in order to the abating the animosities among Christians, that have been occasion'd by differences in religion / by Jos. Glanvill ... Glanvill, Joseph, 1636-1680. [4], 35 p. Printed for H. Eversden ... and J. Collins ..., London : 1669. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects -- Christianity -- Sermons. Sermons, English -- 17th century. 2002-08 TCP Assigned for keying and markup 2002-09 SPi Global Keyed and coded from ProQuest page images 2002-11 Chris Scherer Sampled and proofread 2002-11 Chris Scherer Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion Catholick Charity Recommended in a SERMON , BEFORE The Right Honorable the Lord Mayor , AND Aldermen of LONDON : In order to the abating the Animosities among Christians , that have been occasion'd by Differences in Religion . BY Ios. Glanvill , Rector of Bath . LONDON : Printed for H. Eversden , under the Crown Tavern in West-Smithfield , and I. Collins , at the Kings Head in Westminster-Hall . 1669. To the Reader . I Never thought of having an occasion to make this Sermon more publick than it was in the Preaching of it : But some of my Hearers chanced to be so sagacious , as to spy a Design in it , which my dulness never thought of ; and to report several Passages to the purpose of their Phansy ; which I either never said , or not so as they represented : Upon the occasion of which mistakes chiefly ( I suppose ) I have been frequently solicited by others , who had kinder apprehensions of that Discourse , to let it go abroad . This I now do for that reason ; for I find that without it , neither the one , or other will be satisfied . I have added some things towards the Conclusion , which I should have said , if the time allotted to these Publick Exercises would have permitted . In the whole , I assure the Reader , I intended nothing , but to recommend , and press one of the greatest , and yet one of the most neglected Duties of Christianity : And I am very sorry that our Divisions have brought things to such a pass , that men take it ill to hear of Charity . And whether it be seasonable in our times to exhort men to such a Duty , or no ; let those that kn●w the temper of the Age judge . If it should need an Apology ( and methinks it should not ) that I have chosen so plain , and ordinary a Text ; I would let those , that object it , know , That I intend no subtilties of Wit , or Tricks of various phansie , no Wire-drawn Interpretations , or nice Divisions , to ostenate quaintness , or pedantick Learning ; but seriously to mind the contentious world of an important part of Christianity , which it seems to have forgotten ; and to recommend a Vertue , which nearly concerns all the Affairs of Religion , and all the great interests of men : For which purposes the plainest words are most proper . And I chose such the rather that I might not need to spend any of my short time in Divisions , Coherences , and Explications ; which ordinarily signifie very little , and would have hindred my doing any tolerable right to the main Subject . J. G. London , Feb. 10 1668. A SERMON OF Catholick Charity . 1 Pet. I. part of xxii . v. See that you Love one Another . HOW many , and how great have been the Feuds , and still are , of this tottering , and broken Age , there is no man here so happy as to be ignorant . That such Strifes among Brethren are Unnatural , and Diabolical ; and that 't is a lovely thing to see Christians live together in Charity , and Love ; there is no Christian but will grant : but how the fatal Evil is to be cur'd , and the lovely thing is to be compast ; here 's the Knot , here 's the Difficulty . To endeavour the reconciling Extreams that are so divided , may look like a design to perswade a friendship between the Winds and Waves . 'T is very strange that Christians should be so at odds , whose Religion is Peace , and Love ; and the reasons of whose differences are so small , in proportion to the degree of their Animosities . Our GOD is One , and we have the same common SAVIOUR ; we profess one GOSPEL , and believe the same Creeds ; we have the same SACRAMENTS , and the same fundamental ORDINANCES : And since we are agreed in These , what is there left , that is worth the heat of a Dispute ? what , that can justifie a Division ? Certainly , it is not mens Pinciples that keep them so at odds , there is somewhat more in the matter ; there is something wanting that would heal our Breaches , and compose our Divisions . Love would heal us , if we would be healed . NOW in a general Combustion , 't is every Christians Duty to bring what Water he can , to throw upon the Flames ; especially , it is the office of the Ministers of Peace , to endeavour to promote it . 'T is a plain subject ; but such are most necessary , and this is most seasonable ▪ seasonable at all times , but principally in these , wherein 't is hard to discern by the practice of Christians that the Duty called Love hath any thing to do with Christianity . And yet this is a vital grace of our Religion : 'T is the Law and Gospel in a word ; for Love is the fulfilling of the Law , and the Gospel is a Law of Love. And 't is very strange , and very sad , that an Age , which hath so much of light and faith in the pretense , should have so little of Charity and love in the practice ; especially , since that light , which is from above , is full of Benignity , and Goodness ; and that faith , which is truly Divine , worketh by love . This is the Duty which our Apostle recommends in the words , and I have chosen it for my present subject : In Discoursing it , I shall shew you . ( 1. ) The Necessity of the Duty , ( 2. ) It 's Extent , ( 3. ) The Excellency of it ; and propose ( 4. ) some Means to assist us towards the attainment of this Generous , and Catholick Spirit . For the ( 1. ) The Necessity of the Duty ; the whole Scripture is so full , and so express in enjoyning it , that methinks I might be excused from a labour , that would seem superfluous to one , that knows the Gospel , and not the practice of those that profess it : But because the Christianity of most Christians , is , ( if I may so speak ) quite another thing from the Christianity of CHRIST ; it will be necessary to mind them what HIS was , that they may be perswaded to conform theirs unto it : and though mens understandings are convinced already that Charity is their Duty , yet there is but too much need to represent some of the vast heap of injunctions that make it so , to incline their Wills. I shall therefore briefly lay together a few of the chief instances of this kind ; that you may have the distincter sense of the reasons of your Duty , and from them , the most powerful motives to enforce it . In order to this , let us consider in short , the Injunctions of Christ , and the teachings of his Apostles . OUR SAVIOUR urgeth it as his New Commandment ; Iohn 13.34 . and inculcates it again under the obliging form of his Command , Iohn 15.12 . He makes it a distinguishing note of his Disciples , Iohn 13.35 . and enjoyns them to love their Enemies , Mat. 5.24 He mentions it as the great qualification of those on his Right hand , that shall be received into his Kingdom , Mat. 25.34.35 . and the want of it , as the reason of the dreadful Curse pronounced upon those miserable ones on the Left , at the solemn Judgement , ver . 41 , 42. St. Paul calls Love , the fulfilling of the Law , Rom. 13.8 , 9 , 10. and sets it in the first place among the fruits of the Spirit , Gal. 5.22 . yea , reckons it five times over under other Names in the Catalogue . viz. those of Peace , Long-suffering , Gentleness , Goodness , Meekness , ver . 22.23 . He advanceth it above all Gifts and graces , 1 Cor. 13. above the Tongues of Men and Angels , ver . 1. and above Prophesy , and Mysteries , and Knowledge , and Faith , ver . 2. And the beloved Disciple St. Iohn , who lay in the Bosom of his Dear Lord , and seems to partake most of his Spirit , is transported in the commendation of this Grace . He tells us , that God is Love , 1 Iohn 4.7 . and repeats it again , ver . 16. He makes it an Argument of our being born of God , and Knowing Him , ver . 7. and the want of this an evidence of not Knowing God , ver . 8. He counts it the mark of Discipleship ; and the contrary , a sign of one that abideth in Death , 1. Iohn 3.14 . He calls him a Murtherer that hates another , ver . 15. and a Lyar , if he pretends to Love God , and loveth not his Brother , 1 Iohn 4.20 . In fine , he out-speaks the greatest heights of Praise , when he saith God is Love , and he that loveth dwelleth in God , and God in him , 1 Iohn 4.16 . I might represent further , that we are commanded to Love without dissimulation , Rom. 12.9 . to be kindly affectioned one towards another , ver . 10. to put on the Breast-plate of Faith , and Love , 1 Thess 5.8 . to be pittiful , and courteous . 1 Pet. 3.8 . to provoke one another to love , and to good works , Heb. 10.24 . to serve one another , Gal. 5.13 . to love as Brethren , 1 Pet 3.8 . We are minded of Christ's New Commandment , 1 Ioh. 3.23 . and of the Message which was from the beginning , That we should Love one another , ver . 11. and are urged by the consideration of Gods loveing us , 1 Iohn 4.1 . Thus the Apostles exhort , and teach : and they Pray , that our Love may abound . Phil. 1.9 . and 1 Thess. 3.12 . and give solemn Thanks for it , when they have found it , 2 Thess. 1.3 . And now considering the expresness of all these places , I cannot see , but that any Duty of Religion may be more easily evaded than this ; and those who can phansie themselves Christians , and yet continue in the contrary Spirit , and Practice , may conceit themselves Religious , though they live in the constant commission of the sins of Drunkenness , and Theft . And if such can quite their Consciences , and shuffle from the edge of all these plain Recommends , and Injunctions ; they have found a way to escape all the Laws of God , and may , when they please , become Christians , without Christianity . For the evidence , I have suggested to prove the necessity of this Duty , doth not consist in half Sentences , and doubtful Phrases , in phansied Analogies , and far-fetcht Interpretations ; but in plain Commands , and frequent Inculcations ; in earnest Entreaties , and pressing Importunities ; in repeated Advices , and passionate Commendations : And those whom all these will not move , are Incapable of being perswaded , against their humour , or their interest , to any Duty of Religion . So that , though I see never so much eagerness for an Opinion , or Heat for an indifferent Circumstance without the conscience of Christian Love ; I shall never call that forwardness for those little things , Zeal , or Religion : Yea , though those warm men should sacrifice their Lives to their beloved Trifles , I should not think them Martyrs ; but fear rather , that they went from one Fire to another , and a Worse . And in this I have the great Apostle to warrant me , who saith : Though I give my body to be burned , and have not Charity , it profiteth me nothing , 1 Cor , 13.3 . Thus of the first Head , the Necessity of this Duty ; I come to the second , the Extent of it . Our Love ought , I. To be extended to all Mankind . The more general it is , the more Christian , and the more like unto the Love of God , who causeth his Sun to shine , and his Rain to fall upon the Good , and upon the Evil. And though our Armes be very short , and the ordinary influence of our kindness , and good will , can reach but to a very few , yet we may pray for all men , and desire the good of all the world ; and in these we may be charitable without bounds : But these are not all . Love obligeth us to relieve the Needy , and help the Distressed , to visit the Sick , and succour the Fatherless and Widows , to strengthen the Weak , and to confirm the Staggering and Doubting , to encourage the Vertuous , and to reprove the Faulty ; and in short , to be ready in all the offices of Kindness , that may promote the good of any man Spiritual , or Temporal , according to the utmost of our power , and capacity . The good man is Merciful to his Beast , and the Christian ought to be Charitable to his Brother , and his Neighbour ; and every man is our Brother , and every one that Needs us , is our Neighbour : And so our Love ought to extend to all men universally , without limitation ; though with this distinction . II. That the more especial Objects of our Love ought to be those that agree with us in a common Faith Gal. 6.10 , that is , All Christians , as Christians , and because such . What ever makes our Brother a Member of the Church Catholick , that gives him a title to our nearer affections , which ought to be as large as that . Our Love must not be confin'd by names , and petty agreements , and the interests of Parties , to the corners of a Sect : but ought to reach as far as Christianity it self , in the largest notion of it . To love those that are of our Way , Humour , and Opinion , is not Charity , but Self-love ; 't is not for Christ's sake , but our own . To Love like Christians , is to Love his Image from whom we are call'd so : And that consists not in demure Looks and affected Phrases , in melting Tones and mimick Gestures , in Heats and Vehemence , in Rapture and Extasie , in systemes of Opinion , and scrupulosity about Nothing ; But in Faith and Patience , Innocence , and Integrity ; in Love to God , and Charity to all the World ; in a modest sweetness , and humble Deportment ; in a peaceable Spirit , and readiness to obey God , and Those He hath set over Us. Where ever These are , there is the Image of our Lord , and There ought to be our Love ; though the persons thus affected , are Ignorant of many things , and erre in many ; though they differ from us in some Opinions we count Orthodox , and walk not in the particular ways or Circumstances which We esteem Best . And thus briefly of the Extent of the Duty , we ought to Love ALL MEN , but especially ALL Christians , I descend to the Third general , viz. ( III. ) The Excellency of Christian Love , which I represent in the following particulars . ( I. ) IT is the Image of God , and of all the graces renders us most like our Maker : For God is Love , and the Lover of Men ; and his tender Mercies are over all his Works : And the most sutable apprehension we can form of his Being , is , to look on him as an Omnipotent , Omniscient , Immutable Goodness . And is it not a glorious Excellency , that makes Men like the fountain all persection ? Our unhappy First Parents lost Paradise , by aspiring to be like God in Knowledge : and if we endeavour to be like him in Love , we shall be in the way of gaining a better Paradise than they lost . ( II. ) LOVE is the Spirit of Angels , Glorified Souls , and the best of Men. There is nothing by which the Angelical nature is so Much distinguish'd from the Diabolical , as Love , and Goodness ; for the Devils have Spiritual , and Immortal natures , and great degrees of Power and Knowledge ; and those perhaps not much inferiour to what is to be found in some of the better Spirits : so that the great difference is not in the excess of natural perfections , which the Angels of Light have above those of Darkness ; but in this , that the former abound in Love , Sweetness , and Benignity ; and the latter , in Malice , Cruelty , and Revenge ; these are the very Image of Sathan , and Spirit of Hell. Whereas all the Celestial Inhabitants live in the joyful exercise of uninterrupted Love and endearments : Nor is that Love confined to the blessed , and glorified Company , but it sheds it self abroad upon the neather world ; and they are Ministring Spirits for our good , Heb. 1.14 . They so far Love us , that they can stoop from Heaven to serve us . There is Joy there at the Conversion of a Sinner ; and no doubt there is Love to converted Saints , and care and pitty for all the rest of Men. For the spirits of the Iust made perfect are freed from their froward humours , and pettish natures ; their mistaken Zeal , and sondness of Opinions ; which straightned their Affections while they were on Earth : and now they are inlarged by the vast improvements of their Knowledge , and accomplishment of their Vertue ; by a fuller sense of Divine Love , and of their Duty ; by the genius of their company , and the imployment of the happy Place . So that in Heaven all are Chatholicks in their Affections . And the better any man is , the more he is so upon Earth : The good man makes not himself his center , not are his thoughts wholly engrost about his own concernments ; but he is carefully solicitous for the general benefit , and never so much pleased as when he is made an instrument of Divine Goodness , to promote the interests of his Christian brethren . 'T was an high strain of Love in Moses , exprest towards the Transgressing Israelites , when he was content to be blotted out of Gods Book , rather than that their Sin should not be blotted out . Exod. 32.32 . and St. Paul was no less Zealously affectionate towards the Iewes , when he said , he could wish himself accursed from Christ , viz. separated from Christian communion as a most vile and abject person , for their sakes . Rom. 9.3 . These were spirits whom Religion and Divine Love had enlarged : and the more any man advanceth in Christianity , the nearer he approacheth to this generous , heroick temper . ( III. ) LOVE is an eminent branch of the Divine Life , and Nature . Love is of God , and every one that Loveth , is born of God , saith the Apostle , 1 Iohn 4.7 , 8. The Divine Nature in us , is the Image of God Pourtraid , and lively drawn upon the regenerated Soul ; and we have remark't above , that Love is the vital Image of our Maker ; 't is His spirit infused into us , and growing in us ; and upon that account to be preferred before all Gifts , and natural Perfections : as St. Paul hath done it in the mentioned 1 Cor. 13. And the common Gifts of the Spirit differ from this special Grace , as the Painters Picture doth from his Son : His Counterfeit may indeed , in a superficial appearance to the Eye , resemble him more than his Child ; but yet it is but an empty shadow , destitute , and incapable of his Life , and Nature : So there are a sort of Gifts , that have a spiritual appearance , and may , to those that see things at distance , or have not their senses exercised , seem more like the divine nature , than this modest vertue : But those that come near them , and are better able to discern , perceive that in themselves they are without the Divine Life , and Motion , and are meer Liveless Pictures . And here I dare say , that the happiest faculty to Preach Plausibly , and Pray with Fluency , and Eloquence ; to Discourse Devoutly , and readily to Interpret Sripture , if it be not joyned with a benigne and charitable spirit , is no participation of the God-like life and nature ; nor indeed any more Divine , than those common gifts , and natural parts , which those that think highly of themselves upon these accounts , despise . For very Evil men have been eminent in these accomplishments , and Wicked Spirits are without question endowed with them ; and they are of themselves arguments of nothing but a faculty of Imitation , a devotional Complexion , and warm Imagination : Whereas on the other hand , Charity , and Christian Love are good Evidence of a Renewed state , and nature . Our Saviour made it a Character , Ioh. 13. and the Catholick Apostle concludes from it , 1 Iohn . 3.14 . By this we know that we are passed from death to life , because we love the Brethren . And if this be a Mark , and St. Iohn be not mistaken , I doubt that some who are very gracious , by many Signes of their own , will want one of Christs , to prove their comfortable presumption . ( IV. ) LOVE is the bond and tye of Christian Communion ; How can two walk together except they are agreed ? The Church is a Body consisting of many Members , which unless they Vnite , and send their mutual supplies one to another , the Whole is distempered , and in the ready way to Death and Dissolution . Now Charity is that vital Cement whereby they are Vnited , and the Soul by which the common body lives ; that whereby the League between the members is preserved , and health with it . When this decays , sad symptoms , and mortal evils follow . We see in Nature , the great Fabrick of the World is maintained by the mutual Friendship , and conspiracy of its parts ; which should they universally fall out , and break the bond of Amity that is between them ; should they act their Antipathies upon each other ; yea , should they but cease to serve one another for the general good ; the whole frame would quickly be dissolved , and all things shuffled into their old Chaos , and Abyss . And the greatest evils that have , or can happen to the Church , have been the effects of the Decay of Charity , and those intestine Divisions that have grown up in it . From these she hath always suffered more , than from external persecutions : The flames within have consumed her , when those from without , have only sing'd her garments . ( V. ) LOVE is the most Catholick grace , and upon that account the most excellent ; since that which promotes the good of the whole , is better than any private perfection : for which reason , things in nature will quit their particular interests , when the common good so requireth ; as heavy bodies will ascend , and light bodies descend , to prevent a chasm , and breach in Nature . Now of all the divine vertues , there is none of so large an influence , as Love ; 't is a grace designed for the good of the community , as the principle of self-Love is for rhe preservation of particular beings . This stirs up our endeavours for the good of others , and especially for the general good . The Church receives no wound , but Love feels the smart of it ; nor is any member of it afflicted , but Love is grieved . This is the very Spirit of our dear Lord , who was touched with a feeling of our Infirmities . And to these I add this last . ( VI ) LOVE commends Christianity to those without , and cleanseth the Profession of it from many Spots it hath contracted . The generality of men are not able to judge of Religions themselves , but usually reckon of them , as they do of their Professours . What ever is excellent , or else unworthy , in a votary of Religion , redounds to the credit , or disparagement , of the Religion he hath adopted : So that , were the charity and goodness of Christianity transcribed into the lives of Christians , it would ravish the eyes of all Beholders , and out-shine all other Professions . Men would more easily be perswaded to believe that Religion to be from God , whose Professours they saw to be so God-like . Love and goodness prevail where nothing else will ; these win and captivate the Soul : And such conquests are better , and more noble than either those of Arts or Arms , which only bring the body under . 'T is but small credit to any Religion to cut it's way by the Sword , or gain upon the world by Power or Policy ; That which opens it self a passage by its native loveliness , and beauty , is the most Illustrious , and makes the surest , and most generous Conquests . And were Christendom but Christian in this regard , and the Professours of the true Religion , truly Religious , that is , abounding in that charity , and goodness , which Christianity enjoyns ; our Religion would spread its wings through the World , and all contrary Professions would lie in the dust before it : Whereas the Divisions , and fatal feuds of Paganized , degenerated Christendom , are now the great partition-Wall between Vs , and the Heathen-World ; yea , they are more particularly the great scandal of the Reformation , and make us the scorn of Those of Rome . O that They that speak and pray much against the Beast , would not prove instrumental to uphold his Throne ! We expect , and hope for glorious times when the Man of Sin is faln ; and doubtless there shall be such : But then the glory of those times consists not in external rule , or dominion of the Church , but in the Vniversal Restauration of it to it 's primitive Simplicity , and Purity . Then will the Church be Glorious indeed , when all Christians shall unite upon the Foundation of an Holy Life , and the joynt Profession of the few , plain , Fundamentals of Faith : When they shall make real Goodness the Object of their affections towards each other ; and all Differences in Opinions and dispensible Practices , the Objects of their mutual Forbearance : When such times as these shall come , then doth the Reign of Christ begin : And this is the true , and wish't Millennium . Now we cannot expect those glorious days which are to Commence upon the Fall of Anti-christ , till we see all Christians sincerely set upon Destroying what is Anti-christian in themselves . Anti-christ will not be overthrown by our declaiming against Him , and spitting the fire of Rage at the Infallible Chair . It will be to better purpose for us to examine what of Anti-christianism remains in our selves : And while Rancour , and Bitterness , Rage , and Animosities upon the Account of Difference in smaller Opinions are in our Borders , Anti-christ hath a Throne among us ; and there is nothing could be so Effectual a Blow at the Root of Anti-christianism , as the exercise of Charity and Catholick-Goodness . And when we see these take place , then may we Triumphantly sing forth , BABYLON IS FALN . I come now Fourthly to the Means of attaining this excellent and Catholick Temper ; And I propose them by way of DIRECTION , CONSIDERATION , and CAUTION . The DIRECTIONS are these : ( I. ) Acknowledge worth in any man. Whatever is good is from God , and He is to be lov'd , and owned in all things ; as well in the Paint upon the Butter-flies wing , as in the glorious uniform lustre of the Sun ; as well in the composure of the little Ant , as in the vast Bodies of the Whale , or Elephant ; In the least Herb under our feet , as well as in the Stupendous Fabrick of the Heavens over us : And moral perfections are to be acknowledg'd , as well as these natural ones . We are to love Vertue in an Heathen , and whatever is Well , or Worthy in those , whose Apprehensions are most distant from our own . And we must take care that we make not our Relish , the Measure of Worth and Goodness : Say not this is excellent , because 't is agreeable to your particular Palates ; and that on the other hand is Vile , and Loathsom , because 't is distastful to your Gust and Genius . There are various kinds , and degrees of Excellency , which differently affect the diversity of Tempers , and Constitutions ; And , at the best , we are Imperfectly good , and therefore cannot be the Measure . Let us then be so Ingenuous as to own the vertue and the goodness that is in all parties , and Opinions ; Let us commend and love it . This will be a means to sweeten our Spirits , and to remove the Animosities we are apt to conceive against the Persons of Dissenters ; and t' will ingage them on the other hand , to a greater kindness for us , and so Lessen our Distance , and Disagreements . There is a kind of Spirit among some , which is so different from that Charity , which thinketh no Evil. 1 Cor. 13. That it thinks nothing else concerning those of a differing Judgment , but that their Vertues are dull Morality ; and their Piety , Hypocritical Pretensions ; or what-ever Worse Ill-will can Invent , and Rage can say : They will not believe that to be a Iewel , which they find among so much supposed Rubbish . But let us take Care , that we deny not God the Honour of his Gifts , and Graces ; or proudly phansie that he hath given us the Monopoly : This is contrary to that Charity which is not puffed up , and doth not behave it self unseemly . Or , if we could modestly suppose , that there is nothing but Ignorance , and mistake among all those who are not of our Opinion ; yet however , their Vertues ought to be acknowledg'd . The Son of God was to be Worshipped , even when he lay in the Stable ; and the Arke to be owned , when among the Philistins . ( 'T is a sign that we love God for himself , if we Love him every where ) And indeed , that Worth is more to be admired that grows up in an uncultivated Soul , and among the Weeds of Errour , and false Principles . To find a Rose , or Tulip in a Garden , is a common thing , and Merits less of our regard ; but to meet with them in the High-way , , or open Fields , this ingageth our nearer Notice , and recommends the Flowers to our more particular Kindness . Thus Vertue , though in all men excellent , yet 't is no more than is expected to be in Persons of Knowledge , and right Iudgement ; But in the Ignorant , and Mistaken , it thrives under Disadvantages , and deserves more to be Cherish'd , and Incourag'd . And now if 't were possible to bring the divided World to these Ingenuous Acknowledgements , men would find their Spirits compos'd , and their Animosities qualified ; They would see they have Friends , even in the Tents of their Enemies ; and this , Apprehended and Own'd mutually , would be a very hopeful way to endear and reconcile us . And ( II. ) I recommend this as another ; Be much in the Contemplation of the Love of God. He that knows how much God hath Loved him , hath a mighty Reason to Love his Brother ; The Apostle urgeth the Argument , 1 Iohn 4.11 . If God so Loved us , we ought also to Love one another : and he that considers , cannot choose ; for he must needs find himself sweetly Ingaged to Love God , of whose Love he is sensible ; and he that loves Him , loves all things in him : For all things are his , and he tenders every thing he hath made . The Love of God doth not Confine us to his single abstracted Essence , but requires our Kindness to all that bear his Image , and produce it . Seraphick Love will be Catholick ; It doth not burn like a Lamp in a Sepulcher , but 't is like the Stars of Heaven , that impart themselves to all things . And as the Planets , that receive their Light from the Sun , do not suck it in , and ingross it , but disperse , and shed it abroad upon the most distant Bodies ; in like manner , a Christian Soul that is warmed and lightned by Divine Love doth not keep it within it self , but communicates it's benigne Influences to all the Objects that are within it's reach . The Love of God in it's proper Nature is diffusive , and very opposite to Envy and Animosity ; It Dispels the Clouds , and Allays the Tempests that arise from the Body , and it's Appetites ; and Composeth the Soul to the Sweetest , and most even Temper ; It Inlarges our Minds , and Softens our Affections , and Calms our Passions , and Smooths the Ruggedness of our Natures ; It destroys our Pride and Selfishness , and so strikes up the Roots of Enmity , and Divisions ; and thus disposeth us to the most Generous and Comprehensive Charity . In order to which Blessed Issue , I Advise further . ( III. ) Make the great Design of Religion yours ; and know , that the Intent of that is , not to Cure heads with Notion , or to teach us Systems of Opinion ; to resolve us a Body of Difficult Points , or to Inable us to talk plausibly for lesser Truths ; But to furnish our minds with incouragements of Vertue , and instances of Duty ; to direct us to govern our Passions , and subdue our appetites and self-wills , in order to the glory of God , the good of Societies , and our own present and eternal Interests . And if Christians would take this to be their business , and conscienciously apply themselves unto it ; they would find work enough in their own hearts to imploy them , and neither have time , nor occasion to pry into the Infirmities of others , nor inclination to quarrel with them : they would see how unwise it is to be seeking , and making Enemies , when they have so many within themselves ; and how dangerous , to be diverted to a needless , and unjust forein War , while a deadly domestick Foe is strenghtned by it . And methinks 't is wonderful , and 't is sad , that we should be so mild , and indulgent to the enemies , that we are bound to engage against by our Duty to God , and to our selves , by his Laws , and our own Reasons , by the precepts and examples of his Son our Saviour , by his Sacraments , and by his Bloud , by all things in Religion , and all things in Interest ; and at the same time , be so eager against those , whom we ought to consider as Friends , upon the account of our relation to God , and the tie of common nature , and the obligations of Divine Commands , and the interests of Societies , and the practice of the best times past , and the hopes of a future happiness . This is lamentable in it self , and yet the more so , for being common . And it seems to me such a kind of madness , as if a man should be picking causless quarrels with his Neighbours about a chip of Wood , or a broken Hedge , when a Fire in his house is consuming his Goods , and Children : Such Frenzies , and much greater , are our mutual enmities and oppositions , while we quietly sit down in our unmortified Affections . And we should know them to be so , did we understand our Danger , or our Duty , and seriously mind either the one , or other : We should find then that a Christian hath no such enemies as the Flesh , the World , and the Devil ; that these will require all our care , and imploy all our strength , and diligence : and he that knows this , and considers , and acts suitably , will find too much in himself to censure , and oppose , and too little to admire himself for above others ; He will see sufficient reason to incline him to pardon his erring brother , and be the more easily induced to exercise charity , which himself so many ways needs . The last Direction is this . ( IV. ) Study the moderate pacifick ways , and principles , and run not in extremes : both Truth , and Love are in the middle ; Extremes are dangerous . After all the swaggering , and confidence of Disputers there will be uncertainty in lesser matters : and when we travel in uncertain Roads , 't is safest to choose the Middle . In this , though we should miss a lesser truth , ( which yet is not very likely ) we shall meet with Charity , and our gain will be greater than our loss . He that is extreme in his Principles , must needs be narrow in his Affections : whereas he that stands on the middle path , may extend the arms of his Charity to those on both sides . It is indeed very natural to most , to run into extremes : and when men are faln Out with a Practice , or Opinion , they think they can never remove ●o too great a distance from it ; being frighted by the steep before them , they run so far back , till they fall into a precipice behind them . Every Truth is near an Errour ; for it lies between two Falshoods : and he that goes far from One , is apt to slip into the other ; and while he flies from a Bear , a Lyon meets him . So that the best way to avoid the Danger is to steer the middle Course ; in which we may be sure there is Charity and Peace , and , very probably , Truth in their Company . Thus of my DIRECTIONS . For CONSIDERATIONS I 'le propose such as shew the Vnreasonable of our Enmities , and Disagreements upon the account of different Opinions ; which will prove that our Affections ought to meet , though our Iudgments cannot . My first is this , ( I. ) Love is part of Religion ; but Opinions for the sake of which we loose Charity , are none . The First , I have proved already : and for the other , we may consider , That Religion consists not in knowing many things , but in practising the few plain things we know . THE NECESSARY PRINCIPLES OF FAITH LYE IN A LITTLE ROOM . This is Life Eternal to know thee the only true God , and Iesus Christ whom thou hast sent ; Saith he that best knew what was Eternal Life , and what necessary unto it , Ioh. 17.3 . and the Apostle St. Paul draws up all into the same two Principles . He that cometh unto God must know that he is , and that he is a Rewarder of them that diligently seek him ; Heb. 11.6 . St. Peter was pronounced blessed upon the single Profession , that Iesus was Christ the Son of the Living God , Mat. 16.16 . and the Eunuch was baptised upon the same . Act. 8.37 . Saint Paul reckons these as the only Necessaries to Salvation . Rom. 10.9 . If thou confess with thy Mouth the Lord Iesus , and believe in thy heart that God hath raised him from the Dead , thou shalt be saved . And St. Iohn to the same purpose , Whosoever believes that Iesus is the Christ , is born of God. This Faith indeed must suppose the general Principles of natural Religion , and produce the Real Fruits of Righteousness to make it effectual to it's end ; and these supposed , the Apostles speak as if it contain'd all that is essentially necessary to be believed , and known , in order to our Happiness . Thus the Fundamentals of belief are few , and plain : For certainly the Divine Goodness would not lay our Eternal Interests in Difficulties , and multitudes ; things hard to be understood , and retained . The difficult work of Religion is not in the Vnderstanding , but in the Affections , and Will. So that the Principles , in which Religion consists , are the clearly revealed Articles in which we are agreed . For the others about which we differ , and dispute , though some of them may be consequences of those , and good helps to the practice of Religion , yet I should be loath to make them a necessary and essential part of it : For he that saith they are , concludes all men under a state of Ruine and Damnation , who either do not know , or are not able to receive them : An uncharitableness , that is as bad as Heresie , if it be not one it self . The sum is , Religion lies in few Principles , I mean as to the Essence of it ; and that principally consists in Practice . So the Prophet reckons , Mich. 6.8 . He hath shewed thee O man what is good : and what doth the Lord require of thee , but to do Iustice , and love Mercy , and to walk humbly with thy God ? and St. Iames gives an Account of Religion like it . Iam. 1.17 . True Religion , and Vndefiled before God and the Father is this , to Visit the Widow , and Fatherless in their Afflictions , and to keep himself unspotted from the World. Religion is an Holy Life , and Charity is a main branch of that ; But Opinions are no vital part , nor do they appertain to the substance of it . And shall we loose a Limb for an Excrescence , or an Ornament ; An Essential of Religion for that which is but accessary , and extrinsick ; Charity , for an Opinion ? I think 't is not reasonable , and I hope you think so likewise . But I offer to your Consideration : ( II. ) Charity is certainly our Duty , but many of the Opinions , about which we fall out , are uncertainly true ; viz. as to us . The main , and Fundamental Points of Faith are indeed as firm as the Centre , but the Opinions of men are as fluctuating as the Waves of the Ocean . The Root , and body of a Tree is fast , and unshaken , while the Leaves are made the sport of every Wind. And Colours sometimes vary with every position of the Object , and the Eye , though the Light of the Sun be an uniform Splendour . The Foundation of God standeth sure , but men often build upon it what is very Tottering , and uncertain . The great Truths of Religion are easily discernable , but the smaller , and remoter ones requite more sagacity and acuteness to descry them ; and the best Light may be deceived about such obscure , and distant Objects . And methinks 't is very strange , that men should be so excessively confident of the Truth , and Certainty of their Opinions ; since they cannot but know the Weakness of Humane understanding in general , and cannot but often have found the Fallibility of their own . The Apostle tells us , that we know but in part , 1 Cor. 13.9 . and makes Confidence an Argument of Ignorance , 1 Cor. 8.2 . If any man think that he knoweth any thing , he knoweth nothing yet , as he ought to know . And Solomon reckons it as an Effect of Fools : The Fool rageth , and is confident : and there is nothing that discovers it more . For let us consider , That the Scripture hath not been so clear , and express in defining lesser Points ; and the words , in which they are thought to be Lodged , are many times figurative , and obscure , and of various meaning , spoken only by the by , or agreeable to forms of speech , or customs , that we do not know , of by the way of condescension to common Apprehension : And therefore we see that Interpretations are infinite , and there is no sort of men less agreed , than Commentators . All Opinions plead Scripture , and many pretend to reason , and most to Antiquity . The Learned , and the Prudent , Churches , and Councils , Confessors , and Fathers , the former and the latter Ages , the Vertuous , and the Devout , the Credulous , and the Inquisitive , they have all differ'd in the lesser matters of Belief . And every man differs from almost every other in some thing , and every man differs often from himself in many things . Age hath altered our Judgments , or we are Children still . Our Affections change our Thoughts , and our Imaginations shift the Scene : and what we call Reason is many times but a chain of Phantasms . And we are guided by prejudices , and over-ruled by Authority , and formed by Education ; and suck in our Opinions Carelesly , and by accident . We are deeply setled , before we have examined ; and when we examine , 't is but by halves ; we see but few things , and judge all things by them : We either seek not Truth at all , or are unable to manage a due , and impartial search ; when we stumble upon it , we do not know it ; and when 't is in sight we boggle , and are afraid , and run away from it ; or stand , to pelt it with dirt , and vile Names . In the mean while , we catch at shadows , and grow fond of the Images of our own Phansies , and cry up these for Truth , and Faith ; and disturb Societies , and the Peace of mankind , to gain credit to our Dreams . Such a thing is man , and such reasons have we to be confident of our Opinions ; and to hate those that are not of our Perswasion ; and to forsake a certain Duty for Doubtful Tenents . These things , well considered , might lessen our fondness towards Opinions , and promote our Charity towards each other ; which will grow by the same degrees , by which the other decreaseth . And that it may , I add this further to be consider'd , viz. ( III. ) Christian Love is necessary , but Agreement in Opinions is neither necessary , nor possible . 'T is very true indeed , that the WAY to HEAVEN is but One , and to walk in that , is the one thing necessary : but then that is not the particular Path of thy Feet , or the other : but the way of an Holy Life ; which may be practised under very different Forms of Apprehension , and Belief . Though the way be not broad in respect of Practice , or sensual Indulgence ; yet it hath a Latitude in respect of Iudgment , and Circumstantial Opinion . The Paths may be many in this Royal Road ; and 't is not absolutely necessary , that we should measure Foot-steps , and all exactly tread the same : He that goes in the plainest , and nearest , is in the best condition for Pleasure , and Safety ; but another that goes about , or in the rugged and uneven Path , may come to the same journeys end , though with more difficulty , and danger : And I shall not deny to afford him Pardon for the folly of his choise , lest possibly I should need it my self . 'T is true , we are commanded to hold the Vnity of the Spirit , and that is necessary : but this is in the Essentials of Faith , and Life , in which all good men are agreed , notwithstanding that their froward Zeal will not permit them to see it . Vnity in the lesser things may be requisite for Peace , and the Interests of Societies ; but 't is not absolutely so , for the Salvation of mens Souls . Yea different Apprehension about Opinions in Religion might consist well enough with Peace , and publique safety likewise , could men be perswaded to be modest , to keep their Apprehensions to themselves , or not to phansie their Conceits necessary for all the rest of mankind ; and so vex their Neighbours , provoke their Rulers , and dissettle Government for the Propagation of them . 'T is a frequent wish with some , that all men were once of one mind : but then it must be theirs , no doubt ; for they would not judge it reasonable upon other terms : They may as well wish that we were all of one Age , Complexion , Humour , and Degree of Understanding . In these we see Providence hath made a great diversity , and in this there is both Beauty and Convenience . Perhaps variety of Opinions may be contrived into us for the same reasons , and 't is like much of the pleasure of Conversation , and inquiry would be lost , if there were an universal Harmony in our Conceptions : But however this is , 't is enough , that such an agreement is not necessary ; Yea , I take the other Step , 't is impossible . Our Tempers , Capacities , Educations , Genius's , Converses , Interests , and Accidents are strangely divers ; and therefore our Apprehensions must needs be different . There is scarce any exact likeness in Nature : and all the variety that is , ariseth from the various mixture of a few Elements . How great a diversity then must needs proceed from the different Combination of so many things as influence our Belief , and Judgments ? Since the World began to this day , men have been of different Opini●ions ; and , no doubt , will be so to the general Flames : For circumstances consider'd , 't is meerly impossible it should be otherwise . Seeing then that Charity is necessary , and agreement in Opinions is neither necessary , nor possible : we ought to comply with our main Duty , notwithstanding any lesser difference . If this were consider'd , there might be some Hope of reconciling ; and Contenders would see , that though they differ , yet they need not , they ought not to divide ; but Vnity of Affection might be preserved amid diversity of Opinions . For which happy Christian temper men would see more reason , if they would Consider . ( IV. ) That Errours , of themselves , are Infirmities of the Vnderstanding , and not Enormities of the Will ; For no man is willing to be deceived : So that they ought not to be the Objects of our hatred , but our pitty . We hate no man for being Poor , or Blind , or Lame : and Errour is the Poverty , and Blindness , and Lameness of the mind . We all are Pilgrims in our Way to the Ierusalem that is above : If some will go in this Path , some in the other , these in a Circuit , and those amongst the Rocks ; we may be sure , 't is because they know not the danger , and Inconveniences , which they Choose : So that we may , and we ought to perswade them , all we can , not to divert into those Ways : But if they will upon the Supposition , and Beleif of their beeing best ; we may lament their unhappy mistake , but must not beat them , or throw Stones at them for it . Errour is founded in Ignorance ; even that gross one of the Sadduces about the Resurrection is imputed to their not knowing the Scriptures , nor the power of God. Mat. 22.29 . and both Reason , and Charity requires us to pitty Ignorance , and to pardon it . Our Saviour makes it the motive of his Prayer for the forgiveness of the Iews that Murdred him . Luke 23.34 . Father forgive them , for they know not what they doe . 'T is very true that Errour many times is occasioned by a corrupt Bias in the Will , and Affections ; But then if our erring Brother be sincere in other matters , we are not to conclude that his Understanding is this way corrupted ; and we can scarce be certain of it in any case : Or , if it be , if he believes himself , he doth not know that his Interest or Inclination are the things , which prevail with his Iudgment : and so Ignorance is at the bottom still : For 't is a Contradiction that any man should believe that , which he doth not think is true , though he have never so much Appetite , or Interest to incline him . And if these oblige a man to profess against the Dictates of his mind , or to suspend the exercise of it , ( as often times they do ) such men are to be reckon'd under the Character of Vitious , and not barely erroneous ; and so are not to be counted into the sort of meer Dissenters in Opinion , concerning which I am now discoursing . And that you may not rashly judge that your Brother speaks against his Conscience , because he professeth the belief of things that to us seem very wild , and absurd , and so hate him as a time-server , and an Hypocrite ; when he is but an innocently mistaken person : I add this other Consideration , viz. ( V. ) That we ought to make allowance for Education , Authority , and fair pretenses ; which have a mighty power , even over honest minds , and do often unavoidably lead them into Errour . For let us consider , how easily we receive the first impressions , and how deeply they sink into our souls : Childhood refuseth no folly , examines no absurdity ; Education makes it any thing : The first is entertained as best , and what-ever offers after , is execrated , and despised , if it be not like it . This is the condition of all Man-kind in their tender age , and the far greatest part carry the apprehensions to their graves , that they sucked in infancy . And hence it comes about , that there is nothing more impossible , or ridiculous , even in dreams , and distracted imaginations , than the things which have been entertain'd by great numbers of men , as Sacred . There are no conceits in Bedlam more wild , and extravagant , than many about Religion , which have been believ'd firmly , and zealously promoted , and fiercly contended for , even to Bloud and Desolation , by mighty Nations , and whole Empires ; by Princes , and People ; by Great men , and Learned ; by Devout , and Prudent , in long Successions from Father to Son , many Ages together . And all these follies have been first imposed by Education , and confirmed by Authority , and Custom ; The power of which is very great , and very few have strength enough in their Understandings to overcome it : And in matters of Religion they are afraid to use their Reasons against those Follies which are taught to be Divine Dictates , above all humane Intellect , and not to be tryed , or examined by it . Upon which accounts it hath been , that Man-kind hath been more extravagantly mad in many Tenents about Religion , than in any thing else whatsoever . For in other things the use of Reason is permitted , but in Religion it hath been almost Vniversally denyed . They then , the far greatest part of men , are slaves to the Principles in which they were bred ; and our constitution , infirmity , and circumstances are such , that very few can help it ; and errour in the most is in a manner unavoidable , at least in the weaker sort , and Herd of men : For they have no doubts , about what they have been always Taught ; and have little or no capacity , inclination , or opportunity , to Examine : So that 't is morally impossible for them to free themselves from the prejudices they lie under . And consequently we ought not to judge them Insincere , because they profess things incredible , and ridiculous ; or hate them for believing them , when 't is so difficult , and so almost impossible , that they should do otherwise . And yet we are further to consider , how much those that differ from us , and erre in the things in which they differ , are to be allowed upon the account of the Authority , and Example of many learned , wise , pious , and devout Men that instruct , and incourage them in their way ; and deeply threaten any diversion from it . This is a mighty prejudice , when 't is on the side of Errour , and , no doubt , many honest minds are carryed away by it . We are naturally apt to follow others , especially those that we esteem ; and 't is reasonable to do so in things , that we are not so well able to judge of our selves ; and modest to permit our judgments to be inclin'd by the sense of those that are wiser , and better . So that He may be a good man , and a lover of Truth , that yet is much Mistaken in his Opinion ; which , in such a case as this , is his Unhappiness , not his Fault . And I may add the other thing mention'd , viz. that we ought to allow our erring brother for the fair , and specious pretenses which many errours plead for themselves ; as Antiquity , Piety , Consent of Churches , ( Reverend Names , ) Spirituality , Gods Glory , Gospel-Light , and Liberty , and many other such , which sound well , and sway much with many very pious people who are taken with the pretense , but are not able to discern the fallacy ; and so swallow the errour for the sake of those fine Names , wherewith it is gilded : In which case also , there is Infirmity , and Misfortune , that require our Pity , and our Charity ; but nothing that can justifie our Rage or Hatred . Yea , why should we not rather Love him for the Zeal and Respect he hath to those good things , the shadows of which have deceived him , rather than Hate him for his weakness in Mistaking ? And for those that are so Rigid to the Infirmities of Mistaken Judgments , I wish they would Consider , ( VI. ) That in many things they erre themselves ; and therefore shall have need of the Charity of others . There is none of us , I hope , so immodest , as to say , or think , that he is mistaken in nothing : If any do , that person erres more , than most of those whose Errours he censures . And if he acknowledgeth that he erres in some things , though he knows not the particulars ; he is himself concerned in the plea for Charity towards the erroneous . If we were infallible , and all our Opinions were Certainties , and Demonstrations , we might then have more pretense for our Stifness , and Severities ; But to confess the Infirmities of our own understandings , and to give no candid allowances to other mens failings , this is utterly inexcusable , and contrary to our own interests . For in this rigorous way , every man condemns himself , and puts a weapon into every other mans hand to destroy him . Let him that is without Errour , throw the first Stone at the Erroneous ; but if he begins , that is obnoxious himself , what favour can he expect ? The same reason that he hath to Assault those before him , all the rest have to Pelt him . So that to hate , and reproach our Brother for his supposed Errours , is , besides the other evil things , very unwise , and unpolitick , and contrary to the principles of Safety , and Self-love . If this were well consider'd , Interest might perhaps effect that in some , which sense of Duty cannot . Now in all this , I have no intention to make Apologies for Errour , but to lay sure grounds for Vniversal Love ; and what I have said , is not for the Interest of any particular Sect , but it is the joynt concern of all parties in Religion ; since they all equally need each others Charity . If any man be Angry , and think I would have him be too kind to the Erroneous ; he will , I hope , be pacified , when he considers , that I also design to make them kind to him ; and the kindness I plead for , respects mens Persons , and Vertuous Qualities , and my Charity is to the Infirmities of their Understandings : but for the fondness , and bitter Zeal ; the pride , and narrowness ; the malice , scorn , and separation , that useth to go with the opinions of Sects ; these I confess are very odious , and detestable ; and 't is very hard not to be warmed to Indignation by them . These are Vices , and Immoralities ; and a True Catholick , that loves God , and his Neighbour heartily , may , and ought , to manifest his resentments against them , in order to the discountenancing and curing such hateful and deadly evils . Thus of my Considerations : I propose the CAUTIONS under the following Heads . ( I. ) Beware of inordinate Admiration , and Love of any Sect. When we passionately Admire a Party , we are apt to Despise them that differ from it , and to confine the Church to those of that particular way . Hence it is that fond Opinators invest their beloved Congregation with all the glorious Priviledges , and Titles , making Angels of their own men ; when as for others , they look down upon them , as heretical , or carnal , as formal people , or meerly moral , who are strangers to God's Grace , and Covenant , and ignorant of the mysteries of Faith and Religion ; and therefore they will not defile themselves with their Conversation , nor come into their Assemblies . They look upon the rest of Christians with an eye of pride , and scorn , and affectedly thank God that they are not like these Publicans , these men of the world . They hug themselves in the dear opinion of their own Light ; and conclude all others to be in Darkness . They heap up Teachers to themselves , 2 Tim. 4.3 . and doat upon their own Apostles . I am for Paul , or I am for Apollos , or I am for Cephas . This is a pretious man , or that is a Gospel-Preacher ; such a one is very Powerful , and such a one is very Sweet , and Spiritual ; and O how Beautiful are the Feet of those Messengers of good tydings to them , while they assure them by the Marks of their Sect , that they are God's Peculiar , and Chosen People ! Which Fondness were not so Mischeivous , if at the same time all others were not counted Reprobates and Cast-aways . But this followes , and many other fatal evils : endless Enmities are begun , and Charity is destroyed , and the foundation is layed for Cruelty , and Persecution : and Gods goodness , which is to his whole Church , is wronged be being narrowed , and Christs Blood is undervalued , and the greatest part of his Purchase is by these men given to the Devil , and Christianity is undermined , and the Peace of Mankind is overthrown . All this we have sadly seen : and I have said nothing here out of any Animosity , or Bitterness ; nor have I any design to render any good man , or number of men Odious , or Contemptible ; but to represent the Vanity , and the Mischeif of this fond spirit , of admiring Parties ; which hath been very fatal to Charity , and to the whole body of Religion . And we shall understand more of the evil of it , if we consider St. Iude's description of the Sectaries of his time , who looked upon themselves as the only illuminated people , and despised all other Christians . These the Apostle describes ( 1 ) by the groundlesness , and vanity of their conceits ; They were Dreamers ; ver . 8. ( 2 ) by their insolence against Government ; They Despised Dominion , and spake Evil of Dignities ; in the same Verse . ( 3 ) by their ignorant malice , ver . 10. They spoke evil of things they knew not ; ( 4 ) by their Cruelty and Vnmercifulness to their Brethren ; They have gone in the way of Cain ; ( 5 ) By their Murmuring , , and Projecting against their Rulers ver . 11. And perished in the gain saying of Core ; ( 6 ) By the speciousness of their shew , and appearance ; They were Clouds , ver . 12. ( 7 ) By their emptiness , and want of real vertue , notwithstanding their pretenses ; They were Clouds without water . ( 8 ) By their unconstancy , and unsetledness ; They were carried about of winds . ( 9 ) By their violence and fury , ver . 13. Raging waves of the Sea. ( 10 ) By their eminency , and pretended Light ; They were Stars . ( 11 ) By the irregularity of their motions , and their running up and down ; they were Wandring Stars . ( 12 ) By their discontentedness , They were Murmurers , Complainers ▪ ver . 16. ( 13 ) by their Stubborness in the way of their own wills , Walking after their own Lusts. ( 14 ) By their Proud expressions concerning themselves , and their Party ; by their Canting , and Mysteriousness of their Phrases ; Their Mouth speaketh great swelling Words . ( 15 ) By their fond Admiration of their own People , Having mens Persons in Admiration . ( 16 ) By their Proud Scorn , they are called Mockers , ver . 18. ( 17 ) By their Separation , ver . 19. These be they who Separate themselves . ( 18 ) By their real Sensuality , and self-pleasing , under great Boasts , and pretensions to the Spirit ; sensual , having not the Spirit . This is the Apostles description of the first Separatists , the Gnosticks , who admired themselves , and withdrew from the Communion of other Christians , under pretense of greater Holiness : And I could wish they had had no Successors among us ; and they will have the fewer , if we learn to avoid the undue Admiration of any particular Sect. My next Caution , is , ( II. ) That you avoid eager , and passionate Disputes ; in these , Charity is always lost , and Truth seldom , or never found . When the Passion is raised , the Iudgement is gone ; and there is no seeing to the bottom in disturbed , and muddied waters . 'T is the calm , and quiet considerer that finds Truth , while the hot , and confident disputer looseth both himself , and it ; when his passion is once kindled , he cannot speak any thing pertinently himself , nor understand what is spoken to purpose , by another ; and so can neither convince , nor be convinced . If thou differ with thy brother then , do not ruffle with him in vehement disputes , but remember the Apologue . The Sun and Wind contended for the Travellers Cloak ; the Wind blustered about him , and endeavoured to prevail by rudeness , and violence ; but with this bad success , that the man held his Garment the faster for it : At length , the Sun shines forth with a calm and insinuating beam , which warmed him gently , and by degrees ; and then the Traveller put his Cloak from him . If thou art desirous to prevail with thy friend to lay down his Opinion , assault him not by the fierceness of disputes ; For such attempts will but raise his passion , and that will make him stick the closer to his Errour ; but shine upon him with a calm light , insinuate thy better principle by modest , and gentle suggestions . He that hath wedded any falshood , hath many prejudices against the contrary Truth ; and these are not to be torn off all at once , but softly , and by degrees to be unwound . This is the likeliest way to prevail upon Dissenters ; or , if at any time it fails of its success , there is however no hurt done : Charity and Peace are preserved , which are much better , than most Opinions for which we contend . Whereas by Disputes men are mutually provoked , and tempted to pour forth many Idle , and many bitter words ; the quiet and temper of their minds is disturbed , and likely the Peace of others also : They are brought no whit nearer each other , in their Iudgments , but put at a much greater distance , in their Affections : Whereas by the other method of calm proceeding all these evils are avoided . 'T is true , we are commanded to contend earnestly for the faith that was once delivered to the Saints , Iude 3. But the Faith there meant , doth not consist in points of doubtful disputation , but in the Fundamental Article of Christ Iesus , being the Messias , joyn'd with a vertuous and holy conversation ; and the persons against whom those primitive Christians were to contend , were Ungodly Men that denyed the only Lord God , and our Lord Iesus Christ , ver . 5. For these Essential matters , we may , and we ought to be earnest ; but Contention about lesser things , is called by the Apostle , Perverse Disputing , and reckoned as the effect of pride , and ignorance , 1 Tim. 6.5 , And hence I pass to a Third Caution , which is this , ( III. ) Beware of Zeal about Opinions ; by which , I mean all the Propositions of less certainty or consequence : About these we may , no doubt , be inquisitive and thoughtful ; and our search will be commendable , while we manage it with modesty , and caution , in order to the gaining more Motives , and directions for a vertuous Practice : But to be eager in them , and to disturb the peace of Societies for their sakes ; this is a vitious , and dangerous excess , destructive to Christian Charity , and the publick weal , and order . There is nothing hath done the world more mischief , than indiscreet , unseasonable Zeal for Truths , while men have not made a difference between those , that are necessary to be believed , and known ; and those others , which may safely be doubted , and denyed . 'T is a great and dangerous mistake to think , that we ought to publish , and propagate all the Truth we know ; For every man thinks his own Opinions about Religion , Gods Truth ; and nature inclines men to desire to beget their own image upon other mens minds ; and if this be made a Duty too , every man will be a Teacher of all the rest ; and no man will let his brother be at quiet , &c. This man is ready to burst till he hath given himself vent ; and the other is as impatient , till he hath contradicted what he hath said : Both are zealous to Proselyte each other , and neither can be contented with a single conquest , till the publick be disturbed . These are some of the effects of opinionative zeal , and we know it by a dear experience . Here is the source of all Divisions , and Sects . God's Truth is the pretense of every Party , and being enlightned themselves , they all think they ought to enlighten all others : and these Lights meeting , and being infinitely reflected , beget a flame between them , in which all of them are scorched , and Charity , and Peace are consumed . If therefore we are friends to Christian Love , let us avoid , and oppose , this its most fatal enemy ; and consider , That we need not be zealous for more truth , than what God hath made necessary , and ought not to be zealous for more , than what Scripture and Reason have made certain ; That the Necessary , and certain things are very few , and the remo●er doctrines difficult , and deep ; That we may easily be deceived in speculative points , where so much acuteness , and freedom , and care , and diligence is needful ; That the greatest part imbrace Shadows , and their Zeal for folly , and falshood : That our brethren may be good men , though they understand not many things that we know ; or erre in many in which we judge aright ; That the benefits of an Opinion , if true , will not make amends for the trouble , and disturbance , that is made to promote it ; and That Charity is more valuable than Knowledge , 1 Cor. 8.1 . 1 Cor. 13. If we thus Consider , we shall be contented with the satisfactions of our own minds , and not be Angry with others because they will not take us for their Guides ; we shall exercise our Zeal upon the necessary , certain things , and our Charity about the rest ; we shall inform our brother who needs , or desires it ; and let him alone when it may do him , or others hurt to disturb him ; we shall propose our Opinions seasonably , and modestly , and be willing that men should receive them , as they can ; we shall not be concerned at any mans Mistake , that doth not minister to Vice , and when it doth , we shall prudently , and calmly endeavour to rectifie his thoughts ; we shall converse indifferently with all Perswasions without wrangling , and discord ; and exercise our Charity , and Good Will towards the Good men of any sort . Thus our Zeal will be rightly tempered , and directed , and Charity promoted . And yet further in order to it , I propose this last Caution . ( IV. ) Beware of censuring , and affixing odious Names and consequences upon the persons or opinions of Dissenters . He that Censures another , in part Hates him , and wants many degrees of that Charity the Apostle commends , and describes , 1 Cor. 13 , 4 , 5 , 6 , 7. which beareth all things , hopeth all things , believeth all things , endureth all things . He that Rails at his Neighbour for his Opinion , wants only power to Persecute him for it : yea , even this is a kind of Persecution ; for there is a persecution of the Tongue , as well as of the Hand ; and He that Injures his Brother in his Name , is a Persecutor , as well as the other , that hurts him in his Body or Estate . Let us take heed then , lest we become guilty by fastning names of Reproach upon those of different Judgment ; and fastning the odious consequences that we our selves make upon our Neighbour , as his Opinion . Both these are very common , and the Spight , and Injustice of them do exceedingly exasperate our Spirits , and enflame our Disagreements . By this way , Truth is exposed to contempt , and scorn , as well as Falshood ; and there is none so Sacred , but its Adversaries have made it a deformed Vizard , to bring it under the Hatred and Reproaches of the Ignorant ; and that which hath an Vgly Face , is more than half condemned among the generality of men , who cannot distinguish the true complexion , from the dirt that is thrown upon it . This the Zealots of all Parties very well understand , when they run down many things by a Vile name which they cannot Confute by Argument . 'T is but raising the Cry of Arminianism , Socinianism , Popery , Pelagianism , and such like upon them ; and all other Refutation is Superfluous . These I mention not out of Favour , but for Instance ; and 't is the like in many other cases . Thus apt are men to frighted , by Bugbear Names , form Truth , and Charity . And this is Superstition in the true sense , to be afraid of things in which there is no hurt ; and it is promoted by the Uncharitable fastning of our own consequences upon our brothers Opinion ; This we think follows , and then make no Scruple to say , 't is his Opinion ; when he hates , and disowns it , and would quit his Tenent , if he thought any such thing were a consequence from it . And thus also are our differences heightned , and rendred almost incurable . If then we have any kindness for Charity and Christian Love , let us take care of such dis-ingenuous practices . A true Catholick should not take any Name to himself , but that of a Christian ; nor Reproach any other with any Style of Infamy . He should not , and cannot in Modesty , or Iustice , charge his brother with any Opinion which he will not own , though he never so clearly see that it may be concluded , from what he believes and teacheth . If men would learn to be thus Fair , and Candid , to each other , our Differences would be reduced to a narrower Circle ; and there might be some hopes that Peece and Love would revive , and flourish in our Borders . IF any now should ask me , Whether this Doctrine , of Vniversal Love , do not tend to Vniversal Toleration ? I should answer , that thus far it doth , viz. that all private persons should Tolerate each other , and bear with their brother's Infirmities ; That every man should allow another that Liberty , which he desires himself in things wherein the Laws of God , and the Land , have Left him Free ; and permit him his own Opinion without Censure , or Displeasure : Such a Toleration , I think , Christianity requires in Private men ; But as to the Publick , I do by no means think it Modest for Vs to determine what the Government should do : And in This case , 't is as unfit as in Any whatsoever ; since this matter depends upon the Consideration of so many Things , that 't is very Difficult to state the Bounds of Iust Permission , and Restraint : Leaving That therefore to Their Prudence , whom Providence hath called to determine in It ; I shall only say , that so much Toleration , as may consist with the Interests of Religion , and Publick Safety , may be Granted : But such a Liberty as is prejudicial to any of These , should not be expected : For Christianity , and all other Considerations , oblige the Government to provide for the Common Good. And were the Duty of Catholick Charity duly practised , and Private Christians once perswaded to Tolerate one another ; it might then perhaps be safer for the Government to give a Larger publick Toleration than possibly now is fit . In the mean while , without troubling our selves with phansies about the Duty of our Governours , Let us mind our Own ; especially this great one , of Charity and Christian Love. And if we mind this , and practice sutably , God will be Glorified , and Religion Advanced ; the Church will be Edified , and our Souls Comforted ; Government will be Established , and the Peace of the world Promo●ed ; And the Peace of God which passeth all Vnderstanding , will keep our hearts , and minds , in Christ Iesus . To whom , with God the Father , and God the Holy Ghost , be ascribed all Glory , and Worship , henceforth , and for ever . FINIS . 
B03624	----	Fancies Phoenix. Or The peerless paragon of the times. Being a young gallants description of a lady which hee hath settled his thoughts on, resolving never to change, nor to love any other beauty or face in the world. And is perswaded if there bee, a phœnix in the world, 'tis shee. To an amorous new tune. H., C. This text is an enriched version of the TCP digital transcription B03624 of text886 in the English Short Title Catalog (Wing H12AA). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 6 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 B03624 Wing H12AA Interim Tract Supplement Guide BR f 821.04 B49[26] 99887555 ocm99887555 182284 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B03624) Transcribed from: (Early English Books Online ; image set 182284) Images scanned from microfilm: (Early English books; Tract supplement ; A3:3[28]) Fancies Phoenix. Or The peerless paragon of the times. Being a young gallants description of a lady which hee hath settled his thoughts on, resolving never to change, nor to love any other beauty or face in the world. And is perswaded if there bee, a phœnix in the world, 'tis shee. To an amorous new tune. H., C. 1 sheet ([1] p.) : ill (woodcuts). Printed for F. Grove., London, : [1650?] Signed: C.H. Date of publication suggested by Wing. Verse: "Come all you batchelors so brave ..." In two parts, printed side by side. "Entred according to order." Imperfect: mutilated, affecting text. Reproduction of original in the British Library. eng Love -- Poetry -- Early works to 1800. B03624 886 (Wing H12AA). civilwar no Fancies Phoenix. Or The peerless paragon of the times. Being a young gallants description of a lady which hee hath settled his thoughts on, H., C. 1650 893 5 0 0 0 0 0 56 D The rate of 56 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2008-09 TCP Assigned for keying and markup 2008-11 SPi Global Keyed and coded from ProQuest page images 2009-01 Mona Logarbo Sampled and proofread 2009-01 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion Fancies Phoenix . O● The Peerless Paragon of the Times . Being a young Gallants description of a Lady which hee hath settled his thoughts on , resolving never to change , nor to love any other beauty or face in the World . And is perswaded if there bee , A Phoenix in the world , 't is shee . To an Amorous new Tune . COme all you Batchelors so brave , that spend your time in Cupids court And with your Complements do crave , with many Ladies for to sport I am contrary to your mind I Court but one and she 's unkind . She 's vertuous , chaste , and if there bee a Phoenix in the world , 't is shee . I must confesse I am in Love although I thought I never should But sure she was sent from above and made of Natures chiefest mould So pure , so fair , and all Divine I le quit the world to make her mine , She 's vertuous , chaste , and if there be , &c. I little thought I ever could by any beauty ere be won Nor can I now if that I would remove my mind on any one No wealth , no beauty , nor no face my fixed thoughts from her displace , Shee 's vertuous , chaste , and if there be , &c. Do you not sée the Stars retreat when Sol salutes the sky so clear So must all beauties ne're so great shrink and withdraw when shee appear So bright , so clear that all must say 't is fair Roselia claims the day Shee 's vertuous , chaste and if there be , &c. Her bashful Cheeks with blushing swéet casts such a rich vermilion dye That Rose and Lilly there doth méet each striving for the victory So rare , so pure , you 'l scarce beleeve dame Nature could such colours give Shee 's vertuous , chaste , and if there be , &c. Her Eyes like sparks of Diamonds clear such glances casts in modest sort No wantonness in them appear yet Cupid sure th●re keepe his Court 'T was from her eyes he shot his dart that thus hath peirc't my love-sick heart Shee 's vertuous , chaste , and if there be a Phoenix in the world , 't is shee . The second part to the same Tune BVt say my Muse , what need have I to praise her beauty in such sort When as her fame abroad doth flye more than I can of her report Were shee to mee as kind as fair then might I live and not despair ; But sure I think if that there be a Phoenix in the world , 't is she , For shee desires to be alone and never to participate Her love she saith to any one , but single live without a mate Such thoughts I think in few remain yet doth in her , the more 's my pain Then sure I think if that there be , &c. Cruel she is to none I hear no more shee is not unto mee Nor proud shee is not that is rare you 'l say in women for to be She 's courteous , lovely chaste and fair 't is few that can with her compare , For sure I think if that there bee , &c. Then if shee Phenix-like will live and dye alone I am content My heart to her I le freely give unto no other I le consent But in her flames my heart shall burn and Phenix-like to ashes turn For it is her and none but shee by whom I must revived bee . And if shee will not yeeld at last but still her resolutions hold I will not think my time ill spent nor yet my love shall near wax cold To stay for such a one as she I think no time there lost wi●l bee I 'de better with my fancy wed than lodge some women in my bed . If that you needs would know of mee whereas this Phenix doth abide For that I must excused bee yet near the Strand shee doth reside , No other notice will I give to any one whilst I do live , And if she doth a Phoenix dye look in her ashes there am I . You roving Batchelors that bee resolved for to spend your time In several Maidens company when as their beauty are in prime Beware , beware , let virtue guide thee to a Maid to make thy Bride Let not her beauty tempt your eye least vertue too in her you spye . I must depart time calls away I cannot now express my mind This Song is long ●nough you 'l say unless that she did prove more kind She 's vertuous , caste , and therefore I resolve to love her till I dye ; For sure I think if that there bee a Phoenix in the world , 't is shee . C. H. FINIS . London , Printed for F. Grove ▪ Entred according to Order . 
A54848	----	Philallelpa, or, The grand characteristick whereby a man may be known to be Christ's disciple delivered in a sermon at St. Paul's, before the gentlemen of VVilts, Nov. 10, 1658, it being the day of their yearly feast, by Thomas Pierce ... Pierce, Thomas, 1622-1691. This text is an enriched version of the TCP digital transcription A54848 of text R33406 in the English Short Title Catalog (Wing P2190). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 89 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A54848 Wing P2190 ESTC R33406 13295256 ocm 13295256 98876 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54848) Transcribed from: (Early English Books Online ; image set 98876) Images scanned from microfilm: (Early English books, 1641-1700 ; 1039:32) Philallelpa, or, The grand characteristick whereby a man may be known to be Christ's disciple delivered in a sermon at St. Paul's, before the gentlemen of VVilts, Nov. 10, 1658, it being the day of their yearly feast, by Thomas Pierce ... Pierce, Thomas, 1622-1691. [8], 37 p. Printed by J.G. for R. Royston, and are to be sold by John Courtney ..., London : 1658. First word of title in Greek characters. Reproduction of original in the Union Theological Seminary Library, New York. eng Love -- Religious aspects. Sermons, English -- 17th century. A54848 R33406 (Wing P2190). civilwar no Philallēlia. Or, The grand characteristick vvhereby a man may be known to be Christ's disciple. Delivered in a sermon at St. Paul's, before Pierce, Thomas 1658 15252 36 330 0 0 0 0 240 F The rate of 240 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2003-07 TCP Assigned for keying and markup 2003-07 Aptara Keyed and coded from ProQuest page images 2004-01 Jonathan Blaney Sampled and proofread 2004-01 Jonathan Blaney Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion ΦΙΛΑΛΛΗΛΙΑ . OR , THE Grand Characteristick VVHEREBY A MAN MAY BE KNOWN TO BE CHRIST'S DISCIPLE . Delivered in a SERMON at St. Paul's , before the Gentlemen of VVilts. Nov. 10. 1658. It being the day of their Yearly Feast . By THOMAS PIERCE , Rector of Brington . Philo Iudaeus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 557. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . LONDON , Printed by I. G. for R. Royston , and are to be sold by Iohn Courtney Bookseller in Salisbury . 1658. To all my very much Honoured Friends and Countrymen , The respective Natives of the County of WILTS. More especially , To those of the late Solemn-Meeting . And in particular , To the worthy Stewards of the Feast . My Deare Countrymen , I Here present you with a Discourse , which by a threefold Title you may properly call Yours . There having been nothing but your Intreaty , ( which with me shall ever obtain the force of a Command ) in a just conformity to which , it was both pen'd , and preached , and is now committed to the Presse too . Next to the reverence which I bear to the work it self , ( I mean , The * labour of Love , and the † beatifick office of making peace , ) which cannot chuse but carry with it its own Reward , I was chiefly incouraged to the enterprise in which you were pleased to engage me , by your being so much at unity amongst your selves , & so Religiously intent on the good of others . For in how many things soever there may be a * seemingness of Religion , I am sure its † Purity consists in these two ; The Relief of the needy in their afflictions , & the keeping of ones self unspotted from the world . For the taking of both into possession , I think I cannot direct to a better course , ( either for brevity , or clearness , ) then that we measure and deal out our Love to others , by that natural proportion we commonly beare unto our selves . This being the scope of that * Royal Law , to which as many as are Christians must needs be subject . I say they must , so much the rather , because † whatsoever a man soweth , that shall he reap . And with what measure we * mete , it shall be measured to us again . As t is the mercy of good men , which is said to † triumph over Gods Iudgement , so there is judgement * without mercy for them that shew little or none . This I desire may be considered by a peculiar sort of professors , who hate and persecute their Neighbours under colour of Devotion and zeal to God . As if it were not sufficient , simply to break Gods Commandements , unless they be broken against each other . For if the same God that saith , [ Thou shalt not worship a graven Image ] doth also say in the same instant , Thou shalt love thy Neighbour as thy self , ] Then sure to persecute a Neighbour , in pretence of affection and love to God , is to take up the second Table in anger , and to dash it in pieces against the first . And what is that ( in effect ) but to make the Law its own Transgressor ? Such men are told by an Apostle , That they * deceive their own hearts , and feed themselves with such hopes as will but nourish them to destruction , whilest they imagine that † such Religion will ever stand them in any stead . And to shew them the thickness of that Fallacy , which ( by the Sophistry of the Flesh ) they are made to impose upon themselves , was not the least of those ends , at which I levell'd my Meditations . For no sooner was I invited to entertain my dear Countrymen , with the first and chiefest Course in a Feast of Love , but straight I reflected upon the Character which Christ had given to his Disciples , just in the Close of his Farewell * Supper , ( which was indeed a † Love-Feast ) by which they might certainly be known to be truly His . I knew the Character of a Christian was to be sought ▪ most fitly from Christ Himself ; And that Love was that Character , which Christ had left upon Record . Not such a Love of one another , as was the * Ravenous Love of the Scribes and Pharisees , wherewith they lov'd the Widows Houses , so far forth as to devour them , and † eat them up . Nor such a * cruel kind of Love , as was that of the * Canibals in Herodotus , who glutted themselves with the flesh of men , because they lov'd it as well as Ven'son . For when professors are transported with such an unnatural kind of Love , as gives them an Appetite to † bite and † devour each other , ( as the Apostle speaks to the Ephesians ) or to eat up Gods people as if they would eat Bread , ( as the * Royal Prophet thought fit to phrase it , ) It hath a tendency to nothing , but mutual Ruine . Whereas the Note of distinction , whereby to know a sincere and a solid Christian , is such a divine kind of Love as tends to unity and peace , and so ( by a consequence unavoidable ) to mutuall safety and preservation . If we are † rooted and grounded in such a Love to one another , as was the Love of Christ unto us all , we shall be known by the * fruit web ear , to have been † grafted into Him , who is indeed the * true Vine . We shall not only do to † no man , what we would that no man should do to us , ( which was the motto a Heathen Prince would needs have carved in all his Plate ) But † what we wish that All men would do to us , we shall earnestly endeavour to do to all men . We shall love them for Gods sake , whom , for their own sakes , we cannot love . If we are meerly weak Brethren , we shall manifest ( by our meekness ) that we are not wilful . And if strong , we shall * bear the Infirmities of the weak . We shall walk in † wisdom towards them that are without , ( I mean the enemies of Christ , both Iewes and Gentiles . ) That we may neither be in danger of being corrupted by their secular and sensuall bairs , nor heighten their prejudice to the Gospel , by any matter of scandall in our Converse . I shall never forget what I was told ( about eight years agoe ) by a * learned Jew , That Godliness and Honesty , or the Love of God and the love of men , are a kind of Twin-Sisters , which every Creature is to espouse , who is not so wedded to the world , as to admit of a * Divorce from the Caelestiall † Bridegroom . It was never allow'd unto the Iewes , to * abhorre an Edomite , or an Aegyptian ; or to reckon any man as an Enemy , ( although he were † scaling the City-Walls ) until he had absolutely refused their solemn offers of Reconcilement . And I do now the rather take this occasion to recount the things which I have learnt , both as an Instructer of the Ignorant , and as an humble * Remembrancer to men of more knowledge , ( not only to You of mine own Countr●y , to whom I make this Dedication , but to as many as shall not disdain to read me , let their Place and their Principles be what they will , ) if peradventure by any meanes , I may * provoke to Emulation , them that are mine own Flesh , ( as the Apostle spake in another case , which yet was of kin to the case in hand , ) and become instrumental to † save some of them . If in any thing I have spoken , I seem to have spoken somewhat Austerely , I here declare my self free from all particular Reflections , upon any man's person , alive or dead . My Propositions are universal , as well as true ; and my severities to sin lie all in common . As many as find themselves guilty may make particular Application of my Reproofs , so as they have it in their Remembrance , that I have made none at all . I have one thing to beg ( as from all my Readers in generall , so ) in particular from you , Sirs , for whose particular satisfaction my work is done ; even that you will labour to be the better for all that is offer'd to your acceptance . That , * when the Lord Iesus shall be revealed from Heaven , with his mighty Angels , in flaming fire ; taking vengeance on them that know not God , and that obey not the Gospel of Iesus Christ , you may be able to † stand and to appear with great boldness ; as wearing his Livery , which is Love , and as owned thereby to be his Disciples . To the sure protection of whose Providence , and to the wise direction of whose Grace , you all are heartily commended ( without any Ceremony or Complement ) by Your affectionate Countreyman in all the services of Love and Friendship , THO. PIERCE . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . OR The Grand Characteristick , by which a man may be known to be Christ's Disciple . JOHN 13. 35. By this shall all men know that ye are my Disciples , if ye have love one to another . AS the Text is part of our Saviour's last words , his Farewell Sermon to his Disciples ; so I may say it is a part of his last Will and Testament ; and shewes the worth of that Legacy , which he was pleas'd to bequeath them at his departure . The ever blessed * Testator ( as the Author to the Hebrews doth fitly call him ) being now to take his last leave , and having prepar'd them with an assurance that the time of his leaving was at hand , ( that so they might ponder what he was speaking , and lay it up as the speech of a * Dying man , ) And being resolv'd not to leave them without some Legacy , some special Token of his Solicitude , both for their present Fortification , and future Blisse , † Peace ( saith he ) I leave with you , my peace I give unto you , not as the World giveth , a few good words in civility , or at the most , a kind wish ; And therefore let not your heart be troubled at the sudden departure of my person ; for as a supplement of that , I leave you my cordiall and solid Peace . But knowing well , that His peace could never quietly rest with them , in case of Warre and Division amongst themselves , and being not able to indeare them with a greater expression of His love , then by obliging them strictly to the constant loving of one another , He therefore bequeathed this * Royall Precept ( as a previous part of their Patrimony , whereby to fit them for all the rest , ) That their reciprocall kindnesse should be like His , that they should all be so affected , as they had Him for an † Example , that just as He had been to All , they should be All to one another ; for such are the words of the will , in the verse immediatly before my Text , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. A new Commandement I give unto you , that ye love one another , even as I have loved you . But then to gain their Acceptance of his Bequeast , and their religious Execution of what he commanded them to observe , He shew'd them the value of such a Legacy , as did obligingly tye them to such a Love . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. By this shall all men know that ye are my Disciples , if ye love one another . In which words of our Saviour , there are two things supposed , and a third is taught . First of all it is suppos'd , that All to whom the words are spoken , either are , or ought to be , Christs Disciples . And that not only in profession , but in singleness of heart ; not only verbally , and by name , but very really such . This is easily collected from three words in the Text , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Ye are my Disciples . In the second place it is suppos'd , that such as are really Christs Disciples , ( not in shew , but in substance , not in hypocrisie , but in deed ) ought to endeavour to make it known to all THE WORLD , that they are such . Their light must shine before men , by their Procope and Growth in the SCHOOL of Christ . This is apparent from two words more , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , All men shall know it . And were it not so in good earnest , their Master would never have directed them ( as here he doth ) to the infallible meanes of its attainment . For Mark attentively in the third place , the most important Lesson which here is taught , ( and which is now of all Lessons the most worth learning , especially if we reflect on the Originall Occasion of this solemnity , ) by what certain {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or way of proof , ye may make men know ye are Christs Disciples . This is deliver'd in the first and the last words of the Text , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they shall know it even by this , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , If ye beare love to one another . From these three parts there are just as many Propositions , into which the Text is very naturally dissolv'd . The first is this . That all who are Auditors of Christ , or all to whom he is revealed , do stand obliged by that meanes , to be very really his Disciples . The second this . That their Discipleship , if it be reall , will also be eminent and exemplary , so far forth as to be known , and taken notice of by All . The third is this . That the surest Testimony and proof of sincere Discipleship under Christ , and the principal Instance or effect wherein its eminence doth consist , And that which by Christ is here pronounced as an unerrable mark or Criterion of it , is this Divine Qualification of mutuall Love . And this indeed is the proposition , upon which I have fastned my Meditations , because it is that which suites best with the principal end of our present meeting , and that wherein is swallowed up the prime Importance of the Text . Not only the prime , but the whole rational . Importance . And I verily think you will say as much , if you duly compare the Proposition , with the fourfold Emphasis which is to be put upon the words . For first our Saviour doth not say , Men shall guesse or conjecture that ye are mine , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , they shal know it . Nor 2ly doth he say , Your Discipleship shall be known as a speciall Secret to very few , but as the Sun in his Meridian , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , All men shall know it . Nor thirdly doth he say , All men shall know that ye seem to be by a Disguise , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that ye are my Disciples without a fiction . Last of all , he doth not say , Your Discipleship shall be known by such deceiveable Tokens , as your Assembling your selves in the House of Prayer , your crying out * Lord Lord , your doing † wonders in my name , your being Orthodox in Judgement , and jumping together in Opinions ; but by This it shall be known , as by a Token which never fails , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , If ye have Love for one another . I must therefore begin with That Proposition , which is last in Order , but first in Dignity . And which being as the Heart of the whole Body of Christianity , deserves to be ( like the Heart in the body of man ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The first thing that lives , and the last that dyes in our consideration . For can there be any thing in the world of greater consequence then this , which gives us a Token whereby to know we have an Interest in Christ ? and such a sure token too , as cannot possibly deceive us ? yet even such is that Love , with which I am now to entertain you , and which if you take into your hearts , as well as into your outward eares , will ( I doubt not ) carry with it that peace of Conscience , which is to all that feed on it , a continuall * Feast . But because there is hardly any word that is more equivocal than this , I must needs Anticipate an Objection , by shewing what Love it is which our Saviour meant , when he appointed it for the measure , by which his Scholars are to be scann'd . And to shew you the better what it is , I must first shew you what it is not . For all sorts of men pretend to Love ; not only Christians , but the professed Enemies of Christ ; and as well the nominall , as reall Christians . Nay in one kind , or other , they all have Love in their possession ; and many times the worst men in the greatest measure . For greater Love then this ( our * Saviour tells us ) there is none , that a man lay down his life for his friend . And plentiful store of this Love we commonly find ( in our reading ) amongst the Heathen . Their great † Philosophers did prescribe it , and not a few of their people obey'd the Precept . To save a Friend ready to perish , we find Episthenes ( in Xenophon ) a ready to lay down his life . And such was the love of Artapates to Cyrus Iunior , that he perfectly b hated his own life , as soon as Cyrus had lost His . Nor c would Lucius Petronius out-live his friend . d Pomponius & Laetorius dyed a couple of Martyrs for Caius Gracchus . And Titus e Volumnius follow'd Lucullus into his grave . f Terentius preferr'd the life of Brutus by many degrees before his own . And g Valerius tells us of divers servants , who to preserve their masters , destroy'd themselves . What transcendent lovers of one another were h Menedemus and Hipsides , i Cleonymus and Archidamus , k Agasias and Xenophon , l Bagωas and Mentωr , m Hippoclides and Polystratus , n Asclepiodotus and Soranus ? 'T were easie to name as many o more , as would make you weary to hear them nam'd . Nor do I speak onely of Couples , but of whole Societies and Sects ; whose astonishing Love to one another hath rais'd them Monuments in story , which will endure as long as the Sun and Moon . Such as the p Cimbri and Celtiberians in Valerius Maximus ; The q friends of Cyrus in Xenophon ; The r Athenians in Thucydides ; The s Megal●politans in Polybius ; The men of t Saguntum and Petellia ; The many u Societies reckon'd up by Alexander ab Alexandro , who had all things in common of every kind , and as well their sufferings , as their injoyments . Insomuch that if one did lose a limb by any accident , all the rest were to cut off theirs , that in every Circumstance of Adversity , they might all be equall and alike . Thus there were multitudes of men who lov'd each other unto the Death ; And some beyond it , as far as * Hell . Yet very far were those Pagans from being known by such love , to have been either the Disciples of Christ or Moses . 'T was little better than the love of King Perus his Elephant , and other generous beasts , which have expos'd their own lives to save their Riders . There is a † naturall kindnesse and Generosity , which is common to men with the meanest Creatures ; and so hath nothing of affinity with what is intended in the Text . Nay if we reflect upon our selves , upon whom the name of Christ is called , we must not imagin we have attain'd unto that excellent Love which is here requir'd , because we find ( upon inquiry ) that we are loving to our friends ; or because we have our † solemn meetings ; or stand * fast to one another as drivers on of a design . For as there are many sorts of Love which are not rationall , and pure , as not proceeding from a right principle ; so there are many things too which are but the Counterfeits of love , and yet are call'd by that Name , because they look extremely like it . The Devils themselves have their combination , they are still at † agreement among themselves , so as Satan is never divided against Satan ; but 't is from a principle of Policy , and not of Love . Even Rebells and Schismaticks ( the greatest enemies of Church and state ) are wont to * hold altogether and keep themselves close ; but from a principle of Faction , and not of Love . We read of † Pilate , and Herod , that they were solemnly made friends ; but from a principle of Hatred to an innocent Christ , not of love to one another . The world is full of such Merchants , as keep a good correspondence , and are punctuall Dealers with one another ; but from a principle of Traffick , and not of true Love . The friends of Ceres & Bacchus , have their times of Feasting and Good-fellowship , their times of injoying the Creature-Comforts ; but from a principle of loosenesse , and not of Love . Many love the merry meeting , but not the men whom they meet . Or if they are Lovers of the men , 't is far from being * thank-worthy . For even the Publicans and Sinners do love those that love them ; but from a principle of Nature , and not of Grace . It being a meer self-Love , which makes them so to love others . Nay farther yet , A man may do the very things which are the principall offices and works of Love , for which ( not his Love , but ) onely his vanity is to be thankt . He may bestow his whole substance to feed the poor , and yet may perish for want of Love . He may dare to dye a pretended Martyr by giving his body to be burnt , And yet he may be frozen for want of Love . So I collect from the Apostle , 1 Cor. 13. 3. It concerns us therefore to know , what love this is , ( having seen what it is not , ) by which a man may be known to be Christs Disciple . And the shortest way to know this , is to reflect a while on the Love of Christ . For such as was his Love to us , such must ours be to Him and to one another . We have his own word for it in the verse immediatly before my Text , and c. 15. v. 10 , 12. If ye keep my Commandements , ye shall abide in my love . ( v. 10. ) And this is my Commandement , that ye love one another , even as I have loved you . ( v. 12. ) Now we know the Love of Christ was both extrensively , and intensively great ; and proposed ( in both respects ) not more to our wonder , than imitation . First it was so extensively ▪ Great , as that it reached to All in generall , ( 1 Tim. 4. 10. ) to every man in particular , ( Heb. 2. 9. ) not to a world of men onely , as that may signifie a part , but to all the whole world without exception , ( 1 Ioh. 2. 2. ) without exception of the ungodly , ( Rom. 5. 6. ) without exception of enemies , ( Rom. 5. 10. ) without exception of them that perish , ( 2 Pet. 2. 1. ) And so intensively great was the Love of Christ , that it made him empty himself of glory , and become of * no reputation ; † it made him a man of sorrowes , and acquainted with grief ; indeed an intimate Acquaintance of the most heart-breaking grief , that ever was suffer'd on this side Hell . It put him upon the vassallage of * washing and wiping his servants feet ; It made him † obedient unto the Death , and to seek the lives of his Enemies , whilst his enemies sought his ; He in order to their safety , as they in order to his Ruine . It made him once our Priest after the order of Aaron , and our Priest for ever after the order of Melchisedeck . For us he descended into Hel ; for us he ascended into Heaven ; for us he maketh intercession at the right hand of God , Rom. 8. 34. Thus Christ , as our Master , hath set us a Copy of His Love , to the end that we , as his Disciples , might do our utmost to take it out . Our Love must be so extensive , that it must reach even to All ; not onely to all our fellow-Disciples , but to all men living upon the Earth ; it must reach unto our Enemies , and of them to all sorts too ; not onely to those without the pale of the Church , ( who do us little or no hurt ) even Iewes , Turks , Infidels , and Hereticks , for whom we pray once a year in our English Liturgy ; But to our Crueller Enemies within the Church , our particular Persecutors and Slanderers , for whom we pray in our Liturgy three times a week . Indeed the Hypocrites of the Synagogue did constraine the word Neighbour to signifie nothing but a Friend ; esteeming it Godlinesse , and Zeal , to hate an Enemy . And some there are even in Christendom , who feigning God from all Eternity to have hated more then he loved , think they acquit themselves fairly ( and look upon it in themselves as a God-like property ) if they are much less inclinable to love then Hatred . They know they need not love more , then the Saviour of the world was pleas'd to dye for ; And easily taking it for granted , that he dyed onely for some , they think they need not exhibit their love to all . Such men must be taught , that even our Enemies are to be treated as one sort of friends , and that the Scripture-word Neighbour extend's to both ; 't was so extended even by * Moses ; and so by † Solomon ; if by Moses and Solomon , much more by Christ ; who having first commanded us to love our Enemies , to bless them that curse us , to oblige them that hate us , and to pray for them that are spitefull to us , give's us his reason in these words , because * God also is kind to the unthankfull and to the evil . Which is as much as to say , that in the extension of our kindnesse , we must be imitators of God . For so he tells us in the very next words , † be ye mercifull as your Father in Heaven is mercifull . And when a Jew askt the Question , * Who is my Neighbour ? Our Saviour answer'd him by a Parable of a Iew and a Samaritan , not of a Iew and a Iew . Whereby we are given to understand , that all are our Neighbours who stand in Need. Let that need be what it will , A need of our Pardon or our Purse , we must not onely forgive them in case they reduce us to want of Bread , but we must give them our † Bread too , in case they want it . We must pray for them , and pity them , and indeavour to melt them to reconcilement ; we must do them all the good offices within our power , excepting such as are apt to hurt them ; we must shew them such favours as may help to raise them out of the Pit , not such as may sink them the faster in ; we must not be so rudely civill , so discourteously complaisant , as to * suffer their sins to be upon them without disturbance , but must rather oblige them with our † rebukes ; lest for want of such favours they go down quietly to destruction . For so run's the precept , Thou shalt not hate thy brother in thy heart , ( on the contrary ) thou shalt in any wise rebuke thy brother , and shalt not suffer Sin upon him . Although a man be so scandalous as to be shut out of our * company by the direction of the Apostle , yet the same Apostle tells us , we must not count him as an Enemy , but admonish him as a brother , 2 Thes. 3. 15. And from hence we are to argue à minori ad majus . For if our Love must thus extend to Enemies , how much more to such as are friends ? friends to our persons , and to our God too ? The love of Ch●ist had degrees , & so must ours . As the Apostle tells concerning Christ , he is the Saviour of all , but especially of them that believe ( 1 Tim. 4. 10. ) so the same Apostle doth also tell us of our selves , we must do good unto All men , but especially to them who are of the houshold of faith ( Gal. 6. 10. ) And even of those that are faithfull , a primary care is to be taken for them that are of our own Country . † It was not onely for Gods sake that David was kind unto Ierusalem , but for his Brethren and Companions sake he prayed to God for her , and did his utmost to do her good , ( Psal. 122. 8. ) Our Saviour being himself an Israelite , did * prefer the lost sheep of the House of Israel . How kind was Moses to His Countrymen , when he became for their sakes extremely cruell unto Himself ? Lord ( saith he ) if thou wilt , forgive their Sin ; and if not , blot me I pray thee out of the book which thou hast written , Exod. 32. 32. As if salvation it self could hardly please him , unlesse his Countrymen might have it , as well as He. Nor was the passion of St. Paul inferiour to it , who for the love he bare unto His Countrymen , whom he calls his brethren and kinsmen according to the flesh , was ready to wish himself accursed , and utterly cut off from the body of Christ . ( Rom. 9. 2 ▪ ) As if he car'd not what became of him , so that his Countrymen might be sav'd . But many times our neerest Countrymen may become our worst Neighbours ; and , in respect of their Religion , dwell farthest off too . To a man that is born in Iudea , A good Samaritan ought to be dearer , then a cruel Iew . * St. Paul , and the Christians † of Thessalonica , were never used with more rigour , then by the men of their own Countrey . And our Saviours words are very remarkable , that except it be in ▪ his own Countrey , a Prophet is never without honour , ( Mat. 13. 57. ) But let him be in his own Countrey and he hath no honour at all , ( John 4. 44 ▪ ) Christ himself had least there ; and there he did the fewest Miracles ; but that he did not more there then in other places , the only Cause was their unkindness . This is therefore the firmest Bond whereby to hold us together in peace and love , not that we are of one Countrey , but that we are of one * Christ ; And can say of our selves , with better reason , then it was anciently said of the Lomnini , That in all our bodies there is no more then one soul ; or ( to express it with St. Paul ) that we have all but one Faith , one Baptisme , one Spirit , one Lord , one God and Father of all , who is above all , and through all , and in us all . ( Eph. 4. 4 , 5 , 6. ) If we will manifest to the world , and prove convincingly to our selves , that we are really the Followers and Friends of Christ , It must be by a burning and shining Love . A love of men , and not of God only . And a Love of men it must be , in which the true Love of God is not excluded , but presuppos'd . Not a love of our selves only , ( condemn'd so much by the * Apostle ) but a Love of others as our selves ; if not as much , yet as well ; if not in that measure , yet in the very same manner , in which we are obliged to love our selves . And it must be Dilectio Amoebaea , a mutuall Love ; a giving and taking of affections . Indeed rather then fail , we must pledge them in Love , who do begin to us in hatred . But to make 〈◊〉 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Love-Feast indeed , ( such as ●ith which the blessed Apostles did once adorn both the Doctrine and the Discipleship of Christ , ) It must be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Love interchanged with one another . The chiefest requisites of our Love must be Sincerity and Fervour . As St. Paul speaks to the Romans , we must be kindly affectioned one towards another , so as our lov● may be brotherly , and without dissimulation . ( Rom. 12. 9 , 10. ) we must not be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , double-sould men , ( Jam. 1. 8. ) but must carry our meaning in our foreheads , and hold our hearts in our hands . Not love in word , neither in Tongue , but in deed and in Truth . ( 1 John 3. 18. ) we must not look every man at his own things only , but every man at the things of others , ( Phil. 2. 4. ) If we are owners of such a love , as is a Testimony and proof of our reall Discipleship under Christ , The same mind will be in us which was in Christ Iesus ( Phil. 2. 5. ) And if so , we shall be ready to stoop ( as he * did ) to the meanest offices of love , even to wash , and to wipe the very feet of our Inferiors , we shall willingly bear one anothers burdens , ( Gal. 6. 2. ) by love serving one another . ( Gal. 5. 13. ) And in honour preferring one another , ( Rom. 12. 10. ) Nay , if the same mind be in us which was in Christ Jesus , ( as the Apostle tells us it ought to be ) our love will be so intensive , as to make us lay down our lives for the Brethren . And so St. Iohn tells us we ought to do , 1 Iohn 3. 16. If no diviner love of one another were meant by our Saviour in my Text , then what was so frequently exacted under the paedagogie of Moses , our Saviour would certainly have said , An old Commandement I give unto you , it having been said to them of old , Thou shalt love thy Neighbor as thy self , Levit. 19. 18. But here he calls it a new Commandement ; which we cannot imagine he would have done , had there been nothing in its subject but what was old . No , he might very well call it a New Commandement , not only for that reason , ( which I find given by St. * Austin ) because it prescribes us such a love , as by which we cast off the old man , and put on the new ; but because it prescribes us such a love , as never was thought upon before , much lesse deliver'd under precept , to any Sect or Society of Iewes , or Gentiles . Had his Commandement been no more , then that we love one another , it had been old with a witness ; no doubt I may say , as old as Adam . But because he added [ a Sicut Ego ] that we must love one another , even as he hath loved us , ( which was with such a new Love , as till he came into the world , was never heard of , ) he had reason to call it a New Commandement . For although St. Iohn saith , Brethren , I write * no New Commandement , but an old Commandement which ye had from the beginning , yet he meanes no more by that word , then the first beginning of Christianity , which was with the preaching of the Gospel by Iesus Christ . Remember therefore ( I beseech you ) what Love this is , which is the Badge and Cognisance of our profession ; the mark of difference betwixt the Sheep and the Goats , and which is not exacted from Men as Men , but from Christians as they are Christians . We must not love as They do , who * corrupt one another ( as S ▪ Austin speaks ) with a meerly seditious or schismaticall Love ; nor must we love as They do , who only love one another for filthy Lucre ; much less as They do , who love one another for filthy Lust ; Nor must we love as They do , whose love consisteth only in this , that they agree in the hatred of some third Party ; Nor must we only love as They do , who love one another as they are Men only , that is , as they are sociable and civill Creatures . But we must love one another as benig Lovers of God , and as being such whom God loves ; as being * Children of the Highest , and * younger Brothers of our Redeemer , as being all made Consorts of the very same Hope , and all Co-heirs of the very same Kingdome . Our Love must imitate the manner and the Degree of Christs Love . For we must venture our Lives for the good of others , and even in spight of all Dangers which may happen to the Body , we must own , and propagate , and defend the Doctrines of the Gospel , which is the most we can do for the good of other mens Souls ; and that which makes us most like a Saviour . The Gospel ( I may say ) is the Christian Scool , thither it is we go to learn , Christ is the Master of it in chief ; All Christians are Schoolfellows , or Condisciples . The Love I have hitherto described is the highest Lesson which there is taught . Those Titular Christians who do not attain to this Love , are so many Dunces and Truants , fit to be turn'd out of the School . It is indeed a hard Lesson , for us to love one another even as Christ hath loved us ; a Lesson only to be found in the School of Christ . But yet how Difficult soever , it is not impossible to be learn't . For God is faithfull , and expects not to reap , but after the measure that he hath sown ; He will not suffer us to be tempted above what we are able . If there is in us a willing mind , He accepts according to what we have , and not according to what we have not . The Grace of Christ is sufficient for us . And we can do all things through him that strengthens us . And therefore let us not despaire of getting the Mastery over our Lesson ; For we are all * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( as St. Paul speaks to the Thessalonians ) immediatly taught it by God himself . Now the more largely I have discovered , both what it is not , and what it is to love one another , as Christ requires , the fewer words will suffice to make it as clear as the Sun at Noon , that by this we must be known to be Christs Disciples . For such a Love as This is , is the fulfilling of the Law . So saith the Law-giver * himself , Mat. 22. 40. and so his principal Apostle , Rom. 13. 8 , 9 , 10. where he speaks of Love in a Christian , as Demosthenes did of Pronunciation in an Orator . As if it were not only the first Thing , but also the second , and the third , and so indeed the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the All in All of a Christian . For mark the words of that Apostle , whom we cannot accuse of vain , or needless Repition . He that loveth another hath fulfilled the Law ( v. 8. ) All the Commandments of the Law are comprehended even in this , Thou shalt love thy Neighbour as thy self ( v. 9. ) Love worketh no evil to his Neighbour , therefore Love is the fulfilling of the Law ( v. 10. ) Three times in a breath , without so much as a Parenthesis , love is reckon'd to be the Pandect of all things requisite to make a Saint . Nor let any man say within himself , How can this be ? Since Gods word tells us , that so it is . And yet I think it is easie to shew you How too ; For the whole Body of the Law morall doth consist of ten Members , which are call'd the Decalogue , or ten Commandements of the Law . The Lord Jesus hath reduced those Ten to these Two , Thou shalt love thy God with all thy Heart , And thy Neighbour as thy self . On those two Hinges the very Door of Salvation doth seem to turn . For on those two Precep-s hang all the Law and the Prophets , ( Mat. 22. 40. ) But St. Paul hath reduced them all to One . For thus he speaks to the Galatians , * All the Law is fulfilled in one word , even in this , Thou shalt love thy Neighbour as thy self . The reason is , because the Love of our Neighbour ( in the high Degree I here speak of ) doth carry along with it , the Love of God : Either of them ( saith * Austin ) is inferr'd by either ; for if we really love God , we shall obey him when he commands us to love our Neighbour , and if we really love our Neighbour , it is for the Love which we beare to God . Observe the Logick , by which St. Iohn argues both backward and foreward . By this we know we love the Children of God , when we love God , and keep his Commandements , 1 Jo. 5. 2. There he argues from the first Table to the second . Now observe how he argues from the second to the first , and that two waies , both in the Negative and the Affirmative . In the Negative thus ; He that loveth not his Brother whom he hath seen , how can he love God whom he hath not seen ? 1 Jo , 4. 10. He that shutteth up his Bowels of Compassion from his brother , how dwelleth the Love of God in him ? 1 Jo. 3. 17. Again he argues it in the Affirmative . We know that we have passed from death unto life , if we love the brethren , 1 Jo. 3. 14. Hereby we know weare of the Truth , and have Confidence towards God , if we keep his Commandements : And this is his Commandement , that we love one another ( v. 19. to v. 23. ) Hence you see it is evident , There is not a clearer Demonstration of our loving God with all our hearts , then the loving our Neighbour as our selves . From whence it follows , that every sin must needs argue some want of Love . For if against the first Table , it is through a want of some love to God . And if against the second , it must needs be for want of some love to Men . Again , it follows on the contrary , that where Love is perfect and entire , no Commandement can be broken . For , loving God with all our hearts , we shall keep the first Table ; and loving our Neighbour as our selves , we shall not fail to keep the second . What I have shew'd in the Great , I can easily shew in the Retail too , to wit , that Love is the fulfilling of the Law . For if we love God as we ought to do , we shall certainly have no God but Him . Much less shall we worship a Graven Image . We shall not lift up his Name in vain . Nor shall we fail to keep holy his Holy Dayes . And if we love our Neighbour as Christ requires , we shall be sure to render to every man his Due . And so by consequence we shall honour all our Parents and Superiors , whether publick , or private , Ecclesiasticall , or Civill . Then for the Neighbour who is equall , or in any degree inferiour to us , we shall be sure not to injure him in any kind . From whence it follows , we shall not kill ; ( for that were to injure him in his Life . ) Nor commit Adultry ; ( for that were to injure him in his Wife . ) Nor steal or Plunder ; ) for that were to injure him in his Goods . ) Nor bear false Witness ; ( for that were to injure him in his good Name . ) And as we shall not thus injure him either in Deed , or in Word , so if we love him as our selves , or as Christ lov'd us , we shall not do him any injury , no not so much as in our Thoughts ; we shall not covet , or be desirous of any thing that is our Neighbours . Thus the four Precepts of the first Table , and the six Precepts of the second ; Or if there is any * other Precept besides these Ten , they all are briefly comprehended in this one word , Thou shalt love , thy Neighbour as thy self . And so I hope by this time , we are all of one minde , as touching ths Grand Characteristick by which we are to be known to be Christ's Disciples ; The peculiar Note of Distinction , by which we are taken from out the world , as it were sever'd and set apart , from all other societies and sorts of men , whether their Ring-leaders and Masters are Jews or Gentiles . First for the Gentiles , ye may know the Disciples of Zoroastres , by their belief of two gods , and their incestuous wedlocks . Ye may know the Disciples of the Brachmans , by their unparall'd self-denials in food and rayment . Ye may know the Disciples of Pythagoras , by their Reverence to the numbers of four and seven . And the Disciples of Plato , by their fancifull Idaea's in the concave of the Moon . And the Disciples of Zeno , by their Dreams of Apathie and Fate . And the Disciples of Mahomet , as well by the filthiness of their paradise , as by their desperate Tenet of God's Decrees . And then for the Iews , ye may know the Disciples of the Scribes , by their Traditional corruptions and their expositions of the Law . Ye may know the Disciples of the Pharisees , by their Form of godliness , and their * appearing righteous unto men . Ye may know the Disciples of the Sadducees , by their denial of Providence and their dis-belief of the Resurrection . Ye may know the Disciples of the Esseni , by their overstrict Sabbatizing . And the Disciples of the Nazarites , by their abstinence from the flesh of all living creatures . And the Disciples of the Hemerobaptists , by their every day washings from Top to Toe . Ye may know the Disciples of Iohn the Baptist , by their remarkable Fastings , and other Austerities of Life . But by this shall all men know that ye are all the Disciples of Iesus Christ , If ye love one another , even as Christ hath loved you . Whilst I am thinking what proper Uses are to be made of this Scripture , the words of St. Paul which he writ to Timothy do straight occur to my remembrance ; All Scripture ( saith he ) is by divine Inspiration , and is profitable for Reproof , for Correction , for Instruction in righteousness , that the man of God may be furn●shed unto all good works , 2 Tim. 3. 16 , 17. Were there no other Scripture , then that with which I have entertain'd you , I should think it very profitable for each of those ends , and esteem the preacher well furnished for every good work . First , it is profitable for Doctrine , because it teacheth such as are ignorant , the true importance of Christianity , which doth not consist ( as some would have it ) in our being born of godly Parents , believing the History of the Gospel , making profession of zeal to Christ , posting up and down from Sermon to Sermon , making many and long prayers , or whatsoever is comprehended under the Form of Godliness , that is , the Image , the Picture , the Counterfeit of Devotion , ( as the word in the * Original doth very naturally import , 2 Tim. 3. 5. ) For many profess to know God , who in their works deny him † . And let a mans profession be what it will , yet if he act in contradiction to the Commandements of Christ , that very acting is nothing better , than a Denial of the Faith . And so 't is call'd by the Apostle , 1 Tim. 5. 8. Christianity doth not consist then in such a sanguin presumption , as some call Faith ; in such a carnal security , as some call Hope ; in such a parcel of * fair words , as some call Charity ; in such a † worldly sorrow , as some call Repentance : But it consist's in such a Faith , as * worketh by Love ; in such a Hope , as doth * cleanse and purifie ; in such a Charity , as worketh no ill to his neighbour ; but is ( on the contrary ) the † fulfilling of the Law ; and in such a Repentance , as shew's it self by amendment , and change of life , bringing forth * fruits meet for Repentance . Whatever some Mockers are wont to say ; we finde by the Tenor of the Gospel , that a material part of Godliness is moral honesty . The chief ingredients in a Christians life , are acts of Iustice , and works of Mercy ; than which there was nothing more conspicuous in the life of Christ . The second Table is the touchstone of our obedience unto the first . Our chiefest duty towards God , is our duty towards our Neighbour . God will have Iustice and Mercy to be performed to one another , before he accept's of any sacrifice which can be offer'd unto himself . For what saith our Saviour ? If thou bring thy gift to the Altar , and there remembrest that thy Brother hath ought against thee , leave there thy gift before the Altar , and go thy way , first be reconciled to thy Brother , and then come and offer thy gift . As if he should have said , Get thee gone , and be Honest , before thou talk'st of being Godly . Now together with this , compare St. Iohn's way of reckoning * . In this the children of God are manifest , and the children of the Devil , whosoever doth not righteousnesse is not of God , neither he that loveth not his Brother * . And we know that we have passed from Death unto Life , because we love the Brethren . Nor doth our Saviour say ( in my Text ) By this shall all men know that ye are my Disciples , if they see ye love God , But by this they shall know it , if ye love one another . Because our love of one another doth presuppose we love God ; which 't is * impossible we should doe , in case we love not one another . For he that hateth his Brother is a Murderer , and abideth in Death , 1 Joh. 3. 14 , 15. Thus ye see how this Scripture is profitable for Doctrin . And as for Doctrin , so also for Reproof . Because it serves to convince us of the small proportion of Christianity , which is to be found among'st men who are commonly call'd Christians . How much there is of the word , and how little of the thing . When the son of man cometh shall he find Faith on the Earth ? Yes , store of that Faith , which will ever be common to men with * Devils . But when the Son of man cometh , shall he finde Iustice , shall he finde Mercy , shall he finde Love upon the Earth ? shall he finde that Faith which worketh by Love ? and which worketh by such a Love , as is the mother of Obedience ? and the mother of such obedience , as is impartially due to the Law of Christ ? Alas ! how frequent a thing is it , for Christians to persecute their fellow-Christians , and then to reckon it as the character of their Discipleship under Christ ? As if they read the Text backwards , or understood it by an Antiphrasis , supposing Christ had meant thus , By this shall all men know that ye are my Disciples , if ye Hate one another . Will it not be a very sad , and a shamefull thing , if Iewes and Gentiles shall rise in judgement against a great part of Christendom , whilest Christendom shall justifie both Iewes and Gentiles ? First for the Jewes , they are so much at unity amongst themselves , that however covetous in their particulars , and however cruel to us Christians ; yet , they are kind to one another , and full of good works too . They suffer not the needy to goe without his relief , nor the Captive without his ransom . Nay the * Esseni ( amongst the Jewes ) had all things in common ; and , living Virgins themselves , bestow'd their cost and their care in breeding other folks children . Then , secondly , for the Gentiles , a Homer describes the love of Enemies ; The b Pythagoreans gave it in precept ; and c Antius Restio's brave servant reduc't the Doctrin into practise . Whilest some of the Heathens do love their Enemies , were it not well if some Christians would love their Friends ? What a scandal is it ( at this day ) to the Disciples of Mahomet ( that grand Impostor ) that the Spirit of Division should seem to reign , more amongst Christians then amongst them ? Nay are there not many great Potentates , who professe to be the followers and friends of Christ , and yet are ready ( at any rate ) to buy peace of the Turk , to the end that they may break it with one another ? Or ( not to go so far from home ) how little is there of Christianity , except the syllables and the sound , even in that part of Christendom , where Christ is most talkt of ? Amongst the many who are followers of the name of Christ , how few are followers of his Example ? how far are they from giving all to the poor , who * grind their faces as it were meal , and eat them up as it were * Bread ? how unlikely are they to iudure the bearing of the Crosse , who lay it so heavily upon other mens shoulders ? how do they leave all and follow Christ , who take away all from them that follow him ? How do they wrestle against powers and principalities , who flatter and syncretize with every thing that is mightiest ? How doe they abstain from all appearance of evil , who have nothing of good but in appearance ? Where are those pieces of Christianity , which are the grand characteristicks whereby a Christian should be distinguish't from Iew and Gentile ? I fear the places are very few ( though God be thanked some there are ) where Christ may be known , by solid Love , to have real Disciples upon the earth . Thus you see how this Scripture doth furnish matter for Reproof . And as for Reproof , so withall for correction and instruction in righteousnesse . Because it serves to * reduce such as are wandering out of the way , and to build up such as have begun , or , as it were , set out in the way of righteousness . Whereby it brings me neerer and neerer to the more special end of our present meeting ; which we are not only to celebrate , as a people born in the very same County , but as a people brought up too in the very same School ; and deservedly dear to one another , not so much by being Countrey-men as Condisciples . Not Disciples under the Law , which was a rigid * School master to drive us on unto Christ ; but Disciples under Christ , who was a gracious Schoolmaster to lead us on unto God . You know when I entred upon my Text , I told you it was a part of our Saviour's last will . And I must tell you , before I leave it , that the will was made for the behoof , as well of us , and of our children ( upon whom the ends of the world are come ) as for that dozen of Disciples to whom 't was given by parole , and with whom the Depositum was left in trust . They were the Witnesses , Overseers , and Executors in chief ; But we the remotest of the Legataries have equal right with the most immediate . For this Testament ( like the Sun ) is so communicated to All , that every Christian in particular hath a full right unto the whole . Will ye know the reason ? 't is briefly this . The true intent of the Testator was to make us * rich in good works , rich towards God , and to one another . But I may say of Right in such a Legacy , what Aristotle saith of the soul of man , that the whole is in the whole , and the whole in every part too . Nor is it left ( as other Legacies ) to be accepted , or refused , without offence . For what is allowed to be our priviledge , is also injoyned to be our duty . In such a Legacy as this , we are not only permitted , but strictly obliged to claim our portions . For so run the words , A new commandement give I unto you . His command of our Acceptance was one part of the Gift ; and made his Testament of force , not only * after but before his death . Thus we see our obligation to fulfill the intent of the Testator . And to the end we might see it , the will is registred by St. Iohn in this indelible Record . It lies upon us , this day , to give a proof unto the world of our Discipleship under Christ . As much as in us lyes , through the grace of our God which is working in us , we must make this an imitable and an exemplary meeting . Every man must endeavour ( as St. Paul exhorts his son Titus ) to shew himself a pattern of good works , Tit. 2. 7. Our love , as well as our moderation , * must be know unto all men . Our light of love ( like the Sun ) must cast a glory round about it , though not to this end , that men may see us , and glorifie us , yet at least to this end , that men may see our * good works , and glorifie our Father which is in heaven . Or as 't is expressed in my Text , that all men may know we are Christs Disciples . Let us not walk after them , who open their meeting with a Sermon , and shut it up with a Surfet . But as we have happily begun with some Acts of sacrifice , so let us end more happily in works of mercy ; for we are not invited to a Feast , like that of Herod , and the Israelites , who sate down ( like Brutes ) to eat and drink , and then ( like wantons ) rose up to play , ( Exod. 32. 6. ) This is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , a Graecian Feast of good fellowship ; but a Christian {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or Feast of love . If you will know what that means , you must consult the second Chapter of the Acts of the Apostles ; where you will finde , in the co●clusion , that they did not onely continue daily in the Temple , but they did also break bread from house to house . They did enjoy their merry meetings of love and charity ; for so it followes in the Text , * They did eat their meat with gladness , as well as with singleness of heart . From whence I take out this Lesson , That Christianity is not a sullen thing , making every mans life a continuall Lent , as the Heretick * Montanus would fain have had it . There is a difference very sufficient betwixt the Church of a Christian , and a Stoick's Porch . But withall let us ruminate on the two Verses going before , where they had all things in common , the rich distributing to the poor , ( to every man his proportion ) just according as they had need . Neither was it upon a suddain , that charity grew to that coldness in which we finde it . For * Tertullian tells us , that ( in his dayes ) they had all things in common , except their wives . I do not presse you to an equality , ( for I think the Age will not bear it ) I only plead for a similitude with what we find was the practice of better times . I do not urge you to be liberall beyond your pow●r ( like the Primitive Christians of Macedonia , 2 Cor. 8. 3. ) nor to part with your Riches in exchange for deep Poverty , that through your poverty the poor may grow Rich , ( as St. Paul speaks of our Saviour , v. 9. ) For when the Age is Iron , I cannot hope I am speaking to such a gold●n flock of Hearers , as will indure to be preach't into so much purity . All I exhort you to , is this , That ye will be but as ingenuous as the Heathen Emperor Severus , that is , that ye will doe as ye would be done by , and at least be liberal * to your power ; and that ye will so shew mercy , as ye hope to finde it . Ye cannot call it a Feast of Love , where some are drunk , whilst some are hungry , ( as it seems at * Corinth some such there were . ) A true Feast of Love must be for all comers , as well for the poor , as for the rich , or rather for the poor before the rich . For mark the words of our Saviour to one who invited him to a Feast , Luk. 14. from v. 12. to v. 15. where first he adviseth in the Negative ; When thou makest a Dinner or a Supper , call not thy Friends , nor thy Brethren , neither thy Kinsmen , nor thy rich Neighbours , least they also bid thee again , and so recompense be made thee . From whence we learn this Lesson , That 't is true * Courtesie indeed , to be afraid of a Requitall . He is a Mercenary Feaster , whose Guests are all Entertainers as apt and able as himself . For one rich man to invite another , is no more in effect , than to make an exchange of good Cheer ; to commute a Dinner for a Supper ; and what is that to be esteemed , but a more Gentlemanly Barter ? A buying and and selling of Entertainments ? Our Saviour therefore goes on to the positive part of his Advise . When thou makest a Feast , call the poor , the maimed , the lame , and the blinde , adding this for a reason , because they cannot recompense thee again . Which is as much as to say , that the noblest motive to our Beneficence should be the poverty of the object on which 't is fasten'd , and the greatest impossibility of the least Requital upon earth . It is alwayes * more blessed to give than to receive , ( as our Saviours words are recorded in the Nazarene Gospell ) but then especially , when we give with an assurance , that ( on this side heaven ) we shall not receive . Yet even in this case also , the mercifull man is a projector , and driving on his own interest ; bestowing a little here on earth , for a large Recompense in Heaven . For so saith our Saviour in the next words of that Verse , ( giving the reason of that reason he gave before ) * Thou shalt be recompensed at the Resurrection of the Dead . Say then , my Brethren . When God professeth to be our * Debter for all we give unto the poor , and gives us his word for a * Repayment , and when Christ becomes our security , that all we lend shall be return'd a hundred fold into our Bosomes ; * what kinde of reason can be imagin'd why one Rich man will lend his money unto another , for six pounds in the hundred , or lay it out in some Trade ( at most ) for twenty in the hundred , rather than * lend it unto the Lord ( by having pity upon the poor ) or * lay it out upon life eternall , whereby he shall not only receive six or twenty in the hundred , but exceedingly more , then a hundred-fold the very Principal ? If you inquire into the reason , I am afraid you will finde it to be but this , that they cannot easily trust God , or believe the Scripture , or accept of Christ for their security . Let me therefore say to as many of you as are superlatively Rich , That if ever you do expect to be * carried by the Angels into Abrahams Bosome , you must think your selves obliged to take Lazarus into your own . And let me say to as many of you as are comparatively poor , that rather than faile of being mercifull , ye must * work with your hands the thing that is good , that ye may have to give to him that needeth . St. Pauls own hands did administer to his necessities ; and not only to his , but to theirs also that were with him , Act. 20. 43. The strong ought by their labour to * support the weak , ( v. 35. ) Rather then any man should want , who is not able to earn his Bread , He hath a right to eat it in the sweat of our Brows . For there is one sort of poor , who are an Honorable Order and Rank of men , as being Iure Divine , of God's immediate * institution . And our Lord himself , that * Sun of righteousnesse , when he was here in his Hypogae● , was pleas'd to make himself free of that Company ; He became the head of that Order . For whil'st he liv'd , he liv'd upon Almes , ( Luk. 8. 3. ) the Foxes were not so poor , for they had holes ; the Fowls of the Aire were not so destitute , for they had nests ; but the Son of man ( said the Son of man himself ) had not where to lay his head . ( Mat. 8. 20. ) And then when he was dead , He was fain to be buried upon other folks charges . ( Luk. 23. 53. 56. ) Ye must not therefore neg●ect the poor , unlesse you dare * reproach your Maker ; or , unlesse ye dare despise that , which Christ himself in his person was pleased to honour . The Infidels provided as well for those of their own Countrey , as for those of their own House . And St. Paul implyes by the word [ * especially ] that Christians ought to provide for both , unlesse they dare be worse than Infidels . From all which it is evident , that they who are of your Countrey , yet not admitted to your Feast , and that for no other * fault than their being poor , must have such provision made for them , that they may fare the better for being Hungry . But yet I am not at an end of my Exhortation . For in vain do rich men conspire , to refresh the Bowels of the poor , whil'st by envy , or Animosity , or by vexatious Suits at Law , they do impoverish the Rich too . It is not true Charity they shew to others , if they nourish Contention amongst themselves . Men may be liberal to their Vanities , and bestow a great deal of Riches in Ostentation to the poor , and yet be still strangers to Christian charity , if they will not let fall a Quarrell , or Suit at Law , untill they are utterly disenabled to hold it up . The wise Disciples of * Pythagoras would rather quit their own right in matter of Riches , or Honour , or worldly greatnesse , then run the hazard of breaking peace in any such carnal considerations . And therefore ( my Brethren ) let me conjure you , not so much by that common , but civil Interest , which you have in one Countrey , as by that common , and sacred Interest , which you have in one Christ , that all your Contentions ( from this day forward ) may be swallow'd up in this one , who shall shew the greatest Zeal , and who shall use the best endeavours , to keep the unity of the Spirit in the Bond of Peace . That however your Feast is but once a jear , yet your peace and your unity may be all the year long . Remember the saying of St. Iames , That to love one another , as you love your own selves , is to fulfill the Royal Law , Jam. 2. 8. If Jesus Christ is a Royall Saviour , and if his Law is a Royall Law , then all true Christians must needs be Royalists ; that is , obedient to the Precepts of Christ their King . Remember the saying of * St. Paul , That by one Spirit we are all baptized into one Body ; whether Jewes , or Gentiles , bound or free , of different Countreys , or of the same , we have been all made to drink into one Spirit * Ye are the Body of Christ , and members in particular . * Let there be no Schisme in the Body . But whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good Report ; if there be any vertue , if there be any praise , if there be any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any Bowels and Mercies , Think on these things . And the very God of Peace sanctifie you wholly ; that the * whole of you , both body , soul , and spirit , may be preserved blamelesse unto the coming of our Lord Iesus Christ . Now unto him who is able to keep us from falling , and to raise us when we are down , and to present us being risen , before the presence of his Glory , with exceeding Ioy , To the only wise God our Saviour , even to God the Father , who hath created us in love by his mighty power , to God the Son , who hath redeemed us in love by his precious Blood , and to God the Holy-Ghost , who hath prepared us in love by his sanctifying Grace , and thereby given us a Pledge of our future Glory , to the holy , individual , and Glorious Trinity , three Persons and one God , be ascribed by us , and by all the world , Blessing , and Glory , and Honour , and Power , and Wisdome , and Thanksgiving , from this day forward , and for evermore . THE END . Books written by the same Author , and lately published , Viz. 1 THE Sinner impleaded in his own Court ; wherein are represented , the great discouragements from sinning , which the Sinner receiveth from sin it self , &c. 80. 2. The Christians Rescue from the Grand Error of the Heathen , touching the fatall necessity of all Events , and the Dismall consequences thereof which have slily crept into the Church . 40. Sold by Richard Royston at the Angell in Ivy-lane . Notes, typically marginal, from the original text Notes for div A54848e-240 * 1 Thes. 1. 3. † Mat. 5. 9. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Iam. 1. 26. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Iam. 1. 27. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Jam. 2. 8. † Gal. 6 , 7. * Mat. 7. 2. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Jam. 2 ▪ 13. * Ibid. and Mat. 6. 14 , 15. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Iam. 1. 26. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Ibid. * Joh. 13. 1 , 2. † Vers 4 , 5. 14 , 15. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luk. 11. 39. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Luk. 23. 14. * Prov. 12. 10. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Herodot. in Melpom. cap. 26. p. 233. Confer ejusdem . Lib. 1. c. 73. p. 30. &c. 119. p. 51. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Eph. 5. 15. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Eph. 5. 15. * Psal. 53. 5. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Eph. 3. 17. * Mat. 7. 16 , 17 † Rom. 11. 19. * Joh. 15. 1. † Quod tibi non vis fieri , alteri ne feceris . † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Mat. 7. 12. Luk. 6. 43. * Rom. 15. 1. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Colos. 4 , 5. * Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 539. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Isa 50. 1. † Luk. 5. 34 , 35. * Deut. 23. 7. † Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 548. * 2 Pet. 1. 12. * Rom. 11. 14. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Ibid. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Jam. 5. 20. * 2 Thes. 1. 7 , 8. † Wisd. 5. 1. Notes for div A54848e-3140 * Heb. 9. 16. * Joh. 13. 33. † Chap. 14. v. 27. * Jam. 2. 8. † Joh. 13. 15. * Mat. 7. 22 , 23. † Chrysostom . Hom. 71. in Joh. Aristot. * Prov. 15. 15. * Joh. 15. 13. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Arist. Eth. l. 9. c. 8. p. 887. a Xenoph. in exp. Cyri. l. 7. p. 319. b Idem ib. l. 1. p. 209. c Val. Max. l. 4. c. 7. p. 128. d Id. ib. p. 127. e Id. b. f Ib. p. 129. g Lib. 7. c. 8. h Q. Curt. l. 7. p. 211. i Xenoph. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} l. 5. p. 446. k In exp. Cyri. l. 5. p. 304. 305. l Diod. Sicul . l. 16. p. 448. m Val. Max. l. 1. c. 8. p. 34. n Tacit. Annal. l. 16. p. 331. o Ex Polyb. l. 10. p. 582. Tacit. Hist. l. 4. p. 491. Diodor. Sic. l. 17. p. 518. Q ▪ Curt. l. 10. 316. Val. Max. l. 9. c. 9. p. 283. Aristot. eth. l. 9. c. 11. p. 912. Homer , Il. l. 13. p. 250. & l. 6. p. 109. Odyss. δ. p. 44. p Val. Max. 1. 2. c. 6. p. 50. q Xen. exp. Cy. l. 1. p. 212. r Thucyd. l. 2. p. 124. 125. s Polyb. l. 2. p. 147. t Val. Max. l. 6. c. 6. Liv. l 21 c. 14. l. 23. c. 20. u Solduni apud Aquitanos . Societas Hunnorum . Sodales Antonini . Tauri apud Scythas . Fratres Arwale : {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Apud Aegyptios . Alex. ab Alex ▪ Dier . Genial ▪ l. 1. c. 26. p. 74. 75. * Diodor. Sic. l. 4. p. 266. Talis etiam Roboaldus , occidentalis Fris●ae Rex ultimus , à Carolo magno profligatus . † Homer . Odyss. ρ. p. 251. 256. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Id. Iliad . ρ . p. 322. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Vid. Plin. l. 8. c. 42. Solin . c. 47. Virgil . l. 11. Tranquillum in vitâ Caesaris . Aelian . de Animal . l. 10. c. 17. † Isa. 1. 13. * Sariaster adversus patrem cruenta conspiratione faedus fecit . Val. Max. l. 9. c. 11. p. 287. † Luk. 11. 18. * Psal. 56. 6. † Luk. 23. 12. Vide Philonem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 693. * Luk. 6. 33. Mat. 5. 46. * Phil. 2. 7. † Isa. 53. 3. * Joh. 13. 5. † Phil. 2. 8. Mat. 5. 43. * Exod. 23. 4 , 5. Lev. 19. 17 , 18. Deut. 23. 7. † Prov. 25. 21 , 22. Vide Philonem {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 550. 551. * Luk. 6. 35. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hieroc . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 70. † Verse 36. * Luk. 10. 20. † Rom 12. 20 * Lev. 19. 17. † Ibid. * 2 Thes. 3. 14. † {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} &c. ●●em . Rom. in ep. ad . Cor. p. 70. * M●t. 15. 24 , 26. * 2 Cor. 11. 26. † Thes. 2. 14. * Quan●● dig●●●Fratres & dicuntur & habentur , qui unum patrem Deum agnoverunt , qui de uno utero ignorantiae ejusdem ad unam lucem expiverint veritatis ? Tert. Apol. c. 39. * 2 Tim. 3. 2. * Joh. 13. 5. * Novum mandatum appellatur , quia exuto vetere i●duit nos hominem novum . Aug. Tract. 64. in Io. in ●i . Tom. 9. & Tract. 6. in Io. in in●●●o Tom. 9. * 1 Joh. 2. 7. & 2 Joh. 5. * Psal. 73 8. Non sicut se diligunt qui corrumpunt ; nec sicut se diligunt homines , quia homines sunt ; sed sicut se diligunt qui Dei sunt & filii altissimi , &c. August . loco sepra cit. * Luk. 6. 35. * Sic mutuo fatres vocamus , ut unius Dei Parentes omnes , ut consortes Fidei , ut spei Cohaeredes . Minut. Faelix . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p 554. * 1 Thes. 4. 9. * Mat. 7. 12. Luk. 10. 27. * Gal. 5. 14. * Bene intelligentibus utrumque invenitur in singulis . Nam & qui diligit Deum , non eum potest contemnere praecipientem ut diligat proximum ; & qui superne ac spiritualiter diligit proximum , quid in eo diligit nisi Deum ? August . Tract. 65. in Joh. à med. Tom. 9. * Rom. 13. 9. * Matth. 23. 28. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 2 Tim. 3. 5. † Tit. 1. 16. * Jam. 2. 16. † 2 Cor. 7. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . * Gal. 5 , 6. * 1 Joh. 3. 3. † Rom. 13 10 * Mat. 3. 8. Mat. 5. 23 , 24. * 1 Joh. 3. 10 * Ve●s . 14. * 1 Joh. 4. 20 Luk 18. 8. * Jim . 2. 19. Joh. 16. 2. * Ioseph . Antiq. 18. 2. Philo Iud. in lib●o cui Titulus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , p. 678. 680. a Iliad . p. 109. b Hierocl. in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p. 65 , 66 , 70. c Val. Max. l. 7. c. 8. p. 193 , 194. Mar 10 21. * Isa. 3. 15. & 47. 2. * Psal. 14. 4. & 53. 4. Mar. 10. 20. Eph. 6. 12. 1 Thess. 5. 22. * Consule virum consummatissimum , D. D. H. in 2 Tim. 3. 16. * Gal. 3. 24. 1 Cor. 10 , 11. * 1 Tim. 6. 18. * Heb. 9. 17. * Phil. 4 , 5. * Mat. 5. 16. Act. 2. 46. * Ibid. * Illi tres in anno faciunt quadragesimas , quasi tres passi s●at salvato●●s . Hieron. in ep. ●d Ma cellam . ●ol . 406. Verse 44 , 45. * Quia animo animáque miscemur , nihil derei communicatione dubitamus . Omnia indiscreta apud nos sunt , praeter uxores . Tertull. in Apol. cap 39. * 2 Cor. 8 3. * 1 Cor. 11. 21. Luk. 14. 12. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Aristot . Eth. l. 8. p. 816. Vers. 13. Vers. 14. * Acts 20. 35. * Vers. 14. * Prov. 19. 17. * Ibid. Mat. 19. 29. * Luk. 6. 38. * Prov. 19. 17. * Mat. 13. 45 , ●6 . * Luk. 16. 22. * Eph. 4. 28. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Philo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 557. * Deut. 15. 11. 1 Sam. 2. 7. * Mal. 4. 2. * Prov. 14. 31. * 1 Tim. 5. 8. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Philo. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 544. Philem. 7. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Hierocl. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . p. 61. Eph. 4. 3. * 1 Cor. 12. 13. * Vers. 27. * Vers. 25. Phil. 4. 8 Chap. 2. v. 1. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Thess. 5. 23. Jude 24. Rev. 5. 12 , 13. 
A10921	----	A treatise of love. Written by Iohn Rogers, ministers of Gods word in Dedham in Essex Rogers, John, 1572?-1636. 1629 Approx. 210 KB of XML-encoded text transcribed from 127 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A10921 STC 21191 ESTC S105965 99841690 99841690 6288 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10921) Transcribed from: (Early English Books Online ; image set 6288) Images scanned from microfilm: (Early English books, 1475-1640 ; 1641:07) A treatise of love. Written by Iohn Rogers, ministers of Gods word in Dedham in Essex Rogers, John, 1572?-1636. [8], 242 p. Printed by H. Lownes and R. Young, for N. Newbery, at the signe of the Starre in Popes head Alley, London : 1629. Page 201 misnumbered 205. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects -- Early works to 1800. 2004-12 TCP Assigned for keying and markup 2004-12 Apex CoVantage Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A TREATISE OF LOVE . Written by IOHN ROGERS , Minister of Gods Word in Dedham in Essex . God is Loue , and he that dwelleth in Loue dwelleth in God , and God in him , 1 Iohn 4. 16. This is the message that yee heard from the beginning , that ye loue one another , 1 Iohn 3. 11. And this Commandement haue we of him , that he that loueth God , should loue his Brother also , 1 Iohn 4 21. LONDON , Printed by H. Lownes and R. Young , for N. Newbery , at the signe of the Starre in Popes head Alley . 1629. TO MY LOVING Neighbours of Dedham . LOuing and good Neighbours , the doctrine of Faith being gone forth into the World , I thought it not amisse that the Daughter should attend vpon her Mother : and therefore to put forth a Treatise of Loue , to follow after Faith , as they were both handled in your hearing not very many yeares since . Now I desire that these things may liue and speake vnto you , when I shall be taken from you : In which two if you shall profit , you cannot but doe well , God shal be much honoured , and I shall haue my great desire . Now this of Loue , I dedicate vnto you , that as you haue learned in some measure to loue one another . so that you doe it still , and encrease more and more . I found you , by the care & diligence of my worthy Predecessor , in a peaceable state . Thus , through Gods mercy , haue you continued without rents or diuisions , sidings or part taking , in peace and vnitie these three and twenty yeares of my abode with you : wherein both the head and bodie of the Congregation looking one way , much ill hath bin hindred , and much good done and mainetained . And I hope so to leaue you : yea , my hearts desire is , that you may liue in peace , and godly loue when I am gone , that as you haue done , so you may draw altogether as one man. So shall nothing be too hard for you , nor no force of wickednesse bee able to preuaile against you ; As a bound Fagot cannot be broken , though the band loosed and sticks shattred asunder , becomes weake . As few or no suits of Law haue bin found amongst you , but differences either betweene your selues agreed , or by indifferent Neighbours compounded ; so doe still in the name of God. And as I haue euer found you forward in good sort to any deed of Charity , wherin you haue bin moued , besides the good prouision made for your own poor : so I beseech you to continue , that you may shew forth the fruit of the Ministry of the Word so long , so long continued among you ; and other townes seeing your well-doing and good order , may be prouoked by your example ▪ and so God may haue much honour by you , and hee take pleasure to dwell among you , and be the God of your Posteritie after you , from one generation to another . Which I beseech him to grant for his mercies and his Christ his sake . And you that be young now ( which God be thanked giue good hope ) if God let you liue to stand vp in your Predecessours roomes , see that you labour to quit your selues as well as they haue done ; and better will be required , as hauing more light euery day , & their example to make vse of . In which hope I take my leaue , and commend you all heartily to the grace of God , remaining till death Yours in what seruice of Loue I can , IOHN ROGERS . A TREATISE OF LOVE . CHAP. I. HAuing finished the Doctrine of Faith , let me adde a few things concerning Loue , which were deliuered from the same Text , 1 Iohn 3. 23. in my ordinary course one after another . This is the commandement of God , that wee beleeue in the Name of his Sonne Iesus Christ , and loue one another . Which , seeing the holy Ghost hath ioyned together , as two necessary & inseparable companions ; and that the duety of Loue is of so necessary vse in the course of our liues , I thought good to adde some things hereof to the former Treatise . The holy Ghost hauing had occasion in Verse 22. of that Chapter , to speak of the keepers of Gods commandements , who are the parties whose prayers God will heare ; now in this Verse , lest any should doubt and aske the question , But what be those commandements ? he therefore names them , and orings them all to these two heads ; Faith in Iesus Christ , and Loue to our brethren : and these he exhorts vnto , to beleeue in Christ Iesus , and to loue one another . Now , in that the Apostle hath reduced to two heads all the commandements of God and our dueties , he hath mercifully prouided for our weaknesse , and preuented those carnall excuses whereby most men cloake their ignorance and carelesse neglect of heauenly things : Oh , they be so dull to conceiue , and the Scriptures so darke , and they haue such ill memories , and the Scripture so large , as they can make no worke of them ; which is Adam-like , to turne the fault from themselues vpon God. As if they should say , If God had giuen vs shorter and plainer Scripture , and better wits and memories , wee would haue done great matters . But this is but the wickednesse and falshood of their hearts : for they can finde wit and memory enough for the world , their profits , pleasures , or lusts , and what they haue a minde to ; and why should they not serue them for better things , if they would bend themselues thereto ? And God hath mercifully left vs so much of his Word , as is necessary to saluation , cleare and plaine to euery humble & teachable heart , that seekes helpe of God by prayer , and is willing to be ruled thereby . Yea , hee hath gathered the whole into short summes ; As the whole Law and will of God , so large and scattered in the Scriptures , is referred to ten words , Deut. 10. 4. which are the ten commandements , deliuered by God , Exod. 20. and these ten referred to two , Matth. 22. 40. and these two to one , Galat. 5. 14. So our whole direction concerning Prayer , is in that short plat-forme called the Lords-prayer . So hath the Church of God since , out of the Apostles writings , gathered all the things we are to beleeue vnto eternall life , into twelue Articles . So hath God prouided in this lightsome , ( and in that respect ) blessed age of ours , abundance of good Books of the points and principles of our Religion , some more large , some more briefe ; Catechismes for euery bodies turne , that euen the dullest , and of worst memory , may come to the knowledge of God , themselues , and their dueties , and the things of saluation , if they bee not shamefully carelesse . So that the ignorance of the people of this Land ( which yet is fearfully grosse , and more than any thinke for , but they that try it ) is affected and wilfull ; and therefore their condemnation will be ( as more fearfull than of other Nations , so ) most iust and inexcusable . It 's lamentable to see how the precious time is spent with many , in sinfull courses and exercises ; with most , in eager pursuit of the world , the profits , honours , and pleasures thereof , as if they were the necessary things , and end of our being here ; when the meanes of the knowledge of God , and the things that concerne our owne happinesse lye wofully neglected . Hath God after the long night of superstition , ignorance , and idolatry , that our Fore-fathers lay vnder , caused the day to arise , & the sun of Righteousnesse to shine so long vpon vs , and shall wee yet loue darknesse and not light , be ignorant , and grope at noone day ? Hath God set vs vp with those precious meanes of grace and life , and giuen vs our full scope in them , when he hath denied them to Nations twenty times as great as our selues , and shall we make sleight of them ? Oh how many vnder the tyrannie of Antichrist , that would skip at the crummes that fall from our tables , would aduenture their liues for the scraps and leauings of such things as we cast vnder our feet ? They would and cannot ; we may and will not : may we not iustly feare , lest God ere long snatch his Word from vs , and bestow it vpon them , that will make better vse of it ? The Lord awaken the people of this Land , to know the day of their Visitation , and to vnderstand the things that belong to their peace , before the decree come forth , and it be too late . Get knowledge and vnderstanding , search the Scriptures , make vse of such good helpes as the time affords plentifully . Take our time : Say not , I am dull , I haue a bad memory . God hath taken away these pretences : therefore they will not goe for payment at that day . Next , obserue , that Faith and Loue are ioyned together as two inseparable companions : wheresoeuer one is , there is the other also , and misse one misse both . He that hath Faith , must needs haue Loue ; for Faith worketh by Loue , Gal. 5. Faith assuring vs of Gods loue , to vs , makes vs loue God againe , and our neighbour for his sake , at his commandement , and for his Image that is in him . And wheresoeuer true Loue is , there certainly Faith hath gone before ; these can be no more seuered than sunne and light , good tree and fruit . As for that , 1 Cor. 13. If I had all Faith , and haue no Loue , I am a sounding brasse , and tinkling cymball : it 's to be vnderstood of the greatest measure of the Faith of miracles , which indeed might be seuered from that of Loue , as in Iudas ; not meant of iustifying Faith , of which before in the Treatise of Faith. This may bee comfortable to many humble soules , that vnfainedly loue God ( as appeares by good signes ) that loue his Word , Ordinances , and their Neighbours ; but Saints especially , and yet doubt whether they haue any Faith or no : they may as well doubt whether the sunne be risen , when they see the beames therof shine in at their window . It 's impossible to haue Loue , till we haue Faith wrought in vs , which is the mother-grace ; as impossible , as to haue good fruit without a tree for it to grow vpon . 2. This on the contrary , witnesseth fearfully against the people of England , and the most part euery where , that there is no Faith among them , seeing Loue is so scarce and hard to bee found . The manifold idle and malicious wilfull suites in Law , the many contentions , brawlings , raylings , and fallings out for trifles , doe shew there is but a little loue . So much oppression , cruelty , extortion , bribery , symonie , such racking and rending , euery man for himselfe , not caring who sinke , so hee swimme ; so much deceit in bargainings and dealings , in buyings and sellings , as one knowes scarce whom to beleeue , euery one spreads a net for his neighbour , to catch him if he can : such couetous pinching , neglect of giuing where cause is , of free lending , by reason of vsurious lending , and innumerable such courses as these , doe cry out with a loud voice , that Loue is but rare . Such neglect of duety to others soules , so few regarding to admonish , reproue , exhort , comfort , when , and where there is neede , few able , fewer willing : Besides , so little loue to the Saints and true seruants of God. All these beare witnesse strongly , that Loue is wanting ; and therefore , certainly , that there is no Faith : which where it is , cannot but shew it selfe by true Loue in the fruits thereof . Let men therefore , whosoeuer they be , keepe silence concerning Faith , except they can proue it by their Loue ; which while they liue in the quite contraries thereto , they can neuer doe . Next , whereas Faith and Loue being ioyned together , yet Faith is set in the first place , note , that though in regard of time , they be wrought together in the soule , yet in order of nature , Faith goes first , vniting vs to Christ , from whom are deriued into vs , Loue , and all other graces . First , this confutes that Popish assertion , That Loue informeth Faith , or giues a being vnto it ; which cannot be , since Faith is before it . It declares and makes Faith manifest where it is , and proues the soundnesse and truth of it , but giues no forme or being thereto . 2 ▪ This sheweth , that where Faith is not , there it 's impossible Loue should be ; therefore an vnbeleeuing man or woman , neither doth , nor can loue God or their Neighbour : which is a fearfull thing to be spoken , and yet most true : Therefore , Lord , how should it awaken such ( which are the greatest part ) to labour earnestly after this grace of Faith ! get this and get all ; and so on the contrary . 3 Lastly , let none of those that are about the worke of Faith , hold off , and say , If I could loue God as I would , and my Neighbour as I should , then I could beleeue : Nay , rather know , that you must first beleeue , and then you shall be able to loue God and your Neighbour . Obiect . But here some may obiect , that whereas the Apostle hath brought all our dueties to these two , Faith in Christ , and Loue to our Neighbour ; that this is defectiue , for as much as the Loue of God , which is the chiefe of all , is left out . Answ. We are to know , that it 's not left out , but necessarily included in the loue of our neighbour , from whence that doth proceed : for as hee that loues God , cannot but loue his neighbour , so no man can loue his neighbour truely , in whom the loue of God is not wrought , for whose Image , and at whose commandement he loueth him , 1 ▪ Ioh. 5. 2. CHAP. 2. Of the Loue of God. OF which loue of God , seeing both it 's the principall , and that wherby we may know whether the loue of our neighbour be in vs , yea or no , which is the point wee mainly intend in this Treatise ; I will therefore speake a little of the same . The loue of God is a most precious and honourable esteeming and affecting of him , with a chiefe delight in him aboue all things . God is worthy to be loued vnmeasurably , because he is infinitely and vnmeasurably holy , pure , perfect , and good in himselfe . Also because he hath been vnmeasurably good to vs , especially in giuing his Son to the death for vs. Iohn 3. 16. So God loued , i. e. so vnmeasurably and vnutterably , &c. 1 Iohn 4. 9 , 10. & Ephes. 3. To know the loue of Christ , which passeth knowledge : But that wee cannot ; therefore wee must loue him , as Deut. 6. 5. with all our heart , soule and might . But this we cannot neyther , since the fall of Adam ; therfore we must loue him with an vpright heart , and this God will accept in Christ. Wee must loue him simply and absolutely for himselfe , and all other things for him , in , and vnder him . We must not loue him as we loue other things , but aboue all other things in the world . Mat. 10. 37. Hee that loueth father or mother more , &c. Nay , Luke 14. 26. Hee that hates not father , &c. that is , when they would withdraw vs from God and his Obedience : therefore Deut. 13. 6. are we bidden , if any , neuer so neare and deare , should entise vs to Idolatry , wee should reueale him , that he may be put to death . If wee loue him not aboue all things , he is not our God. And this we ought to doe , first , because he is goodnesse it selfe , which is most worthy of all loue , and wheresoeuer we see any part of this Image , it ought to draw our hearts vnto it . Secondly , he hath created vs after his owne Image , redeemed vs by his deare Sonne , preserued vs alwayes , and multiplyed vpon vs , and daily reneweth innumerable mercies both for soule and body ; and doe not these ( besides what hee hath promised vs hereafter ) challenge all our best affections ? Thus haue the worthy seruants of God done in their seuerall generations . The holy Martyrs , who haue forsaken all for his loue , and counted meanly of their liues for his Names sake : yea , chose rather to endure the vttermost torturings , that cruell persecutors could inflict vpon them , rather than doe any thing to his dishonour . This condemneth all such as are so farre from this loue of God , as they are no better than haters of God : Oh , there be none so vile . Yes , wee are all such by nature , till God worke a change , Rom. 1. 30. and 8. 7. The carnall minde is enmity against God ; for it 's not subiect to the will of God , nor indeed can be . Saint Paul , Rom. 5. Colos. 1. saith , we were enemies to God. 2 Chro. 19. 2. Wouldst thou loue them that hate God : 1. Ahab a wicked Idolater , and such as he ? so also in the end of the Second Commandement , see if God call not Idolaters , and such as pretend great loue to him , and are at great cost and paines with him , haters of him . Such be all Atheists , Heretickes , &c. Papists be Idolaters , and great haters of God , persecuting also his Truth & Saints with fire and sword . Among our selues be many abominable blasphemers , contemners of God and all goodnesse : The better any person , thing , speech , action , or duety is , the more they hate it ; and the worse any thing , or any company is , the better it pleaseth them . These be Sathans eldest sonnes , marching in the Fore-ranke of the Deuils Band , to whom ( without rare Repentance ) belongs nothing but a fearfull expectation of vengeance , and violent fire to deuoure such aduersaries , Heb. 10. 27. It condemneth all such as loue not God , which indeed are to be ranked with the former haters of God , saue that they doe it not in so high a degree . But most will say , they loue God , or else it were pity of their liues , and they defie him , that shall say , they loue not God : What , am I a dogge ? Thus , if great words would carry it , euery body would bee louers of God : but it's deedes must proue it , not words . And the Holy Ghost hath left vs certaine and infallible markes , to know the loue of God by , by which if you will be tryed , let vs briefly heare some of them , and iudge your selues accordingly . They that loue God , hate euill , Psalme 97. 10. They will keepe Gods commandements , Ioh. 14. 21. 1 Iohn 5. 3. They that loue God , would that all others did so , and draw as many to God as they can ; as Philip did Nathanael , Iohn 1. 41. Matthew the Publicans , Mat. 9. to our Sauiour Christ. Isay 2. 1. and reioyce to see any come home to God by Repentance , as the Angels of Heauen doe . They will grieue , when they see him wronged or dishonored ; as Moses , when he threw downe the Tables ; and Phinees , when he ran thorough Zimri and Cozbi . Lots righteous soule was vexed at the vncleane conuersation of the Sodomites . They that loue God , will loue his Word , being holy and pure as himselfe , and containing his good will. They loue his faithfull Ministers : he that receiueth you , receiueth me , Luke 10. They will loue Gods Children and his Image , wheresoeuer they see it , 1 Iohn 5. 1. Psalme 16. 3. They will take paines in his seruice , as Iacob did night and day in Labans , for the loue hee bare to Rachel : and be at cost , as Dauid towards the building of the Temple ; and Mary , with her boxe of precious ointment poured on our Sauiour Christ. Yea , and speedily hee will goe about what God cals him to ; as Abraham that rose early to offer Isaac , and Hamor , who made speed to get the Shechemites to yeeld to the demands of Dinahs brethren , because he so dearly loued her . They that loue God , are willing and glad to meet him , or heare from him in the Ordinances of his Word , Prayer , Sacraments , as the wife desireth , and is glad to heare from her absent husband , and to send or receiue tokens to him and from him . They that loue God greatly , are content to suffer for his Names sake ; as Paul , that said , I am not ready to be bound , but to dye at Ierusalem for the Name of Christ. And that worthy Martyr , that said , Shall I dye but once for my Sauiour ? I could find in my heart to dye a hundred times for him . Also they long for his last comming , for their full Redemption , and that they might bee euer with the Lord , as 1 Thes. 4. 17. As the Church , Reu. 22. Come , Lord Iesu , come quickly . Or else they long to be with him , in the meane time , as Paul , I desire to be dissolued , and to be with Christ , which is best of all . Now , if these be the true and certaine markes of the Loue of God , and where these be wanting , or much more , where the contraries to these bee found , there is no loue of God ; then must we necessarily conclude against the most part of people in all places , that there is little loue of God abiding in them , as will appear , if we look ouer the particulars : which might strike terror into their hearts , if it were well considered . For those whose hearts by these markes can beare witnesse on their sides , let them labour to encrease more and more in this loue of God , and see what priuiledges God hath promised and bequeathed vnto them . Psal. 91. the three last Verses , Because hee hath loued mee , therefore will I deleuer him , &c. He shall call vpon me , and I will heare him , I will bee with him in trouble , I will be with him , and glorifie him : With long life will I satisfie him , and shew him my saluation . And Iohn 14. 21. Hee that loueth mee , shall be loued of my Father , and I will loue him , and shew mine own self vnto him . vers . 23. Yea , these are they , to whom God hath promised his heauenly Kingdome . Iames 1. 12. to them that loue him . Thirdly , it condemnes those , that loue any thing more than they loue God ; as father , mother , wife , childe , profit , pleasure , friend , yea , or life it selfe : which is no other than Idolatry , and to make that our God , which wee loue aboue God , and spirituall Adultery , as St. Iames cals it , Iames 4. 4. as a man that loues a harlot more than his owne wife : yet what is more common than this ? yea , the trade of it with the common sort , who for the sake of the things aboue named , care not what dueties they omit , or what sinnes they commit against God : who yet ought to be loued aboue all , and all things to be loued , in , and for him , and vnder him , and as may stand with our loue to him , and not otherwise . Yea , the seruants of God , because their loue is not perfect , suffer many things to come in betweene God and vs , and steale our heart and affection in part from him , and that obedience that wee owe vnto him : which we ought to bewaile deeply , and labour euery day more and more , that his loue may bee greater in vs , than to any thing ; nay , all things else that are in the world besides . And so much of the Loue of God briefly , hauing taken it but by the way . CHAP. 3. Of Loue to our Neighbour : and first , what it is . NOw I come to handle the duety of Loue to our Neighbour , as that which necessarily floweth from the Loue of God. And of this , first , What it is : secondly , of the Notes it 's knowne by : thirdly , of the Properties of true Loue : and fourthly , of the persons that we ought to loue . 1 Loue is a sanctified affection of the heart , whereby whosoeuer is indued withall , endeuoureth to doe all the good he can to all ; but especially , to them that be nearest vnto him . 1. It s an affection seated ( as we say ) in the heart , as all the other of hate , hope , feare , ioy , griefe , &c. as the vnderstanding is in the head . These are in themselues good , and not euill , being giuen to Adam in his creation , in whom they were all pure , well ordered , and in good tune , louing the good , and hating the contrarie , and so in the rest . But euer since the Fall , they are vtterly corrupted : the will and affections haue not onely lost all their purity , but the will is become most rebellious , and all the affections disordered , and turned the contrary way : As this of Loue , is turned to the loue of euill , to malice , reuenge , and selfe-loue . 2. I say its a sanctified affection : for ere a man can loue , he must be regenerate , & sanctiffed throughout ; as in his vnderstanding and will , so in his affections : which is , when a man is vnited to Christ by Faith , he is sanctified by the Spirit ; that is , the old and cursed disposition that is in vs by nature , is put away , and a new and contrary frame and disposition of soule , wherein wee were at first created , is brought into vs , the vnderstanding enlightned , the will made plyant and frameable to the will of God , and so the affections purged and restored to their former integrity in some measure ; as to hate the euill , so to loue the good , to loue God and our brethren for Gods cause . So that no vnregenerate or vnsanctified man , can loue eyther God , himselfe , or any body else . True Loue proceeds from a pure heart , good conscience , & faith vnfained , 1 Tim. 1. 5. from a soule purified by the spirit , 1 Pet. 1. 22. And Gal. 5. it s reckoned among the fruits of the spirit . And 2 Pet. 1. 7. its reckoned among other graces , Faith , Temperance , Patience , Godlinesse , &c. so that one is no more in vs naturally , than the rest . There be many things that the blinde world call Loue , which are not this grace that we speake of , nor come in any such account with God. That betweene the fornicator and his harlot , is no loue but lust ; as in Amnon , which turned as soone into hatred . Between drunkards and theeues , is no loue , but conspiracy : for Loue reioyceth not in iniquity , but in the truth : that is , in that that is good . Nor that naturall loue of parents to their children . This is in bruit creatures : the Cowe loues , nourisheth , and defendeth her Calfe ; the Goose and Gander tend and brood their young . Nor that ciuill loue that is between ordinary people in the world , that stands only in eating and drinking , prating and playing together , which they count such loue and good fellowship , as who so speakes against , and cals for better spending of the time , is cryed out vpon , as an enemy to all loue , and not to be suffered . But our Sauiour Christ , nor the Gospell , comes not to bring such friendship , but rather debate . Such as that , was among the Heathen , and is only carnall , whereas true loue respecteth the soule , and that most of all ; which is no whit seene , nor thought of among carnall men . Vnregenerate men cannot loue their neighbours ; for while they be kinde to their bodies , and haue no care of their soules , is this worthy to be called Loue ? It s as ones friend or child should haue a hurt in the braine , and another in the heele , and he should carefully looke to the heele , and let the braine putrifie . Carnall Parents , that pamper their childrens bodies , and prank them vp braue , and lay for great portions for them , and suffer their soules to welter in sinne , and dye and perish for want of instruction , admonition , prayer , and holy example , is this to bee called Loue ? what do they more than Turkish Parents ? The wicked Magistrate , that is very friendly to all the Countrey , and keepes a good house all the yeare , and yet suffers sinne to reigne , and houses of disorder to abound in his circuit , the Sabbaths to be prophaned , and , like Gallio , cares for none of those things , call you this Loue ? The negligent Minister , that sets on the great Pot , and keeps good Hospitality among his neighbours , and yet suffers their soules to famish for want of breaking to them the Bread of life . The carnall neighbour , that to the body of his neighbour is very kinde , but suffers sinne to rest vpon his soule , and rather nourisheth him therein , than rebuketh him thereof ; this in the language of the holy Ghost , is hatred and no loue , Leuit. 19. 17. And what hold is there of vnsanctified mens loue one to another ? They may be very inward , and great friends now , and on the sodaine , vpon a small occasion , fall out , and become deadly enemies . They oft goe arme in arme to the Ale-house or Tauern , embracing each other , and stabbe one another ere they come forth . See a liuely picture of this , Iudges 9. in that sworne friendship that was betweene Abimelech , and the House of Shechem , who yet came shortly to hate each other so , as they neuer lin , till they had wrought ▪ each others , destruction . And no maruell ; for euen the Heathen could say , That true friendship was grounded onely vpon vertue . Neither can vnregenerate men ( much lesse ) loue the children of God : For there is a naturall enmity between the seed of the Woman , and the seed of the Serpent , which all are , till they be regenerate ; nor can any man loue grace in another , till hee be sanctified , and gracious himselfe . They may bee conuinced in conscience , that they bee the good seruants of God , and better than themselues , as Saul was of Dauid , Herod of Iohn Baptist , Pilate of our Sauiour Christ , pronouncing him Iust. They may bee restrained from hurting them , as Laban and Esau from hurting Iacob , one in his hote pursuit of him , the other in his meeting him with foure hundred men . If a mans wayes please God , hee will make his enemies at peace with him , Prouerbs 16. As Daniel was preserued safe among the Lyons , and the three Children tooke no hurt in the fire . Nay , they may doe them good , as Cyrus did the Iewes , restoring them to their land and liberty , and furnishing them with all necessaries to the building the City and Temple of Ierusalem . Ahashuerosh also and Artashashte to Ezra and Nehemiah , and by them to the people of God. But they doe it , as Caiaphas , that vttered that prophesie , not of himselfe , but as he was high Priest that yeare . So these are vsed of God to such purposes : As the Rauens that brought Elias bread and pottage in the morning , and againe at euen . But loue them they cannot , at least , not for their godlinesse sake . They may doe a man outwardly some good , & t is not amiss to take it , yet it s not good to bee too much beholding to them . And what hold is there of their good will ? If they cry Hosanna now , they may cry Crucifie him by and by . If as Acts 14. 18 ▪ 19. they so highly esteeme vs , as to be ready to deifie vs , yet by and by , vpon a lying report , they will be ready to stone vs. As Herod reuerenced Iohn Baptist , and yet at the perswasion of Herodias , cut off his head . Dauid saith , it was his familiar , that ate bread with him , and tooke counsell with him , that yet lift vp his heele against him , Psal. ● . 1. 9. They are gone , and hide their heads . If the multitude go the other way , or the times begin to turne any thing dangerous ▪ when they haue most neede of them they are gone . Nay , no bond of benefits bestowed , no nor of nature it selfe , is strong enough to binde such a man sure to the childe of God. Our Sauiour Christ made Iudas his Disciple , an Apostle , of his owne Family , Table , and Messe , made him his Purse-bearer , and yet how ▪ villanously did he betray him into the hands of his vtterest enemies ? Iehoiada preserued the life ▪ of Ioash ▪ when all his brethren were slaine , h●lp him to the Kingdome , and was a ▪ guide to him as long as he liued with him ; yet how vngratefully and wrongfully did he cause his good sonne Zechariah , a Prophet , to be put to death ? And for the bonds of nature neuer so neare , our Sauiour Christ foretold that which experience hath proued often true , Matth. 10. 21. That the brother shall betray the brother , father the sonne , and children shall rise up against their parents , to get them put to death . There is no hold of any vnregenerate man , but ▪ he may proue a persecutor ; therefore what 〈◊〉 to bee giuen to his loue ? Vse . This shewes the miserable state of vnregenerate men , that they can neither loue God , themselues , nor any body else , while they are in this case : what should such a man doe in the world ? One would thinke it should make him weary of himselfe . If he would consider , and beleeue it , so it would . Oh beg of God , by his blessed Word and holy Spirit , to worke a mighty worke of change in your hearts , and to sanctifie you throughout , that from hence you may be able to loue God , your owne selues , and others in a right manner ; till which time , you cannot so much as loue your owne wife and children , as you ought to doe . 2. It teacheth also Gods people , not to trust too much to such men and their loue : liue peaceably with them , vse them kindly , accept kindnesse from them , but open not our selues too farre to them , leane not too much on them , lest they proue like Egypt , a broken reed , that will run into our hand , and they proue like a sliding foot and a broken tooth . For if they bee pent , they will burst : They are like a Iade , that will draw while its going , but is not sure . If the time alter , there is no hold , but hee may betray thee : As Pilate , who knew our Sauiour Christ to bee innocent , and that all was wrongfully and of malice that was done against him , and hee sought many wayes to ridde his hands of him , and to saue his life , yet when they vrged him , that hee was not Caesars friend , if he let him goe , then he passed sentence of death against him . Obiect . But some will say , I am not of your minde , I will trust my honest neighbour before these runners to Sermons , none will sooner deceiue one than they . I know one that came from a Sermon , and went and hired his neighbours house ouer his head . Answ. I deny not but as euer there haue been , so now be some , that make a shew of godlinesse , and deny the power of it : and then the world is no wiser , than to iudge and say so of all professors ; which is a most fowle wrong , and a false thing . For there are to be found , that dare not deale vnfaithfully , but say as Ioseph , How should I doe this wickednesse , and sin against God ? they haue the Spirit of God within them , and the feare of God in their hearts to bridle them , which the carnall person hath not , nor any thing that one may warrant will tye and hold him . And this euen the men of the world know : for they will put the matters of greatest trust into their hands . I haue knowne a very carnall Master , that hauing diuers ruffianly seruants that he delighted in , and a couple of sober Christian men ; and to these hee committed his keyes , and matters wherein greatest faithfulnesse was required , which ▪ yet he heartily affected not , but they were fit to serue his turne . So in matters of Arbitrement , they will put their case to such as be of best report for godlinesse in the Country , perswading themselues , that they will deale vprightly and with a good conscience . And the truth is , he is not worthy the name of a Christian , and its pity of his life , that will not doe better than any carnall man in the world . It followeth in the description of loue , whereby whosoeuer is endued therewith : for it s not to bee found in euery bush , but its rare ; and he that hath it , hath receiued it from the Father of lights , and its a gift of Gods Spirit . Look for it therefore from aboue . Endeuoureth to doe , &c. So that howsoeuer loue is in the heart , yet it lyes not still , nor sits idle , but is working ▪ like the good huswife , Prou. 3. 1. both by words and deeds , to soule and body : therefore that loue ▪ that is all within in the heart , and none in the hand and life , is a dead loue , a carkasse , like the dead Faith that St. Iames speakes of , that is without workes , and like bad mens loue to God , which is without obedience to his commandements . Endeuoureth to doe , &c. Puts forth it selfe , and doth what it can , though not what it would , creeps where it cannot goe ▪ wisheth it could , grieues that it cannot , giues two mites , a cup of water , &c. And indeed , what we do here is rather endeuour , than any ▪ great matter that wre attaine to , especially at the first . And a true endeauour with increase , God accepts , Hos. 6. 3. 1 Cor. 28. 7. It commands all the powers and abilities of the soule , to further the good of the Beloued , to whom it wisheth all good : therfore the eye sees , the tongue speakes , the foot walkes for the good and benefit of the party beloued : Why Loue will haue it so . The memory is a faithful remembrancer , the minde plods and counsels , the affections pursue all purposes and occasions for his helpe , all other things neglected , Why Loue will haue it so . Nay , patience is enioyned to beare all the wrong that such one doth , compassion must pity all the wants that such one hath , humility and modesty giue way to any thing that he requireth . Why Loue will haue it so . Loue is like the great wheele of the clock , all are turnd about when that stirres : it sets on worke all the other graces in the soule to their seuerall works . [ To doe good . ] So that loue doth no hurt , its contrary to its nature ; whatsoeuer hurt is done to soules , bodies , goods , names , Loue may wash her hands of it , as none of her doing ; but whatsoeuer good is done , that is of her . [ To doe good . ] Loue contents not it selfe to doe no euill , but labours to doe good : the harmlesse , yet vnfruitfull fig-tree was accursed . Such onely as haue done good , will stand on the right hand at the last day . [ To all . ] For though brotherly kindnesse bee to the Saints , yet Loue , 2 Pet. 1. 7. reacheth to all , neare and farre off , strangers , enemies , within , and without the Pale of the Church , Turkes and Pagans , we must pray for them , & do them any good if they come in our way , as the Samaritan did to the Iew fallen among theeues , Luke 10. [ But especially to them that be nearest . ] So God giues leaue , nay cōmandement , that loue begin at our selues and ours , & so proceed . First , seeke our owne saluation , then others ; our owne bodily preseruation from danger , then others . First , begin with our owne family , 1 Tim. 5. 8. then to our kinred , 1 Tim. 5. 4. then to our owne Towne , then to strangers , as farre as we can , and God requires no more . If any therefore , hauing good gifts , resort to other folkes houses to repeate Sermons , and neuer doe any such duety among their owne company ( which I haue heard of some ) these are iustly to be suspected of pride and hypocrisie . They also , that in outward things preferre strangers before their owne kinred , and kinsmen before children , doe not well . To bestow vpon Copes-mates that please them , or spend on lewd companions , or be surety for them or any other , to the hinderance or vndoing of wife and family , is not Loue , but folly and cruelty . [ Nearest also in the spirituall bond . ] For wee must especially loue the houshold of Faith , Gal. 6. 10. Quest. Whether should wee loue our naturall or spirituall kinred best ? Answ. No doubt , the Saints before our naturall kinred , that be but carnall , as our Sauiour Christ did , Who is my brother ? He that doth the will of God , he is my brother , sister , and mother : yet wee must helpe our kinred , whom Gods Word bindeth vs to prouide for , as children and parents in their necessity , though not godly , before the Saints , if both be in equall neede together , because these be most specially committed to our care . As a rich bad man , and a godly poore man be at our house together , I must loue the godly best , and he must haue the highest roome in my heart , but yet I may and must set the vngodly rich man highest at my table , because God is the author of degrees among men , and so the author of order , not of confusion . So is it in the other case of my naturall and spirituall kinred . This is the vertue so oft commanded , and so highly commended in the holy Scriptures ; commanded , Rom. 12. 10. & 13. 8. commended , Col. 3. 14. called the bond of perfectnesse . It binds vp all the dueties that wee owe to our neighbour , which are many ; holds them together , as the band doth the Fagot-stickes . It makes euery duety easie ; as where this is not , euery duety is irkesome , nothing comes well off hand . It ties societies together and families . It s the strength of Kingdomes , Cities , Corporations , and Villages : Oh how it keepes out euill , and sets vp good ; by it small things haue proued great , and for want of it , great things haue come to nothing . In a Towne , when chiefe men hold together , what euill can stand against them ? what good may they not effect ? As on the contrary , when some would pull downe houses of mis-rule , and others , to crosse them , and out of spleen to them , shall striue to vphold them : when some would bring in the Ministery of the Word , and others oppose it , how must not the Deuill needes haue his throne in such a place ? In a Family , when husband and wife both draw the right way , Gods worship goes vp in that house , children and seruants be well gouerned , the outward state prospers . But when they be diuided and disagree , prayers be interrupted , no good can get forward : when one would goe to the Sermon , the other is against it ; one would gouerne the children , the other cockers them , nothing can doe well : for the band is broken that should hold all together , and make all strong . Euen seruants that agree not , nay , horses if they draw not together , the worke cannot get forward . 2 It s the fulfilling of the Law , Rom. 13. 8. Gal. 5. 13 , 14. 3 It s a very comely thing in the eyes of God and men , onely hatefull to the Deuill , to whose Kingdome this is a great enemy . It s very precious , and of most fragrant smell : Also is very fruitfull in all good wheresoeuer it is , as appeares , Psal. 133. the whole Psalme . 4 Loue is the beneficiall vertue ; other vertues benefit our selues , but this doth good to others . Faith drawes all from Christ to vs. Loue layes out all it hath for others good : as the Sunne that shines forth his light to others , hauing it for that end , and not for it selfe . Faith is like the bung of the barrell , that takes in the beere or wine ; Loue is like the tap , that lets it forth , to the benefit of them that neede . If a man bee neuer so full of knowledge and other good gifts , and haue not this tap , others may starue for all that ; and hee himselfe is but a sounding brasse , and a tinkling cymball . Wee are not borne for our selues , nor our Talents giuen vs to hide : but the perfection of all our gifts , spirituall and temporall , is the well imployment of them for the good of others . The vsefull man , is the happy man , that keepes the best house , and most drinke of his cup , especially in spirituall things . 5 This is the vertue that makes vs most like to God ; for he is loue , and continually exercised in doing good to all , euen to the ends of the world : yea , to his enemies , though specially to his children , to soules , to bodies , and euery way , and hee is not weary to doe good , euen to such vnworthy ones as we are . So that when wee be full of loue ; giuing here , lending there , forgiuing this wrong , and passing by that iniury , requiting good for ill hath beene done to vs , when wee be instructing , counselling , admonishing , comforting , praying for any that need , wee are like vnto God in our measure , and like to our Lord Iesus Christ , who went about doing good , Acts 10. 38. So must we walke in loue , Ephes. 5. 2. Loue must be our continuall walke , and wee must neuer be out of it : for then wee are out of our way . All our wayes and workes towards our brethren , must be in loue , and sauour of loue . All our life must breathe loue : as when wee come in heauen , it shall be the common ayre wee shall breathe and draw in . So that what is loue , but the life and soule of the world , and that , without which all things else are nothing ? 1 Cor. 13. Oh that I could so paint out the face of this louely Vertue , and set it before you , that euery soule that sees it , may fall into a deepe loue and liking therewithall ▪ But alas , how lamentable a thing is it , that so excellent and necessary a vertue , should bee so scarce and rare to bee found among men as it is , and that in these dayes of the Gospell , and when the God of peace and loue dwels amongst vs , whose people we professe our selues to be ! Alas , it s as it were banisht out of the earth , and departed from the sons of men , and found but at a few hands , and there but scantly . But pride and contention , oppression , deceit , malice and reuenge , and all contraries to loue , haue taken possession of all places , of most hearts : yea , euen among true Christians what cold affection , what hollownesse , strangenesse , hard surmises , readinesse to fall out for trifles ? little power to forgiue & to passe by wrongs , to ouercome euill with good , which yet God doth to vs euery day . It s easie to heare , reade , and pray ; let 's shew the fruit of them in loue . Oh let vs euery one suffer our selues to be prouoked , yea , and ouercome in this , that we labour to bee possest of this grace of Loue , in whom it hath not hitherto taken place : and they , in whom it s begun , that they would encrease in it more , as 1 ▪ Thes ▪ 4. 10. Hereby it shall appeare , that wee regard Gods commandement , wee shall doe much good , and strengthen the places where wee liue ▪ We shall know we are not of the Deuill , but of God , 1 Iohn 3. 10. and shall be like vnto him ; & what should we desire so much , as to represent our Maker , and to haue his Image shining forth in vs ? And the more loue God hath shewed to vs , the more let vs shew to others ; the more he hath giuen vs of temporall or spirituall gifts , giue the more to our brethren , Freely ye haue receiued , freely giue . The more God hath forgiuen vs , the more let vs forgiue others , the more patient and slowe to wrath he hath beene with vs , the more patience see wee shew towards our brethren . And here with let vs stay our selues , when wee finde readinesse to be prouoked , or to renenge ; and thinke it a most vnreasonable thing , that God forgiuing vs a thousand talents , wee should catch and hold our neighbour by the throate for an hundred pence . If this grace of Loue be in vs and abound , wee shall honour God much , and our holy profession , get a good report , and much loue in the Church of God , and further our owne account against that day , and prouide for the encrease of our glory in the Kingdome of Heauen . CHAP. 4. Of the Notes , whereby loue to our Neighbour may be knowne . NOw to this end , that none may deceiue themselues , but may try whether they haue in them this grace of Loue or no , or in what measure , I will set down some of the chiefe acts , effects , or fruits of it , as notes whereby it may well be knowne , as a tree by the fruits . 1. Loue is not left-handed , but interprets , and takes things at the best . As it commends what is plainly good , so it interprets fauourably what is doubtfull , vntill it know the contrary ; speeches , or actions of men , towards our selues or others , if they may be well taken , it will not take them ill . As the mother , when the childe cries , saith a pin pricks it , it hath the fret , or breeds teeth , she is loth to say , it s nothing but frowardnesse , and so to chide or fight . When Iosephs brethren , out of malice , had fold him into Egypt , and afterward were affraid he would remember it , what construction makes hee of it ? God sent me hither aforehand to prouide for you . As our Sauiour Christ did , when his Disciples were so sleepy in the garden : though he mildly rebukes them for it , yet hee fauourably helpes it , saying , The spirit is willing , but the flesh is weake . Yea , if a thing be plainly euil yet Loue will make it no worse than it is . It will not say , it was done deliberately , and of set purpose , when it was done rashly ; maliciously , when it was done weakly onely , and in temptation . For one may doe iniury to a bad action , and its better to thinke and speak a little better of it , than worse than it is . Alwaies prouided , this be vnderstood , not of palpable , notorious fowle euils , nor of continued courses in sinning ; for what good or charitable construction can bee made of these ? When such therefore bee plainly reproued , and told their danger , and they cry out , Oh you may not iudge : Why , what can Charity it selfe iudge , but that you are of the Deuill , and in the state of damnation for the present , and without sound Repentance for euer ? It s therefore no property of Loue , but a fowle fault , and a signe of a corrupt conscience to extenuate and blanch fowle sins in bad persons . 2. It will depart from his own right , rather than breake peace ; as our Sauiour Christ , Matthew 17. 27. Abraham to Lot ▪ Gen. 13. 9. If thou wilt take the left hand , I will take , &c. As it will giue way in conference to one that is stiffe , though one know hee hath the truth , so it be in small matters : After offences , it will soone yeeld and seeke reconciliation , though it were meet the other should seeke to him . It stands not vpon termes : it will lay downe the bucklers , goe on the lower ground , yeeld the way or the wall to those , that it were meet should yeeld it to him . For why ? it more prizeth and esteemeth Loue , than small matters . 3 It doth no hurt , it s against the nature of it so to doe , neither in life , chastity of our neighbour , goods , or good name . See this in the two chiefe patterns of Loue : in God towards his , and parents towards their children , who doe nor can do them no hurt , at least , parents , in their conceit . 4 It seekes not her owne things , but others as well , as is commanded , 1 Cor. 10. 24. 5 It prouoketh nor exasperateth not , but striues rather to please , as far as it may with good conscience : As we see in a louing mother toward her childe , so also in whomsoeuer it is truely found . 6 It s not easily prouoked , 1 Cor. 13. 5. but forbeares , forgiues , puts vp , &c. which is well seene in God , and a naturall mother with her vnquiet childe . It will couer naturall infirmities , such things as be little weaknesses in our brethren , yet not done of set purpose , nor growing into extremities , but onely naturall defects . As some bee a little too quicke , some a little too slow , some see a fault , and bee a little too ready to speake , others somewhat too slow to speake , or reproue a fault . Some be a little too fine , some a little too homely and plaine ; if they were not all so much on either hand , it were better . Some be somewhat too earnest in their businesse , if it were not altogether so much , it were better ; yet not much amisse , and it s their nature , who bee yet very gracious : Some bee a little too negligent , some be a little too merry , some a little too solemne : these and such like Loue will couer , or else nothing . Loue will not standvpon them , rebuke or reproach them , or deale hardly with them for these , but wisely beare with them , and in loue cure them , if it can . As for example : a wife , a godly woman , good houswife , louing & duetifull in good measure , but somewhat curst , and quicke of speech , or not so cleanly as were to be desired ; a good husband in loue will beare with these , and bee thankfull for the maine that hee findes in her . So a woman hath a husband , good in all the substantiall points of the husbands duety , but hee is somewhat too glum , not so affable and ch●arly as might be , or whose nature will not suffer him to vse such complement● to his wife , as some can doe with facility ; Loue will reach her to beare with this . A seruant is very trusty , religious , and carefull to please , onely somewhat slow ; the Master or Mistresse must not rebuke him too oft , too openly , too sharpely for it , as a thing they can hardly remedie : no perfection to bee expected in any . If you can cure it by a louing and priuate admonishion sometimes , doe . So a Neighbour conferres with his Neighbour , and hee is a little too quicke and harsh : but loue will not see it , but considers it as a naturall infirmitie ; therefore will not exasperate him , or bee put out of patience by him , answering him tartly againe , but passeth it by , and goeth on in kind and friendly manner . Loue will also couer and put vp wrongs done vnto it , not seeing small ones , passing by somewhat greater ; as considering he himselfe is a man , and so subject to offend his Neighbour , and so may stand in need of his pardon . As also that hee offends God daily , and would bee glad to obtaine pardon ; therefore he must pardon his Neighbour , or else can haue small hope or boldnesse to come before him for mercie ; and this often , yea vnto seuentie times seuen times . If they bee greater matters , yet Loue will easily accept of indifferent conditions of agreement . If they be so great as they so endanger our name and estate as they are not to be passed by , then its lawfull to flee to the Magistrate , and take the benefit of Law ; yet so , as Loue will teach the party to lay away malice , and to forgiue the reuenge . And in going to Law , these two Caueats must be obserued : First , that it bee not for trifles . These should rather bee forgiuen , 1 Cor. 6. 7. Why rather suffer yee not wrong ? Secondly , that it bee the last Remedie , when all other waies of more peaceable agreement haue beene tryed . It must bee as the cutting off a member , when it cannot be healed otherwise . Hitherto belongs also that Loue will teach vs to hide and couer folkes faults from the world , except wee haue a cause and calling to speake thereof , but rather of their vertues . 7. Lastly , Loue is bountifull , beneficiall , and helpefull , not keeping what it hath to it selfe , but ready to distribute and communicate to the good of others , whether spirituall or temporall gifts . Spirituall ; for loue begins at the soule , and doth good to that first , of children , seruants , neighbours . It wil communicate any gift it hath to them that need it , taking to heart their spirituall wants , instructing the ignorant , counselling the doubtfull , comforting the afflicted , admonishing them that be out of the way , exhorting thē that begin to faint or stagger in the way , & praying for all . So for outward things , it will cause men to giue to the poorest that are to be holpe by Almes , as they be able : and lend freely to them that bee a degree aboue the poorest , which hauing a Trade , and skill and will to follow it , yet want stock to employ themselues and their company . These a man is as much bound in conscience to lend vnto , according to their abilitie and honestie to pay again , as to giue a peece of bread or a penny to a poore miserable Creature , Mat. 5. 42. Deut. 15. 8. By this shore , many a reeling house hath been kept from falling flat to the ground . By this helpe , many haue liued handsomely , and brought vp their families , that else must haue come to vttermost misery . To the wealthy that haue no neede of vs , yet to be neighbourly and friendly , in lending or exchanging Courtesies with them ! To inuite them somtimes to vs , & to goe to them beeing inuited : And in their sickenesse or heauinesse to visit them ▪ and comfort them in the best maner we can . Vse . Now seeing Loue is such a thing , and that these bee the fruits of it , If we looke abroad among men , wee shall be forced to say there is but little loue in the world : for , where bee these Properties spoken of , to be found ? as may appeare in going ouer them . 1. Who takes not things in the worst part , hardly construing mens words and actions ; doubtfull ones , it may be not bad , taking them to bee euill ; those that bee bad , making them worse ? Thus the Iewes mis-interpreted our Sauiour Christ , Iohn 2. Destroy this Temple , &c. which afterward cost him his life . 1. Chro. 19. 3. How was Dauids good and louing Action towards Hanun wickedly mis-construed ? which cost the liues of many thousands . Old Eli offended in this , 1 Sam. 1. 14. iudging Hannah drunke , because she prayed , and her voice not heard . What more common than to say , Men doe that they doe to be seene , and to winne credit , when yet they doe it syncerely , and to please God ? Or , hauing inuited one to our house , and he comes not , to think or say he doth it out of some splene , or want of good will. Many a time in a yeare are we forced to recant , and with shame say , I thought it had been worse meant than now I see it was . This is the cause of innumerable contentions and breaches among men . 2. For departing from mens right , who doth it , but stand out stiffely to the vtmost ? This is an vsuall speech , It is my right , and I will haue it . I aske no more but my right , and that I will not lose . This is thought but reasonable , and he is thought an honest man that will haue but his right . But it s an ill speech and resolution , whether it be in conference : If a man know hee hath the truth , though it be but in small matters , yet he will hold it out , though the other bee neuer so peremptory , till they fall flat out , whereas in small truths its better to giue in ; Or in dealings , couenants , bargaines , bonds , men will haue their right : and yet herein extreame right may bee extreame wrong . Alwaies prouided , that wee giue not away other folkes right , especially Gods. Moses would not yeed a hoofe , Exod. 10. 9 , yet most men , stiffe in their owne , will yeeld enough of Gods right , can cut large thongs out of that . They will not let their seruants play one houre on the sixe dayes , yet can let them play on the seuenth what they will. So are sins against the first Table made small account of , in comparison of the breaches of the second . 3 Whereas Loue hurts no way , whence comes all the hurt and mischiefe that is done among men ; stabbing , killing , fighting , quarrelling , ●rayling , reuiling , scolding , &c. all the defilings of mens wiues , children , and seruants ? So for bribery , theeuery , cousenage , false weights , false wares , &c ▪ slandering , defaming , backbiting , mocking , and such like : All these abound euery where . I am sure Loue doth none of them . Loue was not at the doing of these ▪ And for seeking others good as well as our owne , O Lord , where is this ? But in all mens courses ▪ the greatest part , yea , and among Christians , they seeke themselues too much , and others too little . 4 Also that men will so readily prouoke one another by words and deeds , they care not how . 5 For being prouoked . Lord be mercifull to vs , who can beare any thing ? but taunt for taunt , quip for quip ; hee shall haue as good as he brings . If there bee a little trespass done them , Oh how men stand vpon it , and study reuenge ? Hence the innumerable suits in this land , many thousands in a year for meer trifles , that ten times as much is spent in them as is sued for . A shame for England to bee so contentious , hauing the Gospell of peace amongst vs. Oh , mens stomachs be vp straight , all their bloud is in their face , or else looke as pale as ashes , or secretly practising to reuenge . Hand on the dagger straight ; on the top of the house by and by , and flie in one anothers faces for trifles : so farre off are we from forgiuing till seuenty times , as our Master Christ hath commanded . So short spirited , as wee can beare nothing ; and that which is worse , if we haue taken vp a displeasure once , it s not easily laide downe , but Sunne after Sunne ▪ Moone after Moone , yea some , yeare after yeare can carry it about with them : quickly prouoked , but hardly pacified , especially truely . It may be , some will not bee seene to liue in open onmity , yet haue hearts vnsound , and full of secret grudgings , that cause open breakings out vpon euery occasion . Men can beare nothing , but are straight carried after reuenge . 6 And for speaking of our neighbours vertues , and hiding their faults , without iust cause , and calling to the contrary , where is that to be found ? Nay , the contrary is most wofully common ; little of mens vertues spoken , except a word or two , to make way for a But , and to speak of their faults : and these we delight to be much in , as the Crow that seeks out the carrion , & the Hogge that delights to lye in the mire , rather than vpon the green grasse : like the Flie , that if there bee but one gall'd platt on the horses backe , delights rather to sit on that , than on all the whole body besides . 7 And for the last , where is communicating of spirituall good things ? Parents bring vp their children braue , but how few catechize , instruct , admonish them , pray with them , and for them ? So for seruants , their gouernors giue them meate , drinke , and wages , and hold them to worke on the sixe dayes , but little care how they spend the Sabbath , or for instructing and examining them , calling them to reading and praier : and what loue call you this , but such as you shew to your beasts ? So for neighbours , what Christian conference is there , what admonishing them that be out of the way , but rather let them run on , and talke of them behinde their backes , and that oft times with reioycing , which is fearfull ? What consolation is giuen to the heauie ? who layes their case to heart ? how few are able to speake a word in season , and to comfort fitly ? but vtter vaine and frothy speeches to them , fitter to doe hurt than good . And for such as be troubled in conscience for their sinnes , alas how few haue any skill of such things ? nay , many will rather deride , and make a scoffe at them , saying , they haue runne to Sermons so long , till they will goe out of their wits . Who prouokes one another to that that is good ? but euery man saith , Who made mee my brothers keeper ? Nay , men are so farre from these , as they seeke all they can to driue others from God and goodnesse , by their cursed counsell and wicked example , and by all the discouragements they can deuise , of threats , mockes , and taunts . And is not this fearfull ? where is true Loue in the meane time ? that is a great way off . And for outward things , how backward are most in giuing to the poore any more than needes must ? what contentions at making of rates , though God hath freed vs from the chargeablenesse of the Legall seruice , and hath freed vs from that intolerable burthen of the Rogues , that swarmed like Locusts all ouer the Land ; whose burthen lay on vs very heauie ; as they that bee of yeares can remember , which yet yeelded small comfort , the greatest part of them being a cursed generation of idle and sinnefull Varlets : which seeing God hath maruellously and mercifully rid vs of , what encouragement should it be to vs , to relieue our owne true poore ? And for lending , where is this in vse ? but rather , as if God had neuer giuen precept of it , or as it were a Statute repealed ; and that is out of date , so is this duety of lending . That cursed and cruell trade of Vsury , hath eaten vp , and banisht out of the Country this Christian duety of free-lending . Some rich men are so grim and so austere , as a poore man dares not speake to them for such a thing . And indeede , how few be there , that haue any thing to lend at any time ? Some lend out all so neare to Vsury , as they haue not to lend , but borrow rather : Or if a poore man doe any worke for them , they cannot pay them of a good while , they be so bare . For as soone as any money comes in , it must out againe straight , as if it would burne a hole in the Cupbord , or would be halfe an vndoing to them , if it lay there but a weeke or two . Others are euer purchasing , and so keep themselues bare , and in debt , and then they whine at euery charge , and wrangle at rates , and are neuer fit or ready to lend , or to any good vse . Such bring a curse vpon themselues , making themselues borrowers , when they might bee lenders , Deut. 28. 44. Others be so miserable , as though they haue it , yet they will not lend . So for the last duety of neighbourly dealing , inuiting , visiting , these are decayed ; so that we may beleeue in all these respects , these be the times foretold , Matth. 24. 12. wherein Loue should waxe cold . Yet indeede there is a great deale of counterfeit loue , of fauning , crouching , and congeying , of pot-companionship , and ioyning together in euill . A great deale of selfe-loue also , making others faults great , and our owne small , or none ; nay , sometimes making them vertues : extenuating and making light of the vertues of others , highly esteeming our owne ; seeking our selues in all our dealings and courses , with little regard of our neighbours : which selfe-loue the Apostle , 2 Tim. 3. 2. foretels shall be in the last times , and sets it in the fore-front , as the cause of many other euils that follow . Now let euery man examine himselfe in particular touching these things , and so make vse to his owne soule for comfort , or the contrary . But who shall not finde himself failing in euery one of them ? whereby we haue much cause to be humbled ; and the courses of the common sort are wholly contrary to all these properties of true Loue , whereby they may conclude fearfully against themselues . CHAP. 5. Causes of the want of Loue to our Neighbour . NOw to this end , that euery man may the better see how to mend that that is amiss , let vs a little look into the causes of this want of Loue , and what are the hinderances of the fruits thereof . The maine and generall cause is an euill heart , pestered with selfe-loue , and many lusts that be contraries to Loue. 1 More particularly . Want or weaknesse of Faith is one great cause . When our Sauiour Christ told his Apostles , they must for giue till seuenty times seuen times , what said they ? Luke 17. 4 , 5. Increase our Faith. Assurance of Gods loue to vs , in pardoning our many sins , and giuing his Son Iesus Christ , and assurance of eternall Life , makes vs loue againe , and both to giue and forgiue ; which are two principall dueries , and fruits of Loue. Pride , and the following Vices are hinderers of the exercise of Loue. 2 Pride , whereby men thinke highly of themselues , and meanly of others ; thinke they may speake or doe any thing , but others may doe nothing to them . Onely by pride doe men make contentien , Prou. 13. 10. Humblenesse causeth loue , Ephes. 4. 2. Pride makes men think themselues so wise and good , as euery body should say as they say , doe as they doe , and after a sort doe homage to them ; if they doe not , then the peace is broken straight . Pride will not endure a reproofe : therefore being told of a fault , they fall out deeply ; as Ioash with Zechariah , Ahab and Iezabel with Eliah , Herod with Iohn . 3 Couetousnesse is another : this makes men contend for trifles , the least dammage done him is thought so great ( looking on it in a false glasse ) as its sufficient to breake Loue , and cause a suite . It causeth men to oppresse , to vse false weights & sleights , &c. It hinders both mercy to the poore , and all other neighbourly offices of inuiting , and the like . 4 Enuie hinders Loue exceedingly . When one enuies at the prosperity of another in whatsoeuer kinde , of temporall or spirituall good things ; As Labans sons did at Iacob , which changed their countenances towards him , and made him weary of his place . Cain , that enuied that Abels sacrifice was better accepted than his , and Esau that Iacob was blessed , Ismael , that Isaac was the son of the Promise : what breach of Loue , and wofull fruits followed of all these ? 5 Frowardnesse & shortnesse of spirit breakes Loue very oft : for angry words stirre vp strife , Prou. 15. 1. 6 These dayes of peace are an occasion , through mens corruption , that men grow hollow and strange , and to set light by one another . Troubles cause men to make much of each other , and cling together : as the sheep , that out of danger , and in a faire day , scatter themselues ouer a field , in a storme , or when they see a dog come , run all together . These and such like , be wofull causes of the want of Loue , which also bring forth as lamentable effects euery where , both in Church and Common-wealth . What wofull breaches , hideous contentions , what hard measure and wrongs are offered , what enmities and oppositions , to the hazzard of the Church , danger of the Common-wealth , and ouerthrow of the prosperity of many Parishes ? What ruine brings this want of Loue vpon many Families ? And among particular persons , what breakings out both in word and deed , to the dishonour of God & Religion , & the vndoing each other many times , both in soule and state ? to the disgrace of the Gospell , and ill example of the beholders , and hurt to their own soules , by keeping them from , and disabling them for the right performance of holy dueties , which cause cold prayers , and those not heard ; and hereby eyther kept from the Sacrament , as many times it is ( Oh fearfull thing to bee spoken ) or else slubber it ouer , and come with festered hearts , and so lose the benefit : nay , by such vnworthy comming , they prouoke the wrath of God , and eate their condemnation as much as in them lyeth ; but oft times they eate and drink their iudgement , a sore sicknesse , and may be , their owne death , or the death of wife , or some childe that is deare to them , to teach them and others by their example the price of such boldnesse . Now seeing these things bee so , the Lord giue vs euery one hearts , where we finde our selues faulty , to humble our selues , and craue mercy , and to labour to be reformed in this point . Therefore , first , let 's labour to plucke vp these noisome weedes out of our hearts , that this precious plant of Loue may grow therein . 1 Striue against Infidelity , and labour to get Faith , and the encreases thereof , if by Gods grace we haue it already . 2 In humblenesse of minde , labour to esteeme others better than our selues . 3 Labour for a moderate affection toward these outward and base things in comparison , setting more by Loue , and the sweet fruits of it , than by them all ; and therfore much more , than by small trifles . 4 Auoide enuie . Is our eye euill , because our Masters eye is good ? wee haue more than wee might looke for . 5 Striue against techinesse and shortnesse of spirit . Think what a base lust , and sinfull distemper it is , how it exalteth folly , and how ill it becomes vs , and what an enemy it is to true Loue. And labour wee , that this loue to our brethren may shew forth it selfe in all good fruits , in iudging the best , departing from our right , not prouoking , nor being easily prouoked , but forbearing and forgiuing offences and wrongs , and communicating of what God hath imparted to vs of any kinde . and that for these Reasons ; weigh them well . 1 First , God requireth it of vs , who is Loue , 1 Iohn 4. 8. and if we performe it , we doe not so much serue our neighbour , as please God , who takes it to himselfe ; and in neglecting this , wee neglect not our neighbour onely , but God , who takes himselfe wronged in this behalfe . 2 Our neighbour is our owne flesh , and euery one hath some part of the Image of God in him , or vpon him . 3 The Word aboundantly cals for it , the Sacrament of the Lords Supper puts vs strongly in minde of it . 4 No better argument , that we are in the light , loue God , and are Christs Disciples , be translated from death to life , be endued with that excellent grace of true Faith , than this , that we truely loue one another , Iohn 13. 34 , 35. 1 Iohn , 3. 14. As a King is not knowne by his apparrell , great company with him , &c. which may be some meaner man , but by his Crowne ; so is not a Christian knowne by his hearing Sermons , or good words , but by his Loue. 5 The beauty of a Christian is Loue : he is the best Christian , that loues most , whose lips feede most , whose branches spread widest . 6 And for forgiuing wrongs , what should wee doe else ? God forgiues vs many & great debts , and ill dealings with him , and shall wee be ready to reuenge euery petty trespasse ? See Matth. 18. 34. what became of him that did so . God bids vs aske forgiuenesse on no other condition , than that we forgiue our neighbour , Marke 11. 25 , 26. And no better signe , that a man is forgiuen of God , than to forgiue our neighbour ; and no man can be assured of that , but he will forgiue . Let vs therefore of the sea of compassion that God hath shed out vpon vs , let fall some drops of it vpon our neighbour . Also wee may stand in need of our neighbours forgiuenesse : for who liues , and is not subiect to offend his neighbour one way or other ? No cause therefore wee should seeke reuenge , which euery Turke , yea , euery beast can doe ; but passe by offences , which is the glory of a man , Prou. 19. 11. Keep out anger therefore in such cases if wee can , or if wee be not so strong , yet let it not rest in vs , sowring in our hearts : Let not the sunne goe downe vpon it . The world counts this base , but indeed it s truely honourable . It s the honour of God , Micah 7. 18. and so it makes vs like him . Let vs therefore labour to doe thus ; and not a little or some few times , but get a long skirted Loue , which will couer a multitude of offences , as St. Peter saith , 1 Pet. 4. 8. or , as Prou. 10. 12. All trespasses . 7 And for distributing things temporall or spirituall as wee haue , great reasons there bee . God giues to all , both good and bad : he hath giuen vs what wee haue ; ( for what hast thou , that thou hast not receiued ? ) and giuen vs them to be good stewards , and dispensers thereof , to the good of others , 1. Pet. 4. 10. And the more wee giue , the more we haue , and not the lesse ; it encreaseth in the giuing , as the loaues in our Sauiour ▪ Christs hands , especially in spirituall things ; yea , in temporall : therefore giuing is compared to sowing , which in good ground is vsually with encrease . Therefore a worthy Minister vpon occasion asking his wife , whether there were any mony in the house , she answered , that she knew but of one three pence ; Well , saith he , wee must goe sowe : that is , giue something to the poore , knowing that to bee the way of bringing in , Prou. 11. 24 , 25. Deut. 15. 10. The best thrift is to be mercifull , and the way to beggery in a a mans selfe , or his posterity , is to be pinching . And to conclude all , Loue in the exercise of it , will bring much peace to our consciences , and comfort vs not a little on our death-bed , that we haue not liued to our selues , but to be vsefull to many , especially to soules . It procureth vs loue in the places wee liue in , and in the Church of God a good report . No man is well beloued , though he haue good things in him , if he be not louing . Oh , say they , he is a good honest man , I thinke , but he is a harsh censurer , contentious , so hasty that no man can tell how to speake to him , hee is a strait man , liues all to himselfe , few the better for him by counsell , admonition , encouragement , and the like : and so for outward things , very close-handed and neare . But if a man be full of loue , it will procure him loue againe , he shall be well spoken of while hee liues , and mourned for when hee dyes , which is a good mercy of God , and the temporall reward of righteousnesse and loue . Pro. 10. 7. The memoriall of the Iust shall bee blessed . Thus they wept for Dorcas , and shewed the coates shee had made , Acts 9. 39. But a proud , churlish , close man , shall liue without being desired , and dye without being mourned for . These would haue loue , good will , and credit in the Countrey and Towne they liue in , but they will not seeke by this way to procure it , will not be at the cost , bee not vsefull , liberall , &c. let them neuer looke for it : Let them winne it , if they will weare it . Others care not , so they may scrape all to themselues , what the world say of them ; let the good name goe which way it will. But these are base minded persons , and they carry little better than a curse about them , while they liue . CHAP. 6. Properties of true Loue. NOw yet for our further direction in this point of Loue , I will set downe some such Properties , as the Scripture requireth in it ; as that it must be mutuall , common , sincere without feigning , feruent , pure , constant ; all gathered out of 1 Pet. 1. 22. First , it must be mutuall , it must come from one to another mutually , and be at euery hand : as God commands others to loue vs , so vs to loue others . so that none is free from this duty . Many will looke for a great deale of Loue from others , that care not how little they shew themselues ; would be visited , but care not to visit others : would haue their owne vertues commended , will not do so by others ; haue their infirmities couered , but will not doe so : would not be prouoked , yet will prouoke : would not that others should be quickly angry with them , yet they will with others . Alas , this is great weaknesse : for its a more blessed thing to giue , than to receiue , Acts 20. 35. And wee should rather striue to goe before , and set others in our debt by loue , and be on the forehand . A good minde rather remembers the debt that is going from him , than that which is comming to him . This oft comes of pride in some men , to looke for much of others , and performe little themselues . The husband oft lookes his wife should walke at an inch with him , though hee will breake ells out of square . So sometimes it fals out ▪ with the wife towards her husband , looke for much , and performe little . This is no equity : we must doe , as wee would bee done to . It s more dangerous for vs to neglect our duty to others , than that they neglect to vs ; for this is but a small want , but the other makes vs liable to Gods iudgement . Let vs therefore striue who shall doe most duety each to other ; husband to wife , neighbour to neighbour : and not the contrary . 2. It must be common : One another . It s in the plurall number , and shewes a communitie ; that we must not love one , or two , or a few , but all , and especially all that feare God. Love communicates it selfe , and is not engrossed to a few . Many can be content to love one , or two , or a few as they list , but they set light by the rest , yea oppose and iustle with some , and liue vnkindly with them . This is no true love , neither ought it so to be . Yea , wee must loue the meanest that feare God , and not neglect them . The meanest member of the body is regarded by the greatest . Though they bee of low degree in the world , yet seeing they be members of that glorious body of Iesus Christ , wee must not haue the faith of him in respect of persons , Iames 2. 1. Seeing God hath vouchsafed to giue his Sonne for them to redeeme them , his Spirit to sanctifie them , and hath prepared a place in heauen for them , we must not despise them . Nay , these wee ought the rather to encourage , and to hearten on in well-doing , seeing so few of that sort haue any good in them , and they haue many discouragements . They will beare their pouerty the better . It s a great cheering to them , when they see themselues regarded . And nothing is more comely , than to see wealthy ones to be affable , and to speak kindly , and to the hearts of the poore that be godly ; as Boaz did to Ruth . For , beeing fellow-brethren and fellow-members as deare to God as they , should a little wealth lift vp the minde ? The Lord is the Maker of them both , Prou. 22. 2. Iames 2 ▪ 5. Hath not God chosen the poore of this world , that they should be rich in Faith , and heires of the Kingdome ? &c. 3 It must be without seigning , Rom. 12. 9. 1 Iohn 3. 18. Not in word , or in tongue , but in deede , and in truth . God hates dissembling in euery thing : whether in loue pretended to himselfe , when is no such thing , or towards our neighbour , in any of our dealings with him . God loues simplicity and plaine dealing ; as in Iacob and Nathaneel . If Loue , which is the maine vertue , be counterfeit , what shall become of all the dueties that proceed from thence ? Gods loue to vs was not feigned and in shew , but sincere and reall , when he gaue vs his beloued Sonne to the death for our sins . Here two sorts of persons are iustly to bee taxed : 1. Such as pretend to loue , when yet they hate . 2. Such as make shew to loue , and do not . For the first , Psal. 28. 3. Psal. 12. 2. & 55. 21. & 62. 4. Pro. 26. 24. reade these places . Thus did Ioab to Amasa , 2 Sam. 20. Iudas to our Sauiour Christ , Saul to Dauid , 1 Sam. 18. 17. 25. giuing him his Daughter to bee a snare to him , requiring no ioynture , but an hundred fore-skins of the Philistims , hoping thereby hee might fall into their hands . which persons carry a marke of Reprobation about them . Psalme 28. 3. Workers of iniquitie , to whom belongs some notable iudgement of God. They be like the Diuell , who pretended loue to Eue , when hee sought her ruine , and of all her posteritie . So to our Sauiour Christ , Mat. 4. All these will I giue thee &c. As these bee more dangerous to those they hate , than if they did openly shew it ( for then they could better beware of them : One Enemie within the Wals is worse than ten without ) so are they worse for themselues : For , any vice masked and cloked vnder a shew of vertue , is double iniquitie . And as our Sauiour Christ said to the Scribes and Pharisees , Mat. 23. 14. Ye shall receiue greater damnation ; so shall these . Yet how common is this ? many will speake faire as may bee to their Neighbour , when yet they intend mischiefe against them , or as soon as their back is turned , mocke or iest at them , speake euill , or raise vp some slander against them , or doe them what hurt they can . If we know any haue dealt so with vs , let vs take heed that we neuer do so by them or any other , but loathe it , as hatefull and diuellish . For the second sort : There be that pretend they loue , but alas ! try , and you shall finde no such thing . A deale of Court-holy ▪ water , congeyes , and crouchings , an handfull of true hearty loue , is worth ten armefuls of their congeyes downe to the ancles : they will salute Good morrow , and Good night , when yet they mind , nor heartily wish no good . These are clouds without raine , plashes that deceiue when most need is ; vessels with false bottomes , that haue a little water on the top , but empty below : Snch as will earnestly inuite , when they know one cannot or will not stay , proffer kindnesse , when they thinke it will not bee needed ; but if it happen to be accepted , and made vse of at any time , then they eyther haue some shifts to auoide it , or else doe it with much vnwillingnesse , and grumbling behinde the parties backe . So those that pretend they loue the poore , yet come to them in their behalfe , and nothing shall you get , but what they are forced vnto , and hardly that . So many good Ministers and Christians haue found small kindnesse in their need , at the hands of such , as yet in their prosperity haue profest good will , and made great shewes of loue to them ; they might haue done full ill for all these : what loue call you this ? It s like Faith without workes , which God will condemne . So to speake well of such and such men , to pity them , and say they are worthy men , and pity they should want , yet neuer doe any thing for them . If God should feed them thus , they would soon complaine . 4 The fourth thing required in Loue , is , that it must be pure . It must come from a pure heart ▪ as St. Peter speakes , and be agreeable to the rule of the pure Word of God. Pure Loue is seene in diuers things : First , it loues for some vertuous and good actions : therefore the loue of the Adulterer and his Mate , of Drunkards and Theeues , that be sworne brothers , is no loue . To loue a man , because he can dice well , or sweare deeply , drink others vnder boord , or mocke and deride wittily , or raile bitterly against the seruants of God ; this is cursed loue : for true Loue reioyceth not in iniquity ; as we haue heard . A worse note cannot be , than when one sees one fight cunningly or desperately against God , to loue him the better . These be no better than Rebels , and Conspirators against the Maiesty of God. 2 Pure Loue is that , which is grounded on Grace and Religion , and on no transitory thing ; or in those that haue no grace , we loue them for conscience of Gods commandement , and because of that part of the Image of God that is in them : which condemnes the carnall loue of the most , which loue onely for worldly respects ; for strength , beauty , or any inward gift of the minde not sanctified : as wit , skill in Arts , musicke , play . These are worthy loue , but to loue onely for these , is not true and pure Loue ; for thus loued the Heathen : worldly mens loue is for such respects , and no other . Yea , euen Gods seruants faile this way sometimes , as old Isaac , that loued Esau for his skill in hunting , Dauid loued Absolon for his beauty ; and so doth many a man his wife , which doe ill to build loue on so false grounds : for when these faile , oft the loue goes after . 3 Pure Loue is in respect of the party himselfe , whom wee loue , and for no respect to our selues , or any commodity of ours . And such was Gods loue , in giuing his Sonne to vs miserable sinners ; which condemnes the world , who onely loue for selfe-respects : As hee is my Vncle , Friend , loues mee , or hath done this or that for mee , or may doe mee a pleasure ; therefore I will make much of him , or for feare he may doe me a shrewd turne : This , if it bee shaken out of the clouts , will be found but selfe-loue ; wee haue a respect and aime onely to , and at our selues , Mat. 5. 46. Many a man shewes kindnesse , or doth good to some onely , to purchase credit . The husband loues his wife , because she pleaseth him well , is faire , a good housewife , and for nothing else : this is selfe-loue . All the Papists charitable deeds were all selfe-loue ; for they were done with opinion of merit , and so they loued themselues rather than the parties they gaue vnto . So is all the loue of worldlings ; examine it , and you shall most-what finde it to bee selfe-loue ; they haue some reach at themselues . 4 Pure Loue is , when wee so loue a man , as we loue his soule ; and therefore will suffer no euill to rest vpon him , but hate the sin in him whom hee loues most dearly , and will counsell him to all good , and from all euill . Therfore so to loue our neighbour , as not to tell him of his fault for angring or disquieting of him ( if he be such as wee may speake to ) is hatred rather than loue , as God saith , Leuiticus 19. 17. So Parents , that loue their children so well , as they will not nurture , rebuke , correct them ; they hate them ▪ they slay them in following their wayes : Hee that spares the rod , hates his childe , Prou. 13. 24. It s as one should bee so tender ouer a childe , as not to suffer the winde to blow vpon it ; and therefore hold the hand before the mouth of it , but hold so hard , as hee strangles the childe : As the Ape that hugs her young so hard , as she kils it . Againe , friends perswade a man to doe this or that for preferment , that he cannot doe with good conscience : Oh they loue him , they would faine see him preferred . Wofull loue to the bodie , to destroy the soule . A neighbour hath a childe , or cattell strangely handled ; one comes in of loue , and perswades him to send to such a cunning man , or good Witch ( the worst instrument of the Deuill of all ) for helpe . Is hee a friend , that will doe that that shall vantage one a penny , and ere the yeare come about , hinder him a hundred pound ? So when a good Christian is ready to suffer for a good conference , and a friend comes and sayes , Oh I pray cast not away yourselfe , I wish you well ; be not too nice , doe as others doe . Cruell loue is this , to perswade them to saue their bodies , by doing that , whereby they should cast away soule and body for euer : As Peter aduiseth our Sauiour Christ not to goe vp to Ierusalem to suffer , but to fauour himselfe , Matth. 16. 22. which was to disswade him from doing his Fathers will , and from that , wherby Peter himselfe and all mankinde should bee saued , and without which they had all beene lost for euer : what loue therefore was this ? you may see by the thankes our Sauiour Christ gaue him , who bade him get him behinde him Sathan ; for hee sauoured not of the things of God , but of the world . 5 Next , our Loue must be feruent . We must loue earnestly , and hotly as wee can ; and secondly , constantly : for in these two things stands feruency . First , for the earnestnesse of our Loue ; as wee must stretch it to as many persons , and in as many dueties as wee can , to soule , to body , in giuing , forgiuing , &c. as wee haue heard before ; so in these we must not be sparing , but in giuing , liberall ; for he that sowes sparingly , shall reape sparingly , 2 Cor. 9. 6. So in forgiuing plenteous , to seuenty times , &c. For thus is God to vs , in giuing for soule , body , goods , name , to our selues and ours , day & night , neuer weary in doing vs good , neuer vpbraiding . In forgiuing , how mercifull , in passing by our manifold offences , and that daily ? And the rather , because a little loue is soon quencht ; therefore wee must so loue , as though wee meete with many temptations from the parties themselues , or from others , that yet wee suffer it not to be extinguished . And wee must loue feruently ; not doing these dueties when we can well , and haue nothing to let vs , but forget our pleasure , profit , ease , &c. to doe our neighbour good . Loue seeks not her owne things . It is laborsous , 1 Cor. 13. as in the Samariran , who set vp the wounded man vpon his horse , and went on foote himselfe , and left all the money in his purse for his charges , and promised to send more . And as hee that rose out of his warme bed , to lend his neighbour loaues . As they that gaue out of their maine stocke , or sold their lands to relieue the necessities of the Church , Acts 2. 44. Aboue and beyond all comparison ten thousand times , was the feruency of the loue of God the Father , when hee parted with his owne and onely Sonne out of his bosome , for our Redemption , and of our Lord Iesus Christ , who forsooke the glory of Heauen , and laide downe his life here vpon earth , to saue vs miserable siuners , and his vtter enemies . Oh how doth this condemne the cold , yea , frozen loue of the world ? And where there is a sparke , yet it is so weake , as the least drop of water will quench it . We will not speake a word in defence of neuer so good a man or cause , if it will hinder our selues neuer so little , or procure vs but a frowne . How worthily on the contrary did Ionathan , who spake for Dauid to Saul his father , to the danger of his owne life , 1 Sam. 20. 33. So Ester endangered her life to speake for the Church ; I will goe to the King , If I perish , I perish , Hest. 4. 16. 6 Lastly , our Loue must bee constant ; not easily broken off , but continuing to the end , Heb. 13. 1. Ephes. 4. 3. Thus is Gods loue to his , Iohn 13. 1. which wee must imitate . The Deuill will seeke to breake it off , and our selues ( being men ) are fraile , and many occasions will be ready to be offered ; therfore wee had need with all diligence , to striue to hold and maintaine it aliue in our hearts . How doth this rebuke the inconstancy of many men , that are wonne ( as we say ) with an apple , and lost with a nut ; that will vpon euery sleight occasion breake friendship ? If God should so deale with vs , what should become of vs ? But his loue is constant to his , notwithstanding their daily prouocations . Yea , hee loues them in aduersity , and their low estate ; yea , best then , and is nearest them with his comforts . So it ought to bee with vs ; for then our neighbour hath most need of vs , and then our loue will shew it selfe to bee most free , and not mercenary . But how contrary is this euery where ? While they be in prosperity , they haue many friends , which in their affliction goe aloofe off ; as Dauid oft complaineth , and Iob , to whose very wife his breath was strange in the day of his affliction . Ruth did quite contrary , & very commendably , who vowed to her mother-in-law Naomi , that nothing but death should separate between them . CHAP. 7. Whom we must loue . NOw followeth , to speake of the persons whom wee ought to loue : and they are all men vpon the face of the earth , good and bad , without or within the Pale of the Church ; our loue must stretch it selfe to any of them : they are our neighbour , whom wee are bidden to loue as our selues ; as wee may see in the Parable of the Samaritan : these we ought to doe good to , if they need , and wee be able ; and for these we must pray . Yea , wee ought to pray for euery particular person , that wee know or can see , because wee know not ( whatsoeuer hee bee now ) but he may belong to God. Wee must therefore loue all ; our enemies , and all men whatsoeuer they be , but especially the Saints and People of God. And of these I will speake seuerally , and in order . And first of the loue of our enemies . That wee must loue our enemies , is required inclusiuely in these words of 1. Ioh. 3. 23. that ye loue one another ; and in those words , that be the summe of the two Tables , Thou shalt loue thy neighbour as thy selfe : as may appeare by comparing Exod. 23. 4 , 5. with Deut. 22. 1 , 2. He that is called in one place thine enemy , is called in the other thy brother or neighbour . More plainely its required , Pro. 25. 21. Matth. 5. 44. But ere we proceed to the proofe of this point , let vs see who are the enemies wee must loue , by shewing the kindes of enemies that there be , and withall cleere some Scriptures that seeme to countenance hatred of our enemies . Enemies bee publicke or priuate , Gods enemies or ours . Publike , be such as oppose & hate the Religion and truth of God , and persecute it in the professors thereof , or are enemies to anie good courses and godly proceedings , and so to vs for the same . These againe bee eyther curable or incurable : for the curable , such as Saul was , who afterward became a Paul ; we must hate their sinnes , pray against their deuices , but loue their persons . The incurable we must hate their sinnes directly , and their persons indirectly . Thus we hate the person of the Divell ; though he be Gods creature , yet because hee hath sinned against the holy Ghost , and is Gods desperate , finall and incurable aduersarie , therefore wee are bound to hate him : So might , nay ought we to doe , if we knew anie man or men to be such : as S. Paul did , who 2. Tim. 4. prayed against Alexander , that God would reward him according &c. and the Primitiue Church against Iulian the Apostate . Of these Dauid meant , Psal. 139. 22. Doe not I hate them , O Lord , that hate thee ? yea I hate &c. and Psal. 109. & 69 22. to the 29. and in many Psalmes hee prayes for the finall and vtter destruction of his enemies , which is a signe of vtter hatred . But this was not because they were his enemies , but Gods as well ; and not that only , but desperate and irrecouerable ones , which he saw by the spirit of God , being extraordinarily and infallibly ▪ informed : thereof : whose prayers were but prophecies of the finall destruction of these men , as Psal. 63. 9. & 54. 5. But for vs , because wee haue not the like measure or gift of the spirit , wee haue no such warrant to hate or pray directly against anie mans person . Of these also are meant such places , where wee are bidden to reioyce at wicked mens destruction , Psal. 52. also Psal. 58. 10. We also , though we know not mens finall estate , yet if wee see anie notorious enemies of the Church , and Gospell , and good men , taken away , may giue God thankes , and in some sense reioyce , namely , that God hath shewed himselfe carefull of his Church , and hath prouided for his glory , the comfort of his people and passage of goodnesse , and for the terrour of other bad ones ; but not to reioice as it s their destruction : but as wee should pray for them while they liue , so pitie them being cut off , that they haue brought miserie vpon themselues . Obiect . But an obiection or two may be made . Our Sauiour Christ tells vs , wee must hate father and mother , wife and childe &c. for his Names sake . Answ. True , when they stand in opposition against Christ , and would pull vs from him , we must then say , Get thee behinde mee Sathan , and tread vpon them if they stand in our way to hinder vs from following Christ. We must hate their counsell , but yet loue their persons , and pray God to open their eyes and turne their hearts . Obiect . 2. God bade the Israelites kill the Cananites , man , woman and childe , and spare none . Answ. If God bade them hate them , they had a warrant so to doe ; for wee must loue our enemies in God and for God , and not against God , and wee must obey his commandement . But God bade them not hate them , but kill them , and so they might doe , and yet wish well to them , and pity them . The same may be said of all iust warres : wee may hate the bad cause of our enemies , ouerthrow their enterprizes , and slay their persons , and yet pity them , and pray for their saluation . As the Magistrate also , that puts a malefactor to death for his offence , and to terrifie others by his example , yet hates him not , but desires that his bodily punishment may be an occasion to bring him to Repentance , to the sauing of his soule ; and therefore giues him godly counsell , grants him respit and time , sends Preachers to him to labour with him . So in the other . And thus much of Gods enemies . Besides these , we may haue priuate enemies , that be vpon occasion fallen out with vs , that hate and hurt vs , and haue done vs wrong , and seeke our mischiefe . These our enemies wee must loue : and of these principally , as also of Gods curable enemies , is our speech to be vnderstood in all that followes . We must loue our enemies : that is , we must carry a tender affection towards them , as desiring their good , wishing saluation to their soules , and outward prosperity , so farre as may stand with Gods glory , and their good , reioycing at their welfare , and grieuing at the contrary : and this wee must shew forth by all signes and fruits of good vsage euery way . which are referred , Mat. 5. 44. to these three heads : first , Blesse them : that is , speake kindly to them and of them : secondly , Doe good : that is , be readie to helpe and relieue them : and lastly , Pray for them that hate and persecute you ; euen pray to God to pardon them , and to turne their hearts . And thus are we to doe to those , that be neuer so deadly set against vs ; yea , and neuer so wrongfully . And marke , that in this last cited place , wee are first bidden to oue them : the beginning must be in the affection of the heart , that so the other dueties required may be performed , and that in a right manner , without which , the one or the other , or both will faile : and then that wee must not say wee loue them onely , but shew it by the fruits . Rom. 12. 20. If thine enemy hunger , feed him , &c. ouercome euill with goodnesse . Prou. 24. 17. we are forbidden to reioyce at our enemies fall , eyther into sinne or punishment . Thus Dauid put on sackcloth , fasted , and prayed , when his enemies were in affliction . Elisha bade the King set bread & water before his enemies , and them that came to take the Prophet , 2 Kings 6. So did our Sauiour Christ to his Precept ( Matth. 5. ) ioyne his Patterne , not onely not reuenging , as St. Peter saith , being reuiled , he reuiled not againe , being persecuted , he threatned not : but on the contrary , prayed for them that put him to death ; Father , forgiue them , they know not what they doe . Thus he spake kindly to Iudas , when he betrayed him with a kisse , and called him Friend , Matth. 26. 50. Thus Steuen prayed for his persecutors , euen in the act of their stoning of him ; Lord , lay not this sinne to their charge , Acts 7. at the end . Now listen to some Reasons , to moue vs to this difficult duety , and the Lord make them powerfull to perswade vs thereto . First , They be our owne flesh , Isa. 58. 7. therefore wee are not to hurt them , nor turne away our face from them to do them good . Secondly , they haue some part , at least of Gods Image in them , in their soule , being an immortall spirit , in the Maiesty of their face aboue all creatures , in their authority they beare , or age , or gifts , or the like . Thirdly , our Sauiour Christ commands it : But I say vnto you , Mat. 5. 44. The Scribes and Pharisees had taught , they should loue their friends , and hate their enemies : But our Sauiour Christ , the Law-maker , and so the truest Interpreter thereof , the Doctor of his Church , hee of whom the Father bade from heauen heare him , Matth. 17. 5. who is also our Lord and King ; bids vs loue our enemies . So that if hee may be heard , who is onely to be heard , and if his authority and commandement may beare sway with vs , that only ought to command our consciences ; then must wee doe so . So that though Scribes and Pharisees say , Loue friends , and hate enemies ; though the Deuill say so , flesh and bloud say so , and doe so , yet there is another to be heard against all these ; But I say vnto you , &c. Let vs therefore listen to his voice . Fourthly , so shall wee be the children of God , and be like him , who makes his sunne to shine , and raine to fall on the iust and vniust : and besides many outward mercies , giues them the Gospell , to call them to repentance ; And euen loued vs when we were his vtter enemies , and when as hee might haue glorified himselfe in our condemnation ; yet he so loued vs , as he gaue his own deare Sonne to redeeme vs ; and hath effectually called diuers of vs to the Faith of his Son Iesus Christ , and the hope of eternall life . Oh Loue vnspeakeable , to bee shewed to enemies ! Now what should we desire , and is our happinesse , but to be like him ? Now when wee can loue our enemies indeed , it will be a certaine euidence wee are the children of God : a signe we loue God dearly , when wee can doe this difficult thing for his sake : And a signe of much grace to mortifie the rebellion of our nature , that lusteth to the quite contrary . And wee can haue no mark we are the Lords , except wee can doe this in some measure , and striue after it more and more . Fifthly , Gods people must doe singular things , such as the world cannot attaine to . Now euery Publican , ciuill person , hypocrite , can loue his friends , and hate his enemies , but we must doe more : God hath shewed vs singular mercy ; therefore we must yeeld him singular obedience , and shew forth the power of his grace that is in vs. We must not be singular in conceits , opinions , and courses of our owne deuising ; but wee must be singular , in obeying such commandements of God , as the world will not be brought vnto : and to reproach vs for such singularity , shewes them to bee of this world that doe it . Sixthly , this hath reward from God , so hath not louing them onely that loue vs , which is selfe-loue ; wee shall haue their loue still its like , and there is the reward we are like to haue : but in louing our enemies , we shall haue a reward , Prou. 25. 22. not of merit , but of promise for our encouragement . Seuenthly , we are commanded , Matth. 5. 48. ( whence all these reasons are collected ) that wee should be perfect , as our heauenly Father is perfect . This is a degree of grace , and profiting in Christs Schoole , to be able to loue our enemies ; which wee must striue vnto , in this and the like dueties ; not contenting our selues to heare , reade , come to the Sacrament , which not onely weaklings in grace , but hypocrites can doe , and doe continually , nor yet holding our selues satisfied with some small measure of Loue , or other graces , as Faith , Patience , &c. but to striue forward to some good degrees of them , and of the fruits of the same in our course , as occasion serues : of which this louing and doing good to our enemies , are principall ones . Eighthly , hereby we shall , it may be , conuert and ouercome our enemies to loue the truth ; As the patience of the Martyrs , was a meane of the conuersion of some , who suffered soone after them . Or at least , it will bee a conuincing them , and leauing them without excuse ; as Saul , by Dauids innocency , who twice might haue killed him , and did not , was conuinced , and cryed out , Thou art more righteous than I , 1 Sam. 24. 19. Ninthly , we shall prouide herein well for our owne comfort , both in life and in death ; when in all aduersities and wrongs by wicked men , our enemies , our hearts can testifie with vs , that we seeke no reuenge , that we can pray for our persecutors . For this argueth much loue to be in vs , and that it is feruent , as God commands . As that is a great fire , that warmes not onely them that be neare , but giues heate to them that be far off : So is this Loue. This then , first confuteth the Doctrine of the Scribes and Pharisees , of which wee haue heard : which is Doctrine and Diuinity for our turne , and well suiting to our nature ; but it s too pleasing to nature to bee good : nay , it s to be abhorred . 2 The Papists also , who , little better , teach , that in two cases onely we are bound to helpe our enemies , in the case of extremity , or of scandall . For other things , to loue them , or pray for them , or doe them good in other cases , it s but a counsell our Sauiour Christ giues , and no commandement . If men can do it , it s well ; but if they cannot , it s not required . But this is false ; our Sauiour Christ speaks in the Imperatiue and commanding Mood , and vrgeth it hard , with diuers reasons : therefore it s not left to our discretion , but flatly required , as in other Scriptures . 3 It rebuketh the contrary nature that is in vs , and the practice of the world , which quite against this Precept of louing , praying for , and doing good to our enemies , doe hate them , reioyce at their fall , enuie at any good that comes to them , speake all ill to them , and of them , interrupt all ill against them , requite one euill with another , taunt with taunt , suit with suit , blow with blow , and seeke to do them all euill . Yea , and men thinke they should bee borne with , and not blamed for this : Why , say they , he is mine enemy , and that wrongfully , I neuer did him hurt , yet he hath raised lies and slanders of me , or thus and thus abused mee : What then ? what mastery else were it for you to loue him ? Oh but this cannot be heard of ; whereby it appeares , that most men are carnall , and of the Deuill . They say , they owe them no loue ; Well , yet you owe God all loue , you cannot deny , and hee hath turned ouer some of the loue you owe to him , to be payed to your enemy , and he will take it as payed to him ; and this is but iust in common dealing among men . Nay , it s a fault too much among many Christians , that shew great weaknesse this way . If they be wronged , Oh how they swell , and how farre they will goe in reuenge , both by words and deeds , and how long they dare lye herein ? whereby they be wray they be more flesh than spirit , as Paul said to the Corinthians . While these things are thus , are ye not carnall , and walke as men ? 1 Cor. 3. 3. My Brethren , these things ought not so to be . This is not the perswasion of Gods Spirit . Indeede , the spirit that is in vs lusteth after enuie ; but the Scripture teacheth better things : The wisedome that is from aboue , is , first , pure , then peaceable , full of mercy , and good fruits . Therefore this reuenging course , which is counted wisedome , if it be any , its earthly : that is , of the men of this world ; sensuall , of our owne corrupt lust and desire , and Diuellish , he is the author and teacher of it . Oh that wee could be brought to see our sinne euery of vs in this point , and be humbled , that there is such a nature in vs , so contrary to the will of God , and for our practice , that hath been so bad , and lets euery one of vs bewaile heartily , and repent of that that is past : and for time to come , le ts labour for greater grace , that when any such occasions be offered vs hereafter , we may shew better fruits . And though we talke with our enemy , or debate the matter , keep passion away , and doe it patiently ; yea , or if wee reproue him , if he be worthy , or take the benefit of Law or Magistrate , yet let it be without reuenge . Wee are not bound hereby to loue their sinnes , nor their needlesse society , nor to furnish them with kindnesse , that might make them fitter to doe hurt , nor to relinquish our right , or our good cause ; but that we be free from hatred and reuenge , yea , and further , to ouercome their euill with goodnesse , as God doth , and commandeth . And first , that we beware of reuenge , which is a wicked thing , and that for these Reasons : First , Vengeance is the Lords , and he will repay . It s his office and priuiledge : to reuenge therefore , is to take the Royalty out of his hand ; as one should put the Lord chiefe Iustice out of his seat , and iudge his cause himselfe . Hee must reuenge to whom it belongs , as Psal. 94. 1 , 2. therefore the Egyptian said to Moses , when hee would haue parted him and the Israelite , Exod. 2. 14. Who made thee a Iudge ouer vs ? Noting , that men must not auenge without authority : therefore our Sauiour Christ bade Peter put vp his sword , when he cut off Malchas eare : with a reason , Because who so auengeth without a calling , shall perish by the sword . Wee must therefore commit our case to God , as our Sauiour Christ did ; for he can also doe it most wisely , and most righteously , 1 Pet. 2. 23. wee will doe it foolishly and partially , as wee see in daily experience . Leaue it to him , he will not faile to do it , and well too . 2 When we reuenge our own wrongs , we leaue the Lord nothing to do , except it be to turne his wrath from our enemy , on whom wee haue beene reuenged already , to our selues , for our sin of reuenging , as Pro. 24. 17 , 18. 3 When we reuenge , we doe we know not what : we consider not who smote vs. It s the Lord , as Iob said , The Lord hath giuen , and the Lord hath taken , when the Caldeans had robbed him . No euill in the City : that is , of punishment , but the Lord hath done it , Amos 3. 6. which made Dauid so quietly beare Shimei his rayling , because the Lord set him on worke so to doe for his humbling . Our enemy is but as Ashur , the Lords rod , to beat vs with ; therefore to reuenge , is to wring the rod out of Gods hand , and breake it , or cast it into the fire , which is but an vngracious childes part . When God bids vs loue our enemies , he bids vs but kisse the rod , to pull down our stomachs ▪ which many wise mothers will make their yoong ones do betimes . So also it s the Deuill in thine enemy , that doth thee wrong in goods , life , or name , who hereby seekes to driue thee to reuenge , or some other sinne ; as he did to moue Iob to curse God , by all the troubles hee brought vpon him ; therefore resist the Deuill , and not the man : for the Deuill aimes not at thy goods , or name , to hurt thee in them , but to draw thee to sinne , to the hurt of thy soule . If thou canst therefore , resist Sathan herein , and auoide the sinne he seekes hereby to bring thee to commit , thou shalt play a wise mans part , and so in stead of reuenging thy selfe on thy enemy , be reuenged vpon Sathan , thy chiefest enemy . 4 When we reuenge , we do our selues ten times more hurt , than wee doe our enemy : wee hurt him a little , it may be , in his body , goods , or good name , and wound ourselues deeply in our own soules ; hit him in the skin , and pierce the kall of our owne hearts : As the Bee , that to sting another , loseth shortly her owne life . It s the foolishest thing in the world to reuenge ; but a wise part , to commit it to God , best for vs , and worst for our enemy . Oh it s no dealing with a man that commits his cause to God , no standing before him : for though God would part from his owne , yet he will not giue away his seruants right . It were better for an enemy , that the party that hee hates , should deuise all waies of reuenge in the world , by himselfe , and by his friends against him , than that hee should put it vp quietly , and leaue it to God. And let vs not stay our selues here , in auoiding reuenge , but goe forward to loue our enemies , and labour to doe good against euill , as we are commanded , Rom. 12. vlt. Obiect . I cannot doe it : for he hath deserued all ill of me ; and can I then doe him good ? Answ. And haue not you done so against Almighty God , and yet he doth you good daily ? Obiect . It s a base part for mee , being wronged , disgraced , and abused , not to challenge him , and be auenged of him , if I can , else I shall be counted a cowardly foole , much more if I should doe him good . Answ. This is but carnall Diuinity , which counts it great courage to turne againe and reuenge , which Heathens & Turks can doe , and euery Bull and Bore can doe , and that its basenesse to put vp wrongs . But it s quite contrary : for its true valour to ouercome our selues , and conquer our vnruly lusts and sinfull passions , and to obey the commandement of God , Prou. 16. 32. hee is more mighty that can rule himselfe , than hee that conquers many others : And that is true basenesse , for a man to be so led by his passions , as he can be are nothing , no , though God command , and the contrary turne to his owne destruction . Obiect . When you haue said all you can , it is impossible . Answ. No , it s not impossible , though a hard thing it is , I grant : and therefore by the way , for such as professe they can beare all indignities done them , and can do them that do them , all good , as if there were no such matter , and finde no difficulty in it , ( and yet but ordinary persons neither ) for my part , I doe not beleeue them , and I doubt , they doe but deceiue themselues . If it were not hard to be done , it were not so worthy of a Christian. It s therefore a yoke , but easie ; a burthen , but light to the spirituall man , that is well assured of the loue of God to him , and of the forgiuenesse of many sinnes . But to the carnall man , I grant , it s wholly impossible . Le ts labour therefore for this Faith and Assurance of forgiuenesse , whereby we may be enabled to doe this difficult worke . Now to draw to an end of this point of Loue to our enemies , let vs , I beseech you , be perswaded seriously to weigh the reasons that haue beene vsed to moue to this duety , and let vs suffer our selues to be ouercome of them . It s the most noble and heroicall duety , and truely worthy of a Christian man : hereby we shall proue our selues to bee the children of God , and doe like to him ; which ought to be our greatest ambition . Hereby wee shall shew our selues to haue profited well in the Schoole of Christ , and that wee haue not learned to do that euery body can doe , but to doe some singular thing ; for so may God expect of vs , after all this cost of his Word bestowed vpon vs , and that we are growne past children and weaklings , on towards perfection , euen to doe difficult dueties , and such as are most contrary to our rebellious nature . The Lord perswade our hearts to conceiue well of , to beleeue , and obey this point . Me thinkes , whiles I am speaking . of these reasons , the heart somewhat yeelds to this duety , and there seemes as if one should haue some power to doe it : and I am perswaded , that there bee diuers , that at the hearing and reading of these things , if they were tryed now they be hote , could be able to doe something this way . But let them sinke downe so deep into our hearts , as they may abide with vs , that if hereafter occasion shall be offered , we may be able to shew forth the force and fruit thereof . We must look to meet with wrongs and enemies ; therefore le ts learne to take out this lesson before-hand . Oh that wee could but learne this one point at this time ! how happily should we haue spent our time ? Hereby wee shall honour our profession , conuert or conuince our aduersaries , and prouide much comfort to our owne soules : As that worthy Master Greenham , a man subiect to manie slanderous reports , that yet would say , these two things comforted him : First , that he found his heart not ill , but well affected to his brethren : Secondly , that when he was alone , he could humble himselfe to God , and pray him to forgiue him , that raised them vp . Le ts labour hereunto : what else doe we hearing so many Sermons continually , if wee meane not to shew forth the power thereof ? CHAP. 8. Of Loue to all men . NExt vnto our Enemies , whom must we loue more ? We must loue all other men . Not onely our kindred , friends , acquaintance , our neighbours of the same towne , countrey , or nation , but euen all that dwell vpon the face of the earth , high , low , rich , poore , men , women , yongue , old , bond , free , without or within the Church , that eyther are or euer may be the people of God. True , our loue must begin at those that be neerest vs , and must be most to those within the Church , especially to the houshold of Faith ; but it must stretch it selfe farre , and wide , and ouer all , and wee must doe all dueties of Loue to them , as occasion shall be offered and we be able . For whosoeuer hath or shall haue need of our helpe , he is our neighbour , whom wee are bound to loue , because God hath commanded it , and hee is our owne flesh . Our prayers , as a maine dutie of loue , must reach at one time or other to all , and doe them what other good we can . Wee must pray for the poore Pagans , that God would send his light and truth amongst them , that they in time may bee brought into the bosome of the Church , and the sheepfold of Christ Iesus . For the Lords ancient people the Iewes , that he would be pleased to make those dry bones to liue , and to take the vaile of vnbeleefe from off their hearts , that they may at last come to embrace and beleeue in the Lord Iesus Christ , to their eternall saluation . And that God would in mercie bring in the fulnesse of the Gentiles , and to that end that he would hasten the ruine of Anchrists Kingdome , that those nations that haue long lyen vnder the bondage of that man of sinne , and in the darkenesse of superstition and Idolatry , may be set at libertie , and haue the light of the glorious Gospell to shine among them , to teach them to know and worship the true God aright , and to beleeue in Iesus Christ , which is life eternall . And for those within the Church , wee ought to pray to God to continue his mercie towards them , and to giue them grace to walke worthy thereof . And for those that be falne into their enemies hands , and bee in great distresse euerie way , wee ought to send vp continuall feruent prayers and strong cryes , out of the bowels of compassion towards their miseries , vnto Almightie God the father and protector of his Church , that though hee hath punished them for their sinnes as pleased him , yet that hee would in iudgement remember mercie , and humble their hearts vnder his heauie hand , pardon their sinnes , and restore their former liberties to them againe . Yea and as their bodily necessities shall be truely made knowne to vs , wee should be readie to reach out our hand to the reliefe thereof . Ob. If anie will say , They bee strangers to me , what haue I doe with them ? Ans. Let such a one know , that yet Gods Image , nor his expresse commandement ought not to be strange vnto vs , but ought to prouoke vs to this duety . Yea they that bee neuer so ignorant , prophane , vngodly , whether rich or poore , we must wish well vnto them , and seeke their good : for as wee must not hate the vices for the persons sake , so neyther the person for the vices sake . Our loue towards them , may bee a meane to winne them to God. Vse . But alas , how few be there that thinke any such thing required of them ? and therefore no maruell though no conscience be made of the performance thereof : for euen in those things that they know to be the will of God and their dueties , yet few will be brought to the obedience of them . Who so pities the miserable state of those that know not God , nor haue any meanes of saluation , but be out of the pale of the Church ; as to pray earnestly to God , that hee would in mercie visit them in his due time ? Alas , multitudes pray not for their owne selues and families , their neighbours and nation ; and therefore no maruell they looke not so farre . But , mee thinkes , that fearfull Prayer the Church maketh against such , Psalme 79. 6. should strike feare into them , to moue them to seeke to auoide the dint and danger of it . How sew lay to heart the long and sore afflictions , nay , the wofull desolations of our brethren in the Palatinate , Bohemia , and places adioyning ; and therefore powre out compassionate repenting and feruent prayers to God for them ? We heare of their vnspeakeable miseries , but are not affected with them , either to profit by their harmes vnto sound repentance our selues , or to put to our helping hand , by our instant prayers to seeke their deliuerance . Wee talke much of them , and would faine see an end of their troubles , and a returne of things , but few be those that doe pray for them , and that so seldome , and so coldly , as we can haue as little comfort , as they haue hitherto found benefit : for what fruit can be expected from prayers , not ioyned with true repentance ? for God heares no sinners ; and let him that cals vpon the Name of the Lord ( and looks to be heard ) depart from iniquitie . I doubt not but some there are , that doe compassionately and feelingly wrestle with God for them , from time to time , yea , do afflict their soules to obtain mercie for them , whose prayers are assuredly not shut out , or forgorten before God , but shall in due time haue blessed effect ; but these , I doubt , are but a very few . And for other dueties of Loue , no maruell , if ( as occasion serues ) they bee coldly performed to those that be further off , when wee are found so faulty towards those wee daily conuerse with . What extreme failing in the dueties of forgiuing wrongs , and doing good to soules and bodies of those we haue to doe with ? Of which wee haue spoken already vpon one or two seuerall occasions ; therefore I now speake no more thereof : onely I pray God to giue vs this true Loue , that may reach out it selfe to all men , as occasion is , or shall be offered . CHAP. 9. Of Loue to the Saints . NOw I come to the loue we owe to the Saints and true people of God ; and these are to be loued in the greatest degree of all other men , and to be had in high price and account , Gal. 6. 10. Psalme 15. 4. Thus did Dauid , Psalme 16. 3. All his delight was in the Saints . Psal. 119. 63. He was their companion . Psal. 101. He would haue such to attend vpon him , and such only as neare as he could . So Cornelius , Acts 10. 7. had a souldier that feared God , that was at his hand . Reasons of this are : First , the Image of God is most clearly seen in them : we are to reuerence and loue the least part of it , wheresoeuer we see it , euen in wicked men ; how much more then , the brightnesse of it , which stands in the graces of the Spirit , wisedome , holinesse , and righteousnesse , wherein they most liuely resemble their Maker ? And the more of this we see , the more we ought to loue , in children , friends , neighbours , or whomsoeuer . This is to be esteemed far aboue wit , beauty , strength , wealth , actiuity , or any gift of Nature or Art ; these be toyes to grace : Fauour is deceitfull , and beauty vanity , but one that feares God , he or she , shall be praised . Therefore herein Rebecca was wiser than Isaac , who loued Iacob for his grace , more than Esau for his skill in hunting . Secondly , God loues them best ; therefore so should we . As whom the King fauours , all doe honour . These be his secret ones , precious in his account , as the apple of his eye ; he hath rebuked Kings for their sakes . When he drowned all the world , hee preserued his little number : As Lot in Sodoms destruction . Yea , if there had but ten righteous persons been found in fiue Cities , they had all beene saued from the burning . These bee marked in Ierusalem from the common destruction , Ezek. 9. These he sealed , Reuel . 7. to be preserued from the plagues bodily and spirituall , that should come vpon the world . He makes more account of one righteous one , than of a thousand other , Isa. 43. 3 , 4. As he did , when to make way for his people , the Iewes , into Canaan , he gaue seuen mighty Nations to the sword . Thirdly , they be more excellent than any other , Prou. 12. 26. The righteous is more excellent than his neighbour : meaning , that is not righteous , but wicked . More excellent in this life , at his death , and in the day of iudgement . These are written in the Booke of Life , be washt white in the bloud of the Lambe , clothed with his Righteousnesse , aricher robe than euer Salomon wore on his backe : adorned with the precious Iewels of Gods sanctifying graces , attended by the Angels , borne from aboue , the children of God , members of Christ , temples of the Holy Ghost , heires of all things here , & shall at death , and after the day of Iudgement , be inheritors of the Kingdome of Heauen , prepared for them before the beginning of the world . And for the wicked , we may say , as Psal. 1. 4. It is not so with them . And therefore good reason these should be best beloued . 4 Lastly , they be most vsefull , and can do vs most good , by their counsell , example , prayers , when we be present with them , yea , absent from them : Hee that walkes with the wise , shall bee the wiser ; much good may we learne , and comfort may we get , by conuersing with them , that bee truely godly . For their sake the world continues ; if the number of the Elect were fulfilled , the wicked should no longer rout here , but come to iudgement , and be sent to their owne place . For their sake , and at their prayers , many plagues are kept from the Land ; as at Moses prayers they were from the Israelites : Many iudgements entred , haue been remoued , as Plague and Pestilence , and vnseasonable times ; yea , finall desolation preuented : and had it not beene for a few , we might haue looked to haue been as Sodome , and as Gomorrha . All fare the better for the Righteous sake ; as all that were in the ship ▪ with Paul , had their liues giuen them , and were preserued from drowning for his sake , Acts 27. Vse . 1. This then serues to reproue the folly of carnall people , that so dote vpon wealth and honour , and things of this world , as if they that had them were the happy men ; Oh they bee made , they cannot do amisse . And these , in their language , are vsually called the best men in the Towne , and these they crouch to and ad mire , when grace and the feare of God in any is little regarded ; esteeming the seruants of God without wealth ( how gracious soeuer ) but poore snakes . But , Oh folly and madnesse to worship the Golden Calfe ! so highly to esteem men for red and white earth , gifts of Gods left hand , giuen euen to his enemies , things transitory & soone fading away , and that cannot keep their owners from the damnation of hell ; and not to esteeme of the precious graces of Gods Spirit , giuen from aboue onely to his Elect , and which doe abide vnto euerlasting life . Elisha , that worthy Prophet of the Lord , was of another minde , who , but for the goodnesse that was in King Iehoshaphat , would not haue once looked towards Iehoram , that wicked King of Israel , 2 Kin. 3. 14. which folly , of preferring wealth aboue grace , the Apostle St. Iames rebuketh , Cap. 2. 1 , 2. &c. Secondly , this rebuketh such , as make account of all alike , especially , if they be any thing ciuill ; one as welcome to them as another , as much commended in life and at death : like as well of the ciuill , as of them that be truely religious , shew as much countenance , yeeld as much helpe to one as to the other . If they haue any thing to giue , they put no difference betweene the poore , good , or bad . These are iustly to be suspected , and to be thought to be neyther Fish nor Flesh ; for where true grace is , their eyes be annointed , that they can see a difference between men , and grace will draw to grace , and as discerne it , so embrace it : for though we challenge no such gift , as some that say , If they talke but halfe ▪ an houre with a man , they will know whether he be the childe of God or not ; yet , I say , God giues grace to discerne grace where it is , from bare ciuillity , at least by conuersing with them , and to preferre one infinitely before the other . Many will commend a meere ciuill man , in whom its easie to discerne , that there is not one dramme of piety or true grace , to be as honest a man as need to be , and thinke and speake as well of him , as of a true good Christian ; but this is a very dangerous signe , that there is no more but ciuill honesty in themselues . Thirdly , this reproueth a more fearfull sinne yet , and yet the common practice of some , that in stead of louing the godly best of all persons , they can worst away with them . They could loue such a kinsman , tenant , seruant , &c. but that hee is ( as they call them ) a Puritan , and they cannot abide these precise fellowes . Nay , they haue loued such and such a one , till it pleased God to conuert him , and euer since they could neuer abide him : As the chiefe Priests dealt by Saul , after he was conuerted , and became a Paul. Why ? hee was the same man that he was , onely he was better now : So it s with the other that I spake of ; which is a plaine argument , that they hate them for their goodnesse , as Dauid complaines , Psalme 38. 20. * Though they pretend they hate them for this or that fault , yet ▪ that is not so ; for they loue those that liue in greater faults , and themselues liue in farre greater , than they can possibly charge them withall : The truth is , it s because they are better than themselues , and dare not be companions with them in euill , 1 Pet. 4. 4. therefore the openly prophane hate them : They hate them , because they flye a higher pitch , than they are willing to put themselues to the paines to attaine to , and so they count they discredit them , who , but for these precise ones , should be counted the best , and as good , as one would desire . Besides , these tell them , that their fruitlesse profession of Religion will not serue to bring them to Heauen ; and therefore vrge them to look further , which they are not willing to doe ; and this makes them wish , they were all out of the way : for they onely trouble the world , they should be quiet but for them . And thus our Sauiour Christ and the Gospell bring variance , not into the same Towne where before all went hand in hand to sinne , but into the same Family ; because some will receiue the Gospell and the power of it , some others will not : therefore they are now at oddes , that were all one before in euill . This sinne hath most fearfully ouer-spread this Nation , so that its more safe from the hatred and ill tongues of most , to bee any thing , rather than to be zealous and godly . A fearfull thing . Euery man loues a couragious souldier , a diligent and resolute seruant for his Master , a man forward in his businesse ; onely forwardnesse and zeale for God and in Religion , that cannot bee endured . These be they that be the troublers , and a burthen to the places where they be , and so to the Land , and bee railed on as the vilest persons , when as yet these are perhaps vpon their knees , pleading with God for the Nation , when multitudes are swilling , and swearing , and prouoking Gods wrath against it ; therefore we haue small cause to be weary of them : the Land , no doubt , fares the better for them euery day . Is this the fruit of aboue threescore yeares peace and plenty of the Gospell ; wherein it had been meet we had all beene such as I meane : that is , zealous and true hearted Christians , that now those few that labour to shew forth the power of true godlinesse , in an vniuersall obedience to the Word they professe , that these should be had in derision , and be a wonder in Israel ? As sure as we liue , if all in this Land serued God , as it is to be feared , some doe , in an idle and meere ceremonious cōming to Church , hearing of Sermons , and receiuing the Sacrament , and yet liue as they list , and keep their lusts still , and the sinnes they haue a minde to ; God would soone ease himselfe of vs , and vomit vp such a lukewarme Nation : for how odious is this to God , to haue people draw neare to him with their lips , when their hearts are diuided from him , and run after their sinnes : to heare his Word , and hate to be reformed , or to mend a little in what they list , and no further than they please ; to call vpon God , and yet depart not from euill ; in receiuing the Lords Supper , to professe Faith in Christ , and obedience to all Gods commandements , and in their liues to shew the clean contrary euery day ? what is this but to prouoke God against vs , and to deceiue our owne soules ? And as for those particular persons that are haters of Gods true seruants , they are no such themselues , and their state is fearful . For they are not led by the spirit that Dauid and Cornelius was , and which I pray God I may euer be . They be no true Members of the Church here , nor shall bee heires of Gods Kingdome hereafter , as Psal. 15. 4. None of Christs Disciples , who are known by louing their Brethren , Iohn 13. 35. nor are translated from death to life , 1 Iohn 3. 14. but remaine vnder death to this houre : Nor haue any loue to God in them , 1 Iohn 5. 1. for if they loued him that begetteth , they would loue those that are begotten of him . But they are of the seed of the Serpent , bearing enmity against the seed of the Woman , against Christ in his members ; of Cains linage , of the broode of Ismael , worse than Balaam ; Numb . 23. that said , How shall I curse , where God hath not cursed ? or detest , where God hath not detested ? are led by Sathan , who is an accuser of the Brethren , Reuel . 12 , 10. who prouide wofully for themselues : for God said to Abraham , and so to all that be of the seed of Abraham by true faith , I will blesse them that blesse thee , and curse them that curse thee . Their ill will is indeed against Christ , and reacheth to him ; as he said from heauen to Saul , Why persecutest thou me ? and , It s hard kicking against the pricks . Looke throughout all the Scriptures , and you shall see , that fearefull iudgements haue ouertaken the haters , and pursuers , or opposers of the true seruants of God. Later Histories of the Church , and our owne daily experience affords abundance of very true , sensible , and fearfull examples in this kinde . And if at the day of iudgement , they that haue done them no good shall be set on the left hand , and heare this dolefull sentence , Goe yee cursed &c. then what shall become of them that haue hated them , and done them hurt ? Let euery one therefore that hath beene guilty in this thing , repent deepely of it , as there is cause , and so shake off this blacke and fearefull Marke , else the time will come , when they shall wish , and would thinke themselues happy , to bee shadowed vnder their wing whom now they hate ; when they shall see them receiued , and themselues refused . Yet here againe let me put in this by the way , that I count not those for Gods true seruants who are such onely in Profession , and not in their Practice . Some zealous Professors there are , which yet are not so diligent in their callings as they ought to be . Some not so carefull to keep out of debt , or not to pay their debts , but hang on euery bush , and breake promises shamefully , to the iust opening the mouthes of their Neighbours . Some bee rash and indiscreete , giuen to censure too deepely . Some spend all their zeale in crying out against Ceremonies , and neglect matters more belonging to edifying themselues and others . Some forsake their owne Ministers when they preach , very vncharitably and indiscreetly . Some separate themselues from the Church , and our Ministrie and Societie altogether . Now if a Minister , or any Christian shall shew his dislike of such courses in generall , or rebuke any particular person for any of them , hee is not to bee ill thought of for so doing , nor to be reputed an hater of Gods seruants . Fourthly , there are diuers sorts of them that be no open enemies to Gods children , that yet will bee found no other , when God shall come to iudgement ; and therefore here to be discouered and reproued . They bee not with them ; therefore they bee against them . They can sit and heare them vniustly euill spoken of , and yet be neuer greeued , nor once open their mouthes in their behalfe . That pry into their liues , and if they can spy a hole in their coate , they reproach them by it , and tell it from one to another , and that with no griefe . Can cast out a scoffe against them : That care not for their company . Delight rather in those that spend the time in telling Newes or Tales , of this or that body : with these they can sit long ; but for other that will hold to any godly speech , they take no pleasure in them : They make matches with such rather than with those ; inuite them , and loue their company to chuse . These be lukewarme Christians , Neuters , neyther the one , nor the other , of both sides , of euery side : but God can see them to bee Enemies , and will set them on his left hand ; when it will not serue them to pleade that they neuer hated them , or opposed them . Let men looke well to this Point : for there bee many that thinke well of themselues , for good Christians , that yet will be found of this number : But as they can haue no sound peace to their Consciences , so shall they neuer haue good name in the Church of God , till it bee otherwise . Fiftly and lastly , let this bee a Consolation to all those whose hearts doe beare witnesse , and their practice bewray that they truly loue the Saints ; they can haue no better signe of the grace of God , or that they bee true Members of the Church here , and shall bee inheriters of glory hereafter ; that they loue God , be Christs Disciples , and be translated from death to life . Alwaies prouided , that you deceiue not your selues in this point , as no doubt diuers doe , To thinke , that because you loue some one or two choyce ones , that you are a louer of Gods people , though you neglect all the rest : which is not so ; for whosoeuer loues any in truth , loues the grace of God in whomsoeuer hee sees it , rich or poore , high or low . Or because you loue some that bee of your Kinne , or for some outward good qualification they haue , or some common gift of learning , eloquence , or because they bee rich , or bee such as haue done you some pleasure , or may doe : for if your loue bee set vpon Gods seruants for such by respects , this is not the true Loue of the Saints : But if you loue them simply for the worke of Gods sanctifying grace that yousee or hear to be in them , though you neuer saw them , nor neuer shall , yet for the grace of God your heart is knit to them , as Ionathans to Dauid : or if you know and liue neare them● though they neuer did you any speciall good turne , or be nothing to you outwardly and in the flesh , nay , though any such haue reproued you of some fault they haue seene in you , yet you loue them for the Image of God that shines in them : yea , though you see , heare , or know some imperfections in them , and things worthy blame , yet seeing signes of synceritie you loue them notwithstanding , are glad when they doe well , and grieue at the contrary : this is good . Examine your selues by these things ; if you bee taken tardy , then deceiue your selues no longer : If your heart witnesse on your side by these tryals , then be comforted , and labour to encrease in this grace , that so your euidence may be strong : And the rather , because this hath kept many from sinking in time of Temptation , when all other euidences haue beene to seeke . Thus much of the loue that all ought to beare to the People of God. CHAP. 10. How true Christians should loue each other . NOw I will adde yet one thing more , and that is , How true Christians should loue and carry themselues towards each other . They ought to loue one another most entirely , and more than they doe , or can loue the common sort . They must loue them as fellow-members of the same mysticall body whereof Christ is the head . Now how do the members of the natural body loue , sticke together , and seeke the good of each other , defend and tender one another , reioyce in each others wel-fare , and grieue at the contrary ? so ought the Members of the spirituall body much more , if it were possible . Wee cannot loue all thus ; for all are not fellow-members in this body of Christ. Secondly , they must loue as brethren : therefore the loue that is to bee betweene them is called Brotherly kindenesse , 2 Pet. 1. 7. Therefore though some scoffing Ismaels deride this name , and say , Oh you bee of the Brethren : yet wee are not to bee ashamed of this name , seeing GOD so speakes . Gods children be brothers and sisters ; they haue the same Father , which is God , the same Mother , the Church , begotten by the same immortall seed , the Word of God , nourisht with the same milke , and meat of the same Word and holy Sacraments , heires of the same Inheritance in Heauen by Christ Iesus . A better Brother-hood than that of nature , as much as the spirit is better than the flesh : Yea , and a more lasting Brother-hood ; that will last when this is vanisht away , which lasteth onely for this fraile life of ours , but the other abideth for euer . Therefore our Sauiour Christ said , Who is my Mother , and who are my Brethren ? Naturall Brethren ought to loue dearely , how much more we that are of a better kindred ? It s very pleasing to God our Father ; and to the Church our Mother , that all their children should liue in loue , as Psal. 133. 1. and a ioy to all the brothers and sisters ; As it is a ioy to any earthly Parents to haue their children loue well together : and the contrary is very grieuous , and they will mourne to each other , There be two Boyes can neuer agree , two Girles that loue not one another ; what will they doe when we are gone ? Now to loue as Brethren , is this ; To haue Brotherly ▪ affections each to other inwardly , and to declare the same outwardly by brotherly actions . For the first , we are bidden , Rom. 12. Be affectioned to lòue one another ; as to weep with them that weepe , to haue compassion of their miseries , as Heb. 13. 9. As the Samaritan had compassion on the man that fell among Theeues . And our Sauiour Christ had compassion on the spirituall miserie of the People , Mat. 9. 36. St. Paul was affected with the miseries of the Iewes , and tooke them deepely to heart , Rom. 9. 1 , 2 , 3. So Nehemiah , hearing of the distresse of the Church of the Iewes at Ierusalem , though hee were well himselfe , yet he so mourned for them as it was seene in his face . The contrary is blamed , Amos 6. No man is sorry for the affliction of Ioseph . So to reioyce with them that reioyce , as Luke 1. 58. yea , though it were ill with ourselues . As Paul in prison , yet reioyced to heare of the welfare of the Churches . These brotherly affections bee so necessary , as all brotherly actions not proceeding from these , are in no account with God ; As a man may giue all his goods to the poore , and haue no loue , and so bee but a tinckling Cimball , 1 Cor. 13. As if a man should giue , that hee might merit thereby , or to purchase credit , or for companies sake , or with vpbraiding ; and from no compassion of the poore mans misery , it would neither please God , nor profit him that doth it . So to admonish one ( which is a speciall duety of Loue ) but if done with twitting & reproaching , as glad they haue some matter against him , it hath lost his grace and reward with God. And herein , the poore may shew as much loue to their fellow-brethren as the rich ; which may comfort them which are ready to be discouraged , and thinke they are vnhappy , and haue nothing to shew any loue in ; Yes , you may be as plentifull in brotherly affections , as any other . Now for brotherly actions , they must bee adioyned to shew the truth of the affections ; they be counterfeit , if not thus approued , as 1 Iohn 3. 17. like those speeches , Iames 2. 15 , 16. Brotherly actions be to the soule and body , as need is . To the bodily necessities of our fellow-brethren in ordinary wants , wee must giue of our superfluity ; in extraordinary calamities , of our maine substance : And to thinke it honour enough , that God makes vs giuers to them , that be as deare to him as our selues , and shall be inheritors of the same glory with vs , though we abound now , and they bee suffered to want . So to the soule in admonition , exhortation , consolation , and prayer , which are the principall and most profitable fruits of our loue one to another . And all these ought to bee performed purely , feruently , and constantly , as wee heard in handling the properties of Loue. But , Beloued , if wee come to looke for these things among Christians , they will all be found very much wanting , both brotherly affections , and brotherly actions , and those that be , oft not pure , but with looking at our selues , not feruent , but faint and few , nor constant , but short and brittle , broken off by affliction , especially , if it continue , when yet there is most need : for a brother is borne for aduersitie . Many Christians will be kinde to another in the beginning of their affliction , and for a little while ; but if it hold long , then most faile him , and their loue is spent as it were . Or otherwise , their loue is broken off by some vnkindnesse , and not readily sodered againe so strong as it was afore . There is much strangenesse between Christians ; they care not one for another almost : they see each other at Church , but not all the weeke after . Peace hath made Christians proud and carelesse ; euery man can subsist by himselfe , and hath no neede of his brother : We may iustly feare , God will send vs troubles , to make vs glad one of another . But there is vse enough one of another euen now , if we had eies to see it , to helpe , encourage , comfort , and confirme each other in our holy profession and Christian course , against the manifold discouragements and temptations we are subiect to meet with ; and to whet on , and set an edge one vpon another , that grow so dull ; to lay our brands together , that wee may catch some heate from one another ; to minde one another of such changes as may come , and so of our last end , to prepare for them in time . Stronger Christians , and of better gifts , looke so houerly on the weake ; so the rich vpon the poore : Fie vpon it , are they not your brethren ? do you not know them , because of their russet or leather coate ? he hath as much grace , may be , more than you , and shall haue ( it may be ) a better place in Heauen than you ; and doe you esteeme so meanly of him ? It s counted pride , when any will not know their poore kinred ; know Iesus Christ and the grace of God in them , and disdaine not their company , though your inferiours ; seeing , as you may comfort and refresh them by your loue , so you may receiue much benefit from them againe . Christians should meet together , not to feasting onely , but sometimes to build vp one another by holy conference . and this will encrease loue greatly : for when wee see the grace of God one in another , and get good one by another , our loue is hereby greatly furthered . Another fault too much among many Christians , is , as want of bowels of tender compassion towards our brethren in distresse , so there is not that forwardnesse and freenesse to relieue their necessities . First , for their bodily wants , there is too much straitnesse oft-times ; whereas if we did consider , that they are not onely our owne flesh ( as the common sort are ) but our fellow-members , fellow-brethren , and such as whom God might haue made vs takers from them , and them giuers to vs , it would enlarge our heart and our hand towards them . Well , what we doe for them , is not to fellow-members and fellow-brethren onely , but to Christ Iesus himselfe ; and it shall be so counted for at the last and great day . It s not so much theirs to whom we giue it , as it s our owne , and furthers our reckoning : As the seed is not the grounds so much , as the owners that sowes it , and for his benefit . It will be all reckoned ours at the great payment day , euen to a cup of cold water : and wee shall see he hath not forgotten any worke of our loue , but hath kept iust bookes and true accounts , and will then say to vs , Come ye blessed of my Father , inherit , &c. For I was oft , in my members , in a poore condition , and ye ministred vnto mee ; now receiue a thousand fold , euen that Kingdome that was prepared for you from the beginning of the world . And for relieuing their spirituall wants , there is oft too much want of compassion and care . How farre may a Christian goe out of his way , ere another , with the spirit of meeknesse , will step in by a wholsome admonition , to stop him in his course ? The heauie not comforted with a word in season , nor the fainting encouraged , but euery man minding his owne matters , as though we were strangers , and God had giuen vs no charge one of another . Nay , there is yet a greater fault to bee found among many Christians , than these two that I haue spoken of , and that is this , That sundry of them can take leaue to fall out , and contend with each other , and that very deeply : sometimes for words , sometimes for small matters of the world ; yea , and some when they be out , cannot finde the way in againe , nor are they ashamed of that they haue done , but can lye and continue in it month after month . Is this the behauiour of fellow-members ? thinke we our Head Christ will endure or beare it , to haue his body thus rent one member from another ? nay , one would thinke , is this possible : What doe you thinke of your selfe , that you are a true member of Christ by Faith ? Well , and what doe you thinke of him , that you are thus rent and diuided from ? I dare not but thinke ( you will say ) but he belongs to God. And doe you thinke then , that the member of Christ should eyther thus deale , or thus be dealt withall , and that by his fellow member ? He that should see one member in a mans naturall body , offering hurt and violence to another , would hee not thinke the man were mad ? What shall wee say then , when Christians can so eagerly pursue each other in words and deedes ( as too oft is seen ) shall wee say they be in their right minde ? but rather , that the spirit of pride , or couetoushesse , or some such humour , hath intoxicated their braines . This will cost them deare , or euer they can make their peace with God and their Conscience ; and they must fall out as deeply with themselues for their folly , & with indignation take a holy reuenge of themselues , that they may feare euer to doe the like againe . Is this the behauiour of brothers and sisters , to flye in one anothers face , to liue at such oddes , as that all the Parish takes notice of it ? If naturall brethren should doe so , all men would cry shame of it . Doth our father like this , thinke you ? our mother , and fellow-brethren round about , that see or heare of it , doe you thinke this goes not to their hearts ? And thinke you , you doe not open the mouthes of Canaanites and Perizzites that are euery where , and heare of it ? Thinke wee good , to giue them such iust matter to speak euill of vs , and of our holy profession for it ? Our father Abraham could say to his inferior Lot , Let there be no strife betweene mee and thee : for we are brethen . A body would thinke that the name Brother , should eyther preuent all strife , or at least quickly breake the necke of it . Though good Christians , may out of brittlenesse of nature , fall out on the sudden , yet , me thinks , grace should enforce them to recall themselues , and yeeld to each other , and come in , though they were of neuer such a proud and stout stomach naturally . Else may they not suspect themselues to be bastards , rather than right bred brothers ? to bee wooden legges , and no liuing members ? at least they haue got the numb palsey , for which they had need to seeke speedy remedy . Let vs , I beseech you , so many of vs as haue been faulty in any of these three things , see how ill they haue becommed vs , be ashamed and humbled for them , and amend , that we may haue sound arguments , that we are true members of Christs body , and liuely and feeling ones . Thinke like brethren , speake as brethren , both to face and behinde their backes , and doe like brethren , so shall we glorifie God our Father , credit and comfort the Church our Mother , and our fellow-brethren , and stop the mouths of Papists , Atheists , prophane ones , meere ciuill ones and worldlings , that would not a little reioyce at our diuisions . Put on brotherly affections , shew them by brotherly actions , let not small matters make vnkindnesse , depart from much for peace and loue , let our differences be speedily compounded by others , if we cannot agree them within our selues ; feare rather to doe the least wrong , than to suffer a greater : so shall we be fit to doe good one to another vpon all occasions ; for goodnesse goes forward where loue is , but contention or vnkindnesse stops the course of all that is good . So shall we also be stronger against our common aduersaries , the World , and Deuill , which doe so hate vs , as a body would thinke it were meet for vs to stick fast and close together , and make much one of another , seeing this wicked world is bent against vs. Let mee conclude this my speech to you Christians , with that blessed exhortation of Saint Paul , 2 Cor. 13 , 11. Finally , my Brethren , fare yee well , be perfect , be of good comfort , be of one minde , liue in peace , and the God of loue and peace shall be with you . CHAP. 11. Of releeuing the poore . I Will adde but one thing more , and so make an end of what I purpose to say of this duty of Loue , in which I haue been longer than I thought of at first : And that is touching one branch , and duety of loue , which is the relieuing the necessities of the poore ; of which , because I haue spoken some thing in one of the Notes of Loue , namely , that its Bountifull , I will be so much the shorter ; handling some things here , that were not there so conuenient to be spoken of . The Scriptures , both of Old and New Testament , are plentifull about this Point , eyther Commandements touching it , and Promises of blessing thereto , or Threatnings against the neglect of it . In the Old Law God commanded to leaue their Grounds vnsowen , and Trees vngathered the seuenth yeare , for the poore , Exod. 23. 10 , 11. Leu. 25. 3. And the years that they sowed and gathered in , they were bidden to leaue gleanings , Deut. 24. 19. to the end . How oft in the Prophets doth the Lord call for Mercie ? yea , tryes the truth of their Religion , and performance of holy Duties by this , as St. Iames doth , chap. I. and the last verse , giuing such charge of the poore in generall , particularly , of the widow , stranger and fatherlesse . It is commanded , Esay 58. 7. a very excellent place , plaine and plentifull ; and in most of the Prophets its called for , as a thing that the Iewes much failed in , and were couetous and cruell . Heb. 13 , To doe good , and to distribute , forget not , &c. Ephes. 4. 28. Mat. 5. 45. Hee commands it , whose we are , and all we haue at his appointment . I will adde a few Reasons to moue to this Duety : 1 To let passe to speake of the example of God , who fils the whole world with his goodnesse , and feedes both man and beast ; who hath also beene bountifull to euery of vs that are vnworthy ( as Iacob said ) of the least of his mercies ; Let the examples of Gods seruants , who herein obeyed and imitated the Lord in all ages ; let them moue vs. Elisha tooke order for the poore widow , for the paiment of her debts , and for her owne maintenance , 2 Kings 4. Iob was notable in this duty , as appeares Chap. 31. from verse 16. to 21. Our Sauiour Christ of that little that hee receiued for his maintenance , yet gaue something to the poore : therefore ( Iudas carrying the bagge ) when our Sauiour Christ bade him , that he did doe quickly , the Disciples thought he had meant he should giue somewhat to the poore . Zacheus , beeing conuerted , gaue halfe his goods &c. Luke 19. So Acts 2. & 4. the rich sold , and relieued the poore . Dorcas a good Woman this way , Acts 9. towards the end . Cornelius also a notable example , Acts 10. 1. There was also a contribution made by the Christians for the poore Brethren in Iudea , because of a famine was among them , Acts 11. 29. Onesiphorus is commended , and Gaius for an host to the poor Saints of God. 2 It s a sacrifice very acceptable to God , Heb. 13. 16. Phil. 4. 18. as Cornelius his Almes came vp into remembrance before God , Acts 10. 4. Yea , so pleasing , as when his seruice and that cannot stand together , he preferres mercie before sacrifice , Hos. 6. 6. And so pleasing , as no duty of Religion , ordinary or extraordinary , is welcome to God , if this duty be wanting , as Esay 1. & 58. from verse 5. to 13. What stronger motiue can there bee than this , seeing its our happinesse that wee can doe any thing that GOD will bee well pleased with ? 3 We are but Stewards in respect of God ( though owners among men ) who hath so deliuered these things out of his hand to vs , as yet hee hath reserued a Royaltie in them , and the appointing how they shall bee disposed , and will call vs to account of our stewardship , who hath appointed the poore a part : therefore without this , we can bring in no good bils of account . Wee must not be like the Gyants den , that haue all the footings comming to vs , and none from vs. As that rich churle that comming ouer among his Tenants at the halfe yeare , a poore body askt him a penny , No hee told them , hee came to receiue money , and not to giue : the contrary had beene better sense and reason a great deale . Else how can we shew our selues thankfull to God , that hath made vs able to giue , that might haue made vs receiuers , the tayle as well as the head , it being in his hand to make poore or rich , and there being nothing in vs to moue him to giue vs the better part ? It s a great honour to bee the Almners of the King of Heauen and Earth , and that to those that bee not our owne flesh onely , but may bee , such as belong to the Kingdome of God , as well as our selues . If wee should see an Oxe or Asse in misery , ready to famish , or lying vnder the burden , wee ought to pitie and helpe them : how much more our Christian Brother ? It s honour enough that wee may bee giuers and lenders , though wee keepe not all to our selues . It s good manners for them that sit at the vpper end of the Table , when they haue cut well , to set downe some to them that sit below , that all may goe away satisfied , and praise the Master of the Feast . 4 By our liberalitie and mercifull dealing wee shall bring much glory to God : for we shall cause many thanks to bee giuen him from the poore , 2 Cor. 8. and make them more to depend vpon God , and to speake good of his dispensing of things ; that though hee hath appointed some to bee poore , yet hath also commanded the rich to haue respect vnto them . 5 Wee shall doe them a great deale of good whom we relieue : First to their bodies , feeding their hungry bellies , clothing their naked loynes , refreshing their bowels : Or by lending we set them to their worke , whereby they may get to liue of . Next to their soules , keeping them from murmuring , impatience , theft , discontent : if they haue no goodnesse in them it s the way to breake their hearts , and to bring them to good , or else to conuince them at least : if they haue any good , wee shall comfort their hearts , strengthen their faith , and make them serue God much the more cheerfully . But especially we shall doe our selues a great deale of good : First , wee shall procure many prayers ▪ of the children of God for vs. which is no small benefit , 2 Tim. 7. and the three last verses , the third Epistle of St. Iohn the first and second verses : St. Paul prayeth earnestly in the one place for Onesiphorus , and St. Iohn in the other for Gaius his host ; and such prayers be not in vaine . Besides , wee bring vpon our selues a great many blessings , God hauing made such promises of blessing to this Duty rightly performed . Wee prouide well for our outward estate : for he that soweth liberally , shall reape liberally , and with encrease . God hath giuen his Word for requitall , Pro. 19 17. So that we haue God in our Cupboard for it ( as wee may say with holy reuerence ) he is the Poores Suretie , whose word is better than any mans bond : Heauen and Earth must be empty ere hee will faile to pay . He that findes seede to the sower will supply to such , 2 Cor. 8. His righteousnesse shall endure for ouer , Psal. 112. God will not put him out of his Farme that payes his Rent so well , but blesse his stocke and store , his crop and increase , Deut. 15. 10. Eccles. 7. 1. Yea , hee will blesse them , not in their goods onely , but in their names , they shall haue loue and a good report , which is better than a good ointment , and than much siluer and gold , Prou. 22. 1. How fresh and sweete is Maries name still , for her ointment poured out ; and Gaius , whose name is vsed , when wee speake of a bountifull man to the people of God ; he is a Gaius we say ? Yea , God will blesse such in their soules , Prou. 11. 17. Isa. 58. from verse 8. on forward . Matth. 5. the mercifull shall obtaine mercy . As on the contrary , God will not heare the prayer of the vnmercifull man , Isa. 1. 15. Prou. 21. 13. Hee that stops his eare at the cry of the poore , &c. Nay , God will not blesse the mercifull man in this world onely , but at the resurrection of the Iust , Luke 14. when they shall heare this comfortable and most sweet word , Come ye blessed , &c. because he counts it as done to himselfe ; and will we not giue to God that giues all , nor to Iesus Christ , that spared not his life for vs ? If we say , Yes to God or Christ , wee will giue any thing , else God forbid ; God takes it done to himselfe , that is done to any of his . Whereas the Lord will plague both here and hereafter the vnmercifull man : here , as Nabal , whom he strucke that he dyed ; and the Foole , Luke 12. that had all for himselfe , neuer mentions any body else , was strucke with sodaine death ; and hereafter , as the rich glutton , Luke 16. for no couetous or vnmercifull man shall euer come in the Kingdome of heauen : but there shall bee iudgement without mercy , to them that shew no mercy : they that will not giue crumbs of bread on earth , shall be denyed drops of water in hell . Nay , God wil not only blesse the liberall and mercifull man himselfe , but his posterity after him , Psalme 37. 26. The sonne of a Tennant , that paid his rent duely , shall not be put out his of Farme . Whereas God will curse the posterity of vnmercifull men , and plucke from them the poores portion , which their wicked fathers vnconscionably hoarded vp among their owne ; God will let the extortioner catch him , or giue him vp to a riotous wastefull course , that shall consume all : one way or other God will draw it out of his belly ; and he oft dyes in misery , whose father had no mercy . Therefore , howsoeuer they haue a Prouerbe , Happy is that son , whose father goes to the Deuill , yet it s most wicked and false : for euen for outward happinesse they misse of it , except it be some odde one , that by Repentance breakes off , and heales his fathers sinne by mercifulnesse to the poore . So that euery way a mercifull man prouides well for himselfe , furthers his reckoning , and brings a great heape of blessings vpon himselfe and his . But an vnmercifull cruell man is well called a miserable man ; for of all men , a couetous man is most miserable , in goods , name , soule and posterity , here and hereafter . Vse 1. This rebuketh a number of cruell , and vnmercifull , and hard hearted men , of whom there are euery where some seen . True , the Gospell ( God bee thanked ) hath preuailed with many , and they shew forth some good fruits of their Faith and Loue : But a number be vsurers , oppressors , grinders , rakers , all for themselues , and so couetous , as they will part from nothing by their good will : if any thing come from them , it s so hardly , as one should wring water out of a stone , or pull away a peece of their flesh ; as Nabal , that sent away Dauids seruants empty , and with a churlish answer . Some others so prodigall and riotous , and giuen to their pleasures , and to all excesse , as they waste their state so fast , as they disable themselues to doe that good they might ; it s not to bee had : Luxury keeps them so bare , which if they had grace to measure their matters with iudgement , might liue a great deale better themselues , and doe much good where need is . Or if some be so rich , as they hold their state , yet they lay it on so vpon themselues and theirs , as no cost is spared vpon braue apparrell , new fashions , costly and curious dyet , hawks , hounds , dice , cards , gaming 's , that yet when it comes to a matter of giuing , are as pinching , as they that haue not the tithe of their estate , can beteeme nothing , to the poore or good vses , very franke in idle expences to serue their owne lust , very sparing to those that haue need ; like the Glutton , Luke 16. who spared nothing from himselfe , nor nothing for poore Lazarus . And those , Amos 6. that fed to the full of the fattest , and drunke of the sweetest , till they were fitter to stretch themselues , and tumble vpon their costly beds , than to do any good , yet they had not so much as a thought of the poore that were in want . And as the Foole , Luke 12. that made account hee had much , and all for himselfe ; Soule , eate , drinke , and take thine ease , thou hast goods laid vp for ( thee ) for many yeares . Notwithstanding the commandement of God , which they cannot be ignorant of , and the Law of Nature , which would be holpen , if they were poore , Gods and good mens example , and the many promises of blessing made to this duety , yet are no whit moued by all these , but fast glued to the world , and can heare nothing that should pull any thing from them . This was one of Sodoms sinnes , Contempt of the poore . Let these sorts of men know , they are not so ill for others , as they be for themselues : As they shew well , there is no loue of God or men in them , as 1 Iohn 3. Who so hath this worlds good , and sees his brother haue neede , and shuts vp his compassion against him , how dwelleth the loue of God in him ? So they will pull some iudgement of God vpon their owne heads , as their Predecessors , whom I haue named , haue done . And this is one reason , no doubt , that mens goods shift masters so oft ; besides the ill account they will make of their stewardship , when they shall be called thereto , for which they must make their reckoning , to heare no better sentence than , O euill and vnfaithfull seruant , take him , bind him hand and foote , and cast him into vtter darknesse . Let these better bethinke themselues in time , and breake off their sinnes by repentance , and their vnrighteousnesse by mercy to the poore , that there may be a healing of their error , and a preuenting the iudgements of God : Oh that my counsell from God may be acceptable to them . 2 But for those , that out of conscience of Gods commandement , and faith in Gods promises made to this duety , out of a zeale to bring glory to God , doe good to others , and to further their owne reckoning ; make conscience to bee doing good with a mercifull heart , carry a liberall hand , as God giues ability in themselues , and occasion from others : let them take it to themselues , as a good marke of the truth of their Religion , and know they can no way prouide better for their comfort , or the continuance of Gods blessing vpon them and their estate , than by continuance in this duety . 3 And thirdly , let this prouoke all sorts of men , to take knowledge of this duety of mercifulnesse to the poore , as one part of Gods will ; and well weighing the reasons vsed to prouoke thereto , set themselues to make conscience of the performance thereof : which that they may do indeed , they must be perswaded to remoue out of the may certaine vices , that be deadly enemies thereto , and labour for the contrary vertues . 1. The first is Vnbeliefe , which , as it breeds many other vices , so that of Vnmercifulnesse ; for that casts so many doubts and feares of what they may want themselues , and that it will hinder them in their estate , to giue here and there , as they withdraw : therefore labour for Faith to beleeue , that as God will performe all his promises , so those made to this duety ; and therefore that its the high way to thriuing . and this will set vs to it , and that with chearfulnesse . 2. Pride , which is seen in excesse of costly attire for our selues and ours , ayming at high pitches and great portions for our children , and such and such estates must be obtained ; this must needs hinder liberality : therefore the Apostle , 1 Tim. 2. 9 , 10. forbids women to be deckt with costly apparrell , but commands to aray themselues with good workes : Noting , they cannot doe both ; for the backe is a theefe : the meaning is , when its superfluous , and beyond their ability , all duties discharged : Oh what an infinite deale of good might be done , if but the superfluities of folkes apparrell were taken away , which might very well be spared ! 3 The like may be said of intemperance excesse of cheere , variety & costliness of dishes at mens tables : God allowes to men according to their degrees , to some vsually , to others at festiuall times & daies of greater reioycing ; yet to none excesse : or so as they thereby be disabled for such good workes as their place cals for at their hands . The excesse of this Land in these two forenamed things , would abundantly not only relieue the wants of our poore at home , but would make a blessed supply of the most wofull and crying necessities of our distressed brethren abroad . And is it meet that some should be hungry , and others drunken ? as the Apostle saith , 1 Cor. 11. 21. Were it not much meeter , that they had our superfluities ( which doe vs but hurt ) to supply their necessities , and so both should be better ? The Lord giue vs at last to make conscience of this Duety ; it s more than high time so to doe . 4 Idlenesse and vnthriftinesse , which vsually goe together , are great lets of liberalitie . For , if one goe euer to the heape , and by labour adde nothing thereto , in time it will consume , and so hee shall haue nothing for himselfe nor the poore : therefore the Apostle , Ephes. 4. 28. commands to worke with the hands , that so there may bee wherewith to giue to them that want . But vsually idlenesse is ioyned with spending , gaming , drinking , and such vnthrifty courses , and this hastens beggery the faster , and so preuents liberalitie in a high degree . The prouident and thrifty are fittest to doe good : as the good Hous-wife in the last of the Prouerbs . 5 Couetousnesse is especially to be cast out , as the direct opposite to mercifulnesse to the poore , as contrary as fire and water : which is an vnsatiable desire of getting more , setting mens hearts on the world so eagerly , as it were heauen or happinesse , and making it their God , so as they cannot endure to part from it ; not knowing that they are base and transitory things , and that the perfection of them is in their well employment . Le ts therefore be intreated to remoue these lets out of the way , that this duety may bee carefully performed . But yet let vs not content our selues to doe this Dutie of Mercifulnesse to the poore , but labour like Christians to doe it in a right manner : for that is all in all , that makes or marres . For wee may giue much , and yet not please God , nor profit our selues . Therefore diuers Rules to this purpose must be obserued : 1. We must giue or lend righteously , that is , of our owne lawfully come by ; not what we haue gotten by oppression or wrong , which is to rob one , to giue to another . We must not keepe the poore as the Lion or Foxe keepe their Whelpes or Cubs , with that we haue got by rapine , but with our owne : therefore giuing is called Righteousnesse , Psal. 112 , not only to shew that its a duety that must be done , but it must be done in Righteousnesse . Therefore Micah 6. these two are ioyned together , to doe iustly , to loue mercie . Zacheus first restored what he had got wrongfully , and then giues of his own iust gotten goods to the poore . Contrary to this , is the practise of some vsurious , couetous , or sacrilegious persons , who when they haue got much by Church robbery , and selling Church liuings , or by oppressing and vndoing many families ; to still the gnawing of their Consciences , giue somewhat to the poore at last . But its abomination to God , and their sinnes cry lowder for iudgement , than their liberalitie for any blessing . Quest. But here it may be demanded , whether seruants may giue of their Masters goods ? Answ. No doubt , without Masters or Dames consent in one kinde or other , they may not , it shall bee theft to them , rather than any thing pleasing to God. Quest. May children giue of their Parents goods ? Ans. No : not except they haue some consent . Quest. May such as are behind hand , and owe more than they be worth , or able to pay ; may these giue ? Answ. No : by no meanes . They boast of false liberalitie . 2 Wee must giue freely , without expecting a recompence . Not therefore with opinion of merit to earne heauen , as Papists mercenarily doe : Or to helpe themselues out of Purgatory ; that is base : Nor doe it Pharisaically , with ostentation , and desire to be seene . Wee may looke vpon the Promises made by God to this Duty , to encourage vs the more ; yet to doe it freely , because it s commanded vs of God. Not expecting any thing from man. What is freer than gift , as we say ? So when we lend to our poore Neighbour , it must be free , not looking hee should earne it out , as it were , or doe as much for vs some other way ; fye vpon it . Nay , we ought not so to looke for our own againe , as that be the chiefe thing wee ayme at , but to doe him a pleasure . 3 Cheerfully , as a free-will offering . God loues a cheerefull giuer : as Zacheus stood forth and gaue &c. The Macedonians 2 Cor. 8. counted and called it a grace and fauour , that they might haue their hand in so good , acceptable & gainfull a worke . Men sow cheerefully in good ground . Therefore it s not to be done by force of Law , as some : Nor yet by such importunitie of Neighbours , faine to vse so many Arguments , and such a deale of doo to perswade and get them to it . Not grudgingly or of necessity . 4 Seasonably ; not tomorrow , if they now need , and we haue it , Pro 3. 28. wee know not what may fall out by then , what temptation they may meet with . Also wee may bee dead , or they : Hee giues twice , that giues quickly . Also helpe them ere it bee too late : shore them vp when they begin to reele , so they may stand a good while ; not let them alone till they fall flat downe . A little in time may doe more good , than much more after . We must not tarry till they haue sold their cupbord , bed , their best coate ; fye vpon it . If one be lent to in time , he may be vpheld , that else must soone come to receiue Almes . So to giue to the poor in their sicknesse , before they be too farspent . 5 Wisely : not lashing it on too fast , but measuring it out as it may continue . Psal. 112. Measure our affaires by iudgement . Few erre on this hand ; yet some haue been so lauish in house-keeping , entertainment and giuing , as they haue ouer gone themselues . This is to pull out the tap : We must draw as need is . A good house-keeper will not set the barrell on the greene , for euery one to drinke that will , and more than neede ; so hee should soone make an end , and haue no comfort when hee hath done . Also wee must giue wisely , as we may doe most good with that we giue . Therefore we must take care , that they haue it that haue most neede : Not the lusty to haue it , and the old , lame , blinde , impotent , and yongue children to want . It s a great disorder in some great mens keeping open house at Christmas , that the rude , idle and prophane round about , they come thither to meate , but the very poore indeed , which cannot trauell in the dirt , and cold , and crowd , they sit at home and want . No doubt , if it pleased them to send to their Neighbour-Townes in money what they thinke good to bestow , to bee distributed by the Officers and chiefe of the Towne that know how to giue it indifferently , and where most need is , it would bee much greater reliefe to the poore , and so a more charitable worke , and saue themselues a very great deale of trouble , and preuent a great deale of sinne committed by that rude company , in their vnseasonable returnings home , besides their rudenesse there . 6 Wee must giue to the good especially , Gal 6. True , we must giue to all ; I meane , to such as follow their calling : but for those that can worke , and will not , let them starue . Giue euen the bad in their want , if they be diligent to doe what they can ; yet giue them with instructions , admonitions to keepe their Church , haue a care of their soules , and to bring vp their children to worke , not to pilfering , idlenesse , or begging , rebuking them for these or any such faults ; as they that be most poore are very gracelesse , and godlesse almost . So may wee doe good both wayes But to the houshold of Faith , giue them with more chearfulnesse , and good encouragement of them in their good course , and behold Iesus Christ in them : when all bee alike to vs , it s no good signe , but when these be worst regarded , there can be no worser signe . 7 Orderly . To our owne kinred first ▪ 1 Tim. 5. and so on to our owne Towne , and so further , as God giues occasion and abilitie . 8 According to euery mans ability . To whom much is giuen , of them is much required . The Master called his seruant that had fiue Talents to account for fiue . 1 Tim. 6. 17. Rich men are charged to be rich in good workes : hee that hath but little , little is of him expected ; if it be but a cup of cold water , a widowes mite , where is no more , it shall be as well accepted , as great things of the rich . For God requires not of a man according to that he hath not , but according to that hee hath : and that he will require . It s therefore a great fault in most Parishes , that the meaner sort beare the chiefest burthen , and not the richest : but a man , not a quarter sometime , not halfe a quarter of their substance , shall bee halfe as much in charge as they . Fie vpon such inequality : amongst men of good conscience , it ought not so to be . Though it were but a foolish thing for one of vs to say , If I were such a rich man , I would doe thus and thus much good more than such a man doth ; because we were neuer in that state : and therefore know not the temptations belonging to that state : yet this wee may truely say , that such and such a rich man hath meanes in his hand to doe very much good : Oh what elbow roome he hath ? he might reach out his hand two wayes , ten waies , and bee neuer the worse . Towards the Ministry of the Word , to helpe a poore body out of great trouble , &c. What is it for a richman to giue here twenty shillings , there forty shillings , fiue pound to this good vse or that ? And when some charge is to be borne by a company of meane men , to exempt them , and beare it all himselfe ; what good by lending poore young beginners , and such as want stocke ? But alas , how farre off is it from the most such ? Some doe no good : others nothing answerable to their ability . They lose their honour that God hath put vpon them . Truely let them looke to it : for they haue great accounts to make : And if their receipts bee found great , and their layings out small , God will cast such bills in their faces , and themselues into hell . 9 We must giue according to euery ones need : for their neede should be the whetstone to our liberality : As in deere times , or in time of sicknesse and distresse , to reach out our hand more than ordinarily ; not to giue hand ouer head , as much to those that haue lesse need , as to those that haue more . The wicked will be most clamorous , and if we goe by that , oft times the better minded poore , which be more bashfull & slow to speak for themselues , shall haue wrong ; therefore we ought to informe our selues , as well as wee can , of euery ones wants , especially , in our owne Parish , and to carry our hand accordingly : we must not be bountifull to our wealthier neighbours , and pinching to the poore . If we cannot do both , let our feasting the wealthier alone , and do good to the poore ; for that will be the truer & more certain testimony of our loue , because they cannot requite vs againe . But you shall haue some , that will spare no cost , to make a feast to them that haue no need , ( which , with the other too , hath his place ) that yet are very miserable to the poore , and will the same day of such feast , shake vp a poore body like a dish-clout , that comes but for some of the scraps . Let not these boast of their Loue. And then to shew our selues most kind & helpfull , when their need is greatest : for a brother or neighbour is borne for aduersity , and that is the triall of loue . God is neuer so neare his seruants with his comforts , as in their greatest afflictions : And therefore , while a man is in prosperity and good case , to salute him , vse him kindly , be glad of his company ; and when the world frowns on him , and God casts him behinde , then not to know him , to shake him off , goe on the other side of the way , or if we must needs take notice of them , then to speake sleightly to them , houerly , and be strange and far off , this is no true loue : and yet this is that that manie a one finds in the world , as Pro. 14. 20. & 19. 4. 7. These bee like winter-plashes , that be very broad when there is no need of them ; but in summer are dry , when they should do most good . Thus many a worthy Minister , while they haue enioyed their health and Ministry , haue had countenance of all sorts , both Gentlemen and Yeomen , that after , by some occasion , hauing had the case altered with them , haue gone vp and downe moping , and no body , especially of the wealthier sort , take notice of them , but shun them , as if they had the Plague about them . So the wiues of many painfull Ministers , while their husbands liued , were made account of , and inuited , that when God hath taken their husbands from them ( when they had most need of comfort ) haue found cold friendship , not of strangers onely , but euen of those that professed greater loue to the parties deceased . This is but carnall , or at least but cold loue , that is then farthest off when there is most need of it ; whereas true Loue reioyceth to bee shewing it selfe , where is most good to be done . 10 We must giue with compassion , and out of a pitifull heart and feeling of others miseries ; as we are bidden , Col. 3. 23. to put on tender mercies , and bowels of compassion , &c. and 1 Pet. 3. 8. Be pitifull , &c. and Isa. 58. 10. Poure out our soule to the hungry : that is , haue compassion of their miseries . Thus did the Lord to vs , when we had plunged our selues into irrecouerable misery , he took pity on vs , and gaue vs his blessed Son , &c. So had hee compassion on the gronings of Israel vnder Pharaohs bondage . So in the book of Iudges diuers times , Iudg. 10. 16. so also , Neh. 9. 17. This will proue vs to be liuing members , not dead stockes . A little giuen with compassion , is more acceptable to God , than neuer so much without , 1 Cor. 13. yea , compassion alone is much accepted with God and men , where there is nothing else to be had . Which condemnes the great Almes-deeds of Papists , that proceed from no compassion towards the poor , but out of loue to themselues , to saue their owne skins . That giue to be seen of men , that giue by constraint of authority , or for shame , and to auoide reproach , or to satisfie the requests of friends : Or those that giue with twits and taunts , and proud insultings , checkes and vpbraidings , especially towards those that bee any thing well minded : all these haue their reward they are like to haue , except their worke had come from a better root : Whereas many a poore body cōming to their poore sick neighbour , with pitiful moanings , out of a grieued heart , & water in their eyes , beat vp their pillow , watch with them all night , or tend them a day or two ( which can very hardly spare the time from their owne bellies ) or of their little giue them a little , this is a very rich gift , and pleasing to God , and shall not goe vnrewarded . Let not the poore therefore be discouraged , and say , I liue like an vnprofitable person , & can do no body any good ; but consider what our Sauiour Christ said of the Widows two mites cast into the treasury , and be of good comfort . Now seeing compassion is so necessary , & giues such commendation to our liberality , it shall be good for vs to vse the best means we can , to stirre it vp , or procure it in vs. 1 It shall be therefore good , to take a true report from such , as can relate the miseries of any that we are to giue vnto , and so well weigh and marke it , as it may moue vs. Thus did Nehemia , Cap. 1. so weigh the misery of Gods people that was told him , as hee was very deeply affected therewith . 2 To put our selues into their person , & think ( as it might haue bin our case , as well as theirs , so ) what we would be glad to finde from others , if it were . Consider , they be not bruit beasts , but euen our owne flesh ; and therefore to pity them . 3 So by our owne afflictions that God sends vs at any time , to be moued to pity others ; and from the comforts that we finde in them , from God or Men , be prouoked to the like compassion towards others , 2. Cor. 1. 4. 4 Especially , it s of very great force to this purpose , to goe and see the miseries of our poore brethren , their ruinous & cold houses , poore fire to make amends with , empty cupbords , thin clothing , and so neare the wind , cold lodging , slender couering ; and to see what exceeding paines some take early and late , to see others in how great paine and affliction they lye , and how little to comfort them , &c. 5. If our heart be not made of an Adamant , this will moue vs , & a great deale more than all that we can heare . The sight of the eie moues much , either to good or euill ; which the Deuill wel knew , when he tempted Eue to look vpon the Apple , and when hee set Bathsheba naked and bathing before Dauids eye , which did more hurt than if he had heard of such a thing : So is it powerfull to moue to good . Therefore Saint Iames bids vs , visit the fatherlesse and widowes in their aduersity , &c. Our Sauiour Christ seeing the people scattered , &c. Mat. 9. had compassion on them : So the Samarit an saw the wounded man , and had compassion of him . It were therefore a comely thing sometimes for wealthy women to looke into the poores houses , and see a sight that might moue them , and that they might report of to their husbands . Their coat would sit neuer the worse on their backes , if they did so : neyther need they thinke scorne , seeing the glorious Angels attend about them , if they bee good , and God himselfe is with them . This also is comely for Ministers and their Wiues . Especially it is requisite for them to doe so , that are in office , and haue taken for the time the speciall charge of the poore . ●o shall they answer their name of Ouerseers , which few doe , but goe by heare-say , which is oft vncertaine , or that which is worse , by the words of the poore themselues ; the worst most-what beeing most bold and importunate , when others ▪ that haue more neede , and are better to bee regarded , cannot so well speak for themselues . These Rules beeing carefully obserued in our Relieuing the poore , it will not only be profitable to them , but it shall bee well-pleasing to God , and bring much comfort and blessing to our owne selues here and hereafter : Without which , howsoeuer others may haue benefit , yet our selues shall certainely lose our labour . But now I draw to an end of this duty of mercy to the poore , Doe you thinke that the carnall and vnbeleeuing heart of man will willingly yeeld hereto , without any further questioning or opposing against it ? Oh no : for though those that are of God will heare Gods Word , and his Commandement , and Reasons that he vseth to moue to the obedience thereof , will ouercome and preuaile with them , yet to the vnregenerate , nothing can be so spoken , but they haue many carnall reasonings and obiections to make against the same . Some whereof I wil here make known , and briefly answer them , and so winde vp with a word or two of the duties of the poore . Obiect . 1. My goods are mine owne , I le doe with them what I list , and nobody shall make mee giue , but where and when I see good my selfe . Answ. Though thy goods bee thine owne among men , yet God hath but committed them to thee of trust , and reserued a right in them , commanding thee to dispose of part of them to the poor , to whom hee hath giuen none , and will accordingly call thee to account for the same : therefore thou art not such an absolute owner of them as thou imaginest , but an accountant and steward . Obiect . 3. If I giue to euery one that will aske , and say they haue neede , I may giue away all , and make my selfe a beggar . Answ. That 's not required of thee , but to giue with discretion . As for the yongue man that was bidden by our Sauiour Christ to sell ▪ all , and giue to the poore , and follow Christ ; it was a commandement of tryall peculiar to him , not binding all : and yet we see it not plainely required of him , that he should giue away all . Againe , they feare a false feare : for when some of them hinder themselues much by running into vsury , of a couetous minde to purchase withall , some others by riotous expences in apparrell , by suretiship , or other blinde courses that they take ; then euery little thing that they giue to the poore , or any good vse ; oh this will begger them . No , no , looke well about thee , and thou shalt finde it s not thy liberalitie beggers thee , but somwhat else ; leaue that , and thou mayst doe well to thy selfe , and much good to others . Obiect . 3. Though I haue enough now , yet I cannot tell what I may want hereafter ; I le bee sure to prouide for my selfe , and if I leaue any thing when I dye , I will giue them somewhat then : As one that lying vpon his death bed , put a peece of Gold in his mouth , and kept it there , and being askt his reason , hee answered , Some wiser than some , I meane to keep this till I am dead . Answ. A right obiection of a couetous distrustfull man , that will trust God no further than he sees him ; no , though he hath promised to reward liberalitie with plentie . What a wretched minde is this , to thinke that God will faile men euer the more that obey him ? And whereas they thinke to make sure of enough for themselues , it s not all , nor ten times so much that could keepe them from beggery and misery , if God should set himselfe against them . And to giue when they dye , its little thankes ; for they cannot carry it with them . Obiect . 4. All is little enough for my selfe and my children : for I meane to leaue my eldest sonne a good estate , and I haue diuers daughters that I purpose to match well ; and therfore must get them good portions , as it s expected in these daies , and then they must haue education accordingly . Answ. But who bids you flye such high pitches , and set downe such portions , and in the meane time neglect Gods commandement , and your duty to the poor ? This is the high way to pull downe your children . Do as you may , all duties discharged , and there an end : for if you hoard vp the poores part in your childrens great portions , God will draw it out of your , or your childrens bellies . Obiect . 5. They bee neuer the better for all that is giuen them , they draw all through their throat . Answ. If some bee not , yet some be thrifty , and it s well seene and well bestowed of them : If any abuse your liberalitie , you may cut them the shorter , but let not others fare the worse for them . Ob. 6. They be ill tongued , one may giue them neuer so much , & they will not giue one a good word . Answ. It may be we spoyle our gift in the manner of bestowing it , and so it loseth its grace and credit . 2. Though some bee vnthankefull and ill tongued , yet all are not so : they that be , yet giue them , and ouercome them . Ob. 7. They be so bad and so wicked , as its pity to giue them . Answ. We giue it not to their badnesse , but to their pouertie : and may be our goodness to them with good counsell , may make them better . But some blame not their badnesse for hatred of their sin , but as an excuse to saue their purses : but that is not a sufficient plea. Ob. 8. They be so theeuish one can keepe nothing for them almost , abroade especially : They break my hedges , carry away my barres , pluck vp my stiles ; I le giue them nothing , not I. Answ. This is most what rich mens faults : for if they would take order that euery family should doe what worke they are able ( according to the Law of God , and the good Statutes of the Land ) and then what they cannot reach to by their labour , to supply to them for necessaries , euery one beeing held to worke , most part of this would bee preuented . And then if any were taken in such offence , and were well punisht , either by the whip , or else their collection that week kept backe , you should heare few such complaints . But if they bee not as well looked to , to follow their worke , as to giue them a little collection , a great many will begge or steale , rather than get it by working . Ob. 9. Some of them that make a great shew of Religion , yet if they get money into their fingers that one hath lent them , one cannot tel how to get it again , for all their great precisenesse , and running to sermons . Ans. True ; some such offences there be , more is the pity : but this must not wholly take our minde from the duty of lending , nor let all fare the worse for the fault of some few : Or if wee should doe well for any that we thought wel of for soundnesse , and after they proued but Hypocrites ; yet if our minds were vpright in that wee did , we shall not lose our reward Ob. 10. There be such a number of charges euery way , to the King , and for Souldiers , to the Ministers , to the repairing the Church , to Bread and Wine for the Communion , and Briefes , and one Collection or other , that I can neuer a Sunday be quiet : and now you come for the poore ; I think you will haue all ; I see no reason to be at all these charges . Answ. For those that be to the King , it s our bounden duty , and they be abundantly recompensed in the peace and quietnesse that we enioy vnder his Gouernment . And for the Church , small cause to grudge at that , seeing it is a trifle towards his seruice that giues all . And that we giue for the good of our soules , is the best bestowed mony that can be , if the fault bee not in our selues . For any thing we do in compassion to them that be in want , God hath giuen his word himselfe to see that requited . So that if it be well considered , there is no such cause of this grumbling at any one , or all of these charges . Ob. 11. If you will not be quiet , but follow mee thus with Giue , giue , and Pay , pay , I will make a shortcut of it , I le break vp house and goe liue in a great Town , and eat and drink , and be merry with my friends , and put out my mony to vsurie . Answ. If you do , you shall carry many curses with you , and a guilty conscience , and the hand of God will follow you , and it may be you may haue as smal ioy of it , as your Predecessor in the twelfth of Luke , when he had thought to haue nestled himselfe in his wealth for many yeares , and liued at ease , he was suddenly arrested , with O foole , this night they shall fetch away thy soule , and then whose shall these things be ? There is no flying from the duties that God requires : therefore listen and learn , obey and be blessed . CHAP. 12. Of the Poores duties . NOw for the Poores duties , a word or two . I speake to you from the Lord , how you should behaue your selues in this your condition ( and it s very needfull ) know them , and God giue you a heart to do them . You must labour to be contented with your estate , & giue glory to God , and know it to be the state that he seeth fittest for you , if you were borne to it ; or hee hath brought you into it , especially , if you haue by any wicked courses brought it vpon your selues , you can haue the lesse comfort in it . But if you can be so wise as make it vnto you a spur to true repentance , you shall be happy . Keep your Church diligently , though your clothing be meane : Keep holy the Sabbath day , and know nothing is lost by that : Pray daily , and labour to liue in the feare of God , that though you be poore to the world-ward , yet you may be as St. Iames saith , Cap. 2. Rich in Faith , and heires of the Kingdome , which hee hath promised to them that loue him . Follow your calling diligently , that as much as may be you may eate your own bread , & that God may moue mens hearts to supply willingly that that is wanting . Be not ouer clamorous : Keep a good tongue , though men deale not very well with you . Carry your selues dutifully and humbly towards the rich , and all your superiours ; not saucy , surly , ill-tongued : patient and meeke , when you receiue a reproofe , and not swell or giue ill words . Be thankfull for any kindnesse you receiue ; First and chiefly to God , who giues the ability , the commandement and the heart to doe you good ; and vpon former experience , depend vpon him in after needes : and resolue , that whatsoeuer want you suffer , you will vse no vnlawfull meanes to help your selues , but rather make knowne your burthens , and God will make a way . Secondly , be thankfull to those , whom he hath made his instruments to doe you good , so God giues good leaue ; and see it practised by godly Hezekiah , 2 Chron. 31. 8. In token of your thankfulnesse , pray to God for them , that God would blesse their basket and store , themselues and theirs , especially , that hee would giue them much ioy and comfort to their soules , and to haue long life and happy dayes . For you that are borrowers , borrow no more than you haue possibility of paying againe . Appoint such a day , as in all likelihood you may repay it : worke night and day to keep touch , borrow it of another to pay , rather than breake day ; for if you keep your day , you keepe your friend . Or if you be much disappointed that you cannot , then come before the day , tell your case , and craue fauour , and a new day , and shew your selues as carefull to pay , as euer you were to borrow ; so shall you haue a good conscience , and prouide well for your selues : for if you deale honestly , you shall not neede to feare but you shall finde friends . Many there be , that care not what they borrow , & neuer care for paying ; they cared to borrow it , they say , let the Owner care to come by it againe : they doe not meane to take two cares . which beare the marke of wicked men , Psal. 37. 21. for the godly make great conscience of it , as the son of the Prophets , that was so sorry for the losse of the axe ; Alas , Master , it was but borrowed , 2 Kin. 6. 5. And the Prophet Elisha wrought a miracle to this purpose , encreasing the oyle in the Widowes cruse , and bade her sell it , and , first pay her debts , and then liue of the rest : For we must owe nothing to any , but to loue one another ; that is , not wilfully , or through carelesnesse , but what we can , & meane to pay . They will appoint , it may be , a neer day , though they know no means to compasse it , onely to obtaine their purpose : But when they haue it , they care to keep no day , nor yet come at the Creditour , nor in his sight , as neare as they can . These play the fooles as well as the wicked men , and vndoe themselues vtterly , which otherwise might haue beene vpheld , and liued comfortably of their credit , though they had no ability of their owne . But when they haue no ability nor credit neither , they must needes hasten apace to misery , and thank themselues . Let all , that haue any wit or conscience , take heed of this : But especially , let all those , that make greater profession of Religion than others , beware of this , that they giue no iust occasion to carnall men , to speak ill of them , and their holy profession for their sakes ; nor to the godly to be griened by their vnfaithfulnesse . FINIS . Notes, typically marginal, from the original text Notes for div A10921-e270 Vse . Vse . Notes for div A10921-e860 Vse . 1. 2. Notes for div A10921-e1660 Wishing well is the pulse of loue , and heates wheresoeuer loue is aliue . Notes for div A10921-e3550 Effects . Reasons . Notes for div A10921-e4270 1. Notes for div A10921-e5160 Loue of our enemies . Vse 1. Esay 10. Notes for div A10921-e6730 1. Pro. 13. 20 * My meaning is onely to reproue those , who , vpon sincere and deuout Chrians , such as make most conscience of their wayes , and are truely zealous in Gods seruice ; fasten the odious name of Puritan , and cannot abide them . Notes for div A10921-e8050 Reas. Rules f●● right relieuing . 2. Cor. 8. 12. Pro. 17. 17. 
A67104	----	Charitas evangelica, a discourse of Christian love by the late pious and learned John Worthington ... Worthington, John, 1618-1671. 1691 Approx. 127 KB of XML-encoded text transcribed from 41 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A67104 Wing W3620 ESTC R34761 14626992 ocm 14626992 102689 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67104) Transcribed from: (Early English Books Online ; image set 102689) Images scanned from microfilm: (Early English books, 1641-1700 ; 1082:4) Charitas evangelica, a discourse of Christian love by the late pious and learned John Worthington ... Worthington, John, 1618-1671. [9], 70 p. Printed by J.M. for Walter Kettilby ..., London : 1691. "Published by the author's son." Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects -- Christianity. Theology, Practical. 2000-00 TCP Assigned for keying and markup 2001-09 Apex CoVantage Keyed and coded from ProQuest page images 2002-06 Kirk Davis Sampled and proofread 2002-06 Kirk Davis Text and markup reviewed and edited 2002-07 pfs Batch review (QC) and XML conversion Charitas Evangelica . A DISCOURSE OF Christian Love. BY The late Pious and Learned JOHN WORTHINGTON , D. D. Published by the Author's Son. LONDON , Printed by J. M. for Walter Kettilby , at the Bishop's Head in St. Paul's Church-Yard , 1691. Imprimatur . October 20. 1690. Z. Isham , R. P. D. Henrico Episc. Lond. à sacris . THE PREFACE . IT would be an unnecessary trouble , for me to endeavour , by a long and elaborate Preface , to evince the Usefulness of the Author 's Subject ; seeing it is both apparently most Seasonable , and also confessedly of the greatest Importance . But since the Discourse is Posthumous , I must not forbear to give some account thereof ; it requiring that in regard to the Author , which is the common and indeed always a just and becoming Civilty to the Reader . In short , What I here publish , are the Remains of several Sermons , which he preach'd upon one Text ; but where , I cannot positively affirm . Most probably they were some of his First Lectures at Hackney : And this I conclude from one of them , which bears Date 1670. the Year in which He was chosen Lecturer there ; where , in the following Year , He Died. Had the Author in his life-time design'd these Papers for the Publick , it is not to be doubted , but they would have received some further Polishing , as well as Enlargements ; and have come into the World with more Advantages . What he could have made them , is well known to those who are acquainted with his Labours , in the Revising and preparing of Mr. Mede's and Mr. Smith's Works for the Press ; as also , with his not to be unmentioned Edition of Thomas à Kempis . But I would not lessen the Esteem of the following Discourse : Of which , this I may say ( without breach of Filial Modesty ) and onely this I shall add , That whosoever peruses it with a becoming Candour , cannot but acknowledge it , if not Worthy of the Author , at least not Unworthy of the Publick View . LONDON , Octob. 13. 1690. John Worthington . THE HEADS OF THE Following Discourse . CHAP. I. THE Rule and Measure of Christian Love Page 1 CHAP. II. The Universality of Christian Love 15 CHAP. III. The Purity of Christian Love 55 A DISCOURSE OF Christian Love. THE INTRODUCTION . THAT we may more fully apprehend the Doctrine of Christian Love ( a Duty so frequently , so continuedly inculcated in the New Testament ) it will be fit to consider the Characters or Qualifications of the true Christian Love wherein we are to walk . And to this purpose , what lies more dispersedly in several places of Scripture , which may bestlead us into the true and full notion of this so lovely a Grace , I shall collect and bring into your view ; both to the clearing of the Truth it self , and for the illustrating by the way several expressions in Scripture . CHAP. 1. THE RULE and MEASURE OF Christian Love. FIRST , It is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fervent Love , or Charity , 1 Pet. 4. 8. Charitas intensa ( as Beza renders it ) an intense Love : Above all things have fervent Charity , or Love , among your selves : And 1 Pet. 1. 22. See that ye love one another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervently ; earnestly , as the Greek Word is used when joined with Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 12. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 22. 44. And crying unto God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mightily ( fortitudine , Vulg. Lat. ) is render'd by the LXX . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not therefore a sleight , formal , weak , cold affection , but an earnest fervent , intense , a great and vehement Love. The Coals of this Love must be as Coals of fire , which hath a most vehement flame , Cant. 8. 6. It must be a Love rais'd up to a great degree of dearness and affectionateness , even to a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence that in Rom. 12. ( a Chapter enricht with excellent Precepts ) ver . 10. Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kindly affectioned to one another . The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies vehementem & genuinum amandi affectum , a strong affection of Love , such as is reciprocal between Parents and Children , &c. such as is betwixt those of the nearest Relation . HOW Fervent , how Dear this Love ought to be , He who was Love Incarnate ( the Wisdom of God , and the great token of his Love ) our Blessed Saviour hath shewn us in a few words , but so fully expressive , as none can be better , in that Royal Law ( as S. James calls it , ch . 2. 8. ) Thou shalt love thy Neighbour as thy self . In this one Commandment are comprehended the Six Commandments of the Second Table , Matth. 22. 39. containing our Duty to our Neighbour , that is another , every other Man : For by Neighbour is not meant only ( as we commonly use the word ) one that dwells near us : But according to the Stile of the Scripture , Neighbour signifies another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Isiodore Pelusiote Lib. 4. Ep. 123. ) not him only that is near us in place or habitation , but any one of the same common stock with us , partaker of the same nature , all men , all of our kind ; especially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a one as is in want , and needs our Love in relieving him . Thus in Rom. 13. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in Ver. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the Old Test. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neighbour , sometimes signifies no more than another . Gen. 11. 3. Prov. 18. 17. Exod. 21. 18. Of the same import and sense is that other Excellent Rule of Christ , delivered in his Sermon on the Mount , Matth. 7. 12. All things what soever ye would that men should do unto you , do ye even so to them ; or as it is in Luke 6. 31. As ye would that men should do to you , do ye also to them likewise . TO the same sense is that Rule delivered in a Negative stile , Quod tibi fieri non vis , alteri nè feceris . And concerning this , Lampridius the Historian , in the Life of that Roman Emperour Alexander Severus , reports , That that Excellent Emperour ( who flourished 206 years after Christ ) was so much in love with it , Quam sententiam usque adeo dilexit , ut & in palatio & publicis operibus inscribi juberet , he caused it to be writ upon the Walls of his Palace and publick Buildings ( as Sentences of Scripture are written on our Church Walls ) . And though he was an Heathen , yet he was better affected towards Christians for this Rule and Precept of their Masters , and shewed them favour . And as he loved this Rule ( which is Radix Justitiae & omne fundamentum aequitatis , as Lactantius speaks ) so he practis'd it : For when there was cause to inflict punishment upon any for acts of Injustice and Injury to others , he ordered that the Officer should thus admonish the party of his unjust Carriage , and proclaim aloud this Dicate of Conscience , Quod tibi fieri non vis , alteri nè feceris : And in case , the Army being on their march , a person of Quality had offended in doing any hurt to the field or possessions of another , and his dignity excused him from such corporal punishments and disgraces which the inferiour sort had inflicted on them , yet the Emperour would vehemen'ly reprove him with this , Visne in agro tuo fieri , quod alteri facis ? Wouldst thou have that done to thy own Field and Possession , which thou doest to anothers ? And such a reproof and check as this must needs affect and forcibly strike the Conscience of the guilty offender , espe c●a lly when it comes from the lips of a Person of integrity and exemplary worth . And such a one was this Emperor , as the same Historian reports of him , Dies nunquam translit quin aliquid man suetum , civile , pium faceret , Not a day past him , but he expressed the benignity and the integrity of his Spirit in some acts of goodness , kindness and equity , and in acts of exact justice ; and therefore he is by the best Interpreters of the Apocalypse fitly supposed to be meant by the Rider of the black horse ( Rev. 6. 6. ) with the pair of balances in his hand . BUT to return from this digression , to that forementioned Rule and Measure of the Love which we are to express to our Neighbour , Thou shalt love thy neighbour ( i. e. another , every other ) as thy self ; or , As ye would that men should do to you , do ye also to them : None can pretend that the Rule is obscure and intricate , hard to understand , though it be through Mens own fault hard to practise . For every one may know , without much study and beating his brains , what it is to love himself . No man ever hated his own flesh ( saith the Apostle . ) No man is coldly or slightly affected toward himself . No , The Love wherewith a man loves himself , is a servent , intense Love : And if this must be the Rule and Measure of thy Love to thy Neighbour ( for thou must love him as thy self ) then surely the Love wherein Christians are to walk , is not to be a cold , remiss , slight , and formal Love , but earnest , intense and ardent . To prevent and obviate any cavils or mistakes about this Love of thy self , which is to be the Rule and Measure of thy loving thy Neighbour ; and for a further explaining of those two forementioned Precepts of Christ , we are to consider , First , That here is meant a regular Love of our selves ; not an inordinate , vitious Self-love ; not a love that breaks or transgresses the bounds of righteousness . No man must do an unjust or unlawful act in his own behalf , or for his own advantage ; nor for the interest or advantage of another : For such a Love as this , is not ( as the Apostle speaks of the right Love , Rom. 13. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulfilling of the Law , but the transgressing thereof . If the thing be unlawful or forbidden by God , which thou wouldst have others do to thee , thou must not do the same to them : Which yet is the practice of those that stile themselves Good-Fellows and are Brethren in iniquity ; all that entangle others , or strengthen one another in their sins which they have chosen . Thou must therefore do that to another , which thou wouldst have done to thee , that is , which thou mayst rightly and lawfully will ; that which is agreeable to the Holy Scripture , and Right Reason , to the light of Nature shining in thy Conscience , and shining with a greater lustre in the Divinely-inspired Scripture : And so that thy Love be regulated by a right Judgment , by purified Reason , so it be agreeable to the Rule of Righteousness , let the Love of thy Self , and of thy Neighbour , be as Intense and Fervent as it can ; so that the Spirit of Love be accompanied with the spirit of a sound mind , to borrow those words of the Apostle , 2 Tim. 1. Secondly , That Evil which thou wouldst not have done to thy self , thou must not do , or wish , or contrive to be done to another . Thou must not do that to another which is unjust , and would seem so to thee , if thou wert that other . And if thou hast been that other , and therefore by experience knowest more feelingly what it is to be evil dealt with , and unworthily used by others ; thou , even thou especially shouldst not deal so with others : For if they did evil therein , thou art not to practise the like . What was evil and unjust in them , when done to thee , will be also evil in thee , if thou doest the like to them . Do not therefore render evil for evil , or railing for railing , as S. Peter speaks ( 1 Ep. Ch. 3. ) ; who also tells us ( in Ch. 2. ) that Christ , our Pattern as well as our Propitiation , did not so : He , when he was reviled , reviled not again ; when he suffered , he threatned not , but committed himself , and his cause , to him that judgeth righteously . Do not return slander for slander , wrong for wrong , or any the like for the satisfying of a revengeful humour : Vengeance is mine , and I will repay , saith the Lord , Rom. 12. Leave that therefore to God , and to his Vicegerents . There is a Rule which many walk by [ Do as thou hast been done to : or , What others do to you , do ye the same to them likewise ] which they do not so much mean and practise in that better sense , wherein only it is allowable , viz. in doing good to others , in rendring good for good , in a way of Gratitude , as one good turn asks another ; there is ingenuity and justice in this : But they generally understand and practise it in returning , or doing evil for evil . But there is a vast difference between this Rule , Do as thou has been done to , and our Saviour's Rule , Do as thou wouldst be done to : Tho'they differ but little in words ( in a word or two ) yet they are as distant as Heaven and Hell , as Christ and Belial . Do as thou hast been done to : or , What others do to you , do ye the same to them likewise : This is the Devil's Maxim ; it is a branch of that Wisdom , which ( as S. James speaks , Ch. 3. ) descendeth not from above , but is earthly and devilish , such as the Devil doth insuse into the minds of men . But , Do as thou wouldst be done to : or , What ye would others should do to you , do ye the same to them likewise : This is our Saviour Christ's Rule ; it is the Royal Law of him who is King ; it s a branch of that Wisdom which is from above ( from Heaven ) which is peaceable , gentle , full of mercy and good fruits , ( as S. James speaks in the same Chapter . ) Thirdly , Thou must make thy Neighbour's , or another's , condition thine own ; thou must look upon his Concernments , his Case and Circumstances , as if they were thine own : And then , that pity , that counsel , that help , that relief and comfort which thou wouldst expect or wish for from others , if thou wert in straits and difficulties , and uncomfortable circumstances ; the like must thou now afford to them in such hardships . This is that true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benignity , Kindness and Goodness of disposition and deportment , to which our Religion doth exhort and oblige us . And Phavorinus doth very pertinently describe it , when he saith , it imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a disposition and temper of mind as makes a Man to look upon the case and circumstances of another as his own . And then what he would desire or endeavour for himself , the like will he desire and do for another , if he loves his Neighbour as himself , with as unfeigned and Fervent a Love as he loves himself . And here it may be fit to remember that Wise Saying of the Son of Syrach , which contains a great deal of sense in a few words , Ecclus. 31. 15. Judge of thy Neighbour by thy self . That which thou judgest unworthy , and unbecoming , yea and injurious in reference to thy Self ; judge the same of it , if done to thy Neighbour in the like circumstances : And that kindness , those Civilities , that fair respect , that which thou wouldst judge fit and decent in thy own behalf ; judge the same in behalf of thy Neighbour in the like Capacities . I may also superadd that wholesom and short counsel which Tobias had from his Father ( Tob. 4. 15. ) Do that to no man which thou hatest . Fourthly , But to rise higher yet , and to prevent an Exception against this Rule and Measure of the Love of our Neighbour , ladd ( for a further explaining of it , this , which is to be observed ) That which thou wouldst should be done to thee , if thou wert of such a Rank and Condition , if thou wert in such a place , or ( to look more inward ) if thou wert so qualified and accomplished , do thou the same to thy Neighbour , to any other , of such a rank and condition , of such qualifications and accomplishments . And if thy Neighbour , if another be of an higher rank , degree and condition ; or if he be more excellently qualified , and more worthily accomplisht ; particularly , if he partake more of God , of true Holiness which is the fairest Image and resemblance of God , and consequently has more real Divine worth in him ; Thou art then to judge that he is to be loved and esteemed ( not only as thy self , or equally with thy self , as thou art for the present , but ) above thy self , viz. whilst thou art not such . And yet still the Rule holds good , still this is to love him as thy self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( though above thy self as thou art now ) this is to love him as thou thy self wouldst judge thou wert to be loved , esteemed and regarded , if thou wert in his estate , if thou wert such as he is . Fifthly and Lastly , There is yet an higher pitch and degree of Love , which at some time , and in some cases , is due from thee to thy Neighbour or Fellow-Christian ; whom thou art to love , not only as thy self , but more then , or above , thy self , though he be not superiour or above thee in those respects mentioned in the last particular : 1 John 3. 16. Christ laid down his life for us , and we ought to lay down our lives for the brethren . Here is Love raised up to the greatest Fervency , to the highest degree possible ; for ( as our Saviour Christ told his Disciples , Joh. 15. ) Greater love hath no man than this , that a man lay down his life for his friends . Now the Rule and Measure of this Love , Love in its utmost height , and that which obligeth a Christian to this Love , is the Love of Christ manifested in laying down his Life for us . As in the former Particulars the Rule and Measure of thy Love to thy Neighbour was thy own Love , thy loving thy self ; thou wast to love him as thy self : So the Rule and Measure of this highest degree of Love , is the Love of Christ to thee ; Thou must love a Christian as Christ loved thee . Thus he Commands , Jo. 15. 12. This is my Commandment , that ye love one another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have loved you : How 's that ? In laying down his life for them , as appears by the following words . As I have loved you . ] These words carry in them the greatest force and reason , the greatest obligation to this degree of Love , and make it a duty full of equity . Nothing can sound so high , nothing can have such an obliging Vertue as this of Christ , [ As I have loved you . ] If we consider , either , 1. The excellency of the person of Christ , who this I is [ as I have loved you ] . He that spake this , and thus loved us , was Jesus Christ , the brightness of God's glory and the express image of his person ; God manifest in the flesh , the Lord of life and glory , the Sovereign of Men and Angels , Messiah the Prince , the Lord of all . And if he loved us at this rate , so as to lay down his Life for us ; He that was so far exalted above , not Men only , but Angels ; He the Head of all Principality and Power , higher then Thrones and Dominions , and any of the Angelick Orders : Then should a Christian thus love his Fellow-Christians , those of the same mould , and make with himself , in laying down ( if need be ) his Life for them . 2. Or if we consider the vileness and unworthiness of those for whom Christ did thus much . If he the Prince , and only Son of God , laid down his Life for us who were Enemies ( Rom. 5. ) Rebels against Heaven , Enemies to the Crown and Dignity of his Father , the King of Heaven and Earth : Should not a Christian then do as much for his Friends , his Brethren , born of God ; He and they having one God for their Father , one Christ for their Redeemer and Head , who paid as dear a price and ransom for them as for thee , and who owns them as much for his living Members as thee ; partakers of the same precious Faith with himself ( 2 Pet. 1. ) and therefore as valuable and dear in God's sight as he is ; nay it may be more , if they be more like to God in eminent degrees of Holiness , and if the continuance of their Life , and being in the World , be more considerable they being fitted to be more useful in the World. 3. Or if we consider the infinite advantages , the richest benefits and best of blessings , which came and redounded to us by the Love and Death of Christ : As Christ hath done and suffer'd so much for us , even to the laying down of his Life for us , and pouring out his Life to Death , even to the Death of the Cross ( a Death of shame and pain ) amidst the contradictions , and derisions of his insulting Enemies If he hath done so much for us , when the case of our Souls so much needed it ; more than can be done , by any , or all the Men in the World ; then ought we ( it is a reasonable service , an equitable duty ) to lay down our lives for the brethren , if the necessity of their case so require it , no other means appearing ; and if such a considerable good may thereby come to them , or others , or to the furtherance of the Faith or Gospel , as may justly call for this highest degree and demonstration of Love. Nor have there wanted Instances of this among the noble Army of Martyrs , whose Love was as strong as Death . A fair Instance of this was S. Paul , who tells the Thessalonians ( in 1 Ep. 2. 8. ) That he had such an affectionate desire or love for them , and that they were so dear to him , that he was willing to impart to them not only the Gospel of God , but also his own Soul or Life . And yet more affectionate is that which he writes to the Philippians ( ch . 2. 17. ) telling them , That it would be matter of greatest joy to him , if it should so fall out that he should be offered upon the sacrifice and service of their faith . And though the Apostle S. John , whose words these are ; [ Because Christ laid down his life for us , therefore ought we to lay down our lives for the brethren . ] He of all the Apostles is said by Ecclefiastical Historians , alone not to have laid down his life by Martyrdom , but quietly and in a good old age to have died at Ephesus : Yet he was in his Mind prepared to have suffer'd Martyrdom ; which he had done ; had he not been miraculously preserved by God when he was cast into the Vessel of hot scalding Oyl , from whence coming forth unhurt , ( as the three Children out of the fiery Furnace ) he was by Domitian banish'd into the Isle of Patmos , for the word of God , and testimony of Jesus Christ : And he calls himself in his Epistle to the Seven Asiatick Churches , their brother and companion in tribulation , and in the kingdom and putience of Jesus Christ , Rev. 1. 9. The full purpose and noble resolution of his Mind was for the utmost Sufferings , even unto Death . And the same Spirit of Love , Love ready to express it self in this highest Degree that is possible , lived and continued in the first and best Christians . It was so conspicuous in Tertullian's time , that the very Heathens took special Notice , as Tertullian reports in his Apology ; Vide ( in 〈…〉 ) ut invicem se diligunt Christiani , & ut pro alicratro mori parati sunt . See ( said the Heathens ) how the Christians love one another , how ready they are to lay down their lives for each other . Till these days that Love ( which afterward grew cold ) continued warm and vigorous ; and by this loving one another , did all men know that they were Christs Disciples , as he had said , John 1. 3. But I shall not insist any further upon this fifth Particular , viz. Love raised up to the greatest height possible , in loving others more then thy self , by laying down Life it self for them : The occasions of expressing Love in this degree of Fervency , are more rare ; God doth not so frequently call to this , as to that Fervency of Love exprest in the four foregoing Particulars of Loving thy Neighbour as thy self . And yet this fifth Particular , this loving another , in laying down thy life for him , may be in some sort reduced to the loving him as thy self ; i.e. as thou wouldst he should do for thee , in . case thy Case and Necessities did as much require that he should lay down his life for thee , as his do that thou shouldst do this for him . TO conclude then , seriously think on this Rule of our blessed Saviour's , then which nothing better could ever have been said , nothing more need to be said . There is enough compriz'd in this short Rule of Love , as to instruct and govern the Conscience of a Man in matters of Justice and Equity towards those he has to deal with ; so likewise to engage and raise him up to a Fervency and excellent degree of Love. There is more in these few words of Christ , that which is more fully instructive to a Christian , than all that has been said in the Voluminous Writings of the School-men , Casuists , and other Writers ; more than in the Pandects , Code , and Institutes of the Civil Law. In a word , Such is the excellency of this Law , or Rule of Christ , [ Whatsoever things ye would that men should do unto you , do ye even so to them . ] That immediately after it is said ( Matth. 7. ) For this is the Law and the Prophets : Which two words signifie the Old Testament , the whole Scripture then in being . Moses and the Prophets are epitomiz'd and contracted in this one Rule . And as it is Moses and the Prophets , so it is also the Law of Nature , the Law written upon the Hearts and Consciences of all Men , and written upon the Tables of the Heart before the Law was written upon Tables of Stone in Mount Sinai . And this Law of Love is more cleared , more improved , the obligation to it more inforced and strengthened by many peculiar considerations which the Gospel affords , in which respects it is a New Commandment , though a Commandment too from the beginning ; writ fairer , and in more legible and lasting Characters then before , upon the Hearts of all true Christians . CHAP. II. THE UNIVERSALITY OF Christian Love. SECONDLY , It is to be a Love extended and enlarged to all ; according to the other sense and obvious notion of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And so to love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to love Universally . To this purpose the same Apostle S. Peter in his 2 d Ep. Ch. 1. 7. in that rich Chain of Christian Graces , Unto brotherly kindness , or Love ( saith he ) add Charity . In the former Epistle he doth thrice commend Brotherly love , Ch. 1. 22. Ch. 2. 17. Ch. 3. 8. But Christians must not only be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the love of the Brotherhood must be superadded Charity , an Universal Love , a Love more enlarged , even to all men . This Chain of Graces mention'd in ver 5 , 6 , 7. ( whereof the first is Faith , and the last Charity or Love ) is not compleat without such a Love. A Christian is not cloathed and adorned compleatly , has not on all that he should have , except he be cloathed with humility ( as S. Peter speaks , ch . 5. ) or ( as S. Paul in Col. 3. ) except he put on humbleness of mind , kindness , meekness , long-suffering , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above ( or over ) all these put on Charity , or Love , which is the bond of perfectness . AND this Chain of Graces mention'd by S. Peter is a greater Ornament to the inward Man , and is more valuable in the sight of God , then the richest Chain or Necklace of Pearls ; as the same Apostle in 1 Ep. Ch. 3. 4. speaks of the Ornament of a meek and quiet spirit , that it is of great price , highly valuable , and of as great account in the sight of God , as the bravery of Jewels , rich and gay attire , and curious dressings , are in the eyes of any in the World. And accordingly this inward Ornament and Excellency of Moses his Soul , made him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fair to God , as the phrase is used otherwise , in Acts 7. Moses is said to be the meekest man upon earth , Num. 12. 3. and consequently most removed from bitterness , anger , hatred , malice ; all which are contrary to Meekness and Charity , two Graces near a-kin , and inseparable Companions . And God being highly pleased with him , conferr'd the greatest Honours and Favours upon him , and dignified him above any under the Old Testament : He made choice of him for the greatest and highest trusts . He was a Prophet and a Prince , the first Ruler of his People in Israel for forty years , a King in Jeshurun , Deut. 33. and as God to Aaron ( Exod. 4. 17. and ch . 7. 1. ) He was a kind of Mediator between God and the People ; an illustrious Type of Christ , the Great Mediator , and the Great Prophet , of whom Moses speaks , Deut. 18. A Prophet shall the Lord your God raise up unto you , like unto me . God spake to him Face to Face , Mouth to Mouth , as one Friend to another ; took him into a more inward converse with him upon the Mount ; where he was enabled to fast forty days ; which abstinence was so far from impairing the amiable air of his Countenance , that his Face shined with a glory and lustre too bright for the People's Eyes to look upon , till he put a Veil over his Face ; as he afterwards appeared in Glory on Mount Tabor , he and Elias , who had the Favour and Honour ( of all under the Old Testament ) to be and speak with Christ on the Mount. Such Honour from God had Moses , who was eminent for Meekness , that inward Ornament of his Soul ; so precious in the sight of God , though mean in the World's account : As also eminent for his Charity , his most Fervent and Heroick Charity , that he had for all the People of Israel , offering himself to dy for them , to be blotted out of the Book of Life , Exod. 32. God values a Christian by the inward Graces of the Soul , by what the Soul wears and is adorned with ; by Humbleness of Mind , Meekness , Charity , Enlarged Love , and all other Vertues which are the just accomplishment of a Christian. God values not a Man by what is outward in him ; not by what he wears ; not by the Titles by which he is called ; not by his Relations , his Honours or Riches ; not by the Train and Retinue he hath : These and the like add no inward real Worth , no true Perfection to a Man. BUT now to return . Besides this observable place in S. Peter , which contains an enumeration of those Christian Graces which adorn and compleat a Christian , the last of which is Love or Charity , added to Brotherly Love , a Love extended to all ; It may not be amiss for the further clearing and enforcing of this Duty , to recount some other passages of Scripture , whereby it may appear , that a Christian is obliged to this Enlarged and Universal Love. S. Paul presseth the same Duty , whom S. Peter calls his beloved Brother . To name some few places . 1 Thess. 3. 12. The Lord make you to increase and abound in love one towards another , and towards all men : not only in Brotherly love ( of which he tells them in this Epistle he needs not write to them ) but in a love extended to all men . To which purpose is that other passage in this Epistle , Ch. 5. Ver. 14. Be patient towards all men : And Ver. 15. See that none render evil for evil unto any man : but ever follow that which is good , both among your selves , and to all men . The like in Titus 3. 2. Put them in mind to be gentle , shewing all meekness unto all men . And this in opposition to that in ver . 3. to living in malice and envy , hateful and hating one another : and such we our selves also were sometimes ( saith the Apostle ) namely before we were converted to Christ , before the power of the Gospel had changed us into a better temper of Spirit . BUT what if men hate and curse us , and persecute us and despitefully use us , must our Love be Enlarged to such Enemies ? Yes , unto these , and surely then unto all men ; for none seem less to deserve Love then such . And therefore I will only add one place of Scripture more , that in Matth. 5. where Christians ( all that name the Name of Christ ) are strictly enjoin'd , Ver. 44. First , To love their Enemies : Here 's the affection of Love in the Heart , diligite corde ; in opposition to inward grudging , spight , rancour and malice . Secondly , To bless them that Curse them : Here 's diligite ore , here 's Love in Word and Language ; in opposition to the returning of railing for railing . To bless them is to speak , either well or friendly to them , without bitter , or reviling , or defaming words ; or to speak well of them , so far forth as there is any thing commendable or praise-worthy in them , or done by them . Thirdly , And not only to bless , but to do good to them : Here 's diligite opere , Love in deed and real acts . Some are mention'd in Rom , 12. 20. If thine enemy hunger , feed him ; if he thirst , give him drink : which are put for all other acts of Beneficence . Fourthly To pray for them . Which fort of spiritual Beneficence the poorest Christian may shew to his Enemies , who may have left him little or nothing , and so disabled him from doing good in an outward way ; and if he had wherewithal to do it , yet the Enemies might proudly scorn to receive it : But true Christians whether poor or not poor , may pray for their Enemies in secret , and in this way desire and endeavour to do them good against their wills , and they cannot avoid this kind of Beneficence . Thus our Lord who practis'd what he preach'd , prayed for his most violent and virulent Enemies , when he was upon the Cross ; and they are the first words which he spake when he was lifted up on the Cross , in the midst of all the pain and shame they put him to , ( as S. Luke records it , Chap. 23. 34. ) Father , forgive them , for they know not what they do . And that diverse were the better for this Prayer of Christ , ( which was an act of real Beneficence to them ) may appear by what is said , verse 48. That the people beholding the things which were done , smote their breasts and returned : Which was the beginning of that remorse which did more deeply affect them at S. Peter's Sermon , where three thousand did not only smite their breasts , but were smitten to the heart , pricked and wounded in their hearts unto repentance , Acts 2. Thus also S. Stephen , the first Martyr that suffered for Christ , and who had much of the Spirit of Christ in him , the Spirit of Benignity and Charity , pray'd for his Enemies at his death , when they exprest the most violent and barbarous rudeness and cruelty , Lord , lay not this sin to their charge . And that some also were better for his Prayer , there is no cause to doubt . That it was for S. Paul , then Saul who had an hand in his death , appeared by his Conversion soon after . Hence that Saying , Si Stephanus non or asset , Ecclesia Paulum non habuisset . And to gain such a one as he was to the Church , was to the gain of many . His famous Conversion is rolated in Acts 9. where it is also recorded , That the Churches then had rest throughout all Judea , and Galilee , and Samaria , and were edified and multiplied . THUS I have particularly explain'd the several Expressions in Matth. 5. where is enjoin'd by our Saviour Christ , a Love extended and enlarged to all , even to Enemies , such as seem least to deserve it . But then I must not omit the Reason of this Command so grievous to flesh and blood : It is said , in verse 45. That ye may be the children of your father which is in Heaven , for he maketh his Sun to rise on the evil and the good , and sendeth Rain on the just and on the unjust : i. e. That ye may approve your selves , both to others , and in your own Consciences , that ye are the Children of God , born of him , having the same benign Nature , and this God-like affection in you . Take it briefly thus . First , God hath his Enemies , those that hate him ; and he is wrong'd and injur'd by them , more than you are or can be by yours . Secondly , God hath done nothing at any time to provoke or hurt them ; but you may have done it more or less at sometimes to your Enemies . God may justly say , as he doth in Micah 6. 3. O my people , what have I done unto thee ? and wherein have I wearied thee ? testifie against me . Thirdly , God hath always done them good ; It is of his mercies that they are not consumed : His mercies are new every morning : And therefore he had greater reason to be otherwise dealt with , having deserved infinitely better of them , then you can of your Enemies . Fourthly , God is their Lord and Maker ; the infinitely perfect Being ; they are but vanity , and as nothing before him . Fifthly , And yet God is neglected , hated , worse dealt with , and more unworthily used ; worse and more frequently and for a longer time wronged , then you are by yours . Sixthly , But though he is thus dealt with , and though he is sensible of all the Wrongs done to him , yet he is patient and long-suffering ; and this not per force and of necessity , because he cannot help himself , ( which may be your case ; ) but when it is in his power to revenge himself every moment , and to break his Enemies in pieces , as easily as a Potter may dash in pieces his Vessel ; yet he is strong and patient , and He is , ( as it is Luke 6. 35. ) kind to the unthankful , and to the evil ; kind to those that do not worthily resent his kindnesses , but return evil for good , which is the greatest provocation that may be among men . And God hath shewed these riches of his goodness , forbearance , and long-sufferings , upon a merciful design ; that by heaping these coals of fire on their heads , he may melt them , that this his Goodness might lead them to Repentance ; and that by Repentance they might be qualified for the receiving of richer Blessings , and choicer Favours , Spiritual blessings in heavenly places in Christ ; that a better Sun , the Sun of righteousness might rise and shine upon them ; that showers of blessing ( Ezek 34. 26. ) the sweetest Influences of Heaven , might descend upon them . This is God's nature and disposition : And if ye are born from above , the Children of God , then ye must be God-like , partakers of the Divine Nature , Imitaters of God as dear Children , living Pictures of your heavenly Father in such an enlarged Charity and Goodness . Christians are obliged to a Love as large and unconfined as God's Love , who is good to all , and his tender mercies are over all his works , ( Psal. 145. ) The earth is full of the goodness and mercy of the Lord , ( Psal. 3. and Psal. 119. ) The beams of our love of Benevolence are to shine upon all , as God's Sun shines upon all . ( Sol non oritur uni aut alteri , sed omnibus in commune , saith Pliny in his Panegyrick . ) The love of our Beneficence ( as his Rain ) must shower down upon the just and unjust . And the Spirit that is otherwise affected , ( that is not thus enlarged into Desires and Endeavours of doing good to all ) is not the true Christian Spirit of Love , but is either ( 1st . ) a kind of Jewish Spirit , or ( 2ly , ) the Spirit of the World : But the true Christian Spirit differs from both these . Not the contracted and self-pleasing Spirit of the Pharisees , or of the Publicans and Sinners of the World ; but the more kindly and nobly-enlarged Spirit of Love , ( as it is in God and Christ ) must be our Pattern , that so we may be the Children of God. And here it may be of great use to describe these two sorts of Spirit , from which the right Christian Spirit must be at the greatest distance , more enlarged than either of these two . 1. THE Jewish Spirit was a low , contracted , limited Spirit , confin'd only to some few in respect of Mankind , to their fellow-Jews , those only of their own Nation , or of their way ; viz. the Proselytes who came over to their Religion , as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports . A thing so obvious , that Juvenal the Satyrist , ( who lived not long after Christ ) took notice of this temper of their Spirit in his days , so devoid of Civility and Charity . Non monstrare vias eadem nisi sacra colenti , Quaesitum ad fontem solos déducere verpos . in Sat. 14. To shew the way to a Stranger that was at a loss ; to shew a Spring of Water to a thirsty Traveller , that was not of their Religion ; was but an easie and ordinary Courtesie , a cheap Civility , that which any , the least sense of common Humanity , should have made them willing to . And therefore to deny this to any , except he were a Jew , whatsoever his Distress was for want of a little Drink , a draught of cold Water ; and though he knew not which way to turn in a strange Country , how pressing soever his Occasions might be ; was a barbarous and monstrous piece of Inhumanity . And even such it was judged to be by the very Heathens : And therefore as Tully relates , ( in Offic . lib. 3. ) The Athenians were wont in their Devotions to curse aloud those ( amongst the rest ) that would not monstrare viam . And yet the Jews were observed to deny to do this so easie , and yet necessary , a kindness to any , but those of their own Nation or Way . Nor did their Inhumanity stay here ; but to give you a further taste of their bitter Spirit , and out of their own Authors , ( which by the way will make what was said by Juvenal , though an Heathen , to be their practice , more credible : ) Maimonides ( one of the most Eminent of the Jewish Writers ) in Halach Rotsach , affirms it to be their Duty , not to endeavour the saving of any Gentile from the most imminent danger of Death ; instancing in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. If a Gentile had fallen into the Sea , and was in manifest danger of drowning , they were not to lend him an helping hand to save him from drowning : And he adds , that in Levit. 19. 16. Thou shalt not stand against the blood of thy Neighbour ; ( i. e. Thou shalt not stand by and see thy Neighbour perish , and with-hold thy help from him . ) This , say they , is to be done in behalf of a fellow-Jew ; but as for a Gentile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is not thy Neighbour , and so by this Law thou art not obliged to save him , though in a case of most imminent danger . Which verifies that which Tacitus ( Hist. 5. ) observes of the Jews , Apud ipsos misericordia in promptu , They were ready enough to shew mercy and kindness to those of their own Nation and Religion ; but Adversus omnes alios hostile odium , They had a deadly hatred against and abhorrence of all others : Which the Apostle S. Paul doth also observe of them , 1 Thes. 2. 15. That they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary to all men . And what he immediately adds , [ Forbidding us to speak unto the Gentiles , hindering us from preaching Christ to them , that they might be saved , in turning from their Idolatries and other sins ] is the worst of their cruelty , the very Gall of their bitterness . So loth were they that the Gentiles should have any benefit by Messias , whom they would engross to their own Nation , that when S. Paul in his Apology came to those words , That God bade him to depart from Jerusalem , ( where he was then praying in the Temple , Acts 22. 8. ) For I will send thee unto the Gentiles ; 't is said verse 22. That they gave him audience to this word : But then , as being full of impatience and rancour , 't is said , They lift up their voices , and said , Away with such a fellow from the earth , for it is not fit that he should live ; and they cast off their clothes , and threw dust into the air ; which were expressions of their fury . And so when our Saviour Christ had mentioned to the Jews at Nazareth ( in Luke 4. ) God's particular favours and kindnesses to two Gentiles ; one to the Sidonian Widow of Sarepta , whose Barrel of Meal did not waste , nor her Cruse of Oil fail , all the time that the Famine lasted , ( whereas no such thing was done for any of the Widows in Israel , ) and whose Son also Elias raised from the dead ; the other Favour done to Naaman a Syrian , whose Leprosy Elisha healed ( whereas no such thing was then done for any of the Lepers then in Israel ) both which Stories are recorded in the first and second Book of Kings ; 't is said ( Ver. 28. ) That all in the Synagogue when they heard these things , were fill'd with wrath , and rose up , and thrust him out of the City , and led him to the brow of the hill , that they might cast him down headlong ; they that before ( in Ver. 22. ) are said to have wondered at the gracious words which proceeded out of his mouth ( the words seem'd words of Grace to them , while he preacht on those Privileges in Isaiah 61. 1. ) but now are out of patience , and furiously design his ruine , when he speaks of any acts of Grace and Favour which God shewed to the Gentiles . BY this ( little of the much which I might observe ) may appear , how distant the Jewish Spirit was from that better Spirit and temper which Christ came to plant in the World ; how strait and contracted their Love was , determin'd only to those of their Nation and Way ; and how their Spirit ( about our Saviour's time ) was more rigid and strait then God ever commanded or allowed . For though God forbad them of old to have any intimate familiarity with the Nations that were near them , which were then Idolatrous and abominably Wicked , lest they should be drawn to do after their Works , and depart from the true God and his Service : Yet God did no where forbid them to express that Humanity , those Civilities due to any Stranger by the Law of Nature , which is God's own Law writ in the heart of every Man , Jew or Gentile . Much less did God command them to be Inhumane and Barbarous to all that were not their Countrymen , to all other Nations in the World , and when the case of any distressed Gentile did need their merciful relief . Nor did they learn this narrowness , this harshness and Cruelty of Spirit , from either Abraham their father , Jo. 8. or from Moses , whose Disciples they gloried to be , Jo. 9. 1. For as for Abraham , the Story of his Life in Genesis shews him to have been a person of another Spirit , a better , a larger , and more benign Spirit . To select only two passages in his Story ; as that in Gen. 18. from Ver. 1. to the 9 th . The Text saith , It was in the heat of the day that he was sitting at the door of his Tent , as if he waited and long'd for an opportunity to shew kindness to Travellers , at a time when their travelling might make them more faint , and therefore more to need refreshment . He espies three Strangers ( whom he knew not then to be Angels ) He runs to meet them ; bows himself to the ground . according to the Civil Custom of those Countries : And addressing himself to one of the three , that was of the most genteel presence , and probably stood foremost , the other two Angels standing behind ( and this was Christ , whom in his Journey towards Sodom he calls Jehovah , and the Judge of the whole earth , and before whom he intercedes for Sodom , they two being left alone , the other two Angels being gone towards Sodom , Ver. 22. ) Abraham entreats him to do him the favour to accept of a short Dinner ( If I have found favour in thy sight , &c. Ver. 3. ) He makes hast to get it provided for them . And though he calls it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a morsel of bread , Ver. 5. ( or a bit of meat ; Bread being put for all food ) a small Treat : Yet it was of the best things he had ; Butter and milk , and a Calf that was tender and good , Ver. 7. ( which he himself ran to fetch from the Herd ) and bread or cakes of fine meal , Ver. 6. and of this there were used three Measures , or Seahs , which made up our Bushel : And all this for the Dinner of three Guests ; which as it was of the best he had for Quality , so the Quantity of his Provision shew'd his Liberality , as his ( no mean Person ) waiting upon them at Table , did his Humility , Ver. 8. which did further verify the reality of his Hearty Complement , when twice in the Story he calls himself their Servant . This is a short Descant upon some parts of this Story ; the whole ( if well considered ) is full of most Hearty Kindness , a generous and chearful singleness of Heart , being the Character of those Ancient days , the Primitive Ages . The other passage in Gen. 23. ( which I shall but mention ) relating his Carriage to the Hittites , or Sons of Heth ( when he would purchase of them a place for the Burial of his Dead ) is full of Respect and Civility to them who were uncircumcised Heathens : As they had shew'd themselves civil to him , so he was not short of them in returning Civilities ; and accordingly he testified his Respect and Thankfulness to them , by Bowing himself before them , and that twice , as is exprest in Gen. 23. And this Behaviour of Abraham's ( besides the former instance ) argued a better and larger Spirit , a better deportment towards Strangers , and even to Heathens ; a temper of mind far different from the temper of the Jews in After-Ages : Though they call'd him Father , and gloried that they were his Children , yet they did not the works of Abraham . 2. As for Moses , their Lawgiver ; they learnt not their straitness and sowrness of Spirit from him . For as he was a Man of the Meekest , the sweetest Spirit upon Earth : So his Law did command kindness to be shewed to Strangers , that they should not vex and oppress them , because they were also Strangers in Egypt , Exod. 22. 21. but on the contrary should love them , as God loveth the Stranger in giving him food and rayment , Deut. 10. 19. Yea it 's said in Levit. 19. 34. The Stranger that dwelleth with you , thou shalt love as thy self ; as in Ver. 18. and elsewhere , Thou shalt love thy Neighbour as thy self . Exod. 23. 9. Thou shalt not oppress a Stranger , for ye know the heart of a stranger , seeing ye were strangers in the land of Egypt . The words are very moving and pathetical . Ye know how a Stranger 's heart is affected in a strange land ; what the troubles , and sorrows of his Soul are ; what it is to be vexed and oppressed ; by your being in Egypt , where your lives were made bitter by reason of your hard service and bondage : And therefore having had but lately such a smart and sensible knowledge of being hardly and cruelly used , there is all the reason that ye should not vex and oppress Strangers ; but rather love them . And as you , when Strangers in that land , would not that the Egyptians should have vext and opprest you : So neither should you do the like evil to those that are Strangers in your land . It would be the greater evil in you to do thus , because ye , by suffering evil in this kind , are from experience and feeling , more convinced of the grossness of this evil . BUT see how the Jews in our Saviour's time , ( yea before and after his time ) did evacuate these Laws of Moses , so full of Charity , and by what Arts they would excuse themselves from a Love enlarged and extended to all . 1. By the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Stranger , they would have to be understood only the Stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was become a Proselyte to their Religion , that was Circumcised , and took upon him the Observance of all the Laws and Ordinances of Moses : And this sort of Strangers or Proselytes , were call'd Proselytes within the Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Native Jews . But as for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Proselytes that sojourn d with them , ( called in Scripture , the Stranger within thy Gates ) that came to dwell amongst them , and was not Circumcised , nor took upon him the Observance of all the Ordinances of Moses's Law , but only the Observation of the Seven Precepts of the Sons of Noah ( the two first whereof were to renounce Idolatry , and to worship the only true God ) : And especially the Stranger that dwelt not within their Gates , but belong'd . to other Countries : They exclude both these Strangers from having any interest in that Charity which those Laws required ; and not only this latter , but the other Stranger-Proselyte , were by them accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gentiles . But though it be granted that the Stranger that was circumcised and a perfect Proselyte , was to be regarded by them more especially ; ( as suppose Two were in equal danger or distress ; the one a Proselyte of Justice , or within the Covenant ; the other an uncircumcised Proselyte , or Proselyte of the Gate ) yet this was not to exclude the Proselyte of the Gate , or any other Stranger , that needed their Relief and Charity : For these were of the same common stock and root of Mankind , partaking of the same Humane Nature ; and such to whom they were bound by the Law of Nature to shew Kindness and Mercy , as well as to do Justice and Equity , as they themselves would expect and desire that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Strangers of the Gate , or other Gentile-strangers , should do to them in the like Circumstances . To think and practise otherwise , was highly to dishonour the God of Nature ; as if he were not the God of Love and Peace , but of sowre Severity and barbarous Cruelty to all but to one Nation of the World , the Nation of the Jews ; or as if God ( who is infinite Love , and Goodness , and Rectitude , and no Respecter of persons , the Father of all Mankind ) were so fond of the Jews , that they onely were to receive kindnesses of others , but to return none ; but on the contrary to return evil for good , to any but their own Country-men . 2. Another way whereby the Jews did excuse themselves from a larger and more extensive Love , was by straitning the Notion , ( as of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Stranger , so ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Neighbour , whom the Law did command them to love , and by restraining it to a fellow-Jew ; which was more then they needed , or ought to have done . For ( not to repeat what I observed of a larger acception of this Word [ Neighbour ] in Scripture ) although it be granted that a fellow-Jew , one born or made a Jew , was in the first place meant by Neighbour in those places of the Law : Yet the Word is not appropriate to such , but the Notion of Neighbour is to be enlarged , to signifie any other , though a Proselyte of the Gate , or a Gentile-Stranger ; especially if he either needed , or had shewed Charity and Kindness . Yea , suppose such a Stranger or Gentile , did shew Kindness and Charity to a Jew in Distress when yet those of his own Country and Religion did not : Such a one was more that Jew's Neighbour , then any of those his Country-men ; and he was more bound to love that Stranger ( thus discharging the Office of a Neighbour ) as himself . And in this sense our Saviour Christ determined it , in the case of that Jew , that lay wounded and half-dead , in the way from Jerusalem to Jericho ; shewing ( in Luke 10. ) that the Samaritan who had mercy on him , and took care of him in that sad condition , was his Neighbour ; and more truly and really his Neighbour , then the Priest and Levite , that only look'd on him , and then passed by on the other side , not ministring any charitable Relief to him in such a sad case ; though the Priest and Levite were his Country-men , of his own Religion , and the Samaritan a Stranger from the Commonwealth of Israel , yea , and much scorned and hated by the Jews . BUT if Moses's Laws did not so expresly and literally oblige them to Kindness and Charity to Strangers , where did they oblige them to an eternal Hatred of all Nations but their own ? What pretence had they for hating of all other Men as Enemies ? that it seem'd to go for a Precept with them , and so our Saviour quoted it as their sense , Matth. 5. 43. Ye have heard that it hath been said , Thou shalt love thy Neighbour , and hate thine Enemy . Where , by the way , our Saviour doth not say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them of old time ( i. e. your Ancestors the Jews ) as in Vers. 21 , 27 , 33. where Three of the Ten Commandments are mention'd , which were God's express Precepts to them . This of hating Enemies was no where said to them in the Law , but was their own sense , which they inferr'd from this , because God commanded them to exercise Severity to Seven Nations , ( mention'd in Deut. 7. 1 , 2. ) Not to make a league with them , or shew them mercy . But the weakness of this Inference may thus appear . 1. They were not commanded to be so severe to those of any other Nation in the World besides : Nay , in Deut. 23. 7. they are Commanded not to abhor an Edomite , nor an Egyptian ; though the Edomites were Enemies to them , and had shew'd themselves such in an high degree , Numb . 20. 18. and though the Egyptians were Idolatrous , and therein different from them . 2. This Severity allow'd against the seven Nations , was not unlimited ; so as they might be as severe to them as they would , and to be so for ever . For it 's more probable ( from Josh. 11. 19. ) that they were to proclaim peace to them , as well as to other Cities and Nations ( according to that in Deut. 20. ) which , by the way , shews , that Moses did not oblige them to an hostile hatred of all but themselves ; for to offer Peace is an expression of Good-will : And if they accepted of Peace , then they were to become Tributaries unto them . And thus Solomon did not destroy the remainders of those seven Nations in his Age , but levied a Tribute of Bond-service upon them ( 1 Kings 9. ) And because none of the seven Nations , but the Gibeonites ( that were part of the Hivites , one of those seven Nations ) made Peace with Israel ( which implies Peace was offer'd them ) but harden'd their hearts , and stood it out , and would not submit to Israel , to their terms of Peace ( one whereof was the relinquishing of their Idolatry , and owning the only true God ) therefore were they destroy'd . 3. This Severity was allowed and appointed them , upon particular reasons , and at that time , and for that Age : For these seven Nations were those that possess'd the Land of Canaan , which by their abominable wicked practices had so provoked God , that he having shewn much patience to them , and yet they continuing and encreasing in their wickedness ; when the iniquity of the Ammonites and other Nations was full ( as it is Gen. 15. ) when the measure of their sins was filled up , he made use of the Israelites to execute his Sentence of wrath against them , to destroy them , and possess that Land. And the Israelites were to be more severe against them , least , if they were spared , they might seduce them to Idolatry ( a sin to which Israel was prone ) and to do after their abominations , as it is in Deut. 20. 18. and ch . 7. 4. But this was no just ground for the Jews to express their Hatred and Severities to all other Nations , and in all Ages ; and that upon the account of their differing from them in Religion , or their not being of their Way . And here , observe the strange temper of the Jewish Spirit . Where God commands them to love their Neighbour , to love and not to vex the stranger , they straiten the Commandment of love to fewer then are meant , or the Law of nature requires : But where God commands them to exercise hostility against , and not to spare seven Nations , they extend this to more then are meant : And under the pretence of their being obliged , to abhor , and to oppose seven Nations express'd in Scripture , and for a particular reason , they think themselves allowed to hate nine times seven Nations , 63 of the LXX Nations into which they supposed the World to be divided , from that in Deut. 32. 8. AND by this time you have a full Discovery of the Jewish Spirit ; a labour of some pains , which I might have willingly spared , and not insisted so long upon this Argument ; but that I thought it might be of good use ( besides the expiaining of several Scriptures by the way ) to lay before you the Narrowness and Straitness of the Jewish Spirit , and to engage you , as you would tender the Honour of Christianity , to beware of this sowre leaven of the Pharisees ; as also , that by setting before you the Unbecomingness and Unloveliness of this temper of Mind , you might be the more enamour'd with , and endeavour after the true Christian Spirit of Love , of a Love more enlarged , into all Kindnesses and Charities to all . II. THE Spirit of the World is a mean and strait Spirit , a poor contracted Spirit . The temper and fashion of the men of the World , the men of this earth , ( as the Psalmist calls them ) is to love those that love them , Matth. 5. 47. If ye love them which love you , &c. And there is no harm in this , to render good for good , to shew kindness , and pay Love where it is owing ( and it is owing to such as have been friendly , and shewed kindness to us . ) But here is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only , which is express'd in the following words . If ye love them [ Onely ] which love you , is that which our Saviour reproves and forbids , as being an instance of that strait , and low , and contracted Spirit in the men of the World ; yea , in the vilest and worst of them ; above which he would raise the Spirit of Christians , all his Disciples : He would have their Love enlarged and advanced above that pitch which the Men of the World ( earthly men , who only relish and mind earthly things ) attain to . Publicans , and Sinners , and Heathens , love at this rate ; they can love those that love them , those that have been kind to them ; but as for others , those whom they account Enemies , those that have provoked and ill-treated them ; they are so far from loving them , from doing any good to them , that they meditate revenge , they bear ill-will to them , they plot mischief against them , they desire and contrive their hurt ; and if they succeed herein , they rejoice at the calamity they bring upon them . If others revile them , they revile again ; if others have injur'd them , they are impatient till they be even with them ; and ( as it is said in Prov. 4. 16. ) they sleep not except they have done mischief , and their sleep is taken away unless they cause some to fall . It is possible indeed ; yea , usual , for Publicans and Sinners , to love in word and in tongue ; to pretend fair in looks or words , when as , at the same time , enmity and war is in their hearts , rancour and malice boils within them ; when they flatter with their tongue , their inward part is very wickedness ( as it is Ps. 5. 9. ) But this falseness and dissimulation in pretending Love and Kindness , when nothing less is meant , is worse then open Hostility and profess'd Enmity : It is but a cover and vizard to a more deeply meditated revenge , and a certainly intended mischief ; as it is also an Argument of a more course and ignoble spirit , a more sneaking temper , to dissemble . But our Blessed Saviour ( in whose spirit and mouth there was no guile ) would have his followers to love in deed and truth ; to love Enemies so ; to love them heartily ; to be as hearty and real in desiring and endeavouring their good , as the others are in doing evil to them . And thus to love not only Friends and Benefactors , those that have loved us , or are our Brethren ; but to love our Enemies , those that are Unthankful , and render evil for good : And to love these , not only in word or appearance , out of a design to do them a mischief more successfully ; but to love them in truth and reality ; to overcome their evil with good : To love at such a rate as this , with a love enlarged into true desires and endeavours for the good of others , those that are contrary to us ; this is to do more then Publicans and Sinners do ; this is a more Noble , Heroick , and God-like Love ; a Love resembling the Divine Love , far exalted above that low , and narrow , and selfish Spirit of the World , and above that vulgar and ordinary sort of Love practis'd by the men of the World. TO return therefore to those excellent words of our Saviour in Matth. 5. 46. If ye love them which love you ] i. e. If ye love them onely , If ye shew kindness , and express good will to those onely who have obliged you by kindnesses and favours , What reward have ye ? ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is in Luke 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whàt thank have ye ? Both come to one ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , and upon the like occasion in Scripture . Do not even Publicans the same ? ] Or as it is in Luke , for Sinners do also the same . Publicans , Men of the worst note and Character ; and therefore in Scripture , Publicans and Sinners , Publicans and Harlots are joined together . Christ puts it here by way of Question , What reward have ye ? What Reward can ye expect from God ? He appeals to their own Consciences ; they themselves could not think that the Publicans ( Men of so vile a Character ) should have a Reward from God : But if ye do but as they do , as they can do ; What Reward can ye expect from God for so doing ? The very Publicans , the worst of Men , do as much as this ; they love those that love them : And if a Christian is to excel and out-do the Scribes and Pharisees , who were deemed the strictest Sect ; else no reward , no entrance into God's Kingdom ( Ver. 20. ) much more then is he to out-do the Publicans and Sinners of the World. TO the same purpose , and to engage Christians to a Love enlarged above the Spirit of the World , is that which follows in Matth. 5. 47. And if ye salute ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) your Brethren onely ; ( Some Greek Copies have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your Friends onely ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What do ye more then others ? What extraordinary what excellent , or eminent thing above others , do ye ? Do not even the Publicans so ? ( Some Copies read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Do not even the Heathens so ? ) By Brethren are here meant , those of your Kindred , or Acquaintance , or those of your own Country and Religion , Fellow-Jews ; brethren and kinsmen according to the flesh , as S. Paul calls them , Rom. 9. 3. Or those which have obliged you , done good to you , so in Luke 6. 33. By Salute ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If ye Salute ) is meant all outward expressions of affection , as by Friendly embracing one another ( which was the custom of those Eastern Nations in their meeting ) or by courteous Compellations and Friendly askings of their health and wellfare ( so the Syriack here ) and wishing well to them . Salute it , in Matth. 10. 12. is in Luke 10. 5. Say , Peace be to this house : And so it is as much as If ye be Friendly to — ; as our old Translation not unfitly renders the sense , and in Luke 6. 33. If ye do good to — . What do you more then others ? Do not even Publicans so ? Or as it is in Luke 6. 33. for Sinners also do even the same . And what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to use the word in I Pet. 2. 20. ) What Honour , what Glory and Praise is it to do no more in this kind then they ? Publicans and Sinners do all this , they can return Civilities and pay kindnesses to such as have been friendly and kind to them . This is no such difficult thing ; to love with such a strait and consined affection : It is the common practice of Publicans , and Heathens , and Sinners of the World. This is the way of Love wherein they walk . BUT there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more excellent way ( as the Apostle calls it , I Cor. 12. ult . ) And this more excellent way is the way of an higher and more enlarged Charity ; an excellent Description whereof we have in Ch. 13. It becomes a Christian to do more then others here , as he expects to have more then others hereafter ; a full Reward . It becomes him to excel others in what is commendable and praise-worthy , and to out-go them in somewhat they cannot reach to : Otherwise he might have done what he does , and lived according to this rate , had he never heard of Christ , nor been acquainted with the Gospel . It seems the Life of Christ , ( that fairest and highest Pattern and Copy of the best Life ) it seems the Precepts of Christ , ( the best Rules of the best Life ) it seems the Eternal Reward , promis'd in the Gospel , which hath more brought to light Life and Immortality , then all the Philosophy in the World did : It seems that these , and none of these , have had such a prevailing influence and power over him , as to engage and excite him to do more then those others ; to do that which is eminent above others ; and particularly in this duty of Enlarged Love. For as for the Life of Christ : His Life ( as his Spirit ) was a Life of the most Enlarged Benignity and Goodness . He hath done all things well , say they of him , ( Mark 7. ult . ) who at his diffusive goodness were astonished above measure , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more then above measure . Jesus of Nazareth , who went about doing good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the short Character S. Peter gives of him in his Sermon to Cornelius , Acts 10. 38. And for his Precepts and Rules of Love ; of Love to Enemies , to those that hate and persecute us ; there were never any Precepts or Rules so full and strictly pressing , as those given by Christ , the Great Lawgiver , Prophet and Teacher sent from God : As never such a Reward , so great Reward , promised , and assured , as the Reward of Eternal Life in the Gospel , which hath brought to light Life and Immortality . To conclude : It becomes a Christian to be a living Testimony to this , That Grace doth over-match Nature The Scripture speaks of the Power of Godliness , of the mighty Spirit and power of Christianity : And is it indeed such a powerful thing ? Then it must sweeten the sowre and harsh Spirit ; rectify the crooked disposition ; cool the hot and passionate Spirit ; ennoble the servile , and fix the vain heart ; and enlarge the strait and contracted Spirit to a Spirit of Enlarged Love ; Love to all , to Enemies ; to more then Friends , and Brethren , or those that love us . BUT now to prevent all mistake , and to remove any scruple which may arise upon what hath been said of the Extensiveness and Enlargedness of that Love , which is to be in Christians : We are to consider , that there is a Threefold Love , which we are to deal forth agreeably to the respective Objects thereof . 1. Of Benevolence , or Good-will . 2. Of Beneficence , or Bounty . 3. Of Complacence , Good-liking , or Well-pleasedness . 1. As for the Love of Benevolence , or Good-will , this is to be extended to all men ; of what rank and condition , or of what quality soever ; though they be never so unlike and contrary to us . All men whatsoever are the objects of this Love , of Love under the manifestation of hearty Good-will , and inward Pity . And of such Love and Compassion , and the Fruits thereof , Sinners have most need , because they do not truly wish well to themselves , they do not pity and love their own Souls ; as on the contrary , of a good man it is said , He loveth his own Soul , and , Doth good to his own Soul ( as it is express'd in Prov. 19. ver . 8. and Ch. 11. 17. ) The Sinners of this world , that relish and pursue the forbidden pleasures of the Flesh , or the unjust gains and advantages of the World ; those that mind either filthy Lucre , or filthiness of Flesh or Spirit ; that walk after their own ungodly Lusts , walk in the ways of their own Hearts , ānd in the sight of their Eyes , committing Iniquity with greediness ; and thus are busy to destroy themselves ( as if the Devil were not active enough , who goes about seeking whom he may devour ; but they will be active to help forward their own Destruction . ) Are not these to be bewailed , and pitied ? These ( if any ) should be lamented ; and thou should'st testify thy Good-will and Compassion to them in mourning over their souls ; in discovering to them the danger their souls are in ; in seasonably reproving and admonishing them ; in affording them thy prayers , thy counsel , and best help for their good . AND that which doth most strictly oblige , and should powerfully excite us to such a Charity towards the worst of men , is the consideration of Christ's Practice , whose Example is to be transcribed by us . For our Saviour Christ manifested this Love of Benevolence and Good-will and Pity towards sinful and unworthy Jerusalem , which was then designing to kill him , and therein expressing its greatest hatred and enmity against him ; as it had Kill'd the other Prophets , and stoned those that were sent of God , ( Math. 23. ) and so the City was become Macellum Prophetarum , and Civitas Sanguinum , the City of bloods , as it 's thrice called in Ezekiel . And ( which is another circumstance most remarkable ) when he Rode in Triumph to Jerusalem , such Hosanna's and Gratulations , such Respects and Honours being then performed to him , the meek King of Zion , Prophesied of in Zach. 9. as were never done to David or Solomon , or any the most magnificent King in Israel : In the midst of all these triumphs , these Hosanna's and joyous Acclamations , his Heart was melted into all Charity and Compassion to the unworthy and bloody Jerusalem . So we read in Luke 19. 41. That when he was come near the City , as soon as he beheld it , he wept over it . ( And here it might have been said , as the Jews said at his weeping upon the sight of Lazarus's Grave , Behold how he loved it ) saying ( ver . 42. ) If thou hadst known , even thou , at least in this thy day , the things that belong unto thy peace . Never did a bleeding heart express its inward compassion in more pathetical Language , in words more full of Pity and Charity . This form of words seems abrupt , his Sighs and Tears supplied the room of other words , which should have made the Sentence compleat . And indeed , such abrupt forms of Speech are most Pathetical , they are the becoming graces and elegancies of Sorrow : It 's the proper Idiom of Grief , thus to express it self in half-Sentences , when the vehemency of the inward Affection , or a flow of Tears will not suffer the speaker to utter all . He wept over Jerusalem , because of its Stupidity , and Blindness , and Hardness of Heart ; and because of the utter Destruction and Misery which would therefore follow , about Forty Years after , at which time a strange Stupid hardness did possess them , as Ananus one of their Priests complained , who was weary to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Josephus relates . Christ had for three Years spoken to the Jews by his Word and Miracles ; endeavoured to gain them to the minding of the things of their Peace : And now at this his last Visitation of them , he speaks to them by his Tears as well as his Words , to try whether these would affect them whom it so nearly concerned . If thou hadst known ( or O that thou hadst known , or knewest , as some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) at least in this thy day ; though hitherto , thou hast not known , but neglected and rejected my Doctrine and Miracles , and the things of thy Peace ; yet if now , at least in this thy day , the day spoken of by Zachary , the day of thy Visitation , and that in a way of Mercy and Favour . O that thou would'st discern and believe to the securing of thy own good and welfare . By this Love of Benevolence , Pity and Good-will , which Christ testified in so remarkable an Instance to Jerusalem , he shewed himself to be the express Image of his Father , the God of Love , and who is Love it self : And the Example of God , is a further Engagement to this sort of Enlarged Charity to all . GOD wishes well , and bears a Good-will to the Souls of men . He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truest Lover of Souls , and wishes better to us then we do to ourselves , or any Friend to us . We have God's Oath and his affectionate Expostulation in Ezek. 33. 11. As I live , saith the Lord , I have no pleasure in ( or , I desire not ) the death of the wicked ; but that the wicked turn from his way and live . Turn ye , turn ye from your evil ways , for why will ye die , O House of Israel ? Why are ye so stupid , so hard of heart , as not to know and consider what concerns you so nearly ? And if these words ( and the like in Ch. 18. 32. ) be meant of Temporal evil and ruine ; and God desires not , nor delights in that which is the lighter and less considerable evil ; much less doth he desire , or delight in their Spiritual and Eternal Ruine , and in their Sin , the proper cause thereof . No , he discovers riches of Goodness , Long-suffering and Forbearance ; and the end of this is to lead us to Repentance . He speaks in a still voice to our Hearts , by the gentle Sollicitations of his Spirit : He speaks to our Consciences in inward rebukes and checks for Sin : He speaks by his Providences , his works of Judgment and Mercy : He speaks by his Word ; and by the Ministers thereof doth beseech us to be reconciled to him , and so mind the things of our peace . He , who hath been injur'd and dishonour'd by us ; He , who is Almighty , and fears us not , if Enemies ; He , who is All-sufficient , and needs us not , if Friends ; He seeks unto us , that we be at Peace with him , from whence no Benefit will redound to Him , but to Us. Thus we have a short View of God's Good-will , and of Christ's Charity . And O , how should the same Free Charity and Good-will shew forth it self in us to others ; to the Souls especially of others ! 2. AS for the Love of Beneficence , this is also to be extended to all men . 'T is not enough to wish well . Bare Benevolence the Philosopher in his Ethicks calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a lazy , vain and fruitless Friendship . As Faith without works is a dead faith , a vain faith , being alone ( James 2. ) So Love without agreable effects is a cold , dead and vain Love , being alone . To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Benevolence , then must be added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beneficence : And it will be so , where the inward Affection is sincere and real . The same Greek word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] Simplicity or Sincerity of Affection , imports also Liberality and Bountifulness , as it is well translated in 2 Cor. 9. To Wish well , is Friendship in the root , Love in the Springhead : To Do well is Friendship in the fruitful Branches , Love in the Streams . Our doing good therefore , must spread as large as our wishing good ; Both must be to all men . This is fitly call'd Humanity , which is to extend as far as Mankind , all of Human Race ; though evil and unthankful ; for God's Beneficence is as large . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , said the Philosopher , when he was reproved for giving to a bad man ; I consider not his manners ( saith he ) but his needs ; I give it to him as a man , not as a bad man. BUT here we are to consider , that this Love of Beneficence is not equally to be distributed to all men . The Apostle who commends the Corinthians for their liberal communicating unto the Saints , and to all men ( 2 Cor. 9. 13. ) and who exhorts the Galatians ( Ch. 6. 10. ) to do good as they had opportunity , or ability , to all men , yet adds a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially unto them who are of the houshold of Faith ; Caeteris paribus to them in the first place , or rather then to Heathens ; to the believing Christians who are of Gods Family and Houshold ; the greater part of this Love is due to these . And such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or especially is observed by God in his Beneficence towards men , who is therefore said ( 1 Tim. 4. 10. ) to be the Saviour of all men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially of them that believe , or of the faithful , i. e. of Christians . God by the care of his merciful Providence preserves all his Creatures , is the pre server of man and beast ( Ps. 36. ) the Saviour of all men , but especially ( more particularly ) of Christians and Believers , those of his houshold ; to save them from , or support them under their pressures and troubles , when they labour , and suffer reproach , ( as in this Verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as some Greek Copies read it ) and when they hope in the Living God. And as we are especially to do good to Christians , those of God's Family , to testify a greater measure and degree of this Love of Beneficence to them then to Heathens and Unbelievers , Cateris paribus : So amongst Christians , those that do most answer that worthy name , that approve themselves most such in all those Graces and Vertues which accomplish and adorn a Christian , they are to have the greater share of our Love ; as also those that have been instrumental to our good . Yea further as to those that are of God's houshold , so to those that are of our own houshold , those that are our kindred and nearly related to us . If any provide not for his own , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and especially for those of his own house , he is worse then an Infidel , 1 Tim. 5. 8. SOME under the pretence of this place ( which by the context appears , rather to command the care of Children for their Parents , then Parents care in providing for their Children ; though that be also so be minded ) think that they can never exceed in thoughtfulness , or do too much in providing for theirs , that so they may not be worse then Infidels : Whereas by this means they become , what they would avoid , Infidels , and worse then Infidels , through their unbelief and distrust of God's Providence and Blessing ; while they are so sollicitous and eager about the World , with all their might and art , to scrape still more of the World , to leave them as wealthy as they can , and make them as great as they can ; by which means , they more hazard the eternal estate and concerns of their Relations , who are tempted hereby , to live according to the course of a vain and wicked world , tempted to pride and luxury , and the like sins , which not seldom bring them to want and ruine here also . Whereas by a moderate care and decent Provision for them , they might have better secured the welfare of their Souls , and the continuance of their Houses . And besides , some part of such great abundance , might have been reserved for , and employed upon , pious and charitable uses and occasions ( and so their Beneficence would have spread to the Comfort of many , and they might have been as Fathers to the needy , as Job saith of himself . ) And some part of such an Estate employ'd to a more Publick Good , would have been a means to secure that other proportion of Estate , dispos'd to the more particularly related to them : And if it were so , there is a greater ground of hope that God would bless it , and them that enjoy it . Besides , a truer Greatness , a fairer Name , and greater Honour is procured by such diffusive Charities , that respect the good of many : While they live they are Loved and Honoured by all , and when they are dead their name is had in everlasting remembrance . 'T is not Absalom's Pillar that he built , nor a stately Mausolaeum , nor magnificent Palaces which men call after their own Names , nor costly Tombs , nor pompous Epitaphs that shall secure the Memory of rich and great men , or Eternize their Names so much , as the devoting of somewhat of their Estates to the service of Religion ( whereby the welfare of many Souls is endeavoured ) or to other Publick Uses ; either for the comfortable being of others that are Aged , or Sick , or Needy , ( as in erecting , or better endowing Hospitals , or Alms-houses ) or for the training up of those that are young , and rendring them more fit to be useful in the World , ( as in founding , or endowing Schools and Colleges ) the fruit of which Charities is likely to be for ever . ONE thing more is to be added , that although this Love of Beneficence , is Caeteris paribus ( where circumstances are alike ) first , and more especially and in a greater measure to be extended to those of our own House , and are near us , rather then to others that are more removed from us ; to Christians , rather then to Heathens and Infidels ; and amongst Christians to those that are such in reality , and in an eminent degree , rather then to Christians in name and profession only ; to good men rather then to the evil : Yet it may so fall out that even to Vitious and Unworthy Persons this sort of Love is rather to be extended ; and that is upon the exigency of their present condition , if it be sadly calamitous , and their wants are pressing above measure . 3. AS for the Third & Last sort of Love , the Love of Complacence , Good-liking , and Well-pleasedness ; This being the most precious sort of Love , is not to be pour'd out so diffusively as that either of Benevolence or Beneficence ; it is not to spread out so large as either of them . We may wish well to all men ( even to those that are evil ) but we may not delight or take pleasure in all men ; but onely in such as are truly good , or at least are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a hopeful preparation for the Kingdom of God , and not far from it . Thus did David , as he speaks , Psal. 16. 3 — to the Saints that are in the earth ( or upon the earth ) to the excellent , in whom is all my delight . Where by the way observe , that he calls the Saints or Good Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great men ; the word is rendred the Nobles in Judg. 15. 13. Nehem. 3. 5. Jer. 14. 3. It signifies Illustrious and Magnificent and Glorious ; Such are the Saints in God's esteem , and in his , as partaking of the Holiness and Image of God , then which nothing doth more ennoble the Soul , and makes it more Honourable and Glorious . In these Saints , good men , and therefore great men , the truly excellent ones , was his delight , all his delight . I will not know a wicked person ( saith he , Psal. 101. ) not know so as to approve and delight in ; But I am a companion ( saith he , Psal. 119. 63. ) of all them that fear thee and keep thy precepts . With such he loved to associate himself , he delighted to converse with them : And herein David's heart was after God's heart , The Lord taketh pleasure in them that fear him , Psal. 147. IT is true that our Saviour Christ did converse ( while he was upon earth ) with all sorts of men , with Jews , Samaritans , and Gentiles , with Publicans and Sinners : Upon which score the Pharisees did twit him more then once , murmuring at his going to the House of Levi or Matthew a Publican , when invited to Dinner there , where there were also many Publicans and Sinners at Dinner . But this was rather an High Praise and Vertue in Christ , then a thing to be reproved ; and shewed the great Benignity of his Spirit , accompanied with a design of doing them good : For where should a Surgeon or Physician be but among the diseased and sick , where there are most that stand in need of their relief ? Christ was sent by God upon a merciful design into the world , as the Great Physician to heal the World , to call Sinners to Repentance . The Pharisees were as sick and diseased as others , but they thought themselves righteous , and whole , and not to need this Physician . The Publicans and Sinners were made more sensible of their danger , and their need of him : And he is as ready to cure them ; and to this end doth freely converse with them ; and if invited by them , or falling into their company , he did not decline them ; yea sometimes he would invite himself , as he did to Zacheus's house . Not that any man is hence to embolden himself to a free and inwardly familiar and delightful frequent converse with Sinners ; especially with obdurate and hardened Sinners , settled in Sin , and scandalously Wicked . For as Christ was rooted and grounded in the Love of God , and not to be shaken with any tentation from the world ; as he was of a perfectly healthful and strong ( as well as pure ) Constitution of Soul , so that he was not in danger of any hurtful infection or contagion from the worst company : So Christ convers'd with Sinners , not out of Delight and Complacence in such company , but out of Charity and Compassion in order to their Cure , as the great and gracious Physician of Souls . And if thou wilt imitate him therein , thy conversing with the Sinners of the world must be out of the same design of Spiritual Charity ; in order to the winning of them to Goodness and Vertue , or at least to the restraining and checking of their Sin : It should be accompanied with the shewing of thy dislike and detestation of their wicked courses . Otherwise there is to be no frequent and familiar and complacential converse with such ; especially when upon thy endeavour to reclaim them they appear obdurate sinners , settled in their wickedness , and small hope appears of working any Good upon them . And though Christ's Love of Good-will was to all , yet his love of Complacence and Good-liking was to his obedient Disciples , his spiritual kindred ; according to that passage in Matth. 12. ult . He stretched forth his hand towards his Disciples , and said , Behold my Mother and my Brethren ; For whosoever shall do the will of my Father which is in Heaven , the same is my Brother , and Sister , and Mother . AND thus S. Paul , though out of tender Good-will and Compassion to Souls , he was willing to become all things unto all men ( yet so as without Sin ) that he might by any means save some ( 2 Cor. 9. 21. and Ch. 10. ult . ) Yet those who were truly Saints , were his Joy and Crown , his dearly beloved and longed for , or much desired ) so he accounts the Saints at Philippi ; whose Faith and Conversation worthy of the Gospel , he remembers with joy and greatest satisfaction , in his Epistle to them . Others had his Good-will , these his Delight and Complacence ; these he had in his heart , as he speaks , Ch. 1. 7. There is to the same purpose a pathetick Expression of S. Paul concerning the Believing Romans , ( Ch. 15. 24. ) I trust to see you in my journey towards Spain , and to be brought on my way thither , if first I be somewhat filled with you , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with your company . Somewhat filled , or in some sort ( so the same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred Ver. 15. ) in some measure be filled , or have satisfied my self in the pleasure of having some Communion with you . But the Syriack rendred the Greck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tremelins thus renders , postquam quast odore aromatum perfusus fuero in videndo vos . The Communion of Holy Souls , the Spiritual Converse of such , how sweet and delightful , how aromatical , more then a bundle of Spices ; no sweet Odors so grateful , so refreshing , so delightful as the Society of well-agreeing Souls ! THAT therefore which makes a person an Object most properly capable of this Love of Complacence ( the most precious sort of Love ) is true and real Goodness , the participation of the Divine Nature in Holy Souls , or Divine Beauty shining out in the Spirit and Life of a Christian. It may be Evidenced thus , God most High , is the First Fair as the First Good , the First Beauty , Excellency and Perfection : And consequently nothing can make a Creature more Lovely , nothing can raise a Soul to more Excellency and Perfection , then the Participation of God , the nearer a Creature comes to resemble God : There is nothing Higher , nothing Better in a Soul , then the Image of God ; and there is nothing more precious and dear to God then resembling of him in Righteousness and true Holiness . This is his Delight , and should be ours . Righteousness and true Holiness ( which is the most Excellent Participation and Image of God ) qualifies us for Converse with God , and Angels , and the Spirits of just men made perfect , who would rejoyce in us ; as it qualifies us to be the proper Objects of this Love of Complacence in Good Men. Without this , we cannot be of the Houshold of God , nor Fellow-Citizens with the Saints : Without this , we are not in a capacity for the Enjoyments and Delights of Heaven , we should not know what to do in Heaven , how to behave ourselves there , how to consort with the Citizens of the Jerusalem above . CHAP. III. THE PURITY OF Christian Love. THIRDLY , It is to be a Pure Love , Love out of a pure heart . This is another Scripture-Character of that Love wherein Christians are to walk . Love out of a pure heart , 1 Tim. 1. 5. And 1 Pet. 1. 22. See that ye love one another with a pure heart ( or out of a pure heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so render'd , 1 Tim. 1. 5. ) Pure it must be , 1. To distinguish it from that gross , Sensual , Carnal Love , which is found amongst those that are Companions in iniquity . 1. Whether it be in doing violence to others . Such a Love , and Friendship amongst a knot of Thieves and murdering Robbers , Solomon doth describe , Prov. 1. Come with us ( say they ) Cast in thy lot among us , let us all have one purse , We shall find all precious substance , and fill our houses with spoil . Thus they entice others to their Society , and their Sin ( for Nemo facilè solus peccat , saith S. Austin lib. 2. Confess . Cap. penult . ) But such a Love as this tends to the hurt and ruin of such Companions here and hereafter : And they lay wait for their own blood , and lurk privily for their own lives ( i. e. they are active to their own destruction ) saith Solomon , Ver. 18. even when they are designing the destruction of others , as it is in Ver. 11. They say , Come with us , let us lay wait for blood , let us lurk privily for the innocent without cause . 2. Or whether it be in running to the same excess of riot , with those whose course of Life is a course of Luxury and Intemperance , Men that are mighty to drink Wine , and men of strength to mingle strong drink ; for which these Sensualists love and delight in one another . But it is no true kindness to entice others to such a course of life as tends ( besides the wast of Estate , and of what is most precious , Time ) to the ruin of Health and Body ; and to the woful ruin of the Soul , if unrepented of , and unforsaken . 3. Or whether it be in Chambering and Wantonness , lasciviousness , or the lust of the flesh , which is an Impure Love , and particularly call'd Uncleanness . AND this Impure Love ( or rather Lust ; for inordinate , impure and forbidden Love is Lust ) as it was amongst the Gentiles , who for their sins were by the just judgment given up to vile affections ( Rom. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dishonourable passions ) so it was found amongst a vile sort of Christians , call'd by the Ancients Gnosticks , from their Pretence to greater Knowledge , but it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as S. Paul calls it ) a knowledge falsly so called ; for it did not tend to better them , but their principles did lead them to all Impurity , and to work all uncleanness with greediness . Such as these began betimes to dishonour the pure and undefiled Religion of Christ , and to turn the grace of God into lasciviousness , as S. Jude speaks , in whose Epistle they are call'd Spots in your Feasts of Charity . They came to the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Love-feasts , but they were the repraoch and dishonour of the Christian Profession . And in the 2 Epistle of S. Peter , chap. 2. they are call'd Spots and Blemishes . They spake indeed ( as he saith , ver . 18. ) great swelling words of vanity . ( this was an instance of that sublime and unordinary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which they pretended ) but it was to allure to the lusts of the flesh , through much wantonness ; and ( ver . 19. ) while they promised liberty to them that they did thus allure , they them selves were the Servants of corruption , Slaves of lust and debauchery , being entangled in the pollutions of the World , Ver. 20. Much more of their vile Character we have in these 2 Epistles ; as also in some of the ancients , in Irenaeus , Clem. Alexandrinus , Tertullian , Epiphanius , Eusebius ; yea , in a Philosopher , Plotinus , who wrote against them an excellent Discourse . And yet for all this , they gloried in a strong conceit of their special relation to God , and nearness to him . Plotinus saith they were wont to speak to their Proselytes in such flattering Language as this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Thou art a Child of God , but others are not . And so Irenaeus saith , they call'd themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seed of election , and ( as Clem. Alex. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Children of the King ; and therefore above the Law : For others indeed which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Carnal ( as they call'd all but themselves ) they were to mind Temperance , and Chastity , and good Works , else they could not be saved ; but as for themselves , they had no such need to mind them ; but because they were Spiritual , they should be saved ; and they affirmed , it was impossible for them not to be saved , in whatsoever actions they were engaged ; and therefore the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do all things without fear : And such was their Filthiness , that they were fitly call'd Barbaritae by the Ancients , the dirty Sect ; to which that of S. Peter agrees , where he compares them to the Sow wallowing in the mire . THERE is the Filthiness of Flesh and of Spirit , mentioned in 2 Cor. 7. 1. to both which , this Pure Love , or Love out of a Pure Heart , is opposed . [ Love out of a pure Heart . ] The Scripture still lays the great stress upon the Heart , and requires that should be first lookt to , for out of it are the issues of Life or Death . Prov. 4. Except this Spring be pure , and kept clean from all defilement , the Streams will never be pure and Chrystalline . And if there be Purity in the Heart ( if the heart be cleansed from the love or liking of all , either Worldly , or Fleshly Lusts ) then all other Purity will follow , Purity in Life and Conversation . It was therefore the best Counsel , and the onely right Method , which our Saviour Christ-did prescribe , ( He , who was the Wisdom of God , the best Guide and Director of Souls , as the best Physician for sick and diseased mankind ) that in Matth. 23. 26. Cleanse first that which is within , that the outside may be clean also . But more fully doth our Saviour Christ insist upon this , in that best of Sermons , his Sermon on the Mount. For whereas the Scribes and Pharisees thought it enough for the keeping of the Sixth Commandment , to abstain from actual outward Murder ; and so for the keeping of the Seventh Commandment , to abstain from the gross and outward acts of Adultery and Uncleanness ; whereas in the mean time they cared not though their Hearts were full of Raneour and Malice , and inveterate hatred against their Brother ; and though they had their Hearts full of Lust , and Eyes full of Adultery : Our Blessed Saviour ( the best Master of Morality and good Life ) forbids the undue motions of the Heart to either Sin , the inward tendencies and inclinations to Sin , with the first occasions and incitements thereunto : He forbids the murder of the Heart , as well as of the Hand ; and not onely the Lust of the Flesh , but the Lust and Adultery of the Heart ; and the Lust of the Eye , he affirms it to be Adultery it self in the account of God , Matth. 5. 28. And God's account , Christ's esteem of things we are chiefly to consider and regard . 'T is not so material how men account of things or call them : They call evil good , and good evil ; they put darkness for light , and light for darkness : The world calls many things by softer and more plausible names then the Holy Scripture doth . But it will be our Wisdom and Safety to judge of all things according to God's measures , and to account and call them as God doth ; to his Infinite Wisdom it 's fit our weak understandings should submit ; to him we stand or fall ( Rom 14. ) he onely can clear or condemn in the great Day of Accounts . And , O take heed ( as thou lovest thy Soul , or tendrest the Honour of Christ ) of thinking that what Christ hath here or elsewhere in the Gospel prescribed and enjoined us to avoid , is any part of unnecessary strictness , and that his Doctrines and Laws are too nice and severe . To think thus , is to undervalue the Wisdom of Christ , the Lawgiver , the Head of the Church , the Lord of all , the Great Prophet sent by God to teach the World , testified by a voice from Heaven to be the Son of God , whom we are to hear : As if He ( who was the Wisdom of God ) did not better know the true natures and properties of things , the just measures and bounds within which Humane nature was to be determined and kept , where man was to be restrained , and may not be allowed to do otherwise . And for thee not to restrain thy self as Christ hath ordered thee , and told thee it must be thus for thy Souls welfare ; not to govern thy self according to his Rules and Institutions , is plainly to deny the Lord that bought thee , to deny thy Christian Profession . For by professing thy self a Christian , thou professest Christ to be thy Teacher , Lord and Ruler ; and that he is the Person whom thou hast made choice of to serve ; and that there is no way so likely & sure to bring thee to Blessedness and Salvation as what he hath prescribed . But then to practise contrary , is to deny all this thy profession : It 's to mock and despise Christ , as if he were guilty of prescribing thee some things which were unnecessary , dishonourable , or ridiculous to observe ; which is plainly to deny the Faith , to deny the Lord that bought thee , and hath shew'd thee what is good , and for thy good ; and consequently , it is to bring upon thy self swift Destruction . But , O be so kind , so good to thy Soul , as to flee these things , and abstain from fleshly lusts which war ( as against Christ and his Laws , so ) against thy own Soul , 1 Pet. 2. And avoid such Discourse and corrupt Communication , such Sighs and Representations , such Books and Poems , as cross the Laws and Precepts of Christ , and tend to feed , and cherish , and enflame that which Christ came to extinguish and destroy ; and which tend to make that seem ridiculous nicety , which Christ hath made thy necessary and just Duty . AND a most faithful follower of Christ , Blessed S. Paul , doth often in his Epistles press and inculcate that Purity of Heart and Life , which our Saviour Christ so indispensably requires . Flee youthful lusts , saith he ( not long before his departure ) to Timothy ( 2 Ep. 2. 22. ) but follow after righteousness , faith , charity ; that 's Love out of a pure heart , and within its due bounds , in opposition to the youthful lusts ; Youth being the more wild , untamed , impetuous , inconsiderate part of Life , more obnoxious to the temptations and defilements of Sin : And therefore thou hast need to watch and pray against tentations ; to look unto thy Eyes , to make a Covenant with them , as Job did ; to look to thy words , as David did , that he might not sin with his tongue ; and above all keeping , to keep thy heart ( as the words are literally to be rendred , Prov. 4. 23. ) that the Heart , the Spring of thy Affections and Actions , may be free from all mud and defilement . The same Apostle , S. Paul , in 1 Ep. Cor. Chap. 6. presseth this Duty , Flee fornication , saith he , Ver. 18. And he presseth it with six Arguments ; heaping one Argument upon another ( as you may read from Ver. 13. to the end of the Chapter ) one whereof ( in Ver. 20. ) is taken from this , that they were bought with a price , the precious blood of Christ , the Lamb without spot and blemish , ( a price above Silver and Gold , which yet are the most precious of corruptible things , as S. Peter in 1 Ep. Chap. 1. ) Ye are bought with a price ; It cost Christ dear to redeem you , even the price of his Blood to purchase you , your whole man , Bodies as well as Souls . As the same Apostle in Col. 3. from another consideration of Christ , of Christ as risen from the dead , and in his Body ascended into Heaven and sitting at the right Hand of God , doth earnestly exhort Christians ( as they believe and expect that God will also after death , raise up their Bodies by his Power to an incorruptible , pure and undefiled State , and heavenly Glory ) to keep their Bodies undefiled and in a state of purity , in a rising condition , so as they may be qualified for that Spiritual and Heavenly State and Glory , to which at the Resurrection they shall be advanced . And in order and preparation thereunto , that they would mortify fornication , uncleanness , their inordinate affection and evil concupiscence ( Ver. 5. ) contrary to the Love and Affection out of a pure heart ; Mortify , ( a word of great importance and significancy ) not onely abate , or lessen , or weaken their Lusts , that so they may not be so lively and stirring in them ; but Mortify , put them to Death , Crucify them , as he speaks , Gal. 5. 24. They that are Christ's , have crucified the flesh , with the affections and lusts . Christians should be dead to them ( as dead to all Sin , Rom. 6. ) and therefore not walk in them : And all forbidden pleasures , all sensual objects should be dead to them , without force to tempt or perswade them ; and as dead things , out of mind , should they be forgotten , uncared for , unremembred ( i. e. not remembred with any complacence or delight ) not once named , as the Apostle speaks , Ephes. 5. 3 , 4. But fornication and all uncleanness let it not be once named amongst you , as becometh Saints : Neither filthiness , nor foolish talking , nor jesting ; by which two last Words the Apostle means obscene Discourses , Stories or Tales , Songs and Jests ( much of the wit and jesting of wicked men being in obscene Arguments , and in behalf of that Sin which is call'd Folly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Old Testament , to work or commit folly in Israel ) . Concerning these the Apostle adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are not convenient ; that 's too soft a word , rather which are not beseeming , but altogether unbecoming Christians . Purity of Heart , and Affections , and Life , and Actions is that which thou art called and obliged to as a Christian , 1 Thes. 4. 7. God hath not called us unto uncleanness but unto Holiness or Sanctification . And if thou wouldst attain to this state of Purity , and continue in it , First , Seek unto God by humble & earnest prayer . Say with David ( Ps. 51. ) Purge me , and I shall be clean ; wash me , and I shall be whiter then Snow : Create in me a clean heart , O God , and renew a right Spirit within me ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a firm , constant , resolved Spirit , so as never to fall again into the like Defilements . Say with the poor Leper , who kneeled down , and in this humble posture earnestly besought Christ ( Mark 1. ) Lord , if thou wilt , thou canst make me clean . And know and be assured for thy encouragement , That Christ is as willing , as able to do it ; and as willing to make thee clean , as thou thy self canst be willing to be cleansed . Secondly , But see then that thou art willing : For God complains of the unwillingness of many ( Jer. 13. ult . ) O Jerusalem , wilt thou not be made clean , when shall it once be ? Thou must be willing , thou must not resist ; Thou must pati Deum , suffer God to work in thee without disturbance ; not oppose , not hinder him when he is at work in thy Conscience , to convince and humble thee : And whatever method God shall please to use for the purifying of thee , patiently submit and yield to it , be it longer and sharper Afflictions , inward or outward . Thirdly , Nor must thou onely quietly and willingly suffer God to work in thee , but thou must also work with him , and strive according to the working which worketh in thee . Thou must use thy serious and best endeavours to keep thy self unspotted from the World , and always labour after that thou prayest for , Jer. 4. 14. O Jerusalem , wash thine heart from wickedness , that thou mayest be saved ; How long shall vain thoughts lodge within thee ? Fourthly , And if thou hast begun to set upon the work of Self-purification , go on to purge and cleanse thy heart yet more and more . If thou hast escaped the pollutions of the world , through the knowledge of our Lord and Saviour Jesus Christ ; if thou hast begun to purify thy Soul in obeying the truth through the Spirit , ( as S. Peter speaks ) take heed lest thou again be entangled therein and overcome : For then thy latter end would be worse with thee then the beginning . Fifthly , Pray and watch against tentations . None can be secured from sin further then they are careful to shun the occasions or tentations of Sin. Prov. 6. 27. Can a man take fire in his bosome , and his cloaths not be burnt ? Can one go upon hot coals , and his feet not be burnt ? saith Solomon , who by sad experience found the hurt of tampering with tentations . Thus the silly Moth plays about the Candle , and at last burns it self to death . Sixthly , And as thou must be Watchful , so thou wilt have need of Courage and Resolution , and Fortitude of Spirit : And this thou shalt not want , if thou hast Faith in God. Resist then , stedfast in the Faith. Be strong in the Lord , and in the power of his might . Put on the whole armour of God ; that thou may'st be able to withstand in the evil day , in the day of tentation ; and having done all to stand , keep the Field , and come off with Victory and Triumph : Which thou shalt not fail of , if thou hast Faith in the Goodnessand Power of God , if thou be strong in the grace that is in Christ Jesus ; His Grace shall be sufficient for thee , and thou shalt be able to do all things through Christ strengthening thee ; thou shalt be more then Conquerour through him that loved thee , a Conquerour over those Fleshly Lusts that warr'd against thy Soul : And to thee and every one that overcometh , will Christ ( that with Contentment and Delight beheld thy Conflict , Courage and Conquest ) give a Crown of Life and Glory that fadeth not away . And thus I have done with the First Particular ; A Pure Love , 1. To distinguish it from that gross , sensual , carnal Love which is found amongst them that are companions in Wickedness . II. PURE Love it must be , To distinguish it from a Love for by-ends and self-respects , founded only upon Politick Considerations and Worldly Interest . The most of that Love and Amity which is in the World is ( as Tully doth fitly express it ) Mercatura magis quàm amicitia , a kind of Traffick and Merchandise , rather then pure Love and true Friendship . Men drive on a Trade and pursue Designs and serve their Interests , by seeming Courtesies and Civilities . This is the guise and fashion of the World ; Thoughts and Designs to oblige others , and to advantage themselves thereby , and to make themselves Friends here on earth of the Mammon of unrighteousness ; these are the Springs of all the motions this kind of Love hath : It moves not , it goes not out to any but upon these accounts ; it ariseth wholly from Interest ; And therefore when any cease or are uncapable to be further serviceable and advantageous to them , their Love also ceaseth to such whom they now cast by and lay aside as unprofitable Tools , as a broken Vessel , a Vessel wherein is no pleasure ( as Jeremy speaks ) and therefore to be cast away . But consider that this is not to love thy Neighbour as thy self ( which God commands ) but meerly for thy self : Whereas this is one of the excellent Characters and Properties of the Pure Christian Love ( 1 Cor. 13. 5 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeketh not her own , the things which are onely for its own advantage ; but mindeth and careth for the Interests of others , and is concerned for their good and welfare , without any respect to its own advantage thereby . Christian Religion doth oblige and would excite us to a greater Purity of Love , such as should express it self in doing good for goodness sake ; and this is a nobler and higher sort of Love , grounded upon the best principle and end . AND to this purpose we have two very observable Speeches of our Saviour Christ , quite opposite to the Spirit of the World. The first is that in Luke 14. 13. where he wills that when they make a Feast , they should invite and entertain the poor , lame and maimed and blind , who cannot recompense them ; rather then their friends or rich neighbours , who would invite them again and make them recompence . The main scope of which words , is to perswade them to do good for Goodness sake ; and that it should be as great a pleasure & satisfaction to them , to do good and shew kindness to those that are in want , as to the rich and great in the World. And surely to a Soul that is Generously good , there is nothing so Pleasant and Delicious ( as nothing more Honourable and Worthy in it self ) then to be making others full of Comforts ; and the greatest pleasure is , when they cannot requite them . The Second passage of a like noble import is that Speech of our Saviour's in Matth. 10. two last Verses , where Christ commends the receiving ( i. e. the entertaining , shewing Love and Kindness ; yea the least office of Love , as the giving a Cup of cold Water to ) a righteous man , or one of his Disciples , in the name of a righteous man , or in the name of a Disciple , eo nomine , quatenus such a one ; mainly upon this account and consideration . There may be a receiving and a kind treating of a righteous man , or a Disciple of Christ , upon other names , regards and considerations ; as in the name of a Friend , one that hath done some courtesies ; or in the name of a Kinsman , or one related to us ; or in the name of a man of Wit or Learning , and Accomplishments of Body or Mind ; or in the name of a man of some Interest and Power , or related to and in favour with men of Interest and Power ; and so this righteous man , or Disciple of Christ , or this Christian may be thought to be in a capacity to befriend us . But there is a purer Love-fire which Christ would enkindle in the Hearts of Christians , viz. to love a righteous man for Righteousness and true Holiness shining in him , to love him chiefly for Goodness sake ; to shew kindness to any of these little ones , ( so Christ in Matth. calls his Disciples ) little in the esteem of the World , little in worldly Interests and Possessions , and so not likely to recompense those that shew them the least kindness : This is above that common Love and Friendship in the World , which is founded chiefly upon Self-respects , by-ends and politick Considerations . Nor shall this Love lose its reward : Though these little ones , these least of Christ's Disciples , be also little in the account of the World , and have little of the World to recompense thee , yet thou shalt have a Reward from God , and a great Reward for this thy Service of Love. And though to give but a Cup of cold Water to a Christian , to a Disciple of Christ , to a Righteous man , seem but a cheap kindness ; yet it being done seasonably ( and so a draught of cold refreshing Water may be a great kindness to one that is afflicted with thirst , as it might fall out in those hot Eastern Countries , and in such a case may be worth a Treasure ) he that doth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( two Negatives ) shall in no wise lose his Reward , Mat. 10. ult . AND if to give a Cup of cold Water shall have its Reward , What a Reward shall be given to thee if thou cloath , and feed , and visit a Disciple of Christ , that is naked , or hungry , or sick and in prison ; and do all this in the name of a Disciple ? It may be thou hast forgotten thy Cup of cold water , thy cloathing , feeding , or visiting a Disciple of Christ ; and it 's better that thou should'st not remember it , better to have no self-pleasing reflections on what thou hast done ; as the righteous said ( Matth. 25. ) Lord when saw we thee ( or any Disciple of thine , any that belongs to thee ) an hungred , and fed thee ? Or thirsty , and gave thee drink ? Or naked , and cloathed thee ? Or sick , or in prison , and visited thee ? But though thou remembrest not these things , to please and pride thy self therein , yet God will remember thee concerning all this , and for good ; and the rather remember thee , if thou dost not remember them to thy own praise and glory . God is not unrighteous to forget your work and labour of Love , which ye have shewed to ( or in ) his name , in that ye have ministred to the Saints , and do minister , Heb. 6. 10. saith the Apostle to the charitable Hebrews ; and for such their Charity he was perswaded better things of them , and things that did accompany Salvation , as in Ver. before . AND if the least Kindness and labour of Love be so rewarded with God ; if to give a small refreshment , a little water , be so acceptable with God ; proportionably the Reward will be greater , as the Service of Love was greater that is done out of a pure heart to a Christian , a Disciple of Christ ; and greater still if done to a Prophet , and in the name of a Prophet , one whose care and desire is faithfully to Preach the Gospel , to declare the whole Counsel of God , for the better instructing and winning Souls to Christ : We are to esteem such very highly in love for their works sake ( 1 Thes 5. 12 ) and to treat them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of God , as that observable Phrase is 3 Ep. John Ver. 6. So as is worthy of God , whose Messengers they are , on whose Errand and Business they are employed , whom they serve in the Gospel ; as it follows in Ver. 7. because that for his names sake they went forth , viz. to Preach the Gospel . And thus the words [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] being rendred literally and properly worthy of God , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ or his ] is plain , as referring to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ God ] in the foregoing Verse : But our Translation rendring the Phrase thus ( which needed not ) [ after a godly sort ] the [ his ] in the following Verse [ for his names sake ] is made more obseure , there being in our Translation no person mention'd before , to which the [ his ] doth refer : As also the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ver. 6. [ whom if thou bring forward after a godly sort , or worthy of God ] is not so fully rendred ; For the word doth not onely imply to bring part of the way such as went forth to Preach the Gospel , but it further signifies ( as in other places , so here ) to provide what is needful for them in their journey upon so great an occasion and work ; and this is to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of God , in a worthy and becoming measure to testify their regards to God , whose work this is . And what is thus done to the Prophet , and in the name of a Prophet , is done to Christ , and done to God ; and such shall receive a Prophet's Reward . THE END . 
A67822	----	The idea of Christian love being a translation, at the instance of Mr. Waller, of a Latin sermon upon John xiii, 34, 35, preach'd by Mr. Edward Young ... ; with a large paraphrase on Mr. Waller's poem Of divine love ; to which are added some copies of verses from that excellent poetess Mrs. Wharton, with others to her. Young, Edward, 1641 or 2-1705. 1688 Approx. 104 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A67822 Wing Y61 ESTC R14445 13337465 ocm 13337465 99117 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67822) Transcribed from: (Early English Books Online ; image set 99117) Images scanned from microfilm: (Early English books, 1641-1700 ; 443:18) The idea of Christian love being a translation, at the instance of Mr. Waller, of a Latin sermon upon John xiii, 34, 35, preach'd by Mr. Edward Young ... ; with a large paraphrase on Mr. Waller's poem Of divine love ; to which are added some copies of verses from that excellent poetess Mrs. Wharton, with others to her. Young, Edward, 1641 or 2-1705. Waller, Edmund, 1606-1687. Of divine love. Wharton, Anne, 1632?-1685. Poems. Selections. xxxii, 110 p. Printed for Jonathan Robinson ..., London : 1688. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- John XIII, 34-35 -- Sermons. Love -- Religious aspects -- Christianity -- Sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-11 Aptara Keyed and coded from ProQuest page images 2002-02 TCP Staff (Oxford) Sampled and proofread 2002-02 TCP Staff (Oxford) Text and markup reviewed and edited 2002-03 pfs Batch review (QC) and XML conversion THE IDEA OF Christian Love. Being a Translation , at the Instance of Mr. WALLER , of a Latin Sermon Upon Iohn xiii . 34 , 35. Preach'd by Mr. EDWARD YOUNG , PREBEND of SALISBURY . With a Large PARAPHRASE on Mr. Waller's POEM of Divine Love. To which are added some Copies of VERSES from that Excellent Poetess Mrs. Wharton , with others to her . — Hic ego rerum Fluctibus in mediis , & tempestatibus urbis , Verba Lyrae motura Sonum connectere dignor ? Hor. London , Printed for Ionathan Robinson , at the Golden-Lion in St. Paul's Church-yard , 1688. THE TRANSLATOR TO THE AUTHOR . WHo Love , the Christian's Duty , and his Praise , In all the Beauties of your Pen surveys ; Seeing my Rythms , may the just censure pass , That here 's a Matchless Di'mond set in Brass : Yet Latin , the most elegant and pure ; The Ignorance of most renders obscure . This may excuse my creeping English Stile : The Jewel is enhans'd thus by its Foil . Who propagated what our Savi'our taught , No Ornament from any Art had brought : Barely to represent such Truths as these , May be enough unbyass'd Minds to please : But most these Golden Rules so much forsake , That who applies them , Satyrs seems to make . The Christian's Character is now reverst , And Hatred for the truest Mark is nurst . The fiercest Heats are varnish'd o're with Zeal ; Each Party thinks God their Decrees will Seal . Were 't in the Pow'r of Man Heav'ns Gate to close , Many would be shut out whom God has chose : Of Means which he appointed they 'd deprive ; And to block up the narrow Way they strive . Some to himself God from each Church do's call , Delights to break down Man's Partiti'on-Wall ; And will at last unite●● in a Peace , Where ev'ry Term , not made by Christ , shall cease . A Church is often a Procrusti'an Bed ; Happy the Man ! who there can rest his Head , Without the pain of be'ng stretcht out to reach His Length , who would impose his Form of Speech : Or else contracted to that scanty Size , Which to a few confines the common prize : While most , to whom the Terms appear less hard , Cannot but grieve , that others are debarr'd Of Benefits , encreasing as they 're shar'd . But Publick Good a Sacrifice is made , To those , to whom Restraints become a Trade . Great is Diana , is the gen'ral Voice ; For few observe what Craftsmen rais'd the Noise . Who at his Neighbour's Liberty repines , That gets no Profit by the Silver Shrines ? Good God! our Hearts so with thy Love inspire , That ev'ry Earth-born Ardor may expire : Let not a Flaming Sword forbid the Taste , Of the fair Fruit in thy new Eden plac'd . May we anticipate the State Above , Where all Things in an unforc'd Order move , Remote from all necessity but Love ! To Mrs. WHARTON . WHen counterfeit Astraea's lustful Rage Joyns to Debauch the too Effem'nate Age ; Draws an Embroider'd Curtain over Sin , And jilts with Promises of Bliss within : 'T is time for you with all your Wealth of Thought , Forth from your lov'd Retirement to be brought : Those Thoughts which Pie'ty to your self endear , Would strangely taking to the World appear . Who could be vicious , who had Vertue seen , By you drest out , with its attractive Meen , Thousands of Graces hov'ring round the Scene ? You best can tell the Charms of vertu'ous Joy ; Despising Venus with her Wanton Boy . Your Fancy , which so much of Heav'n do's view , Could ne're descend low Pleasures to pursue . And when to us you the warm Rays impart , Of Love Divine dancing about your Heart ; You will convert faster than she seduce , Teaching the Epicure Life's noblest use . Far be that Scandal from Poetick Fires , As if best Poets had most loose Desires . If old Philosophy Purgati'ons taught , To fit the Mind for Loftiness of Thought : When 't was no higher than dull Prose to rise , Prose which must keep below the Starry Skyes : ( For Verse the only Language is Above , Where all Things in Harmonious Numbers move ) : How purg'd , how undefil'd should be the Mind , Which imitates the way of the Angelick kind ! From Mrs. WHARTON . DI'monds conceal'd , their Lustre may retain , But Sacred Wit can never , hid , remain : From what e're dark'ning Cloud it takes its Birth , It , like the Rising-Sun , glads half the Earth . True Poesy appears with decent Pride , Not pufft with Praise , nor griev'd when Fools deride . Free and Secure in its own proper Merit ; Scorns Envy ( yet spurns back the flatt'ring Spirit . ) This makes me wonder you thus long conceal'd A Talent , which to all should be reveal'd : And bashfully decline the yielding Boughs , Which Daphne offers to adorn your Brows . Not but that Minds best taught are most afraid , To venture out when they for Glory trade . An humble Mind doth every Path survey , That leads to Fame , and sees how many stray : Observes the steep Ascent to th' Sacred Ground , Which Envy guards , and all new-Comers wounds : Sees many when they are arriv'd so high , They seem to grasp at Fame , and touch the Sky . Whilst swell'd with Vanity they all deride ; Stumbling themselves upon the Rock of Pride : By some more silent Traveller are crost , Thrown from the Top , and all their Hopes are lost . But let not this discourage , nor amaze That humble Mind , which frighted flies for ease , Unto the Cordial of reviving Praise . Praise is the sprightly Wine of growing Fame , Adding most Life to the most fertile Brain ; ( And like that always doth new Thought produce ; So when 't is bad the Wine is its Excuse . ) A truly humble Mind knows what is just , When he seeks Praise through Vanity , or Thirst. And as he scorns the Fame that Flatt'ry gives , He values what from Merit he receives . This forces me with grateful Thanks to own , I 'm prais'd by one , whose Lines such Skill have shown , That I now ought to prize what he esteems , And think there is some worth in my dull Rhymes . To Mrs. WHARTON . Who with Verses to him , sent her Answer to Mr. WALLER . WHen that soft Hand whence Waller has his Dues , Stroaks , and encourages my backward Muse ; Feeds it with Praise , and teaches it to fly : Not to attempt would be Stupidity . She do's the Rev'rend Poet's Age renew , With nobler Art than e're Medaea knew : 'T were hard if she should not the Young inspire , Whom with such blooming Thoughts the Old admire . See! how the Sacred Bard himself excells , While on the Wonders of your Verse he dwells . But his exhalted Head how will it raise , To be caught up to Heaven by your Praise ! To hear from Angel's Form an Angel's Voice Warble his Name , how much must he rejoyce ! Those Ani'mal Spirits which so closely join Unto his Earthy part , a Guest Divine ; By this one Rapture strain'd and weaken'd more , Than by the shock of Time and Thought before ; Not able to resist this added Force , May leave the Soul , 't is likely , to its Course . Wing'd by your Praise 't will to it 's Rest retire , And , Phenix-like , in chearful Flames expire . Forth from the kindling Spices you arise , And to give way to you the Elder dyes : Your Rise Prophetick is of his Decay , Heav'n has , to see your Birth , indulg'd his Stay. And , like Old Sime'on , now he 'l go in Peace , When such a Crown he to his Wishes sees . In Verse's Empire , as of lower Things , Successors nam'd , take from the present Kings : And thus this Prince of Verse divides his Fame , When he your Worth , and Title , do's proclaim . While I , Prometheus-like , steal Fire from you , To my bold Theft , what Punishment is due ? None can of you and Waller write in Prose ; Yet none should do 't but whom kind Nature chose . Like Icarus , with borrow'd Wings I fly , And with his Fate I soon extended lye . I' th' Oce'an of your Praise I have been drown'd , And am but floting on the Water found : No signs of true Poetick Life appear , But th' loss will not deserve a Lady's Tear ; A Lady's Tear's a Pearl of greater price , Than any on the Eastern Shoars there lies : But her Esteem's a Jewel far above Ev'n her own Beauty , next unto her Love. To slight what 's consecrated thus by you , Were both Injustice , and Profaneness too : Your Stamp , like Caesar's Head , does value give ; Each Line approv'd by you , shall through all Ages live . From Mrs. WHARTON . SMall are the poor Returns which you receive , For all the Pleasure which your Verses give ; Yet Gratitude obliges me to this ; Tho for your Pearls , I but return you Glass . This Indi'an Traffick soon will tire you quite , Unless you 're pleas'd that others you delight . And , if your Gen'rous Thoughts I rightly guess , They aim at pleasing , and they have Success : It is the Business , and the Scope of Wit ; Poems are seldom for the Authors writ , But for the Readers ; thus they labour still , Like harmless Bees , to serve another's Will. Whilst you I praise , Words flow methinks so fast , As if my working Thoughts were all in haste . Your Stile I may commend , whilst your unknown : No breach of Modesty in this is shown . Your Worth will force this Tribute from my Heart , Nor can I backward be to praise Desert . Mrs. WHARTON'S PARAPHRASE Upon the 103d PSALM . ADvance my Soul , and all thy Pow'rs incline , To praise the Lord , by whom those Graces shine . Praise him by whom are all those Mercies giv'n , Forget not him who rules both Earth and Heav'n : He who forgives , and heals the wounded Mind ; He who to Mercy ever is inclin'd . Who saves thy Life , and blesseth it with Food : Who crowns thy Labours with abundant Good. Who makes thy Years renew , and keeps thee Young : Joyful as Health , and , as the Eagle , strong ; The Lord who judges between wrong and right : To favour the Oppress'd is his Delight . He who to Moses shew'd his wond'rous Ways : And Isr'el taught to magnify his Praise . The Lord who alway is to Peace inclin'd , Who suffers long , & bears with th' humble Mind . Gentle and Mild , unwilling yet to chide ; Soon he forgives , long will his Anger hide . Tho we offend he will not punish strait : Our Sins are great before we feel their weight . See how the Heav'n is far remov'd from Earth , The Heav'n from which his Mercy takes its birth ; So far is his Compassion rais'd above The feeble Workings of a Mortal Love. Wide is the Space thrô which the lab'ring Sun , From East to West his daily course doth run ; Yet farther from us he our Sins hath plac'd , As willing to forget our Errors past . Paternal Kindness still in him remains , And his creating Favours he maintains . With those that fear him he 'll not angry grow ; For he considers whence our Natures flow . Who made us , knows he took us from the Earth ; Nor much expects to find from such a Birth . The same Original hath ev'ry Flower ; And they , like us , have a short glori'ous Hour . But with the Winds their Glories fly away ; They are not Proof against a Stormy Day . Nor we , however high our Hopes advance , Are Proof against a Blast of adverse Chance . His Mercy 's lasting , and our Life is frail ; Which makes the Lord his gracious Gifts entail On Children's Children , where his Laws are known , To them whose Works assent to Truths they own . From Age to Age his Goodness hath been shown , The mighty Lord , on High hath plac'd his Throne ; Where he surveys the World which is his own . Too weak am I , to sing th' Eternal's Praise : Ye Angels , your Celestial Voices raise ! Ye who excel in Strength , Wisdom , and Pow'r , ( Alas ! the Life of Man is as an Hour : ) Ye that have priviledg to see and hear His wondrous Works , should wondrous Works declare . But yet poor Mortals who are plac'd below , May forward Wills by faint Endeavours show . We who are still in Danger and Alarms , Who 'gainst Temptati'ons always are in Arms ; May yet endeavour to advance his Fame , And he 'l be pleas'd while we invoke his Name , Whilst all his Works his Greatness do proclaim . But thou , my Soul ! be never silent found : Above the Clouds let thy loud Musick sound . Let all who come to thee , by thee be taught The mighty Works that by thy God are wrought . TO ORINDA Upon her PARAPHRASE on the 103d PSALM , sent with Verses to Himself . I. IF Orpheus charm'd the Stones into a Dance ; He less the Pow'r of Sacred Song did shew , Than , fair Orinda , 's felt from you ; Who to a Poet's Name , And to be Candidate for Fame , Ev'n duller me advance . You , like my Genius , move unseen , Raise me , immerst in Business of the Barr , My Lyre untun'd , the Strings at jarr , ( Suited unto that wrangling Scene ) Compose the Discords in my tuneless Mind ; A sudden Change I find : Earth I despise , and Earthly Things , And now , methinks , I mount before the King of Kings . II. He David taught to sing his Praise , Warming his Heart with true Celestial Fire : And you do's raise , The Prophet's Steps so nigh to trace ; That well we may , Without blaspheming say , You the same Spirit do's delight t' inspire . We cannot say that Prophecies are ceast : God fills the pious Poets Breast , Assists the Faculties , and tho He dictate not the Words they write , Yet gives the Sense from which they flow ; And when tow'rds Heav'n they rise , Still with new Force supplies , First rais'd them on the Wing , and guides them in their Flight . III. 'T is not in vain you bid the Angels sing , Th' Eternal's Praise , they minister to you : Yours and David's Harp they string , Mingle themselves with ev'ry Song , Keep off the Demons hov'ring in the Air , Distil themselves like Dew Of peaceful Night upon your Dreams ; And to the Morning keep th' Impression strong , That Force , which makes the Pow'rs of Hell despair Of a Diversion from your Heav'nly Theams . What less than Angels can the Honour guard Of beauteous Ladies in the Flow'r of Youth ; Midst all the Flatt'ries of deluding Sense , Teach them to value Truth , And Truths Reward ; Before the Pomp and Show , And ev'ry vain Pretence Of Pleasure here below . Blest Souls in whom their Beauty thus do's prove , The truest Image seen by Mortal Eye , Of the Perfections of our God most High , Feasting themselves and us with the Creator's Love ! IV. If by this help I thus can rise Unto those Beauties only Thought can reach ; Thought , which but dully dictates to the Speech , ( Yet Thought must here its Poverty confess ) You need not blush should my enlightned Eyes , Behold that charming Dress , Your Soul put on when it came cloath'd to view ; The Garment must its Innocence express ; And , like your Lines , inspire With Love , and Rev'rence too , A Love without a bold Desire ; A Lambent Flame , Such as gives Light , and Warmth , but ne're consumes : The Light of Heav'n from whence it came . Here none t' approach presumes , With Fire less hallow'd than he lays Upon the Altar when he prays : Incense more pure t' a sacred Poetess is due , Than from the Heathen-world their chast Diana drew . V. Heav'n seems to open , Angels to come down , In lovely Vehicles of thick'ned Air , And with a Glory , ' stead of Lawrel , crown The Azure Temples of the teaching Fair : While Men with Extasy attend her Lays , Divinely set to the Almighty's Praise . As Grace on Earth of endless Bliss , Your happy Verse the Incoati'on is Of that , in which you shall with Angels join , When you above the Stars shall shine : Free from Pain , and free from Fear , With ev'ry Object of your Care ; Where only Love and Harmony appear , The Love and Harmony Immortal and Divine . VI. Sense of your own , Pity of others Wrong , Shall give no Interrupti'on to your Song . The ways of Providence so dark , Not to be toucht by Hand prophane ; Lest we with Uzza's Guilt , have Uzza's Pain , Who fondly thought to help the tottring Ark ; You there will see the Clouds away , In that bright everlasting Day ; Worthy of God , and of that Love , With which he cherishes frail Mortal Race ; Whom of the do's with temp'ral Evils prove , Tries and Refines them in Afflicti'on's Fire ; Until they 're fitted for his Grace , And thrô'ly taught beyond this lower World t' aspire . ADVERTISEMENT . THrô the Printer's Mistake , the Verses from pag. vii . are misplac'd ; having been intended to come in at the end . THE IDEA OF Christian Love. PROEM TO Mr. WALLER . THE Taper shining with diminisht Rays , While Noon-day Sun swallows its feeble Blaze ; Not valu'd as consider'd for its Light , But what it shadows to th' internal Sight ; May be my Emblem , who the most obscure , Of all who follow you their Cynosure , Within your Province , and at your Command , As a dim Taper on the Altar stand : Tho small 's my Portion of Poetick Fire , I shew to others how they should aspire : Love lights my Lamp , and gives it all its Flame , 'T is Love I breath , and seek , Love I proclaim : To think t' enlighten you when I have done , Would be to light a Candle to the Sun ; If your Affections I can but excite , I have my end , nor can you miss Delight . CHrist his Disciples with effect to move , To draw in the soft Yoak of Mutual Love ; Did to his Precept and Example join The happy Fruit , By this 't is known ye 're mine , To love 't is certain a Command requires , The Ardor of its self quickly expires : As much it does a great Example need , Its glim'ring Light in others few will heed : Nor less Incitement wants the sluggish Mind , To climb to the Ascent of Love enjoyn'd . Let 's see the charming nature of this Love , Which does the Character of Christians prove , What in its self , to what our Hearts 't would move . This his Command our Saviour marks for new , Not that its first Foundations there we view ; But as a Sanction it from him obtains , And in each Age from him new Vigor gains : Men's Tempers and their Manners this require . Tho Love is the most natural Desire , Mixt with our Beings , and refreshing found In all the Exigencies Life surround , The gratefull'st Passion , and most friendly Pow'r , The Minds serene , the Bodies verdant Flow'r , The Spirits poize , the Harmony o th' whole ; And when its opposite , takes the controul , Disturbance , Torment , and Decay succeed : Tho mutual Aid common occasions need , And a Foundation of firm Union lay ; Whence for united Hearts and Souls we pray ; To this our publick Vows and Reason tend , Nature to this seems with full course to bend ; Yet Sin , and Satan , Nature's dangerous Foes , With such Impediments its way oppose , That rare 's the Love which long continues fair , Time , and slight Accidents its force impair , Wear off the Paint , and drive the Smoak to Air. Self-Flatt'ry keeps to narrow Banks , confin'd , What to enrich the neigh'bring Plain's design'd ; The Mind's Propensions , sweetning in a Stream , Stagnate within , and send forth noxious steam . How oft on Love does gnawing Envy prey , Whose Arbitrary Laws while Men obey , Against their dear Self-Love they blindly act , And wast those Bowels , which they thus contract ! How oft does he whom Benefits have bound , Think the meer owning them would Honour wound ! How oft Suspicion breeds ill-natur'd Leav'n ! How oft an Injury receiv'd or giv'n ! To hurt one whom you hate , 's thought less unjust , Than one who in your Friendship places trust : And thence , to colour 'ore the wrong you do , Your injur'd Friend is held for constant Foe . But only vulgar Dreggs thus meanly fail , These Blemishes can't o're great Souls prevail : Yet these , alas ! incur too often blame , For crim'nal stifling Lov 's enobling Flame . Diff'rence of Manners makes divided Minds , Of Ierom and Ruffinus this one finds : Opin'ions disagreeing do the same . These tarnish Cyprian's and Stephen's Fame : Study of Parties , fatal oft to Love , 'Gainst Chrysostom did Epiphanius move . A Point of Ceremony unexprest To Greg'ry , drove his Basil from his Breast . Ev'n Paul and Barn'bas striving for controul , Parted in Body ; not to say , in Soul. Great Names , ye see , I on this Head produce , Specious Apologies for Love's abuse , Yet ought not they to serve for an Excuse : Tho they 're great Instances that Love is frail ; Yet ought our Saviour's Precept to prevail : Who from his Brother does his Love withdraw , In that 's a Traytor to the Christian Law. The Lord commands , and wilt thou , Wretch ! dispute ? Wilt thou resist Command so absolute ? Command , good Lord ! effectually command , And grant I be not able to withstand . Atthy Command from the rude formless heap , Beauty and pleasing Order forth did leap ; From Void came Solids , and from Nothing All , The Winds and raging Seas obey thy call . Thou dost the madness of the People quell ; So tame my Heart ! that there sweet Love may dwell : With his Example Christ this Precept binds , To imitate his Love would raise our Minds . Under the Jewish Institutes , we see Provision made for Love's Sincerity ; Yet much the Duty wanted of its weight , When Self-Love only was to set the rate ; Who makes in loving others this his bound , To come far short of Duty will be found : Themselves indeed all Men sincerely love , Blind and imprudent , yet that Love does prove ; Fondly indulging unrestrain'd Desires , Men think they answer what that Law requires , Flatter themselves , and blow up Nature's Fires ; And this they think is justice to their Friend , When nothing's more perfidious in the end : Nothing more dangerously insinuates Vice , To which that mask of Friendship does entice . Sin in Self-Love thus propagates the Sin ; Hence was a nobler Rule justly brought in . How to love others , ask not Flesh and Blood , Too often leading you from what is good ; But let Christ's Love to you , your Pattern be , Contemplate that for Manner , and Degree : Let your Affections in that order lye , By that the Errors mend , Defects supply . See what Christ's Love to us does recommend , The Choice he made , the Measure , and the End. Choice did I say ? 't was rather without Choice ; In that both High and Low , All , may rejoice . Tho weak and indigent , ungrateful too , He lov'd , nor doubt my Soul ! but he lov'd you . Ye love , O Men , but with a Love so nice , Unjust , or cunning , that your Love 's a Vice. Ye seek the Great , the Rich , the apt to lend , The chearful , courteous , and facetious Friend : On these the Offices of Love ye spend . Advantages ye with each other shift , And that is made a Trade which should be Gift ; Pleasure or Profit at the bottom lye , Without that Sauce your Appetites soon dye . Can this a Vertue be , or Duty thought , Or th' imitation of what Christ has taught ? Th'innate Propensions while they thus do flow , Meer Artifice , and Baits for Pleasure grow . Under Christ's Banner they that would be found , Him always for their Pattern must propound . He lov'd the poor , and destitute of Aid , Their want the only Obligation laid . Those who nor sought , nor merited , he lov'd , The motive to their Cure th●ir Sickness prov'd . Those who resisted the blest Aid he brought , Tho strugling , in his saving Arms he caught . No other Charms , or Shadows of Delight , Did his warm Love to Human Race invite . This , Christian ! should thy sole inducement be , That Love 's thy Duty , as thy Head lov'd thee ; This Reason will to all Mankind extend : But if for grounds you cautiously suspend , For causes which Reason and Fancy weigh ; Faction to Sides , Lightness to new will sway : And thus for Love you take its meer disguise , You labour for the Shadow of a Prize . Our Lord lov'd with an equal , constant Mind , No Age shall see his Love from his disjoin'd : But what is yours which wavers with the wind ? Whom now into your greedy Arms you take , The subject of your Raill'ry soon you make : One for a Friend you out of Conscience chuse , This in regard to Glory you refuse : You envy this Man's good , this Man's consult , Here at a loss you grieve , there you insult : To one you give , another's Fame you take ; That Man you free , a Snare for others make . What means this double Dealing , double Heart ? As much as may be Sir ! act the same part . Be but one Man , either be wholly wise , Or wholly Wisdom's sacred Lore despise , ( If as delightful 't is to play the Fool , As glorious to improve in Wisdom's School ; ) If you 'd have praise , act always by one Rule . St. Peter , when he would an Abstract show O' th' Life of Love incarnate , while below , Says his whole business lay in doing good ; The bound , the end of Love's thus understood . They 've felt no spark of this Celestial Fire , Who in their Love but gratify desire : Who trafficks with Affections , sells good turns , Little the end of Sacred Love discerns . That doing good its sole reward obtains : And this endears to us our Saviour's pains ; Who gave himself to his , of his free Grace , No Caution , no Reserve with him had place . He lov'd through Midnight watchings , wasting Toil , Loss of Life's Comforts , and ev'n Life's despoil . To thee , O Christian , Death , Life , Damage , Gain , Leasure , Turmoils , Disgrace , Fame , Quiet , Pain , Are all to be past by without regard , When you 're from doing good by either barr'd . Does this seem difficult ? 'T will less appear , If you consider what 's the Fruit 't will bear : Than Fame more fair , than Peace more void of Strife , Than Gain more gainful , Life has less of Life . And with this Thought support your sinking Mind , That he 'll in 's Trade sufficient profit find , Who has for Temporal Loss Eternal Goods consign'd . But what in Love does so much pains require ? Does the ignoble part draw forth desire ? That which our Eyes discern , and Fingers feel ? Must this be cultivated with such Zeal ? This can't deserve all that is squandred thus , The Soul , 't is evident , is all of us . These Offices he wofully mispends , Who ought beyond the Soul in Love intends : Does it in meeting , talking , laughing , lye ? This they may do who ne'r its force did try . Is 't the same Studies , Counsels , Joys t' approve ? Ill Men do this , yet who can say they love ? Is 't liberally to give of Fortun 's store ? Their Love 's as rich who beg from door to door . What 's all Men's duty they at home may view , Souls are Love's Subjects , and its Objects too . To guide the Deiform immortal Souls , Whose sinful Wandrings Satan here controuls ; This is a work which truly Love becomes , The best Account of our entrusted Sums . Christ who twice sent the Crowd well fed away , With Bread of Life feasted their Souls each day ; Shewing by an Example disesteem'd , That those should the least benefits be deem'd , Which turn to Fat , to Wealth , or pompous Train , Vain in themselves , in their Effects as vain . Those are the noblest instances of Love , Which cure Affections , & Men's minds improve . They cannot love , I 'le own , who'r giv'n to spare , For 't is attended with the Body's care : Nor can the Wicked , who neglect the Mind : Their cost on Bodies they will useless find ; The Gift is lost , which ha'nt good counsel join'd . True Love and Probity are always Twins , Neither alone encreases , or begins : Leave loving , and your Probity is gone ; Leave Probity , and what is Love alone ? In proper Offices how can it shoot , Which thus lies wither'd at the very Root ? The bad t' each other Pleasures may endear , Chearful and entertaining they appear ; But soon the Sky is clouded , now so clear . In Love ill-founded , and maintain'd with Sin , Soon Weariness , and then Contempt begin ; True Love 's more permanent , a Ray Divine , Shot down from Heav'n , moves thither , there shall shine : Thither delights to lead the happy Friend , Afraid of all things that to ill may tend : Each Day improves the Solace of this Love , An Incoation of the State Above . O happy end of Love , worthy our pains ! When thus Inhabitants for Heav'n it gains : But Art is needful here as well as Will , If we 'd the Laws of Christian Love fulfil . When Christ to draw Men to this Love did seek , Come learn of me he says , for I am meek . Meekness the gentlest Art , sweetest of Charms , All Pow'r t' oppose insensibly disarms . Ill Vessels make most gen'rous Wines decay , And good turns lose their value by their way ; The manner of the doing gives the taste , A Gift giv'n sourly , but runs out to waste : Who without Temper the best Counsel give , But irritate those they 'd from ill retrieve . If Pride or Sharpness thus the Office blend , Who can expect to see a better end ? If therefore well to act what 's good you heed , And would have the best Offices succeed ; Love mildly , nor believe Love can reside In Hearts stretcht-out with Anger , or with Pride . Oh! but you 'l say , Religion lyes at stake . Their Faith with God , & then with Men they break ; Pity'ing the Men , you prosecute their Sin , And this does from a Christian Zeal begin , With this pretence a Liberty you 'd find , For th' ebullitions of a bitter Mind : Your secret whisperings , and clam'rous noise , Produce effects at which your Foes rejoice . Is this your Zeal ? did Christ in this precede , Who as thro Chrystal all Men's Hearts did read ? Did he expose the Sins within his view ? To open Railers he did pity shew ; Past by their Scoffs who would not him receive , The lapses too of them that did believe , Tho they his Spir't did ev'ry moment grieve : To his Betrayer Lenity did shew , Which might all Malice less than his subdue . How mildly he reprov'd ! pardon'd how soon ! The quick and winning manner crown'd the Boon . He ne're Indulgence gave to the least Lust , Yet was a Judg as Merciful as Just : With ill , tho not permitted , yet did bear , Waiting a time when they Love's call might hear : Well knowing human Pravity , like Fire Conceal'd , will often of it self expire : But when expos'd to Air , and Wind , it lay , The rising Flame devour'd all in'ts way . Thus in faint Shadows I Christ's Love describe : If you 'l be his Disciples him transcribe . What! Christ's Disciples ! 't is a Name so great , With Glory the Relation so repleat ; Titles to Crowns , and all that glitters here , Compar'd with this , fall far below your care . Ambition here is honest , worthy praise ; Nothing but Love can to this Honour raise : When at the Heart Love takes a quickning Root , Discipleship will in fair Branches shoot : The Man in ev'ry Vertue will improve , Distinguish'd by Protection from Above : And Love , indeed , is of a wond'rous force , To carry on the Soul in Vertues course . Call'd by th'Apostle , who its Nature saw , Perfections Bond , Falfiller of the Law : It of a sudden mounts us to the Skies , And without Prophets , Miracles supplies . This like Elisha's Salt tinging the Springs , A Sovereign sweetness to the Fountain brings : Rivers of Pleasures thence come streaming out , Grateful to Men , refreshing all about . About soft Love how many Graces dance ! How patiently does it Requests advance ! With how great Fortitude bears each Event ! How liberally both spends it ! and is spent ! How piously , while it does God regard , It acts what human Reas'nings reckon hard ! Routs , Riots , Quarrels , causes of Offence , To be in Manners stiff , perverse in Sense , In Love's unnatural , as for flame to fall , Or Sun-Beams mix with Filth from th' Earthly Ball. This in a word the Christian's form is known , By this distinction to the World they 're shown ; From this the nature Christ requires they take ; This makes them , what nothing but this can make . Knowledg may want of Duty , Zeal be blind , And warmest Hope a disappointment find : Not so with Love ; it knows , performs , obtains , And what 's equivalent to all , it gains , The bless'd assurance o' th' Almighty's Smiles , Earnest of future Pay , Reward of present Toils . How great God's sacred Family appear'd ! How strong its Constitution ! How rever'd ! To th' Envy of its Foes , and Satan's shame , When Heathens did their fervent Love proclaim ! Without the force of Arms , flourish of Arts , Or sly Contrivances , they conquer'd Hearts . Religion guarded with the Heavenly Aid , And arm'd with Love , vast Acquisitions made . But when thro Wealth , and Pride , Faith grew exil'd , To see the Christians arm the Ethnicks smil'd . All things from that time Retrograde became , The Date of Antichrist we this may name . Nor better Chances should those Servants meet , Whose Master does in vain command , intreat : While they prefer their slavish vain Desires , Before the gen'rous Freedom he requires : Then did the Church of Ephesus decline ; That Church which in full Lustre once did shine , When its first Love maintain'd less vigorous heat , That Sign St. Iohn markt of the Spi'rit's Retreat , This may to others om'nous Aspect bear , T' avert the Omen well deserves their care . Methinks I hear one whisper , Look at home , Guard well the Ark , the Philistins are come . If so it is , How think you to preserve Religion , and the Altars where you serve ? Let 's worship God with undivided Hearts , And love each other , free from soothing Arts ; No other Counsel , Skill , or Troops we need , Love unarray'd did always best succeed . This private Men , and Churches know , for true : Thus with God's Aid we shall our Foes subdue , ( If by soft Methods we can't win them all ) Or with like Glory triumph , tho we fall . Thou , Lord most merciful ! whose pity'ing Eye , Sees with what Needs and Frailties prest we lye ! Prepare our Hearts to fear with Filial Awe , And duely mourn the Breaches of thy Law ; Give us at last , what thou dost first command , To love , that in thy Love we ever blest may stand OF Divine Love. Mr. WALLER . THE Grecian Muse has all their Gods surviv'd , Nor Iove at us , nor Phoebus is arriv'd , Frail Deities , which first the Poets made , And then invok'd , to give their Fancies aid ! Yet if they still divert us with their Rage , What may be hop'd for in a better Age ? When not from Helicon's imagin'd Spring , But Sacred Writ , we borrow what we sing . Paraphr . I. The Grecian Gods are known meer Fables all , The Poets who invok'd their Aid , And seem'd from thence to fetch that Fire , Which warm'd their Verse , or mov'd their Lyre , Themselves those Deities had made ; And did before their own Creation fall . Out of their Brains those Gods did spring , What e're of Pallas out of Iove's they sing : Tho these their Figments now are gon , And all their Altars trampl'd on ; Yet still they please us with their lofty Vein , There 's something in their Verse which ever shall remain . If fancy'd Gods such Heats could raise , As ev'n to us a warmth convey ; With what exalted Numbers should we praise The Father of Eternal Life and Day ! How great Advantages have we to rise ! Who have the Image of the Heav'nly Mind In Sacred Writ to us consign'd , Where th' length , and breadth , and depth of Love Divine , surprize ! Mr. Waller . This with the Fabrick of the World begun , Elder than Light , and shall out-last the Sun : Before this Oracle , like Dagon , all The false Pretenders , Delphos , Hammon , fall ; Long since despis'd , and silent ; they afford Honour and Triumph to th' Eternal Word . Paraphr . II. As soon as Natures outward Vest was made , Before it was embroider'd o're with Light , A large Foundation for my Verse was laid : The Beams of Goodness then express'd , Made ev'n the Morning Stars more bless'd , And fill'd that glittring Host with new delight . The Sons of God in Consort sang , And Anthems through the Empyrean rang . But when the Lamp of Heav'n expires , And the account of Time is gon , Matter of Praise to God shall still run on , And Man shall join with the immortal Quires . The Div'l , in Delphick Oracles admir'd , While with Events their doubtful Sense comply'd , At God's bright Word imbody'd , soon retir'd , Forc'd in his own Abyss his Head to hide : Yet thither did its Influence descend , And in new Fetters bound the gnashing Fiend . The Progress of that Soul of Love , With all its Triumphs over Death and Hell , We have recorded from Above , In Transcripts which the Sybills Leaves excel . Before these Oracles the thundring Baal , And all the Heathen Gods do fall ; For here the Spirit of our God does dwell : Th' eternal Word , which spake the Universe , Affords the hallow'd Theam of my aspiring Verse . Mr. Waller . As late Philosophy our Globe has grac'd , And rowling Earth among the Planets plac'd : So has this Book Intitled us to Heav'n , And Rules to guide us to that Mansion given ; Tells the Conditions how our Peace was made , And is our Pledg for the great Author's Aid . His Power in Natures ampler Book we find : But the less Volume do's express his Mind . Paraph. III. Some late Philosophers raise Earth to Heav'n , While it they 'mongst the wandring Planets place : But Heav'n to Earth extended is by Grace , Not only in a fair description giv'n , For Faith to feast upon ( Such as our finite Sense can bear ) Of the unbounded Pleasures there , Which of it self is some Fruition : But th' emanations of the Light Divine , Which in the Gospel shine , Make out our Title to that bliss , Where God himself circled with Glory is . Invite and Lead us to the promis'd Land , And are an earnest Penny giv'n in Hand , Of that most gracious Aid , By which God loves to perfect what he made : For Humane Breast he ne're would fire , With thoughts of Immortality , But with design to crown desire , Which he himself had rais'd so high . The Works of the Almighty's Hand , In Nature's massy Book recorded stand : But that great Mind , Which those stupendious Works design'd , In the less Volume is express'd ; The Footsteps of our God are there confess'd ; Where Mercy ruling over all his Works we find . Mr. Waller . This Light unknown , bold Epicurus taught That his bless'd Gods vouchsafe us not a thought , But , unconcern'd , let all below them slide , As Fortune do's , or Human Wisdom guide . Religion thus remov'd , the Sacred Yoak , And Band of all Society is broke . What use of Oaths , of Promise , or of Test , When Men regard no God but Interest ? What endless Wars would jealous Nations tear , If none Above did Witness what they swear ? Sad Fate of Unbelievers , ( and yet just ; ) Among themselves to find so little trust ! Were Scripture silent , Nature would proclaim , Without a God , our Falshood and our Shame . To know our Thoughts the Object of his Eyes , Is the first step to'ards being good , or wise . For tho with Judgment we on things reflect , Our Will determines , not our Intellect . Slaves to their Passion , Reason Men employ Only to compass what they would enjoy . His Fear , to guard us from our Selves , we need ; And Sacred Writ our Reason do's exceed . Paraph. IV. When Man came warm from his Creator's Hand , Before he yeilded to his tempting Wife , And Clouds had dampt the Breath of Life , How fair an Emblem of his Maker did he stand ! Not Aaron's Breast-plate , nor yet Moses's Face , When from the Holy Hill He brought the Transcript of the Laws Divine , Did with such Glory shine , As Man before he fell from Grace , When him , his always present God , did fill . The Laws which Moses brought Into his very Frame were wrought , His Duty was Divinely taught : Tho then his Heart no Table were of Stone , It might have kept till now the bright Inscription : But sensual Love did more with Man prevail , Than all the Powers of Hell could do . Did not the Woman woo , The lively Stamp of Heav'n sure could not fail . Against all other Ills Man might provide ; Who could suspect a Dart from his own Side ? Or a foul Asmodeus with a Bride ? From his own Rib , dress'd by an Hand Divine , So very beautiful , so wondrous fine , How could he Ruine fear ? But such Divinity below , Man from his unseen God did bear , Who Ignorance of his Duty chose , for what he there did know . V. God's Spirit thence became estrang'd , The kind Familiar with Regret withdrew , Mans Heart & Countenance were so much chang'd , That his own handy work God hardly knew : Yet still the Beams of Light Divine God did not to his Heav'n confine ; Where e're the Holy Patriarchs went Its welcome Warmth was lent . That which to Israel's chosen Race A Pillar was of Fire , Leading them o're the Scorching Plain ; Until the Son of God was slain , Far from their Tents did ne're retire ; But still in various ways God shew'd his stinted Grace ; But when the stubborn Iews Did the last proffer of that Grace refuse , Whereby he did them his peculiar People chuse ; Eternal Love broke from its narrow bound , And visited the chearful World around ; It Lighted up in every Breast That Candle of the Lord , Reason , which soon those Truths confess'd , Contain'd in the Divine Record , Which did the vain Disputers of the World confound . VI. Had Epicurus once beheld So much of God below , As Holy Writ do's show ; It had his dang'rous Errors quell'd : He could not then have thought that Chance , Had made the World thrô Atomes lucky dance : And that th' Eternal Pow'r had left to Fate , What he did neither order nor create . Had this Philosophy prevail'd , Mankind e're this had fail'd , Or turn'd to Brutes , had on each other prey'd : In vain were any Compacts made , When there were nought but human Pow'r to awe ; Each would his Neighbour's Right invade , When Art or Force could free him from the Law. Religion is the Bond of Peace ; The want of that dissolv's Societies . An humble Love , and awful Dread , Of th' unseen Pow'r , secures us here . While 't is a Judgment , and the Consequence , Upon Mens Unbelief , ( Which they deserve , and whence they justly fear ) What e're they have lies without Fence ; And if it fail , their Hopes have no relief : But what hereafter must the faithless Wretches bear . VII . Take but the thoughts of Heav'n away , And Earth would turn to an Akeldama . Yet while Men hurry'd on to Sin , Something would whisper them within , And bid them mind a sacred Guest ; Which sigh's and griev's to turn a Slave , Where Nature it an Empire gave , And till it conquers Hyle cannot rest . The first assistance which it has to rise , In the Belief of th' Godhead lies . Philosophy a God may find , Before it can discern the Ill Of all things that oppose his Will ; Or read the Lines he wrote upon the Mind . Self-Love arising from our Flesh and Blood , Darken's the Characters of good . When present Pleasure courts the easy Sense , 'T is hard to think it sinful to comply : But in the thought of God a Charm do's lye ; The Contemplation of his Purity , Affords a strong Defence . Our Souls we thence as by a Mirror dress ; And this do's many'a wand'ring Thought repress . Yet after all uncertain is th' Effect , Since Will determines , not the Intellect . And Men , enslav'd to Passion 's sway , Use Reason but to progg for Appetite ; And carry'd on with warm Delight , Make the poor Captive Soveraign obey : Till Scripture working on our Passions too , Prevailing on our Hope or Fear ( Those Tyrants which so domineer ) Laying the Misery and Bliss in view , As we the broad or narrow Path pursue ; Charm's us into an happy State , To which for all Mankind it opens wide the Gate . Mr. Waller . For tho Heaven shows the Glory of the Lord , Yet something shines more glorious in his Word : His Mercy this , ( which all his Works excells , ) His tender Kindness and Compassion tells : While we inform'd by that Celestial Book , Into the Bowels of our Maker look ; Love there reveal'd , which never shall have End , Nor had Beginning , shall our Song commend ; Describe it self , and warm us with that Flame , Which first from Heav'n , to make us happy , came . Paraph. VIII . God's Glory , Heav'n , that does his Love declare ; Love , which is God , does open lye , Exhibited to Mortal Eye , Within th' instructing Pages there . That Attribute which was our God's Delight , Before he made the Sons of Light , While the Immense , Three One , Did entertain Himself alone , And shall for ever with him stay , When there 's no Change of Night and Day : That Essence of the Deity , Which in a Living Flame , From Heaven to bless us came , Shall be the Subject of my Poetry ; That shall it self describe , warming my Verse & Me. Mr. Waller . The fear of Hell , or aiming to be bless't , Savour's too much of private Interest . This mov'd not Moses , nor the Zealous Paul , Who for their Friends abandon'd Soul and all . A greater yet , from Heav'n to Earth descends , To save , and make his Enemies his Friends . What Line of Praise can fathom such a Love , Which reach'd the lowest Bottom from Above ? Paraph. IX . They 're narrow Souls who seek their private ends , Without regard to Relatives , or Friends . Not so did Moses , and the Zealous Paul , Who of th' Extent of human Kindness stand , Examples to us all . Meek Moses was content to see the Land , To'ards which his murmuring Friends he led , And then laid down his Aged Head , Singing his Requiem ; for his Work was done , As soon as Israel's Rest begun . But , as'tis thought , this humble Soul Much farther yet did reach , While he by Love was carryed on ; And tho by Faith he knew Of an Immortal Roll , Where he stood Enter'd with the chosen few , Ordain'd to be transported o're , From off this horrid Shore , 'Gainst which so many Tempests roar , Unto a Land of endless Life and Bliss ; Yet trembling on the naked Beach , Under a careless Preterition , Contented was to lie , Left destitute of more than common Aid , To struggle for that blest Eternity , Which the Decree of Heav'n to him had certain made . X. St. Paul a Man of warmer Temper was : Yet this degree of Love he could not pass : Finding his Brethren shut without the Pail , Depriv'd of that peculiar Grace , Which ne're th' inclos'd within the Church can fail ; In pious Rant he wisht with them to change his Place . But how much greater was that Love , Which the Eternal Word did move , Quitting the full Possession Of all the Glories of his Father's Throne , To take our Flesh , and suffer Pain , That he his Enemies might gain , And all their Obstacles to Bliss remove ? Who can his Thoughts to height sufficient raise ? Or what Expressions can he find , To sute th' Ideas floting in his Mind , When he this unexampl'd Act of Love would praise ? Mr. Waller . The Royal Prophet , that extended Grace From Heav'n to Earth , measur'd but half that space ; The Law was Regnant , and confin'd his Thought ; Hell was not Conquer'd when that Poet wrote : Heav'n was scarce heard of until he came down , To make the Region where Love triumphs , known . Paraph. XI . The antient Prophets , that Seraphick Tribe , Who did Divine Benignity describe , While the Dominion of the Law did last , And Clouds the Sun of Righteousness o're cast ; Had more contracted Theams , To influence their Holy Dreams : Through Heav'n and Earth God's Grace it self had shown ; But Heil its Power had never known , And Heav'n it self was darkly drawn , Till the bright Day did dawn , Which shew'd on Earth God's only Son ; He a free Prospect of that Region brought , Where Light , and Joy , and Love , do far exceed all Thought . Mr. Waller . That early Love of Creatures yet unmade , To frame the World th' Almighty did perswade . For Love it was that first created Light , Mov'd on the Waters , chac'd away the Night From the rude Chaos , and bestow'd new Grace On things disposed to their proper Place : Some to Rest here , and some to shine Above , Earth , Sea , and Heav'n were all th' Effects of Love. And Love would be return'd , but there was none That to themselves or others yet were known . The World a Pallace was , without a Guest , Till one appears that must excel the rest : One like the Author , whose capacious Mind Might by the glorious Work , the Maker find : Might measure Heav'n , and give each Star a Name , With Art and Courage the rough Ocean tame . Over the Globe with swelling Sails might go : And that 't is round by his Experience know . Make strongest Beasts obedient to his Will , And serve his Use the fertil Earth to Till . When by his Word God had accomplish'd all , Man to create he did a Council call : Employ'd his Hand to give the Dust he took A Graceful Figure and Majestick Look . With his own Breath convey'd into his Breast , Life , and a Soul , fit to command the rest : Worthy alone to celebrate his Name , For such a Gift , and tell from whence it came , Birds sing his Praises in a wilder Note , But not with lasting Numbers , and with Thought , Mans great Prerogative — Paraph. XII . Love in the Bosom of the Godhead lay , Before the Creatures into Being rose : Through this to frame the World he chose ; He spake , and passive Matter did obey . That Spirit which did on the Waters move , And with its brooding Wings hatcht Vital Heat , Which spreading o're the formless Deep , Did the Worlds outward Lines compleat ; Was nothing else but mighty Love , Whence charming Symmetry did smiling leap , And through the gloomy heap , Diffus'd a grateful Light , That Banisht Chaos with its horrid Night When the Proportions finisht were , Love then the Features and the Graces drew , About the rising World it flew , Distinguisht and adorn'd , the Waters , Earth , and Air. A Stately Pallace it did build , And furnisht to amazement every Room ; Curious Plantations round about it made , With Grassy Walks , which ever Greens did shade ; And Fruit-Trees interspersed were , Enricht with Fruit , or gay with Bloom , Each Herb , and Plant , and Flow'r was there ; With many an Avi'ary 't was fill'd , And Entertainments for the Eye , Of all the Beasts that move , or Birds that fly , And Creeping things in vast variety , As if to Court some great Inhabitant , were laid . XIII . This glorious Scene , with more than Verse can sing , Being prepar'd by the Eternal King ; Man newly cast i' th' Heav'nly Mold , From off his flowry Bed do's rise , He casts about his wondring Eyes , And do's with springing Joy behold Th' unsully'd Beauties on Earth's Bosom spread : But as to Heav'n h●●is'd his Head , And saw that Orb of Light , Which shot it self into his sight ; Unpractis'd Reason rose above that Sphear : Then whereso'ere he look'd he found The presence of a God appear , Who from his Holy Seat touch'd Adah's Heart , And did Devotion 's warmth impart , As Phoebus's Beams from Heav'n do strike the Ground . What 's for Man's Use or his Diversion here , From God's meer Word and careless Fiat came : But Man , his Image , his own Hand did frame , By the Idea he is Counsel wrought ; Th' Effect of calm Debate , and deepest Thought : He fill'd his working Breast With an Etherial Flame , And with the Breath of Life he had himself impress't . XIV . Him his Vicegerent o're the World did make : And Marks of Empire in his Face , And Countenance erect did place , Which also Monitors might prove , To mind him of his Debt to praise that Love , From whence he did , what e're he is , partake , Next to the Angels , Man alone Is fit to aim at Praises due To that bless't Pow'r , who from his Starry Throne , Surveys , and blesses , what through him we doe . The Birds do warble out his Praise In pretty tuneful Notes ; They to his Glory strain their Throats , And ev'n in us an Emulation raise . Yet here 't is Man alone can Tribute bring , Of lasting Numbers , and of weighty Thought , Unto the Altars of the Heav'nly King , Who will no Service pay but what sound Reason brought . Angels which struggle not with Flesh and Blood , To whom it is their Nature to be good , Can be but what they are ; While Man with Reason rises by Degrees , Feels with his Love his Happiness increase , And still comes nigher Heav'n till he at last be there . XV. Man , in his better part , Little inferiour to the Pow'rs Above , In full Fruition of Eternal Love ; Upon the Wings of Thought aspires , To warm himself with the bright Heav'nly Fires : And with a wond'rous Art Derives from thence Some knowledg of their secret Influence ; By Numbers sacred Magick views , The Heights and Distances which each obtain ; And the Directions learns to use , Of Laeda's Sons , and Charles his Wain , On the unbeaten Paths of the tempestu'ous Main . XVI . But when the Lamps of Heav'n enclos'd Within the Sable Curtains of the Night , Afford no friendly Light , But leave him to wide Seas expos'd ; Thrô Nat'ral Magick , then succeeding to Divine , The trembling Needle proves a steddy Guide ; As that does to its Pole incline , He finds where 's shatter'd Ship does ride . Thus Love , the Loadstone of alluring Love , Touching the tender Heart , Glides with a gentle trembling thro each part ; And a safe Guide to Happiness does prove : Where this Magnetick Force prevails , There needs no Cynosure , The Passage to secure , As thrô Life's troubled Seas one sails : Yet no true Harbour can be found , Where all the Labours of the wand'ring Soul , Can with Success be crown'd , Until it ever rest fixt to its radiant Pole. Mr. Waller . — But above all His Grace abounds in his new Favorites fall . If he creates , it is a World he makes : If he be angry , the Creation shakes . From his just Wrath our guilty Parents fled : He curs'd the Earth , but bruis'd the Serpent's Head. Amidst the Storm his Bounty did exceed , In the rich Promise of the Virgin 's Seed . Paraph. XVII . That Love which takes the whole Creation in , Strange Paradox ! chiefly abounds In the new Fav'rites shameful sin , When Satan first began his Rounds . Without a Fall Man ne're to Heav'n could rise : 'T is from the Brink of Hell we reach the Skyes . Had Man in Paradise continued still , He never had unhappy been ; His Mind had always been serene . Not taken up with care to live , Or any Accident to make him grieve : Yet this would not have given the Soul its fill . That which brought Love to dwell on Earth , And from a Virgin have its glorious Birth , Did justly raise our Hopes to such Degree , That we may say , Bliss came from Miserie . The Serpent's Poyson brought the Sp'rit of Life : Nor could we ever have receiv'd a Crown , Unless the fatal Strife . Had brought the Son of God , to Raise us when w'were down . Mr. Waller . Tho Justice Death , as Satisfaction craves , Love finds a Way to pluck us from our Graves ; Not willing Terror should his Image move : He gives a Pattern of Eternal Love. His Son descends to Treat a Peace with those , Which were , and must have ever been his Foes . Poor he became , and left his Glorious Seat , To make us Humble , and to make us Great . His Business here , was Happiness to give , To those whose Malice would not let him live . Paraph. XVIII . God's Image planted in the Human Breast , Sin had defac'd , and Misery oppress 't ; Nor could they look for less to come , Than an Eternity of Woes , Who of themselves were thus become , To the Almighty Pow'r perpetual Foes ; Yet for their sake the Darling Son , Who in his Bosom equal lay ; Through Love prevailing on his Choice , was won , Here to possess an House of Clay ; And bear all Incidents to Mortal State. To Pescue us from our deserved Fare . Man's Sin did interrupt his Bliss ; As by Earth's Vapours Heav'n beclouded is . Nor could the Throne of Glory please , With all the Happiness Above , Whilst us in Sin he weltring sees , An Object which might well Divine Compassion move ! Himself he humbled , to exalt Those who lay low through their own Fault , When first they did from Heav'n , and Him , revolt . His only Bus'ness , while he sojourn'd here , Was Happiness to give To those , who would not let him live , Nor the Reproach of his unspotted Life could bear . Mr. Waller . Legions of Angels which he might have us'd , For us resolv'd to perish , he refus'd : While they stood ready to prevent his loss , Love took him up and nail'd him to the Cross. Immortal Love which in his Bowels raign'd ! That we might be by such a Love constrain'd To make Return of Love. Upon this Pole Our Duty do's , and our Religion rowl . To Love is to believe , to hope , to know : 'T is an Essay , a Taste , of Heav'n below . Paraph. XIX . In vain had all the Pow'rs of Earth , and Hell , Against his Life conspir'd , Had he the Ministry requir'd Of the bright Troop , made to Attend his Will : He suffered Men his Blood to spill ; And for their Sins a willing Sacrifice he fell . When from this Vale of Miseries , He might have gone directly to the Skyes , And th' utmost Regions of Eternal Day ; Love nail'd him to the Cross , & stop't him by the way . Shall not such Love as this constrain , To make Return of Love again ? Was Love for Love ever a Pain ? And shall our Saviour Love and dye for us , in vain ? Hard-hearted Man , who when his Duty lies In ans'ering Nature's most delightful Tyes ; Cannot be soft enough to Love , and to be wise ! Love is the whole of Man ; 'T is Faith , 't is Hope , 't is Knowledg too ; 'T is an Essay of Heav'n below : Who Loves most warmly is the truest Christian. Mr. Waller . He to proud Potentates would not be known : Of those that lov'd him he was hid from none . Till Love appear , we live in anxious Doubt ; But Smoak will vanish when that Flame breaks out . This is the Fire that would consume our Dross : Refine , and make us richer by the Loss . XX. The Great Men's Favour , or Applause , Christ sought not , but contemn'd their Noise : Did for Disciples take Men of low Fortunes , but exalted Minds ( Where Love the heartiest welcome finds : ) Their Love in them the Object of his Love did make . Proud Potentates , with all their Train , Did unsuccessfully pursue , While Curiosity , or Hate Did their Enquiries animate ; Which better than themselves he knew : But th' humble Lover never sought in vain . Love gives assurance to the pious Mind , And do's the Clouds of Doubts dispel From the glad Heart , which was a Smoaky Cell . Our Dross is by this Fire refin'd ; And how much more of that we lose , The well-try'd Soul the richer grow's : How great 's the Price when nought but Love is left behind ! Mr. Waller . Could we forbear Dispute , and practise Love , We should agree as Angels do Above . Where Love presides , not Vice alone do's find No Entrance there , but Vertues stay behind ; Both Faith , and Hope , and all the meaner Train Of Moral Vertues , at the Door remain : Love only Enters as a Native there , For Born in Heav'n , it do's but sojourn here . Paraph. XXI . How blessed were our Earthly State ! How like to Angels should we be ! If we could lay aside Debate , And in Celestial Love agree ! Love which do's ev'n in Heav'n preside , And there flow's in with Glory's constant Tide ! From whence not Vice alone must fly , But all the meaner Train Of Vertues must behind remain : Both Faith and Hope must dye , While Love for ever lives in Extasy . It do's but wander here from home , Not having where to rest its Head , ' Ere since the Son of God was dead , When fair Astraea truly fled ; A Native 't is of Heav'n , & mourns till there it come . Mr. Waller . He that alone , would wise and mighty be , Commands that others Love as well as he : Love as he lov'd : How can we soar so high ? He can add Wings when he commands to fly . Nor should we be with this Command dismay'd ; He that Example gives , will give his Aid . For he took Flesh , that where his Precepts fail , His Practice as a Pattern may prevail . His Love at once , and Dread , instructs our Thought ; A● Man he suffered , and as God he taught . Will for the Deed he takes ; we may with ease , Obedient be : For if we Love we please . Weak tho we are , to Love is no hard task , And Love for Love is all that Heav'n do's ask . Paraph. XXII . Our God bears no Competitour , In Wisdom , or in Pow'r ; But is so kind to make our Duty lie , In rivalling that Love , Which do's from him its Fountain flow ; Whose Streams in us he will improve , Till we with him one Ocean grow . Perfection he would have in Love , And tho our Mortal Pow'rs can't mount so high , To reach the Nature of the Deity ; Yet he sufficient Strength inspires , Out of our Selves enabling us to move . Himself trac'd out the Paths he 'd have us take ; Suffer'd as Man , while yet as God he spake : To shew that Man may do what God requires . Where he Commands he gives the Pow'r t' obey ; And if to him he bids us rise , He readily with Wings supplies ; And guides us on our way . Nothing is Man's but his Free Will , He of himself is impotent to Good : When our Good Will is understood , Assistnces Divine our Faculties will fill . We may obedient be with ease , For , if we love , we please . Love is the whole of us desir'd , We 're Objects which the Godhead move , When once our Hearts with that are fir'd : And sure 't is no hard Task to render Love for Love. Mr. Waller . Love that would all Men just and temp'rate make , Kind to themselves , and others for his sake . 'T is with our Minds as with a fertile Ground , Wanting this Love they must with Weeds abound ; Unruly Passions , whose Effects are worse Than Thorns and Thistles springing from the Curse . Paraph. XXIII . Love is a Deity in Mortal Breast , Working it up to full Perfection ; Nor can the Sacred Inmate rest , Till it the Man divest Of ev'ry surly Passion . It makes us temp'rate , makes us just ; Raises from groveling in the Dust : Through that we are afraid , To violate what God has made : We hurt not others , not defile God's Image stamp't on our own Souls ; But that , ( Alas ! too fertile Soil ) Unless sweet Love controuls , The other Passions Earthy in allay , In their Effects much worse , Than Thorns & Thistles springing from the Curse ; Will run up too too fast , and bear a fatal Sway. Mr. Waller . To Glory , Man , or Misery , is born , Of his proud Foe , the Envy , or the Scorn : Wretched he is , or happy , in extream , Base in himself , but Great in Heav'ns esteem . With Love , of all created things , the best ; Without it , more pernicious than the rest . For greedy Wolves unguarded Sheep devour But while their Hunger lasts , and then give ' ore . Man's Boundless Avarice his Want exceeds , And on his Neighbours round about him , feeds . His Pride and vain Ambition are so vast , That , Deluge-like , they lay whole Nations waste . Paraph. XXIV . Man of a middle Nature is , And trembling stands betwixt two vast Extreams , Ready to fall to Hell , or rise to Bliss ; As Love withdraws , or yeilds its quick'ning Beams : That , to the envy of our Spiritual Foe , Array's us in pure Robes of Light , If that forsake us , we 're a dismal Sight , And into Scorn , and a meer By-word grow : The Div'l can scarce vouchsafe a Look so low . But yet how vile soe're we are ; If Love but shoot its gen'rous Flame Through our complying Frame , We in the Eye of Heav'n are Great , and Fair. Of all the Creatures here , The Human Nature's nighest the Divine , While Love 's within the Shrine , Without it the remotest do's appear . When Savage Beasts pursue , But while they 're hungry , or their Prey in view ; And never hunt about for more than Food : Man , boundless in his Appetite , Ev'n in the Mischief do's delight , And frames unto himself a Good , Which Nature never understood ; In laying Plots but to destroy , What he himself cannot enjoy . The ruine of the weeping Neighbours round , To Avarice , or the Ambitious Thought , Is a too narrow Bound : A Deluge of Destruction brought , To take whole Nations in , And swallow up the publick Peace , With them 's a glorious Sin ; They hugg themselves in such Contrivances as these . Mr. Waller . Debauches and Excess , tho with less Noise , As great a portion of Mankind destroy's . The Beasts , and Monsters , Hercules opprest , Might in that Age some Provinces infest . These more destructive Monsters are the Bane Of every Age , and in all Nations raign : But soon would vanish if the World were bless'd With Sacred Love , by which they are repress'd . Paraph. XXV . Love clears the Earthly Dreggs away , Which would ferment within , Making us eager with tumult'ous Sin , Which brings our fretting Bodies to decay . Debauches , more destructive far , Than livid Plague , or bloody War ; In every Nation sway . Tho Hercules might Monsters quell , And the Augoean Stables clean , From horrid Filth , and Beasts obscene : His Labours were much more confin'd Than Love's , whose Task is all Mankind ; The Place less foul , Monsters less fell , Than what Love cleanses , and subdues in Humane Mind . Mr. Waller . Impendent Death , and Guilt that threatens Hell , Are dreadful Guests , which here with Mortals dwell . And a vext Conscience mingling with their Joy , Thoughts of Dispair do's their whole Life annoy . But Love appearing , all those Terrors fly ; We live contented , and contented dye . They in whose Breast this Sacred Love has place , Death , as a Passage to their Joy , embrace . Paraph. XXVI . When the first Clouds o're Human Mind were spread , And Vapours from the Earth press't Love Divine , Which kept , with Innocence , a constant shine ; Man's humble Confidence and Courage fled : Darkness and Terror seiz'd his Soul ; He felt within a gnawing Pain ; An Omen , and an Earnest too , Of Death , and that ensuing Woe , In which he must for ever rowl ; If Love resign him to a worse controul , Leaving his rav'nous Lusts to raign : Yet all the Anguish and Dispair , Which here the Wretches Entrails tear , But a faint prospect show , Of what for him hereafter must remain . All other Comforts do with Love retire , 'T is that which keeps our Spirits up , And sweetens the most bitter Cup : And did not Grace renew its Fire After Man's Fall , all Travellers Below would tire : Nor can they mount Above , But on the Wings of Love : That do's with Comforts here supply , And carry's us to Heaven when we dye : Whither we oft before in Flames of Love did fly . Mr. Waller . Clouds and thick Vapours which obscure the Day , The Sun 's Victor'ous Beams may chase away : Those which our Life corrupt and darken , Love The Nobler Star , must from the Soul remove . Spots are observ'd in that which bounds the Year ; This brighter Sun moves in a boundless Sphere : Of Heav'n the Joy , the Glory , and the Light , Shines among Angels and admits no Night . Paraph. XXVII . As the Sun Vapours , Love do's us exhale , Do's by Degrees refine , And make us all Divine ; Melting away what e're was frail . That which at first was cloud , And did the Lightsome Body shroud , Will turn into that active Orb , Which never leaves its course till it the whole absorb . Whatever Spots may in that Sun appear ; Which guides the Day , and bounds the Year , The Sun of Love , in Heav'n its Sphere , Is with unblemish'd Lustre , bright : It here but a weak Twilight keeps , And Day through Cloudy Curtains peeps : What thought can reach those Raptures of Delight , Which do those blessed Souls await , Who freed from every Earthly weight , And all the Seeds of dull Mortality , In an Eternal Sunshine lye , Under great Love's transforming Eye ; Which works their Bodies to a Spirit'al Frame , And guilds them over with that Flame , Which do's th' Angelique Host array ! That Joy , that Glory , that perpetual Day , Of which an adequate Ideae were Ev'n Heav'n it self Below , Do's from the Beatifick Vision flow , Of Everlasting Love , smiling from 's Starry Chair . Mr. Waller . This Iron Age so fradulent and bold , Touch'd with this Love would be an Age of Gold : Not as they faign'd , that Oaks should Honey drop ; Or Land neglected bear an unsown Crop. Paraph. XXVIII . This Iron Age , the very Dross of Time , Love would with alterative touch sublime , And bring again the Golden Prime : Not such as lazy Poets idly feign In Phlegmatick Old Saturn's Raign ; While Nature , prodigal o' th' beaut'ous store , Requir'd no Courtship to unlock her Heart , But like a Prostitute , and easy Whore , Did to each Comer all her Wealth impart . But tho Dame Nature's more reserv'd and coy , And looks for Labour and the utmost Care , Of them who would her Favours share : And many after all cannot the least enjoy : Love , which diffus'd , is Charity , Would all Mankind supply ; While he who did successful prove ; ( And here Success is all ) Be'ing taught Humanity by God-like Love , Would think himself bound to divide , To them whose Needs did call ; As much as to prevent his own Child's fall . A Plank cast out to sinking Men , Bore down ill Fortune's unresisted Tide , With a rich Lading do's return agen . What solid Joy ! what sober Pride , From a good Act effective springs ! Nor Field , nor Traffick , such Improvement brings . A charitable Man 's a God Below : And with his raised Head do's touch the Sky : While others turn'd to Beasts of Prey , Upon the Ground in wait for Mischief lye ; Nor Pleasures more exalted know , Than what a Wolf enjoys tearing a bleating Stray . Mr. Waller . Love would make all things easy , safe , and cheap ; None for himself would either Sow of Reap : Our ready Help , and Mutual Love would yeild , A nobler Harvest than the richest Feild . Famine and Dearth confin'd to certain parts , Extended are by barrenness of Hearts . Some pine for Want , where others Surfeit now , But then we should the use of Plenty know , Love would betwixt the Rich and Needy stand , And spread Heav'ns Bounty with an equal Hand ; At once the Givers and Receivers bless ; Encrease their Joy , and make their Suff'rings less . Paraph. XXIX . 'T was want of Love which first gave price to Gold , When they to whom kind Heav'n did lend , More than their Families could spend , And of the Overplus its Steward 's made ; The Sacred Trust betray'd , And what they should distribute basely sold. This put the Scepter into Fortune's Hand , And she who was despis'd before , By Man's consent a Crown Imperi'al wore ; With Life and Death put under her Command . Her Frown gave Ruin to whole Families , Without her Favour none could rise . While Men might takeout of the common Store , And no Man treasur'd for himself alone , Nor ought beyond his Needs esteem'd his own ; None were unfortunate , or poor . Nature is bountiful , Man is not so : But when her flatt'ning Streams would flow , Enriching all the Plains below ; Men with their Damns divert her Course , And into narrow Bounds diffusive Nature force . XXX . All things would easy be and cheap , Did Love the Key of the great Store-house keep : If here the Earth deceive the Lab'rers Toil , Another meets with more returning Soil . Famine and Dearth never from Nature came , She always gave enough for all : If to engrossing Hands it fall ; 'T is not the barren Land , but barren Heart , Which ought to bear the blame ; The Heart where Love did never shine , Or one compassio'nating Ray impart . Love would not suffer some for Want to pine , While others Surfeit with excess ; And turn into a Curse , what was ordain'd to bless . Love like a Fav'rite Minister of Heav'n , That ne're to execute its Wrath was sent , But many 'a threatning Vial did prevent , With Pow'r Divine of Blessing giv'n ; Betwixt the Scramblers of the Earth would stand , And spread its Riches with an equal Hand . He whose Endeavours did the best succeed , Would think his Riches lay in helping others need . Mr. Waller . Who for himself no Miracle would make , Dispens'd with Nature for the People's sake . Paraph. XXXI . The Lord of all things while he travell'd here , Found the whole World was Canton'd out ; And nothing left for th' Universal Heir , Besides a breathing Place i' th' open Air. Not having where to rest his Head , Or Table for his Hunger spread : With Pilgrim's Weed , and Fare , wandring about . Yet Nature but his Handmaid was , Nor could have disobey'd his Voice ; If of her Stock he had but made his Choice , The Stewards must have let it pass . Nay Stony Hearts , or Doors of Brass , Could not the winged Wealth have kept ; All things would to their Lord have gladly leapt . Were the Earth's Fruits not fit for taste ; Ev'n at his Touch they 'd into Ripeness haste . A Miracle was nothing more , Than an exertion of his Natural Pow'r . Yet freely did he rigid Chances bear , And , but for others wants , would not a God appear . Mr. Waller . He that long Fasting would no Wonder show , Made Loaves and Fishes , as they eat them , grow . Of all his Pow'r which boundless was Above , Here he us'd none , but to express his Love. And such a Love would make our Joy exceed , Not when our own , but other Mouths we feed . Paraph. XXXII . When th' utmost Stress on 's Human Nature lay , Through Fasting ready just to faint away ; While Satan o're him did insulting stand , Hoping when spent he 'd fall his Prey ; He would not the least Miracle command . But when desire of Spirit'al Food Drew to his Side the hungry Multitude ; Love soon engag'd his Pow'r Divine ; And then he was a God indeed , When he created Food unto their need ; And did by wonderful Production Thousands dine . What e're he did while here Below , Came from the Principle of Love. Love was the Vertue which did from him flow . His Meat , and Drink , were to fulfil His Heav'nly Father's Will , Of doing good to Men. If his Disciples we 'd our Selves approve , No Victory would yeild us so much Joy , As taking from ill Fate Pow'r to destroy Those , whom the Monster hurry'd to its Den : Bringing most comfortable Aid , To them were posting to th' Infernal Shade ; Worn out with wasting Woes , yet still of worse afraid . Mr. Waller . Laws would be useless which rude Nature awe , Love changing Nature would prevent the Law. Tygers and Lions into Dens we thrust , But milder Creatures with their Freedom trust . Devils are chain'd and tremble : But the Spouse No Force but Love , nor Bond but Bounty , knows . Men whom we now so fierce and dang'rous see , Would Guardian Angels to each other be . Such Wonders can this mighty Love perform ; Vultures to Doves , Wolves into Lambs transform . Love , what Isaiah prophesied can do , Exalt the Valleys , lay the Mountains low . Humble the Lofty , the Dejected raise , Smooth and make streight our rough and crooked ways . Love , strong as Death , and , like it , levels all , With that possest , the Great in Title fall ; Themselves esteem'd but equal to the least , Whom Heav'n with that high Character has blest . This Love , the Center of our Union , can Alone bestow compleat Repose on Man ; Tame his wild Appetite , make inward Peace , And Foreign Strife among the Nations cease . Paraph. XXXIII . As Love decay'd , Men sunk below their kind , Thence to Humanity they 're Strangers found , The Brutal part Superior to the Mind : Where gen'rous Lions spare , they meanly wound , And their wild Lusts spread Death and Plagues around . The Hopes or Terrors of a Future State , Have with the most but little weight ; If they can solace here , they 'l leave the rest to Fate . Wherefore 't was needful sudden Pain , And Punishment expected here , Should the bold Head-strong Bruits restrain . A Lion or a Bear i' th' way , Would stop a Passion in its full Carier : And what Temptation could prevail , When all the Spirits sink and fail ; The Pleasure dissipated by the Fear ? This made the thinking part of Human kind , Who had observ'd each turning of the Mind ; And could the Wilder into Tameness stroak , Devise , with Laws , the stubborn Necks to Yoak : With Spikes of Steel the Yoaks were set ; Mars did not struggle more in vain , When caught in sooty Vulcan's Net , Than they to break what they themselves ordain : With Mulcts ill-Habits , by degrees , are broke : But as poor Lunatick , that feels his fit From lucid Intervals , his Spirits alarm ; Do's to those welcom Cords submit , Which may prevent his threatned Harm : Yet at full-Tide of the Disease , Whatever keeps from Mischief do's displease : So 't is with Man in yeilding to the Law , Which do's th' Impulses of depraved Nature awe . XXXIV . But Love all this would supersede , That is a gentle Law within , Which with sweet Force subdues the Law of Sin : Love's Votaries no Rigors need : All things are quiet where its Halcyons breed . A smiling Calm do's smooth the Face , Where Love sits brooding at the Heart : Where e're it comes it scatters many'a Grace ; And do's a melting Warmth impart , Which would dissolve the hardest Stone : But with what Radiancy it shines , When it has Female Wax to work upon ! Where it from little Coynesses refines , And in one Will the Wife and Husband joyns . All Ties but Love are laid aside , Duty 's a Word that would divide ; What 's askt in Love , was ne're by Love deny'd . A pleasing Symphony each other charms , As they go bound one in the others Arms , While Div'ls are chain'd , and Div'l like Men , In loathsom Prisons lie confin'd ; And like fierce Tygers shut up in a Den ; With their vain Ravings spent , sullenly grieve ; Where Love emancipates the Mind , The Man 's as free as unpent Air , Yet can no more Love's Object leave ; When he has chose the good and fair , Than he to taste Joys unforbidden can forbear . XXXV . For working Wonders Love has mighty Pow'r , Strange Transformations it can make ; They whose Delight was to devour , A diff'rent gentle Nature take : From Beasts to Men , from Men t'Angellick kind , By that we Changes in an Instant find . Heav'ns winged Ministers , sent out to guard The chosen few to Mansions there prepar'd ; Hardly more vigilant and tender prove , Than they who Metamorphos'd are by Love. Love can Isaiah's Prophecy fulfil , Exalt the Vale , lay low the Hill ; Raise them that are Below , and humble those Above . No Man so high , but would rejoice to fall To a great Soul , who stands the Mark of Fate ; Yet , spite of envious Fortune , will be Great : And God himself to th' Spectacle do's call , To see him , like an unmov'd Rock , Stand the rude Billows empty shock , And dash them back into the Face of Heav'n : Until , so well such brave Adventures please , God smooths the Surface of the raging Seas ; And lets him reach Love's Haven then with ease . Through Love alone our Happiness is giv'n , Our Glory there , and here our Peace . And did this Rule , Wars would amongst the Nations cease . Mr. Waller . No Martial Trumpet should disturb our Rest , Nor Princes Arm , tho to subdue the East ; Where for the Tomb so many Heros taught , By those that guided their Devotion , fought : Thrice happy we ! could we like Ardour have To gain his Love , as they to win his Grave : Love as he lov'd . A Love so unconfin'd , With Arms extended , would embrace Mankind : Self-Love would cease , or be dilated , when We should behold as many Selves as Men ; All of one Family , in Blood Ally'd ; His precious Blood that for our Ransom dy'd . Paraph. XXXVI . The Drums or Trumpets horrid sound Would not the boding Heart with Terror wound ; Nor would the Princes cloath themselves with Steel , ( While they , than that , no more relentings feel ) Tho 't were to gain our Saviour's Monument : And , like the Ark from the curst Philistines , To bring it unto Israel's happy Tent. Many brave Lives were lost in such Designs , Whilst subtile Men , wheadling the Heros in , Did unobserv'd to Empire rise ; These did some useless Lawrels win : But they enjoy'd the solid Prize . How might we pity such misguided Zeal ! How much these Heros would behind us come ! If we like Transports of Desire could feel To gain his Love , as they to win his Tomb. And if his Love could ours excite To labour at an equal height , With that which would embrace Mankind ; And grieves to see so many lagg behind , For want of Love to Wing them to his Arms. Did we that Pattern emulate , Self-Love would wholly cease ; Or else it self o're Human Race dilate , While each another Self in 's Neighbour sees , Whose ev'ry Vein the same Blood warms ; That Blood which virt'ally was shed , An Antidote , as soon as Sin 's first Poyson spread . Mr. Waller . Tho the Creation , so Divinely Taught , Prints such a lively Image in our Thought , That the first Spark of new created Light From Chaos struck , affects our present Sight : Yet the first Christians did esteem more blest , The Day of Rising than the Day of Rest : That every Week might new occasion give , To make his Triumph in their Mem'ry Live. Paraph. XXXVII . To make the World , and in it Man , Th' Almighty Architect t' Adore , Do's less of Love Divine declare , Than his decayed Image to repair ; And when with Sins 't was sullied o're , It s former Luster to restore . Tho the Description giv'n us from Above , Of God's first Workmanship do's strongely move ; And 't is so lively drawn , That ev'n the first Days dawn , Seems to affect our present Sight , As if we saw the new created Light Just out of Chaos raise its beamy Head ; While , as the Hemisphere it smiling spread , In haste the frightful Shadows fled , And the approach of unknown Day , Disperst the Doemons which here wall'wing lay : Yet the first Christians justly chose , To praise that Day when God from 's Grave arose ; Before his Rest , when the great Work was done : And thus each Week they celebrate the rising Sun. Mr. Waller . Then let our Muse compose a Sacred Charm , To keep his Blood among us ever warm ; And singing , as the Blessed do Above , With our last Breath dilate this Flame of Love. But on so vast a Subject who can find , Words that may reach th' Ideas of his Mind ? Our Language fails , or if it could supply , What Mortal Thought can raise it self so high ? Despairing here we might abandon Art , And only hope to have it in our Heart . Paraph. XXXVIII . Then let our Muse transported with his praise , Unto his Memory an Altar raise , And each Lord's Day offer devoted Lays . Singing and spreading out the Flame of Love , Until it touch the Flaming Seat Above ; Where in its Element the Soul shall rest , With the Reward of Love for ever blest ; Love , the Ambrosia at the Heav'nly Feast . Who can those thronging Images express , That fill the Mind intent on such a Theam ? We here must needs our Poverty confess , Where what we think is less than what we feel . An Angels Hand with a Sun Beam , Might such a Subject trace : While we poor Earth-born Race , Despairing to describe its meanest Grace ; Contentedly may rest , Having this Deity within our Breast : Tho meanly lodg'd , there it delights to dwell , If we cherish it with care ; Th' Endearments passing there , No Tongue can tell , No Thought can reach ; The Mind 's confounded when 't would dictate to the Speech . Mr. Waller . But tho we find this Sacred Task too hard , Yet the Design , th'Endeavour , brings Reward , The Contemplation do's suspend our Woe , And makes a Truce with all the Ills we know . As Saul's afflicted Spirit from the sound Of David's Harp a present Solace found ; So on this Theam while we our Muse engage , No Wounds are felt of Fortune , or of Age. On Divine Love to meditate , is Peace , And makes all care of meaner things to cease . Paraph. XXXIX . Yet the Design , the bare Endeavour brings Reward , beyond the Crowns of Kings : The Swan can feel no Pain , that dying sings . And he who thinks of Sacred Love , Do's with that Contemplation tune his Mind ; Nor can what from without do's move , Disturb the Musick he within do's find . While that about the Soul do's play , All Ills and Evil Spirits keep away . Not David's Harp with sweeter ease , Did charm the Furious Saul , And make his ravisht Madness fall ; Than this suspends our raging Woes : We know not how we lose The Thoughts of what we were before . And , while that Harmony takes up the Soul , Nothing about us can displease : Love to it Self converts the whole . We just are knocking at Heav'ns Door , Being with all the World at Peace ; Just , just approaching to become meer Deities . Mr. Waller . Amaz'd at once , and comforted , to find A boundless Pow'r so infinitely kind . The Soul contending to that Light to fly , From her dark Cell , we practise how to dye : Emplying thus the Poets winged Art , To reach this Love , and grave it in our Heart . Joy so compleat , so solid , and severe , Would leave no Place for meaner Pleasures there : Pale they would look , as Stars that must be gon . When from the East the rising Sun comes on . Paraph. XL. With what surprize of Joy do we admire Infinite Love , mixt with unbounded Pow'r ? The Flames all Lambent , which might well devour Us , who lay under the Almighty's Ire ; Till he the Image of his Love Divine , Sent down on Earth to shine ; And be a Leading Light , To them that groap'd in gloomy Night ; Where Spectres of Eternal Death affright : And raise them to Love's Glorious Throne , Whither the Soul may often fly Upon the Wings of Contemplation , Abstracted from its sordid Cell ; And that blest Time anticipate , When free from ev'ry Weight , Nor subject more to Fate , We shall to live for ever dye ; And leave our Inn Below , in Heav'n to dwell , The noblest Rise , and boldest Flights That thitherward are made , Are by the Muses Aid . Verse softens , and prepares for those Delights , Which Angels do in Numbers sing : Numbers , which raise the Soul upon the Wing , And to the Beatifick view , Of Love's bright Face , do bring : Where Holy David singing to his Lyre , Sits with the highest of the Heav'nly Quire ; Telling his Bliss in Verses ever new . The thoughts of Joys , so solid and severe , Aim'd at in Verse by Mortal Poets here , Make meaner Pleasures shrink away ; As the less Lights , the Stars , when Phoebus brings the Day . FINIS . Notes, typically marginal, from the original text Notes for div A67822-e4540 2 King. 2. 21. Notes for div A67822-e8660 Iob. 38. 7. 
A28675	----	La montre, or, The lover's watch by Mrs. A. Behn. Montre. English Bonnecorse, Monsieur de (Balthasar), d. 1706. 1686 Approx. 197 KB of XML-encoded text transcribed from 132 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A28675 Wing B3595C ESTC R23390 12761498 ocm 12761498 93505 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28675) Transcribed from: (Early English Books Online ; image set 93505) Images scanned from microfilm: (Early English books, 1641-1700 ; 375:17) La montre, or, The lover's watch by Mrs. A. Behn. Montre. English Bonnecorse, Monsieur de (Balthasar), d. 1706. Behn, Aphra, 1640-1689. [20], 243 p., [1] leaf of plates : ill. Printed by R.H. for W. Canning ..., London : 1686. Translation by Mrs. Behn of: La montre / B. Bonnecorse. Reproduction of original in Harvard University Libraries. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Early works to 1800. 2002-06 TCP Assigned for keying and markup 2002-07 Apex CoVantage Keyed and coded from ProQuest page images 2002-08 John Latta Sampled and proofread 2002-08 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion Licensed , Aug. 2. 1686. R.L.S. LA MONTRE : OR THE Lover's Watch. By M rs . A. Behn . LONDON , Printed by R. H. for W. Canning , at his Shop in Vine-Court , Middle-Temple . 1686. TO PETER WESTON , Esq OF THE Honourable Society OF THE INNER-TEMPLE . SIR , WHen I had ended this little unlaboured Piece , the Watch , Iresolv'd to dedicate it to some One , whom I cou'd fancy , the nearest approacht the charming Damon . Many fine Gentlemen I had in view , of Wit and Beauty ; but still , through their Education , or a natural Propensity to Debauchery , I found those Vertues wanting , that shou'd compleat that delicate Character , Iris gives her Lover ; and which , at first Thought of You , I found center'd there to Perfection . Yes Sir , I found You had all the Youth of Damon ; without the forward noisy Confidence , which usually attends your Sex. You have all the attracting Beauty of my young Hero ; all that can charm the Fair ; without the Affectation of those , that set out for Conquests ( though You make a Thousand , without knowing it , or the Vanity of believing it . ) You have our Damon's Wit , with all his agreeable Modesty : Two Vertues that rarely shine together : And the last makes You conceal the noble Sallies of the first , with that Industry and Care , You wou'd an Amour : And You wou'd no more boast of either of these , than of your undoubted Bravery . You are ( like our Lover too ) so discreet , that the bashful Maid may , without Fear or Blushing , venture the soft Confession of her Soul with You ; reposing the dear Secret in Yours , with more Safety , than with her own Thoughts . You have all the Sweetness of Youth , with the Sobriety and Prudence of Age. You have all the Power of the gay Vices of Man ; but the Angel in your Mind , has subdu'd you to the Vertues of a God! And all the vicious , and industrious Examples of the roving Wits of the mad Town , have only serv'd to give you the greater Abborrence to Lewdness . And You look down with Contempt and Pity on that wretched unthinking Number , who pride themselves in their mean Victories over little Hearts ; and boast their common Prizes with that Vanity , that declares 'em capable of no higher Joy , than that of the Ruin of some credulous Unfortunate : And no Glory like that , of the Discovery of the brave Atchievment , over the next Bottle , to the Fool that shall applaud ' em . How does the Generosity , and Sweetness of your Disposition despise these false Entertainments , that turns the noble Passion of Love into Ridicule , and Man into Brute . Methinks I cou'd form another Watch ( that shou'd remain a Patern to succeeding Ages ) how divinely you pass your more sacred Hours , how nobly and usefully you divide your Time ; in which , no precious Minute is lost , not one glides idly by ; but all turns to wondrous Account . And all Your Life is one continu'd Course of Vertue and Honour . Happy the Parents , that have the Glory to own You ! Happy the Man , that has the Honour of your Friendship ! But , Oh! How much more happy the fair She , for whom you shall sigh ! Which surely , can never be in vain . There will be such a Purity in Your Flame : All You ask , will be so chaste and noble , and utler'd with a Voice so modest , and a Look so charming , as must , by a gentle Force , compel that Heart to yield , that knows the true Value of VVit , Beauty , and Vertue . Since then , in all the Excellencies of Mind and Body ( where no one Grace is wanting ) you so resemble the All-perfect Damon , suffer me to dedicate this Watch to You. It brings You nothing but Rules for Love ; delicate as Your Thoughts , and innocent as Your Conversation . And possibly , 't is the only Vertue of the Mind , You are not perfectly Master of ; the only noble Mystery of the Soul , You have not yet studied . And though they are Rules for every Hour , You will find , they will neither rob Heaven , nor Your Friends of their Due ; those so valuable Devoirs of Your Life : They will teach You Love ; but Love , so pure , and so devout , that You may mix it , even with Your Religion ; and I know , Your fine Mind can admit of no other . VVhen ever the God enters there ( fond and wanton as he is , full of Arts and Guiles ) he will be reduc'd to that Native Innocency , that made him so ador'd , before inconstant Man corrupted his Divinity , and made him wild and wandring . How happy will Iris's VVatch be , to inspire such a Heart ! How honour'd under the Patronage of so excellent a Man ! VVhose VVit will credit , whose Goodness will defend it ; and whose noble and vertuous Qualities so justly merit the Character , Iris has given Damon : And which is believed so very much your Due , by SIR , Your most Obliged , and Most Humble Servant , A. Behn . To the Admir'd Astrea . I Never mourn'd my Want of Wit , 'till now ; That where I do so much Devotion vow , Brightest Astrea , to your honour'd Name , Find my Endeavour will become my Shame . 'T is you alone , who have the Art , and Wit T' involve those Praises in the Lines y'have writ , That we should give you , could we have the Sp'rite , Vigour , and Force , wherewith your self do write . Too mean are all th' Applauses we can give : You in your self , and by your self , shall live ; When all we write will only serve to shew , How much , in vain Attempt , we flag below . Some Hands write some things well ; are elsewhere lame : But on all Theams , your Power is the same . Of Buskin , and of Sock , you know the Pace ; And tread in both , with equal Skill and Grace . But when you write of Love , Astrea , then Love dips his Arrows , where you wet your Pen. Such charming Lines did never Paper grace ; Soft , as your Sex ; and smooth , as Beauty's Face . And 't is your Province , that belongs to you : Men are so rude , they fright when they wou'd sue . You teach us gentler Methods ; such as are The fit and due Proceedings with the Fair. But why should you , who can so well create , So stoop , as but pretend , you do translate ? Could you , who have such a luxuriant Vein , As nought but your own Judgment could restrain ; Who are , your self , of Poesie the Soul , And whose brave Fancy knocks at either Pole ; Descend so low , as poor Translation , To make an Author , that before was none ? Oh! Give us , henceforth , what is all your own ! Yet we can trace you here , in e'ery Line ; The Texture's good , but some Threds are too fine : We see where you let in your Silver Springs ; And know the Plumes , with which you imp his Wings . But I 'm too bold to question what you do , And yet it is my Zeal that makes me so . Which , in a Lover , you 'l not disapprove : I am too dull to write , but I can love . Charles Cotton . To the Incomparable Author . WHile this poor Homage of our Verse we give , We own , at least , your just Prerogative : And tho' the Tribute's needless , which we pay ; It serves to shew , you reign , and we obey . Which , adding nothing to your perfect Store , Yet makes your polisht Numbers shine the more : As Gems in Foils , are with Advantage shown ; No Lustre take from them , but more exert their own . Male Wits , from Authors of a former Date , Copy Applause ; and but at best , translate : While you , like the immortal Pow'rs , Create . Horace and Pindar ( tho' attempted long In vain ) at last , have learnt the British Tongue ; Not so the Grecian Female Poet's Song . The Pride of Greece we now out-rival'd see : Greece boasts one Sappho ; two Orinda's , we . But what unheard Applause shall we impart To this most new , and happy piece of Art ? That renders our Apollo more sublime In num'rous Prose , but yet more num'rous Rhime ; And makes the God of Love , the God of Time. Love's wandring Planet , you have made a Star : 'T was bright before , but now 't is Regular . While Love shall last , this Engine needs must vend : Each Nymph , this Watch shall to her Lover send , That points him out his Hours , and how those Hours to spend . N. Tate . To the most Ingenious Astrea , upon her Book intituled , La Môntre , or the Lover's Watch. To celebrate your Praise , no Muse can crown You with that Glory , as this Piece hath done . This Lover's Watch , tho' it was made in France , By the fam'd Bonnecorse ; yet you advance The Value of its curious Work so far , That as it shin'd there like a glitt'ring Star , Yet here a Constellation it appears ; And in Love's Orb , with more Applause , it wears Astrea's Name . Your Prose so delicate , Your Verse so smooth and sweet , that they create A lovely Wonder in each Lover's Mind : The envious Critick dares not be unkind . La Môntre cannot err , 't is set so well : The Rules for Lovers Hours are like a Spell To charm a Mistress with : The God of Love Is highly pleas'd ; and smiling , does approve Of this rare Master piece : His Am'rous Game Will more improve : This will support his Fame . May your luxuriant Fancy ever flow Like a Spring tide ; no Bounds , or Limits know . May you , in Story , for your Wit , live high : And summon'd hence , to blest Eternity , Aged with Nestor's Years , resign to Fate ; May your fam'd Works receive an endless Date . Rich. Foerrar . To the Divine Astrea , on her Môntre . Thou Wonder of thy Sex ! Thou greatest Good ! The Ages Glory , if but understood . How are the Britains bound to bless the Name Of great Astrea ! Whose Eternal Fame , To Foreign Clymes , is most deserv'dly spread ; Where Thou , in thy great Works , shalt live , tho' dead . And mighty France , with Envy shall look on , To see her greatest Wit by thee out-done : And all their boasted Trophies are in vain , Whilst thou , spight of their Salick Law , shalt reign . Witness La Montre , from their Rubbish rais'd : A Piece , for which , thou shalt be ever prais'd . The beauteous Work is with such Order laid , And all the Movement so divinely made , As cannot of dull Criticks be afraid . Such Nature in the Truths of Love thou 'st shew'd , As the All-loving Ovid never cou'd . Thy Rules so soft , so modest , and so right , The list'ning Youths will follow with Delight : To thy blest Name will all their Homage pay , Who taught 'em how to love the noblest Way . G. J. To his admired Friend , the most ingenious Author . ONce more my Muse is blest ; her humble Voice Does in thy wondrous Works , once more , rejoyce . Not the bright Mount , where e'ery sacred Tongue , In skilful Choirs , immortal Numbers sung . Not great Apollo's own inspiring Beams , Nor sweet Castalia's consecrated Streams , To thy learn'd Sitters could so charming be , As are thy Songs , and thou thy self , to me . Aethereal Air , soft Springs , and verdant Fields Cool Shades , and Sunny Banks , thy Presence yields . Never were Soul and Body better joyn'd : A Mansion , worthy so divine a Mind ! No wonder e'ery Swain adores thy Name , And e'ery Tongue proclaims thy Deathless Fame : For who can such refistless Power controul , Where Wit and Beauty both invade the Soul ? Beauty , that still does her fresh Conquests find ; And Sacred Wit , that ever charms the Mind : Through all its Forms , that lovely Proteus chase ; And e'ery Shape has its peculiar Grace . Hail , Thou Heav'n-born ! Thou most transcendent Good ! If Mortals their chief Blessings understood ! Thou that , while Kingdoms , Thrones , and Pow'rs decay , Hast , with Eternity , one constant Stay : Liv'st , and will live , like the great God of Love ; For ever young , although as old as Jove . While we , alas ! in dark Oblivion lye , Thou ne er wilt let thy lov'd Astrea dye . No , my good Friend , Thy Works will mount , the Skies , And see their Author 's learned Ashes rise . Much to the Fame of thy fair Sex of Old , By skilful Writers , has been greatly told : But'all the boasted Titles they have gain'd By others Labours , weakly are sustain'd ; While thou look'st down , and scorn'st so mean a Praise : Thy own just Hands do thy own Trophies raise . Rich is the Soil , and vast thy Native Store ; Yet Thou ( Wit 's Great Columbus ) seek'st out more . Through distant Regions spread'st thy Towring Wings , And Foreign Treasure to thy Country brings . This Work let no Censorious Tongue despise , And judge thee wealthy with unlawful Prize . We owe to thee , our best Refiner , more Than him , who first dig'd up the rugged Ore. Tho this vast Frame were from a Chaos rais'd , The great Creator should not less be prais'd : By its bright Form , his Pow'r's as much display'd , As if the World had been from Nothing made . And if we may compare great Things with Small , Thou therefore canst not by just Censure fall ; While the rude Heap , which lay before unform'd , To Life and Sense , is by thy Spirit warm'd . Geo. Jenkins . Hours of the Day La Monstre . THE ARGUMENT . 'T Is in the most Happy and August Court of the best and greatest Monarch of the World , that Damon , a young Noble-man , whom we will ●ender under that Name , languishes ●or a Maid of Quality , who will give us leave to call her Iris. Their Births are equally Illustrious : They are both Rich , and both Young : Their Beauty such , as I dare not too nicely particularize , lest I should discover ( which I am not permitted to do ) who these charming Lovers are . Let it suffice , that Iris is the most fair and accomplisht Person that ever adorn'd a Court ; and that Damon is only worthy of the Glory of her Favour ; for he has all that can render him Lovely , in the fair Eyes of the Amiable Iris. Nor is he Master of those Superficial Beauties alone , that please at first Sight : He can charm the Soul with a thousand Arts of Wit and Gallantry . And , in a word , I may say , without flattering either , that there is no one Beauty , no one Grace , no Perfection of Mind and Body , that wants to compleat a Victory on both sides . The Agreement of Age , Fortunes ; Quality and Humours in the two fair Lovers , made the impatient Damon hope , that nothing would oppose his Passion ; and if he saw himself every Hour , languishing for the Adorable Maid , he did not however despair : And if Iris sigh'd , it was not for fear of being one day more happy . In the midst of the Tranquility of these two Lovers , Iris was obliged to go into the Country for some Months , whither 't was impossible for Damon to wait on her , he being oblig'd to attend the King , his Master ; and being the most Amorous of his Sex , suffer'd with extream Impatienco the Absence of his Mistress . Nevertheless , he fail'd not to send to her every day , and gave up all his melancholy Hours to Thinking , Sighing , and Writing to her the softest Letters that Love could inspire . So that Iris even blessed that Absence , that gave her so tender and convincing Proofs of his Passion ; and found this dear way of Conversing , even recompenced all her Sighs for his Absence . After a little Intercourse of this kind , Damon bethought himself to ask Iris a Discretion , which he had won of her , before she lest the Town ; and in a Billet-doux to that purpose , prest her very earnestly for it . Iris being infinitely pleas'd with his Importunity , suffer'd him to ask it often ; and he never fail'd of doing so . But as I do not here design to relate the Adventures of these two Amiable Persons , nor give you all the Billet-douxes that past between them : You shall here find nothing but the Watch , this charming Maid sent her impatient Lover . Iris to Damon . IT must be confest , Damon , that you are the most importuning Man in the World. Your Billets have an hundred times demanded a Discretion , which you won of me ; and tell me , you will not wait my Return , to be paid . You are either a very faithless Creditor , or believe me very unjust , that you dun with such Impatience . But , to let you see I am a Maid of Honour , and value my Word , I will acquit my self of this Obligation I have to you , and send you a Watch of my fashion ; perhaps you never saw any so good . It is not one of those , that have always something to be mended in it ; but one that is without Fault , very just and good , and will remain so , as long as you continue to love me . But Damon , know , that the very Minute you cease to do so , the String will break , and it will go no more . 'T is only useful in my Absence , and when I return , 't will change its Motion : And though I have set it but for the Spring-time , 't will serve you the whole Year round ; and 't will be necessary only , that you alter the business of the Hours ( which my Cupid , in the middle of my Watch , points you out ) according to the length of the Days and Nights . Nor is the Dart of that little God directed to those Hours , so much to inform you how they pass , as how you ought to pass them , how you ought to employ those of your Absence from Iris. 'T is there you shall find the whole Business of a Lover , from his Mistress ; sor I have design'd it a Rule to all your Actions . The Consideration of the Work-man , ought to make you set a Value upon the Work : And though it be not an accomplisht , and perfect Piece ; yet Damon , you ought to be grateful , and esteem it , since I have made it for you alone . But however I may boast of the Design , I know , as well as I believe , you love me ; that you will not suffer me to have the Glory of it wholly , but will say in your heart , That Love , the great Instructor of the Mind , That forms anew , and fashions every Soul , Refines the gross Defects of Humane kind ; Humbles the Proud and Vain , inspires the Dull : Gives Cowards noble Heat in Fight , And teaches feeble Woman how to write . That doth the Vniverse command ; Does from my Iris Heart direct her Hand . I give you the liberty to say this to your Heart , if you please : And that you may know , with what Justice you do so , I will confess in my turn , The Confession . That Love 's my Conduct where I go , And Love instructs me all I do . Prudence no longer is my Guide , Nor take I Counsel of my Pride . In vain does Honour now invade , In vain does Reason take my part ; If against Love it do perswade , If it rebel against my heart . If the soft Ev'ning do invite , And I incline to take the Air , The Birds , the Spring , the Flowers no more delight ; 'T is Love makes all the Pleasure there ; Love , which about me still I bear . I 'm charm'd with what I thither bring , And add a Softness to the Spring . If for Devotion I design , Love meets me , even at the Shrine : In all my Worships , claims a part ; And robs even Heaven of my Heart . All day does counsel and controul , And all the night , employs my Soul. No wonder then , if all you think be true , That Love 's concern'd in all I do for you , And Damon , you know , that Love is no ill Master ; and I must say , with a Blush , that he has found me no unapt Scholar ; and he instructs too agreeably , not to succeed in all he undertakes . Who can resist his soft Commands ? When he resolves , What God withstands ? But I ought to explain to you my Watch. The naked Love which you will find in the middle of it , with his Wings clip'd , to shew you , he is fix'd and constant , and will not fly away , points you out , with his Arrow , the four and twenty Hours , that compose the Day and the Night : Over every Hour , you will find written , what you ought to do , during its Course ; and every Half-hour is marked with a Sigh , since the quality of a Lover is , to sigh day and night : Sighs are the Children of Lovers , that are born every hour . And that my Watch may always be just , Love himself ought to conduct it ; and your Heart should keep Time with the Movement . My Present's delicate , and new , If by your Heart the Motion 's set ; According as that 's false , or true , Tou'l find , my Watch will answer it . Every hour is tedious to a Lover , separated from his Mistress ; and , to shew you how good I am , I will have my Watch instruct you , to pass some of them without Inquietude ; that the force of your Imagination , may sometimes charm the Trouble you have for my Absence . Perhaps I am mistaken here , My Heart may too much Credit give ; But Damon , you can charm my Fear , And soon my Error undeceive . But I will not disturb my Repose at this time , with a Jealousie , which , I hope , is altogether frivolous and vain ; but begin to instruct you in the Mysteries of my Watch. Cast then your Eyes upon the Eighth Hour in the Morning , which is the Hour I would have you begin to wake : You will find there written , 8 A-Clock . Agreeable Reverie . DO not rise yet ; you may find Thoughts agreeable enough , when you awake , to entertain you longer in Bed. And 't is in that hour you ought to recollect all the Dreams you have had in the Night . If you have dream'd any thing to my Advantage , confirm your self in that thought ; but if to my Disadvantage , renounce it , and dis-own the injurious Dream . 'T is in this Hour also , that I give you leave to reflect on all that I have ever said and done , that has been most obliging to you , and that gives you the most tender Sentiments . The Reflection . Remember Damon , while your Mind Reflect on things that charm and please , Tou give me Proofs that you are kind , And set my doubting Soul at ease : For when your Heart receives with Joy The thoughts of Favours which I give , My Smiles in vain I not employ , And on the Square we love and live . Think then on all I ever did , That e'er was charming , e're was dear . Let nothing from that Soul be hid , Whose Griefs and Joys I feel and share . All that your Love and Faith have sought , All that your Vows and Sighs have bought , Now render present to your Thought . And for what 's to come , I give you leave , Damon , to flatter your self , and to expect , I shall still pursue those Methods , whose remembrance charms so well : But , if it be possible , conceive these kind Thoughts between Sleeping and Waking , that all my too forward Complaisance , my Goodness , and my Tenderness , which I consess to have for you , may pass for Half-Dreams ; for 't is most certain , That , though the Favours of the Fair Are ever to the Lover dear ; Yet , lest he should reproach that easie Flame , That buys its Satisfaction with its Shame She ought but rarely to confess , How much she finds of Tenderness ; Nicely to guard the yielding part , And hide the hard-kept Secret in her Heart . For , let me tell you , Damon , though the Passion of a Woman of Honour be never so innocent , and the Lover never so discreet and honest ; her Heart feels I know not what of Reproach within , at the Reflection of any Favours she has allow'd him . For my part , I never call to mind the least soft , or kind Word I have spoken to Damon , without finding , at the same Instant , my Face cover'd over with Blushes , and my Heart with sensible Pain . I sigh at the Remembrance of every Touch I have stol'n from his Hand , and have upbraided my Soul , which confesses so much guilty Love , as that secret desire of Touching him made appear . I am angry at the Discovery , though I am pleas'd at the same time , with the Satisfaction I take in doing so ; and ever disorder'd at the remembrance of such Arguments of too much Love. And these unquiet Sentiments alone , are sufficient to perswade me , that our Sex cannot be reserv'd too much . And I have often , on these occasions , said to my self , The Reserve . Though Damon every Vertue have , With all that pleases in his Form , That can adorn the Just and Brave , That can the coldest Bosom warm ; Though Wit and Honour there abound ; Yet the Pursuer's ne'er pursu'd , And when my Weakness he has found , His Love will sink to Gratitude : While on the Asking Part he lives , 'T is she th'Obliger is , who gives . And he that , at one throw , the Stake has won , Gives over Play , since all the Stock is gone . And what dull Gamester ventures certain Store With Losers , who can set no more . 9 A-Clock . Design to please no body . I Should continue to accuse you of that Vice I have often done , that of Laziness , if you remain'd past this Hour in Bed ; 't is time for you to rise ; my Watch tells you 't is Nine a-Clock . Remember that I am absent , therefore do not take too much pains in dressing your self , and setting your Person off . The Question . Tell me ! What can he design , Who in his Mistress absence will be fine ? Why does he cock , and comb , and dress ? Why is the Cravat-string in print ? What does th'Embroyder'd Coat confess ? Why to the Glass this long Address , If there be nothing in 't ? If no new Conquest is design'd , If no new Beauty fill his Mind ? Let Fools and Fops , whose Talents lie In being neat , in being spruce , Be drest , be vain , and tawdery ; With Men of Sense , 't is out of use : The only Folly that Distinction sets Between the noisy flutt'ring Fools and Wits . Remember , Iris is away ; And sighing , to your Valet cry , Spare your Perfumes and Care , to day I have no business to be gay , Since Iris is not by . I 'll be all negligent in Dress , And scarce set off for Complaisance . Put me on nothing that may please , But only such as may give no Offence . Say to your self , as you are dressing , Would it please Heaven , that I might see Iris to day ! But Oh! 't is impossible : Therefore all that I shall see , will be but indifferent Objects , since 't is Iris only that I wish to see . And sighing , whisper to your self , The Sigh . Ah! Charming Object of my wishing Thought ! Ah! Soft Idea of a distant Bliss ! That only art in Dreams and Fancy brought , To give short Intervals of Happiness . But when I waking , find thou absent art ; And with thee , all that I adore , What Pains , what Anguish fills my Heart ! What Sadness seizes me all o'er ! All Entertainments I neglect , Since Iris is no longer there : Beauty scarce claims my bare Respect , Since in the Throng I sind not her . Ah then ! How vain it were to dress , and show , Since all I wish to please , is absent now ! 'T is with these Thoughts , Damon , that your Mind ought to be employed , during your time of Dressing : And you are too knowing in Love , to be ignorant , That when a Lover ceases to be blest With the dear Object he desires , Ah! How indifferent are the rest ! How soon their Conversationtires ! Though they a thousand Arts to please invent , Their Charms are dull , their Wit impertinent . 10 A-Clock . Reading of Letters . MY Cupid points you now to the Hour , in which you ought to retire into your Cabinet , having already past an Hour in Dressing ; and for a Lover , who is sure not to appear before his Mistress , even that Hour is too much to be so employ'd . But I will think , you thought of nothing less than Dressing , while you were about it . Lose then no more Minutes , but open your Scrutore , and read over some of those Billets you have receiv'd from me . Oh! What Pleasures a Lover feels about his Heart , in reading those from a Mistress he entirely loves ! The Joy. Who , but a Lover , can express The Joys , the Pants , the Tenderness , That the soft Amorous Soul invades , While the dear Billet-doux he reads ? Raptures Divine the Heart o'er-flow ; Which he that loves not , cannot know . A thousand Tremblings , thousand Fears , The short-breath'd Sighs , the joyful Tears ; The Transport , where the Love 's confest , The Change , where Coldness is exprest ; The diffring Flames the Lover burns , As those are shy , or kind , by Turns . However you find 'em , Damon , construe 'em all to my Advantage : Possibly , some of 'em have an Air of Coldness , something different from that Softness they are usually too amply fill'd with ; but where you find they have , believe there , that Sense of Honour , and my Sexes Modesty , guided my Hand a little , against the Inclinations of my Heart ; and that it was a kind of an Atonement , I believed , I ought to make , for something I feared , I had said too kind , and too obliging before : But where-ever you find that , stop that Check in my Carriere of Love ; you will be sure to find something that follows it to favour you , and deny that unwilling Imposition upon my Heart ; which , lest you should mistake , Love shews himself in Smiles again , and flatters more agreeably , disdaining the Tyranny of Honour , and Rigid Custom , that Imposition on our Sex ; and will , in spight of me , let you see , he Reigns absolutely in my Soul. The Reading my Billet-doux may detain you an Hour ; I have had Goodness enough to write you enough to entertain you so long , at least , and sometimes reproach my self for it ; but , contrary to all my Scruples , I find my self dispos'd to give you those frequent Marks of my Tenderness . If yours be so great as you express it , you ought to kiss my Letters a Thousand times , you ought to read them with Attention , and weigh every Word , and value every Line . A Lover may receive a Thousand indearing Words from a Mistress , more easily than a Billet . One says a great many kind Things of Course to a Lover , which one is not willing to write , or to give testify'd under one's Hand , Sign'd and Seal'd . But when once a Lover has brought his Mistress to that degree of Love , he ought to assure himself , she loves not at the common Rate . Love's Witness . Slight , unpremeditated Words are born , By every common Wind , into the Air ; Carelesly utter'd , dye as soon as born , And in one Instant , give both Hope and Fear : Breathing all Contraries with the same Wind , According to the Caprice of the Mind . But Billets-doux are constant Witnesses , Substantial Records to Eternity ; Just Evidences , who the Truth confess ; On which , the Lover safely may rely : They 're serious Thoughts , digested and resolv'd ; And last , when Words are into Clouds devolv'd . I will not doubt , but you give Credit to all that is Kind in my Letters ; and I will believe , you find a Satisfaction in the Entertainment they give you , and that the Hour of Reading 'em is not dis-agreeable to you . I cou'd wish , your Pleasure might be Extream , even to the Degree of suffering the Thought of my Absence not to diminish any Part of it . And I cou'd wish too , at the End of your Reading , you wou'd sigh with Pleasure , and say to your self , — The Transport . O Iris ! While you thus can charm , While at this Distance , you can wound and warm ; My absent Torments I will bless and bear , That give me such dear Proofs , how kind you are . Present , the valu'd Store was only seen : Now I am rifling the bright Mass within . Every dear past , and happy Day , When Languishing at Iris Feet , I lay ; When all my Prayers , and all my Tears cou'd move No more than her Permission , I should love : Vain with my Glorious Destiny , I thought , beyond , scarce any Heaven cou'd be . But , Charming Maid , now I am taught , That Absence has a thousand Joys to give , On which , the Lover , present , never thought , That recompence the Hours we grieve . Rather by Absence let me be undone , Than forfeit all the Pleasures that has won . With this little Rapture , I wish you wou'd finish the Reading my Letters , shut your Scrutore , and quit your Cabinet ; for my Love leads to Eleven A-Clock . 11 A-Clock . The Hour to Write in . IF my Watch did not inform you , 't is now time to Write : I believe , Damon , your Heart wou'd ; and tell you also , that I should take it kindly , if you wou'd employ a whole Hour that way ; and that you shou'd never lose an Occasion of Writing to me , since you are assur'd of the Welcome I give your Letters . Perhaps you will say , an Hour is too much , and that 't is not the Mode to write long Letters . I grant you , Damon , when we write those indifferent ones , of Gallantry in Course , or necessary Compliment ; the handsom Comprising of which , in the fewest Words , renders 'em the most agreeable : But in Love , we have a Thousand foolish things to say , that , of themselves , bear no great Sound , but have a mighty Sense in Love ; for there is a peculiar Eloquence , natural alone to a Lover , and to be understood by no other Creature : To those , Words have a thousand Graces , and Sweetnesses ; which , to the Unconcerned , appears Meanness , and Easie Sense , at the best . But , Damon , you and I are none of those ill Judges of the Beauties of Love ; we can penetrate beyond the Vulgar , and perceive the fine Soul in every Line , through all the humble Dress of Phrase ; when possibly , they who think they discern it best in Florid Language , do not see it at all . Love was not born , or bred in Courts , but Cottages ; and nurs'd in Groves and Shades , smiles on the Plains , and wantons in the Streams ; all Unador'd , and Harmless . Therefore , Damon , do not consult your Wit in this Affair , but Love alone ; and speak all that He and Nature taught you , and let the fine Things you learn in Schools alone : Make use of those Flowers you have gather'd there , when you converse with States-men , and the Gown . Let Iris possess your Heart in all its simple Innocence , that 's the best Eloquence to her that loves ; and this is my Instruction to a Lover , that would succeed in his Amours ; for I have a Heart very difficult to please , and this is the nearest Way to it . Advice to Lovers . Lovers , if you would gain a Heart , Of Damon learn to win the Prize : He 'll shew you all its tend ' rest Part , And where its greatest Danger lies . The Magazin of its Disdain ; Where Honour , feebly guarded , does remain . If Present , do but little say ; Enough the silent Lover speaks : But wait , and sigh , and gaze all day : Such Rhet'rick , more than Language takes . For Words the dullest way do move ; And utter'd more to shew your Wit , than Love. Let your Eyes tell her of your Heart : Its Story is , for Words , too delicate . Souls thus exchange , and thus impart , And all their Secrets can relate . A Tear , a broken Sigh , She 'll understand ; Or the soft trembling Pressings of the Hand . Or if your Pain must be in Words exprest , Let 'em fall gently , unassur'd , and slow ; And where they fail , your Looks may tell the rest : Thus Damon spoke , and I was conquer'd so . The witty Talker has mistook his Art : The modest Lover only charms the Heart . Thus while all day you gazing sit , And fear to speak , and fear your Fate , Tou more Advantages by Silence get , Than the gay forward Touth , with all his Prate . Let him be silent here ; but when away , Whatever Love can dictate , let him say . There let the Bashful Soul unvail , And give a Loose to Love and Truth : Let him improve the Amorous Tale , With all the Force of Words , and Fire of Touth . There all , and any thing , let him express ; Too long he cannot write , too much confess . O Damon ! How well have you made me understand this soft Pleasure ! You know my Tenderness too well , not to be sensible , how I am charmed with your agreeable long Letters . The Invention . Ah! He who first found out the Way , Souls to each other to convey , Without dull Speaking , sure must be Something above Humanity . Let the fond World in vain dispute , And the first Sacred Mystery impute Of Letters , to the Learned Brood ; And of the Glory , cheat a God : 'T was Love alone , that first the Art essay'd ; And Psyche was the first fair yielding Maid , That was by the dear Billet-doux setray'd . It is an Art too ingenious , to have been found out by Man ; and too necessary to Lovers , not to have been invented by the God of Love himself . But , Damon , I do not pretend to exact from you those Letters of Gallantry , which , I have told you , are fill'd with nothing but fine Thoughts , and writ with all the Arts of Wit and Subtilty : I wou'd have yours still , all Tender , unaffected Love , Words unchosen , Thoughts unstudied , and Love unfeigned . I had rather find more Softness , than Wit , in your Passion ; more of Nature , than of Art ; more of the Lover , than the Poet. Nor wou'd I have you write any of those little short Letters , that are read over in a Minute : In Love , long Letters bring a long Pleasure . Do not trouble your self to make 'em fine , or writea great deal of Wit and Sense in a few Lines ; that is the Notion of a witty Billet , in any Affair , but that of Love : And have a Care , rather to avoid these Graces to a Mistress ; and assure your self , dear Damon , that what pleases the Soul , pleases the Eye ; and the Largeness , or Bulk of your Letter , shall never offend me ; and that I only am displeased , when I find them small . A Letter is ever the best , and most powerful Agent to a Mistress : It almost always perswades ; 't is always renewing little Impressions , that possibly , otherwise , Absence would deface . Make use then , Damon , of your Time , while 't is given you ; and thank me , that I permit you to write to me : Perhaps , I shall not always continue in the Humour of suffering you to do so ; and it may so happen , by some Turn of Chance and Fortune , that you may be deprived , at the same time , both of my Presence , and of the Means of Sending to me . I will believe , that such an Accident wou'd be a great Misfortune to you ; for I have often heard you say , that , To make the most happy Lover suffer Martyrdom , one need only forbid him Seeing , Speaking , and Writing to the Object he loves . Take all the Advantages then you can , you cannot give me too often , Marks too powerful of your Passion : Write therefore , during this Hour , every Day . I give you leave to believe , that while you do so , you are Serving me the most Obligingly , and Agreeably you can , while Absent ; and that you are giving me a Remedy against all Grief , Uneasiness , Melancholy , and Despair . Nay , if you exceed your Hour , you need not be asham'd : The Time you employ in this kind Devoir , is the Time that I shall be grateful for , and , no doubt , will recompence it . You ought not , however , to neglect Heaven for me ; I will give you time for your Devotion , for my Watch tells you , 't is time to go to the Temple . 12 A-Clock . Indispensible Duty . THere are certain Duties , which one ought never to neglect : That of Adoring the Gods , is of this nature ; and which we ought to pay , from the bottom of our Hearts : And that , Damon , is the only Time , I will dispence with your not Thinking on me . But I would not have you go to one of those Temples , where the Celebrated Beauties , and those that make a Profession of Gallantry , go ; and which come thither , only to see , and be seen ; and whither they repair , more to shew their Beauty and Dress , than to honour the Gods. If you will take my Advice , and oblige my Wish , you shall go to those that are least frequented ; and you shall appear there , like a Man , that has a perfect Veneration for all things Sacred . The Instruction . Damon , if your Heart , and Flame , Tou wish , should always be the same , Do not give it leave to Rove , Nor expose it to new Harms : Eer you think on 't , you may Love , If you gaze on Beauty's Charms . If with me , you wou'd not part , Turn your Eyes into your Heart . If you find a new Desire , In your Easie Soul , take Fire , From the Tempting Ruin fly ; Think it Faithless , think it Base : Fancy soon will fade , and dye , If you wisely cease to gaze . Lovers should have Honour too , Or they pay but half Love's Due . Do not to the Temple go , With design to Gaze , or Show : What e'er Thoughts you have abroad , Though you can deceive elsewhere , There 's no Feigning with your God ; Souls should be all Perfect there . The Heart that 's to the Altar brought , Only Heaven should fill its Thought . Do not your sober Thoughts perplex , By gazing on the Ogling Sex. Or if Beauty call your Eyes , Do not on the Object dwell : Guard your Heart from the Surprize , By thinking , Iris doth excel . Above all Earthly Things , I 'd be , Damon , most Belov'd by Thee : And only Heaven must Rival me . 1 A-Clock . Forc'd Entertainment . I Perceive , it will be very difficult for you to quit the Temple , without being surrounded with Complements , from People of Ceremony , Friends , and News-Mongers , and several of those sorts of Persons , who afflict and busie themselves , and rejoyce at a Hundred things , they have no Interest in : Coquets , and Politicians ; who make it the Business of their whole Lives , to gather all the News of the Town : adding , or diminishing , according to the Stock of their Wit and Invention , and spreading it all abroad , to the believing Fools and Gossips ; and perplexing every Body with a Hundred ridiculous Novels , which they pass off , for Wit , and Entertainment : Or else , some of those Re-counters of Adventures , that are always telling of Intrigues , and that make a Secret , to a Hundred People , of a Thousand foolish things they have heard . Like a certain Pert , and Impertinent Lady of the Town , whose Youth and Beauty being past , sets up for Wit , to uphold a feeble Empire over idle Hearts : And whose Character is this , — The Coquet . Milinda , who had never been Esteem'd a Beauty at Fifteen , Always Amorous was , and Kind : To every Swain , she lent an Ear. Free as Air , but False as Wind ; Tet none complain'd , She was Severe . She eas'd more than she made complain : Was always Singing , Pert , and Vain . Where e'er the Throng was , she was seen , And swept the Youths along the Green. With equal Grace , she flatter'd all ; And fondly Proud of all Address : Her Smiles invite , her Eyes do call ; And her vain Heart , her Looks confess . She Raillies this , to that she Bow'd ; Was Talking ever , Laughing loud . On every Side , she makes Advance ; And every where , a Confidance . She tells , for Secrets , all she knows ; And all to know , she does pretend , Beauty in Maids , she treats as Foes ; But every handsom Youth , as Friend . Scandal still passes off for Truth ; And Noise and Nonsence , Wit , and Youth . Coquet all o'er , and every Part , Yet wanting Beauty , even of Art. Herds with the Vgly , and the Old ; And plays the Critick on the rest Of Men , the Bashful , and the Bold ; Either , and All , by Turns , likes best . Even now , tho' Youth be languisht , she Sets up for Love , and Gallantry . This sort of Creature , Damon , is very dangerous ; not that I fear , you will squander away a Heart upon her , but your Hours ; for , in spight of you , she 'll detain you with a Thousand Impertinencies , and Eternal Tattle . She passes for a Judging Wit ; and there is nothing so troublesome , as such a Pretender . She , perhaps , may get some Knowledge of our Correspondence ; and then , no doubt , will improve it , to my Disadvantage . P●ssibly , she may rail at me ; that is her fashion , by the way of Friendly Speaking ; and an Aukward Commendation , the most effectual Way of Desaming , and Traducing . Perhaps she tells you , in a cold Tone , that you are a Happy Man , to be Belov'd by me : That Iris , indeed , is handsom ; and she wonders , she has no more Lovers ; but the Men are not of her Mind ; if they were , you should have more Rivals . She commends my Face , but that I have Blue Eyes , and 't is pity my Complexion is no better : My Shape , but too much inclining to Fat. Cries — She would charm infinitely with her Wit , but that she knows too well , she is Mistress of it . And concludes , — But All together , she is well enough . — Thus she runs on , without giving you leave to edge in a Word , in my Defence ; and ever , and anon , Crying up her own Conduct , and Management : Tell you , how she is opprest with Lovers , and fatigu'd with Addresses ; and recommending her self , at every Turn , with a perceivable Cunning : And all the while , is Jilting you of your good Opinion ; which she would buy , at the Price of any Body's Repose , or her own Fame , though but for the Vanity of Adding to the number of her Lovers . When she sees a new Spark , the first thing she does , she enquires into his Estate : If she find it such , as may ( if the Coxcomb be well manag'd ) supply her Vanity , she makes Advances to him , and applies her self to all those little Arts , she usually makes use of , to gain her Fools ; and , according to his Humour , dresses and affects her own . But , Damon , since I point to no particular Person , in this Character , I will not name , who you shall avoid ; but all of this sort , I conjure you , wheresoever you find ' em . But if unlucky Chance throw you in their Way , hear all they say , without Credit , or Regard , as far as Decency will suffer you : Hear 'em , without approving their Foppery ; and hear 'em , without giving 'em Cause to censure you . But 't is so much Time lost , to listen to all the Novels , this sort of People will perplex you with ; whose Business is , to be idle ; and who , even tire themselves with their own Impertinencies . And be assur'd , after all , there is nothing they can tell you , that is worth your Knowing . And , Damon , A perfect Lover never asks any News , but of the Maid he loves . The Enquiry . Damon , If your Love be True , To the Heart that you possess , Tell me ; What have you to do , Where you have no Tenderness ? Her Affairs , who cares to learn , For whom he has not some Concern ? If a Lover fain would know , If the Object lov'd be true , Let her but industrious be , To watch his Curiosity . Tho' ne'er so cold his Questions seem , They come from warmer Thoughts within . When I hear a Swain enquire What Gay Melinda does to live , I conclude , there is some Fire In a Heart Inquisitive : Or 't is , at least , the Bill , that 's set , To shew , The Heart is to be Let. 2 A-Clock . Dinner-time . LEave all those fond Entertainments , or you will dis-oblige me , and make Dinner wait for you ; for my Cupid tells you , 't is that Hour . Love does not pretend to make you lose that ; nor is it my Province , to order you your Dyet . Here I give you a perfect Liberty , to do what you please : And possibly , 't is the only Hour in the whole Four and twenty , that I will absolutely resign you , or dispence with your , even so much as Thinking on me . 'T is true , in Seating your self at Table , I wou'd not have you plac'd over against a very Beautiful Object ; for in such an one , there are a Thousand little Graces , in Speaking , Looking , and Laughing , that fail not to Charm , if one gives way to the Eyes , to gaze and wander that Way ; in which , perhaps , in spight of you , you will find a Pleasure : And while you do so , though without Design , or Concern , you give the fair Charmer a sort of Vanity , in believing , you have plac'd your self there , only for the Advantage of Looking on her ; and assumes a Hundred little Graces , and Affectations , which are not Natural to her , to compleat a Conquest , which she believes so well begun already . She softens her Eyes , and sweetens her Mouth ; and , in fine , puts on another Air , than when she had no Design ; and when you did not , by your continual Looking on her , rouze her Vanity , and increase her easie Opinion of her own Charms . Perhaps she knows , I have some Interest in your Heart ; and Prides her self , at least , with believing , she has attracted the Eyes of my Lover , if not his Heart ; and thinks it easie to vanquish the Whole , if she pleases ; and triumphs over me in her secret Imaginations . Remember , Damon , that while you act thus in the Company , and Conversation of other Beauties , that every Look , or Word , you give , in favour of 'em , is an Indignity to my Reputation ; and , which you cannot suffer , if you love me truly , and with Honour : And , assure your self , so much Vanity as you inspire in her , so much Fame you rob me of ; for whatever Praises you give another Beauty , so much you take away from mine . Therefore , if you dine in Company , do as others do : Be generally Civil , not applying your self , by Words , or Looks , to any particular Person : Be as gay as you please : Talk and laugh with all , for this is not the Hour for Chagrin . The Permission . My Damon , tho' I stint your Love , I will not stint your Appetite : That I would have you still improve , By every new , and fresh Delight . Feast , till Apollo hides his Head ; Or drink the Am'rous God to Thetis Bed. Be like your self : All Witty , Gay ! And o're the Bottle bless the Board , The Listening round will , all the Day , Be charm'd , and pleas'd with every ibord . Tho' Venus Son inspire your Wit , 'T is the Selenian God best utters it . Here talk of ev'ry thing , but me , Since ev'ry Thing you say with Grace . If not dispos'd your Humour be , And you 'd this Hour in Silence pass ; Since something must the Subject prove Of Damon's Thoughts ; let it be Me , and Love. But , Damon , this ensranchis'd Hour , No Bounds , or Laws , will I impose ; But leave it wholly in your Pow'r , What Humour to refuse , or chuse . I Rules prescribe but to your Flame ; For I , your Mistress , not Physitian , am . 3 A-Clock . Visits to Friends . DAmon , my Watch is juster than you imagine ; it would not have you live Retired and Solitary , but permits you to go , and make Visits . I am not one of those that believe , Love and Friendship cannot find a Place in one and the same Heart : And that Man wou'd be very unhappy , who , as soon as he had a Mistress , shou'd be oblig'd to renounce the Society of his Friends . I must confess , I wou'd not , that you shou'd have so much Concern for them , as you have for me ; for I have heard a sort of a Proverb , that says , He cannot be very fervent in Love , who is not a little cold in Friendship . You are not ignorant , that when Love establishes himself in a Heart , he Reigns a Tyrant there ; and will not suffer , even Friendship , if it pretend to share his Empire there . Cupid . Love is a God , whose charming Sway , Both Heaven , and Earth , and Seas obey . A Pow'r that will not mingled be With any dull Equality . Since first from Heav'n , which gave him Birth , He rul'd the Empire of the Earth , Jealous of Sov'raign Power , he rules , And will be Absolute in Souls . I shou'd be very angry , if you had any of those Friendships , which one ought to desire in a Mistress only ; for many times it happens , that you have Sentiments a little too tender for those Amiable Persons ; and many times , Love and Friendship are so confounded together , that one cannot easily discern one from t'other . I have seen a Man flatter himself with an Opinion , that he had but an Esteem for a Woman , when , by some Turn of Fortune in her Life , as Marrying , or Receiving the Addresses of Men , he has found , by Spight and Jealousies within , that that was Love , which he before took for Complaisance , or Friendship . Therefore have a Care ; for such Amities are dangerous . Not but that a Lover may have Fair and Generous Female Friends , whom he ought to visit ; and perhaps , I shou'd esteem you less , if I did not believe , you were valued by such , if I were perfectly assured , they were Friends , and not Lovers . But have a care , you hide not a Mistress under this Veil , or that you gain not a Lover by this Pretence ; for you may begin with Friendship , and end with Love ; and I shou'd be equally afflicted , shou'd you give it , or receive it . And though you charge our Sex with all the Vanity ; yet I often find Nature to have given you as large a Portion of that common Crime , which you wou'd shuffle off , as asham'd to own ; and are as fond and vain of the Imagination of a Conquest , as any Coquet of us all ; though , at the same time , you despise the Victim , you think it adds a Trophy to your Fame . And I have seen a Man dress , and trick , and adjust his Looks and Meen , to make a Visit to a Woman he lov'd not , nor ever cou'd love , as for those he made to his Mistress ; and only for the Vanity of making a Conquest upon a Heart , even unworthy of the little Pains he has taken about it . And what is this , but buying Vanity at the Expence of Sense and Ease ; and with Fatigue , purchase the Name of a Conceited Fop , besides that of a dishonest Man ? For he who takes pains to make himself Belov'd , only to please his curious Humour , though he should say nothing that tends to it , more than by his Looks , his Sighs , and now and then breaking into Praises and Commendations of the Object , by the Care he takes , to appear well drest before her , and in good Order ; he lies in his Looks , he deceives with his Meen and Fashion , and cheats with every Motion , and every Grace he puts on : He cozens when he sings , or dances , he dissembles when he sighs ; and every thing he does , that wilfully gains upon her , is Malice propense , Baseness , and Art below a Man of Sense , or Vertue : And yet these Arts , these Coz'nages , are the common Practices of the Town . What 's this , but that Damnable Vice , of which they so reproach our Sex ; that of Jilting for Hearts ? And 't is in vain , that my Lover , after such foul Play , shall think to appease me , with saying , He did it , to try how easily he cou'd conquer , and of how great Force his Charms were : And why shou'd I be angry , if all the Town lov'd him , since he lov'd none but Iris ? Oh Foolish Pleasure ! How little Sense goes to the making of such a Happiness ? And how little Love must he have for one particular Person , who wou'd wish to inspire it into all the World , and yet himself pretend to be insensible ? But this , Damon , is rather , what is but too much practised by your Sex , than any Guilt I charge on you ; though Vanity be an Ingredient , that Nature very seldom omits , in the Composition of either Sex ; and you may be allow'd a Tincture of it , at least . And perhaps , I am not wholly exempt from this Leaven in my Nature , but accuse my self sometimes , of finding a secret Joy of being Ador'd , though I even hate my Worshipper . But if any such Pleasure touch my Heart , I find it , at the same time , blushing in my Cheeks , with a guilty Shame ; which soon checks the petty Triumph , and I have a Vertue at soberer Thoughts , that I find surmounts my Weakness , and Indiscretion ; and I hope , Damon finds the same ; for , should he have any of those Attachments , I should have no Pity for him . The Example . Damon , if you wou'd have me True , Be you my President , and Guide : Example sooner we pursue , Than the dull Dictates of our Pride . Precepts of Vertue are too weak an Aim : 'T is Demonstration , that can best reclaim . Shew me the Path you 'd have me go ; With such a Guide , I cannot stray : What you approve , what e'er you do , It is but just , I bend that Way . If true , my Honour favours your Design : If false , Revenge is the Result of mine . A Lover True , a Maid Sincere , Are to be priz'd , as Things Divine : 'T is Justice makes the Blessing dear ; Justice of Love , without Design . And She that Reigns not in a Heart alone , Is never Safe , or Easie , on her Throne . 4 A-Clock . General Conversation . IN this Visiting Hour , many People will happen to meet , at one and the same time together , in a Place : And , as you make not Visits to Friends , to be silent , you ought to enter into Conversation with 'em ; but those Conversations ought to be General , and of General Things ; for there is no necessity of making your Friend the Confident of your Amours : 'T would infinitely displease me , to hear , you have reveal'd to them , all that I have repos'd in you : Though Secrets never so trivial , yet , since utter'd between Lovers , they deserve to be priz'd at a higher Rate . For what can shew a Heart more indifferent , and indiscreet , than to declare , in any Fashion , or with Mirth , or Joy , the Tender Things a Mistress says to a Lover ; and which possibly , related at Second Hand , bear not the same Sense , because they have not the same Sound and Air , they had Originally , when they came from the soft Heart of her , who sigh'd 'em first , to her lavish Lover . Perhaps they are told again with Mirth , or Joy , unbecoming their Character , and Business ; and then they lose their Graces ; ( for Love is the most Solemn Thing in Nature , and the most unsuiting with Gayety . ) Perhaps the soft Expressions sute not so well the harsher Voice of the Masculine Lover , whose Accents were not form'd for so much Tenderness ; at least , not of that sort ; for Words that have the same Meaning , are alter'd from their Sense , by the least Tone , or Accent of the Voice ; and those proper , and fitted to my Soul , are not , possibly , so to yours , though both have the same Efficacy upon us ; yours upon my Heart , as mine upon yours ; and both will be mis-understood by the unjudging World. Besides this , there is a Holiness in Love , that 's true , that ought not to be prophan'd : And as the Poet truly says , at the latter End of an Ode ; of which , I will recite the Whole . The Invitation . Aminta , fear not to confess The charming Secret of thy Tenderness : That which a Lover can't conceal , That which , to me , thou shouldst reveal ; And is but what thy Lovely Eyes express . Come , whisper to my panting Heart , That heaves , and meets thy Voice half way : That guesses what thou wou'dst impart , And languishes for what thou hast to say . Confirm my trembling Doubt , and make me know , Whence all these Blushings , and these Sighings flow . Why dost thou scruple to unfold A Mystery that does my Life concern ? If thoune'er speak'st , it will be told ; For Lovers all things can discern . From every Look , from every bashful Grace , That still succeed each other , in thy Face , I shall the dear Transporting Secret learn : But 't is a Pleasure , not to be exprest , To hear it by thy Voice confest , When soft Sighs breath it on my panting Breast . All calm and silent is the Grove , Whose shading Boughs resist the Day : Here thou may'st blush , and talk of Love , While only Winds , unheeding , stay , That will not bear the Sound away : While I , with solemn Awful Joy , All my Attentive Faculties employ ; List'ning to ev'ry valu'd Word ; And in my Soul , the Sacred Treasure hoard . There , like some Mystery Divine , The Wondrous Knowledge I 'll enshrine . Love can his Joys , no longer call his own , Than the dear Secret's kept unknown . There is nothing more true , than those two last Lines ; and that Love ceases to be a Pleasure , when it ceases to be a Secret , and one you ought to keep Sacred . For the World , who never makes a right Judgment of Things , will mis-interpret Love , as they do Religion ; every one judging it , according to the Notion he has of if , or the Talent of his Sense . Love , as a great Duke said , is like Apparitions ; every one talks of 'em , but few have seen 'em : Every body thinks himself capable of understanding Love , and that he is a Master in the Art of it ; when there is nothing so nice , or difficult to be rightly comprehended ; and indeed , cannot be , but to a Soul very delicate . Nor will he make himself known to the Vulgar : There must be an uncommon Fineness in the Mind , that contains him ; the rest , he only visits in as many Disguises , as there are Dispositions , and Natures ; where he makes but a short Stay , and is gone . He can fit himself to all Hearts , being the greatest Flatterer in the World : And he possesses every one with a Considence , that they are in the Number of his Elect ; and they think , they know him perfectly , when nothing but the Spirits refin'd , possess him in his Excellency . From this Difference of Love in different Souls , proceeds those odd Fantastick Maxims , which so many hold of so different Kinds : And this makes the most innocent Pleasures pass oftentimes for Crimes , with the unjudging Crowd , who call themselves Lovers : And you will have your Passion censur'd , by as many as you shall discover it to , and as many several Ways . I advise you therefore , Damon , to make no Confifidents of your Amours ; and believe , that Silence has , with me , the most powerful Charm. 'T is also in these Conversations , that those indiscreetly civil Persons often are , who think to oblige a good Man , by letting him know , he is Belov'd by some one , or other ; and making him understand , how many good Qualities he is Master of , to render him agreeable to the fair Sex , if he wou'd but advance , where Love and good Fortune calls ; and that a too constant Lover loses a great part of his Time , which might be manag'd to more Advantage , since Youth hath so short a Race to run : By this , and a Thousand the like indecent Complaisances , give him a Vanity , that sutes not with that Discretion , which has hitherto acquir'd him so good a Reputation . I wou'd not have you , Damon , act on these Occasions , as many of the Easie Sparks have done before you , who receive such Weakness and Flattery for Truth ; and passing it off with a Smile , suffer 'em to advance in Folly , 'till they have gain'd a Credit with 'em , and they believe all they hear ; telling 'em they do so , by consenting Gestures , Silence , or open Approbation . For my part , I shou'd not condemn a Lover , that shou'd answer such a sort of civil Brokers for Love somewhat briskly , and by giving 'em to understand , they are already engaged ; or directing 'em to Fools , that will possibly hearken to 'em , and credit such Stuff , shame 'em out of a Folly so insamous , and disingenious . In such a Case only , I am willing you shou'd own your Passion ; not that you need tell the Object , which has charm'd you : And you may say , you are already a Lover , without saying , you are Belov'd . For so long as you appear to have a Heart unengag'd , you are expos'd to all the little Arts and Addresses of this sort of obliging Procurers of Love , and give way to the Hope they have , of making you their Proselyte . For your own Reputation then , and my Ease and Honour , shun such Conversations ; for they are neither credible to you , nor pleasing to me : And believe me , Damon , a true Lover has no Curiosity , but what concerns his Mistress . 5 A-Clock . Dangerous Visits . I Fore-see , or fear , that these busie , impertinent Friends will oblige you , to visit some Ladies of their Acquaintance , or yours : My Watch does not forbid you . Yet I must tell you , I apprehend Danger in such Visits ; and I fear , you will have need of all your Care and Precaution , in these Encounters . That you may give me no Cause to suspect you , perhaps you will argue , that Civility obliges you to 't : If I were assur'd , there wou'd no other Design be carried on , I shou'd believe , it were to advance an Amorous Prudence too far , to forbid you . Only keep your self upon your Guard ; for the Business of most part of the fair Sex is , to seek only the Conquest of Hearts : All their Civilities , are but so many Interests ; and they do nothing without Design . And in such Conversations , there is always a Je ne scay quoy , that is to be fear'd ; especially , when Beauty is accompanied with Youth and Gayety ; and which they assume , upon all Occasions that may serve their Turn . And I consess , 't is not an easie matter to be just in these Hours and Conversations : The most certain Way of being so , is to imagine , I read all your Thoughts , observe all your Looks , and hear all your Words . The Caution . My Damon , if your Heart be kind , Do not too long with Beauty stay ; For there are certain Moments , when the Mind Is hurry'd , by the Force of Charms , away . In Fate , a Minute Critical there lics , That waits on Love , and takes you by Surprise . A Lover pleas'd with Constancy , Lives still as if the Maid he lov'd were by : As if his Actions were in View : As if his Steps she did pursue ; Or that his very Soul she knew . Take heed ; for tho' I am not present there , My Love , my Genius , waits you every where . I am very much pleas'd with the Remedy , you say , you make use of , to defend your self from the Attacks that Beauty gives your Heart ; which , in one of your Billets , you said , was this , or to this purpose . The Charm for Constancy . Iris , to keep my Soul entire , and true , It thinks , each Moment of the Day , on you . And when a charming Face I see , That does all other Eyes incline , It has no Influence on me : I think it ev'n deform'd to thine . My Eyes , my Soul , and Sense , regardless move To all , but the dear Object of my Love. But , Damon , I know , all Lovers are naturally Flatterers , though they do not think so themselves ; because every one makes a Sense of Beauty , according to his own Fancy . But perhaps , you will say , in your own Defence , That 't is not Flattery to say , an Unbeautiful Woman is Beautiful , if he that says so , believes she is so . I shou'd be content to acquit you of the first , provided you allow me the last : And if I appear Charming in Damon's Eyes , I am not fond of the Approbation of any other . 'T is enough , the World thinks me not altogether disagreeable , to justifie his Choice ; but let your good Opinion give what Increase it pleases , to my Beauty ; though your Approbation give me a Pleasure , it shall not a Vanity ; and I am contented , that Damon should think me a Beauty , without my believing I am one . 'T is not to draw new Assurances , and new Vows from you , that I speak this ; though Tales of Love are the only ones we desire to hear often told , and which never tire the Hearers , if addrest to themselves : But 't is not to this End , I now seem to doubt what you say to my Advantage : No , my Heart knows no Disguise , nor can dissemble one Thought of it to Damon ; 't is all Sincere , and Honest , as his Wish : 'T is therefore it tells you , it does not credit every Thing you say ; though I believe , you say abundance of Truths , in a great Part of my Character . But when you advance to that , which my own Sense , my Judgment , or my Glass cannot perswade me to believe ; you must give me leave , either to believe , you think me vain enough to credit you , or pleas'd , that your Sentiments and mine are differing in this Point . But I doubt , I may rather reply in some Verses , a Friend of yours and mine , sent to a Person , she thought , had but indifferent Sentiments for her ; yet , who , nevertheless , flatter'd her , because he imagin'd , she had a very great Esteem for him . She is a Woman that , you know , naturally hates Flattery : On the other side , she was extreamly dis-satisfy'd , and uneasie , at his Opinion , of his being more in her Favour , than she desir'd he shou'd believe . So that , one Night , having left her full of Pride and Anger , she , next Morning , sent him these Verses , instead of a Billet-doux . The Defyance . By Heaven , 't is false : I am not vain ; And rather wou'd the Subject be Of your Indifference , or Disdain , Than Wit , or Raillery . Take back the trifling Praise you give , And pass it on same Easier Fool , Who may th'Injuring Wit believe , That turns her into Ridicule . Tell her , she 's Witty , Fair , and Gay ; With all the Charms that can subdue : Perhaps she 'l credit what you say : But Curse me , if I do . If your Diversion you design , On my Good Nature you have prest : Or if you do intend it mine , You have mistook the Jest. Philander , fly that guilty Art : Your Charming Facil Wit will find , It cannot play long on a Heart , That is Sincere and Kind . For Wit with Softness does reside , Good Nature is with Pity stor'd ; But Flatt'ry's the Result of Pride , And fawns to be Ador'd . Nay , even when you smile and bow , 'T is to be render'd more compleat . Your Wit , with ev'ry Grace you shew , Is but a Popular Cheat. Laugh on , and call me Coxcomb — do ; And , your Opinion to improve , Think , all you think of me , is true ; And , to confirm it , swear , I love . Then , while you wreck my Soul with Pain , And of a Cruel Conquest boast , 'T is you , Philander , that are Vain , And Witty , at my Cost . Possibly , the angry Aminta , when she writ these Verses , was more offended , that he believ'd himself belov'd , than that he flatter'd ; though she wou'd seem to make that a great Part of the Quarrel , and Cause of her Resentment : For we are often in an Humour , to seem more Modest in that Point , than naturally we are ; being too apt to have a favourable Opinion of our selves : And 't is rather , the Effects of a Fear that we are flatter'd , than our own ill Opinion of the Beauty flatter'd ; and that the Praiser does not think so well of it , as we do our selves , or as , at least , we wish he shou'd . Not but there are Grains of Allowance , for the Temper of him that speaks : One Man's Humour is , to talk much ; and he may be permitted to enlarge upon the Praise he gives the Person he pretends to , without being accus'd of much Guilt . Another hates to be Wordy ; from such an one , I have known , one soft Expression , one tender Thing , go as far , as whole Days everlasting Protestations , urg'd with Vows , and mighty Eloquence : And both the One , and the Other , indeed , must be allow'd , in good Manners , to stretch the Complement beyond the Bounds of nice Truth ; and we must not wonder , to hear a Man call a Woman , a Beauty , when she is not Ugly ; or another , a Great Wit , if she have but Common Sense , above the Vulgar ; well Bred , when well Drest ; and Good-Natur'd , when Civil . And as I shou'd be very Ridiculous , if I took all you said , for Absolute Truth ; so I shou'd be very Unjust , not to allow you very Sincere , in almost all you said besides ; and those Things , the most Material to Love , Honour , and Friendship . And for the rest , Damon , be it true , or false , this believe ; You speak with such a Grace , that I cannot chuse but Credit you ; and find an infinite Pleasure in that Faith , because I love you : And if I cannot find the Cheat , I am contented , you shou'd deceive me on , because you do it so agreeably . 6 A-Clock . Walk without Design . YOu yet have Time to Walk ; and my Watch fore-saw , you cou'd not refuse your Friends . You must to the Park , or the Mall ; for the Season is fair , and inviting ; and all the Young Beauties love those Places too well , not to be there . 'T is there , that a Thousand Intrigues are carried on , and as many more design'd . 'T is there , that every one is set out for Conquest ; and who aim at nothing , less than Hearts . Guard yours well , my Damon ; and be not always Admiring what you see . Do not , in passing by sigh 'em silent Praises . Suffer not so much as a guilty Wish to approach your Thoughts , nor a heedful Glance to steal from your fine Eyes : Those are Regards , you ought only to have for her you Love. But Oh! Above all , have a Care of what you say . You are not reproachable , if you should remain silent , all the Time of your Walk ; nor wou'd those that know you , believe it the Effects of Dulness , but Melancholy . And if any of your Friends ask you , Why you are so ? I will give you leave to sigh , and say — The Mal-Content . Ah! Wonder not , if I appear Regardless of the Pleasures here ; Or that my Thoughts are thus confin'd To the Just Limits of my Mind . My Eyes take no Delight to rove O'er all the Smiling Charmers of the Grove , Since She is absent , whom they Love. Ask me not , Why the flow'ry Spring , Or the Gay Little Birds , that sing , Or the Young Streams , no more delight , Or Shades and Arbours can't invite ? Why the soft Murmurs of the Wind , Within the Thick-grown Groves confin'd , No more my Soul transport , or cheer ? Since all that 's Charming , — Iris is not here ; Nothing seems Glorious , nothing Fair. Then suffer me to Wander thus , With Down-cast Eyes , and Arms a-cross . Let Beauty , unregarded go ; The Trees and Flowers ; unheeded grow . Let purling Streams , neglected glide ; With all the Spring 's adorning-Pride . 'T is Iris only Soul can give To the Dull Shades , and Plains , and make 'em Thrive ; Nature , and my lost Joys , retrieve . I do not , for all this , wholly confine your Eyes : You may look indifferently , on all ; but with a particular Regard , on none . You may praise all the Beauties , in General ; but no single One , too much . I will not exact from you , neither , an entire Silence : There are a Thousand Civilities , you ought to pay to all your Friends and Acquaintance ; and while I caution you of Actions , that may get you the Reputation of a Lover , of some of the Fair , that haunt those Places ; I wou'd not have you , by an unnecessary , and uncomplainsant Sullenness , gain that of a Person too Negligent , or Morose . I wou'd have you remiss in no one Punctilio of Good Manners . I wou'd have you very Just , and pay all you Owe. But in these Affairs , be not Over-generous , and give away too much . In fine , You may Look , Speak , and Walk ; but , Damon , do it all without Design : And while you do so , remember , that Iris sent you this Advice . The Warning . Take heed , my Damon , in the Grove , Where Beauties , with Design , do walk : Take heed , my Damon , how you look , and talk ; For there are Ambuscades of Love. The very Winds , that softly blow , Will help betray your Easie Heart ; And all the Flowers , that blushing grow ; The Shades above , and Rivulets below , Will take the Victor's Part. Remember , Damon , all my Safety lies In the Just Conduct of your Eyes . The Heart , by Nature , Good and Brave , Is , to those Treacherous Guards , a Slave . If they let in the Fair destructive Foe , Scarce Honour can defend her Noble Seat : Ev'n She will be corrupted too , Or driv'n to a Retreat . The Soul is but the Cully to the Sight , And must be pleas'd , in what that takes Delight . Therefore , examine your self well ; and conduct your Eyes , during this Walk , like a Lover , that seeks nothing : And do not stay too long in these Places . 7 A-Clock . Voluntary Retreat . 'T Is Time to be weary ; 't is Night : Take Leave of your Friends , and retire Home . 'T is in this Retreat , that you ought to recollect , in your Thoughts , all the Actions of the Day ; and all those Things , that you ought to give me an Account of , in your Letter : You cannot hide the least Secret from me , without Treason against Sacred Love. For all the World agrees , that Confidence is one of the greatest Proofs of the Passion of Love ; and that Lover , who refuses this Confidence to the Person he loves , is to be suspected , to love but very indifferently , and to think very poorly of the Sense and Generosity of his Mistress . But , that you may acquit your self like a Man , and a Lover of Honour , and leave me no Doubt upon my Soul ; think of all you have done this Day , that I may have all the Story of it , in your next Letter to me : But deal faithfully ; and neither add , nor diminish , in your Relation ; the Truth and Sincerity of your Confession will attone , even for little Faults , that you shall commit against me , in some of those Things you shall tell me . For if you have fail'd in any Point , or Circumstance of Love , I had much rather hear it from you , than another : For 't is a sort of Repentance , to accuse your self ; and wou'd be a Crime unpardonable , if you suffer me to hear it from any other : And be assur'd , while you confess it , I shall be indulgent enough to forgive you . The noblest Quality of Man , is Sincerity ; and , Damon , one ought to have as much of it in Love , as in any other Business of one's Life , notwithstanding the most Part of Men make no Account of it there ; but will believe , there ought to be double Dealing , and an Art , practis'd in Love , as well as in War. But , Oh! beware of that Notion : Sincerity . Sincerity ! Thou greatest Good ! Thou Vertue , which so many boast ! And art so nicely understood ! And often , in the Searching , lost . For when we do approach thee near , The fine Idea , fram'd of thee , Appears not now , so charming fair , As the more useful Flattery . Thou hast no Glist'ring , to invite ; Nor tak'st the Lover , at first Sight , The Modest Vertue shuns the Croud , And lives , like Vestals , in a Cell ; In Cities , 't will not be allow'd ; Nor takes Delight , in Courts to dwell . 'T is Nonsense with the Man of Wit ; And ev'n a Scandal to the Great : For all the Toung , and Fair , unfit ; And scorn'd bywiser Fops of State. A Vertue , yet was never known To the false Trader , or the falser Gown . And , Damon , tho' thy Noble Blood Be most Illustr'ous , and Refin'd ; Tho' ev'ry Grace ; and ev'ry Good Adorn thy Person , and thy Mind ; Yet , if this Vertue shine not there ; ( This God-like Vertue , which alone , Wer't thou less Witty , Brave , or Fair , Wou'd for all these , less priz'd , attone : ) My tender Folly I 'd controul , And scorn the Conquest of thy Soul. 8 A-Clock . Impatient Demands . AFter you have sufficiently recollected your self , of all the past Actions of the Day , call your Page into your Cabinet , or him , whom you trusted with your last Letter to me ; where you ought to enquire of him , a Thousand Things ; and all , of me . Ask impatiently ; and be angry , if he answers not your Curiosity soon enough : Think that he has a Dreaming in his Voice , in these Moments , more than at other Times ; and reproach him with Dulness . For 't is most certain , that when one loves tenderly , we wou'd know in a Minute , what cannot be related in an Hour . Ask him , How I did ? How I receiv'd his Letter ? And if he examin'd the Air of my Face , when I took it ? If I Blusht , or lookt Pale ? If my Hand trembl'd , or I spoke to him , with short , interrupting Sighs ? If I askt him any Questions about you , while I was opening the Seal ? or if I cou'd not well speak , and was silent ? If I read it Attentively , and with Joy ? And all this , before you open the Answer , I have sent you by him : Which , because you are impatient to read , you , with the more Haste and Earnestness , demand all you expect from him ; and that you may the better know , what Humour I was in , when I writ that to you . For , Oh! a Lover has a Thousand little Fears , and Dreads ; he knows not why . In fine , make him recount to you , all that past , while he was with me : And then you ought to read that which I have sent , that you may inform your self of all that passes in my Heart ; for you may assure your self , all that I say to you that way , proceeds from thence . The Assurance . How shall a Lover come to know , Whether he 's Belov'd , or no ? What dear Things must she impart , To assure him of her Heart ? Is it , when her Blushes rise ; And she languish in her Eyes : Tremble , when he does approach : Look Pale , and faint at ev'ry Touch ? Is it when , a Thousand Ways , She does his Wit and Beauty praise ? Or she venture to explain , In less moving Words , a Pain ; Tho' so indiscreet she grows , To confirm it with her Vows . These some short-liv'd Passion moves ; While the Object 's by , she loves ; While the gay , and sudden Fire Kindles by some fond Desire : And a Coldness will ensue , When the Lover's out of View . Then she reflects , with Scandal , o're The easie Scene , that past before . Then , with Blushes , wou'd recall The unconsid ' ring Criminal ; In which , a Thousand Faults she 'll find , And chide the Errors of her Mind . Such fickle Weight is found in Words , As no substantial Faith affords : Deceiv'd and baffl'd all may be , Who trust that frail Security . But a well-digested Flame , That will always be the same ; And that does , from Merit , grow Establisht by our Reason too ; By a better Way , will prove , 'T is th' unerring Fire of Love. Lasting Records it will give : And , that all she says , may live , Sacred and Authentick stand , Her Heart confirms it by her Hand . If this , a Maid , well born , allow ; Damon , believe her Just and True. 9 A-Clock . Melancholy Reflections . YOu will not have much trouble to explain what my Watch designs here . There can be no Thought more afficting , than that of the Absence of a Mistress ; and which , the Sighings of the Heart will soon make you find . Ten Thousand Fears oppress him ; he is jealous of every Body , and envies those Eyes and Ears , that are charm'd , by being near the Object ador'd . He grows impatient , and makes a Thousand Resolutions , and as soon abandons 'em all . He gives himself wholly up to the Torment of Incertainty ; and by degrees , from one cruel Thought , to another , winds himself up to insupportable Chagrin . Take this Hour then , to think on your Misfortunes ; which cannot be small , to a Soul that is wholly sensible of Love. And every one knows , that a Lover , depriv'd of the Object of his Heart , is depriv'd of all the World , and Inconsolable . For though one wishes , without ceasing , for the dear Charmer one loves , and though you speak of her every Minute ; though you are writing to her every Day , and though you are infinitely pleas'd with the dear , and tender Answers ; yet , to speak sincerely , it must be confest , that the Felicity of a true Lover , is to be always near his Mistress . And you may tell me , O Damon ! what you please ; and say , that Absence inspires the Flame , which perpetual Presence wou'd satiate ; I love too well , to be of that Mind ; and when I am , I shall believe , my Passion is declining . I know not whether it advances your Love ; but surely , it must ruin your Repose : And is it impossible to be , at once , an absent Lover , and Happy too ? For my part , I can meet with nothing , that can please , in the Absence of Damon ; but , on the contrary , I see all Things with Disgust . I will flatter my self , that 't is so with you ; and that the least Evils appear great Misfortunes ; and that all thòse , who speak to you of any thing , but of what you love , increase your Pain , by a new Remembrance of her Absence . I will believe , that these are your Sentiments , you are assur'd , not to see me in some Weeks ; and , if your Heart do not betray your Words , all those Days will be tedious to you . I wou'd not , however , have your Melancholy too extream ; and to lessen it , you may perswade your self , that I partake it with you ; for , I remember , in your Last , you told me , you wou'd wish , we shou'd be both griev'd at the same Time , and both , at the same Time , pleas'd ; and I believe , I love too well , not to obey you . Love Secur'd . Love , of all Joys , the sweetest is ; The most substantial Happiness : The softest Blessing , Life can crave : The noblest Passion , Souls can have . Yet , if no Interruptions were , No Difficulties came between , I wou'd not be render'd half so dear . The Sky is gayest , when small Clouds are seen . The sweetest Flower , the blushing Rose , Amidst the Thorns , securest grows . If Love were one continu'd Joy , How soon the Happiness wou'd cloy ! The wiser Gods did this fore-see ; And , to preserve the Bliss entire , Mixt it with Doubt and Jealousie , Those necessary Fuels to the Fire . Sustain'd the sleeting Pleasures , with new Fears ; With little Quarrels , Sighs , and Tears ; With Absence , that tormenting Smart , That makes a Minute seem a Day ; A Day , a Year , to the impatient Heart , That languishes in the Delay , But cannot sigh the tender Pain away ; That still returns , and with a greater Force , Through every Vein , it takes its grateful Course . But whatsoe'er the Lover does sustain , Tho'he still sigh , complain , and fear , It cannot be a Mortal Pain , When two do the Affiction bear . 10 A-Clock . Reflections . After the afflicting Thoughts of my Absence , make some Reflections on your Happiness . Think it a Blessing , to be permitted to love me : Think it so , because I permit it to you alone ; and never cou'd be drawn , to allow it any other . The first Thing you ought to consider is , that , at length , I have suffer'd my self to be overcome , to quit that Nicety , that is natural to me , and receive your Addresses ; nay , thought 'em agreeable ; and that I have , at last , confest , the Present of your Heart is very dear to me . 'T is true , I did not accept of it the first Time it was offer'd me , nor before you had told me a Thousand times , that you cou'd not escape Expiring , if I did not give you leave to sigh for me , and gaze upon me ; and that there was an absolute Necessity for me , either to give you leave to love , or dye . And all those Rigours , my Severity has made you suffer , ought now to be re-counted to your Memory , as Subjects of Pleasure ; and you ought to esteem , and judge of the Price of my Affections , by the Difficulties you found , in being able to touch my Heart : Not but you have Charms , that can conquer at first Sight ; and you ought not to have valu'd me less , if I had been more easily gain'd : But 't is enough to please you , to think , and know , I am gain'd ; no matter when , or how . When , after a Thousand Cares and Inquietudes , that which we wish for , succeeds to our Desires , the Remembrance of those Pains and Pleasures we encounter'd , in arriving at it , gives us a new Joy. Remember also , Damon , that I have prefer'd you , before all those , that have been thought worthy of my Esteem ; and that I have shut my Eyes to all their pleading Merits , and cou'd survey none , but yours . Consider then , that you had , not only the Happiness to please me ; but that you only found out the Way of doing it ; and I had the Goodness , at last , to tell you so , contrary to all the Delicacy , and Niceness of my Soul ; contrary to my Prudence , and all those Scruples , you know , are natural to my Humour . My Tenderness proceeded further , and I gave you innocent Marks of my new-born Passion , on all Occasions , that presented themselves : For after that , from my Eyes and Tongue , you knew the Sentiments of my Heart , I confirm'd that Truth to you , by my Letters . Confess , Damon , that if you make these Reflections , you will not pass this Hour very disagreeably . Beginning Love. As free as wanton Winds , I liv'd , That unconcern'd , do play : No broken Faith , no Fate I griev'd ; No Fortune gave me Joy. A dull Content crown'd all my Hours ; My Heart no Sighs opprest : I call'd in vain on no deas Pow'rs , To ease a tortur'd Breast . The sighing Swains regardless pin'd , And strove in vain , to please : With Pain , I civilly was kind ; But cou'd afford no Ease . Tho' Wit and Beauty did abound , The Charm was wanting still , That cou'd inspire the tender Wound , Or bend my careless Will. Till in my Heart , a kindling Flame , Tour softer Sighs had blown ; Which I , with striving , Love and Shame , Too senfibly did own . What e'er the God , before cou'd plead ; What e'er the Touth's Desert ; The feeble Siege in vain was laid , Against my stubborn Heart . At first , my Sighs and Blushes spoke , Just when your Sighs wou'd rise : And when you gaz'd , I wisht to look ; But durst not meet your Eyes . I trembled , when my Hand you prest , Nor cou'd my Guilt controul ; But Love prevail'd , and I confest The Secrets of my Soul. And when , upon the giving Part , My Present to avow , By all the Ways , confirm'd my Heart , That Honour wou'd allow ; Too mean was all that I cou'd say , Too poorly understood : I gave my Soul the noblest Way , My Letters made it good . You may believe , I did not easily , nor suddenly , bring my Heart to this Condescension ; but I lov'd , and all Things in Damon , were capable of making me resolve so to do . I cou'd not think it a Crime , where every Grace , and every Vertue justify'd my Choice : And when once one is assur'd of this , we find not much Difficulty in owning that Passion , which will so well commend one's Judgment ; and there is no Obstacle , that Love does not surmount . I confest my Weakness a Thousand Ways , before I told it you , and I remember all those Things with Pleasure ; but yet I remember 'em also with Shame . 11 A-Clock . Supper . I Will believe , Damon , that you have been so well entertain'd , during this Hour , and have found so much much in these Thoughts , that if one did not tell you , that Supper waits , you wou'd lose your self in Reflections so pleasing , many more Minutes . But you must go , where you are expected ; perhaps among the Fair , the Young , the Gay ; but do not abandon your Heant to too much Joy , though you have so much Reason to be contented : But the greatest Pleasures are always imperfect . If the Object be lov'd , do not partake of it : For this Reason , be chearful ; and merry , with Reserve . Do not talk too much ; I know , you do not love it ; and if you do it , 't will be the Effect of too much Complaisance , or with some Design of Pleasing too well ; for you know your own charming Power , and how agreeable your Wit and Conversation is to all the World. Remember , I am covetous of every Word you speak , that is not addrest to me ; and envy the happy Listner , if I am not by : And I may reply to you , as Aminta did to Philander , when he charg'd her of loving a Talker : And because , perhaps , you have not heard it , I will , to divert you ; send it you ; and at the same time assure you , Damon , that your more noble Quality , of Speaking little , has reduc'd me to a perfect Abhorrence of those Wordy Sparks , that value themselves , upon their Ready , and Much Talking upon every trivial Subject ; and who have so good an Opinion of their Talent that Way , they will let no body edge in a Word , or a Reply ; but will make all the Conversation themselves , that they may pass for very Entertaining Persons , and pure Company . But the Verses — The Reformation . Philander , since you 'll have it so ; I grant , I was impertinent ; And , till this Moment , did not know , Through all my Life , what 't was I meant . Your kind Opinion was the flattering Glass , In which my Mind , found how deform'd it was . In your clear Sense , which knows no Art , I saw the Errors of my Soul : And all the Foibless of my Heart , With one Reflection , you controul . Kind as a God! and gently you chastise : By what you hate , you teach me to be wise . Impertinence , my Sex's Shame , That has so long my Life pursu'd , You with such Modesty reclaim , As all the Women has subdu'd . To so Divine a Power , what must I owe , That renders me so like the Perfect You ? That Conversable Thing I hate Already , with a just Disdain , That prides himself upon his Prate , And is , of words , that Nonsence vain . When in your few , appears such Excellence , As have reproacht , and charm'd me into Sense . For ever may I list ' ning sit , Tho' but each Hour , a Word be born ; I wou'd attend the Coming Wit , And bless what can so well inform . Let the dull World , henceforth , to Words be dam'd ; I 'm into nobler Sense , than Talking , sham'd . I believe you are so good a Lover , as to be of my Opinion ; and that you will neither force your self against Nature , nor find much Occasion to lavish out those excellent Things , that must proceed from you , when-ever you speak . If all Women were like me , I shou'd have more Reason to fear your Silence , than your Talk ; for you have a Thousand Ways to charm , without Speaking ; and those which , to me , shew a great deal more Concern . But , Damon , you know , the greatest Part of my Sex , judge the fine Gentleman , by the Volubility of his Tongue , by his Dexterity in Repartee ; and cry — " Oh! He never wants fine Things to say : He 's eternally Talking the most surprising Things . " But , Damon , you are well assur'd , I hope , that Iris is none of these Coquets ; at least , if she had any Spark of it once in her Nature , she is , by the Excellency of your contrary Temper , taught to know , and scorn the Folly : And take heed , your Conduct never give me Cause to suspect , you have deceiv'd me in your Temper . 12 A-Clock . Complaisance . NEvertheless , Damon , Civility requires a little Complaisance , after Supper ; and I am assur'd , you can never want that , though , I confess , you are not accus'd of too general a Complaisance ; and do not often make use of it , to those Persons , you have an Indifference for ; though one is not the less Esteemable , for having more of this , than one ought ; and though an Excess of it be a Fault , 't is a very excusable one : Have therefore some for those , with whom you are : You may laugh with 'em , drink with 'em , dance or sing with 'em ; yet think of me . You may discourse of a Thousand indifferent Things with 'em , and at the same time , still think of me . If the Subject be any beautiful Lady , whom they praise , either for her Person , Wit , or Vertue ; you may apply it to me : And if you dare not say it aloud , at least , let your Heart answer in this Language : Yes , the fair Object , whom you praise , Can give us Love a Thousand Ways . Her Wit and Beauty charming are ; But still , my Iris is more fair . No Body ever spoke before me , of a faithful Lover , but I still sigh'd , and thought of Damon : And ever , when they tell me Tales of Love , any soft pleasing Intercourses of an Amour ; Oh! with what Pleasure do I listen ; and with Pleasure answer 'em , either with my Eyes , or Tongue — That Lover may his Silvia warm ; But cannot , like my Damon , charm . If I have not all those excellent Qualities , you meet with in those beautiful People , I am , however , very glad , that Love prepossesses your Heart to my Advantage : And I need not tell you , Damon , that a true Lover ought to perswade himself , that all other Objects ought to give place to her , for whom his Heart sighs — But see , my Cupid tells you , 't is One a-clock , and that you ought not to be longer from your Apartment : Where , while you are Undressing , I will give you leave to say to your self — The Regret . Alas ! And must the Sun decline , Before it have inform'd my Eyes Of all that 's Glorious , all that 's Fine ; Of all I sigh for , all I prize ? How joyful were those happy Days , When Iris spread her charming Rays , Did my unwearied Heart inspire , With never-ceasing awful Fire : And e'ery Minute gave me new Desire ! But now , alas ! All dead and pale , Like Flow'rs , that wither in the Shade ; Where no kind Sun-beams can prevail , To raise its cold , and fading Head ; I sink into my useless Bed. I grasp the senseless Pillow , as I lye ; A Thousand times , in vain , I sighing , cry ; " Ah! Wou'd to Heaven , my Iris were as nigh ! 1 A-Clock . Impossibility to Sleep . YOu have been up long enough ; and Cupid , who takes Care of your Health , tells you , 't is time for you to go to Bed. Perhaps you may not sleep as soon as you are laid ; and possibly , you may pass an Hour in Bed , before you shut your Eyes . In this Impossibility of Sleeping , I think it very proper for you to imagine , what I am doing ; where I am . Let your Fancy take a little Journey then , invisible , to observe my Actions , and my Conduct . You will find me , sitting alone in my Cabinet ( for I am one that do not love to go to Bed early ) and will find me very uneasie , and pensive ; pleas'd with none of those Things , that so well entertain others . I shun all Conversation , as far as Civility will allow ; and find no Satisfaction , like being alone ; where my Soul may , without Interruption , converse with Damon . I sigh ; and sometimes , you will see my Cheeks wet with Tears , that insensibly glide down , at a Thousand Thoughts , that present themselves soft , and afflicting . I partake of all your Inquietude . On other Things , I think with Indifference , if ever my Thoughts do stray from the more agreeable Object . I find , however , a little Sweetness in this Thought , that , during my Absence , your Heart thinks of me , when mine sighs for you . Perhaps , I am mistaken ; and that , at the same Time , that you are the Entertainment of all my Thoughts , I am no more in yours : And perhaps , you are thinking of those Things , that immortalize the Young , and Brave ; either by those Glories , the Muses flatter you with ; or that of Belloua , and the God of War ; and Serving now a Monarch , whose Glorious Acts in Arms , has out-gone all the seign'd , and real Heroes of any Age ; who has , himself , out-done what-ever History can produce , of Greatand Brave ; and set so Illustrious an Example to the Under-World , that it is not impossible , as much a Lover as you are , but you are thinking now , how to render your self worthy the Glory of such a God-like Master , by projecting a Thousand Things of projecting , and Danger . And though , I confess , such Thoughts are proper for your Youth , your Quality , and the Place you have the Honour to hold , under our Soveraign ; yet , let me tell you , Damon , you will not be without Inquietude , if you think of either being a delicate Poet , or a brave Warrior ; for Love will still interrupt your Glory , however you may think to divert him ; either by Writing , or Fighting . And you ought to remember these Verses , Love and Glory . Beneath the kind protecting Lawrel's Shade , For sighing Lovers , and for Warriors made , The soft Adonis , and rough Mars were laid . Both were design'd to take their Rest ; But Love , the Gentle Boy , opprest , And false Alarms shook the slern Hero's Breast . This , thinks to soften all his Toyls of War , In the dear Arms of the obliging Fair : And That , by Hunting , to divert his Care. All Day , o'er Hills and Plains , Wild Beasts he chac't ; Swift , as the flying Winds , his eager Haste , In vain ! The God of Love pursues as fast . But Oh! No Sports , no Toyls divertive prove : The Evening still returns him to the Grove , To sigh , and languish for the Queen of Love. Where Elogies , and Sonnets , he does frame ; And to the list'ning Ecchoes sighs her Name ; And on the Trees carves Records of his Flame . The Warrior , in the Dusty Camp all Day ; With ratling Drums , and Trumpets , does essay , To fright the Tender Flatt'ring God away . But still , alas , in vain ! What ere Delight , What Care he takes the wanton Boy to fright ; Love still revenges it at Night . 'T is then , he baunts the Royal Tent ; The sleeping Hours , in Sighs are spent ; And all his Resolutions does prevent . In all his Pains , Love mixt his Smart : In every Wound , he feels a Dart ; And the soft God is trembling in his Heart . Then he retires to shady Groves ; And there , in vain , he seeks Repose ; And strives to fly from what he cannot lose . While thus he lay , Bellona , came ; And with a generous fierce Disdain , Upbraids him with his feeble Flame . Arise ! The World 's great Terrour , and their Care ! Behold the glitt'ring Host from far , That waits the Conduct of the God of War. Beneath these Glorious Lawrels , which were made , To crown the noble Victor's Head ; Why thus Supinely art thou laid ? Why on that Face , where Awful Terrour grew , Thy Sun-parcht Cheeks ; why do I view The shining Tracts of falling Tears bedew ? What God has wrought these universal Harms ? What fatal Nymph ; What fatal Charms Has made the Heroe deaf to War's Alarms ? Now let the Conqu'ring Ensigns up be furl'd : Learn to be gay , be soft , and curl'd ; And Idle , lose the Empire of the World. In fond Effeminate Delights go on : Lose all the Glories , you have won : Bravely resolve to love , and be undone . 'T is thus the Martial Virgin pleads : Thus she the Am'rous God perswades , To fly from Venus , and the flow'ry Meads . You see here , that Poets and Warriors are oftentimes in Affliction , even under the Shades of their Protecting-Lawrels ; and let the Nymphs and Virgins sing what they please to their Memory , under the Mirtles , and on Flowery Beds ; much better Days , than in the Campagne . Nor do the Crowns of Glory surpass those of Love : The First is but an empty Name , which is won , kept , and lost with Hazard ; but Love more nobly employs a brave Soul , and all his Pleasures are solid and lasting ; and when one has a worthy Object of one's Flame , Glory accompanies Love too . But go to sleep , the Hour is come ; and 't is now , that your Soul ought to be entertain'd in Dreams . 2 A-Clock . Conversation in Dreams . I Doubt not , but you will think it very bold and arbitrary , that my Watch shou'd pretend to rule even your sleeping Hours , and that my Cupid shou'd govern your very Dreams ; which are but Thoughts disorder'd , in which Reason has no Part ; Chimera's of the Imagination , and no more : But though my Watch does not pretend to counsel unreasonably , yet you must allow it here ; if not to pass the Bounds , at least , to advance to the utmost Limits of it . I am assur'd , that after having thought so much of me in the Day , you will think of me also in the Night . And the first Dream my Watch permits you to make , is to think you are in Conversation with me . Imagine , Damon , that you are talking to me of your Passion , with all the Transport of a Lover ; and that I hear you with Satisfaction : That all my Looks and Blushes , while you are speaking , gives you new Hopes , and Assurances , that you are not indifferent to me ; and that I give you a Thousand Testimonies of my Tenderness , all Innocent , and Obliging . While you are saying all that Love can dictate , all that Wit and good Manners can invent , and all that I wish to hear from Damon , believe , in this Dream , all flattering and dear ; that after having shew'd me the Ardour of your Flame , that I confess to you the Bottom of my Heart , and all the loving Secrets there ; that I give you Sigh for Sigh , Tenderness for Tenderness , Heart for Heart , and Pleasure for Pleasure . And I wou'd have your Sense of this Dream so perfect , and your Joy fo entire , that if it happen you shou'd awake , with the Satisfaction from this Dream , you shou'd find your Heart still panting with the foft Pleasure of the dear deceiving Transport , and you shou'd be ready to cry out — Ah! How sweet it is to dream , When charming Iris is the Theam ! For such , I wish , my Damon , your sleeping , and your waking Thoughts shou'd render me to your Heart . 3 A-Clock . Capricious Suffering in Dreams . IT is but just , to mix a little Chagrin with these Pleasures , a little Bitter with your Sweet ; you may be cloy'd with too long an Imagination of my Favours : And I will have your Fancy in Dreams , represent me to it , as the most capricious Maid in the World. I know , here you will accuse my Watch , and blame me with unnecessary Cruelty , as you will call it ; but Lovers have their little Ends , their little Advantages , to pursue by Methods wholly unaccountable to all , but that Heart that contrives 'em : And , as good a Lover as I believe you , you will not enter into my Design at first Sight ; and though , on reasonable Thoughts , you will be satisfy'd with this Conduct of mine , at its first Approach , you will be ready to cry out ! — The Request . Oh Iris ! Let my sleeping Hours be fraught With Joys , which you deny my waking Thought . Is 't not enough , you absent are ? Is 't not enough , I sigh all Day ; And languish out my Life in Care : To e'ery Passion made a Prey ? I burn with Love , and soft Desire ; I rave with Jealousie and Fear : All Day , for Ease , my Soul I tire ; In vain I search it e'ery where : It dwells not with the Witty , or the Fair. It is not in the Camp , or Court ; In Bus'ness , Musick , or in Sport : The Plays , the Park , and Mall afford No more than the dull Basset-board . The Beauties in the Drawing-room , With all their Sweetness , all their Bloom , No more my faithful Eyes invite , Nor rob my Iris of a Sigh , or Glance ; Unless soft Thoughts of her incite A Smile , or trivial Complaisance . Then since my Days so anxious prove , Ah , cruel Tyrant ! Give A little Loose to Joys in Love ; And let your Damon live . Let him in Dreams be happy made ; And let his Sleep some Bliss provide : The nicest Maid may yield , in Night's dark Shade , What she so long , by Day-light , had deny'd . There let me think , you present are ; And court my Pillow , for my Fair. There let me find you kind , and that you give All that a Man of Honour dares receive . And may my Eyes eternal Watches keep , Rather than want that Pleasure , when I sleep . Some such Complaint as this , I know you will make ; but , Damon , if the little Quarrels of Lovers render the reconciling Moments so infinitely Charming , you must needs allow , that these little Chagrins in capricious Dreams , must awaken you to more Joy , to find 'em but Dreams , than if you had met with no Disorder there . 'T is for this Reason , that I wou'd have you suffer a little Pain , for a coming Pleasure ; nor , indeed , is it possible for you to escape the Dreams , my Cupid points you out . You shall dream , that I have a Thousand Foiblesses , something of the Lightness of my Sex ; that my Soul is employ'd in a Thousand Vanities ; that , ( proud and fond of Lovers ) I make Advances for the Glory of a Slave , without any other Interest , or Design , than that of being ador'd . I will give you leave to think my Heart fickle ; and that , far from resigning it to any one , I lend it only for a Day , or an Hour , and take it back at Pleasure ; that I am a very Co●●●t , even to Impertinence . All this I give you leave to think , and to offend me ; but 't is in Sleep only , that I permit it ; for I wou'd never pardon you the least Offence of this Nature , if in any other Kind , than in a Dream . Nor is it enough Affliction to you , to imagin me thus idly vain ; but you are to pass on , to a Hundred more capricious Humours ; as that I exact of you a Hundred unjust Things ; that I pretend , you shou'd break off with all your Friends , and , for the future , have none at all ; that I will , my self , do those Things , which I violently condemn in you ; and that I will have for others , as well as you , that tender Friendship that resembles Love ; or rather , that Love , which People call Friendship ; and that I will not , after all , have you dare complain on me . In fine , be as ingenious as you please , to torment your self ; and believe , that I am become unjust , ungrateful , and insensible : But were I so indeed , O Damon ! consider your awaking Heart , and tell me ; Wou'd your Love stand the Proof of all these Faults in me ? But know , that I wou'd have you believe , I have none of these Weaknesses , though I am not wholly without Faults , but those will be excusable to a Lover ; and this Notion I have of a perfect one ; What e'er fantastick Humours rule the Fair , She 's still the Lover's Dote-age , and his Care. 4 A-Clock . Jealousie in Dreams . DO not think , Damon , to wake yet ; for I design you shall yet suffer a little more : Jealousie must now possess you ; that Tyrant over the Heart , that compels your very Reason , and seduces all your good Nature . And in this Dream , you must believe That in Sleeping , which you cou'd not do me the Injustice to do , when awake . And here you must explain all my Actions to the utmost Disadvantage : Nay , I will wish , that the Force of this Jealousie may be so extream , that it may make you languish in Grief , and be overcome with Anger . You shall now imagine , that one of your Rivals is with me , interrupting all you say , or hindring all you wou'd say ; that I have no Attention to what you say aloud to me , but that I incline my Ear , to hearken to all that he whispers to me . You shall repine , that he pursues me every where ; and is eternally at your Heels , if you approach me : That I caress him with Sweetness in my Eyes , and that Vanity in my Heart , that possesses the Humours of almost all the Fair ; that is , to believe it greatly for my Glory , to have abundance of Rivals , for my Lovers . I know , you love too well , not to be extreamly uneasie in the Company of a Rival , and to have one perpetually near me ; for let him be belov'd , or not , by the Mistress , it must be confest , a Rival is a very troublesome Person : But , to afflict you to the utmost , I will have you imagine , that my Eyes approve of all his Thoughts ; that they flatter him with Hopes , and that I have taken away my Heart from you , to make a Present of it to this more lucky Man. You shall suffer , while possest with this Dream , all that a cruel Jealousie can make a tender Soul suffer . The Torment . O Jealousie ! Thou Passion most ingrate ! Tormenting as Despair , envious as Hate ! Spightful as Witchcraft , which th' Invoker harms : Worse than the Wretch that suffers by its Charms . Thou subtil Poyson in the Fancy bred ; Diffus'd through every Vein , the Heart , and Head ; And over all , like wild Contagion , spread . Thou , whose sole Property is to destroy ; Thou Opposite to Good , Antipathy to Joy ; Whose Attributes are cruel , Rage , and Fire ; Reason debaucht , false Sense , and mad Desire . In sine , It is a Passion , that ruffles all the Senses , and disorders the whole Frame of Nature . It makes one hear and see , what was never spoke , and what never was in view . 'T is the Bane of Health and Beauty , an unmannerly Intruder ; and an Evil of Life , worse than Death . She is a very cruel Tyrant in the Heart ; she possesses , and pierces it with infinite Unquiets : And we may lay it down , as a certain Maxim , — She that wou'd wreck a Lover's Heart To the Extent of Cruelty , Must his Tranquility subvert To tort'ring Jealousie . I speak too sensibly of this Passion , not to have lov'd well enough , to have been toucht with it : And you shall be this unhappy Lover , Damon , during this Dream ; in which , nothing shall present it self to your tumultuous Thoughts , that shall not bring its Pain . You shall here pass and re-pass a Hundred Designs , that shall confound one another . In fine , Damon , Anger , Hatred , and Revenge shall surround your Heart . There they shall , all together reign With mighty Force , with mighty Pain ; In Spight of Reason , in Contempt of Love : Sometimes by Turns , sometimes united move . 5 A-Clock . Quarrels in Dreams . I Perceive you are not able to suffer all this Injustice , nor can I permit it any longer ; and though you commit no Crime your self , yet you believe , in this Dream , that I complain of Injuries you do my Fame ; and that I am extreamly angry with a Jealousie so prejudicial to my Honour . Upon this Belief , you accuse me of Weakness ; you resolve to see me no more , and are making a Thousand feeble Vows against Love ! You esteem me as a false One , and resolve to cease loving the vain Coquet ; and will say to me , as a certain Friend of yours said to his false Mistress , The Inconstant . Though Silvia , you are very fair , Yet disagreeable to me : And since you so inconstant are , Your Beauty 's damn'd with Levity . Your Wit , your most offensive Arms , For want of Judgment , wants its Charms . To every Lover , that is new , All new and charming you surprize ; But when your fickle Mind they view , They shun the Danger of your Eyes . Shou'd you a Miracle of Beauty show ; Yet you 're inconstant , and will still be so . 'T is thus you will think of me : And in fine , Damon , during this Dream , we are in a perpetual State of War. Thus both resolve to break their Chain , And think to do 't without much Pain : But Oh! Alas ! We strive in vain . For Lovers , of themselves , can nothing do : There must be the Consent of two : You give it me , and I must give it you . And if we shall never be free , till we acquit one another , this Tye between you and I , Damon , is likely to last as long as we live : Therefore in vain you endeavour , but can never attain your End : And in Conclusion , you will say , in thinking of me ; Oh! How at Ease my Heart wou'd live , Cou'd I renounce this Fugitive ; This dear , ( but false ) attracting Maid , That has her Vows and Faith betray'd ! Reason wou'd have it so ; but Love Dares not the dang'rous Tryal prove . Do not be angry then , for this afflicting Hour is drawing to an End , and you ought not to despair of coming into my absolute Favour again . Then do not let your murm'ring Heart , Against my Int'rest , take your Part. The Feud was rais'd by Dreams , all false and vain , And the next Sleep shall reconcile again . 6 A-Clock . Accommodation in Dreams . THough the angry Lovers force themselves , all they can , to chace away the troublesome Tenderness of the Heart , in the height of their Quarrels , Love sees all their Sufferings , pities and redresses 'em : And when we begin to cool , and a soft Repentance follows the Chagrin of the Love-Quarrel , 't is then , that Love takes the Advantage of both Hearts , and renews the charming Friendship more forcibly than ever , puts a stop to all our Feuds , and renders the Peace-making Minutes , the most dear and tender part of our Life . How pleasing 't is to see your Rage dissolve ! How sweet , how soft is every Word , that pleads for Pardon at my Feet ! 'T is there , that you tell me , your very Sufferings are over-paid , when I but assure you from my Eyes , that I will forget your Crime : And your Imagination shall here present me , the most sensible of your past Pain , that you can wish ; and that , all my Anger being vanisht , I give you a Thousand Marks of my Faith and Gratitude ; and lastly , to crown all , that we again make new Vows to one another , of inviolable Peace . After these Debates of Love , Lovers Thousand Pleasures prove ; Which they ever think to taste , Tho' oftentimes they do not last . Enjoy then all the Pleasures , that a Heart that is very amorous , and very tender , can enjoy . Think no more on those Inquietudes that you have suffer'd , bless Love for his Favours , and thank me for my Graces ; and resolve to endure any thing , rather than enter upon any new Quarrels . And however dear the reconciling Moments are , there proceeds a great deal of Evil from these little frequent Quarrels ; and I think , the best counsel we can follow , is to avoid 'em , as near as we can : And if we cannot , but that , in spight of Love , and good Understanding , they shou'd break out , we ought to make as speedy a Peace as possible ; for 't is not good to grate the Heart too long , lest it grow harden'd insensibly , and lose its native Temper . A few Quarrels there must be in Love ; Love cannot support it self without 'em ; and besides the Joy of an Accommodation , Love becomes by it more strongly united , and more charming . Therefore let the Lover receive this , as a certain Receipt against declining Love. Love reconcil'd . He that wou'd have the Passion be Entire between the Am'rous Pair , Let not the little Feuds of Jealousie Be carry'd on to a Despair : That pauls the Pleasure he wou'd raise ; The Fire that he wou'd blow , allays . When Vnderstandings false arise , When misinterpreted your Thought ; If false Conjectures of your Smiles and Eyes Be up to baneful Quarrel wrought ; Let Love the kind Occasion take , And strait Accommodation make . The sullen Lover , long unkind , Ill-natur'd , hard to reconcile , Loses the Heart he had inclin'd ; Love cannot undergo long Toil : He 's soft and sweet , not born to bear The rough Fatigues of painful War. 7 A-Clock . Divers Dreams . BEhold , Damon , the last Hour of your Sleep , and of my Watch. She leaves you at liberty now , and you may chuse your Dreams : Trust 'em to your Imaginations , give a Loose to Fancy , and let it rove at Will ; provided , Damon , it be always guided by a respectful Love. For thus far I pretend to give Bounds to your Imagination , and will not have it pass beyond'em : Take heed , in Sleeping , you give no Ear to a flattering Cupid , that will favour your slumbring Minutes , with Lies too pleasing and vain : You are discreet enough , when you are awake ; Will you not be so in Dreams ? Damon , awake : My Watch's Course is done . After this , you cannot be ignorant of what you ought to do , during my Absence . I did not believe it necessary to caution you about Balls and Comedies : You know , a Lover , depriv'd of his Mistress , goes seldom there . But if you cannot handsomly avoid these Diversions , I am not so unjust a Mistress , to be angry with you for it . Go , if Civility , or other Duties , oblige you : I will only forbid you , in Consideration of me , not to be too much satisfy'd with those Pleasures ; but see 'em so , as the World may have Reason to say , you do not seek 'em ; you do not make a Business , or a Pleasure of 'em ; and that 't is Complaisance , and not Inclination , that carries you thither . Seem rather negligent , than concern'd at any Thing there ; and let every Part of you say , Iris is not here . I say nothing to you neither , of your Duty elsewhere ; I am satisfy'd , you know it too well , and have too great a Veneration for your Glorious Master , to neglect any part of that , for even Love it self ! And I very well know , how much you love to be eternally near his Illustrious Person ; and that you scarce prefer your Mistress before him , in point of Love : In all things else , I give him leave to take place of Iris , in the noble Heart of Damon . I am satisfy'd , you pass your Time well now at Windsor , for you adore that Place ; and 't is not , indeed , without great Reason ; for 't is , most certainly , now render'd , the most glorious Palace in the Christian World. And had our late Gracious Soveraign of blessed Memory had no other Miracles and Wonders of his Life and Reign , to have immortaliz'd his Fame , ( of which there shall remain a Thousand to Posterity : ) This noble Structure alone , this Building ( almost Divine ) wou'd have Eterniz'd the great Name of Glorious Charles the Second , till the World moulder again to its old Confusion , its first Chaos . And the Paintings of the famous Vario , and noble Carvings of the unimitable Gibon , shall never dye ; but remain , to tell succeeding Ages , that all Arts and Learning were not confin'd to ancient Rome , and Greece ; but that England too cou'd boast its mightiest Share . Nor is the In-side of this magnificent Structure , immortaliz'd with so many eternal Images of the Illustrious Charles and Katherine , more to be admir'd , than the wondrous Prospects without . The stupendious Heighth , on which the famous Pile is built , renders the Fields , and Flowery Meads below , the Woods , the Thickets , and the winding Streams , the most delightful Object , that ever Nature produc'd . Beyond all these , and far below , in an inviting Vale , the venerable Colledge , an old , but noble Building , raises it self , in the midst of all the Beauties of Nature ; high-grown Trees , fruitful Plains , purling Rivulets , and spacious Gardens ; adorn'd with all Variety of Sweets , that can delight the Senses . At farther distance yet , on an Ascent , almost as high as that to the Royal Structure , you may behold that famous and noble Clifdon rise ; a Palace erected by the Illustrious Duke of Buckingham : Who will leave this wondrous Piece of Architecture , to inform the future World , of the Greatness and Delicacy of his Mind ; it being , for its Situation , its Prospects , and its marvellous Contrivances , one of the finest Villa's of the World ; at least , were it finished , as begun ; and wou'd sufficiently declare the Magnifick Soul of the Hero , that caus'd it to be built , and contriv'd all its Fineness . And this makes up not the least Part of the beautiful Prospect from the Palace-Royal , while on the other side , lies spread a fruitful , and delightful Park and Forest , well stor'd with Deer , and all that make the Prospect charming ; fine Walks , Groves , distant Vallies , Downs , and Hills , and all that Nature cou'd invent , to furnish out a quiet , soft Retreat , for the most Fair , and most Charming of Queens , and the most Heroick , Good , and Just of Kings : And these Groves alone , are fit and worthy to divert such Earthly Gods. Nor can Heaven , Nature , or Humane Art contrive an Addition to this Earthly Paradise , unless those great Inventors of the Age , Sir Samuel Morland , or Sir Robert Gorden , cou'd , by the power of Engines , convey the Water so into the Park and Castle , as to furnish it with delightful Fountains , both useful and beautiful . These are only wanting , to render the Place All Perfection , without Exception . This , Damon , is a long Digression from the Business of my Heart ; but you know , I am so in Love with that charming Court , that when you gave me an Occasion , by your being there now , but to name the Place , I cou'd not forbear transgressing a little , in favour of its wond'rous Beauty ; and the rather , because I wou'd , in recounting it , give you to understand , how many fine Objects there are , besides the Ladies that adorn it , to employ your vacant Moments in ; and hope you will , without my Instructions , pass a great part of your idle Time , in surveying these Prospects ; and give that Admiration you shou'd pay to living Beauty , to those more venerable Monuments of everlasting Fame . Neither need I , Damon , assign you your waiting Times ; your Honour , Duty , Love , and Obedience will instruct you , when to be near the Person of the King ; and I believe , you will omit no part of that Devoir . You ought to establish your Fortune , and your Glory : For I am not of the Mind of those Critical Lovers , who believe it a very hard Matter to reconcile Love and Interest ; to adore a Mistress , and serve a Master at the same time . And I have heard those , who , on this Subject , say , Let a Man be never so careful in these double Duties , 't is Ten to One , but he loses his Fortune , or his Mistress . These are Errors that I condemn : And I know , that Love and Ambition are not incompatible ; but that a brave Man may preserve all his Duties to his Soveraign , and his Passion , and his Respect for his Mistress . And this is my Notion of it . Love and Ambition . The Noble Lover , who wou'd prove Vncommon in Address ; Let him Ambition joyn with Love ; With Glory , Tenderness : But let the Vertues so be mixt , That when to Love he goes , Ambition may not come betwixt , Nor Love his Power oppose . The vacant Hours from softer Sport , Let him give up to Int'rest , and the Court. 'T is Honour shall his Bus'ness be , And Love , his noblest Play : Those two shou'd never disagree ; For both make either Gay . Love without Honour , were too mean For any gallant Heart ; And Honour singly , but a Dream , Where Love must have no Part. A Flame like this , you cannot fear , Where Glory claims an equal Share . Such a Passion , Damon , can never make you quit any Part of your Duty to your Prince . And the Monarch , you serve , is so gallant a Master , that the Inclination you have to his Person , obliges you to serve him , as much as your Duty ; for Damon's Loyal Soul loves the Man , and adores the Monarch ; for he is certainly , all that compels both , by a charming Force and Goodness from all Mankind . The King. Darling of Bellona's Care ! The second Deity of War ! Delight of Heaven , and Joy of Earth ! Born for great and wonderous Things ! Destin'd , at his Auspicious Birth , T'out-do the num'rous Race of long-past Kings . Best Representative of Heaven ; To whom its chiefest Attributes are given ! Great , Pious , Stedfast , Just , and Brave ! To Vengeance slow , but swift to save ! Dispencing Mercy all abroad ! Soft and Forgiving , as a God! Thou Saving Angel , who preserv'st the Land From the Just Rage of the Avenging Hand : Stopt the dire Plague , that o'er the Earth was hurl'd ! And sheathing thy Almighty Sword , Calm'd the wild Fears of a distracted World , ( As Heaven first made it ) with a Sacred Word ! But I will stop the low Flight of my humble Muse ; who , when she is upon the Wing , on this Glorious Subject , knows no Bounds . And all the World has agreed to say so much of the Vertues and Wonders of this great Monarch , that they have left me nothing new to say ; though indeed , he every day gives us new Theams of his growing Greatness ; and we see nothing that equals him , in our Age. Oh! How happy are we , to obey his Laws ; for he is the greatest of Kings , and the best of Men ! You will be very unjust , Damon , if you do not confess , I have acquitted my self like a Maid of Honour , of all the Obligations I owe you , upon the Account of the Discretion I lost to you . If it be not valuable enough , I am generous enough to make it good : And since I am so willing to be just , you ought to esteem me , and to make it your chiefest Care to preserve me yours ; for I believe , I shall deserve it , and wish you shou'd believe so too . Remember me , write to me , and observe punctually all the Motions of my Watch : The more you regard it , the better you will like it ; and whatever you think of it at first sight , 't is no ill Present . The Invention is soft and gallant ; and Germany , so celebrated for rare Watches , can produce nothing to equal this . Damon , my Watch is just , and new : And all a Lover ought to do , My Cupid faithfully will shew . And every Hour he renders there , Except L'heure du Bergere . The End of the Watch. THE CASE FOR THE WATCH . Damon to Iris. EXpect not , O charming Iris ! that I shou'd chuse Words to thank you in ; ( Words , that least Part of Love , and least the Business of the Lover ; ) but will say all , and every thing , that a tender Heart can dictate , to make an Acknowledgment for so dear and precious a Present , as this of your charming Watch ; while all I can say , will but too dully express my Sense of Gratitude , my Joy , and the Pleasure I receive in the mighty Favour . I consess the Present too rich , too gay , and too magnificent for my Expectation ; and though my Love and Faith deserve it , yet my humbler Hope never durst carry me to a Wish of so great a Bliss , so great an Acknowledgment from the Maid I adore ! The Materials are glorious , the Work delicate , and the Movement just ; and even gives Rules to my Heart , who shall observe very exactly , all that the Cupid remarks to me , even to the Minutes , which I will point with Sighs , though I am oblig'd to 'em there , but every Half-hour . — You tell me , sair Iris , that I ought to preserve it tenderly , and yet you have sent it me without a Case . But that I may obey you justly , and keep it dear to me , as long as I live , I will give it a Case of my Fashion : It shall be delicate , and sutable to the fine Present ; of such Materials too . But because I wou'd have it perfect , I will consult your admirable Wit , and Invention , in an Affair of so curious a Consequence . The Figure of the Case . I Design to give it the Figure of a Heart . Does not your Watch , Iris , rule the Heart ? It was your Heart that contriv'd it , and 't was your Heart you consulted , in all the Management of it ; and 't was your Heart that brought it to so fine a Conclusion . The Heart never acts without Reason , and all the Heart projects , it performs with Pleasure . Your Watch , my lovely Maid , has explain'd to me a World of rich Secrets of Love : And where shou'd Thoughts so sacred be stor'd , but in the Heart , where all the Secrets of the Soul are treasur'd up ; and of which , only Love alone can take a View ? 'T is thence he takes his Sighs and Tears , and all his little Flatteries , and Arts to please . All his fine Thoughts , and all his mighty Raptures , nothing is so proper as the Heart , to preserve it ; nothing so worthy as the Heart , to contain it ; and it concerns my Interest too much , not to be infinitely careful of so dear a Treasure : And , believe me , charming Iris , I will never part with it . The Votary . Fair Goddess of my just Desire , Inspirer of my softest Fire ! Since you , from out the num'rous Throng , That to your Altars do belong , To me the sacred Myst'ry have reveal'd , From all my Rival Worshippers conceal'd ; And toucht my Soul with Heavenly Fire : Refin'd it from its grosser Sense , And wrought it to a higher Excellence ; It can no more return to Earth , Like Things that thence receive their Birth : But still aspiring , upward move , And teach the World , new Flights of Love. New Arts of Secresie shall learn , And render Youth discreet in Love's Concern . In his soft Heart , to hide the charming Things , A Mistress whispers to his Ear ; And e'ery tender Sigh she brings , Mix with his Soul , and hide it there . To bear himself so well in Company , That if his Mistress present be , It may be thought by all the Fair , Each in his Heart does claim a Share , And all are more belov'd than She. But when with the dear Maid apart , Then at her Feet the Lover lies ; Opens his Soul , shews all his Heart , While Joy is dancing in his Eyes . Then all that Honour may , or take , or give , They both distribute , both receive . A Looker on wou'd spoyl a Lover's Joy ; For Love 's a Game , where only Two can play . And 't is the hardest of Love's Mysteries , To feign Love where it is not , hide it where it is . After having told you , my lovely Iris , that I design to put your Watch into a Heart , I ought to shew you the Ornaments of the Case . I do intend to have 'em Crown'd Cyphers . I do not mean those Crowns of Vanity , which are put indifferently on all sorts of Cyphers : No , I must have such , as may distinguish mine from the rest ; and may be true Emblems of what I wou'd represent . My four Cyphers , therefore , shall be crown'd with these four Wreaths ; of Olive , Laurel , Myrtle , and Roses : And the Letters that begin the Names of Iris and Damon , shall compose the Cyphers ; though I must intermix some other Letters , that bear another Sense , and have another Signification . The first Cypher . THe first Cypher is compos'd of an I , and a D , which are joyn'd by an L , and an E : Which signifies , Love Extream . And 't is but just , O adorable Iris ! that Love shou'd be mixt with our Cyphers , and that Love alone shou'd be the Union of ' em . Love ought alone the Mystick Knot to tye ; Love , that great Master of all Arts ; And this dear Cypher , is to let you see , Love unites Names , as well as Hearts . Without this charming Union , our Souls cou'd not communicate those invisible Sweetnesses , which compleat the Felicity of Lovers ; and which , the most tender , and passionate Expressions are too feeble to make us comprehend . But , my adorable Iris , I am contented with the vast Pleasure I feel , in Loving well , without the Care of Expressing it well ; if you will imagine my Pleasure , without expressing it . For I confess , 't wou'd be no Joy to me , to adore you , if you did not perfectly believe , I did adore you . Nay , though you lov'd me , if you had no Faith in me , I shou'd languish , and love in as much Pain , as if you scorn'd , and at the same time believ'd I dy'd for you . For surely , Iris , 't is a greater Pleasure to please , than to be pleas'd ; and the Glorious Power of Giving , is infinitely a greater Satisfaction , than that of Receiving ; there is so great and God-like a Quality in it . I wou'd have your Belief therefore , equal to my Passion , extream ; as indeed , all Love shou'd be , or it cannot bear that Divine Name : It can pass but for an indifferent Assection . And these Cyphers ought to make the World find all the noble Force of delicate Passion . For , O my Iris ! what wou'd Love signifie , if we did not love fervently . Sisters and Brothers love ; Friends and Relations have Affections ; but where the Souls are joyn'd , which are fill'd with Eternal soft Wishes , Oh there is some Excess of Pleasure , which cannot be exprest ! Your Looks , your dear obliging Words , and your charming Letters have sufficiently perswaded me of your Tenderness ; and you might surely see the Excess of my Passion , by my Cares , my Sighs , and entire Resignation to your Will. I never think of Iris , but my Heart feels double Flames , and pants and heaves with double Sighs ; and whose Force makes its Ardours known , by a Thousand Transports : And they are very much too blame , to give the Name of Love to feeble , easie Passions : Such Transitory Tranquil Inclinations are , at best , but Well-wishers to Love ; and a Heart that has such Heats as those , ought not to put it self into the Rank of those nobler Victims , that are offer'd at the Shrine of Love. But our Souls , Iris , burn with a more glorious Flame , that lights and conducts us beyond a Possibility of losing one another . 'T is this that flatters all my Hopes : 'T is this alone makes me believe my self worthy of Iris : And let her judge of its Violence , by the Greatness of its Splendour . Does not a Passion of this Nature , so true , so ardent , deserve to be crown'd ? And will you wonder to see , over this Cypher , a Wreath of Mirtles , those Boughs , so sacred to the Queen of Love , and so worshipt by Lovers ? 'T is with these soft Wreaths , that those are crown'd , who understand how to love well , and faithfully . The Smiles , the Graces , and the Sports , That in the sacred Groves maintain their Courts , Are with these Myrtles crown'd . Thither the Nymphs , their Garlands bring ; Their Beauties , and their Praises sing , While Ecchoes do the Songs resound . Love , tho' a God , with Mirtle Wreaths , Does his soft Temples bind . More valu'd are those consecrated Leaves , Than the bright Wealth , in Eastern Rocks confin'd : And Crowns of Glory less Ambition move , Than those more sacred Diadems of Love. The second Cypher IS crown'd with Olives ; and I add to the two Letters of our Names , an R and an L , for Reciprocal Love. Every time that I have given you , O lovely Iris ! Testimonies of my Passion , I have been so blest , as to receive some from your Bounty ; and you have been pleas'd to flatter me with a Belief , that I was not indifferent to you . I dare therefore say , that being honour'd with the Glory of your Tenderness and Care , Iought , as a Trophy of my illustrious Conquest , to adorn the Watch with a Cypher , that is so advantageous to me . Ought I not to esteem my self the most fortunate and happy of Mankind , to have exchang'd my Heart with so charming and admirable a Person as Iris ? Ah! how sweet , how precious is the Change ; and how vast a Glory arrives to me from it ! Oh! you must not wonder , if my Soul abandon it self to a Thousand Extasies ! In the Merchandize of Hearts , Oh! how dear it is , to receive as much as one gives ; and barter Heart for Heart ! Oh! I wou'd not receive mine again , for all the Crowns the Universe contains ! Nor ought you , my Adorable , make any Vows , or Wishes , ever to retrieve yours ; or shew the least Repentance for the Blessing you have given me . The Exchange we made , was confirm'd by a noble Faith ; and you ought to believe , you have bestow'd it well , since you are paid for it , a Heart that is so conformable to yours , so true , so just , and so full of Adoration : And nothing can be the just Recompence of Love , but Love ; and to enjoy the true Felicity of it , our Hearts ought to keep an equal Motion ; and , like the Scales of Justice , always hang even . 'T is the Property of Reciprocal Love , to make the Heart feel the Delicacy of Love , and to give the Lover all the Ease and Softness he can reasonably hope . Such a Love renders all Things advantageous and prosperous : Such a Love triumphs over all other Pleasures . And I put a Crown of Olives over the Cypher of Reciprocal Love , to make known , that two Hearts , where Love is justly equal , enjoy a Peace , that nothing can disturb . Olives are never fading seen ; But always flourishing , and green . The Emblem 't is of Love and Peace ; For Love that 's true , will never cease : And Peace does Pleasure still increase . Joy to the World , the Peace of Kings imparts ; And Peace in Love distributes it to Hearts . The third Cypher . THe C , and the L , which are joyn'd to the Letters of our Names in this Cypher , crown'd with Laurel , explains a Constant Love. It will not , my fair Iris , suffice , that my Love is extream , my Passion violent , and my Wishes fervent , or that our Loves are reciprocal : But it ought also to be constant ; for in Love , the Imagination is oftner carried to those things that may arrive , and which we wish for , than to things that Time has rob'd us of : And in those agreeable Thoughts of Joys to come , the Heart takes more delight to wander , than in all those that are past ; though the Remembrance of 'em are very dear , and very charming . We shou'd be both unjust , if we were not perswaded we are possest with a Vertue , the Use of which is so admirable ; as that of Constancy . Our Loves are not of that sort , that can finish , or have End ; but such a Passion , so perfect , and so constant , that it will be a President for future Ages , to love perfectly ; and when they wou'd express an extream Passion , they will say , They lov'd , as Damon did the charming Iris. And he that knows the Glory of Constant Love , will despise those fading Passions , those little Amusements , that serve for a Day . What Pleasure , or Dependance can one have in a Love of that sort ? What Concern , What Raptures can such an Amour produce in a Soul ? And what Satisfaction can one promise one's self , in playing with a false Gamester ; who , though you are aware of him , in spight of all your Precaution , puts the false Dice upon you , and wins all . Those Eyes , that can no better Conquest make , Let 'em ne'er look abroad : Such , but the empty Name of Lovers take , And so prophane the God. Better they never shou'd pretend , Than e'er begun to make an End. Of that fond Flame , what shall we say , That 's born and languisht in a Day ? Such short-liv'd Blessings cannot bring The Pleasure of an Envying . Who is 't will celebrate that Flame , That 's damn'd to such a scanty Fame ? While constant Love , the Nymphs and Swains Still sacred make , in lasting Strains , And chearful Lays , throughout the Plains . A constant Love knows no Decay ; But still advancing e'ery Day , Will last as long as Life can stay . With e'ery Look and Smile improves , With the same Ardour always moves , With such , as Damon , charming Iris loves ! Constant Love finds it self impossible to be shaken ; it resists the Attacks of Envy , and a Thousand Accidents that endeavour to change it : Nothing can disoblige it , but a known Falseness , or Contempt : Nothing can remove it , though for a short Moment it may lye sullen and resenting , it recovers , and returns with greater Force and Joy. I therefore , with very good Reason , crown this Cypher of Constant Love with a Wreath of Laurel ; since such Love always triumphs over Time and Fortune , though it be not her Property to besiege ; for she cannot overcome , but in defending her self ; but the Victories she gains , are never the less glorious . For far less Conquest , we have known The Victor wear the Lawrel Crown . The Triumph with more Pride let him receive ; While those of Love , at least , more Pleasures give . The fourth Cypher . PErhaps , my lovely Maid , you will not find out what I mean by the S , and the L , in this last Cypher , that is crown'd with Roses . I will therefore tell you , I mean Secret Love. There are very few People , who know the Nature of that Pleasure , which so divine a Love creates : And let me say what I will of it , they must feel it themselves , who wou'd rightly understand it , and all its ravishing Sweets . But this there is a great deal of Reason to believe , the Secrecy in Love doubles the Pleasures of it . And I am so absolutely perswaded of this , that I believe all those Favours that are not kept secret , are dull and paul'd , very insipid and tasteless Pleasures : And let the Favours be never so innocent , that a Lover receives from a Mistress , she ought to value 'em , set a Price upon 'em , and make the Lover pay dear ; while he receives 'em with Difficulty , and sometimes with Hazard . A Lover that is not secret , but suffers every one to count his Sighs , has , at most , but a feeble Passion , such as produces sudden and transitory Desires , which dye as soon as born : A true Love has not this Character ; for whensoever 't is made publick , it ceases to be a Pleasure , and is only the Result of Vanity . Not that I expect , our Loves shou'd always remain a Secret : No , I shou'd never , at that Rate , arrive to a Blessing , which , above all the Glories of the Earth , I aspire to ; but even then , there are a Thousand Joys , a Thousand Pleasures , that I shall be as careful to conceal from the foolish World , as if the whole Preservation of that Pleasure depended on my Silence ; as indeed it does in a great Measure . To this Cypher I put a Crown of Roses , which are not Flowers of a very lasting Date . And 't is to let you see , that 't is impossible Love can be long hid . We see every Day , with what fine Dissimulation and Pains , People conceal a Thousand Hates and Malices , Disgusts , Disobligations , and Resentments , without being able to conceal the least part of their Love ; but Reputation has an Ardour , as well as Roses ; and a Lover ought to esteem that , as the dearest , and tenderest Thing ; not only that of his own , which is , indeed , the least part ; but that of his Mistress , more valuable to him than Life . He ought to endeavour to give People no Occasion to make false Judgments of his Actions , or to give their Censures ; which , most certainly , are never in the Favour of the fair Person ; for likely , those false Censures are of the busie Female Sex , the Coquets of that number ; whose little Spights and Railleries , joyn'd to that fancy'd Wit they boast of , sets 'em at Odds with all the Beautiful , and Innocent : And how very little of that kind serves , to give the World a Faith , when a Thousand Vertues , told of the same Persons , by more credible Witnesses and Judges , shall pass unregarded ; so willing and inclin'd is all the World to credit the Ill , and condemn the Good. And yet , Oh! what pity 't is , we are compell'd to live in Pain , to oblige this foolish scandalous World ! And though we know each others Vertue and Honour , we are oblig'd to observe that Caution ( to humour the Talking Town ) which takes away so great a part of the Pleasure of Life ! 'T is therefore that , among these Roses , you will find some Thorns ; by which you may imagine , that in Love , Precaution is necessary to its Secrecy : And we must restrain our selves , upon a Thousand Occasions , with so much Care , that , O Iris ! 't is impossible to be discreet , without Pain ; but 't is a Pain , that creates a Thousand Pleasures . Where shou'd a Lover hide his Joys , Free from Malice , free from Noise ? Where no Envy can intrude : Where no busie Rival's Spy , Made , by Disappointment , rude , May inform his Jealousie . The Heart will their best Refuge prove ; Which Nature meant the Cabinet of Love. What wou'd a Lover not endure , His Mistress Fame and Honour to secure . Iris , the Care we take to be discreet , Is the dear Toyl , that makes the Pleasure sweet . The Thorn that does the Wealth inclose , That with less sawcy Freedom we may touch the Rose . The Clasp of the Watch. AH , charming Iris ! Ah , my lovely Maid ! 'T is now in a more peculiar manner , that I require your Aid , in the Finishing of my Design , and Compleating the whole Piece , to the utmost Perfection ; and without your Aid , it cannot be perform'd . It is about the Clasp of the Watch ; a Material , in all Appearance , the most trivial of any Part of it . But that it may be safe for ever , I design it the Image , or Figure of Two Hands ; that fair One of the adorable Iris , joyn'd to mine ; with this Motto , Inviolable Faith : For this Case , this Heart ought to be shut up by this Eternal Clasp . Oh , there is nothing so necessary as this ! Nothing can secure Love , but Faith. That Vertue ought to be a Guard to all the Heart thinks , and all the Mouth utters : Nor can Love say , he triumphs without it . And when that remains not in the Heart , all the rest deserves no Regard . Oh! I have not lov'd so ill , to leave one Doubt upon your Soul. Why then , will you want that Faith ? O unkind Charmer , that my Passion , and my Services so justly merit ! When two Hearts entirely love , And in one Sphere of Honour move , Each maintains the other's Fire , With a Faith that is entire . For what heedless Touth bestows On a faithless Maid , his Vows . Faith without Love , bears Vertue 's Price ; But Love , without her Mixture , is a Vice. Love , like Religion , still shou'd be , In the Foundation , firm and true : In Points of Faith , shou'd still agree : Tho' Innovations vain and new ( Love's little Quarrels ) may arise ; In Fundamentals still they 're just and wise . Then , charming Maid , be sure of this : Allow me Faith as well as Love ; Since that alone affords no Bliss , Vnless your Faith your Love improve . Either resolve to let me dye By fairer Play , your Cruelty ; Than not your Love , with Faith impart , And with your Vows , to give your Heart . In mad Despair I 'd rather fall , Than lose my glorious Hopes of Conqu'ring all . So certain it is , that Love , without Faith , is of no value . In fine , my adorable Iris , this Case shall be , as near as I can , like those delicate Ones of Filligrin-Work , which do not hinder the Sight from taking a View of all within : You may therefore see , through this Heart , all your Watch. Nor is my Desire of Preserving this inestimable Piece more , than to make it the whole Rule of my Life and Actions . And my chiefest Design in these Cyphers , is , to comprehend in 'em , the principal Vertues that are most necessary to Love. Do not we know , that Reciprocal Love is Justice ; Constant Love , Fortitude ; Secret Love , Prudence ? Though 't is true , that Extream Love , that is , Excess of Love , in one Sense , appears not to be Temperance ; yet you must know , my Iris , that in Matters of Love , Excess is a Vertue , and that all other Degrees of Love are worthy Scorn alone . 'T is this alone , that can make good the glorious Title : 'T is this alone , that can bear the true Name of Love ; and this alone , that renders the Lovers truly happy , in spight of all the Storms of Fate , and Shocks of Fortune . This is an Antidote against all other Griefs : This bears up the Soul in all Calamity ; and is the very Heaven of Life , the last Refuge of all Worldly Pain and Care , and may well bear the Title of Divine . The Art of Loving well . That Love may all Perfection be ; Sweet , Charming to the last Degree , The Heart , where the bright Flame does dwell , In Faith and Softness shou'd excel : Excess of Love shou'd fill each Vein , And all its sacred Rites maintain . The tend'rest Thoughts Heav'n can inspire , Shou'd be the Fuel to its Fire : And that , like Incense , burn as pure ; Or that , in Vrns , shou'd still endure . No fond Desire shou'd fill the Soul , But such as Honour may controul . Jealousie I will allow : Not the Amorous Winds that blow Shou'd wanton in my Iris Hair , Or ravish Kisses from my Fair. Not the Flowers , that grow beneath , Shou'd borrow Sweetness of her Breath . If her Bird she do caress , How I grudge its Happiness , When upon her Snowy Hand , The Wanton does triumphing stand ! Or upon her Breast she skips , And lays her Beak to Iris Lips ! Fainting at my ravisht Joy , I cou'd the Innocent destroy . If I can no Bliss afford , To a little harmless Bird , Tell me , O thou dear lov'd Maid ! What Reason cou'd my Rage perswade , If a Rival shou'd invade ? If thy charming Eyes shou'd dart Looks that sally from the Heart ; If you sent a Smile , or Glance To another , tho' by Chance ; Still thou giv'st what 's not thy own : They belong to me alone . All Submission I wou'd pay . Man was born , the Fair t' obey . Your very Look I 'd understand , And thence receive your least Command : Never your Justice will dispute ; But , like a Lover , execute . I wou'd no Vsurper be , But in claiming sacred Thee . I wou'd have all , and every Part : No Thought shou'd hide within thy Heart . Mine a Cabinet was made , Where Iris Secrets shou'd be laid . In the rest , without Controul , She shou'd triumph o'er the Soul : Prostrate at her Feet I 'd lye , Despising Power and Liberty ; Glorying more by Love to fall , Than rule the Vniversal Ball. Hear me , O you Sawcy Youth ! And from my Maxims , learn this Truth . Wou'd you Great and Powerful prove ? Be an humble Slave to Love , 'T is nobler far , a Joy to give , Than any Blessing to receive . THE LOOKING-GLASS , Sent from DAMON to IRIS . HOw long , O charming Iris ! shall I speak in vain of your adorable Beauty ? You have been just , and believe I love you with a Passion perfectly tender and extream ; and yet you will not allow your Charms to be infinite . You must either accuse my Flames to be unreasonable , and that my Eyes and Heart are false Judges of Wit and Beauty ; or allow , that you are the most perfect of your Sex. But instead of that , you always accuse me of Flattery , when I speak of your infinite Merit ; and when I refer you to your Glass , you tell me , that flatters , as well as Damon ; though one wou'd imagine , that shou'd be a good Witness for the Truth of what I say , and undeceive you of the Opinion of my Injustice . Look — and confirm your self , that nothing can equal your Perfections . All the World says it , and you must doubt it no longer . O Iris ! Will you dispute against the whole World ? But since you have so long distrusted your own Glass , I have here presented you with One , which I know is very true ; and having been made for you only , can serve only you . All other Glasses present all Objects , but this reflects only Iris ; whenever you consult it , it will convince you ; and tell you , how much Right I have done you , when I told you , you were the fairest Person that ever Nature made . When other Beauties look into it , it will speak to all the fair Ones ; but let 'em do what they will , 't will say nothing to their Advantage . Iris , to spare what you call Flattery , Consult your Glass each Hour of the Day . 'T will tell you where your Charms and Beauties lye , And where your little wanton Graces play : Where Love does revel in your Face and Eyes ; What Look invites your Slaves , and what denies . Where all the Loves adorn you with such Care , Where dress your Smiles , where arm your lovely Eyes ; Where deck the flowing Tresses of your Hair : How cause your Snowy Breasts to fall and rise : How this severe Glance makes the Lover dye ; How that , more soft , gives Immortality . Where you shall see , what 't is enslaves the Soul ; Where e'ery Feature , e'ery Look combines : When the adorning Air , o'er all the Whole , To so much Wit , and so nice Vertue joyns . Where the Belle Taille and Motion still afford Graces to be eternally ador'd . But I will be silent now , and let your Glass speak . Iris's Looking-Glass . DAmon ( O charming Iris ! ) has given me to you , that you may sometimes give your self the Trouble , and me the Honour of Consulting me in the great and weighty Affairs of Beauty . I am , my adorable Mistress ! a faithful Glass ; and you ought to believe all I say to you . The Shape of Iris. I Must begin with your Shape , and tell you , without Flattery , 't is the finest in the World , and gives Love and Admiration to all that see you . Pray observe how free and easie it is , without Constraint , Stiffness , or Affectation , those mistaken Graces of the Fantastick , and the Formal ; who give themselves Pain , to shew their Will to please ; and whose Dressing makes the greatest Part of its Fineness , when they are more oblig'd to the Taylor , than to Nature ; who add or diminish , as Occasion serves , to form a Grace , where Heaven never gave it : And while they remain on this Wreck of Pride , they are eternally uneasie , without pleasing any Body . Iris , I have seen a Woman of your Acquaintance , who , having a greater Opinion of her own Person , than any Body else , has screw'd her Body into so fine a Form ( as she calls it ) that she dares no more stir a Hand , lift up an Arm , or turn her Head aside , than if , for the Sin of such a Disorder , she were to be turn'd into a Pillar of Salt ; the less stiff and fix'd Statue of the two . Nay , she dares not speak or smile , lest she shou'd put her Face out of that Order she had set it in her Glass , when she last lookt on her self : And is all over such a Lady Nice ( excepting in her Conversation ) that ever made a ridiculous Figure . And there are many Ladies more , but too much tainted with that nauceous Formality , that old-fashion'd Vice : But Iris , the charming , the all-perfect Iris , has nothing in her whole Form , that is not free , natural , and easie ; and whose every Motion cannot please extreamly , and which has not given Damon a Thousand Rivals . Damon , the Young , the Am'rous , and the True ; Who sighs incessantly for you : Whose whole Delight , now you are gone , Is to retire to Shades alone , And to the Ecchoes make his Moan . By purling Streams the wishing Youth is laid , Still sighing Iris ! Lovely charming Maid ! See , in thy Absence , how thy Lover dies ; While to his Sighs , the Eccho still replies . Then with the Stream he holds Discourse : O thou that bendst thy liquid Force To lovely Thames ! upon whose Shore The Maid resides , whom I adore ! My Tears of Love upon thy Surface bear : And if upon thy Banks thou see'st my Fair , In all thy softest Murmurs sing , " From Damon , I this Present bring ; " My e'ery Curl contains a Tear ! Then at her Feet thy Tribute pay : But haste , O happy Stream ! away ; Lest , charm'd too much , thou shou'dst for ever stay . And thou , O gentle , murm'ring Breeze ! That plays in Air , and wantons with the Trees ; On thy young Wings , where gilded Sun-beams play , To Iris my soft Sighs convey , Still as they rise , each Minute of the Day : But whisper gently in her Ear ; Let not the ruder Winds thy Message hear , Nor ruffle one dear Curl of her bright Hair. Oh! touch her Cheeks with sacred Reverence , And stay not gazing on her lovely Eye ! But if thou bear'st her Rosie Breath from thence , 'T is Incense of that Excellence , That as thou mount'st , 't will perfume all the Skies . Iris's Complexion . SAy what you will , I am confident , if you will confess your Heart , you are , every time you view your self in me , surpriz'd at the Beauty of your Complexion ; and will secretly own , you never saw any thing so fair . I am not the first Glass , by a Thousand , that has assur'd you of this . If you will not believe me , ask Damon : He tells it you every Day , but that Truth from him offends you ; and because he loves too much , you think his Judgment too little ; and since this is so perfect , that must be defective . But 't is most certain , your Complexion is infinitely fine , your Skin soft and smooth , as polisht Wax , or Ivory , extreamly white and clear ; though if any Body speaks but of your Beauty , an agreeable Blush casts it self all over your Face , and gives you a Thousand new Graces . And then two Flowers , newly born , Shine in your Heav'nly Face : The Rose , that blushes in the Morn , Vsurps the Lilly's Place : Sometimes the Lilly does prevail , And makes the gen'rous Crimson pale . Iris's Hair. OH , the beautiful Hair of Iris ! It seems , as if Nature had crown'd you with a great Quantity of lovely fair brown Hair , to make us know , that you were born to rule ; and to repair the Faults of Fortune , that has not given you a Diadem : And do not bewail the Want of that ( so much your Merit 's Due ) since Heaven has so gloriously recompenc'd you , with what gains more admiring Slaves . Heav'n for Soveraignty , has made your Form : And you were more than for dull Empire born . O'er Hearts your Kingdom shall extend , Your vast Dominion know no End. Thither the Loves and Graces shall resort ; To Iris make their Homage , and their Court. No envious Star , no common Fate , Did on my Iris Birth-day wait ; But all was happy , all was delicate . Here Fortune wou'd inconstant be in vain : Iris and Love , eternally shall reign . Love does not make less use of your Hair for new Conquests , than of all the rest of your Beauties that adorn you . If he takes our Hearts with your fine Eyes , it tyes 'em fast with your Hair ; and of it weaves a Chain , not easily broken . It is not of those sorts of Hair , whose Harshness discovers ill Nature ; nor of those , whose Softness shews us the Weakness of the Mind : Not that either of these are Arguments without Exception ; but 't is such as bears the Character of a perfect Mind , and a delicate Wit ; and for its Colour , the most faithful , discreet , and beautiful in the World ; such as shews a Complexion and Constitution , neither so cold , to be insensible ; nor so hot , to have too much Fire ; that is , neither too white , nor too black ; but such a Mixture of the two Colours , as makes it the most agreeable in the World. 'T is that which leads those captiv'd Hearts , That bleeding at your Feet do lye . 'T is that the Obstinate converts , That dare the Power of Love deny . 'T is that which Damon so admires ; Damon , who often tells you so . If from your Eyes Love takes his Fires , 'T is with your Hair he strings his Bow : Which touching but the feather'd Dart , It never mist the destin'd Heart . Iris's Eyes . I Believe , my fair Mistress , I shall dazle you with the Lustre of your own Eyes . They are the finest Blue in the World : They have all the Sweetness , that ever charm'd the Heart ; with a certain Languishment , that 's irresistable ; and never any lookt on 'em , that did not sigh after ' em . Believe me , Iris , they carry unavoidable Darts and Fires ; and whoever expose themselves to their Dangers , pay for their Imprudence . Cold as my solid Chrystal is , Hard and impenetrable too Yet I am sensible of Bliss , When your charming Eyes I view : Even by me , their Flames are felt ; And at each Glance , I fear to melt . Ah , how pleasant are my Days ! How my glorious Fate I bless ! Mortals never knew my Joys , Nor Monarchs guest my Happiness . Every Look that 's soft and gay , Iris gives me every Day . Spight of her Vertue , and her Pride , Every Morning I am blest With what to Damon is deny'd ; To view her when she is undrest . All her Heaven of Beauty 's shown To triumphing Me — alone . Scarce the prying Beams of Light , Or th'impatient God of Day , Are allow'd so dear a Sight , Or dare prophane her with a Ray ; When she has appear'd to me , Like Venus rising from the Sea. But Oh! I must those Charms conceal , All too Divine for vulgar Eyes : Shou'd I my secret Joys reveal , Of Sacred Trust I break the Tyes ; And Damon wou'd with Envy dye , Who hopes , one Day , to be as blest as I. Extravagant with my Joys , I have stray'd beyond my Limits ; for I was telling you of the wondrous Fineness of your Eyes , which no Mortal can resist , nor any Heart stand the Force of their Charms ; and the most difficult Conquests they gain , scarce cost 'em the Expence of a Look . They are modest and tender , chaste and languishing . There you may take a View of the whole Soul , and see Wit and good Nature ( those two inseparable Vertues of the Mind ) in an extraordinary Measure . In fine , you see all that fair Eyes can produce , to make themselves ador'd . And when they are angry , they strike an unresistable Awe upon the Soul : And those Severities , Damon wishes , may perpetually accompany them , during their Absence from him ; for 't is with such Eyes , he wou'd have you receive all his Rivals . Keep , lovely Maid , the Softness in your Eyes , To flatter Damon with another Day : When at your Feet the ravisht Lover lies , Then put on all that 's tender , all that 's gay : And for the Griefs your Absence makes him prove , Give him the softest , dearest Looks of Love. His trembling Heart with sweetest Smiles caress , And in your Eyes , soft Wishes let him find ; That your Regret of Absence may confess , In which , no Sense of Pleasure you cou'd find : And to restore him , let your faithful Eyes Declare , that all his Rivals you despise . The Mouth of Iris. I Perceive , your Modesty wou'd impose Silence on me : But , O fair Iris ! Do not think to present your self before a Glass , if you wou'd not have it tell you all your Beauties : Content your self , that I only speak of 'em , En Passant ; for shou'd I speak what I wou'd , I shou'd dwell all Day upon each Particular , and still say something new . Give me Liberty then to speak of your fine Mouth : You need only open it a little , and you will see the most delicate Teeth , that ever you beheld ; the whitest , and the best set . Your Lips are the finest in the World ; so round , so soft , so plump , so dimpled , and of the lovliest Colour . And when you smile , Oh! What Imagination can conceive how sweet it is , that has not seen you Smiling ? I cannot describe what I so admire ; and 't is in vain to those , who have not seen Iris. O Iris ! boast that one peculiar Charm , That has so many Conquests made ; So innocent , yet capable of Harm ; So just it self , yet has so oft betray'd Where a Thousand Graces dwell , And wanton round in e'ery Smile . A Thousand Loves do listen when you speak , And catch each Accent as it flies : Rich flowing Wit , when e'er you Silence break , Flows from your Tongue , and sparkles in your Eyes . Whether you talk , or silent are ; Your Lips Immortal Beauties were . The Neck of Iris. ALl your Modesty , all your nice Care , cannot hide the ravishing Beauties of your Neck ; we must see it , coy as you are ; and see it the whitest , and finest-shap't , that ever was form'd . Oh! Why will you cover it ? You know , all handsom things wou'd be seen . And Oh! How often have you made your Lovers envy your Scarf , or any thing that hides so fine an Object from their Sight . Damon himself complains of your too nice Severity . Pray do not hide it so carefully . See how perfectly turn'd it is ; with small blue Veins , wandring and ranging here and there , like little Rivulets , that wanton o'er the flowery Meads . See how the round white rising Breasts heave with every Breath , as if they disdain'd to be confin'd to a Covering ; and repel the malicious Cloud , that wou'd obscure their Brightness . Fain I wou'd have leave to tell The Charms that on your Bosom dwell ; Describe it like some flow'ry Field , That does Ten Thousand Pleasures yield ; A Thousand gliding Springs and Groves ; All Receptacles for Loves . But Oh! What Iris hides , must be Ever sacred kept by me . The Arms and Hands of Iris. I Shall not be put to much Trouble to shew you your Hands and Arms , because you may view them without my Help ; and you are very unjust , if you have not admir'd 'em a Thousand times . The beautiful Colour and Proportion of your Arm is unimitable , and your Hand is dazling fine , small , and plump ; long-pointed Fingers , delicately turn'd ; dimpl'd on the Snowy Out-side , but adorn'd within with Rose , all over the soft Palm . O Iris ! Nothing equals your fair Hand ; that Hand , of which Love so often makes such use , to draw his Bow , when he wou'd send the Arrow home , with more Success ; and which irresistibly wounds those , who possibly , have not yet seen your Eyes : And when you have been veil'd , that lovely Hand has gain'd you a Thousand Adorers . And I have heard Damon say , Without the Aid of more Beauties , that alone had been sufficient to have made an absolute Conquest o'er his Soul. And he has often vow'd , It never toucht him , but it made his Blood run with little irregular Motions in his Veins ; his Breath beat short and double ; his Blushes rise , and his very Soul dance . Oh! How the Hand the Lover ought to prize , 'Bove any one peculiar Grace , While he is dying for the Eyes , And doting on the lovely Face . The Vnconsid'ring little knows , How much he to this Beauty owes . That , when the Lover absent is , Informs him of his Mistress Heart . 'T is that , which gives him all his Bliss , When dear Love-Secrets 't will impart . That plights the Faith , the Maid bestows : And that confirms the tim'rous Vows . 'T is that betrays the Tenderness , Which the too bashful Tongue denies . 'T is that , that does the Heart confess , And spares the Language of the Eyes . 'T is that , which Treasures gives so vast : Ev'n Iris 't will to Damon give at last . The Grace and Air of Iris. 'T Is I alone , O charming Maid ! that can shew you that noble Part of your Beauty : That generous Air , that adorns all your lovely Person , and renders every Motion and Action perfectly adorable . With what a Grace you walk ! — How free , how easie , and how unaffected ! See how you move ; — for only here you can see it . Damon has told you a Thousand times , that never any Mortal had so glorious an Air ; but he cou'd not half describe it , nor wou'd you credit even what he said ; but with a careless Smile , pass it off for the Flattery of a Lover . But here behold , and be convinc'd ; and know , no part of your Beauty can charm more than this . O Iris , confess , Love has adorn'd you with all his Art and Care. Your Beauties are the Themes of all the Muses ; who tell you in daily Songs , that the Graces themselves have not more than Iris. And one may truly say , that you alone know how to joyn the Ornaments and Dress , with Beauty ; and you are still adorn'd , as if that Shape and Air had a peculiar . Art to make all things appear gay and fine . Oh , how well drest you are ! How every thing becomes you ! Never singular , never gawdy ; but always suting with your Quality . Oh , how that Negligence becomes your Air ! That careless flowing of your Hair , That plays about , with wanton Grace , With every Motion of your Face : Disdaining all that dull Formality , That dares not move the Lip , or Eye ; But at some fancy'd Grace's cost ; And think , with it , at least , a Lover lost . But the unlucky Minute to reclaim , And ease the Coquet of her Pain , The Pocket-Glass adjusts the Face again : Re-sets the Mouth , and languishes the Eyes ; And thinks , the Spark that ogles that Way — dyes . Of Iris learn , O ye mistaken Fair ! To dress your Face , your Smiles , your Air. Let easie Nature all the bus'ness do : She can the softest Graces shew : Which Art but turns to Ridicule ; And where there 's none , serves but to shew the Fool. In Iris you all Graces find ; Charms without Art , a Motion unconfin'd : Without Constraint , she smiles , she looks , she talks ; And without Affectation , moves and walks . Beauties so perfect ne'er were seen . O ye mistaken Fair ! Dress ye by Iris Miene . The Discretion of Iris. BUt O Iris ! The Beauties of the Body are imperfect , if the Beauties of the Soul do not advance themselves to an equal Height . But , O Iris ! What Mortal is there so damned to Malice , that does not , with Adoration , confess , that you ( O charming Maid ! ) have an equal Portion of all the Braveries and Vertues of the Mind ? And who is it , that confesses your Beauty , that does not , at the same time acknowledge , and bow to your Wisdom ? The whole World admires both in you ? And all , with Impatience , ask , Which of the Two is most surprizing ? Your Beauty , or your Discretion ? But we dispute in vain on that excellent Subject ; for after all , 't is determin'd , that the two Charms are equal . 'T is none of those idle Discretions , that consists in Words alone , and ever takes the Shadow of Reason for the Substance ; and that makes use of all the little Artifices of Subtilty , and florid Talking , to make the Out-side of the Argument appear fine , and leave the In-side wholly mis-understood : Who runs away with Words , and never thinks of Sense . But you , O lovely Maid ! never make use of these affected Arts ; but without being too brisk , or too severe ; too silent , or too talkative , you inspire in all your Hearers , a Joy , and a Respect . Your Soul is an Enemy to that usual Vice of your Sex , of using little Arguments against the Fair ; or by a Word , or Jest , make your self , and Hearers pleasant , at the Expence of the Fame of others . Your Heart is an Enemy to all Passions , but that of Love. And this is one of your noble Maxims ; That every One ought to love , in some Part of his Life : And that , in a Heart truly brave , Love is without Folly : That Wisdom is a Friend to Love , and Love to perfect Wisdom . Since these Maxims are your own , do not , O charming Iris ! resist that noble Passion : And since Damon is the most tender of all your Lovers , answer his Passion with a noble Ardour : Your Prudence never falls in the Choice of your Friends ; and in chusing so well your Lover , you will stand an eternal President to all unreasonable fair Ones . O thou , that dost excel in Wit and Youth ! Be still a President for Love and Truth . Let the dull World say what it will , A noble Flame 's unblameable . Where a fine Sent'ment , and soft Passion rules , They scorn the Censure of the Fools . Yield , Iris , then ; Oh , yield to Love ! Redeem your dying Slave from Pain : The World your Conduct must approve : Your Prudence never acts in vain . The Goodness and Complaisance of Iris. WHo but your Lovers , fair Iris ! doubts , but you are the most complaisant Person in the World : And that with so much Sweetness you oblige all , that you command in Yielding ; and as you gain the Heart of both Sexes , with the Affability of your noble Temper ; so all are proud and vain of obliging you . And Iris , you may live assur'd , that your Empire is eternally establisht , by your Beauty , and your Goodness : Your Power is confirm'd , and you grow in Strength every Minute : Your Goodness gets you Friends , and your Beauty Lovers . This Goodness is not one of those , whose Folly renders it easie to every Desirer ; but a pure Effect of the Generosity of your Soul : such as Prudence alone manages , according to the Merit of the Person , to whom it is extended ; and those whom you esteem , receive the sweet Marks of it ; and only your Lovers complain : Yet even then you charm . And though sometimes you can be a little disturb'd , yet , through your Anger , your Goodness shines ; and you are but too much afraid , that that may bear a false Interpretation : For oftentimes , Scandal makes that pass for an Effect of Love , which is purely , that of Complaisance . Never had any Body more Tenderness sor their Friends , than Iris : Their Presence gives her Joy ; their Absence , Trouble ; and when she cannot see 'em , she finds no Pleasure , like Speaking of 'em obligingly . Friendship reigns in your Heart , and Sincerity on your Tongue Your Friendship is so strong , so constant , and so tender , that it charms , pleases , and satisfies . All , that are not your Adorers . 'T is therefore , Damon is excusable , if he be not contented with your Noble Friendship alone ; for he is the most tender of that Number . No! Give me all , th'impatient Lover cries ; Without your Soul , I cannot live : Dull Friendship cannot mine suffice , That dyes for all you have to give . The Smiles , the Vows , the Heart must all be mine : I cannot spare one Thought , or Wish of thine . I sigh , I languish all the Day ; Each Minute ushers in my Groans : To e'ery God in vain I pray ; In e'ery Grove repeat my Moans . Still Iris Charms are all my Sorrows Theams : They pain me Waking , and they wrack in Dreams . Return , fair Iris ! Oh , return ! Lest Sighing long , your Slave destroys . I wish , I rave , I faint , I burn ; Restore me quickly all my Joys : Your Mercy else , will come too late . Distance in Love more cruel is , than Hate . The Wit of Iris. YOu are deceiv'd in me , fair Iris , if you take me for one of those ordinary Glasses , that represent the Beauty only of the Body ; I remark to you also , the Beauties of the Soul : And all about you declares yours , the finest that ever was formed ; that you have a Wit that surprises , and is always new : 'T is none of those , that loses its Lustre , when one considers it ; the more we examine yours , the more adorable we find it . You say nothing , that is not , at once , agreeable and solid ; 't is always quick and ready , without Impertinence , that little Vanity of the Fair ; who , when they know they have Wit , rarely manage it so , as not to abound in Talking ; and think , that all they say must please , because , luckily , they sometimes chance to do so . But Iris never speaks , but 't is of use ; and gives a Pleasure to all that hears her . She has the perfect Art of Penetrating , even the most secret Thoughts . How often have you known , without being told , all that has past in Damon's Heart ? For all great Wits are Prophets too . Tell me ; Oh , tell me ! Charming Prophetess ; For you alone can tell my Love's Success . The Lines in my dejected Face , I fear , will lead you to no kind Result : It is your own , that you must trace ; Those of your Heart you must consult . 'T is there , my Fortune I must learn , And all that Damon does concern . I tell you , that I love a Maid , As bright as Heav'n , of Angel-hue : The softest , Nature ever made : Whom I , with Sighs and Vows , pursue . Oh , tell me , charming Prophetess ! Shall I this lovely Maid possess ? A Thousand Rivals do obstruct my Way ; A Thousand Fears they do create : They throng about her all the Day , Whilst I at awful Distance wait . Say , Will the lovely Maid so fickle prove , To give my Rivals Hope , as well as Love ? She has a Thousand Charms of Wit , With all the Beauty Heav'n e'er gave : Oh! Let her not make use of it , To flatter me into the Slave . Oh! Tell me Truth , to ease my Pain : Say rather , I shall dye by her Disdain . The Modesty of Iris. I Perceive , fair Iris , you have a Mind to tell me , I have entertain'd you too long , with a Discourse on your self . I know , your Modesty makes this Declaration an Offence ; and you suffer me , with Pain , to unvail those Treasures you wou'd hide . Your Modesty , that so commendable a Vertue in the Fair , and so peculiar to you , is here a little too severe : Did I flatter you , you shou'd blush : Did I seek , by praising you , to shew an Art of Speaking finely , you might chide . But , O Iris ! I say nothing , but such plain Truths , as all the World can witness , are so . And so far I am from Flattery , that I seek no Ornament of Words . Why do you take such Care to conceal your Vertues ? They have too much Lustre , not to be seen , in spight of all your Modesty : Your Wit , your Youth , and Reason oppose themselves , against this dull Obstructer of our Happiness . Abate , O Iris , a little of this Vertue , since you have so many other , to defend your self against the Attacks of your Adorers . You your self have the least Opinion of your own Charms : And being the only Person in the World , that is not in love with 'em , you hate to pass whole Hours before your Looking-glass ; and to pass your Time , like most of the idle Fair , in dressing , and setting off those Beauties , which need so little Art. You , more wise , disdain to give those Hours to the Fatigue of Dressing , which you know so well how to employ a Thousand Ways . The Muses have blest you , above your Sex ; and you know how to gain a Conquest with your Pen , more absolutely , than all the industrious Fair , who trust to Dress and Equipage . I have a Thousand things to tell you more , but willingly resign my Place to Damon , that faithful Lover ; he will speak more ardently than I : For , let a Glass use all its Force , yet , when it speaks its Best , it speaks but coldly . If my Glass , O charming Iris ! have the good Fortune ( which I cou'd never entirely boast ) to be believ'd , 't will serve , at least , to convince you , I have not been so guilty of Flattery , as I have a Thousand times been charg'd . Since then my Passion is equal to your Beauty ( without Comparison , or End ) believe , O lovely Maid ! how I sigh in your Absence : And be perswaded to lessen my Pain , and restore me to my Joys ; for there is no Torment so great , as the Absence of a Lover from his Mistress ; of which , this is the Idea . The Effects of Absence from what we love . Thou one continu'd Sigh ! all over Pain ! Eternal Wish ! but Wish , alas in vain ! Thou languishing , impatient Hoper on ; A busie Toyler , and yet still undone ! A breaking Glimpse of distant Day , Inticing on , and leading more astray . Thou Joy in Prospect , future Bliss extream ; But ne'er to be possest , but in a Dream . Thou fab'lous Goddess , which the ravisht Boy , In happy Slumbers proudly did enjoy : But waking found an Airy Cloud he prest ; His Arms came empty to his panting Breast . Thou Shade , that only haunts the Soul by Night ; And when thou shou'dst inform , thou fly'st the Sight . Thou false Idea of the Thinking Brain , That labours for the charming Form in vain ; Which if by Chance it catch , thou' rt lost again . FINIS . 
A67615	----	The effigies of love being a translation from the Latine of Mr. Robert Waring of Christ-Church in Oxford, master of arts, and proctor of that university. To which is prefixt a tombstone-encomium, by the same author, sacred to the memory of the prince of poets, Ben. Johnson; also made English by the same hand. Amoris effigies. English. Waring, Robert, 1614-1658. 1680 Approx. 143 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A67615 Wing W866 ESTC R219407 99830882 99830882 35344 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67615) Transcribed from: (Early English Books Online ; image set 35344) Images scanned from microfilm: (Early English books, 1641-1700 ; 1879:15) The effigies of love being a translation from the Latine of Mr. Robert Waring of Christ-Church in Oxford, master of arts, and proctor of that university. To which is prefixt a tombstone-encomium, by the same author, sacred to the memory of the prince of poets, Ben. Johnson; also made English by the same hand. Amoris effigies. English. Waring, Robert, 1614-1658. Cross, Thomas, fl. 1632-1682, engraver. Nightingale, Robert, fl. 1680. [46], 115, [1] p. : ill. [s.n.], London : printed in the year 1680. This edition translated by Robert Nightingale - DNB. Frontispiece illustration engraved by T. Cross. With errata on p. [28]. "To the prince of poets, Ben. Johnson, a tombstone-encomium." has caption title printed vertically on p. [29], with the entire poem also printed vertically; signed at end Rob. Waring. "The answer of R. W. to his friend, importunately desiring to know what love might be?" has caption title on p. 1. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Jonson, Ben, 1573?-1637 -- Early works to 1800. Love -- Early works to 1800. 2002-08 TCP Assigned for keying and markup 2002-10 Aptara Keyed and coded from ProQuest page images 2002-11 Mona Logarbo Sampled and proofread 2002-11 Mona Logarbo Text and markup reviewed and edited 2002-12 pfs Batch review (QC) and XML conversion The Effigies of Love. T. Cross Sculp . THE EFFIGIES OF LOVE : BEING A Translation from the Latine of Mr. Robert Waring of Christ-Church in Oxford , Master of Arts , and Proctor of that University . To which is prefixt A Tombstone-Encomium , By the same Author , Sacred to the memory of the Prince of Poets , BEN. IOHNSON ; Also made English by the same hand . The Pox , the Plague , and every small Disease , May come as oft as ill Fate please ; But Death and Love are never found To give a second Wound . We 're by those Serpents bit , but we 're devour'd by these . Mr. Cowley in his Mistriss , pag. ult . London : Printed in the year 1680. TO The Fair and Excellent LADY Madam Sarah Cock. Honoured Madam , TO make an Apologie for Dedications , in an Age wherein it were almost ridiculous to appear without them , were a folly like his that should excuse himself for not being singular ; besides that he must needs be a person of a very desperate desert and fortune too , who can neither finde nor make a friend that will accept or patronize his labours ; and it must needs be scandalous for the childe , whose both parents and friends are ashamed to own it . But that I should single out You , most Excellent Madam , from the rest of your fair Sex , to shelter me from the dreadful effects of merciless Criticks , need be the wonder of none but Your self , whose Modesty hath restrained You from too near a familiarity with your own deserts , and made You happily ignorant of Your own vertues and power ; the knowledge of which ought not to be trusted with any goodness less than Your own . But tyranny , and insolence , and triumphing over the infelicities and miseries of those men whom themselves have made so , is such a piece of Barbarity , as will finde entertainment among none but the basest and the worst of men : which is all the security I have that I may once see a period of those sufferings I have so long patiently , and scarce patiently endured , since the remedy is in the power of her whose very outward appearance carries with it a certain indication of generosity and goodness . I was long silent , and with much reluctancy at last broke it : but if grief , though silent , have a voice ; if anguish without a tongue be vocal ; if sorrow be lowd to Elah , or the groans of an expiring Lover can be accented ; if a mighty amazement and consternation of a mind but reasonably sollicitous for its own happiness , have any Emphasis ; my present sufferings can neither want arguments nor oratours : and whilst I plead my own Cause , and that with You , I shall much sooner be at a loss where to begin , than what to say . Dearest Madam , this little Book will inform You what You can do , and I have suffered : my torments ( the Characters of Your powerful Beauty ) are here exactly delineated , that You may read and pity me , now almost become Loves emphatical Martyr . It will seem a wonder scarce capable of his belief , should I tell the Reader , The described Passions in this Book , come short of what I have , and the Torments of what I endure for You. In some places You will see Your self deservedly seated on a Throne , which can dart astonishing influences and a dreadful pleasure , distributing desirable afflictions , and pleasing deaths , which the most greedy of life would desire , and joyfully embrace : In other places You may visit Your easie-gotten Conquests , and see the unhappy Trophies of Your Beauty . Others You have slightly touched , and but with a few Darts , Me You have transfixt with a thousand : their wounds do not need , mine are scarce capable of cure ; and their greatest Emphasis is their not being mortal . Yet We valiant Lovers like these pleasing Cruelties , love the hand that strikes us , play with the flames that scorch us , and enjoy them the blessed Authors of our deaths . But lest , whilst I talk of Sufferings , my trespassing too long upon Your patience , may justifie Your inflicting them , and so turn them into Punishments ; and lest the Prologue drown the Play , and forestal the patience of the hearers , which would be more advantageously reserv'd for the ensuing Acts ; I retire , onely begging leave to advertise You , that whereas some Expressions in this Book are harsh and uncouth , that may not be charged upon the Translator , who hath in favour of Your fair Sex trespassed more than once upon the Author , and fears he shall stand in need of the learned Reader 's pardon for making so many , as he begs Yours for not making more alterations . Dearest Madam , read this little Book , and see the reflex image both of Your self and Me : there You will finde what You already are , and what all other Ladies from Your example fain would be ; who onely blame You for setting Your Example so high , that it deceives their sight , baffles their hopes , and discourages their endeavours of imitation . In mercy to the gazing world , bridle this Luxury of Vertue , this Prodigality of Goodness : 't is thrifty counsel , and conduces to Your happiness and Ours too : it gives us hopes , that though we can't attain Your course , we seeing our Guide , may go part of that Religious way : for though by a higher pitch of Vertue ( if that supposition be no Crime ) You might be transcribed into something above humanity ; yet wrapt in Clouds , we had lost our knowledge , You our love ; and You leaving us in danger of seduction into Idolatry , lest you should be without fault , are become guilty of ours . But methinks I begin to forget my Crime , which I promised to amend ▪ which cannot be better done , than by not anticipating Your reading of this Book , which when read , will supersede the trouble of subscription . Whatsoever is there of Love or Adoration , I shall do You that Justice and my self the Honour of acknowledgement and payment : which tribute I humbly beg You will not refuse from , Dearest Madam , Your entirely devoted and most obedient Servant , Rob. Nightingale . TO THE READER . READER , I Here present thee with a Translation of the deservedly admired Effigies Amoris ; but with such Variations from the Latin , as will make me obnoxious to thy Censure . To give you the particular reasons , were a direct thwarting of my interest , and undoing all I have already done in prosecution of my end : yet I dare tell you my reasons are such as will either secure me from , or enable me willingly to bear the worst that Zoilus can do ; I shall be as capable of his Envy , as he will be deserving of my Scorn , and needful of my Pity : but because it is so easie to pretend any reasons when a man is beforehand resolv'd not to discover them , I think fit to acquaint you , that there are in the Latine so many harsh and jarring expressions , so derogatory to the honour and the dominion that the fair Sex ( for whose sake I avow the undertaking of this Translation ) have by their victorious Beauty acquired in the world , that I thought my self oblig'd ( having listed my self under Cupid's Banner ) to espouse their Cause , and thereby become at once an Orator for them and Vertue . Mr. Waring the ingenious Author of this Book , might be allowed some Exotick transports , and ought to be pardon'd the roving Excursions of a boundless fancy and unlimited invention : he was full , and those expressions must be lookt upon as the frothy overflowings of a luxuriant brain : though after all , if taken entirely , he is certainly one of the most ingenious Authors that ever this fruitful age hath produced ; whose excellent Character ( set down by Mr. Griffith , ( the Publisher of the last Edition ) will easily excuse me from speaking farther of a person whom I no otherwise knew but by Fame ; and this little , but best Monument of himself : which renders my attempt of translation as bold and as dangerous as Horace pronounc'd his Endeavours to be , who durst emulate Pindar . But Love commanded , and I had nothing else to do but to obey : I told him I was not eloquent ; he replied that he could make me so : he commanded me to speak , and taught me how ; and whilst he unseal'd my lips , influenced my tongue . Cupid is the Muses and the World 's Hannibal , whose prosperous adventures serve to teach us , that to him , and us under his Conduct , nothing is inaccessible , nothing is invincible : and let him that laughs at me and my undertaking , beware lest by the influence I have upon my Master , he be not in a condition of shaking hands , and prove as emphatical a fool as he thinks I am . Thus , Reader , I have acquainted you with some of my reasons , and told you likewise that I have more in my Budget , which being purposely kept there for secresie's sake , you are by the laws of Modesty forbidden to make any farther enquiry after them . The Epitaph upon Ben. Johnson I was unwilling to leave out , though I am sensible it hath lost much by the translation . It was in the Latine ( as I have made it in the English ) rather a Monumental inscription than a Poem . So that in this Verbum verbo curabam reddere fidus Interpres . Accept , courteous Reader , or at least pardon these my first adventures : I have chosen a Subject generous and bold , which may provoke some one better qualified for it than my self , to add those Ornaments which I were not able to give . TO The ever Honour'd And most Accomplish'd Gentleman , Sir Iohn Birkenhead Kt. Doctor of Laws , Master of Faculties , And one of the Honourable House of Commons . Illustrious Sir , IT is my hopes that you will not disdain these first fruits of our Gratitude , though gathered out of your own Nursery , in regard we never offer to the Deities themselves other than their own proper Incense . That these few Remains of so dear an acquaintance surviv'd their Author , is that which all learned men owe to your care ; and therefore that they should return dedicated to your Name , was not onely mine , but the desire of the Learned ▪ whose farther designe it was , that I should make known by the testimony of this Treatise , as well their publick as my private Gratitude . Who could not think it enough to enjoy a Jewel so pretious in it self , unless ( as it happens to the Pearls and Diamonds of great Princes ) it had received something of higher value , more august than innate worth , from the Cabinet of the late Possessor : For to them that should enquire Cujum Opus , it would not be enough for the Printer to answer , Not Aegon 's certainly , unless he added , But Waring's ; or to you that farther demanded , Whence came this Work ? nothing else could satisfie their Importunity but this reply , That it was produc'd , most excellent Sir , out of your Library . And while the Publisher prepares another Edition , the former Copies being either lost or sold , it is your Command , that the true and genuine Author of this third Edition should be known to the world in the front of this third Impression ; not wanting surreptitious Feathers to imp the wings of thy Fame , who canst deservedly boast those Off-springs of thy own Quill ; which should the world enjoy all together , would soon eclipse whatever the Modern Wits have brought forth : from whence I am not able to determine whether or no something greater than the Iliads might arise . To you in the mean time all the Learned on this side Tagus and Ganges bow their heads , as being the onely person famous for the high applauses for Wit and Judgment both conjoyn'd ; so far in you is the subtlety of Wit from injuring the sharpness of Judgment . But I fear lest while I am paying Truth her due , I should offend your modesty , which is not the meanest of your great Virtues : I will therefore correct my self in time , wishing onely this , that we may at length obtain what all desire , an Edition of your Lucubrations , that so you may do justice to your Fame , and the vast expectation that the world has conceived of you . In the mean while I beg you to accept this Testimony of a grateful mind , till I am able to make a better acknowledgement , which for gratitudes sake , I desire may be dedicated to your self , To you , my best Patron , Your most devoted Servant , Will. Griffith . THE PROEM OF WILLIAM GRIFFITH TO THE READER . TAke , Reader , to thy self , what thou hast so long desir'd , the new Edition of this polite little Work ; little indeed , if thou regardest the bulk , and not the merit of the Piece , to prevent the tedious labour of transcribing so frequently requested Copies . This was the Printers care , to whom I was willing to condescend , that if I could any way be ayding , this third Edition should come forth more copious and more corrected . To which end , if any thing were done to the purpose by me , it is all to be ascribed to that worthy and excellent person , through whose favour the Learned World enjoys the lovely birth of so divine a Wit ; I mean , that noble Gentleman Sir John Birkenhead , who was not satisfi'd to inter and preserve the Ashes of the Author , who was his intimate Acquaintance , unless be might also preserve his Memory ; which he did , by exposing to the world these draughts and descriptions of Love deposited in his custody . They have breathed forth Nard where're they came , with the fragrant Odours of Amomum . The name of the Author was absent from the Title in the first Edition : For then it crept forth , such was the sate of those times , as the work of a person who had been always faithful to his Prince , and therefore thought it necessary to conceal his name , which was all he could do . For it became not such an Ingenuity to be conceal'd , which like Royal Furniture carries its peculiar marks where-ever it is found . Nor is that small Addition to be despised , I mean , the Tombstone-Encomium upon the Prince of our English Poets , BEN. JOHNSON , by which he has rendered his Memory , with his own , immortal ; which the Author finding most miserably mangled in a Book called Johnsonus Viribius , was forced almost to make new again , that he might restore it to its first splendour , to himself a Peonian Apollo , renewing , like the Pelican , that life which he had given to his Off-spring once born , and twice restored to life ; born from the hand and invention of the Author , risen once from the Errours of the Press , and a third time expos'd to Eternity by the favour of the forementioned Knight . The Author was deservedly number'd among the chiefest Wits of his time , as Cartwright , Gregory , Diggs , Masterson , and the rest : Who while they liv'd , Oh Heavens how great they were ! of all whom for all , the noble Birkenhead onely survives . These were the Tutelar Numens of Oxford , every one an Ingenuity descended from Heaven ; which while she kept within her walls , Oxford stood , yielding neither to the policy nor force of her Enemies . In vain the Enemy labour'd to intice these Heroes to his Party : Whom nevertheless while a greater force , piety and fidelity to their Prince , carri'd several ways , whereby their Pens were not able to assist the Royal Arms , reduced to Extremity , at length the hostile fury prevail'd , while they were otherwise employed ; as the Temple of Diana burnt at Ephesus , while she was busie at the birth of Alexander . The Enemy therefore having obtained his wishes , proudly using his Victories , as it were triumphing over Victory her self , carried away as many of these Genius's as he could meet with ; believing he could no otherwise restrain and curb those divine Souls , than with Cords and Chains . As the Tyrians tyed the same golden Chain to the Ogmean Hercules , lest he should desert them , which the Gauls tyed to the tongue of the same Deity , to attract and allure others . In the midst of these Cruelties , the most of those Heroes breathed forth their blessed Souls , yet not yielding to fate , in regard that every one of them has drawn Eternal Lines in their several Writings , as amongst the rest , ROBERT WARING has depainted The Effigies of Love to all Eternity . ERRATA . IN the Epistle Dedicatory , p. 6. l. 19. read they instead of that . In the title of the Epistle to Sir John Birkenhead , r. Master of Requests . p. 2. l. 4. dele as well . p. 3. l. 13 r. looks , instead of countenance . p. 5. l. 8. read that instead of a. p. 27. l. 22. read , yet this is to . p. 77. l. 18. read Vices instead of Vertues . p. 95. l. 11. r. approaches . These , and if there be any other Errata , occasioned through the Translators absence , the candid Reader is desired to excuse and amend them . TO The PRINCE of POETS , BEN. JOHNSON , A TOMBSTONE-ENCOMIUM . Greatest of Poets , Whether suffering Death or Extasie , Thou ly'st a venerable , more than mortal Pile . Thus , after the receiv'd honour of sacred Fury , When th' aged Prophetess Had wasted the now-exhausted Inspiration , And the divine Soul no more to return Had taken its last flight , Thus lay the Sibyl's Carkas , Even yet to be consulted by her trembling Adorers . To none the God-like Soul so largely indulg'd it self , To none more unwilling it bid farewel , Transmitting equal Flames While an Exile , and while an Inhabitant . And now the Evening of thy years growing on , It did not leave thy breast , As it were the Horizon of Poetry , Without its gloomie redness . 'T is the fate of some Poets to betray , not know their Parts ; A great Mystery to others , a greater to themselves ; Like some Prophetick wilde Beasts , They boast an included Numen , which they know not ; Wise by unintelligible instinct ; In whom , while boldness creates wit , 't is profitable to be ignorant . To thee it first happen'd to enjoy thy own Fury , And govern thy celestial gifts , While with an equal strife , thy judgment & thy inspiration went together , Twice divinely possess'd . Thou hast added Muses to other Muses , Arts and Sciences , A Poet , full of thy self : Who separating Fury from Rage , Hast taught that the Aonian Springs may be soberly quaff't . Who hast chastiz'd the lawless extravagance of Rapture , By thrifty counsel . That Britain might at length possess , The World admire An Ingenuity that needs no pardon ; And finde nothing to be farther added to thy Writings , But Fame . That the Prologues therefore , Like the Portico's of great men , should advance the Titles Of the Master , The Author himself is celebrated as the perpetual Argument . This is not to be called Arrogance , but Judgment , Or Prophesie . For it is the property of Vertue and a Poet , To please himself . Therefore not to increase our Envie , but thy Praise , The Fates commanded thee to appear Great , Who alone hast shew'd thy self to Us an entire Poet. While others onely crop the Lawrel-boughs , Thou claim'st the whole Grove . Nor dost thou flatteringly praise , nor enviously bite ; Abominating both , Either to mix Honey with thy Sacrifice , or Vinegar With thy Physick . Nor hast thou burst thy Oaten-pipe with too much breath , Nor effeminated thy Trumpet with too little . Observing the Laws on both parts , as being thy self the Law , Thou hast obtain'd an Empire by the devotion of Obedience . Servant of Things , but not of Times . Thus being the Darling of all the Muses , Thou sett'st them all at a perpetual strife . Let it be Homer's Glory To have Cities at variance for him , for thee The Muses dispute . Who whether in thy Tragick Buskins , among the Poets , Thundring Jupiter , Or whether thy round feet fill the Comick Sock ; Whether thou dost dictate Epigrams That may be acted , Or Wit which the hands can shew . Thou leav'st those foot-steps Posterity must adore , And seem'st to Us to pitch the Theatre . Thy Scenes exhibit not Spectacles of Sand ; Thy Scenes produc'd not Poems , but Poesie it self , And gave both Mindes and Laws to the People , By which they might condemn thee , if thou cou'dst have err'd . Thus thou affordest both sights and eyes to the Beholders ; And mak'st those Scenes which chuse rather to be read Than be beheld , Scorning to owe thy wit to the Actor . Others not beholding to Apollo , but to Mercury , Whose Inspirations proceed from Wine and Love , Who obtrude Vices upon the Stage , whom Diseases Make Poets , Whose Muses more fit to ride after the old custom in Carts , Never bring forth , but suffer abortion Of a few dying Verses , Which the very Press it self stifles . Authors expos'd to darkness by a new fraud of Lucina , While their Poems , like Diurnals , Serve onely for their Year and Country . Thus the Modern Wit of Plautus No longer liv'd than Plautus liv'd ; And the Domestick Iests of Aristophanes found No applause but upon his own Theatre . Thou in the mean while Breathest the Genius of Ages yet to come , The World's and thy Theatre is the same ; While in one word , thou pourest forth a lasting Poem , A Verse immense , and increasing with the Reader . We congratulate thy happy Delays : But why call we that Delay , Which was made onely for Our sakes ? That ought to be eternally written , which Would be so read . Thou alone art able To govern the world with thy Pen , far greater than Scepters . The Sword subdu'd the Britains to Rome ; Thy Quill , Rome to the Britains : Which thus rejoycing to be vanquish'd , We now behold more sublime in the English Buskin , Than in the height of her own Hills . But what is greater , thou subdu'st the Age to Us ; And , Vicar of the Oracle , Like a faithful Priest , perform'st what God commanded , Teaching men to know themselves . Our Language Nurs'd wit , increas'd by thee : Thou didst form the Country-speech and thy own words together . No more we boast our own , but Johnson's Eloquence ; To the end thou mayst be always prais'd in thy own Language ; Who hast also taught Rome it self more eloquent words , Vaunting in the servitude of a forrein Idiome . Greece also , The Mistriss of the world , thou hast adorn'd ; Now glorying in another than the Attick Dialect . Rich in thy self alone , thou wer 't able to contemn The Ingenuities of Others , And without them wer 't a Compendium of Wit. But as that Painter Who strove to give the world an Exemplar equal to the Idea , Artfully collected Those Beauties which Nature had here and there dispers'd ; And forcing the wandring Rivolets of Form into one Ocean , Commanded thence another unblemish'd Venus : So to the framing a structure of the same nature , Thy Poesie was like that Painting . Other Authors afforded Materials for thy Wit , Thou art added to them as Art and Polishing . And if others might be call'd Poets , thou Poesie itself . Not another Pen , but the Author of Authors . Long sollicitous Writers teaching at length by thy Self , What Genius a Book that would live ought to have . How many soever went before , Did but serve as Guides in the Road : Thou alone the Pillar . That Vertue which profits others , endammag'd The Owner . And thou that hadst more correctedly transcrib'd others , Art not to be transcrib'd thy self : A Match equal to them gone before , To Posterity unequal . Perpetual Dictator of the Stage . Rob. Waring . These Flames of Love Robert Waring offers and consecrates to the Altars and religious Fires . This old and worm-eaten Harp of Love he also hangs against the sacred Walls of his poor Habitation . NOw Cupid grant me Feathers and Quills from thy own Wings , and an Opportunity of Stealing thy Divinity . There is a greater Task in hand , and a larger Theme of Love , the Patron ; whom I should believe more proper for me to invoke , were it not a piece of impious Worship to pretend so great a Person for the occasion of our Sloath. Yet ( O thou to me more admir'd Divinity than Cupid himself ) grant me the pardon of this one Crime ( for it is not an unheard-of Crime of Piety ) to hang my Harp upon the sacred Walls , that will then at length prove grateful when it can sound no more . I , in imitation of Praxitiles his Art , ( for what is it we Lovers dare not do ? ) have sent this idle Piece , not so much for the Pencil's , as for Pieties sake , the Messenger of my Love , and as a Pledge for my self . Thou shalt not finde here so much of the Painter , as of a person that makes his Confession , as having spent the Heats of a distemper'd Breast upon the Table , and weakly delineated , what I more powerfully suffer'd . Neither shall I seem to have described to the Life , but only the Blindness and Madness of Love. So that I fear a further demand , What it is I deliver into your Hands , under the notion of a Present . However , if deluded with the Shadow and Dream of a Representation , you require something farther , behold more willingly here approaches your Hands , either as a Present , or as a Captive , the very Picture , or if you please , Original of Love. The Answer of R. W. to his Friend , importunately desiring to know what LOVE might be ? I Acknowledge the wanton Tyranny of imperious Love , that is always requiring the most difficult Trials of the Affections . Now though it be a kinde of an Herculean Labour it self to Love , considering those severe duties , those toyls , and hazards appendant to it ; as if Cruelty were its sole delight : Nevertheless we believe it reasonable , what names soever we have given to Love , that he should exercise his Soveraignty , which is certainly very great and puissant ; and by the Severity of his Commands , that he should augment the glory of his high Rule , and our obedient Submission . Let him command as well what is beyond , as well as what is within the verge of our ability to perform , all things , but only that one thing , Not to Love. Let him command nothing below a Miracle , seeing that he who exacts the duty , affords us also Strength and Power , and raises our Wit and Ingenuity above its self , transforming Man into a Semi-Deity . So that he cannot be said to Love , who does not act beyond himself , and pursue the accomplishments of his desires , with Enterprises equal to his wishes . He is no thorough-pac'd Lover , who does not something above extraordinary , to gain his Prize . But justly do you redemand those Affections , which you your self have taught , though despoil'd of your Faceteness and Eloquence . Will it so delight ye , to behold in my devoted Breast , as in a Mirrour , the reverberated resemblance of your self ? Or to take a thorough view of me , as being a piece of your own workmanship ? because it is impossible that any outward stain should blemish your fair Image ; the very Spots whereof afford a brightness , like those of the Sun. Will you not however , like a haughty Lady , be angry with the Looking-Glass , that discovers to your sight Freckles and Deformities not your own , and throws a counterfeit Scandal upon your Countenance ? I know not for what reason ; but certain it is , that we love the very miscarriages of Nature , and the disgraces of our own Bodies ; as old and maimed Images are more religiously ador'd . Thus Parents for the most part caress with a more tender Affection , as it were to the comfort of their Misfortunes , the lamest and most deformed of their Children ; more vehemently admiring these Monsters of the Womb , as the Portenders of some great matter . We are pleased to behold the transposed ▪ Members of a distorted body , moving like Man's Anagram . Certainly , Deformity is a sacred thing , which much more divine than Beauty , pleas'd the antient Priests , that assum'd Divinity under antie shapes , to render their Oracles more reverend ; which not only terrifies us Mortals , but admonishes us withal , that this Deformity is rather to be ador'd than lov'd . Every one is to himself the most pleasing Theater , and the most delectable Object ; and then the Eye seems to enjoy the Dignity and delights of the Mind , when it shoots its piercing sharpness backward upon it self , at once both the Spectator and the sight . Whatever it be , that for double reasons renders us doubly favoured by you , ought to be most chiefly in our esteem ; which if it shew us lame or imperfect , under that very notion either of injury or antiquity , we are also for that very reason to admire it . I am oblig'd to Nature that she hath afforded me a smooth Table , from whence to take off so much of your likeness , as to delight both her self and you too . But it will be a wonder indeed , that an Image should talk any longer . But I am much more apt to love , then speak a word , which covets rather to be the subject of Contemplation than Demonstration ; and because it keeps its station in the most secret Recesses of the Heart , disdains acquaintance with the Tongue . A thing which we poor Mortals never learn , either from precept or examples ; but then at length all first began to understand , when we had all practised the same thing . You would say that Love were not only blind , but Tongueless , who has made all the joints of our bodies vocal , unless the Tongue alone . Whence it comes to pass , that Lovers more eloquently make use of sighs than words , to convey the Intelligence of their secret flames , and like Paphian Doves weep enliven'd Epistles ; by which means they also discourse with their eloquent Fingers , without the assistance of a Pen ; and dialogue in signs , with affable Nods , missary Smiles ; and by means of those vocal Messengers of their Desires , hear each others mutual Wishes , and read each others visible Souls . At other times the Rhetorical Tropes of Gesture woe in a mysterious and various Idiome , while Pilgrim Glances , seeming to be out of their way , outwardly renouncing all familiarity , privately hold a strict correspondence together . Their counterfeited Frowns display an outward displeasure , when they are studying all the charms of Friendship in the midst of their Anger . At other times their Souls taking reciprocal flights from each others eyes , ravish from each other Bridal Kisses at a distance , returning in Triumph with the Thefts of Embraces in thought . And among all their Triumphs and their Pleasures , this they look upon as the chiefest , that the business lies hid . So frequent a thing it is for Lovers to appear upon the publick Stage , and yet beguile the Spectators by disguising the Comedy . These Angelic Interlocutors seem indeed to be above all humane Laws , and consequently by most certain signs to understand each others Wishes , to inspect each others Entrails , and to manage their Affections rather by way of Oracle than Discourse ; while they display in thought a clearer discovery of each others Mindes , before the addresses of words , or that they know how to deceive ; and their Desires , like Apparitions , shew themselves to the eye : Such however as by no other Art are to be seen , than that which bred them ; while issuing visibly from the Body , they not only appear to the sight , but assume the shape , and enliven the person whom they designe to discourse . As if there were within the same Body a free Intercourse of restless and wandering thoughts , that commune with others abroad with no less silence than they observe at home . This one Affection that cannot be exprest , is ador'd as a Mysterie ; whose sacred Rites , like those of the most antient Deities , are like Crimes protected by a modest Shame and warie Silence . Love has always its Vail ; and the Adorers of Venus , like Aeneas , walk envelop'd in a Cloud , and keep themselves secret in the most publick Assemblies of Men. Nay Cupid himself , hardly content with one Vail , delights to peep out of his Ambushments , and to see the hearts he daily wounds ; beholding all , himself unseen . Thus Love that compos'd the world , kept his Station in Confusion , lurking in the antient Darkness of the primitive Chaos . Still doth Venus , as if she were a Traitor , flie the Sun ; and for fear of being discover'd , I know not what Divinity has inclos'd within a Labyrinth , not only the Affections of Pasiphaë , but the whole Love of all Mankinde ; or if at any time he chance to be apprehended , he appears either like one caught in a Net , or else in the shape of a Monster . Thus in complaisance to Mortals that love Riddles , Love is become a Problem to himself , living without Rule , and exercising the Affections at his own pleasure ; while contrary Desires agitate him , no less impetuously driven this way and that way by the Ebbs and Flowings of the Passions ; from whence it may be easie to infer , that the Cyprian Queen was born upon the rowling Billows , in the midst of contrary Winds . Strange Riddles ! That the same person should both serve and live free , should be at his own disposal , and at the command of another ; as it hapned to the Freed-men of the Roman Emperours , who govern'd their Lords and Masters under the title of Slaves ! That this same Love should both live and dye both at the same time , and like the Phoenix , revive from the Ashes of his own Funeral Pile ! Mad and malignant Wishes of the same Lover , therefore to wish his most beloved Favourite unfortunate , only to have the opportunity of being his Comforter ! Therefore to desire him depriv'd of Friends , and bereav'd of Subsistance , that he may have the honour of supplying both ! Therefore to wound , that he may be the Author of the Cure ! That Necessity rather than Love and Merit should enforce the Oblig'd to retaliation ! Not to know whether to desire the Hatred and Enmity , or the Favour and Kindness of his Friend ! while Hatred and Jealousie are equally mischievous in their undertakings . 'T is a piece of Inhumanity , to hinder the effects of all other mens Kindness , only to engross the Affection singly to himself ; to remove and implead all his other Rivals , as the injurious Authors of his private wrongs : but above all things , to be solicitously careful lest at any time hereafter he should grow wiser , which might render him contemptible ; with so much delight are Lovers blindly misguided . See how an inamour'd breast grows cold and hot reciprocally by fits , as it fares with those in high Fevers ; neither is there any one that loves without perfect indignation . Deservedly he curses the pleasing Executioner , that burns him in those flames , that rob him of himself ; Yet like a Butter-flie , delights to play about those flames , and enjoy the happy Author of his Death . He seeks himself without himself , and lingers to be taken , that being a prisoner , he may be in a capacity to redeem himself ; and to be next to himself , sticks close to his Possessor . It is a difficult thing for him to love ; as difficult , not to love ; but more difficult than both , to enjoy Love. So miserably is his afflicted Minde tormented , not so much with his own wishes themselves , as with the necessary event of what he desires . So that if the Heavens prove propitious , to favour him with success in his Love , he then cries out again for his former miseries , and that pleasing torment of sighing and desiring . So much more grateful it is to aspire to embraces , than to be fetter'd in the Chains . Every one more highly esteems the pleasure of desiring , than the Desires themselves ; not likely to be happy in any condition , who complains of the event , and with reluctance suffers his Sighs and delightful Anxieties to be lost . Which is the hard and cruel fate of Lovers , that what way soever Fortune favour them , they are still adversaries to their Happiness . Whence comes it to pass , that he flies the sight of her , the sight of whom is his most pleasing Nourishment , while he thinks it a new birth to be admitted into her Presence ? What unhappiness is this , that he that has his hearts desire , should not be able to enjoy his own Wishes ? That Majesty encircled with the Graces , both allures and terrifies . That Sun-like splendour of a most serene Countenance , both recreates and annoys the sight . The Veneration of that Divinity , which he hath feign'd terrible to himself , astonishes the Worshipper , suffering like a Cyclops , under the oppression of his own Thunderbolts . Love hath beguil'd him with that imposture of Titles and Divinity , that he believes the possession more worthy than is fit for him to enjoy ; neither will Religion suffer him to envy his misfortune ; for what he looks upon as a Divinity , he judges not proper to be approach'd with the Eye , but with the Minde alone . So carefully hath Heaven provided for this Affection , by intermixing Fear and Anguish with Joy , to render that Pleasure more delicate . Hence it is that our Desires so torment us , that they may also delight us ; and our Delights are so infested with Misfortunes , to increase our Sorrows . They are so sparingly distributed , that they appear like the Ladies Faces , which by their Silken Vails are but more openly conceal'd . So that they may be said to enjoy and to want , both at one time ; being such for whom greater things are aimed at , than are convenient to be allowed them : the single felicities of a Glance , or a Smile , or a short charming Discourse , being enough at a time . Nevertheless , our restless and hungry Passion , not satisfied with the sweet repasts either of converse or view , attempts to taste somthing yet more Divine , which it is nor allow'd neither to obtain or know . Neither do I know how it comes to pass that this Misfortune turmoils us , that because we are wont to enjoy Felicity only in Dreams , we are doubtful whether we possess what we really enjoy or no ; and believing that we still enjoy what we imagine to be only Dreams and Shadows , we refuse to be any farther deluded , and therefore fear enjoyment . That Passion which settles all other motions of the Minde , that reconciles Men , Brutes , and Philosophers , is at enmity with it self alone ; by the ties of Discord coupling things altogether repugnant to each other . We are not therefore to reproach him for soft and tender , whose Arms are tired only with Embraces ; who always breathes either Perfumes or Sighs ; who suffers himself to be cast to the ground by the threats of a smooth Brow , or the glance of an Eye . Neither are we to account him bold and daring , that endures the nocturnal Importunities of his Cares , or the diurnal Sollicitations of his troubled Thoughts ; or by a tedious sufferance of Injuries , exercises his greediness of Danger ; so that although his fears cease , he delights to dissemble more , and to invoke Jeopardie and Hazard , as favours and arguments of his Love : as if Paleness and Wanness were the Symptomes of Woing ; or that the only way to prove himself a Lover , were to make himself miserable . On the other side , shall we count a man stupid , because we finde that Rigour and Disdain so frequently inflame and provoke a Lover ? That person , believe me , is all transmigrated into Soul , or that Aethereal particle of Fire , which feels no wounds . Or if this seem a Riddle , know that it is Loves Philosophy to vanquish Hatred by Affection , and to assail one Fire by another , though much the brighter . Consider nevertheless , that this is not the Stupidity , but the Heat of a Lover . For as all Injuries contemn'd , loose their end and perish : so being kindly taken , they pass for Benefits ; or else like flints , are broken by that soft & tender Breast that gives them way . Again , Why do we exclaim against him for being mad , or blinde , who beholds the spots and blemishes of his Mistriss , as so many Ornaments and little Stars ; that he assignes her Imperfections for Beauties , and by a most kinde mistake , extols and adorns her failings , with the title of the nearest resembling Virtues ? The more she needs it , the more curious is her Lover to dress and set her forth in his own ascititious and borrowed Colours . But in this case men prove partial Censurers , not Friends , requiring Judgment instead of Affection ; envying to the Lover that most happy Errour , which gives him his greatest satisfaction . Suffer him to impose that most honest deceit upon himself , and to form in his Minde a more Majestical resemblance of Her , whom he has there decreed more seriously to contemplate , and to worship more devoutly . 'T is the custom of Painters to pensil Faces not like , but fairer , and to flatter the Original ; polishing his workmanship rather according to the reflexion of the Mirrour , than after the real Representative . Believe me , we are not to think that Lovers have lost their Eyes , which are only overshadow'd with a Vail , through which they take their prospect more clearly and securely . Nevertheless you may think them three quarters shut , as in persons taking aim , that they may more judiciously discern ; and being fix'd upon one Object , they are not only purblind to all others , but loath the sight of them , and quite close up themselves . Now when the Eyes are wholly intent upon one Object , and employ all their quickness and vigour upon that , resolving , as it were for the nonce , not to contemplate any thing else ; this is not to be dim , but too quick-sighted . So that if to Philosophize be only to contemplate Idea's , then is it the particular work and office of Philosophie , to Love. Nay , if a man may be said to love as much as he understands , then that which is accounted the madness of Passion , that is to say , to be ready to dye for Love , may be adjudg'd an Argument of Knowledge . Do but consider the Stratagems and Sieges of Lovers , equal even to the Assaults upon Cities , and winning of Kingdoms . Behold the Virgins daily led in Triumph , as the Trophies of so many wilie Ingenuities , whom there was a necessity of deceiving , before they could be taken captive , and brought to an unwilling submission to their Admirers desires . So odly do they choose rather to be deluded than belov'd : As if they look'd upon the Shackles of Wile and Fallacy to be the forerunners to the Fetters of Embraces . Consider how many great Wits the word Mistriss has inspir'd ; how many Lyricks Amorous Desire has begot ; how extravagantly the rage of wounded Hearts has taught the Epigrammatist to wantonize . Then , emulous of so much glory , thou wilt cry , Give me an object to love : And then instead of Apollo , the Darling of Venus shall become thy Deity . He is in an Errour , whoever he be , that believes those things to be the raving Dotages of a distracted Minde , which are the Mysteries of divine Fury . Thus the God of Love himself prosperously governs the violence of his Actions , though contrary to Reason . His right hand never misses when he shoots the Hearts of Mortals , though blinde , and never aiming at the mark : For the hand is not govern'd by the Eye , but by an Inward and Divine Impulse . Neither is Love led by Reason , but by something more Celestial than Reason ; and as a Deity , that avoids Reason , which might cause him to erre , acts by a more certain Violence , and is wise without Wisdome . To be wise , and to Love , how harmoniously do they accord together ! The first , in the first place , is the Attribute of Jove himself ; and next to him , of a Prudent man , who , like an Oracle , can unfold Who is the best of Mortals : For it is impossible for any but the best of Men to love . He is the only Lover , whose Sentence , like that of Fate , is irrevocable . He cannot be said to love , whose Judgment fail'd , whose Embraces ever err'd , or who at any time had an incumbent Necessity to hate . The Conjugal Obligation of Lovers , like solemn Wedlock , admits of no Divorce . When the Maiden-Girdle is once unloos'd , that same Knot is knit , which is never to be untied ; though like the Gordian Noose , it may be sometimes cut asunder . So though the ties of Souls may be cut asunder by Death , they cannot be by Death unloosed . Love ceases not , though the thing beloved cease . A Wife shall not seem old , when she is really in years ; for still that Form , now withered and decayed , shall flourish in the faithful breast of her Husband ; and she that hath so far suffer'd a change , as to be almost unknown , shall still remain in memory belov'd . Then also when the Fates have snatch'd away the Mistriss of my heart , as if only separated by intervals of absence , then shall she surviving breathe in my never-forgetful breast : and while I embrace the beloved Apparition , I will deny her dead . Fond Destinies ! ye have spent your Malice in vain ; we still converse , and still are two . From others ye have forced a Virgin , from me not so much as a Shade . Before , we enjoy'd only the same Soul ; now , Body and Soul together . She is reunited to us as to her particular Sphere . Now Love may seem to have finisht his Circle , who always returns in that manner to the place from whence he sets forth , as if he intended with his perpetual Motion to imitate the Celestial Circumgyration ; so ending in himself , that he may begin again . For he cannot be said to Love , who can at any time either slacken , or not love at all . There is not the same determination or satiety of Love , as of other things ; neither is it satisfied like Hunger or Thirst. Love is not extinguish'd by satisfaction , but re-inflam'd with new delights , and every day findes new objects of pleasure in his beloved Features . He takes perpetual recreation , a perpetual greediness seizes him , and he always findes somthing yet farther to desire . Like a minde devoted to Contemplation , or like the Heaven it self , he moves perpetually , never rests ; never weary , but refreshed by toyl : thus the end of one Benefit is the step to the next , which taking its rise from a redoubled heat , first cherishes the person , and then its own favours . Love ought to be immortal , whether as consecrated to Eternity , or whether it be , because he always supplies the Misfortunes that happen by Death . For who knows not , that the Death and last Will of a Lover both go together , while the expiring Lover breaths out his Soul , to be read in his last sigh , whereby he constitutes her the sole Heiress , sending back all his Affections thither from whence he last departed ? With whom it fares , as with the antient Philosophers , to be hurried out of themselves , to enjoy a perpetual extasie of Life ; and to be depriv'd of their own Souls , that anothers may take their place . Pythagoras as a Lover , not as a Philosopher , makes me believe the Transmigration of the Soul. Which in a fleeting posture , as it were at pleasure laying aside her proper Vestments , and putting off the Spoils of the Body , hastens to more delightful Mansions , and a fairer Entertainment , as it were to another Elysium . There is no man happy before this decease , of which Love and Philosophy are the Cause : while this from the Body frees the Soul , pleasingly swooning away in Contemplation ; the former sends it forth to the Embraces of new Amours . Thence a loathing , hence the flight and Exit of its self ; both ways eagerly desiring a hasty dissolution , as if covetous to perish like the Arabian Wonder . We finde , that among some of the nicer sort of Ladies , upon the first sight of a noble Structure , there is a distaste and haughtie disdain of the Building ; then a peregrination to those flowry Canopies , wherein because they had not the chance to be born , they are willing to abide as Strangers , and wax old together ; or rather to be born again , by renewing the first principles of Life . Whoever denies these to be the Excursions of Transmigrating Souls , let him more attentively consider , how the Soul still directs herself to that part , where she may approach nearest to her Lover . If two Lovers joyn right Hands , you would swear their Souls were to be felt in their Fingers , and that they mutually interweav'd themselves together . If they close side to side , you shall perceive their very Bowels to leap for joy , and the mustering Spirits taking the alarm , assembled together in a body , beat and salute each other with frequent Pulses , and as it were strive to make way by breaking Prison . I would fain know what secret Charm that is , which summons all the blood into the Face , at the sight of the beloved Object , and causes the discoverer of the wound to flie upon the Assassinate ; just as the blood of a slain Corpse bursts forth at the appearance of the Homicide , returning the wound to him that gave it : The purple stream , by what Instinct I know not , here hastening to Revenge , there speeding to apply the most present Remedy . Behold how greedily those souls that stand Sentinel in the Ears , catch the Sounds , and presently convert themselves into the same . The spirits interchange in the mixture of words , and enter into those very wishes which the Tongue expresses . Those Souls that with a continued succession dart themselves from the Eyes , consume themselves with gazing , and languish away with frequent beholding . To all true Lovers , it is the same thing to speak and to expire , to see and to abandon himself , to behold and transmigrate into the Object . Thus the whole man speeding to make his Exit , throws himself sometimes into the Eye , sometimes into the Ear ; and only lives in that part , where he enjoys the object of his Love. Thus Love compels men to live more contractedly , and like some imperfect Animals to be contented with one Sence ; and yet this to render a man not imperfect , but more Divine , by how much he requires the fewer Instruments of Life . However , the Soul is advantaged by the Bodies loss . For by a certain extension of its Spiritual Bulk , that which seem'd confined to one Breast , now governs two ; as if it had two Lives . Distracted between two Bodies , it scarcely knows for which it was first formed ; such is the Increase that all true Love produces . As it fares with people that have drank over-hard , all things appear double to Lovers : but no otherwise double , than as the Eyes are so ; of which there is but one only Motion , one Sight alone . You may see two so closely folded in each others embraces , that they seem to be but one . 'T is the same thing which desires and is desired ; that knows not whether it love more truely , or be beloved more ardently ; that cannot be said so much to enjoy , as to be converted into the wish itself . Ah! bountiful Cupid , thou play'st foul play , while thou hidest within my Breast what I desire to embrace . Thou art too favourable ; act somewhat more rigidly ; order it so , that we may be two , that we may finde our selves to be what we would be . In vain I beg ; excess of Enjoyment will not suffer it : It cannot be ; I would divide what is but still the same . To will and nill the same thing , affords much of Vanity and Irksomness , nothing of Consortship . While we consult , we only mutually agree ; we do not mutual Offices of Kindness , but incorporate our pleasure . I seem to embrace a shadow for my Mistress , that presses close at my heels , and imitates my footsteps . Forbear , my Fairest , I beseech thee , more neer to me than my self ; order it so , that we may wish well to each other , but love less . By how much the more simple and uncompounded every thing is , by so much the more perfect it is . Not to be comprehended , circumscribed either by Number or Place , is the mark of a Deity . Whatever is Best , and most supremely Chief , ought to be singly one . As Love therefore has this mark of Perfection , that is to say , Unity in an high degree ; so is it dignified with another badge of Perfection , to be Communicative . For whatsoever is perfect , has this strange way to multiply and increase , by distributing and dealing it self into many parts . This is one part of his Revenue , that he enriches and advances others . Hence it was that this bountiful Deity , born for the tutelage of Humane Kinde , as prone to Love , as worthy to be beloved of all men , first instituted that generous sort of Liberalitie , to give himself to another ; which is the good that may be called mans Propriety , and is his primitive Gift . Other Gifts are not to be accounted our own , that is to say , the Graces and Favours of Heaven and Fortune ; which are no more in our power to bestow , than to give away the Sun , or the common Air we breath , and onely enjoy by permission . Whoever loves , approaches nearest to the Deity , and , like the Deity , makes this his only business , To do good . No less therefore than they who boast corporeal Strength , do they who prevail in Vigour of Minde , feel in themselves the titillations of generation , that is to say , of Speaking and VVriting , which are the travails of the Brain , and a chast desire to propagate Virtue . For the wrestling Inward Soul , and throbbing Spirits , compel fruitful Capacities to powre themselves forth , as the inward heat of Fountains forces up the boyling water . So far is Love from proceeding of VVant , that it rather seems to be Opulency it self , whose chiefest aim is the relief of Nature ; unless any one will account the Remedies Distempers , because they are joyn'd with the diseases . VVe are to complain of the distresses and straits of Nature , since Love has indulg'd us this noble Commerce of Humane Kinde , whereby every one delivers himself , and takes another ; and whatever is divine in another , he transfers into his own Coffers : the Heir to anothers wealth , and supplying his wants from the abundance of his female Friend . And yet I am deceived , or there is no Traffick in Friendship , neither is this the true Rule of Love , Love that thou maist be beloved . Gratis , and not in hopes of Gain , we give freely away to another , this same Thing , whatever we are ; yet with a desire of communicating , though it be our hap to change . For what more liberal and free Examples of Loving , than those of God and Parents ? VVhose Affections , above all Gratitude , can only be ador'd , but never retaliated . Yet where all endeavour of Gratitude might well be adjudg'd malapert and impossible , there are some glimpses of a submissive return , while the VVorshipper of a Deity makes him in some measure to be a God by Adoration . And who from his Parents receives a short use of Life , repays him with a posthumous being , no less the Heir than Guardian of his transmitted Soul. Behold the Vine , more truely Cupid's than Bacchus's tree , how with a thousand Arms , a thousand Embraces , it courts the Oak her Husband , to the end she may afford to him , by whom she is supported , a more plentiful Ornament and Succour . She loads him with no other burthens than juicie Pearls , and shade to defend from the Injuries of the weather him that sustains her . Love never seeks , but brings assistance . So that it is a mark of Grandeur , and the grand Difference of those above , more willingly , more gladly to love , than be beloved . Hence then , you who believe , that like the feeble beasts , men only propagate for safety , rather than for Friendships sake . Know , that Love , whom once you thought a Boy , is now grown up to Maturity . Know , that to these Mysteries whatever is infirm , or of weak and tender years , is forbidden to approach . Neither Children , nor Old-men , nor above all , any of perverse and froward Disposition , are to serve under Cupid's Banners . What an inequality of Combat is that , where it will be a shame either to vanquish or overcome , where to flie will be more honourable ? What League or Commerce can there be between those , who have nothing in common but only this , That they live ? And why should that wanton Age be admitted , that changes Companions like the Sports it uses ? In whom not to understand the Causes of Love and Hatred , is the Merit of their Innocence , and a Vertue deserving Pity ? Which as it renders to all Parents equal Duty and Affection , deserves for that reason their Parents Indulgence . What should we do with that other over-rigid fag-end of Life , no less troublesom to its self than others ? That Age which only doats upon a Staff , and takes a piece of Wood for a Man , to support himself ; who is as often angry as his Gout rages , and querulously imputes his Diseases , as Crimes , to his Friend ? Who with a Minde , as trembling and shivering as his Body , suspects all People and all Sexes . He fears all Kindnesses , as devices to ensnare him . To seek to please him , is to act the Surgeon , and embalm the dead . He envies me the Sports of Youth , or else corrects them according to the Exemplar of his past Life . He blames my actions , that he may applaud his own , too neerly my Rival . You 'd think him crazed , to hear him repeat the Stories of his Youth , and make his own Epitaphs . Nay , he continually chides and bauls at me , because I am not as old as he , that we may dye together . I seem to stand before a Magistrate , not a Companion . What man , more cruel than Mezentius , would espouse dead Carcases to warm Embraces ? or disturb the Pleasures of Life with maundring Counsel and unseasonable Advice ? What unequal Judge is that , who would command me to live backward with a man of another Age ? VVith whom to live in familiarity , is a Crime ; to reverence , is to proscribe him without the bounds of Love and Laws of Humanity , by a kinde of Canonization . To whom this only remains , to intrigue themselves with the Amours of others , to intermix their Precepts and Directions like Philters , to teach and wish . For these poor Creatures only twinkle like an expiring Snuff ; they live only to shew they have lived ; and usurp the Torches of Hymen , to grace their Funeral-Pomp , and light 'em to their Graves . But when Youth and Beauty court each other , there is the perfection of delight . For true Love is a desire of real Beauty ; which real Beauty is not humane and mortal , but immortal and divine . So that they who associate with this divine Beauty , live not in this world , but as it were in Heaven , like so many Deities . For they are a sort of Deities , who despise mortal things as divine ; and aspire to divine things as mortal . Now for a Man to love a beautiful Woman , is not to love another , but in part to love himself , or rather the other half of himself . For Man at first had two Faces , four Hands , four Feet , and all other Members alike ; but afterwards he was divided into two Sexes , as now he remains , by Jupiter , against whom he adventur'd to rebel . But misliking this Separation , and willing to return to his first estate , as they rose upon their feet , both the halves closed together again , as they have done ever since ; and this is called loving and being loved . For when a Man loves a Woman , he seeks his other half ; and the same thing do Women , when they fix their Affections upon Men. However , this is the supreme Office of Reason , to make a right choice of Disposition and Conditions ; to choose a Companion with whom we are sure to live with more delight than with our selves ; whose judgment we may be sure to follow as our own : or else to stay till we can finde a proper Object of Love. Then also so to love , like one who is guided by Judgment , not carried away by Passion ; like one so far from ceasing , that he is always beginning to Love. This is to joyn Patience with Constancy . This is to receive the Idea more fairly imprinted in the Minde , than in Wax , and to preserve more stedfastly . 'T is the Office of Vertue , to determine upon one measure of wishing ; to covet a disposition and inclination like his own , through all the changes of Fortune ; and so to make two of one , that they may act the same person . They are to be such , as of necessity ought to have the same Will , having no other Desires but what are virtuous and noble . There ought also to be an exact Communion , because they are to impart the Virtues which they possess , without Envy ; and therefore eagerly desire to communicate the Riches of the Minde . It being the part of a candid Soul , like the Light of Heaven , to lavish it self with a perpetual Prodigality . It is a firmer Bond , than the Stoic's Chain of the Fates , which creates the alliance of Souls , not so much to have the same Parent , as to have the same Original of Life , that is to say , Reason ; and which has a more vital vigour to be fill'd with the same honest Affections , rather than with the same Blood : that the Heart should be smitten with the same Desires , rather than that the Arteries should spin the same Spirits . 'T is a small thing to believe the same Soul , only somewhat separated in two Bodies , to have the same Thoughts in two Minds . There can be no distraction of thoghts , where there is nothing left to make a distinction of Two. For whatever distinguishes , at length separates ; nay sometimes propinquity of Alliance begets a fiercer Enmity , which often happens among half Kindred . In vain do Vices imitate the leagues and ties of Friendship , as they endeavour to ape several other acts of Vertues . In vicious men , to have the same Delights , as well as to have the same Mistresses , kindles Hatred out of Love. To have the same Benefits , ( though this sounds more religiously , than to have the same Parents ) ill grounded upon familiarity , feeds Envy ; and begets louder brawls , than those of Crows or Coheirs , that mutually prey upon each other . There are none that will envy them , but admire how they came together : rather they will deny any Complacency between them , but only as it fares with those that sail both in one Ship , whom Fears and Dangers knit together ; who are no sooner come ashoar , but their Friendship shipwracks , as if they had met with a Land-storm ; and their affection to Trade rather than Friendship , separates some one way , some another . With what Fidelity can they agree with others , whom nothing of Kindness , but a loathing of themselves , have constrained to this custome of Society ? With much ado they endure themselves , and strive to shun themselves among the Croud ; not out of any delight , but to ease themselves as much as lies in their power . For who can please them , who are displeased with themselves ? Who abominate undefil'd conditions , and unlike their own , and dread them , as the Guilty do the Seat of Justice . Emulous manners ( as if they fear'd to be try'd by Imitation ) as Rivals , lest they should be excluded , they utterly exclude , and like the deformed , fly the sight of the Mirrour . This is the first punishment of Improbity , by her own Sentence to be condemn'd among men to the most desert of Solitudes , and unfaithfull Society : with much labour to act all things in vain ; by Obsequiousness to purchase the favour of others ; to let out his mercenary Soul to Flattery ; diligently to court his Friends , but no otherwise than as we clean our shoes , and take care of our Cattle , that they be the more serviceable to us : to toil for his own sake , to meet with Ingratitude in the midst of his profusion ; and among all these Allurements of Fortune , to fear and doubt , and be tormented with a hatred and loathing of himself . Who would chuse him for his other self , whom he sees to be his Adversary ? Or who would accept the severe Favour of him , whom he cannot love with the same Affection as he loves himself ? Whose most serene looks , like those of Mars or Fortune , he ought to fear ; and timorously enjoy his own Joys as snares , or Pleasures perishing with the next Sun and Winde . Methinks I see Twins at strife with each other , the Embraces of Wrestlers , the Countenances of Divorcements ; contrary flights , always avoyding each other . Hence , thou Prodigy of Venus ; Nature abhors those more than Monsters , being the Copulations and mixtures of Creatures of various kinds : Who like the antient Emperours , Married solemnly for a time ; but when the humour was over , dissolved their Nuptials , and renewed their Divorces as often as the heat of their desire cool'd . Whose Favours continue but the short space of a Banquet , which presently dismisses the Guests when their Bellies are full : Who are altogether ignorant of what they so eagerly desire ; an accidental Affection , springing from the Rage of Desire , as Venus formerly from the rage of the Sea. Sustain'd by the Drunkenness of Errour , but voluntarily condemn'd , so soon as they come to themselves . I may say indeed , that whosoever loves through violence of Passion or Distemper , may be thought to burn and rage like men in Feverish Fits , but never truely to consent , or harmoniously to agree . It was not for the maintenance of Luxury , but for the Instruction of the world , that Nature , like Lycurgus , provided by a more severe Edict , that no person should be without his Friend . Prudently done , that the same Necessity should be imposed upon us , of Living and Loving ; and that the same Heat should cherish and inflame the Hearts of Men. Thus the Epicureans , who could think themselves secure without the Protection of the Gods , could not live without Love , the Fear and Religion whereof render'd their Lives more pleasant . So prone we are rather to feign than confess a Deity . And because it is natural to us , to be acted by the Instinct of Love and Piety ; by the same Zeal of Superstition , lest we should want an Object of Veneration , we adopt into our Friendship Dogs , Cats , and whatever idle Egypt worshipt . Nay , for want of Woers , the impatient Gellia commits Adultery with her own reflexion in the Looking-Glass ; and what Egypt would have been asham'd of , a more filthy creature than all the Monsters of Nile , she falls in lustful Love with her self : in this only to be pardon'd , for that the same Madness possesses all Mortals , rather to love insipidly than not at all . Other Affections , being either at our own disposal , or wasting with their own violence , easily vanish . Grief , if it doth not give way to Reason , yields to Time or Hatred . Hatred itself reproach'd by crabbed Choler , or stifled by Fear , grows first of all displeasing to it self . Fear also , if other Remedies are wanting , may be oppressed by the evils themselves ; and overcome by its own weight , may be cured by Insensibility . Anger also , the fiercest of all the Passions , tamely changes into a kinde of Clemency ; or being satisfied , buries its fury in the wound . This is the only Passion that riots in Adversity , and wantonizes in Oppression : not born , like the rest , to be extinguish'd ; but being content to cease , it passes into Necessity and a voluntary Fate . Spontaneously it disrobes it self of that Liberty , which it has consum'd in choosing that , which with a perpetual desire it may both possess and prosecute : what is distastful , it may at some time utterly hate . For what shame or curb can there be upon Desire , whose wishes though erroneous , yet with an ingenuous Errour , aspire to what they think the noblest of all things ? He is also esteemed the most unworthy , who is not mad beyond all measure ; who coveting more , still thinks he covets not enough ; and more enjoying , believes he enjoys not enough ; in vain applauding himself as always happy . So it is , Nature has by the same Edict ordained , that we should love none , or not the best . The first of which is , with an inhumane Pride to condemn all humane Kinde . The other is the worst sort of Parricide , to make away with himself ; who having the choice of Life , who being the Arbiter of his own Nativity , when it is in his power to create himself anew in another , had rather perish . There is but one Kingdome of the Heart , like that of Alexander , which is due to the best ; whom to finde out , is well worth the labour of Life . A person endow'd with all the perfections of Humanity , adorn'd with the whole Hyperbole of Vertue , which we may either meet with or feign ; which man has only the liberty to know , not to possess . Such an one , that when we have form'd in our impossible Wishes , we shall finde at length to be , either an Idea or a Deity . But now you 'll say , we have imagined one too worthy , as to be above being lawful to be beloved , as being only fit for Adoration . That which is worthy of Love , is more worthy of being worship'd . These flames are only due to Altars . Nature indulg'd this desire , which she is not able to satisfie , as a reproach to her self . But lest that should become a Torment , which she intended as one of her chiefest Graces ; whatever is wanting in the things themselves , she would have supplied by our Imagination and Opinion , that at least we may be happy in our Frenzy . We are deluded by the supposititious Fucus or false colouring of Beauty , and are deceived , before we seem happy . Like Pigmaleon , we fall in love with the Statue which we have made , not believing it to be carved , but begotten . Deluded by the Darkness of our own Mist , we embrace our Cloud for Juno : and it delights us to be deceived . So natural it is to Humanity to fail , to erre and be beguil'd . The Imposture is not put upon our Misfortunes , but upon our Wishes ; to the end the Deceit may more gainfully delight than the juggles of Accomptants , and enrich with a specious sort of Gain . For that indeed we are more certainly happy in our Credulity , and as it happens among many , we are richer in the fame and opinion of our Wealth , than in the ampleness of our Fortunes . Most auspicious Gifts , not of Fortune , but of Imagination ! Oh Prodigie of Riches never to be foregone , as oft as we think it requisite to be angry with the Gods , or jeast with Fortune ! Which no Violence nor no other opinion can ravish from us , but only to supply us with more . Let it be so , let Variety delight Opinion , as the Sister of Fortune or Nature ; yet shall she not admit Monsters for varieties sake . She does not wantonnize in this Levity , but strives to supply the defect of things . For the Vicissitudes of Affections and things , are composed for Solace and Remedy , not for nice inspection . 'T is not mans fault , but the Reproach and Infelicity of Nature , that we reprehend the wandering and alternative humours of Love. That put off their old Friends , like their old Cloaths ; that slightly taste Men , as Bees do Flowers . To whom because we propound a Sceptical Love , it cannot be thought Inconstancy , but Judgment , to wander with delight , and sip from all Plants , that of which they can never finde enough . There is nothing that deserves a long Embrace . Those things we so much boast of , are not Vertues , but the shadows of Vertue : which like Pictures that are to be lookt on at a distance , will not endure a near , a close survey . The whole name of Constancy is not so much worth , that I should not admire clearer Merits ; that I should not regard the greater Stars , because I was once born under lesser ; that I should love my Diseases and Distempers , lest I should be said to have changed my former Condition ; that I should submit to Chance , or what more often erres , my own Judgment , as to a certain Destiny . Suffer me , pray now , more vehemently to admire these particles of a Diviner Genius , which first astonish'd me in thee , grown to a riper perfection in another . Permit those progresses in Love , which thou thy self hast begot , cherish'd up . Thou who hast taught me to prefer the candor of the Minde , before the Snow of Lillies ; and rude Sincerity , before soft but over-foolish Courtesie , hast now taught me , upon the sight of a brighter splendour , to despise thee ; unless from thence I may not seem so much to contemn , as to adore thee , under a most illustrious Image . Thus lesser Tapers are not extinguished , but out-shone ; and less Stars for shame abscond themselves , when a more splendid Constellation rises . Why dost thou invoke the Faith of Gods and Men ? Thou art belov'd by me on this condition , while thou either art , or seemest to me to be beyond compare , the best of all . Behold the insensible Love-sports of Nature ! behold how she has excited the worst of all her pieces to workmanship to the best of Actions , out of an admiration of a more excellent Beauty . It was the Will of Nature , conscious to her self of Injury , and shameful sloath , which oftner brings forth Abortives , than perfect Births : and therefore she has endued them with an Operative Faculty , to enable them to come nearer their Idea's , and owe their own polishing to themselves . Hence the Marigold , though fixed in the Earth , follows the flight of the Sun ; and sucking in his Beams with a greedy appetite , becomes a vegetable Star. With the same emulous Ardour while the Stones imbibe the Ethereal flames , they receive a congealed Brightness and solid Light ; and they that were the excrements of a hard and rigid heap , become Jewels , and shine no less in the Rock , than in the Lovers Rings . By this alluring Art , while the Ocean admits as well the Image as the Motion of the Moon , it seems to correspond with the Intelligence of the Celestial Orb. By this lovely Envy , while Iron is drawn away , as it were with admiration of the Magnet , by and by becomes the Magnet it self ; it exercises all its Operations , and draws , as it was drawn before . Though Philosophers were wanting , we have the Mathematical waves , that tell us of the Eclipses of the Moon , more certainly than the Ephemerides . We have your Astronomer-Flowers , that teach us the Motion of the Sun , and instead of Dyals , shew us the time of the Day . And though there were no Spectators of this Theatre , yet is universal Nature ravish'd with a Veneration of it self : And as both the Eyes of the World , so both Worlds contemplate and feed themselves with the mutual sight of each other . Nature hath ever provided for her affairs , by committing the World to the Guardianship of Love ; so that an idle Deity may be either denied or contemned . But when other things are so order'd , as to receive and want , only Man knows how to love . In those things she has only rough drawn an imperfect Affection , to practise in lesser things , what she intended to bring to perfection in Man. Though I confess this Affection of men hath the same original and growth , as man himself ; being as it were at several births endow'd with Life , Sense and Reason . For Love at first unfeather'd , creeps along by the instinct of formless Sympathy ; then it comes to use the wings of Desire ; after that it matures to Manhood , becomes Reason , which was before the violence of Passion , or the weight of the predominant Element . For while the Infant-heat sits brooding in the Heart , ere it has hatch'd the panting sparks , Desire dares hardly give credit to itself . When the new-wounded Heart , uncertain of the Smiters hand , or of the hurt itself , feels the pains of Infants , when their Teeth first cut their Gums : but when Desire encreasing , they begin to kiss and bill , then Ring-doves you behold , not Men : When in wanton Contentions they make their Amorous moans , then you hear the Turtles voice , who being by Nature compos'd to Kindness , with a harmless Affection prosecute their innocent Loves , while Dolphins and Lizzards prefer humane kinde . But a more generous Passion seizes Men whose flames are of full maturity , though blinde enough perhaps . By this blinde force , like the Idalian Doves with their eyes sealed up , we are carried upward , and ignorantly strive with all our might to reach Heaven , as our Nest. In this manner do the very Vices of Lovers shew a nature covetous of Divinity , and the very Errours of this Affection breathe somwhat immortal . So that that more impure Desire which derides the Nuptials of the Virtues , and the Copulation of Mindes , that seeks for something to fill its embraces , and worships Venus , though threatning Storms and Shipwrack to its Nativity , seems to be inflam'd not so much with the Tapers of Hymen , as with the desire of Eternity ; while it so eagerly seeks to survive itself , and by a continued series ▪ of Succession to survive itself . He , whom a Supper makes thee his Friend , and a Morsel causes to sawn upon thee like a Beast , who loves thy Dainties , not thee : He that values Man , as he values his Farm , and exercises mercenary Love with a trafficking Soul ; the one makes use of Love like Money , but the Money of the Gods , by means whereof we traffick with Heaven , and enrich ourselves with Divinity ; the other enjoys his Love for the advantage of Luxury and Banquets : for Love is accounted the Nectar of the Gods. Both certainly with less Covetousness provide for their own advantage , whether he that seeks for a Patrimony , or for food out of Affection , than he who with a liberal Minde hastens to give away perishing Riches , and to transfer them out of the reach of Fortune or Fate , before they are quite decay'd . Who though he expect no return of Gratitude , yet carries off a vast gain , which is , That he hath done a Kindness ; So that although he gave greatly away , yet his recompence is much larger , that is , Vertue . Great Gifts , and such as Modesty almost forbids us to receive , are more profitable to the Donor , either because they render him the more rever'd , as from whom little things are not expected ; or because he bestows a Benefit more necessary than that of Jove , or the Sun itself ; as from whom Benefits are lookt upon as Debts , paid by him out of Duty and Custome ; whose Munificence is such , as if he intended to loose the benefit of Thanks , through the largeness and frequency of his Bounty . What shall I think of him , that seeks to please , and not to love ? Whom I visit like a Summer-tree , which affords me leasure and shade , but of no use in the depth of Winter ; to whom we that love more severely , are often us'd : thunder out this Saying , The name of Friend , like that of Wife , is a name of Dignity , not of Pleasure . Thou hast invented a new Delight , beyond that of embracing . By this sort of Wantonness , worse than that of the Stews , thou hast deflowr'd Love it self . Diligently to please , is the Art of Flatterers , and the alluring venome of Harlotrie Society : Splendidly to entertain , is the Intrigue of those that fish for their own ends ; to soothe with Bribes ▪ the common trick of Suitors ; the Rudiment of loving , not the life of Lovers . Far be it from us to believe him to be a Friend , whom while we desire , he is a torment to us ; when we enjoy him , irksome . Yet they are not far out of the way , who believe all Lovers inhabit Elysium , and that Flowers spring up , wherere they tread . There are no other Joys in Heaven , than to Love and be Belov'd ; no other upon Earth . That divine Flame which makes the Empyreum , and is to be the Happiness of our future Life , shall be the only Solace of this . All other things we suffer ; those only we enjoy , which we pluck up by force with our wishes , which we chuse , and for whose sake we endure all other Hardships . In Storms we see the Brethren Twins , with an earnest gladness rejoycing together , and bringing no less liquid Joys to the Saylors than to themselves ; but having joyn'd their Lights , they loose themselves in their Embraces , and become Twins again . We have seen the Favourites of Venus encompass'd with a Cloud , like young Brides under their silken Veils , led to their wishes with a more secret Triumph . We confess , there is in Love something more potent than Misery , more Majestical than Honour , more splendid than Riches , more delightful than Pleasure ; for whose sake we despise all those things ; for whose sake on the other side we do not contemn , but have those things in Veneration . It enjoys that Priviledge of Majesty , that no Ignominy can touch it : rather it frees from Infamy , and renders glorious the very stains and blemishes of Life . Hence it comes to pass , that the Thirteenth Labour of Hercules is so much applauded , and that it is reckon'd among his praise-worthy deeds to have handled a Distaff , as well as brandish'd his Club ; wherewith , after he had vanquish'd all other wilde Beasts , it remain'd for him to tame that Monster Woman . Why do we admire those immaculate Rays of Phoebus , since the Tapers of Hymen give a lustre to sordid things , being never themselves defil'd ? Why does the famish'd Soul so sollicitously seek Divinity in things below , if it bring Divinity along with it ? And indeed whatever we love , all that is Deity ; Whatever thou desirest is Jupiter . How ? Does Jupiter buy and sell for that sordid person stampt all over , that admits no Companion without a Dowry ? Yes ; but Jupiter thundering under the shape of Gold , and the Deity converted into a Price . How , Does Jupiter itch with a libidinous Desire ? Yes ; but Jupiter in the shape of a Satyr , and the Deity converted into Semeleian flames . Jupiter invites himself to Supper ; but Jupiter lurking under the soft Down of a beautiful Swan . Jupiter is luxurious , but 't is the Ganymedean Iupiter , bedew'd with Nectar and Ambrosia . The Poets were not altogether deceived . Our Loves and Amours , not those of Jupiter , transform'd the Deity into these conceited Disfigurements . But because volatile and wandering Love is never at a stay till it come to the top , or pleasingly discern'd , believes itself there arriv'd , when it is always the companion of the chiefest Good ; or as if it were the chiefest , it ought to acquiesce in this one thing , and travel earnestly toward this , as Souls covet Heaven , or Fire the Center . He will have no leasure to tend the Allurements of new Felicity , if there be any such : He will not endure to love another , nor so much as himself ; he will complain that he is below his own desires , and so overmuch wanting to that which fills and wearies with overmuch desire ; and after he has wholly set his minde upon one , yet cannot finde he has done enough , it remains that he must be cruel to all , but Stoics and Monks . Hence Monster of Syracuse , who invented a new Tyranny , a third degree of Friendship . Who could not endure to murder a pair of Friends , but endeavoured to separate them ; and to intercept the Fidelity which he had emulated , of a Tyrant , being become a Rival . Tell me , Tyrant , if thou cam'st a threefold Lover to these Twins , which wouldst thou first receive into thy Bosome ? If thou challengest the equal Embraces of both : Suppose one of them to be led to Death , which wouldst thou choose , to dye with the one , or live with the other ? I finde thee at a loss , like a piece of Iron between two Loadstones , detain'd from both , upon the confines of the two Elections . Foolishly thou desir'st to live and dye both at a time . Equality of Affection amuses a Lover about to adhere to neither , yet to both . The one expects thy tears , the other would have thee laugh . Toward the one over-faithful and officious , toward the other impious . So that the Minde thus torn in several pieces , like Metius , deservedly merits the punishment of Metius for its Perjury . Consider well Loves Dominion , or his Submission ( for certainly these new Eteocle's and Polynice's , command and obey by turns ) there is in both somwhat singular , they will not admit of two Masters . If thou supposest Love to be a God , he has but one Heaven . If Fire , Fire has but one Sphere . If Death , the Gods forbid us to expire often ; and not above once to deposite our Souls in the bosome of another , having allow'd us but once to live . If thou callest a Lover the Representation , Coin , or Seal of the Party beloved , which take their form and price from the Image ; the Mirrour can be enliven'd but with one Effigies at a time ; the Coin is to carry the Face but of one Lord or Prince ; the Seal closes up the Epistle to all but one . But if in Friendship you look upon the Marriage of Souls , it would be a great Crime to admit Polygamy in male Amours ; to wed a new one , having married a former , and commit Adultery with his Friend . Does this Affection then , which has distinguish'd Humane Society from the herding of Beasts , bring Men about again to Stoic Barbarism , which is the contempt of all men ? Must the the rest of Mankinde be hated , to love one ? Heavens forbid . There is nothing more kinde , nothing more benigne than Friendship and Philosophy , nothing more the support of the World ( except the Deity . ) Minds already soft , easie , and prone to Affability , behave themselves without Severity or Perversness to all others . They diffuse their beams like Phoebus , who guilds Rhodes with a more peculiar Light. The party beloved is dedicated to the Lover , no otherwise than a Book ; sent to one , but to be read by all . We congratulate those candid Souls , who like the Gods , cherish with their favourable Influence , not one person , but all humane Kinde . Who like our first Parents , look upon all Nations as one Family ; or as if their Minds were equal to the extent of the Terrestrial Globe , love all the World as their native Country . But this we do not call Friendship , but a certain Benevolence , and uncertain Humanity . Neither do we blame this , or receive it with less candour , than what we practise towards Enemies ; but we would restrain those luxurious and Court-like Affections , that pride themselves in number of Salutes , and bands of Followers ; that hunt after these Ensignes as well of Grandeur as Vertue , sweating in the crouds of their Retainers . But it is the humour of your haughty Ladies , and suspected for their Chastity , by a dissembled Obsequiousness to lye in wait for the Affections of others ; merry toward all , but kinde onely to one ; to give nods of distinction sometimes to one , sometimes to another ; to distribute up and down their alluring Looks ; to scatter and divide their enticing Smiles ; lastly , as it were to swoon away ; and having caught the prey , to withdraw both the bait and the allurement . A most wicked sort of Pride , to number the herds of Lovers among Female Riches and the Revenues of Beauty . But because he cannot endure to love less , and more he cannot love , whoever is inflam'd to the highest with a genuine fire ; nor is it enough for him to labour under a disgust of others , unless he also loath himself ; denying the division of his flames as well to himself , as to others ; therefore he freezes within his own proper Sphere , and in the midst of those fires wherein he breaths , grows stark and benumm'd , like the cold Salamander . For that his Soul , being altogether departed from , and forgetful of its self , he fears all things in his Friends behalf , in regard of himself , nothing , but only lest he should fail in any part of his duty . While he deceives himself , he is wise for another , and submits himself to Fate , or to a better Guardianship , the Providence of his Friend . Who on the other side , alternatively takes care of him , fears , and provides against Danger . He like an assisting Soul appoints him a Minde , that he may seem to approach the regiment of Heaven , which is govern'd by an Intelligence : Because , I say , whoever adopts himself to another , abjures himself , and as one deceased , delivers himself up to Oblivion ; and as it is but reason , esteems him only dear , with whom , as youngest born , he lives a more lively Life , and like a pallid Shade abides and sports about his Body . Whoever he were that was the Doctor of Amours , he established for an unjust measure of Affections , the Love of himself ; and idly proposed our selves to our selves , as Exemplars of Loving . How little is every one to himself ? Who is he , not enslav'd to his own Desires , or infected with his own Customs , that lives less for another , than for himself ? Neither does this Precept spring from our Vices , but from our Vertues , that we should be assistant and serviceable to others . Some Vertues are severe toward the Professour ; and they serve with us , that under others merit generous Stipends . That Modesty , which dictates reproaches to its self , and abhors all sorts of Scarlet but that of a chast and humble Lip , obstinately vaunts the Praises of another , and translates the Honours due to its self . Ambition that toyls under another name , meets with the Titles of Candor and Fidelity . That Brass and Iron which surrounds the breast , only forms man into a shield for others ; that he may be able to endure the blows , which he labours to ward from others . No man dies in the defence of himself , lest he should dye ; but to prevent the fate of Parents , Children , or some other Friend . What have I said , no man dyes ? No man lives for his own sake . If then so much Gallantry , on this side Friendship , proceed from bare Vertue and Nature it self , certainly Friendship should not impose any other Law upon Good Will , but only this , Not to know the measure , or to prefix other limits , than what the Desires of Lovers designe . Let no man love who governs his Affection , but will not be govern'd ; who loves cautiously according to rule , as if he were about to hate . Some one may love naturally ; no man truely loves , who answers his Lover according to proportion , and as it were loves by weight . Long Veneration keeps me in suspense , as a confused Lover , that has wasted his Sight with beholding a Divine Form , uncertain which part of noble Beauty first to admire . Yet has he made such a progress , as to admire his own amazement , and to give the chief honour to every particular Feature ; and to assent to all , though praising distinct parts , and various in their judgments . I hear Dionysius defining Love to be a Circle returning from Good , through Good , to Good again . Hence I acknowledge Rings to be not only Pledges , but the Hieroglyphicks of Love. This Circle seems to be expressed by the perpetual heat of Lovers , that whirls round with the Blood like an Orbicular motion ; such is that Ethereal fire , where the immortal flame both feeds and satisfies it self . Who loves what he has loved , moves Spherically in his own footsteps : And he that loves only that he may love , revolves to himself , and there meets himself , and closes the Circle . I hear Aristophanes , and readily assent , who affirms , that the main Mystery of Love , is to be reduced to the same from whence we were . For we see in Natural Motion , how all things run back to their first Principles . By the Law of Nature we wholly employ the Faculties of our Souls in the service of those from whom we received 'em ; and by a certain series of Piety , and gradation of Affinity , we reverence those names of Country , Parents , God , as more dear than our Lives . I know not whether I may call a Man-lover blinde and incestuous , or provident and holy , who is always deeply in love with something of his Original , and therefore prosecutes his Parents with a pious flame . Neither is he much out of the way , who takes for his Parent the person from whom he gains a new lot of Life ; and renews his Nativity at the noble price of his Piety . But you , O Thales , and you , O Empedocles , the one leaping into the Water , the other into the Fire ; the one by chance , the other advisedly ; both of ye made too much haste to dissolve not only Philosophy , but the Philosophers themselves into their first Principles , and to plunge the vital Particles of Souls in their first Elements . Yet thus the Errours of Philosophers excuse the Errours of the Affections ; and while famish'd Souls , like famish'd Bodies , are nourish'd with those things of which they consist , you would swear that the liquid Soul were infus'd into great Drinkers , the bloody Soul into Tyrants . You would say that sordid people were newly come out of the mud ; that the barbarous Stoicks were only the Statues of men , hewn out of the cold Stone . If we suppose that familiar and well-acquainted Souls are sent again into the world , not without a divorce from the common Seminary of Souls , or the conjoyn'd Mansion of formerly Double-bodied Man ; we finde this in some measure to be true , by the eager endeavours of the Parts of dissected Worms to meet together again ; as also by this , that we see some persons at first sight , rushing into each others Embraces , as if they had remember'd their former Fellowship . How did the Platonic transmigrate all into Memory , when he taught ▪ that to Love and Philosophize was but to remember ! Indeed , to him who believes that to Love is the same thing as to Philosophize , this is no more than to excite those Souls slid down from Heaven , together with their Bodies , to a perpetual Contemplation of Heaven , and to breathe with a continual desire of Eternity . This is that , I know not what Ardour , which begetting in Mortals , always in Emulation with the Gods , both a loathing of their condition , and means to remedy it ; hastens to put off the most frail part of man. Hence furnish'd with many eyes , what the Sun cannot do , we behold both ends of the Earth at one time . Hence it was that Amphitryo could look after his House and his Camp at once . Hence it is , that without any limit of time or space , we live a posthumous Life , either by our Friends the Guardians of our transmitted Souls , or our Children , Heirs of our transmitted Lives . Plato prevents the wonderer at these things , with a nearer Experiment ; for this same Platonic affirms , that this same Cupid is a desire of enjoying and forming Beauty in a fair Object . Fain , indeed , we would enjoy , not with a fruitless delight always woe and contemplate , that by an addition of Splendour , as by the meeting of a Star in Conjunction , the Influence may be the greater , and that so the Star may become a Constellation . Therefore as Pictures , so the Countenances of extraordinary Majesty , flattering beyond our humane condition , affect the Beholders with a certain pleasure , but with no desire . And that same portion of Beauty , which recreates the Eyes with that same delicacy of Symmetry and Colour , after death shall meet with more Spectators than Lovers . Nothing wither'd , or dead , can move living Affections ; neither is the pleasure of enjoying , greater than that of forming pleasure . Lust is from Nature , which indulges this Art as well to the Minde as to the Countenance , that where e're it should fix its sight , it might expunge it self . Therefore all Beauty loves a Mirrour ; and lest there should want a Spectator , seeks its self , beholding its own reflexion . I call thee to witness , noble Socrates , the Master both of Love and Sanctity ; who dost the same as a Philosopher , which the Statuary did before , both shape and polish men ; though the price not only of the Art , but of the matter , must be enhaunsed . For which reason it was thy Custome to enrol in thy Schools , as in a Nursery of Women , such beautiful Auditors , as Phaedrus and Alcibiades , who might easily imbibe thy Soul , and render thy reflexion more fair : as being more smooth than all the Mirrours in the world , and more apt to take an impression than wax it self . Something there is , whatever it is , which with a Celestial brightness , like that of the Stars , surpasses humane Envy ; but allures Adoration , and ravishes Love to itsself with a specious enticement ; and so certainly , so entirely possesses us , that it will not suffer us to turn our sight upon any other Object . Nothing but what is adorn'd with such beams as these , nothing but what thus draws and smites the Eyes , can dazle and inflame our Mindes . Even our very Vertues flatter us under the lovely shape of Vertue . And as often as we are minded to erre with Nature , as often as we seek among Monsters for something to be adopted into the number of Angels , as well as into humane Society ; this in them appears pleasant and delightful , that they fear no Rival , and serve to shew the incongruous pleasure of Nature in Contrariety . Unless any one will deny , that there is any thing deformed in Nature ; since those Animals , which the Grand Artificer has condemn'd to darkness , retain a certain Beauty in ugliness ; and like Warts and Shadows , set off the rest of the worlds face . For that which less flatters the sight , is not therefore ugly to the Eye ; but may be accompted a rarity , not frequently seen ; which the nicer sort are wont to purchase at any rate . What may not be accompted sacred , when Owls and the most ill-favour'd Creatures have found Adorers ? Where since there is no Deformity , nothing of Hatred remains ; neither is the name of Antipathy admitted , but among the Sects of Philosophers . Wherefore dost thou tell me , among the Documents of Sobriety , how the Colewort shuns the Vine ? Sober , not out of a loathing of Wine , or love of Sobriety , but for thy healths sake . Thus the Wolf devours the Lamb , Fire feeds upon Water , not out of Hatred , but for Self-preservation . Thus Man abhors not Man , but Inhumanity ; and therefore guards himself . Thus we do not envy others their Riches , as offended at 'em , but over-unjustly solicitous for our selves . If there be any Strife of Nature , certainly the Contention is very favourable , and such as founds and raises Common-wealths ; as sociable Thievery , which lays the foundations of its Greatness upon others Losses ; neither can we call these Spoils , but Gifts , by a reciprocal Concession . Severe Love ! If these Wars must be carried on with thy Weapons ; if Helena must be always purchas'd by Rapine and Bloodshed , and Venus be only granted to Mars ? Nevertheless , of so great moment it is for us to perish , that we may please him . Nor do I wonder , when Beauty sets the Gods at odds , if miserable Paris , and the rest of Mortals , prove such vigorous Rivals in the same case . Hence it was that Love , the Parent of all the world , form'd Harmony out of Discord , and coupled Vulcan to Venus , that is to say , Fire to Water ; and made an intertexture of the most disagreeing things in Nature . And when he had fram'd and adorn'd the vast bulk of the Universe , for a more than ordinary Shew , He was the first Admirer of his own work ; and first felt the force of that Beauty , which He himself infus'd . This is that Order , from whence things borrow not their Softness , but their Strength and Ornament together . Beauty seems to me to be nothing else but the Consummation , Flower , and Maturity of every thing . That I take to be beautiful and splendid , which is entirely what it ought to be . The innate Vigour gives Strength and Figure to the Sinews : how the half-concocted Gem sparkles in the unpolish'd mass ! and how the inward juice not only fructifies , but adorns with an Emral-greenness ! Thus we finde a Minde composed within , polishes the outward Countenance ; honest Thoughts , and a Minde incontaminated , adorn the cheeks beyond all the Fucus in the world . The Minde appears through its natural Veil , like the Sun through a Cloud . This is that brightness of an undefiled Minde , that addes a lustre to the members , that by the vertue of Similitude they may be capable to allure Souls to themselves ; till we come to understand this Original Form , to take a nearer view of this Deity : and then we finde the small value of this Image of Clay . For what are those Features of the Face , that busie our Eyes with viewing new Graces , springing every Day ? Which we shew one to another , calling auxiliary Worshippers to aid our praises , though so jealous of Rivals ? Nothing but a Superficies , nothing but meer Colour , a certain reflexion of Lights , a most thin Shadow ; which if we long admire , fades and vanishes while we behold it . What is that bulk and structure of Sinews , built as it were by Rule and Compass ? Alas ! Statues boast a finer skin than men ; and the Palace shews us a more noble Building , than the Master himself . What is that , which is the chiefest grace of our Bodies , which no painting can imitate , I mean Motion ? Were it more soft and equal than that of the Spheres or Time itself , it has only this to patronize its vanity ; that while it pleases , lest it should grow irksome , it passes away , and ceases assoon as it begins . But I seem more than I ought to favour the Errours of Lovers , and the Encomiums of Beauty , who believe all that is thought beautiful in Bodies , to be rather the shadows of Beauty , than the ravings of Imagination , or the false colouring of Opinion . Every where we love that which we suppose to our selves , not what we see . Tell me whence it comes to pass , that the same face which to one seems brighter than the Stars , another meets with dislike . Tell me , why some are allured by the fallacious Softness and Delicacy of the Female Sex ? Why Women are delighted with a manly Fierceness , or , which is more , a careless and stern countenance of Terrour ? Why the little and Diminutive are admired by some ; Why to others the tall Proportion , which fills the Eye , appears most Majestick . I will tell you freely how the business stands . Whatever Figure it be that feeds the eyes , is either imaginary , and of that kinde , that we loose it , when we cease fondly to dream ; or if it be true , unworthy to detain the Soul ; but only it stirs it up , admonishes it , and sends it otherwhere . What ardour of minde can remain in that , which only the Eye enjoys , and which it knows not how to communicate ? For no man whatsoever , the Beauty of the Minde excepted , could ever believe himself to be made beautiful by the view of Handsomness , by a kinde of Contagion . That which abides beneath the Soul , ought certainly to be akin to the Divinity , that is , incorporeal ; much more would we have it be belov'd : though that grace of Body , how little soever it be , is without a bulk , and like our Soul , is seen to reign and wander thorough every part . There is manifestly to be discern'd a flux and splendour of the Soul , or of the Idea , which intermixing itself in the last operation , diffuses itself through all the Arteries , and forming all things to its own likeness , translates an assembled collection of Graces into the Cheeks and Eyes , as to the Center . Here the Boy Cupid has his Throne erected , who cheats the Beholders , and brandishes his enliven'd flames , having besmear'd his Arrows with the wanton Tapers kindled by the Lightning of his Mothers Eyes . Here Love sports away his youthful days ; but when he comes to riper years , he changes both his abode and his Arrows . First possessing a middle Dominion , between the Minde and the Body , upon the confines of both , he innocently deceives the sight : but by and by he takes his flight into the Minde , where he makes use of a pure and Starrie Flame ; or else he descends to the Body , and like a Meteor , deludes it with an impure and drossie splendour . Not to use many Arguments , this one thing will condemn the unhappiness of that Affection , for that it more frequently seizes the absent , than those that are present ; and that sight and enjoyment enforces them either to a Loathing , or to Madness . What Deity thus afflicts the Madness of misguided Cupid ? Who compells him to desire that , which he most amply enjoys ; and what he most eagerly panted after , nauseously to refuse : and sooner to loath himself , than to be satisfied with what he desired ? He confesses , that he sought not these delights , but that being ignorant what he should desire , through the force of a blinde Passion , he fell by accident upon these things . But because these are only the shadows of the thing which the Minde hungers after , it flies greedily to them , as deluded Birds to painted Grapes , though those painted Junkets prove rather its torment than its food . Nevertheless , I acknowledge that these shadows of Beauty will beget the shadows of Love. And as in the Soul we reverence the likeness of God , so in the Body we admire a certain shadow , in both a Deity in similitude , and become the woers of Divinity . For the Minde looks up toward God , as the Eye toward the Sun : From whose Light it obtains this peculiar , that it sees , that there is nothing else available to be seen , nor that it can behold any thing else , beyond the sight of that Object ; the full lustre of whose beams however we are not able to behold : For which reason we rather chuse to fix our Eyes upon the refracted Beams , and clouded splendour , to refresh our selves with shadows and faint delights . Whatever it be , whether a ray of Divinity , a reflexion of the Idea , or an efflux of the Soul , that takes our Eyes and Mindes captive under the Notion of Beauty , it must be something divine , it being only proper to Man to covet and contemplate Beauty . And here I cannot but take notice of those Spectrums of supercilious Severity , who under a form of Sanctity take upon 'em to be pleas'd with nothing ; who condemn all acts of Humanity , as the extravagancies of solid Kindness tending to Luxury ; who would make this God Cupid , the Contriver of Lust and immoderate Desires , and the Author of all manner of Tragick Crimes and Impieties ; whom we finde to be the Match-maker of Immortality , and the Author of Divinity . Herein Love exceeds effeminate Luxury , that where there is no return of thanks , there is the same profit in Love and Liberality ; it has its reward in its self . It is recompence enough to have well deserv'd . But there is that sought for , which is of greater value than all this , to be retaliated with equal love ; where Souls equally heated , intermix their awaken'd flames and light by a mutual collision , in the same manner as Iron is sharpen'd by Iron ; and foster each other by reciprocal generation ; while the Reflexions of two harmonious Hearts answer each to other , like Faces in a Chrystal Fountain . Certainly there is nothing more pleasing than to love or be belov'd , unless it be to love and be belov'd both at one time . For where we love unfortunately , and that Animals are espous'd to our Embraces , as where Zerxes was joyn'd as it were in solemn Matrimony to Plato , Polydorus to a Statue , Lesbia to a Statue , whereby they did not so much desire as undergo a change , and experiment in themselves the Fables of the Poets , finding themselves as it were changed into Trees , Stones and Birds ; it is not our meanest Felicity to feign Discourses , Answers , and frame Delights to our selves , as if we intended to be happy at our own , not at the Will of another . It pleases us to enjoy an Affection , not in vain returning to the Author ; where there is that of Delight still remaining , which is accompted the chiefest in Love ; that we love our Love reciprocally , and like the Sun , enjoy the reflexion of our own heat . Nor does that other chance of being Belov'd , afford less Delight ; but more of Honour . Whence men more extensively court the Affections of others , than they expend their own . This is without the Ensignes of Magistracy or the Scepter , to extend the proper Kingdom of the Gods in the Minds of Men. This shews us vast Felicities and Vertues , and causes us rather to suffer , than render good Offices . Hence are reckoned so many Trophies of thy Vertues , as we finde Retainers following thy Triumphal Chariot . But when the Contest is , who shall render most good Offices ; when it is a Combat of Kindness , not after the fashion of the Court , but with a modest shame to submit , and out of a fear of less well-doing , then is that parity of reciprocal Kindness , which Aristotle dignified with the known Title of Friendship , though giving no Example . Well fare that Equality which Justice , with her Sword and her Ballance , has been long attempting , but Love has easily brought into Custome among Mankinde . Sometimes it happens that the distance of Fortunes or Merits separates Friendship . Jupiter must descend to Earth , and put off his Deity , before he can enjoy the Embraces of Mortals ; Nay , the brute Deity must descend below man , and work his admittance rather by Contempt than Terrour . Semele has sufficiently taught us , how great a punishment it is to admit a Deity to her Bed. The adoration of great people , is only sweet to the ignorant , as approaching nearer to Flattery , than Charity . 'T is our Ambition , not our Friendship , advises us to this , to purchase our selves into the number of Servants , rather than of Friends . But they are both equal , who have captivated each other at the expence of true worth . Sometimes we experiment a more fragrant Ambition , while humble Masters strive to love themselves , and chuse rather to suffer a contempt of Dignity , than a decrease of Candor . Alexander puts off the Emperour , and by Loving , looses what he won by Conquest ; content that Ephestio should reign , upon condition he may be a part of his Kingdom . He bestows upon Ephestio the Flatteries which he receives from others ; while he serves Ephestio , he seems to enjoy more than another World. We all confess that Love is a soothing and restless desire of pleasing them who please us , either by chance , or through their own vertue , or our mistake . It little imports either to Life or Friendship , where the heat first kindled . The Heart moves and throbs never the less for that , continually reverberating our breasts ; and like a double-diligent Importunate , either to tire or force , to deserve or asswage , cherishes Kindnesses with Kindnesses ; and where there is no place for kinde Offices , like one alway rendring something , obliges the Inclinations of the other with a countenance of diligent Obsequiousness , and strives to please with a fear of displeasing . But this he accounts a benefit , to have sometimes displeas'd ; by which means he may either hate or reform his own proceedings . For to be most like to this person , is to be both good and happy : he dives into the most inward Motions of the heart ; performs commands by conjecture , and fulfils them as yet unknown to the Master , before the pangs of labouring desire can come to torment him . Neither shall he ever satisfie himself , though the other has done sufficient : whereby it is apparent , that he who is the Courter , is delighted with those Offices of Kindness , not so much to gain favour , as out of a desire to serve ; as if Man were a Slave , born by nature for that one Mistress . For you must know , that there is the same pedigree and original of Loving , as of Living . Of some certain things there is an order and mutual agreement among themselves , either instituted by Nature , or voluntarily undertaken : of things like or dislike , whereby those are conjoyn'd , those are disunited and parted asunder . But that tye of Blood is the work of chance , nor does it shew any merit of Affection , as being engrafted in our Breasts , we never admit , but ignorantly suffer ; and now so much as it brings of Necessity , so much it imposes of Burthen . Pardon me therefore , if I hold the name of Friends more holy than that of Parents . We owe all that to Love , which we attribute to our Parents ; that is , to be led by the Errour of easie Piety . For out of their mutual Love , not out of any Charity to us , it happens that we come to receive the benefit of this light . Neither does proper Alliance inflame or cherish Domestic Friendship , but Familiarity , and that same sweet Society in Calamities , and reciprocal Kindness in common Miseries . I am deceiv'd , or Lovers are joyn'd together by a more strict alliance , and by a tye so much the straiter , by how much Reason is above Nature . The force of a mans own Will is greater than that of Consanguinity . For every one obeys himself the more stedfastly , by how much he does it with more pleasure , and submits to his own Laws . But both these conspiring together , how promptly and placidly does this Affection sway the Minde , by a tacite consent confederating our Will with Nature ? But O thou least of all the Gods , though greatest of all the Deities , divine Cupid ! It is beneath thy Merits , that the audacious Philosophers and Poets should only feign thee a God. However , thou hast this proper to a Deity , to be unknown , and to receive sacred reproaches from men . He has also this farther property of a God , to lead men by a tacite Influence , so that they obey , though they feel not his Motions ; and to draw others against their Wills : insomuch that all Affections contrary to it , at the beck of his Majesty submit their Services . While he is pleased to jeast , the lofty hang their drooping heads : the brave and stout fear and tremble at the glittering Darts of splendid eyes . The Illiterate Heir of a sudden grows eloquent ; he no longer buys his Love-Songs , but grows enraged himself , and sings her praise . To omit the other Attributes of his Divinity , Love is a Circle eternal , immense , in whom reside those acts of Providence , to Govern and Cherish : wherein I am the more confirm'd , for that Love's Religion strikes an awe upon the very wicked . They court in such a manner , as if they were performing Divine Service : Their Countenances fail , they view their Garments , and compose themselves to all the habits of Reverence . To what intent ? That they may approach their Mistrisses , as so many Altars : Nay , they strive to be decently absent : For whatever we love , we believe to be every where present . She is the Arbitatrix of our Undertakings , the Assistant both of our Vertue and Wit ; the lucky Guide of all our Enterprizes ; from whom he that goes a Voyage begs fair Weather , the Travailer safe Return , the Souldier Victory , and all from her to whom he has devoted the Spoils of his Enemies . Henceforward let it be lawful for Lovers to salute each other with names borrow'd from Heaven , and reverently to sooth one another with those Titles , under which they are wont to worship the Immortal Gods. Neither is there any one who has any reason to envy this Deity , who is so easily pleased without slaughter and bloodshed ; who requires not the fat of beasts , but faithful Adorers for his Victims ; and that he may not want Temples , erects Altars , and kindles Fires in humane breasts , while the God himself converted into fire , seems to take care of his own worship . And thus it is , when a Lover sends forth the sighs of Grief , it seems to me like a certain kinde of Lightning breaking from a Cloud , with a rumbling Thunder , that afterwards vanishes into smoak . While he sweats Tears and boyls his Complaints , I then think upon the burning of Aetna , and Vesuvius vomiting flames in the midst of Snow and clouds of Ashes . When burning with a short ardour , feigned Love sells it self to counterfeit flames , I acknowledge those fictitious Tapers , and vain Meteors , like the wandering Lights of the middle Region . What though Fire serve only for humane Use , and for the worship of the Gods ? What though it not only enlighten , but heat out Wits , so that Bacchus and Apollo may be truely said to derive their Birth from the flames of Love ? What though it rage , where it findes Obstacles in the way , and be nourish'd with Injuries and Offences as with Water ? All this does but shew the properties of the Ethereal Fire , which burns and refreshes ; which being immortal , satisfies itself , and needs no fuel . For Love , contented with it self , is the price of its self ; that being immaculate and inviolable , it expiates and takes away the Crimes which it does not admit , and maintains the Virgin Honours of the Vestal Flame . Lastly , This farther property has the Celestial Fire , that as the uppermost Element , it encompasses the vast Orb for the safeguard of the world . Thus the fire of Love possesses the supremest Creatures , and preserves and closes all the other Affections . In this only unlike , that it descends below its Sphere to cherish and foster all the meaner sort of Creatures with vital Heat . Thus is Love made equal to those two most pure and powerful Beings , God and Fire . But that which is number'd among the Miracles of Love , astonishes us much more ; while we feel a burning Fever creeping up and down , and burning in the midst of our Bowels , and yet nothing appears ; so that while we feel this Subterraneal Heat , yet cannot tell from whence it arises , we deny that we burn . We admire whence it comes to pass , that the Fibres of the Heart , like the strings of two Lutes , so Harmoniously answer one another . To this , like the ignorant Musician , we stand mute , and cry , that those Fibres and Strings were formerly extracted out of the same Entrails . We grant this Maxime to the Physicians , That Motion is a certain consent in Bodies ; finding the same thing to be true in Minds . Nor let us torment our selves with doubting , but confidently aver with Plato , that Love is a Magician . Whence comes it to pass , that Souls by a secret contact conceive the Seeds and first Flames of Desire ? Whence comes it to pass , that Lovers , like Sorceresses , burn and melt away , by the means of Images and little Figures , the Bowels of wasting men ? Whence comes it to pass , that beautiful Eyes , like those of Basilisks , bewitch the Sight , and intermixing beams with beams , knit those Knots , and frame those Chains that binde and fetter the Beholders ? What may I call other than these , those soft Charms by which Endymion call'd down the Moon from Heaven ? What are all those alluring Sobs other than Magic Murmurs , and the Philters of Discourse ? What are Presents other than Charms , which infuse a pleasing Poyson into those that wear them ? I know not whether to admire the forcible Attracts in her that is Beloved , or the vanquishing Arguments of obsequiousness in a Lover ; those Incantations against which there is no Remedy , as against Sorcery , either by way of Curse or Exorcism . Certainly all the whole force of Magic is seated in Love , of which this is said to be one Miracle , mutually to attract and change things by a certain commutation of Nature ; For that the Members of this world , like the Arteries of some great Animal , depending upon the same communion of Nature , are coupled together by a Spirit , that throws it self into the whole Body . By reason of this binding and commerce of things , it secretly comes to pass , that Love by a mutual Attraction of Souls , like a Disease contracted by Contagion , seizes chiefly upon the sound , yet by and by willing to submit to the pleasing Distemper ; while the Captive more severely bindes himself , than findes himself bound in these soft Chains and silken Fetters , and like the Chain itself , is ignorant of the embraces which he enjoys . Methinks I seem rather to suffer than describe the passionate and violent Desires of Lovers , and to act my Argument before I have finish'd it . Before , being gently deluded with Dreams and Apparations , I rather underwent , than described the alternative Fluctuations of a Madness newly enrag'd . But so soon as the lovely Countenance of my Mistress had infected my Blood , not with the rude Image , but with the shadow of the Image ; so soon as it has signed my very Soul , and imprinted its indelible Characters , and possess'd the entire man , no otherwise in my sick Breast , than beneath the toss'd and troubled waves ; an incertain species and shadow , wither'd and meager , which flies the Approacher , and vanishes from my Embraces . Streightway removing gently Cupid's Vail , no sooner does the divine Form of tasted Felicity shew it self , but a troublesom Ignorance begat a care in me of seeking into particulars , what Disposition , what Endowments , what Family , what Pedigree . For this is the first and last of Lovers cares and joys , not only to call to remembrance their former Sports , and rudiments of their Amours ; but also to enquire into the years and worth of the Parents , and to discourse from what noble beginnings their Friendship took its rise . Whither does this first Violence , not only of Nature , but of Reason carry us ! Voluntarily deceived , we not only adore Vertue itself , but whatever carries with it the outside and appearance of Vertue . Sometimes that difficulty , which guards the path of Vertue with a sacred Horrour , and drives away the prophane Vulgar , repels , and yet allures with flatterng Injuries . We more greedily suck the Honey that lies hid among the Stings . Thus it is a kinde of Spur and Encitement to our future Pleasure , to wait at the threshold of a Mistriss , to suffer a repulse from a more unworthy Rival ; and undergo indignities , which cause him to tear his Hair and bite his Lips. Note also , that those are the Allurements of Lovers , which among the shadows of the Vertues are accounted the chiefest . Praises wherewith , as with Incense , the Gods and Men are pacified ; how easily they obtain this property , that while we endeavour to please others , we please our selves ! By what precious Allurements they enable us to please the most chast of Matrons ; who denying to be belov'd , yet covet to seem amiable . Both egregious Arguments of Vertue . But there is more of certainty in praising than being prais'd . For the undeserving are wont to be most praised , and most desire it , as the deformed covet Fucus's . But no man can truely praise , but he that is praise-worthy himself . The same thing does he , or at least would do , that seeks renown by other mens deeds ; as he that erects a Statue to himself , erects a Monument of Vertue . For this is not to exercise , but to admire and worship Vertue , as a high desert . These are the Darts of Cupid feather'd with his own Wings , which while they gently seem to stroke , wound more severely . We are so much men of Glory , and creatures of Vertue , that I am doubtful , whether I ought to confess , that among the Vertues , we diligently regard those which are profitable ; that is , which exercise and invite Humanity , as Modesty and Equity ; or those which govern and preserve Humanity , as Fortitude and Munificence . But as Emulation is to the rest of the Vertues , so Munificence knits our Affections together . Though his Merit is accounted greatest , by how much there is the less of Desert in the receiver . For all which we ought to be beholding to Favour , and not to Judgment , which for our sake would cast Contumely upon the Well-doer . To this Munificence thus awaken'd , that Liberality answers which is bred in the breast of every one . And though perhaps at first it had an unjust esteem of the Donor , because of the Benefits ; yet by and by it loves the Gifts for the Authors sake , who extended that indulgent minde of Houshold-gods and Parents , beyond the verge of his own Family , and with a nursing Piety receives Strangers into his bosome , and fosters as her Relations . Here vanquish'd Gratitude submits , and being sensible that nothing can be return'd , unless the man himself , he retaliates the Patroness , like a Goddess , with a faithful Worshipper . Neither does that seem to me to be an ingenuous Ardour , which returns Benefits as it were Debts , and repays Gifts as if to quit Scores . He acts not piously but proudly , who unwillingly suffers himself to be overcome . This is , to refuse , to stop , and not to receive : this is with greater Pride than Gratitude , to boast particular Wealth , and a wonderful strife of Munificence . But in regard that Benefits seek nothing more beyond reception , he only knows to exercise Liberality in receiving , who candidly interprets , and returns nothing but a grateful Minde . Neither does he believe this to be the price of his own , but the pledge of another mans Liberality . These Benefits are the Darts of Cupid , which with a Golden Shaft inflict a faithful , but a splendid wound . Jupiter courts more powerfully in the shape of Gold , than under his gaudy Feathers , or in his own divine Form. For the Idioms of Presents are understood by all ; but the Characters of Majesty and Dignity , and the perswasions of a Rhetorical Pen , are discernible to few . May not I affirm ▪ that from this Humanity of a facile Minde , proceeds that Commiseration , which softens the Breast like Wax , and causes it to receive any impression ? May I not say , that from this amplitude of Minde , that proud Benignity springs , which while it seeks the place of Munificence , extremely loves the miserable , and loathes the fortunate ? May I not believe that hence proceeds that generous Haughtiness , which shews more Kindness to bended Knees and downcast Looks , than the Embraces of the Happy ; and loves with that magnificent condition , not to be belov'd again ? And here we must confess the wonderful Amours which are darted from the whole body , where Vertue shews it self ; where Candor of Minde tempers the Blood with Milk ; where a liberal Countenance as it were entertains the Beholders ; and the glances of the Eyes are gather'd like scatter'd Coyns ; where thou maist observe the dictates of a prudent Lip , and draw from thence certain tacite consultations of Wisdom ; where you may observe reduc'd to a certain Law , by the ballance of Justice , the strength and vigour of our Arteries , as well as of our Inclinations ; and maist as it were handle with thine eyes the enliven'd System of Ethics ; where when thou hast beheld the transparent Members , like Gems fix'd to the members for Ornament as well as Service , then beholding the rammass'd strength of Beauty , thou shalt cry out , Here , Vulcan , here ; come bring away thy Nets , we have once more here taken Mars in Copulation with Venus . O most admirable Form ! worthy the Empire of more than one Sphere . We give thanks to Jupiter , that he hath not envy'd so much Beauty to the world . The sight of this Form , more powerful than Orpheus's Lyre , is sufficient to tame wilde Beasts and Philosophers . This Splendor , more pleasant than the Light itself , deserves , instead of Phoebus Rays , not only to try the births of Eagles , but of Men : One would swear that Souls , like falling Stars , had flow'd from Heaven , while we admire the glittering Splendour of Beauty . These are the Darts of Cupid , tipt with the Light of Eyes brandishing flames , that sparkling burn and prick . Thus whatsoever is conspicuous , and to which we would be like , that snatches us to it self with the same ardency , with which we draw those things to our selves , to which we seem to be like . We give and ask pardon of this Madness , through which , as Men , we act as Boys , and covet the representations of our Looking-glasses to kiss and embrace . 'T is not the Fate of one Narcissus , but of all Mankinde , to be in love with their own Shadows . This Covetousness is to be indulg'd us , whereby we feed upon our like ; it being the Law of Mindes to be nourish'd with their like . Wherefore I do not so much admire the force of Custome , which reconciles us not only to Bodies , but to Places themselves , and inanimate trifles . Thus Familiarity , without which , though present , we are but Pilgrims , gives this efficacy to Custome , to form natural and proper Manners , and to fit the Minde to the Minde , that we may converse more sweetly and freely with another , than with our selves . 'T is a Hell upon earth , not a Society , for fear of displeasing , to set our faces in the Looking-glass , in respect to the Visit ; to weigh our words like Gold , before we speak 'em ; and to be put to behave our selves , as at a publick Assembly , with premeditated Gestures . But why do I recount those agreeable species , slightly painted in our Minds , either by Art , or Nature , or by Custome ? When Love has fix'd a living Image in our breasts of all these things , by whose power they move and act . It was well provided for Lovers , that it is lawful to Love the unwilling . There is no need of requiring returns and the debt of Loving . If it move nothing that thou art her Image and her Slave , that thou hast lost thy Life and Liberty for her sake ; if the Crime of Impiety and Homicide terrifie nothing ; yet necessity of Nature kindles Love out of Love , and Flame out of Flame . Yet Nature would not indulge that power to love , to dissemble , or otherwise to burn , than as a painted fire . For let the Countenance or Gestures counterfeit never so much , Dissimulation will betray it self , either out of an over-studious emulation of imitating , or by reason of its own sloath . If yet thou wilt not acknowledge Love to be the price of Man , that thou maist admit him under the notion of Profit , know that he comprehends in himself all the benefits which he does , or is able to do , and all above our wishes ; without whom I would attribute the Benefits themselves to Chance and Fate , not to Man ; and shall account them rather as things found , than accepted . By vertue of which Gift , the Poor is Liberal , while he gives nothing , but liberally wishes . Than which , the Gods neither ask , nor bestow any thing greater upon Mortals . Surely the potent Philter is this , beyond all the power of Herbs and Flowers ; Love , if thou wilt be beloved . But as it is an uncomely thing to ask or give a reason of Love , so is that Love most worthy which springs , like some Flowers , without the help of seed ; and has this property of Eternity , to exist without a Cause ; and like the Heavens , to be mov'd by an unseen Intelligence . This is that which we acknowledge to be all Love by Nature : That Similitude , which partly manifest , but chiefly occult , which we call Sympathy . From whence without Propinquity or Custome the near and familiar Soul adheres to the Soul , as plain Bodies adhere to plain Bodies , only by the glew of Aptitude , never to be separated . Nature seems to produce Twin-like Minds , as to assigne companions for Minds , like Shades and Genius's to Bodies . Hence , contrary to the Wills of their Nativities , Men undergo the same Fates , and are born Twins . Most happy pair of Lovers ! more noble sight than that of the Gladiators , where the whole strife in the duel of Liberality is carried on by good Offices . In this one thing disagreeing Passions shew themselves , while both sollicitous for one another , exercise their Hatred and their Fears ; both , endued with each others Choler , discern and judge the same things , the one as the other ; both touch'd with the same Magnet , turn themselves the same way , tend and close the same way . The one puts on the Countenance of the other , and represents it more faithfully than the Mirrour : The one imitates the Inclinations of the other , more than a Parasite ; to the end he may be like his other self , yet not himself . While I was stammering out these imperfect Notions , Cupid in disdain snatch'd the Pen out of my Hand , and flew away . FINIS . 
A42026	----	[Apographē storgēs], or, A description of the passion of love demonstrating its original, causes, effects, signes, and remedies / by Will. Greenwood, [Philalethēs]. Greenwood, Will. This text is an enriched version of the TCP digital transcription A42026 of text R43220 in the English Short Title Catalog (Wing G1869). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 262 KB of XML-encoded text transcribed from 78 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A42026 Wing G1869 ESTC R43220 27040785 ocm 27040785 109924 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42026) Transcribed from: (Early English Books Online ; image set 109924) Images scanned from microfilm: (Early English books, 1641-1700 ; 1718:27) [Apographē storgēs], or, A description of the passion of love demonstrating its original, causes, effects, signes, and remedies / by Will. Greenwood, [Philalethēs]. Greenwood, Will. [16], 127, [9] p. Printed for William Place ..., London : 1657. Bracketed words printed in Greek letters. Errata: p. [16]. Imperfect: print show-through, with loss of text. Reproduction of original in Bodleian Library. eng Love -- Early works to 1800. Emotions -- Early works to 1800. A42026 R43220 (Wing G1869). civilwar no [Apographē storgēs], or, A description of the passion of love demonstrating its original, causes, effects, signes, and remedies by Will. G Greenwood, Will 1657 44204 45 25 0 0 0 0 16 C The rate of 16 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-10 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2008-01 John Latta Sampled and proofread 2008-01 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Απογραφε ϛοργεσ . OR , A DESCRIPTION OF THE PASSION OF LOVE . DEMONSTRATING Its Orignal , Causes , Effects , Signes , and Remedies . By Will . Greenwood , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Omne meum . Nil meum . Nihil dictum quod non dictum prius . LONDON , Printed for William Place at Grayes Inne-gate in Holborn , 1657. To the Service and Delight of all truly Noble , Generous and Honest Spirits of both Sexes ; The AUTHOR Dedicateth these his Exiguous Devoyres . NOBLE HEARTS , BEing invited with several pleasing Considerations , and delightful Motives to appear the second time upon the slippery stage of this World ; I here present to your view a Description of a Passion too much regent in this britle age . The worke is of no great substance , not much Satyrical nor Critical ; only glances , like the Dogs of Nilus , taking a touch here and there . It may happily appear at the first view , a meer congested Chaos , and somewhat indigested and promiscuously handled ; I can assure you my meaning was methodical ; but I hope your favourable opinions will dissipate the foggy mists of erronious misprision , and be really clarified in your considerate censure . I cannot conceive what more acceptable present may be offered unto you , then that which with an appar●nt brevity compriseth the Original , ●enerality , Definition , Causes , Effects , Signes , &c. of Love . For which purpose , and your greater contentment , I have madly rambled in every one of them . If I have over roaved , gone wide , or falne short , it 's not unlike you may impute it to my folly of precipitancy . In this ( to forge an excusive answer ) I shall not unfittingly resemble the Painter , who being to figure forth the fury of a mad Dog , the better to expresse it , stood long curiously pidling about the froth or fome issuing from his mouth ; but finding nothing frame fitly to his invention , rashly takes up his pencil ▪ dashes it against the Picture , with an intent to spoil it ; howbeit this suddain accident prevailed to make his work more excellent . So may I in these suddain touches pencil out this Passion with a more lively tincture , then if I had been tediously curious in contriving , or vaingloriously to embellish them with quaint ear-pleasing Elocution . To speak the reall truth , you must not expect any additional ornaments of Rhetorick , nor neat flourishes of Eloquence , or wyre-drawn phrases , meer inke-pot termes , or a hodgpodge of a laboured contexture : but a plain and smooth style which best becomes our subject . I am not passionately enamoured on pety Courtships , like to those Helena's all of gold , where we can behold nothing but Drapery ; but my sole aim is to speak to be understood : I have more laboured at the reality of the matter , then ornament of words ; for he that courts his pen , and neglects the matter , shall alwayes have trouble enough to defend himself from Moths , Rats and Oblivion . Fine heads will pick a quarrell with me ; but this is my minde , let him that findeth a fault amend it , and he that liketh it use it . I submit my self to the judgement of the wise , and little esteem the frownes of a censorious brow . I dedicate this unto you , not because either by virtue of a long experience , or of an exact judgement , I make profession to be Master in this Science , but to manifest that by the Pole-star of methodical observations , one may furrow the deepest Seas of unknown discipline . And to vindicate my self with that of Mr. Burton , Vita verecunda est , Musa jocosa mihi . However my lines err , my life is honest . But I presume , I need no such apologies , for no man compos mentis , will make me culpable of Lightness , Wantonness , and rashness in speaking of the Causes , Effects , Signes , &c. of Love ; I speak only to tax and deter others from it ; not to teach , but to demonstrate the vanities ▪ and errors of this heroical and Herculean passion , and to administer apt Remedies . I cannot please all men ; for the same cause that made Democritus laugh , made Heraclitus weep : It is impossible for an Angler to please all fish with one bait ; so if one write never so well , he cannot please all ; and write he never so badly , he shall please some . I know there are some counterfeit Cato's that will pish at me , cannot abide to hear of Love toyes , they hare the very name of Love in detestation ; Vultu , gestu , & oculis , in their outward actions averse , and yet in their cogitations they are all out as bad , if not worse then others . Whatsoever I speak in this Treatise of the one sex , may be also said of the other , mutato nomine . I determine not to run with the Hare and hold with the Hound , to carry fire in one hand , and water in the other , neither to flatter Men as altogether faultless , nor be critical with Women as altogether guilty ; for as I am not desirous to intrude into the favour of the one , so am I resolved not to incur the disfavour of the other . Honored Ladies , I commit my self to the Candor of your curtesies , craving this only , that if you be pinched in the instep , you rather cut the shooe then burn the last . If I discover the Legerdemaine , and subtle traines Women lay to inveigle their Lovers , and unvail the furrows of Womens dispositions ; you ought no more to be vexed with what I have said , then the Mint-master is to see the Coyner hang'd ; or the true Subject , the false Traytor arraigned ; or the honest man the thief condemned . I grant it an act somewhat uncivil , to run inconsiderately into invectives against the sex ; so it is an unworthy servitude of minde to be obsequious to them : but I deal with them , as he who slew the Serpent , not touching the body of his Son twined ▪ up in folds ; so I strike the vice , without slandering the sex . I hope this Book will insensibly increase under the favour and good opinion of virtuous Ladies , as Plants sprout under the Aspects of the most benigne Stars . What I here declare ( Candid Readers ) is not in the least to extinguish a pure and reall love , or to detract from the honour of marriage ; for my stomach will not digest the unworthy practises of those who in their Discourse and Writings , plant all their Arguments point blanck to batter down Love , and the marryed estate , using most bitter invectives against it , as the Author of the Advice to a Son , and such like , whose behaviour speaks nothing but Satyrs against this divine Ordinance , and the whole sex of Women . But such do it out of meer dissimulations , to divert suspicion , being defatigated in a vigorous pursuit of their desires are made incompetent Judges of that which they undertake to condemn ; or else out of revenge , having themselves formerly light upon bad Women ( yet not worse then they deserved ) they curse all adventures because of their own Shipwrack . Here my Book and my self march both together and keep one pace ; one cannot condemn the Work without the Work-man ; who toucheth the one , toucheth the other ; what I speak is truth , not so much as I could , but as much as with modesty I dare . Let that which I borrow be surveyed , and then tell me whether I have made good choise of Ornaments to beautifie and set forth the Work ; for I make others to relate ( not after my own fancy , but as it best falleth out ) what I cannot so well expresse , either through unskill of language , or want of judgement . I have purposely concealed the Authors of those I have transplanted into my soil , and digested them with my own , thereby to bridle the rashness of the hasty knit brown'd censurer . I will honour him that shall trace and unfeather me , by the only distinction of the force and beauty of my discourse . Look how my humours or conceits present themselves , so I shuffle them up ; for these are matters which Juniors may not be ignorant of . But not to tire you with a tedious preamble , like the Pulpit Cuffers of this age ; and a long discourse argueth folly , and delicate words incur the suspicion of obsequiousness ; I am determined to use neither of them ; only intreating your milde and charitable censure , of this my rude and hirsute labour : untill the next occasion , I conclude , Your Friend , W. G. To his Honoured and Ingenious Friend , Mr. W. G. on his Description of the Passion of Love . WHen Criticks shall but view the title , they Will carp at this great enterprize , and say , It was too boldly done , thus to comprize In this small tract , Loves passion , and true size To set upon it ; but the learned will Excuse thy little Book , and praise thy quill ; Thy aime being only to instruct the youth : In male and female thou discover'st truth . Thy pencil in live colours hath limm'd out , Erotick passion from its very root . Causes , Effects , and Signes ( thou here discovers ) The jealousies and fears of wanton Lovers ; Physician-like thou here prescribest cures To ease poor Lovers of their Calentures . My worthy friend , In either Hemisphere , Where ere I goe , thy praise I 'le eccho there . W. B. ERRATA . PAge 8. line 19. dele . 1. p. 19. l. 9. r. osculis . p. 26. l. 19 r. conducted . p. 30. l. 2. r. froward . p 33. l. 30 r. magno sua . p. 38 l. 10. r. torment . p. 40. l. 4. r. can'st . p. 42. l. 3. ● . to l. 14. r. never . p. 44. l. 29. r. vollyes . p. 48. l. 33. r. Mistresse . p. 51. l. 11. r. fairest . p. 55. l. 15. r. sighes . p. 64. l 7. r. heart . p. 70. l. 26. r. specter . p. 85. l. 20. r. prae se ferat cum pharetr● . A DESCRIPTION OF THE PASSIONS OF LOVE . Of Love , the Original , the Universality , and the Definition of it . THe nature of the whole Universe ( according to the primo-geniture ) tendeth to that which we are now determined to treat o f ; for it was Love that moved God , not only to create the World , but also to create it beautiful in every part ; the name whereof in Greek yieldeth a testimony of Loveliness and Beauty , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Mundus , signifying a beautiful and well decked Ornament . Therefore seeing God hath created and framed it by Love , then indubitably Love is dispersed throughout the whole World , and invested into every creature , as well Mineral and Vegetable , as Animal , all obeying the statute of the great Law-giver , instituted in primo Adami . The which causeth a Sympathie or Love in all things . Now to demonstrate this in Man . He having by nature imprinted in his soul an affected desire or earnest inclination to that which seemeth good , is drawn as it were by necessity to search it out in every thing which he esteemeth fair and good , finds nothing so apt to be the center of his Affections , and to correspond with his nature ( her creation solely tending to that ) as Woman . For after God had created Man , and placed him in the Garden to dresse it , It is not good ( saith he ) that Man should be alone , I will make him an help meet for him : & to demonstrate how this help was not only meet , but also necessary for Man ; Moses addeth , that amongst all those living creatures , he found no help meet for Adam : For although all the Beasts , and the residue of creatures were given to Man to assist him , so that being in the state of innocency , wherein he was then , he might receive all service and ready obedience from them ; nevertheless he had not yet an help of his kinde , for he could not have the familiarity and society with Beasts , nor receive such help from them , as he could from a Creature of his own nature . Now seeing Man was created for this end , he could not continue without generation , which could not be unless he were joyned to a Woman ; which was before his fall a most pure and innocent love . But now because of his corruption , his affections are irregular , and are made extreme ; there is nothing so greatly exciteth and carryeth away his minde , nor cometh more neer to his destruction , then this foolish passion endangereth his life . To prove which , many presidents might be produced . Galacea of Mantua declairing oftentimes to a Maid of Pavia , whom he courted and made love to , that he would suffer a thousand deaths for her sake , which she imagining was but spoken coggingly and in jest , commanded him to cast himself into the River ; which he presently performed and was drowned . But we shall more fitly alleadge such testimonies of the effects of Love , when we discourse more particularly of every Vice that proceedeth from them . Yet , as well as Man , this amity ( as I have said ) is ingraffed into every creature ; this love , appetite , or universal inclination , or complacency , given to them at the creation likewise , and inciteth them to desire and search out that which is consentaneous to , and agreeth and sympathizeth with their own nature ; so that there is nothing so insensible , which hath not in it self this amity innate , propending and moving to its proper object , as Amber and Straw , Iron and Adamant , and the Palme-trees of both sexes , express not a sympathy only , but a love passion ; according to that of the Poet ; Vivunt in Venerem frondes , omnisque vicissim Foelix arbor amat , nutant ad mutua Palmae Foedera , Populeo suspirat Populus ictu , Et Platano Platanus , Alnoque assibilat Alous . Which is thus paraphraz'd ; Leaves sing their loves , each complemental tree In Courtship bowes , the amorous Palmes we see Confirm their leagues with nods , Poplers inchaine Their armes , the Plane infettereth the Plane . Now the better to illustrate this by example , Florentius tels us of a Palme that loved most fervently , and would receive ( if properly it may be so said ) no consolation , until her Love applyed himself to her ; you might see the two trees bend , and of their own accord stretch out their boughes to embrace and kiss each other . They ( saith he ) marry one another , and when the winde brings their odour unto each other , they are marvellously affected ; they will be sick and pine away for love , which the husbandman perceiving , strokes his hand on those Palmes which grow together , and so stroaking again the Palme that is enamored , they carry kisses from one to the other , or weaving their leaves into a Love-net , they will prosper and flourish with a greater bravery . No creature is to be found quod non aliquid amat , which doth not love something , no stock nor stone , which hath not some feeling of its effects ; yet it is more eminent in Vegetables . To prosecute our discourse , let us define what this Amorous Love is ; Theophrastus demonstrateth it to be a desire of the Soul , that easily and very speedily gets entrance , but retireth back again very slowly . Another saith , It is an invisible fire kindled within the hidden forges of the breasts of Lovers , scorching and consuming their miserable hearts , and burning in the flames of desire , yeelding no other sign or testimony thereof , then an ardent desire of the thing beloved . Montag . lib. 3. cap. 5. saith , that Love is nothing but an insatiate thirst of enjoying a greedily desired object . Socrates saith , It is an appetite of generation by the mediation of beauty . Others will have it to be a motion of the bloud getting strength by little and little , through the hope of pleasure , almost a kind of Fascination or inchantment . Tully thought it to be a wishing well to the party affected . Seneca , a great strength of the understanding , and a heat that moveth gently up and down the spirits . And others say , that this Erotical passion is a kinde of dotage , proceeding from an irregular desire of enjoying a lovely object , and is attended on by fear and sadness ( common symptomes of Love ) according to Ovid ; Res est solliciti plena timoris amor . Thus have we been carryed away by the current of other mens judgements , and now have watched our advantage to swim back again , and shew our private opinion ; and that is , That Love is an expansion of the soul towards it object ; which is , what ever is attractive ; and that naturally Man loves himself best and first , and all other things in subordination to himself ; and whatsoever hath most similitude of Man in nature , is the proper object of his love ; then consequently ( in my opinion ) no object so proper as the princess of the female sex , viz. Woman , it being ordained and constituted for the propagation and preservation of every species . We will illustrate this with that pretty piece of policy of Paris , which prompted him to the disposal of the Golden ball , he being made umpire between three Deities , Juno , Pallas , and Venus , whereof he was to make one his friend , and two his enemies ; it was his wisdom to win favour with the most potent , for his own safety , which is Venus , if we may take an estimate of power from the extent of Dominions , and largeness of command and conquest , all which are so clearly Cypria's as they leave no place for opposition . It is true , Juno commands the world by Riches , and Pallas by wisdom , but Venus monarchizeth in the most unlimited manner of soveraignty over millions of Worlds , if it will passe for sterling , that every Man is a microcosm , or a little World , the epitomy of the macrocosm , or the greater World : She is that powerfull Planet , that makes not only the rational , but irrational ; not only the animate , but inanimate creatures , and Vegetables feel her influxious power . Lucr. l. 1. 22. Tu dea , tu rerum naturam sola gubernas , Nec sine te quicquam dias in luminis oras Exoritur , neque fit laetum , nec amabile quicquam . Goddess , thou rul'st the nature of all things , Without thee nothing into this light springs , Nothing is lovely , nothing pleasure brings . Therefore they that submit not to the Scepter of the Paphian Queen , are Rebels against nature , and but the shadows of Men ; but such stubborn ones are as rare as a Horse in the streets of Venice , or a begger in Holland . I know not ( saith Montag . in his Essayes lih . 3. cap. 5. ) who could set Pallas and the Muses at oddes with Venus , and make them cold and slow in affecting of Love ; as for me , I see no Deities that better sute together , nor are more indebted one to another . Whoever shall go about to remove amorous imaginations from the Muses , shall deprive them of the best entertainment , and of the noblest subject of their work . And who shall debar Cupid the service and conversation of Poesie ; shall weaken him of his best weapons . But for so much as I know of it , the power and might of this God , are found more quick and lively in the shadow of Poesie , then in their own Essence : It representing a kinde of air as lovely as Love it self . Thus ( equally tendering all these opinions to the Readers discretion , to reject or accept which of them he shall conclude most probable ) I proceed on to demonstrate the Causes of this passion in the subsequent Chapter . The Causes of Love . WE will now express what special causes and motives tend most to the increase of this Passion . The Sages have sought the true causes which dispose the wils of Men to love ; and have delivered many different opinions in this point . Some hold , it is a quality which God imprinted on nature : for it pleased him to create Adam on earth as his own image , and hath drawn Eve to be unto Man a spirit of peace , and a love of a perpetual lasting ; this indubitably is the first ; for we must ingenuously confess , that there is no reall love , no true delight , but proceeds from the supreme Divinity , the pure and immaterial Essence of the omnipotent Protector , and sole Ruler of all Celestial and Terrestrial creatures : It is a communicative delight , whose chief propriety is perpetually to stream into the hearts and souls of all that are capable thereof . Others imagine ( and 't is reall ) it comes from the influence of the Stars at their Nativities , and these ( in my opinion ) are the second causes . Prima Deus causa est ▪ causae sunt astra secundae . God is ( of all created ) the prime cause : Th' second ( in spite of Holmes ) are starry laws . Others say , it proceeds from Parents and Education , and that 's very probable . Others from a certain harmony and consonance of hearts which meeting in accord upon the same tone , having a natural correspondencie . The Maxime of Divines , and morall Philosophers saith , That fair and good ( otherwise that which seems to be so ) make all loves . And lastly , Money . Now it is our intent and purpose to treat of every one of these causes distinctly ( the first excepted , being explained in the first Chapter , and likewise in the beginning of this Section ) therefore we will proceed to the second cause , which is the Stars . The fairest and enticing objects that proceed from Men and Women , that most frequently captivate , allure , and make them dote beyond all measure one upon another , aret by the force and power of the Stars ( quod me tibi temperat astrum ) such a Woman doth singularly dote upon such a Man , and likewise such a Man upon such a Woman ; hate such again , and give no reason for it , it being too high for the vulgar capacity to attain to the knowledge of it . They by their influence act upon the humors and bodies , and by their secret qualities tie creatures with the knot of love ; for how many are there who love things which are neither lovely nor good ? I mean , not only in effect , but in their own opinion and judgement , yet are they fastened by some tie ( unknown to any but the reall sons of art , and those which are acquainted with the sublime sciences ) nor can they free themselves from it but by the absolute power of reason . Do we not dayly finde by experience , that a Man who is , and who knoweth himself to be deformed and wicked , yet by nature falleth not in love with himself ? so through a love of Concupiscence , he may love things which have neither beauty nor goodness , although he daily hath a blinde feeling of something sutable to sensuality and an unperceptible attractive . For there may be a sympathy in Nature , and an antipathy in Complexion ; and a sympathy in Complexion , and an antipathy in Nature ; as in animals , there is amity betwixt the Black-bird and the Thrush , betwixt the Crow and Hern , betwixt Peacocks and Pigeons , Turtles and Parrats . Whence Sappho in Ovids Epist. writes to Phaon ; To Birds unlike oft-times joyn'd are white Doves ; Also the Bird that 's green black Turtle loves . For of what sort the amities and enmities of the superiours be , such are the inclinations of things subject to them in these inferiours . These dispositions therefore of Love , are nothing else but certain inclinations of things , of one towards another , desiring such and such a thing if it be absent , and to move toward it , and to acquiesce in it when it is obtained , shunning the contrary and dreading the approach of it . He that knowes the amities and enmities the superiours have one towards another , knows my meaning , and will quickly give you a reason , and that none of the worst , let the Priests say what they please . The third Cause is from Parents and Education . This cause is from our first Parents , for the preservation and propagation of the Species , and will so continue till nature shall be no more . It is according to the old Adage , Qualis Pater , talis Filius ; like Father , like Son . Cat to her kinde ; if the Dam trot , the foal will not amble . Experience and nature approves it , that the fruit will relish of the tree from whence it sprung . Consider how Love proceeds from Parents , and gradually descends ; that so soon as we are come to maturity , and that our bloud begins to boyl in our veins , we devote our selves to a Woman , forgetting our Mother in a wise , and the womb that bare us in that which shall bear our image . This Woman blessing us with Children , our affection leaves the levell it held before , and sinks from our bed unto our issue and picture of posterity , where affection holds no steady mansion : they applying themselves to a Woman , take a lawful way to love another better then our selves , and thus run to posterity . But Education is more potent , for Themistocles in his youth ( as himself confesseth ) for want of Discipline , was carryed away by the lascivious and hot passion of Love , like to a young unbridled Colt , untill that by Miltiades example , who was then famous among the Grecians , he caused the heat of his courage to be cooled , and the lasciviousness which was naturally in him , to attend upon virtue : he fed delicately and highly , Qualis cibus , talis sanguis & membrum ; such as the meat , such is the broath ; for luscious fare , is the only nurse and nourisher of sensual appetite , the sole maintenance of youthful affection , the fewell of this inordinate passion , nothing so much feeding it , nor insensates the understanding by delighting in it . He was very idly educated , which is one main branch that causeth love , and the first arrow that Cupid shooteth into the hot Liver of a heedless Lover . For the Man being idle , the minde is apt to all uncleanness ; the minde being void of exercise , the Man is void of honesty . Doth not rust corrode the hardest Iron , if it be not used ? Doth not the Moth eat the finest garment , if it be not worn ? Doth not impiety infect the clearest and most acute wit , if it be given to idleness ? Doth not common experience make this common unto us , that the fertilest ground bringeth forth nothing but weeds , if it be not tilled ? The particulars of idleness , as immoderate sleep , immodest play , unsatiable drinking , doth so weaken the senses and bewitch the soul , that before we feel the motion of Love , we are resolved to lust . Cupid is ▪ a crafty Gentleman , he followes those to a hair that studdy pleasure , and flies those that stoutly labour . Likewise though their natural inclination be to virtue , if they be Educated , in Dancing-schooles , Schooles of Musick , lead a riotous life , they will be much subject to this passion , they will prefer fancie before friends , lay Reason in the water , being too salt for their tast , and follow unbridled Affection suitable to their education . But let their inclinations be never so strong , if they have been well brought up and instructed , they are in some sort forced to moderate themselves , not suffering Love to have such pernicious effects in them , as naturally they are inclined to ; whereupon ( in my opinion ) that old proverb was not spoken without reason , That Education goeth beyond Nature : so that Quintilian would not have Nurses to be of an immodest or uncomely speech ; adding this cause , Lest ( saith he ) such manners , precepts , and discourses as young children learn in their unriper years remain so deeply rooted , as they shall scarce ever be relinquished . Sure I am , that the first impressions , whether good or evill , are most continuate , and with least difficulty preserved . Quo semel est imbuta recens , servabit odorem Testa diu . — A pot well season'd , holds the primitive tast A long time after . — Socrates confesseth in Plato , that by nature he was inclined to vices , and yet Philosophy made him as perfect and excellent a Man , as any was in the world . Besides Education and custome have power not only to change the natural inclination of some particular Men , but also of whole Countries , as the Histories of most Nations declare unto us ; and namely that of the Germans , who in the time of Tacitus ( and Lycurgus amongst the Lacedemonians ) had neither Law nor Religion , knowledge nor forme of Common-wealth ( but were led and carryed on by the current of their own inclinations , and as their wils was inclined by the influence of the superiours ) whereas now they will give place to no Nation for good institution in all things . To reform the Lacedemonians , Lycurgus used this piece of policy ; He nourished two whelps both of one Sire and one Dam , but in different manner ; for the one he trained up to hunt , and the other to lie alwaies in the chimney-corner at the porridge-pot ; afterwards calling the Lacedemonians into one assembly , he said , Ye Lacedemonians , to the attaining of virtue , education , industry and exercise is the most noble means ; the truth of which I shall make manifest to you by tryall ; Then bringing forth the whelps , and setting down a porridge-pot and an Hare , the one run at the Hare , and the other at the pot : the Lacedemonians not understanding the mystery , he said , Both of these be of one Sire and one Dam , but you see how Education altereth Nature . Let us therefore ( that seeing our flexible nature is assaulted and provoked to the acting of any thing which is not good ) endevour to accustome and exercise our selves in virtue , which will be as it were unto us another nature ; let us use the means of good Education and instruction in Wisdom , whereby our souls shall be made conquerors over these hot passions , and our mindes moderated and stayed in all our actions . We will now proceed on to the next , and fourth cause , which is a certain harmony and consonancy of hearts , which meeting accord upon the same tone , having a natural correspondency . For it is Mans nature to affect all harmony , and sure it is ( where Cupid strikes this silent note ( for Love is the musick , the harmony , complexion , the genus , and very soul of nature ) more sweet and melodious then the sound of any instrument ; for there is musick wheresoever there is an harmony . And thus far we maintain the musick of the spheres : for these well ordered motions , and regular paces , though they give no sound unto the ear , yet to the understanding of the parties affected , they strike a love-note most full of harmony . I desire leave to insist a little upon this . Every body hath its projections and unperceiveable influences , as we finde in the power of Amber and the Adamant , which attract Iron and Straw , by the expiration they scatter in the aire , to serve as instruments and hands to their attractions . This being common to other natures of Plants , Metals , and living creatures , we must not think but that the body of Man participateth therein , by reason of its vivacity and multitude of pores which give a more easie passage to such emissions . There then cometh forth a spirituous substance , which is ( according to Marcilius Ficinus ) : vapour of bloud , pure , subtle , hot and clear , more strong or weak according to the interiour agitations of spirits ; which carryeth along with it some friendly , convenient , and temperate quality , which insinuateth it self into the heart and soul , doth ( if it there finde a disposition of conformity ) abide , as a seed cast into the earth , and forms there an harmony , and this love of correspondency , with an admirable promptness and vigor ; so it happeneth that the spirits , being transpired from one body to another , and carrying on their wings qualities consonant , do infallibly excite and awaken the inclinations . The eye is principally interessed herein , breathing thence the most thin spirits and darting forth the visual rayes , as the arrows of Love which penetrate the heart , striking a most dulcisonant harmony , and are united one within another ; then heating the bloud , they strike upon the imagination , and attract the will , which are linked one to another , that they are tyed together with an unperceiveable knot ; and so by this means Love entereth into the heart . The fifth Cause is that of the Divines and morall Philosophers , That beauty and goodness make us love . Which two if they be found both in one Woman ( she 's rara avis , a very rare thing indeed ) are most availeful advantages . Love varies as its objects varie , which is alwaies good , beautiful , amiable , gratious , and pleasant , or at least which seems to be so ; from Goodness comes Beauty , from Beauty Grace and Comeliness , which result as so many rayes from their good parts , makes us to love , and so covet and desire it : for were it not pleasing and gratious in our eyes , we should not seek it . Omne pulchrum amabile , and what we love is fair and gratious in our eyes , or at least we do so apprehend or esteem it . Suum cuique pulchrum . Th' perfections of his Mistress are most rare , In all mens eyes , yet in his own most faire . Amiableness is the object of love , the scope and end is to obtain it , for whose sake we love , and with our minds covet to enjoy . Likewise Grace and Beauty are so wonderfully annexed , do so sweetly and gently win our souls , and strongly allure , that they confound our judgement , and cannot be distinguished . And this makes the Poets still put the three Graces in Venus company , as attending on her and holding up her train . As the needle of a Diall being touched with an Adamant , doth alwaies turn towards the Pole-star , because the Philosophers hold that to be the element of the Load-stone or Magnet , and by a natural sympathy doth attract every part of it self unto it self ; so a Lo●ers heart being touched with the beauty and goodness of his Mistress doth turne it , and all its thoughts towards her : Poetically to explain this conception let us add , The needle of a Diall Northward turns , If touch'd by Adamant : His heart touch'd by his Mistress burns , And after her doth pant . As this Magnet draweth the heavie Iron , and the Harp the swift Dolphin ; so beauty allureth the chast minde to love . In that exquisite Romance of Clytiphon and Lucippe , where Clytiphon ( being captivated with her beauty ) speaking of himself , ingenuously confesseth , that he no sooner came in Lucippe's presence , but saith he , Statim ac eam contemplatus sum , occidi ; oculos à Virgine avertere conatus sum , sed illi repugnabant . He was wounded at the first sight , his heart panted , he could not possibily turn his eyes from her . This Beauty hath great power to procure love ; for where it appeareth in the exterior parts in any body , it is as it were a witness and testimony of the beauty in the soul . For the Creator created all things in such manner that he hath commonly joyned beauty and goodness together ; in the beginning there was nothing made , but it was very good and beautiful in his kind , therefore there is an agreement between the body and the soul ; for bodily beauty is as it were an image of the beauty of the soul , and promiseth after a sort some good thing of the inward beauty ; for internal perfection breedeth the external ; whereupon the internal is called goodness , and the external , beauty . Many would willingly die for the beauty of others , and are so tormented and tossed , that they become senseless and phrenetick , being captivated with looking upon a beautiful face , which hath such a sting that it pierceth even unto the liveliest part of their heart and soul . Whereupon it falleth out that poor silly Lovers are so full of passions , that they stand altogether amazed ; making their souls so subject to their desires , that she must obey them , as if she were some poor Chamber-maid or drudge . It is the Witch of Nature , as gold is the god of the World ; for a Woman without beauty hath as few followers , as a Man without money hath friends . The reason why Womens beauty is of such force , that it overcomes men , is that the sense being too much fastened upon it , doth not only ( as if it gazed upon an object above its strength ) remain dazled with the rayes thereof , but reason it self is darkned , the heart is fettered , and the will by love made a prisoner . And I must needs tell you in plain terms , that beauty without the indowments of a virtuous minde is stark naught ▪ Yet most commonly , the beauty of the minde is manifest in the face , as it were in a looking-glass ; for in it is seen a modest blush the vail of shame fac'dness , the true ornament of an honest minde , the treasure of Chastitity , the splendor of Clemency , the riches of Silence , the majesty of Virtue , the lodge of Love , and the nest of Grace ; because the face ( amongst all the other corporal parts ) is the more noble , where the minde by those senses that are in it exerciseth its effects and operatious . Having discoursed thus much of beauty in general , we will now descend to the particulars of beauty , and demonstrate their force in causing Love . For there is not any that loves , but there is some particular part , either in form or condition , which pleaseth most , and inflameth him above the rest . And first of the Eyes , which Scaliger cals Cupids arrowes ; the black , round , quick sparkling eye , is the most fair , amorous and enticing , the speaking , courting , enchanting eye . Hesiod cals those that have fair lovely eyes , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; and Pindarus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by a Metaphor borrowed from the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifying the young tender sprigs or branches of Vines , for as these alwaies embrace the neighbouring bough , twining about it with many various circles ; in like manner , the eyes of a beautiful woman apply their beames , and endevour to intangle the hearts of those that earnestly behold her . The Poet Propertius cals the eyes the conductors and guides in Love . Si nescis , oculi sunt in amore duces . It is the eyes that infect the spirits , by the gazing upon an object , and thence the spirits infect the bloud . To this effect the Lady in Apuleius complained , Thou art the cause of my grief , thine eyes piercing through mine eyes into mine inward parts , have set my bowels on fire , therefore commiserate me that am now ready to die for thy sake . The eye is the judge of beauty , and is as it were the looking-glasse of the soul , in which are described all the affections of the Soul , as Love , passion , anger , disdain , &c. The eye exceedingly lusteth after beauty ( and whilst it contemplateth the colours , formes , features , comeliness , grace , laughter , and whatsoever excellent quality appertaines unto beauty ) is deemed fittest to be the principal judge thereof ; the eye being an Organ by which a Lover doth best discern the perfection of all those principal parts , which are required to the framing of a compleat beauty ; for we often times see , by the bare report of virtue , in any honorable breast love imperfectly ; but if report be once confirmed by an interview , and the eye be made judge as well as the ear , it gathereth strength , and exceedingly encreaseth ; which proceedeth from no other cause then from the great force that the eye hath in the true judgement of sensible things , besides the power thereof extending it self more then all the other senses to the multitude of objects , and more speedily apprehending them . Pardon me for stepping a little out of the way , but I shall quickly be in again . Secondly , Faire hair , as the Poets say , are the prisons of Cupid ; that is the cause ( as I suppose ) that Ladies make Rings , and Bracelets , and love-locks to send to their Lovers . And that 's the cause too ( for I must handle both sexes ) that Men curle and powder their hair , and prune their pickativants , making the East side correspond to the West . Thirdly , the Tongue , is called by Scaliger , the lightning of love . But we wil take all the actions and gestures of the mouth together with it ; what a bewitching force hath a gratious laughter , a pleasant and eloquent delivery , a modest courting , a Syrens song , or any other comely carriage or manifestation of the minde , a corral lip , a comely order and set of two Ivory rails ? How great force and enticements lie in kissing ? Balthazer Castilio saith , Jam pluribus oculis labra crepitabant , animarum quoque mixturam facientes , inter mutuos complexus animas anhelantes : They breath out their souls and spirits together with their kisses , changing hearts and spirits , and mingle affections as they do kisses , and it is rather a connexion of the minde then of the body . What 's a kisse of that pure faire ? But Loves lure , or Adonis snare . Fourthly , some are enamoured of an handsome tall and slender body ; some again are taken with one of a middle size and plump ; but many are captivated with a handsome leg and foot . Fiftly , their breasts and paps are called the tents of Love ; for which cause Women do so much discover them , ( for Women , saith Aristotle , are Natures Errata , continually studying temptations ) together with their naked necks , shoulders and armes , having all things necessary and in readiness , that may either allure the minde to love , or the heart to folly . What is the meaning of their affected carriages , those Garments so pompous , those guizes so sought after , those Colours so fantastick , the Jewels and Pendants so sumptuous , that painting so shameless , those Curles and Patches , their silk and Bow-die stockins , with their coats tucked up that their neat leg and foot may be seen , their lac'd shooes , those curtesies , salutations , cringings and mincing gates ; but to cut the throat of Chastity , and are springes to catch Wood-cocks . A Ship is not so long a rigging , as a yong Lady is in trimming her self against the coming of her Sweet-heart . Eye but the dresses of Women which are now in use , and thou shall not only see the carved vizard of a lewd Woman , but the incarnate visage of a lascivious wanton ; not only the shadow of love , but the substance of lust . Sir Philip Sydney in his Arcadia , saith that Apparel ( though it be many degrees better then the wearer ) is a great motive and provocation to love , and nothing like unto it : Which doth even Beauty beautifie , And most bewitch a wretched eie . And as another Poet saith ; — Love-locks and clothes which speak All Countries , and no Man . — He layes all that ever he hath upon his back , making the Meridian of his Estate stoop to his shoulders , judging that Women are captivated with and marryed to Bravery . Add hereunto the painting practised by Harlots , adulterated complexions well agreeing with adulterous conditions . They especially use to paint their eyes ( understand their eye-browes and eye-lids ) with Stibium , to make them look black , conceited by them an extraordinary comeliness . Hereupon was Solomons caution , Neither let her take thee with her eye-lids , as one of her principal nets to catch wantons therewith . When aged they use in vain to make themselves fair by renting their faces with painting , though more cause to rent them with their nails out of penitent indignation . Thus painting used to reconcile , in time widens the breaches in their faces ; and their flesh tainted , at least , with the poison thereof , like rotten vessels spring the more leaks the more they are repaired . And the truth is , I would have such as these to joyn themselves with Souldiers , for so both may fight under their colours . Sixthly , Pleasant and well composed looks , glances , smiles , counter-smiles , plausible gestures , pleasant carriage and behaviour , affable complements , a comely gate and pace , daliances , playes , revels , maskes , dancing , time , place , opportunity , conference , and importunity , are materials of which Loves torch is made ; also no stronger engins then to hear and read of Love toyes , fables and discourses , so that many by this means become distracted , for these exercises do as well open the pores of the heart as the body . And truly such heart-traps are laid by cunning beauties , in such pretty ambuscadoes , that he must be a crafty Fox that can escape them ; for there is still some peculiar grace in a Woman , as of beauty , good discourse , wit , eloquence , or honesty , which is the primum mobile , or first mover , and a most forcible loadstone , to attract the favours , and good will of Mens eyes , eares and affections unto them . It is a plain ornament becomes a Virgin or virtuous Woman , and they get more credit in a wise mans eye and judgement , by their plainness , and are more comely and fair ▪ then they that are set out with their patches , bables , puffed up , and adorned like Jayes in Peacocks feathers . Ladies , let the example of Lucretia be set before you , who stamped a deeper impression of affection in the heart of the virtuous beholder , by addressing herself to houswifery , and purple spinning , then others could ever do with their rare banquets , and riotous spending . All are not of Aegisthus minde , who was taken with a complement of lightness . This argued , that a youthful heat had rather surprised his amorous heart , then any discreet affection preferred him to his choise . This love is fading ; for where virtue is not directrice in our choise , our mindes are ever prone to change ; we finde not what we expected , nor digest well what we formerly affected ; all is out of square , because discretion contrived not the building . It is a decent and comely habit best becomes Ladies to be wooed in , and contents discreet Suitors most to have them won in . Conforme then your generous dispositions to a decency of fashion , that you may attract to your selves , and beget in others motives of affection : whose private virtues render you to the imitation , and publick to the admiration of all . Seventhly , a tender and hot heart , lucid spirits , vegetous and subtle bloud , are causes of amorous fires , a small beauty makes a great impression in them . Eightly , Obsequious love-letters , to insinuate themselves into their Mistresses favour , are great incitements , they are the life of Love . The pen can furrow a fond females heart , And pierce it more , then Cupids faigned dart . Letters a kinde of Magick virtue have , And like strong Philters humane souls inslave . Ninthly , Words much corrupt the disposition ; they set an edge or glosse on depraved liberty ; making that member the vent and spout of their passion , and making the hearts of credulous Women melt with their ear-charming Oratory . The tenth , Love is caused very often by the ear , as Achilles Tacitus saith , Ea enim hominum intemperantium libido est , ut etiam fama ad amandum impellantur , & audientes aequè afficiantur ac videntes ; such is that intemperance and passion of some Men , that they are as much inamoured by report , as if they see them . Oft-times the species of Love are received into the fantasie , as well by relation as by sight , for we see by the eyes of our understanding . No face yet seen ; but shafts that Love lets flie , Kils in the ear as well as in the eie . Also ; The pleader burns his books , disdains the Law , And fals in love , with whom his eyes ne'r saw . Lycidas declaring to Cleon his Love towards Astrea , said , Whether she was really fair or no , I know not , but so it was , that so soon as ever I heard the report of her , I loved her . Some report ( saith he ) that Love proceeds from the eyes of the party loved ; but this cannot be , for her eye never looked upon me , nor did mine see her so much as to know her again . For an illustrious name is a strange course To attract Love , and good report hath force . We purpose now to treat of Money causing Love . That is the general humour of the world , and in this Iron age of ours , and in that commodity stears our affections , the love of riches being most respected ; for now a Maid must buy her husband with a great dowry if she will have him , making Love mercenary ; and 't is the fashion altogether in use , to chuse Wives as Chapmen sell their wares , with Quantum dabitis ? what is the most you will give ? Witty was that young Gentlewomans answer to an inconsiderate Suitor , who having solicited the Father , and bargained with him for the affection of his Daughter for so much , and covenants of marriage concluded : This undiscreet wooer unseasonably imparts his minde to the Daughter ; who made strange with it , saying , she never heard of any such matter : yea but ( replyed he ) I have bargained with your Father , and he hath already consented : And you may marry him too ( quoth she ) for you must hold me excused . Covetousness and filthy lucre mars many a good match , or some such by-respect . Veniunt a dote sagit●ae , 't is money that makes the Mare to go ; 't is money and a good dowry , lights Hymens torches . They care not for beauty , education , honesty , or birth ; if they hear that she is a rich heir , or hath ready cash , they are frantick & doting upon such a one , more then if she were natures master-piece in beauty . If she be never so ugly and stinking , 't is money makes her kisse sweetly . Has she money ? ( that 's the first question ) O how they love her ! Is she mula auro onusta ? nay then , run Dog , run Bear , they 'l venture hanging to compasse their desire . Auri sacra fames , quid non mortalia cogis Pectora ? — What will not this desire of money compell a Man to attempt ? Is she as old as Saturn , deformed , vitious , blear-eyed , though they be like two powdering tubs either running over or full of standing brine , and her browes hang ore her eyes like flie flaps , though her nose be like a Hunters horn , and so bending up , that a Man may hang a hat upon it , and her cheeks may serve boys for cherry-pits , doth her teeth stand like an old park pale , if she have any ? has she a tongue would make a deaf man blesse his imperfections , that frees him from the plague of so much noise ; and such a breath ( heavens shield us ) as out-vies the shambles for a sent ? Yet if she have cash , Oh how amiable is she ! without doubt she hath no lesse then twenty Suitors , never rack she 's good enough . Est natura hominum , to love those that are fortunate and rich , that thrive , let them get it as they will , by hook or crook , all 's one so they have it . De moribus ultima fiet qnestio ; to enquire of her conditions and Education is the last interrogatory . But let me assure you these being joyned together , the seene is altered on a suddain , their love is converted into hate , their mirth into melancholy , having only fixed their affections upon this object of commodity ; the desire of which in excesse is meer covetousnesse ; and on the otherside their hate is furiously bent upon the Woman , she becomes an abject , and an odious object unto them . Now to turn the current of our discourse to the other sex ; for this desire of lucre is not adherent to men only , but that there are some of the female train of the same temper . Let the Man be what he will , let him be cast in Esops mould , with his back like a Lute , and his face like Thersites , his eyes broad and tawny , his lips of the largest size in folio , able to furnish a Coblers shop with clouting-leather ; if he have but a golden hand , Midas's touch , or loadened with golden pockets , immediately they salute him with an easement , Ego te hoc fasce levabo : and it is reason you should do it , replies the Woodcock ; yielding up the souls of his pockets for the hopes of a smile , embrace or a kisse : And having emptied them , stuffe them up again with frowning looks , and serve him like a sheep in June , turned forth for a bare neck'd Ewe , to seek a ruffe for the piece next below his coxcombe . Money hath a significant voice , semper ad placitum , always pleasing , always grateful . He that will learn to win by smooth perswasion , Must practise much the Topick cal'd Donation , Strowing the path by which he means to passe , With the sweet flowers of yellow-fac'd Midas ; So shall he finde all easie to his will ; Come in at 's pleasure and be welcome still . But the truly handsome , compleat , and meritorious , that cannot shew the face of a Jacobus , that hath not pocket Angels for his gardians , shall live at a distance from gratia dei , the grace of her good liking ; he shall passe by for vas vacuum , and be embarked in the ship of Scorn , to be conpucted to the haven of heavinesse , and thrust upon the shore ( as an exile ) of never return again . Yet , I would rather wish Ladies to let the picture of Love be the emblem of their hearts , and not these inferiour pictures , which we call money ; which are so far from satisfying the affection , as they are only for the Mold or Worldling ; whose grosser thoughts never yet aspired to the knowledge of Loves definition . Also it shewes a servile nature , to cashire a faithfull Lover because he is poor , and to prefer another lesse desertfull because he is rich . We will now declare what the Poets say is the cause of Love . They say that when Jupiter first formed Man , and all souls , he touched every one with severall pieces of Loadstone , and afterwards put all the pieces in a place by themselves ; likewise , the souls of Women after he had touched them , he put them in a Magazine by themselves : afterwards when he had sent the souls into bodies , he brought those of the Women to the place where the Load-stones were which touched the Men , and made every one to take one piece ; if there were any theevish souls , they took several pieces and hid them . Now when that Man meets with that Woman that hath the piece which touched his soul , it is impossible but he must love her ; the Loadstone which she hath doth attract his soul : And from hence doth proceed the several effects of Love ; for those who are loved of many , are those theevish souls who took many pieces of the Loadstone ; if any do love one who loves not him aagain , that was one who took his Loadstone , but he not hers . And from hence ( say they ) comes it to passe , that we do often see some persons love others , who in our eyes are nothing amiable . Also from hence proceed those strange loves which sometimes fals out , as that a Gaul brought up amongst many beauties fals in love with a barbarous stanger . Fonseca holds ( and I am of the same minde ) there is something in a Woman beyond all humane delight , a magnetick virtue , a charming quality , and a powerful motive . To illustrate this ; There is a story recorded in the Lives of the Fathers , of a Childe whose Education was in a Desert from his infancy , by an old Hermite ; being come to mans estate , he accidentally spied two comely Women wandering in the Woods ; he enquired of the Hermite ( having never seen such before in his life ) what creatures they were , the Hermite told him that they were Fairies ; after some tract of time , being in discourse , the Hermite demanded of him which was the pleasantest and most delectable sight that ever he saw in his life ? He readily replyed ( without any pause or further consideration ) the two Fairies he espied in the Desert . So that indubitably , there is in a fair and beautiful Woman , a magnetick power , and a natural imbred affection , which moves our concupiscence . And this surely proceeds from the particular institutes of nature , and the perfections a Man imagins in another creature of his likeness , which he thinks may become another self : for with the distinction of sexes which nature hath bestowed on man , as well as irrationall creatures ; she hath put certaine impressions in the brain ( as in this young man ) which makes a Man at a certain age , and at a certain season , to look on himself as defective , and as if he were but the half of an whole , whereof a person of the other sex ought to be the other half ▪ so that the acquisition of this half is represented to us confusedly by nature , as the greatest of all imaginable goods ; and although he see many persons of the other sex , he doth not therefore desire many at the same time , by reason Nature makes him conceive that he hath need of no more but one half ; but when he observes some thing in any one , that likes him better then any thing he hath marked at the same time in the rest ; that fixes the soul to feel all the inclination which nature hath given him to seek after that good , that she represents to him , as the greatest he can possibly possesse , on that Woman only ; and this is it which furnisheth the Romancers and Poets with stuffe . To conclude this Chapter ; It may be , that some will expect , that I should prescribe some things to cause love ; as to teach them how to temper and spice an amatorious cup , and what time may be elected for the administring of it ; or how Love may be caused by natural Magick : but not knowing into whose hands the Book might come , neither do I write it to be an instrument ready tun'd for every wanton eye , tongue , and hand to play upon ; I forbear , lest more hurt then good come thereby : For Pliny reporteth that Lucullus a most brave General and Captain of great execution , lost his life by a Love-potion . — Love hath us'd against frail hearts Unlawful weapons , shooting poyson'd darts . That there is things that have power and virtue to cause Love is not to be doubted ; for the Soul of the World ( according to Corn . Agrip. ) by its vertue doth make all things that are naturally generated , and artificially made fruitfull , by infusing into them Celestial properties , for the working of these effects ; then , those things themselves not only administred by potions , or any other such like way , but also when they being conveniently wrapped up , and bound to , or hanged about the neck , or any other way applyed , although by never so small a contact , do impresse their virtue upon us . For by those applications or contacts the accidents of the body and minde are changed , causing them to whom they are administred to love , and render them that carry them to be beloved . But if these be not done under a sutable and proper Constellation , you may as well go about to pick stravvs , as effect any thing by them ; no more but verbum sat sapienti . Also there are certain seasons ( which I will conceal for modesties sake ) when Women ( though never so forward at other times ) may be won , in the which moment they have neither will to deny , nor wit to mistrust ; such a time is recorded in History a young Gentleman found to obtain the love of the Dutchesse of Millaine ; such a time a poor Yeoman elected , and in it purchased the love of the fairest Lady in Mantua . Sed vulgo prodere grande nefas . If I have displeased any fools in concealing such things as are to be concealed , I hope the wise will hold me excused , whilst I proceed to declare unto them in the next Chapter , the Power and Effects of Love . Of the Power and Effects of Love . THe Reader shall pay nothing but his pains in following me , whilest I shew him the great power and various effects of Love ; and yet I think I may as well go about to number the leaves of trees , and sands of the Sea , the grasse piles upon the Land , and the stars in the firmament , as enumerate the different effects and disorders that Love produceth in mortals . What poyson may be dissolved which Love mingleth not ? What weapons can be forged and filed , to transfix the sides of innocent creatures which Love hammereth and polisheth not in his shop ? or what precipices are there which Love prepareth not ? All the mischiefs and crimes which have in former ages been perpetrated , Love hath acted and dayly invented them . Plato cals it Magnus Daemon , or the great Devill , for its vehemency and soveraingty over all other passions . For saith one , I had rather contend with Tygers , Wolves , Dragons , Lions , Buls , Bears , and Gyants , then with Love , he is so powerfull . Regnat , & in superos jus habet ille Deus , saith Ovid ; he enforceth all to become tributary to him , he domineers over all , and can make mad and sober whom he list , and strikes with sickness , and cures whom he list ; he is of such power and majesty , that no creature can withstand him ; he is to be seen in creatures void of reason : for the Pelican gores her brest to feed her young ones , and the Storke is not unkinde to feed her old one in her age . We are informed by common experience , how violently brute Beasts are carryed away with this passion , Lions , Buls , Dogs and Cocks are so furious in this kinde that they will kill one another ; but especially Harts are so fierce that they may be heard fight at a great distance . Pliny saith , Fishes pine away for love and wax lean ; For ( saith he ) a Dolphin so loved a Boy , that when he dyed the Fish came on Land , and so perished . This Love is the most fatall plague amongst all the passions , it hath the shiffering and heat of Fevers , the ach and striking of the Meagrim , the rage of Teeth , the stupefaction of the Vertigo , the furies of Frenzie , the black vapors of the Hypochondry , the stupidities of the Lethargie , the fits of the Mother , and Spleen , the faintness of the Ptisick , the tremblings and palpitations of the heart . It is wils darling , the triall of patience , passions torture , the pleasure of melancholy , the sport of madnesse , the delight of varieties , and the deviser of vanities . After all this it is made a God called Cupid , to whom Poems , Elogies ▪ Hymnes , Songs , and Victimes are offered . Empire over the heart is given to it . There are many millions of Men in the World , who would be most fortunate and flourishing , if they knew how to avoid the mischievous power of this passion . What a sweet poyson is the beauty and comelinesse of one sex to another ? which entereth in by the eye and maketh a strange havock . I wonder not at all why the Scriptures compare it to a Panther ( a savage and cruell Beast ) which with teeth , teareth those she hath amazed with the mirour-like spots of her skin , and drawn to her by the sweet exhalation of her body . Love hath walked on Scepters , parched the Lawrels of Victors , thrown trouble into States , Schismes into Churches , corruption among Judges , and furies into Arms . It assaulteth in company , in solitude , at windowes , at Prison gates , at Theaters , and in Cabinets , at sports , in a feast , at a Comedy , and many times at Church , ( like the simple old woman belull'd with a sleepy zeal , had a minde to go to Church purposely to take a nap ; so many of our dainty ones , desire nothing more , then to go to the Temple to present to the deluded eye a new dresse , and captivating Love-tainted hearts ) and who can assure us against it ? When it once gets the master-head of reason , and passion prevails , there is nothing left , but wandering of the soul , a Fever , a perpetual Frenzie , a neglect of operations , of affaires , of functions , sadnesse , languor and impatience , they think businesse is done when 't is but thought on . Amor ordinem nescit ; Love knows nor keeps no order . O the inexpressible variousnesse of this Love ! in some it is sharp and violent ; in others , dull and impetuous ; in others , toyish and wanton ; in others , turbulent and cloudy ; in others , brutish and unnatural ; in others , mute and shamefaced ; in others , perplexed and captious ; in others , light and transitory ; in others , fast and retentive ; in others , fantastick and inconstant ; in others , weak and foppish ; in others stupid and astonished ; in others , distempered ; and in some furious and desperate . Magna suo ardent furore pectora . It inflameth the bloud , it weakens the body , it wanneth the colour , it holloweth the eyes , it totally subverts the minde ; it hath somewhat of being possessed , something of Idolatry ; for those that are thus Love-stricken , make lust the idoll of their souls , and the person loved the idoll of their lust . You may behold in those that are far entred into this passion , floods and ebbs of thoughts , fits and countenances of persons possessed , and it is in all of them to deifie the creature on whom they are so passionately enamored , and would willingly place them among the Stars , yea upon the Altars . Chaines and wounds are honorable if they come from a beloved hand , making their heads cushions for their Mistresses feet , shewing that they finde more force in their eyes , then in their own hearts . They would die a thousand deaths for them , so they throw but so much as a handful of flowers , or distill but a poor tear on their tombs . This Love awakeneth ( excludeth none ) all other passions , and garboyles them , and makes them all Lacques to wait upon it : It makes Lovers ( through immoderate watching ) giddy brain'd , having their spirits troubled , and become very fools . Fears and joyes , hopes and desires , mixt with despairs and doubts , do make the sport in Love ; they are the very Dogs by which the Hare is hunted ; and being flesh'd in the chase , neither stop nor give ore ( passion being in a hot sent ) till they have killed her . It is a natural distemper , a kinde of Smal-pox ; every one hath had it , or is to expect it , and the sooner the better . It is of so great force and authority , that it subjugateth unto its will the greatest power of the minde ; that is Will which ruleth and governeth all the other , both interiour and exteriour powers , and yet the will is constrained many times , for the better pleasing and content of Love , to follow those things which it doth altogether abhor and detest : so that having so wonderful an Empire and command over all the powers both inward and outward , of the body and of the minde , no wonder if Love both will and can do what it will . It was Love that betrayed Sampson by Dalila ; it was Love made Colomon brutish by his Concubines and turn Idolater ; 't was Love caused Ahab to be rooted out through Jesabel ; Marc. Anthony slew himself for the love of Cleopatra ; the destruction of Troy was caused by Helena , the Pandora of Hesiodus , the pitifull death of Hercules by Deianira , and many other miserable events procured through the Love of Women , and plentifully declared in Histories . How was Loves great-master Ovid , inamoured of bright Julia ( the jewell of his soul ) and celebrated her excellencies , and their love stealths under the mask of Corinna ? Nay , Apollo himself , the inventer of Poesie , Musick , and Physick , elated for his victory over the ugly Python , found Cupids shaft the most prevalent , when he pursued the too much loved , but overmuch hating Daphne , over the uncouth rocks , craggy cliffes , and untrod mazes of the Woods . Cupid is more then Quarter-master among the Gods , ( Capiumque Jovem coelo traxit ) he made Jupiter metamorphose himself for Europa into a Bull ( and put himself to graze , that he might lick her hands who fed him with flowers ) for Danae into a shower of gold , for Astrea into an Eagle , for Leda into a Swan , for Antiope into a Satyr , for Egina into a flame , for Mnemosyne into a Shepherd , for Dois into a Serpent , for Calysto into a Wood-nymph or Nun ; so by this you may see that Love made him esteem his pleasure above his state , so as Lucian Juno called him Ludus Amoris , Cupids whirligig . Sen. in Herc. oet. . Tu fulminantem saepe domuisti Jovem . Likewise all faigned Romances do continually chant forth the complaints of millions of Lovers , and the infidelity of their Mistresses ; on the other side Women waging war with Men cease not to accuse their inconstancy , which were able to tire spirits any thing serious . A Lovers heart is Cupids quiver , an inextinguishable fire ; more hot and vehement then any material fire , it is the quintessence of fire , no water can quench . Sen. Hippol . — Quis meas miserae Deus , Aut quis juvare Daedalus flammas queat ? — What God can ease ? What Daedalus can quench such flames as these ? Or according to the eloquent poesie of another ; For Love hath nets there laid to serve his turn , And in the water , will his wildfire burn . O! how many Men do wander in this way ? how many persons in this age are corrupted too much with the extremity of this passion , lulling themselves asleeep in the laps of such as seek to strangle them ? How many excellent spirits are recorded in History , which were in excellent state and in full vigour of the functions of an intellectual life ; who by approaching over-neer to this sex , have entred into affections of fire and flames , which like little creeping Serpents have stolne into their hearts . I cannot sufficiently admire at the sottishnesse and drowsinesse of many Noble spirits , who are so delighted and captivated with the vain dreams of their own fancies , that they imploy all the gifts and graces of the minde , and incline to some beautiful object . What a ridiculous thing is it , to see Men fall from their primitive goodnesse , as to lose their selves in dotage , and that dotage on one creature , and that creature a Woman ? really , next to a miracle is my only admiration . O traitresse Dalila , which seekest by thy inticings to deliver Mans soul to an enemy far worse then the Philistines ! Such pleasures are like gilded pils , which under their external beauty include bitternesse . They are also like fresh Rivers that end their course in the Sea , losing their sweet relish in an Ocean of saltness . Man cannot love and be wise both together , the very best of them is betwixt hawke and buzzard , if once they be overtaken with this passion : It being the first and chief mistresse of all the passions , the most furious and severest of all ; he that suffers himself to be seduced by it , he is no more himself ; his body endureth a thousand labours in the search of his pleasure ; his minde a thousand hels to satisfie his desire , and desire it self increasing growes into fury . As it is natural , so it is violent and common to all : It maketh all the wisdom , resolution , contemplation and the operation of the soul brutish . It is impossible to reckon up the many great dangers and hazzards they undergoe ; they undertake single combates , venture their lives , creep in at windowes , gutters , go down chimnies in ropes , and climbe over wals to come to their Sweet-hearts ; anoint the doores and hinges with oil , lest they should make a noise , tread softly , whisper , &c. and if they be surprised , leap out at windowes , and cast themselves down headlong . What a passionate speech was that of Callicratides in Lucian . Dial. amorum . Mihi ô dii coelestes ultra sit vita haec perpetua exadverso amicae sedere , & suave loquentem audire , &c. si moriatur , vivere non sustinebo , & idem erit sepulchrum utrisqueThe which we thus paraphase ; O ye Gods celestial , grant me this life for ever to sit opposite to her I love , that I may continually be an auditor of her mellifluous speeches , to go in and out with her ; he that frowns upon her , shall frown upon me ; if she should die , I would not live , and one tombe should contain us both . When the King of Babylon would have punished one of his Courtiers , for loving a young Lady of the Royal blood , far transcending his fortunes , Apollonius being in his presence , by all means perswaded him to let him alone ; For to love and not enjoy , was most inexpressible tornent . Loves force is shown in the continuation of a design , in spight of all impeachment and crosses ▪ how great was that of Psyche in the search of Cupid ? she saw three Goddesses set against her pretensions , Juno , Ceres , and Venus , and yet her passion became victorious over their malevolence ▪ she did things that seemed impossible , she went down to hell and spoke to Preserpina , passing without much difficulty many obstructions in the way . But where it cannot effect its designes , it causes revenge . For when Edward Courtney Earl of Devonshire , being released by Queen Mary , long detained prisoner in the Tower , a Gentleman of a beautiful body , sweet nature , and royall descent , intending him ( as it was generally conceived ) to be an husband for herself . For when the said Earl Petitioned the Queen for leave to travell , she advised him rather to marry , assuring him , that no Lady in the Land how high soever , would refuse him for an husband , and urging him to make his choice where he pleased ; she pointed out her self unto him as plainly , as might stand with the modesty of a Maid , and the Majesty of a Queen . Hereupon the young Earl ( whether because his long durance had some influence on his brain , or that naturally ( as I rather suppose ) his face was better then his head , or out of some private fancy and affection to the Lady Elizabeth , or out of loyall bashfulnesse , not presuming to climbe higher , but expecting to be called up ) is said to have requested the Queen for leave to marry her Sister the Lady Elizabeth ; unhappy was it , that his choice either went so high or no higher ; for who could have spoken worse treason against Mary ( though not against the Queen ) then to prefer her Sister before her ? and she innocent Lady did afterwards dearly pay the score of this Earls indiscretion ; for the Queen having no cause of revenge against the Earl , yet she under a colour imposed greater affliction , and closer imprisonment against Elizabeth . Love causeth him that doth love , to ingrave and imprint in his heart , that face and image which he loveth ; so that the heart of him that loveth is like unto a looking-glasse , in which the image of the party beloved shineth and is represented ; and doth as it were deprive himself of himself , and giveth himself to whom he loveth ; for the delights of love are commonly more in the imagination , then in the thing it self ; and the soul doth cast her eye upon those images which remain in the fancy , and looks upon them as if they were present . When Venus commands , all things lose their antipathy , such is the power of Love , that for the thing beloved , they neglect their own good , they fear not to expose their bodies to the edge of the sword , deny unto themselves whatsoever to them is profitable , as sleep to their eyes , quietnesse to their mindes , rest to their members , ease to their bodies ; yea , more then all this , they glory in those vain glorious attempts , those labours , sweatings , watchings , wounds , burnings and freezings , all which they endure and undergo for their Mistresses ; as Sir Jo. Suckling sings ; Ah cruell Love , how great a power is thine ! Under the Pole although we lie , Thou mak'st us frie : And thou cast make us freeze beneath the line . Yet this amorous passion is not more frequent with Men and Women , then it is with the airy quiristers , the nimble birds , who are overtaken with Cupids nimbler wings , annually electing their Valentines . What a perfect harmonie of affection is there betwixt the Turtle and his dear mate ? whose continual billing shames Diana and her frigid train . What a zealous adorer of Venus is the wanton Sparrow ( as Pliny reporteth in his Natural History ) who empties himself of all his radical moisture in her rites , and at three years end ( when the Columne of his life fails him ) offers up his dry bones a sacrifice to her . Aristotle will have Birds sing ob futuram venerem , for joy and hope of their Love stealth to come . Cupid is as familiar with Lions , as children with cosset Lambs , and oftentimes mounts on their backs , holding by their brisly mains , and riding them about like Horses , whilest they fawn upon him with their tails . He blunts the horns of the Bull , and muzzels the fierce Tyger , and makes the sluggish Bear nimbly dance a Corranto . Omne adeo genus in terris hominumque ferarumque Et genus aequoreum , pecudes pictaeque volucres In furias ignemque ruunt , amor omnibus idem . All kinde of creatures on the earth , beasts grim , And Men , and Fish with golden fins that swim , And painted Birds alike to rage doth flie . Thus Love bears equall sway in earth , sea , skie . It is Love makes old Men and Women , that have more toes then teeth , dance and frisk like Goats ; it makes old Gowty fellowes break their Cruches , I , and shins too , & dance after Fidlers Hei go mad : and 't is no new thing , take the Poets reason , which seems to me to be as true as ever fiction was , and that is , Cupid and Death met in an Inne , and being merrily disposed , they did exchange some arrowes out of eithers quiver , which is the cause that young men die , and oft-times old men dote . And who can withstand the force of it ? ( saith Mr. Burton ) if once it pricks us at the heart , young or old , though our teeth shake in our heads like Virginal jacks , or stand parallel asunder like arches in a bridge ; there 's no remedy , we must dance and caper Candlestick height , leap over tables , chaires , and stools , though we be 60 years above waste , scarce 30 below . Maides when they get together ( pardon me Ladies , for 't is my design to touch all ) are still either reading or telling of Love-stories , singing Love-songs or Sonnets , talking of this or that young man , such a Man is proper , fair , and handsome , saith one ; and such a Man is black and comely ; O! what a pearl is he in mine eye , saith another ; and thus they chat when they meet , never thinking or willingly discoursing upon any other subject . And forfoorh they must fast St. Agnes Eve , to see who must be their first husbands , and flock to the Artist to know who they shall marry , and how many husbands they shall have ; nay , what would they not give if they might but see him in a glasse ? This is no Court complement or allegation , but a downright truth . We will now turn to the enamorate ; and suppose one should endevour to reform him ( then which , one had better strive and tame a Panther ) immediately he will burst out in Choler , saying , Do you think that Love that thinks the whole Universe too narrow a compasse to be confined unto , and who disposeth of all our wils according to his pleasure , be hem'd up in such strait limits as you prescribe ? will Love be ruled and governed by the will of any but himself ? he will confesse his fault , yet will not insist upon any other argument or reason but his extreme affection , and will not argue with you anywhere but before the throne of Love , and there he will prostrate himself upon his knees , and vow by all eternity , ndver to rise so long as he lives , unlesse he be ingratiated into his Mistresses favour . And such a one is this who sues for an office in fools Paradise ; but let him take it , for my part I le never ride ( like one for the County-Clerk ship when a new Sheriff is elected ) nor strive with him for it . What ( saith he ) would you have me inconstant ? Oh no , not for a world ! What , would you have me mad ? ( as he is no better ) No , I will be constant till death ; startling more at the word inconstancy , then at a Devil : so that I have often smiled at those who condemn inconstancy , and are professed enemies against it ; considering that they themselves are not able to be as they say , nor more constant then those whom they brand with the vice of inconstancy . For when they fall in Love , do they not fall in love with beauty , or something which seems pleasing unto them ? now when this beauty doth fade , as time doubtlesse will make all beauty do , are they not then inconstant , still loving those faces that are now grown ugly , and retain nothing of what they were , but only the very name of a face ? If to love that , which is contrary to that which was loved , be constancy ; and if uglinesse be contrary unto beauty , then he that did love a fair face , and continues loving when it is ugly , must be concluded inconstant . This consideration makes me think , that the way to avoid inconstancy , is always to love beauty , and when it fades farewel Love , finde some other that is faire , and still love beauty ( if you will be loving and accounted constant ) and not its contrary , unlesse you be unconstant to your first Love . I know this is point blanck against the opinion of the vulgar , but if they gainsay it , I cannot help it . Likewise ( saith this Love-simplician ) did you know what it is to be a fool in such occasions , you would confesse that all the wisdom in the world is not comparable to this pleasing folly ; were you able to comprehend it , you would never aske what pleasure and contentment those faithful Lovers ( whom you phrase melancholy and pensive ) do receive ; for you then would know that they are so ravished in the contemplation of the party whom they love and adore , as scorning all that is in the whole Universe ; they do not repent of any thing more , then the losse of that time , which they spend anywhere else ; and their souls not being well able to contain the grandure of their contentment , they stand astonished at so much treasure , and so many felicities which transcends their knowledge . But I am so far from thinking them felicities , as my opinion of the contrary is much fortified . Had I a quill pluck'd from Cupids wing , and dip'd in the milke of Venus , I could not record all the delight Lovers take in displaying the beauty of their Mistresses , with obsequious Hyperboles , and things most excellent , comparing their eyes to those of night , to the Sun , and call them spheres of light , flaming and strongly enkindling all others , they compare her to Aurora , or the morning , to the Snow , Lilly , Rose , to the whitenesse of the Swan , sometimes to the Myrtle , sometimes to Gold , Rubies , Diamonds , Crystal , sometimes they parallel her with the Heavens , the Spring , and whatsoever is in any degree excellent ; and yet , they think those but beggerly similitudes , and would go higher if they could tell how . They suppose their cheek two fair gardens planted with the choisest flowers of Paradise , making the Lilly and the Rose as obscure types and shadowes of those delicate tinctures laid on their blooming cheeks by natures pencil . They imagine their necks towers of Alabaster , their breasts hillocks of snow inlaid with saphires , their mouthes musicks temple deckt with rails of pearl , their voices the Harmony of the sphears . And these they count as faint Metaphors of them , to represent whom ( in their thoughts ) words are too narrow , and freshest colours too dim . Oh! how She-lovers fry under the torrid zone of Love , hourly in that Elizium , quenching and renewing their heats , and letting themselves loose to the freedome of uncontrouled embraces . Expressing themselves in these or such like Raptures , viz. My Dearest , unlesse thou be'st frosty spirited , unlesse Alecto's cold poison fils thy veins , I le melt thee into amorous thoughts , and speak charmes to all thy senses , and make thee all flame . And thus they besiege and seek to storme Loves-fort , with whole volly of obediential Oathes , and the hollow Granado's of complement ; crying out to their obstinate Sweet-hearts , to tell them ( for Loves sake ) if it be not better and more lovely to lie intwin'd in their folding armes , freely enjoying their embraces , like Lillies imprisoned in goales of snow , or Ivory in bands of Alabaster , then to sit muffled in furs like a bed-rid Miser ? They lie open to the touch , the warm snow and soft polisht Ivory of their brests , which excels in softnesse the ranging clouds , the Indian cotton , and in sleeknesse the smoothest cut Diamond , and these are lures to catch buzzards . Thus wounds they give , and wounds they take again , Nor doth it grieve them slaying to be slain . Now to return again to our Loves weather-beaten widgeon , he hugs and embraces all his Mistresses friends and followers , her picture and what ever she wears he adores as a relique , her Dog he makes his constant companion , feeding him at his table , verifying the proverb , Love me love my Dog . If he get a Ring , a Ribband , a shooe-tie , her Garter , a Bracelet of hair of hers , he wears it ( ut pignus amoris ) for a favour about his arme , in his hat , finger or next his heart . How many of such like , would not let to hazzard their very souls for their Mistresses sake ? forsake heaven with Venus for the love of an Adonis ? There is no Man so pusillanimous , so very a dastard , whom Love would not incense , making an heroical spirit ; For ( saith Sir . Phil. Sydney ) they imagine that Valour towards Men , is an emblem of ability towards Women , a good quality signifying a better . Nothing drawes a Woman like to it . Nothing is more behooveful for that sex ; for with it they receive protection , and in a free way too without any danger . Nothing makes a shorter cut to obtaining ; for a Man of armes is always void of ceremony , which is the wall betwixt Pyramus and Thisbe , that is , Man and Woman ; for there is no pride in Women , but that which rebounds from our own basenesse ( as Cowards grow valiant upon those that are more Cowards ) so that only by our pale asking we teach them to deny , and by our shamefacednesse we put them in minde to be modest . This kinde of bashfulnesse is far from Men of valorous dispositions , and especially from Soudiers ; for such are ever Men ( without doubt ) forward and confident , losing no time , lest they should lose opportunity , which is the best factor for a Lover . And because they know Women are given to dissemble , they will never believe them when they deny . They will defend their Mistresses even in a wrong and unjust cause ; for from the first moment that they fastened their affections upon that object , they prize it above their own proper essence , and therefore how justly soever an injury or violence may be offered unto it , they think no injustice in themselves to defend it ; or because winking at the wrong offered their Sweet hearts , they make themselves unwortby of their grace . Plato is of opinion that it was the Love of Venus , made Mars couragious and valorous : and ( truly ) who would not be valorous to fight under such colours ? Before this cowardly age , there was no way known to win a Lady but by tilting and turning , and riding , to seek adventures through dangerous Forrests ; in which time these slender small bon'd striplings with little legs , were held but of strength enough to marry their widowes . And even in our days there can be given no reason of the inundation of Servingmen upon their Mistresses , but only that usually they carry their Masters weapons , and their valour . It is better to be admitted to the title of valiant acts ; at least that imports the venturing of mortality ; and all Women delight to hold him fast in their armes , who hath escaped thither through many dangers . To speak at once , Man hath a priviledge in valour . In clothes and good face , we do but imitate Women . So then these whiffling skips , these Women in Mens apparel , are too neer a Woman to be beloved of her . A scar in a Mans face , is the same that a mole is in a Womans , and a mole in a Womans face , is a jewell set in white , to make it seem more white ; so a scar in a Man is a mark of honour , and no blemish ; for 't is a scar and a blemish in a Souldier to be without one . A good face availeth nothing , if it be on a Coward that is bashful , the utmost of it is to be kist , which rather increaseth , then quencheth the appetite . She cares not for a Man that wooes by Letters , and through cowardlynesse dares not come into her company ; no Woman takes advice of any in her loving , but of her own eyes , and her waiting maids ; and there is no clothes fits so well in a Womans eye as a suit of steel , though not of the fashion : and no Man so soon surprizeth a Womans affections , as he that is the subject of whisperings , and hath alwayes some twenty stories of his own atchievements depending upon him . There is one Love-simplician who is so led by the nose into fools Paradise , that if he see an handsome maid smile and laugh upon him , or shew a pleasant countenance , or look ( obliquis ocellis ) asquint upon him , or use some gratious words , or amorous gestures ( as many are too full of ) he applies it all to himself , as done in his favour , thinking that surely she loves him ; to the Tavern he runs , looks big , erects his Mouchatoes , stampes , stares , and cals the Drawer Rogue , drinks to his Venus in a Venice-glace , and thinks he sees the smile she gave him in it , and to moralize her sex , throwes it over his head and breaks it . This fellow is like to Mullidor ( in Greenes never too late ) who said to his Mother , that he compared the Church to a looking-glasse , for as a Man may see himself in the one , so in the other the wenches eyes are a Certificate ; for upon whom you see all the Girles look , he for foot and face carries away the bell , Phillida solus habet : And I am sure ( sayes he ) for these two years I never came into the Church , and was no sooner set , but the Maids began to winke one upon another , to look on me and laugh . Oh! war Mother , when a Dog wags his tail he loves his Master , and when a wanton laughes , for my life , she is over head and ears in Love . Another Gull seeks to win his Mistresses affection with gallant and costly apparell , putting all he hath on his back , thinking Women are marryed to fine clothes ; making his Taylor his Baude , and hopes to inveagle her love with such a coloured suit ; surely the same Man hazzards the losse of her favour upon every change of his clothes . Another with an affected pace . Another with Musick . Another with rich gifts , and pleasant discourse . Another with Letters , Vowes , and Promises , to be gratious in her eyes , struts like a Peacock , with his train before her . But there are many other , who every moment declare their fervour , their torment , and martyrdom ; they serve , they sooth , they continually frequent , they spie out all occasions , they silently practise all the ways they can , to come to the end of their designs ; and often it happeneth , that as drops of water incessantly falling , do hollow Rocks ; so ceaselesse Complements soften the most inaccessible rigors . Yet some are so sottishly overcome , as to waste ten years of service to kisse a Womans hand , and suffer for a shameful servitude , that , which ( I professe ) I would not endure one year for an Empire . Fond Novices , you pule , and continually strive to please your Mistresses , which is the only way to make her flie you , nothing so tiring and tedious ; such as thus love , must needs perpetually be imprisoned , never at liberty , always present , continually talking with her , she cannot stir a foot , but you must do the like . If she chance to be at any time ill , or frown , and do not smile upon you , nor please you , then must you forsooth put the finger in the eye and cry , cry tears . Do you think this is the way ? no , no , it is in Love as in all things else , the mean is the best measure ; so as to avoid all frivolous follies and troubles ( as they are no other when you have made the best of them ) the only way is but to love indifferently ; and if you will be silly fools , and must needs have Mistresses , your best way is never to tie your self to one ; for to love one only , gives her an occasion to think that it is for want of courage , that you dare not attempt to love any else , and therefore she will scorn such a fainthearted Lover : whereas , did you Love all you look upon ( or at least a good many of them ) she will not think you came to her , because you know not whither to go else ; but she will then prize you the higher , and will be obliged to love you , especially if you particularize her above any other ; and once a week is often enough to tender your service to her , for oftener is a palpable doting . But because I say a mediocrity in Love is the best , ( me thinks ) I see one of these melancholy Lovers , setting a frowning , tart , Saturnine face upon me ; Objecting , that he that loves not in the highest point of extremity , does not love one jot ; he that can be indifferent and love all alike , cannot love one as he ought to do ; or he that can measure , or think any greater then his own , is not a Lover worth a rush ; for to injoyn a mediocrity in Love , is to impose an impossibility . And then ( poor soul ) he shakes his head at me , saying , Ah , you little know what belongs to Love ! and then having recovered his breath , for ( through the vehemency of anger towards me ) he had almost lost it , he begins to object again , saying , Those effects which belong to an extreme Love , and one that knowes , what Sacrifice and Duties belong unto the Altars of Love , is so far from calling those effects , troubles , or follies ( as you terme them ) as they think them felicities and perfect contentments ; Likewise he saith , that Love is to die in ones self , that he may live in another ; Never to love any thing but what is pleasing and agreeable to the party loved . The will must be transformed into a night toy he cals a Mistresse . And can you think ( saith he ) that one who Loves thus , will ever be troubled with the presence of her whom he loves . If you did but know what it is to Love , you would never think that he who loves , can do any thing to displease . If he chance to commit any fault , the fault it self pleaseth , considering with what intention it was committed . The very desire of being amiable has such a vigour in a right Lover , as though he be rough to the World in general , yet will he be sure smooth and spruce up himself towards her he loves . Nay , he thinks himself in the Orchard of Adonis , or the Elizium fields , if he injoy her company , he is so taken with delight . And these , and an hundred such like whimsical Chym●raes , hot brained Lovers conceive , and do affect a vainglorious humor , which Lovers use to attribute to themselves , and it is to be reputed constant . They suffer themselves wholly to be led by sense , and are so far from repressing these rebellious inclinations , that they give all incouragement unto them , leaving the reigns , and using all provocations to further them ; bad by nature , worse by art , education , and a perverse will of their own ; they follow on wheresoever their unbridled affections will transport them , doing all out of self-will , casting reason at their heels ; this stubborn-will of theirs perverts judgement , which sees and knows what should and ought to be done , and yet will not do it , slaves to their lusts and appetite , they precipitate and plunge themselves into a Labyrinth of cares blinded with lust . For her they do depart even from their reason , Bids welcome unto Manacles and Prison : In sharpest torments think themselves at ease , So they thereby their fair Saint shall please ; And all without expectance of reward ; To love her is the honour they regard . But if this be Love , heaven shield us from it , and preserve our eye-sight . This love gathereth its heat , and redoubleth its force by hope , which inflameth with the soft and gentle aire thereof our foolish desires , kindleth in our mindes a fire from whence ariseth a thick smoak , which blindeth our understanding , carryeth with it our thoughts , holds them hanging in the clouds , and makes us dream waking . Although she be all soveraignty , As high as heaven , and be a Deity : Yet still my high-blown hopes will have the glory , To enterprise an act beyond all story . If you narrowly survey the Palace of this amorous passion ( the plague and frenzie of the soul ) you shall finde it to be built all upon hopes . The Staires are of ice , made in such wise , that he who most ascendeth , most descendeth ; the Hals , Chambers , and Wardrobes , are all furnished and hanged with idlenesse , dreams , desires and inconstancies ; the Seats and Chaires are made of false contentment . It hath affliction , torment , and fraud for engineers ; uncertainty , fear , false opinion and distrust for guard . The Court being all composed of heartlesse , soft , and effeminate men ; the Counsellors are lying and deceit ; and the Steward , suspicion . It is a play-game wherewith Nature busieth our mindes ; contrarywise when despair is once londged neer us , it torments our souls in such a sort , with an opinion of never obtaining that we desire , that all businesse besides must yeeld unto it . And for the love of that which we think never to obtain , we lose even the rest of whatsoever we possesse . This passion is like unto little children , who to be revenged of him who hath taken one of their play games from them , cast the rest into the fire . It is angry with it self , and requireth of its self the punishment of its own folly and ( seeming ) felicity ; and hence it is , that many despairing of ever having them whom they affect , make themselves away either by strangling or drowning , or some such like miserable end , or continually deploring their dysasterous condition . Plant me where nothing growes but cruelty , ' Amongst Lions , Bears , and other savage Beasts ; To see if they that mercy will deny , Which I in vain implore from humane breasts . How justly are those cruel Ladies to be condemned , who being rich in beauty ( scorning art ) suffer their loyall amorists to die for love of them unpityed . They are so nice they scorn all Suitors , crucifie their poor enamoratoes , and think no body good enough for them , as dainty to please , as Daphne herself ; they take a pride to prank up themselves , to make young men enamored : but 't is a lamentable thing to see a silly soul so profuse of Love , as to confer it upon such ingrate and disdainful Women ▪ as if one took delight to feed and flatter Owles . And on the other side ( to make neither barrell better herring ) some young men are so obstinate , and as curious in their choise , and tyrannically proud , insulting , deceitful and false hearted . Therefore let these go together , for love and hanging go by destiny . Yet there are some feminine humours so tractable , that they are won with a small intreaty , according to that of the Comedian , Such rape thou act'st upon my soul , and with such pleasing violence dost inforce it , that when it should resist , it tamely yeelds ; making a kinde of haste to be undone , as if the victory were losse , and conquest came by overthrow . Wounded with Love , they yeeld up Natures treasure , To be all ransackt at the victors pleasure . There are others , who are more taken with a soothing observance , or handsome congie making , then all the fair qualities or good parts can be in a Man , or the faithfullest service can be rendered them . There are others , who lay snares and keep alwayes a kinde of order in the receit of such as they intend to in register in the number of their subjects . But at length , this Idalian fire kindles in them , and then are they unable to suffer the absence of their Lover , yet modesty will not suffer them to intrrude into his presence , they desire with all impatience to see him , yet shun all occasions of seeing him , seeking and fearing in one and the same time to meet him , a troublesome passion , that brings them to will and not to will in the same time one and the same thing . She is peevish and sick till she see him , discontent , heavy , sad , and why comes he not ? where is he ? why bteaks he promise ? why tarries he so long ? sure he is not well ; he hath some mischance certainly , he forgets himself and me . And when he comes , then with a seeming coynesse she looks upon him , with a cold look , though she be all flame within . Some are as Sappho , who was subtle to allure , and slippery to deceive , having their hearts made of wax , ready to receive every impression , not content till they have as many Lovers as their hearts have entrances for Love , their hearts being like Pumice stones , light and full of holes . Some are as inconstant as Cressida , that , be Troylus never so true , yet out of sight out of minde ; and so soon as D●omede begins to court , she like Venetian traffick , is for his penny currant , à currendo , sterling coyne ; passable from man to man in way of exchange . Others are as Lydia cruell , whose hearts are hammered in the forge of pride , thinking themselves too good for all , ( when as in truth they are too bad for any ) and none worthy of them , and oft-times nestling all day with the Beetle , are at night contented with a Cowsherd for a shelter . These have eyes of Basilisks that are prejudiciall to every object , and hearts of Adamant not any way to be pierced . Some are as if they were votaries unto Venus , and at their nativities had no other influence , take no pleasure but in amorous passions , no delight but in Madrigals of Love , wetting Cupids wings with Rose-water , and tricking up his Quiver with sweet perfumes ; they set out their faces , as Fowlers doe their Daring-glasses , that the Larkes that sore highest may stoop lowest ; as soon as the poor loving fools are wrapped within their nets , then they sue with signes and plead with Sonnets , faign tears , and paint out passions to win her , that seeming to be coy comes at the first lure . There ate others taken as Schoole boyes catch Squirrels , hunting them up and down till they be weary and fall down before them . All melted in pure love languidly sweet , She lets her self fall at the Victors feet . The coyest she that is may be won by fair opportunity , being the strongest plea in the Court of Venus , able to overthrow her be she never so coy ; ( for it is more easie for some Maides to suffer themselves to be martyred by Tyrants in defence of their Chastity , then ( if opportunity , pleasing courtship and importunity serve ) not to yield that to a Lover , which they would have denyed to an Executioner ; and there are some so strongly inclined by nature , and assaulted with such violent temptations , that if they resist and become victors over passion , may well be recorded among noble and heroick Women ) yet time may be so elected , that he that takes it wisely , shall be sure never to misse : he that can temper toyes with art , she being in a merry vein , may bring that Love which swimmeth in her eyes , to dive into her heart ; but other times they are so squeemish , so skittish , and demure , that one may better catch and tame a wilde Horse , then win their favour ; no not a look , not a smile , not a kisse for a Kingdome : this being one of their subtle arts , as one wittily saith , Quanquam natura & arte eram formosissima , isto tamen astu tanto speciosior videbar , quod enim oculis cupitum agrè praebetur , multo magis affectus humanos incendit . Though I was by Nature and Art most beautifull , yet by those tricks , I seemed to be far more amiable then I was ; for that which Men earnestly seek and cannot attain , draw on their affections with a most furious desire . And to gull their Lovers the more , and fetch them over , they will shew them Rings , Gloves , Scarffes , &c. saying , that such a Gallant sent them , when there is no such matter , but meerly to circumvent them . O the subtilty of Women to whet their Lovers appetite ! they will fall out and quarrell with them on set purpose , pick quarrels upon no occasion , because they would be reconciled unto them again , according to the old Grammar rule , Amantium irae amoris redintegratio est . The falling out of Lovers is a renewing of love . The blunt Countrey wench did as eloquently as she could expresse her self in these words ; There is something runs in my minde , I wish it were out ; but I wish somebody loved me , as well as I love somebody : Poor girl , both at milking , walking , and working , still something troubles her : at last she cryes out , Hai-ho , for an husband , a bad husband , nay the worst that ever was is better then none . How earnestly do they seek marriage and are never well till they have effected it ! O how sweet is the contemplation of marriage to them ! And likewise we Batchelours , when we see and behold those angelical faces , observe their pleasant gestures and graces , lend an ear to their Siren-like Songs , see them dance , &c. we think their conditions are as fine as their faces , we are taken with dumb signes , we rave , we burn , and how gladly would we be marryed ? but when we feel the cares and miseries of it , then we wish to be single again ; as the story goes of a Good-fellow , which whilest he was a Batchelour , was a Boon companion , and would spend his money freely , and therefore with his hostess he was termed a Good-fellow ; but so it happened , that at length he was marryed , and coming not so frequently to his Hostess as formerly , nor spending his cash so freely when he came , was by one of them demanded the reason of this his unwonted strangenesse and great change ; who replying said , I am now married ; why then quoth she , Thou art now an honest Man ; but he sighingly made answer in these words , Ha , but if I were once a Good-fellow again , I would never be an honest Man whilest I lived . If this be true , as some out of disconsolate experience will informe us ; farewell wiving for my part . But to put a period to this Section ; Volumes would not be sufficient for him , who should write all the passions which dayly arise as members from this passion , all pens would be weak , words would be dried up , and wits lost therein . The Power and Effects of Love in Widowes . REader , I pray thee smile , but do not jear at my curiosity in describing the Effects of Love in Widowes ( who , like Heralds Herse-clothes , serve to many Funerals with a little altering the colour ) and the wylie lures they lay to bring on their Suitors . It would make a Dog laugh to hear how they will belie their age , saying , they are little past 30 when they have scarce a tooth in their heads . As one reports , who loved a Widow of 50 years of age , she swore she was but 32 the next December , and 't is a thing more familiar with stale Batchelours ; but Venus haec perjuria ridet : Venus laughes at these perjuries . They will artificially discourse of their former Husbands , saying , they have no memory of life , unlesse it be to think of , and to live in him ; thinking thereby to engage their Lovers the more , and to let them see how much they doe deserve to be beloved , in shewing them how capable they are of Love , and how much they can cherrish the affections of a living Man , since they so long retain those of dead ones ; imitating such Decoyes , as to gain another Mans money , doe willingly deposite some of their own . O heavens ! saith she , ( relating her Love to her former Husband ) how doe I resent his losse , and have ever since preserv'd so lively a memory of him in my soul ( for I did love him with most perfect affection ) that me thinks I see him every hour before mine eyes , and me thinks I hear him every minute bid me love him still ; making a dead Man a ground bait to draw Suitors ▪ on ; delighteth in the multitude of them ; for by them she gaines : one serves to draw on another , and with one at last she shoots out another , as boyes do pellets in Elder-guns . She has a trick to commend to them a single life ; just as Horse-coursers do their Jades to put them away . While she is a Widow ( observe her ) she is no morning Woman ; the evening and a good fire may make her listen to a Husband ; but if ever she be made sure , 't is upon a full stomach to bedward . They ( all of them ) are full of suspicion of their Lovers , extremely jealous , lest they be deceived by young wenches , exceeding hard to be won , and very easily lost , quickly offended , but abominably hard to be pleased . Really , I admire at those Men , who take delight to Court Widowes . What a fantasticall stomach must he needs have , that cannot eat of a dish of meat , till another have cut of it ? Who would wash after another , when he might have fresh water enough for asking ? or what a pitiful thing is it , for a Man that is about to go a long journey , to be tyed to Ride on a Beast that is half tyred to his hand ? Men will say he is benighted , and is now glad of any Inne . Therefore I wish you never to marry any Advowson that has had other Incumbents ; for he that takes her , has but a Reversion in taile , and if she prove good , he may thank Death for his aime ; if evill , upbraid him , and not unjustly for his occasion . But hold , a Church-man she dares not venture upon , for she hath heard Widowes complain of dilapidations . Never ( with the Philosopher ) drink of that Fountain another hath dyed in . Wherefore it is a resolution of the Spaniard , of what mean quality soever he be , he will not marry a Widow , although she be very young and wealthy , and it hath been a resolution of theirs from antiquity , and continueth to this day : and to this effect one of them made this answer , I will no Widow wed , my reason's sound , I 'le drink no water wherein one was drown'd . He that takes her halfe worne , makes account she hath that will pay for new dressing ; she seems to promise security in her peace , yet invites many times to a troublesome estate ; when the conquest atchieved , scarce countervails the Wars , the principall of her love is perished with the use . But ( indeed ) rich Widowes were ordained for younger brothers ; for they being born to no Lands , must plough in another Mans soil . But I expect no thanks from them for this , having trespassed a little too much upon their patience . Wherefore I will proceed on to the next Chapter ; and discover to you the Signes of Love . The Signes of Love . HAving entered thus far within this melancholy Devils territories ; It is our purpose to set before thee ( Courteous Reader ) in this Section ( as in a glasse ) a clear representation and image of a Love-sick soul , and an account of those various gestures , and actions Lovers have , as few Books of this nature do so copiously demonstrate . Love though it be never so close and kept private , may be discovered , if prudence and artifice be used . Yet I wish every one , who deposites his judgement in the discovering of an enamorato , not rashly to give credit to one testimony of contingent signes , but joyn many , and consider them together for the perfection of your judgement ; therefore Aristotle adviseth , Vni signo non fidendum , sed pluribus inter se collatis . And first , how it may be discovered by Physiognomie . We commonly call Physiognomie the science , whereby Men judge of the nature , complexion and manners of every one , by the contemplation of all the members of the body , and chiefly of the face and countenance : but there is no Physiognomie so certain , as that we are about to touch , whereby Men may be easily convinced of that which they think to hide in their hearts , which notwithstanding is quickly discovered in their countenances , as if we read it in a Book ; according to Ovid ; Heu quam difficile est crimen non prodere vultu ! How hard is it a fault with face not to bewray ? And to the same effect , the Wise man saith , Ecclus. 13. 26. Cor hominis immutat faciem sive in bono sive in malo : The heat of Man changeth his countenance , whether in good or evill ; for in anger and fear we see Men , either extreme pale or high coloured ; in melancholy and sadnesse , the eyes are heavie ; in joy and pleasure , the motions of the eyes are lively and pleasant , according to the Diverb , Cor gaudens exhilarat animum ; A rejoycing heart maketh merry the face . And it is a received opinion , that Vultus est index animi ; the countenance is the discoverer of the minde . So that one affirmes that those that are in Love , semper conniventes , have a continuall motion or winking with their eye-lids . Tears are signums of this passion , which may be observed by the Poets so often representing unto us Lovers weeping and lamenting ▪ because Love is delighted in tears ; but this signe is not pathognomical , nor very certain , especially in Women , who have the command of their tears , and can unsluce the floudgates of their eye when they please . But as this passion enters first into the internall parts by the eyes ; so they send forth the first assured and undoubted tokens of the same ( for there is no passion but some particular gesture of the eyes declare it ) : So soon as ever the malady hath seized upon the patient , it causeth a certain kinde of modest cast of the eyes ; but if it begin to get strength upon the party , then the eyes begin to grow hollow and dry , and you may observe them to stand , as if they were in some deep contemplation , or else were fixed in beholding something that much delights them . Jonadab discovered by the languishing countenance of Amnon , Davids son , that he was in love with some great Princesse or personage . The hair of his eye-browes stand upright and grow hard , he rubs his eyes very much as though he were sleepy , he rols his eyes much . His eyes are all white , either to weare the livery of his Mistresse complexion , or to keep Cupid from hitting the black . Hair growing thick behind the ears , and besides the temples , is a signe of a vehement inclination to love . Valescus de Tarenta the most famous Physitian of his age , observes the chopping of lips in Women to be a sign of their inclination to this malady ; for that it denotes the intemperate heat of the matrix . They cannot endure to look any in the face , because they think , that through their eyes they see their hearts . His armes are carelesly used , as if their best use were nothing but imbracements . He is untrust , unbuttoned , ungartered , not out of carelesnesse , but care ; his farthest end being but going to bed . Her favours lift him up as the Sun doth moisture ; when she disfavours , unable to hold that happinesse , it fals down in tears . If you aske him a question , he answers not , or not to the purpose ; and no wonder , for he is not at home , his thoughts being gone a wool-gathering with his Mistresse . Stragling thoughts are his content , they make him dream waking . Speak to him , he hears with his eyes , eares follow his minde , and that 's not at leasure . Ovid saith , that palenesse is a constant colour with Lovers . Pallidus omnis amans , color hic est aptus amanti . One trembles at the sight of his Mistresse , tremor cordis , palpitations of the heart ; another sweats , blowes short , his heart is at his mouth , leapes , he burns , freezes , and sometimes through violent agitation of the spirits bleeds at nose . He denies nature her due in sleep , and payes her with watchfulnesse , he lies upon a bed of thornes , he has no order or equality at all in his gestures , motions or actions ; he thinks of businesse , but never does any ; he is all contemplation and no action ; nothing pleases him long , but that which pleaseth his own fancy . They are the consuming evils , and evill consumptions that consume him alive . He perpetually sighes to the hazzard of his buttons , and complaines without any evident cause . Poor soul , he is inflam'd with fits of Love , So violently hot , as they do move His pulse to beat a Madmans temper : he Does sigh , does langish , and half dead is he , And ever in such violencies swell , As aske him what he ailes , he cannot tell . As the old Woman catechized her Son Mullidor ; Thy cheeks are lean , and now thou looks like Leuton pale and wan , I saw thy stomach to night , thou art not thine own Man ; thou hadst of late ( God save thee ) a lovely plump pair of cheeks , and now thou looks like a shotten Herring . Tell me Mullidor , and fear not to tell me , for thou tellest it to thy Mother , what ailest thou ? is it a grief of body , or of minde , that keeps thee on the Holy-dayes from frisking at the foot-ball ? thou art not as thou wert wont , and therefore say what thou ailest , and thou shalt see old Women have good counsell . At these speeches of his Mother , Mullidor fetched a great sigh ; and with that , being after supper , he brake winde ; which his Mother hearing , Oh Son ( quoth she ) it is the Colick that troubles thee , to bed man , to bed , and we will have a warme Pot lid . The Colick Mother , no , 't is a disease that all the cunning Women in the Countrey cannot cure , and strangely it holds me ; for sometimes it holds me in my head , and sometimes in mine eyes ; my heart , my heart , oh there ( Mother ) it plays the Devill in a Morter ; sometimes it is like a frost , cold ; sometimes like a fire , hot ; when I should sleep , then it makes me wake ; when I should eat , then it troubles my stomach ; when I am alone , it makes me cry right-out , I can wet one of my new Lockeram napkins with weeping . It came to me by a great chance ; for as I looked on a fair flower , a thing I know not what , crept in at mine eyes , and ran round about all my veins , and at last got into my heart , and there ever since hath remained , and there ( Mother ) so wrings me that Mullidor must die , and with that he fell on weeping . His Mother seeing him shed tears , fell to her hempen apron , and wip't her bleared eyes , and at last demanded of him if it were not Love . At that question , he hung down his head and sighed . Ah my Son ( quoth she ) now I see 't is Love , for he is such a sneaking fellow , that if he but leap in at the eye-lid , he dives down into the heart , and there rests as cold as a stone , and yet touch him and he will screek . Erasistratus discovered the love of Antiochus to his Step-mother , for so soon as ever she entered the Chamber , his colour changed , his speech stopped , his looks were pleasant , his face burned , and he was all in a sweat , his pulse beat very disorderly , and lastly his heart failed him ; with other such like symptomes , which are wont to appear in melancholy lovers . Galen saith , that by these forementioned signes joyned together , he discovered the miserable doting of the wife of Justus upon Pylades , because saith he , at the naming of Pylades , her colour changed from white to red , and from red to white , alternis vicibus , her pulse beat unequally and with divers motions . It is undeniable , but that a passionate Lover may be known by the pulse , by reason of the stirrings of the spirits ; for which cause , saith Avicen , if one would know the name of such a ones Mistresse , he must feel his pulse , and at the same instant name the party whom he suspects to be the cause of his malady , and take some occasion or other to commend her beauty , sweetnesse of behaviour , attire , or qualities of the minde ; for at the same time , Pulsus diversicabitur in varietate magna , & fiet similis intersecto ; you shall perceive ( saith he ) a strange alteration in the motion of the pulse , and it will be very unequall , swift and often interrupted . Mr. Burton in his Anatomy of Melancholy saith , the best conjectures are taken , from such symptomes as appear when the parties are both present , all their speeches , amorous glances , actions , and gestures will bewray them , they cannot contain themselves , but they will be still kissing , joyning hands , treading on one anothers toes , embracing , pinching , diving into their bosoms , &c. Though it be so that they cannot come neer and have the opportunity to dally , yet if they be in presence , their eyes will bewray them : Ubi amor , ibi oculus , where I look I like , and where I like I love . They will be still gazing , staring , winking , nodding , stealing faces , smiling and glancing at her , with much eagernesse and greedinesse , as if their eyes should never be satisfied with seeing her . It is affirmed by some , that those that are sick of love melancholy , are generally lean throughout the whole body , facit amor maciem , as well by reason of their little eating and drinking , as also for their bad digestion , by reason that the spirits , and natural heat are withdrawn from the stomach to the brain . Another will have leannesse to be caused in a Lover , by reason of too much intention of the minde , pensivenesse and anxietie ; the Lover loseth the fulnesse of flesh , and good liking of his body , that before he enjoyed . A third will have leannesse caused in Lovers , by a direction of vitall heat from the circumference to the Center , thereby consuming the vitall spirits , drying the body and causing leannesse . They are troubled with immoderate watchings , wakings , and sighings , because in Lovers are divers imaginations , and fancies , that steal into the brain , and never suffers them to take any quiet repose ; whence the brain becomes dry and cold ; and if by chance they be surprised by any light slumber , which is the provision Nature hath made for the repairing of the animal spirits , which in them are wasted and much impaired , by the violence of their imagination and excessive wakings ; that slumber is attended on by a thousand phantasmes and fearful dreams , so that they awake oft-times more discontented , sad , pensive and melancholy then before ; and for the most part they finde themselves more tormented sleeping then waking . They are vexed with immoderate sighings , by reason that they many times are oblivious of drawing their breath , being wholly taken up with the strong imagination , that they love either in beholding the beauty of their objects , or else in their absence contemplating on their rare perfections , and contriving the means how to come to their desires : so that recollecting themselves , Nature is constrained to draw in as much air at once , as before it should have done at two or three times ▪ And such a respiration is called a sigh ; which indeed is nothing else but a double respiration . Observe one tranfixed with violent Love ( whose minde is bewitched , brain dislocated , and reason eclipsed ) and you shall finde that all he holdeth , all he meditateth on , all he speaketh , all he dreameth , is of the creature he loveth . He hath her in his head and heart , painted , graved , carved in the most pleasing formes . For her he entereth sometimes into quakings , sometimes into faintings , another while into fits of fire , Ice ; he soreth in the aire , and instantly is drenched in the abysse ; he attendeth , he espieth , he fears , he hopes , he despaires , he sighes , he blushes , he waxeth pale , he doteth in the best company , he addresses his colloquiums to Woods , Groves and Fountains ; he writeth , he blots out , he teareth , he lives like a spittler estranged from the conversation of Men : Repose which charmeth all the eares of the World , is not made for him , still this fair one , still this cruel one , tormenteth him . Plutarch saith , the heart of a Lover was a City , in which upon one and the same day , were seen sports and banquets , battles and funerals . You shall see another of Cupids slaves burthen himself with Newes of no value ; he makes a secret of every thing , and gives out those for mysteries to his Mistresse , which are proclaimed with a trumpet . Another is so extremely open breasted ( that you need look for no other signe ) he tels all his thoughts , and as if his heart were a Sieve , it keeps nothing which it sends not out by the lips . He becomes an extreme babler , which proceeds from the influence of the heart ; for Plutarch saith , that Love is naturally a great babler , chiefly when it chanceth to light upon the commendation of those things that are its objects . For that Lovers have a strong desire to induce others to give credence to that whereof themselves are already perswaded ; which is , that they love nothing but what is absolutely perfect , both for goodnesse and beauty ; and they would willingly have these opinions of theirs confirmed also by all other judgements . He is importunate and unseasonable in complements ; he pratles with his friends whilest he hath a fever ; he tels extravagant tales , wherein he makes himself very facetious , although at the latter end of the discourse , he askes where the conceit to be laughed at lies . He is very merry , and then within a moment he fals to be very melancholy and extreme sad , pensive and dejected ; then by and by he entertains himself with some merry pleasant conceits , and then within a small tract of time the contrary ; by this weather cock you may perceive in what quarter the winde is . This passion makes him very simple , next door to sottishnesse , and makes him do many extravagancies ; so that through these fooleries , he brings to himself a turbulent life , a continual torment , a hasty death , and his salvation doubtful . All of them are restlesse , casting their weari●d members upon their loathed beds in their solitary Chambers , filling the aire with a thousand throbs and interrupted sighes , sometimes disturbed with the rivality of others , sometimes afflicted , and fear those manifold mischances that may befall the person beloved ; so that the many passions that multiply in the breast of a Lover , do bring with them an extenuation and impairing of the complexion ; and sometimes a strange kinde of alteration in the individual essence , from whence doe arise those furies of Love , and potent frenzies , and insensible astonishments , which happen many times to those that love , either because they make not reason the forerunner of their sense , or because they directed not their loves by the rules of wisdome , which teacheth the only means to the attaining of all other virtues . They are guided with the blind Lanthorne of sense , whilest rambling in the streets , they leave reason sleeping with the Constable . Never raged Alcides on mount Oeta , nor fierce Orlando for his Angelica more then these Vtopian Lovers , for their imaginary shadowes . You may observe this passion drawn to the life by Virgil in his Dido Aeneid . 4. Uritur infelix Dido , totaque vagatur Urbe furens , &c. She was so tormented with the heat of her love , that she ran up and down the City as if she had been distracted . For Lovers through despair of obtaining their desires , through the inflamation of the vitals become nelancholy , which is ( to speak truth ) a madnesse ; for all passions that produce strange and unusuall behaviour , are called by the general terme of madnesse . And of the severall kinds of madnesse caused by Love , he that would take the paines might enroll a legion . By reason of these perturbations of the minde , the bloud becomes adust , as in all other violent passions , excepting joy , according to Galen , by which means divers have fallen into strange and desperate diseases , growing foolish , mad , Cynicall and Wolvish . The learned Avicen reporteth in his Chapter de amore , that from this passion proceeds the Green sicknesse in Women , ( which is sometimes accompanyed with a gentle Fever , called by our modern Writers an amorous Fever ) Suffocations , Head-ach , Epilepsies , and divers other desperate symptomes , which ▪ for the most part ( saith he ) admit neither cure nor mitigation . The poor inamorato loves to be in melancholy Saturnine places , where he may best contemplate the beauty of his ▪ Mistresse , and not be obstructed by other objects , where he may best remember any one action of hers ; nay , the very place where he last saw her ; for love breedeth melancholy , and melancholy requires solitarinesse , and solitarinesse setteth the thoughts on worke . Do you think he would change his contentment , for any thing in the whole Universe ? he is so jealous and so careful to entertain this very thought , that lest he should make any a sharer with him , he will retire unto the most solitary and unfrequented places that he can finde ; he cares not for the society of Men , or all the delight that Men can devise and use to court with such care , so he may enjoy his own thoughts . He may be styled an Astronomer , for he fixes the eye of his meditation upon the wandring Venerean Planet . If you go into his study , you shall finde ten amorous volumes , for one pamphlet of Theologie , and scarce that too . O! how the shelves are stuft with Romances , and his pockets with Songs and Sonnets ; he longs to be graduate in the University of Venus ; he accounts himself already Master in this art in actu designato , and thinks long till he be in actu exercito ; nothing now in his judgement is wanting to compleate his degree but a Pone manum in manum maritae . If you observe a Lover in the presence of his Mistresse , you shall see him either struck dumbe , or when he speaks it is but stammeringly , not knowing how to speak . And this is , because the sense of a Lover being too earnestly intent and setled in the contemplation of the beauty of his Mistresse , he doth as it were altogether forget himself , and being lull'd asleep in his beloved object ; the over vehement intention of the minde , taketh away the outward use of the tongue ; for experience the best Schoole-mistris , whilest a Man attentively hearing any delightful musick , all his other senses are out of joynt and uselesse , the powers being hindered from their due operation , by the concourse of the vitall spirits to that power only , which so attentively worketh , and therefore it is no great wonder , if Men stand as mute as Fishes in the presence of their Mistresses , when they have most need to speak . Or because ( as an Amorist saith ) that a Lover fearing that he should not speak so as may please , and tickle the ears of his Mistresse , chuseth rather to be silent ( making his tongue more a stock then a Lambes tail ) then to utter his minde imperfectly ; and if he dare proceed so far as to open his mouth , still fearing that he cannot speak as he should , nor so eloquently as he would , utters his minde stammeringly and interceptedly . Also at that present he is of a flushing colour , and looks as though he were drunk , because the object from which his love taketh greatest force being present ; he by reason of the great joy that he feeleth in the presence thereof , sendeth forth those lively flames , which being plainly descried in the superficiall parts of the face , do commonly give such a vermilian tincture , that the whole countenance seems to be covered with a flashing kind of ardor , and that by reason of the great store of spirits gathered into that place . An unfortunate Lover speaks of nothing but his Mistresse and his flames , he is alwayes in the fire like the Salamander , he has a perpetual Mount Aetna in his breast ; nay , saith he , I will touch a Forrest with my finger , and it will totally burn and waste it . But contrarily , he that prospers and speeds in his love , or gets a pleasing answer from his Mistresse , he alwayes shews a merry cheerfull countenance , jocond and laughing , full of spirit , quick eyed , eloquent , and in his whole carriage full of joy and consolation . This passion cannot be concealed , for amorous passions do prick and wound the hearts of inamoratoes , and therefore provoked by the sharpenesse of such a spur , they cannot but manifest their grief ; for it is some comfort to him that is assailed , to vent that which went in at the eye by the mouth , by the help of his tongue , by sighing , by making complaints to senselesse creatures , many times to his bed-curtains . It requires much subtlety and craft to discover this passion in Women , they conceal and smother it so closely , that they will seem to be in a great fury and hatred , when they most of all love , giving peevish answers , and refuse seemingly the affections presented unto them ; but — Licet ipsa neget , Vultus loquitur quodcunque teget . They are like those Physitians and Lawyers , that refuse a fee , yet put out their hand to take it . Or , She 'l flie away , and yet would fain With all her heart be overtain . She will deny , yet seem to dant A Lover when she fain would grant . She will resist , that you at length May seem to vanquish her by strength . For thus her honour does ordain , She should resist , and yet but faign . Yea , ( Ladies ) you shall see some of your own sex so surprized with affection , as it bursts out into violent extremes ; their discourse is semibrev'd with sighs , their talk with tears ; they walke desperately forlorn , making Woods and Groves their disconsolate consorts . Their eyes are estranged from sleep , their weakened appetite from repast , their wearied limbs from repose . Melancholy is their sole melody ; they have made a contract with grief , till grief bring them to their graves . And truely those poor Maids are to be pityed , because their own tender hearts brought them to this exigent ; have either set their affections where they thought verily they might be requited , and were not ; or else where they received ▪ like seeming tender of affection , but afterwards rejected ; what they wished to effect , they could not . So as in time they fall in a poor Maudlins distemper by giving rains to passion , till it estrange them from the soveraignty of reason . I could say more , but modesty will not permit me . Yet , some there are , who are not such kinde souls , nor half so passionate , more discreet in their choise , and in the passages of Love more temperate . These will not daigin to cast a loose look upon their beloved ; but stand so punctually upon their termes , as if they stood indifferent for their choise , albeit constantly ( though privately ) resolved never to admit of any change . These scorn to paint out their passions in their colours , or utter their thoughts in sighes , or shed one dispassionate tear for an incompassionate Lover . Their experience hath taught them better notions ; they will seemingly flie ( as I have said ) to make them more eagerly follow , and to take them by whom they are most taken . They can play with the flame and never singe their wings , look Love in their face , and preserve their eyes , converse where they take delight , and colour their affection with a faigned disdain . These are they who can walke in the clouds to their intimatest friends , making their eyes strangers to their hearts , and conclude nothing more foolish then love if discovered , and nothing more wise if artificially shadowed . Some Artists will undertake to judge who are in Love by Chiromancy , by the lines of the hand . For say they , If a little crosse be upon the line of life ( in the hand ) neer the angle , it portends maladies of Love . Also , if the table line joyn it self with the middle naturall line , so as both do make an angle , this doth demonstrate one to be variously troubled with Love , rendring the parties life very displeasing . It seems to some ( how true it is I know not ) to be possible for a man to know whether one be in Love or no , by their natural and animal dreams , if the party will but relate them at his awaking ; for the fancy in sleep is most taken up with those things that the minde hath been busied with in the day ; according to that in the Poet ; Judicibus lites , aurigae somnia , currus : Vanaque nocturnis meta cavatur Equis . Gaudet amans furto , &c. The Lawyer pleads in 's sleep ; the careful swains Manage their pransing coursers o're the plains . Lovers dream of their stoln delights , &c. And indeed dreams do sometimes so far ingage them , as they cannot dissemble nor deny them . They say , that those Lovers who are very melancholy through the extremity of this passion , are accustomed to horrible and fearful dreams , by reason of the melancholy vapors that ascend up into the brain . And because this affection of all others doth most disturbe and afflict the spirits , and from that disturbance and purturbation these monstrous and horrible dreams do arise ; so that many times by reason of their ( little ) sleep , they bewray a strange kinde of horror and astonishment in their countenances . Also , to dream of travelling through Woods , sticking in Bushes , and Bryers doth signifie much trouble and crosses in love . To dream of Angling and Fishing signifies a difficulty , and the party despaires of obtaining the party beloved . But to dream of Banquets and Feasts , doth signifie the hopes of the party loving , and that his proceeding in love shall be prosperous . To dream of winds , stormes , and showers of rain , doth signifie Love passion . To dream of riding on a tired Horse , or drawing water out of a Well , or climbing upon a steep hill , is a sign of a vebement Love passion . To dream of seeing ones Mistresse in a glasse , is an infallible token of Love , and that there shall be reciprocall affection between the parties . To dream of being a Husbandman or Plowman , to sow , plant , or dig , is a signe of being in Love . But Sanguine-complexioned Lovers , use to dream of pleasant and delectable things , as fair Gardens , Orchards , flowers , green meadowes , bedeck't with the pride of Flora , pleasant Rivers , dreaming that they sit culling and playing with their Sweet-hearts upon their pleasant bancks , often thinking they see many little Cupids flying in the aire ; and all delightful dreams they say , proceed from an amorous and love pierc't soul . As to dream of singing or playing on any instrument , doth signifie that Love hath seiz'd upon the party . For if dreams and wishes had been all true , there had not been since Popery one Maide to make a Nun of . But whether dreams are onely the working of the fancy and imagination , upon such things as have been seen and thought upon , or presages of things future , it is not our present purpose to determine . We will now see what we can discover in a Love-sick minde , by the sublime science of Astrology , maugre all its Antagonists . First diligently inquire whether the party hath had any crosses or troubles which might cause a dejection of the soul in him , and whether they do not suspect the party to be in Love ; these being considered then you may safely go on to judgement . Saturn generally signifies melancholy , and by consequence alienation of the minde , madnesse , &c. and therefore always when you finde him to be significator of the malady , or in the ascendant , or in the sixth house , the sick is afflicted with care and grief , and be sure the Love-sick minde suffers for it . Also if Venus be author of the disease , and she Lady of the ascendant sixth or twelfth houses , the distemper comes from Love , or something else of this nature is the cause . If the ☉ or ☽ or Lord of the ascendant , or two of them at the least be afflicted , the disease is in the spirits , together with an indisposition of the minde ; the reason whereof is , because the Lord of the ascendant , and dispositor of the ☽ , are properly the significators of the animall faculties , which do cause infirmities in Man , or which may chance unto him ; a deprivation of sense , madnesse , or frenzie through Love melancholy . Venus significatrix and afflicted , argues a great desire to Women , wherewith both body and minde are disturbed . Wheresoever you finde Mercury afflicted and significator , shewes doting fancies . If the Planet who rules the sign , wherein the Lord of the ascendant is , and he who is dispositor of the ☽ be infortunate and in their fall , detriment or otherwayes very much afflicted , the disease reignes and rageth in the minde . At what Age we begin to be in Love . What Complexions do best sympathize . What Complexions are most subject to this Malady ; and at what time more then another . IT is most certain , that there is nothing more impatient of delay then Love , nor no wound more incureable whilest we live . There is no exemption , no age , no condition are more ignorant of it , then of their bread , all have a taste of this potion , though it have several degrees of operation , and at several seasons . Look all about you , who so young that loves not ? Or who so old , a comely feature moves not ? But the most received opinion is , that Men and Women are subject to this passion , as soon as they are entered into those years in which they come to their puberty ; which appeareth in Men chiefly by their voice , which at that time growes great and harsh ; it may be known also in Women by observing their breasts , which about this time begin to swell and grow bigger , and that for the most part about the age of 12 and 14 ; so likewise it is the justice of nature , that those creatures that soonest meet their period , do as suddenly arrive at their perfection and maturity ; as we may observe in Women , who as they are ripe sooner then Men , so they commonly fail before them . Some there are that would deprive men of this power , or Love to have any power over them , so long as they are under the age of twenty years ; for Homer saith , Love pricks not till such time as the chin begins to bud : which is altogether repugnant to truth and dayly examples ; for we see many to rage furiously before they come to years of discretion ; especially Women . Quartilia in Petronius never remembered that she was a Maide . Rahab the Harlot began to be a profest Quean at ten years of age , and was but 15 when she hid the spies , as some report . Leo saith , that in Africk one shall scarce finde a Maid at 14 years of age ; for when the vehemency of Adolescency ( which is betwixt the age of 14 and 28 ) beginneth to tickle them , and when they have greatest need of a bridle , then they let loose the raines , committing themselves to the subjection of this passion . There are many forward Virgins of our age are of opinion , that this commodity can never be taken up too soon , and howsoever they neglect in other things , they are sure to catch time by the forelock in this ; if you aske them this question , they will resolve you 14 is the best time of their age , if 13 be not better then that , and they have for the most part , their Mothers example before them to confirme and prove their ability ; and this withall they hold for a certain ground , that be they never so little , they are sure thereby to become no lesse ; yet let me tell these forward Girles , the effects that ( most commonly ) ensue , are dangerous births , diminution of statute , brevity of life , and such like . This passion is more tolerable in youth , and such as are in their hot bloud ; and shall I be bold to speak it without offence to the stale Batchelors , that Love is not properly nor naturally in season , but in that age next unto infancy . — Nunc grata juveni Venus . Venus to young men is a welcome guest . But for an amorous complexion to cover glowing fires beneath the embers of a gray-beard ; to see an old man to dote upon Women , what more odious ? what more absurd ? yet in some this Idalian fire flameth more in their old age then in their youth . Aristotle saith , that old men are not out of the reach of Cupid , nor bid defiance to Venus till they have passed the age of 70 years . And truly a gray-head and a wanton-heart are ill suited ; it is more ridiculous to see it in Women then men . It rageth in all ages ; yet is it most common and evident among young and lusty persons , in the flower of their age , high fed , and living idly ; for such as are continually imployed , it scarce touches them till they come to be 24 or 25 years of age , and then but very lightly , according to the speech of Lyndamor to Pallemas , that he had arrived to the age of 25 years , before he ever felt any effects , as Love useth to produce in hearts of his age . Not but that he was of his naturall inclination as much devoted servant unto Ladies , but being continually exercised in businesse much different from idlenesse , he had no pleasure to let Love sow any seeds in his soul ; for ever since he was able to bear armes , moved by a generous instinct , which invites noble spirits unto dangerous enterprizes , he was perpetually in wars , where he did most heroically signalize himself . Some have given two reasons , why youth is more subject to this illimited passion , then any other age . The first is , That naturall heat or vigour which is most predominant in youth , provoking him to attempt the greatest of difficulties , rather then suffer the repulse where he affects . The second is , Want of imployment , which begets this distemperature ; Vacuo pectore regnat amor , Love playes hai-day in an idle person . Amor otiosae cura est solicitudinis , saith Theophrastus , it is an affection of an idle minde . Also it fosters it self by a writ of Priviledge in the hearts of young men , who abounding with much bloud , and consequently with great store of Vitall spirits , are more fiery and ardent , making them full of wanton and youthfull desires . I have many times observed a great sympathy and affection young boyes and girles have one to another ; and ( indeed ) there is a pretty pleasing kind of wooing , drawn from a conceived , but concealed fancy , which suits well with these amorous younglings ; they could wish with their hearts , ever to be in the presence of those they love , so they might not be seen by them . Might they chuse , they would converse with them freely , consort with them friendly , and impart their truest thoughts fully ; yet would they not have their bashful loves finde discovery . They would be seen , yet seem obscured ; Love , but not disclose it ; see whom they love , but not be eyed . Yea ( which hath struck me into more admiration ) I have known divers , whose unripe years half assured me , that their green youth had never instructed them in the knowledge , nor brought them to conceit of such vanities ; excellently well read in Love Lectures , and prompt enough to shew proofes of their reading in publick places . The amorous toyes of Venus and Adonis , with other Poems of like nature , they peruse with such devotion , and retain with such delectation , as no subject can equally relish their unseasoned palats , like those lighter discourses . If this passion begin in infancy , and so continue , it is more affectionate and strong , because that custom which is taken in that age , doth by degrees become a nature , which growing up with years , growes solid and unalterable . Fronutus saith of Love , Juvenis pingitur , quod amore plerumque Juvenes capiuntur ; sic & mollis , formosus , nudus , quod simplex & apertus hic affectus ; ridet , quod oblectamentum prae ase ferat , cum phiretra , &c. The reason why Love was painted young is because young men are most apt to Love ; soft , fair and fat , because such folks are soon captivated ; naked , because all true affection is simple and open ; he smiles , because merry and given to delights ; hath a Quiver , to shew his power , and none can escape him , old nor young ; is blinde , because he sees not where he shootes , nor whom he hits , &c. Let us now Demonstrate what temperatures and complexions do sympathize together , and are most prone and apt to receive the impression of this Passion . THe diversitie of complexions , breeds a diversity of desires : whereby they judge diversly of things present , and follow those which do best agree with their constitutions , whereby we see that in the election of any thing whatsoever , the appetite doth accommodate it self to the temperature of the body ; for we see Men fit themselves in their customs and carriages to their corporeal temperature , ever desiring to converse with their like ; for Nature would so have it , to this only end that every one should be esteemed , and be loved ; and they that are not absolutely faire in every part , should not be despised ▪ but being received into grace and favour with their Lovers might live honestly , in mutuall society , and in good esteem with them . Every like desireth , and loveth his like ; whereby ever for the publick good , there remaineth nothing despised , because there is nothing but hath its like . And therefore to the eyes of a Moor , the black or tawny countenance of his Moorish Damosel pleaseth best ; and yet such a one would almost turn the stomach of a Sanguine complexioned English man to look upon . Now to discover those who are most prone and apt to love . The fairest are inclined to love , because the cause of love is beauty ; and he or she that hath the cause in potentia , doth easily produce the effect : And therefore saith the divine Plato , that Love reigneth most in the hearts of those young men ( the which , he that hath but half an eye may dayly see ) that are honorably born , and tenderly brought up , who as apt receptacles receive into them that passion . Or more probably , Venus being the giver of beauty , likewise inclineth those to love , upon whose nativity she cast her influence ; for it seldome falleth out that beauty is separated from the force of love , and for as much as custome in all things hath the force of Love , they that are beautiful following custome cannot but Love . Galen saith , that the manners of the minde do follow the temperature of the body . We see those that are of a sanguine complexion , are generally very amorous . Hairinesse , saith Aristotle , is a signe of abundance of excrements , and therefore much addicted to this passion , Venus tickling them with a delight of emptying of their seminal vessels ; for a Woman cannot endure a Man with a little beard , for that they are commonly cold and impotent . The aire , Climate , and place of ones birth , are of very great consideration in this particular . And now being in the bowels of Love , some will ask , Whether Men or Women be soonest allured , and whether be most constant , the male or the female ? I answer , That most Women are to be won with every pleasing winde , in whose sex there is neither force to withstand the assaults of Love ( as we shall hereafter more fully declare ) neither constancy to remain faithful ; therefore Women are the soonest allured , and most inconstant . Likewise , a hot and dry temperature , or else such a one as is only hot , is much inclined to love ; for a Man that is hot is hairy , high coloured , with a black thick curled head of hair , great veines and big voice ; ( and what a pretious thing a black Man is in a Womans eye , I will refer to the judgement of their own sex ) I dare boldly affirme , that that man hath a hot and dry Liver , and his generative parts are also of the same temper , and so consequently very much inclined to this passion ; which is also confirmed by that of Galen , that a hot complexion , or such a one that is hot and dry , is much more prone and subject to a violent and irregular love , then any other temperature or complexion whatever : from whence we may infer , that Men are oftner and more grievously tormented with this malady then Women , whose temperature is lesse hot and lesse dry . But Women are naturally of meaner spirits and lesse courage then Men , having weaker reasons : and therefore are lesse able to make resistance against so strong a passion . And hereto accords that of Hero in her Epist. to Leander in Ovid . Vrimur igne pari : sed sum tibi viribus impar ; Fortius ingenium suspicor esse viris . Vt corpus , teneris sic mens infirma puellis . Our flames are equall : but your kinder fate Hath lent you strength , your hearts to temperate . But in our weaker sex , our passions finde , A feeble body bears a feeble minde . Women often become frenetick , and mad for Love , but rarely men ; unlesse it be some effeminate weak spirited fellowes . Upon this , I took occasion one day to visite Bedlam , and for one Man that was there for Love , I found five Women ; and those Men that were there , were such as had lived effeminately , idly , and dieted themselves riotously and delicately . Ficinus cap. 19. Comment. in convivium Platonis , saith , Irretiuntur cito quibus nascentibus Venus fuerit in Leone , vel Luna Venerem vehementer aspexerit , & quia eadem complexione sunt praediti . They are most prone to burning lust , or the vehement scorching of the Idalian flame , that have ♀ in ♌ in their Horoscope , when the ☽ and ♀ be mutually aspected , or when ♄ is in a △ or ⚹ aspect , with the ☉ or ☿ , especially if it happen in the second or fifteenth day of the ☽ ; or such as be of the complextion of ♀ , and that is a white ruddy complexon , fair and lovely eyes , a little black , a round and fleshie face , fair hair and smooth , a rolling eye , and one desirous of trimming and making himself neat both in clothes and body . In whose geniture ♂ and ♀ are in ☌ , ⚹ or △ , Plerumque amatores sunt , & si foemina , meritrices , they are undobtedly inclined to love and erorick melancholy , and if Women , Queans ; for Martialists and Men of War are easily taken prisoners by Cupid . Cardan saith of himself in the judgement of his geniture , that a ☌ of ♀ and ☿ in the dignities of ☿ , perpetually troubled him with venereal thoughts , that he could never rest , so strong was their influence upon him . In whose genesis ♀ shall be in a masculine signe , and in the termes or ☍ of ♃ , signifies the parties to be very much inclined to the sports of ♀ . Phlegmatick persons are rarely captivated , and those who are naturally melancholy lesse then they ; but if they once be catched in the snare ( unlesse they hang themselves , which they will be much inclined to ) they will never be free . But ( as Mr. Burton saith ) the Colts evil is common to all complexions , whilest they are young and lusty . And some refer it adtesticulorum crisin , to the hot temperature of the resticles . Now to declare what time is most fit and delightfull to Lovers ; It is that time of the year , when the longest dayes make the evenings most delightful , and dispose Lovers to accommodate their ears , to the chirping melody of the airy Quire , which awakeneth a marvellous desire in their hearts . May is called Loves moneth , either because the temperature of the season which is hot and moist , of the nature of Venus , doth incline all creatures to chuse and select their mates ; or because Venus at that time doth usher in Aurora , and by her influence doth excite the hearts of Lovers to rise early to view the richnesse of Flora , and the ear-pleasing harmony , and love-exciting melody of the Nightingale . In what principal part of the Microcosme or Body of Man is the seat of Love . LOve having his first entrance in at the eyes , which are the faithful spies and intelligencers of the soul , stealing gently through those sluces , and so passing insensibly to the liver , it there presently imprinteth an ardent desire of the object , which is either really lovely , or at least appears to be so . But distrusting its own strength , and fearing it is not able to overthrow the reason , it presently layeth siege to the heart ; of which having once fully possest it self , as being the strongest fort of all , it assaults so violently the reason , and all the noble parts of the brain , that they are suddenly forced to yield themselves up to its subjection . So that now the poor enamorato , or Loves weather ▪ beaten widgeon thinks of nothing but his Mistresse . So that through the eye it seizeth upon the liver , which is the first receptacle of Love , then the heart , then the brain and bloud , and then the spirits , and so consequently the imagination and reason . The Liver to be the seat of Love is grounded upon the saying of Solomon ( in Prov. 7. ) That a young man void of understanding goeth after a strange woman till a dart strike through his Liver . Cogit amare jecur , the which being affected and inflamed setteth all the other principall parts on fire ; according to Senec. in Hippol . — Pectus insanum vapor Amorque torret , intimas saevus vorat Penitus medullas , atque per venas meat Visceribus ignis mersus & venis latens , Vt agilis altas flamma percurrit trabes . Now Love within my raging bosome fumes , And with a cruell fire my reins consumes . The flame within my bowels hid remains , Thence shooteth up and down my melting veins , As agile fire over dry Timber spreads . Valesius lib. 3. Contr. 13. saith , that that Love which is in Men , is defined to be an affection of both powers , appetite and reason . The rationall resides in the brain , and the appetite in the Liver , and the heart is diversly affected of both , and carryed a thousand wayes by consent , being variously inclined , sometimes merry and jocond , and sometimes sad and dejected . The sensitive faculty over-ruling reason , carryes the soul hoodwink't , and hurries the understanding to Dawfair to eat a Wood-cock pie . Of Jealousie in Lovers ; the Defininition , the Signes , and Symptomes of it . IT is described and defined to be a certain suspicion which the Lover hath of the party he chiefly affecteth , lest he or she should be enamoured of another . Or an eager desire of enjoying some beauty alone , and to have it proper to himself only . It is a fear or doubt lest any forainer should participate or share with him in his love ; still apt to suspect the worst in such doubtfull cases . This passion of Jealousie is more eminent among Batchelours , then Marryed-men . If it appear among Batchelours , we commonly call them Rivals or Corrivals , a similitude having its original from a River , Rivales a rivo ; for as a River divides a common ground betwixt two Men , and both participate of it : So is a Woman indifferent betwixt two Suitors , both likely to enjoy her ; and thence cometh this emulation , which breaks out many times into tempestuous stormes , and produceth lamentable effects , murders it self with much cruelty , many single combates . Ariosto calls it a fury , a continual Fever , full of suspicion , fear and sorrow , a mirth-marring monster . ( Ecclus. 28. 6. ) The sorrow and grief of heart of one woman jealous of another is heavier then death . But true and pure Love is without jealousie , for this affection springs from the love of concupiscency , for jealousie is a fear ( as I have said ) which a Man hath , lest another should enjoy the thing he desireth : the reason thereof is , because we judge it hurtfull either to our selves , or to those whom we love , if others should enjoy it . And if they have any interest in the party beloved , they have a speciall care that no other have the fruition thereof but themselves , taking the matter heavily if it fall out otherwise ; being very much offended and full of indignation , against him that should attempt any such thing ; being very suspicious , and carrying within themselves matter of jealousie , and tormenting themselves and others without cause ; for Love with Jealousie and a madman are cozen ▪ germans in understanding ; for questionlesse immoderate love is a madnesse : and then had Bedlam need be a great and spacious house ; for he that never was in that predicament is either blinde or babish . When jealousie once seiseth on these silly , weak , and unresisting souls ; 't is pitifull to see , how cruelly it tormenteth them , insultingly it tyrannizeth over them . It insinuateth it self under colour of friendship : but after it once possesseth them , the same causes which served for a ground of goodwill , serves for the foundation of mortal hatred . Of all the mindes diseases , that is it , whereto most things serve for sustenance , and fewest for remedy . This consuming Fever blemisheth and corrupteth all that otherwise is good and goodly in them . But as the most firme in Religion , may have doubts ; so the most confident in Love , are capable of some suspicion . The strongest trees are shaken by the winde , though the root be fixed , whilst the leaves and branches be tossed . Why should we not rest our selves , and abandon all suspicious Ideas , after having had a tryall of a person , and many effects for testimonies of the affection ? yet all these proofs and tryals keep us not from vexing and tormenting our selves ; because fear , which is not in our power to restrain , interprets ill the least appearance , and buries it self in false objections , where it findes no true ones . O weak jealousie , did ever thy prying and suspicious sight finde thy Mistresses lip guilty of any smile ? or any lascivious glance from her eye ? doest not thou see the blushes of her cheeks are innocent ? her carriage , sober ? her discourse all chast ? no toyish gesture ? no desire to see the publick shewes , or haunt the Theater ? she is no popular Mistresse , all her kisses do speak her Virgin ? such a bashful heat at several tides ebbes and flowes ; flowes and ebbes again , as it were affraid to meet our wilder flame ? what is it then that stirs up this hot passion in thee ? Some will object and say , All this is but cunningnesse , ( as who knowes the sleights of Sirens ? ) It is these Idiots that have these symptomes of jealousie , as fear , sorrow , suspicion , strange actions , gestures , outrages , lockings up , oathes , tryals , with a thousand more devises then any pen is able to enumerate . 'T is a vehement passion , a furious perturbation , a bitter pain , a scorching fire , a pernicious curiosity , it fils the minde with grief , half suspicion , accidentall brawles , compassionate tears , throbbings of the heart , distracted cogitations , inconstant desires , and a thousand the like lancing razors , that cut and wound the hearts of Men ( as Gall corrupting the Hony of our life ) more then ordinarily disquieted and discontented . Next time you see a jealous Lover , doe but mark him , and you shall see ( without a pair of Spectacles ) how he misinterprets every thing is either said or done , most apt to mistake or misconster , he peeps into every corner , followes close , observes to an hair all the postures and actions of his Mistresse , he will sometimes sigh , weep , and sob for anger , swear , slander , and belie any Man , sometimes he will use obsequious and flattering speeches , and aske forgivenesse , condemning his rashnesse and folly , and then immediately again , he is as impatient and furious as ever he was ; therefore I wish ( Gentlewomen ) to beware of such infidels , who wax and wane an hundred times in an hour , as though they were got in the change of the Moon : so strange is the inferences of this malicious jealousie , that it never makes a good Logician . He pries on all sides , accurately observing on whom she looks , and who looks on her . Argus did not so keep his Cow , the watchfull Dragon the golden Fleece , or Cerberus , Hell gates , as he does her , toyling and wasting away himself in pursuite of so concealed a mystery , and so obscure a verification . If he see her discourse familiarly with another , if by nod , winke , smile or message , he think she discloseth her self to another , he is instantly tormented , none so dejected as he is , he thinks himself utterly undone , a cast away , the scorne of fortune . There are some , ( though their hearts be violently assaulted with jealousie and false suspicion , insomuch that they can never rest in quiet ) make shew outwardly of a happy life , and a carelesse neglect of their best beloved ; yet in despite of themselves and their best endevours , they cannot dissemble it . It is the natural course of this passion , for it is with those who are in the highest pitch of Love , as those who are on the tops of great elevations , their heads grow dizie , and though no body touch them , they reel till they fall of themselves , meerly by the fear of falling . And this is the passion that ruines Loves reputation , and disorders ▪ the souls tranquillity . Therefore , If Lovers needs must jealous be , And from this venom ne'r be free , Then fie upon 't ; my prayer shall be , From Love ( good Jove ) deliver me . Now as touching Women , they have the symptomes of this passion more vehemently , their wils being stronger then their reason , there is no counsell to be given them against this evill of jealousie , their nature being wholly suspicion , vanity and curiosity . If you seek to perswade them , they will flie out against you like so many Lyonesses , objecting , How can they moderate their passions ? how can they but be jealous , when they see themselves manifestly neglected , contemned , loathed , unkindly used , and their unkind Lovers court Ladies to their faces ? There is a tree in Mexicana which is so exceedingly tender , that a Man cannot touch any of its branches , but it withers presently : so Women are so subject to this passion , that ( like tinder ) they will take fire at the least sparke of suspicion , and a small touch will wound and kill their love . This passion is most predominant in old Men ( as saith the Author of the Accomplisht Woman ) which very properly be compared to Ivy , because that grows ordinarily upon old heapes or ruines ; so this passion wreathes it self most commonly about old tortured and dejected spirits , such as marry young wenches , and how can they be otherwise , all things considered ? We see Ivy flourishing upon dry , withered , and saplesse trees : so in old Men this passion is very potent and youthfull ; and becomes the stronger in such , as age , or crazinesse of wit infeebles or stupefies . It is no great miracle , if jealous ones be lean , their passions feeding on nothing but faintnesse ; and nothing like melancholy to entertain jealousie . Therefore I exhort Gentlewomen not to bestow themselves upon fools , or apparent melancholy persons , jealousie being a symptome of that disease , and fools have no moderation . It is an enemy with poysoned weapons , and his approach is enough to overthrow ; when the memory hath once received it , reason often comes too late for a resistance . I hope I shall not be thought a vagrant from my subject , if I tell marryed couples that suspicion of it self is able to make one flie out that was otherwise honest . If we consider that jealousie and Cuckolds differ no otherwise then a City Sheriffe and Alderman , a little time makes the one the other ; for it is as common as the Moon gives hornes twice a moneth to the world , for a jealous Man to wear Actaeons badge ; the Miller sees not all the water that goes by his Mill : sometimes Sweet-heart and Cuckold are reciprocal termes : many a good Gentleman hath worn a plume of Buls feathers in his crest , being set in by his arrant honest Mistresse . There was a Roman named Cydippus , who took so great a delight to see Buls baited , that it set such an impression in his Idea , as he thought so much of it over night , that he arose in the morning with a horned head . This spectacle pleased him , for that he had entertained his fancy with it , and in the end his imagination did him this ill office . There is no malice sufficiently black to blind this passions capacity ; it gives subtlety and craft to the dullest , and perverts the most vertuous to seek satisfaction for the injury : if has no bound to inventions , it brings ruine to its fosterer , as it did to Procris , jealous of her husband Cephalus , she imagined he had a Mistresse besides her self ; which ( she thought ) he went to seek in the woods under pretence of hunting ; she hid her self behind a bush , thinking to hear the discourse of his solitary thought ; he hearing a stir and a noise in the thicket , and believing it was a Deer , shot an arrow at it and struck her to the heart ; she dying cryed Cephalus , which word made him know he had taken his Wife for a beast ; and I think he was not very much mistaken . Also Mr. Brathwaith in his English Gentlewoman records a matchlesse president of Jealousie acted in England , with the like tragicall conclusion ; He hath it in these words : IT sometimes pleased a young Gentlewoman , whose fortunes had swelled her high , to settle her affections on a Gentleman of deserving parts , which he entertained with a generous requitall : nothing was omitted that might any way increase their respect , or second the height of their joyes . Continuall resort and frequent made them inseparably one ; no day so pleasing as when they were together , no hour so tedious as when they were asunder . But short is that moment of fading happinesse , which hath in it a relish of lightnesse , and is not grounded on essentiall goodnesse . Long had they not thus lived , and sociably loved , but the Gentlewoman conceived some private suspicion that her self was not the sole soveraignesse of his heart ; but that another was become sharer in his Love . Neither was this Competitrice , whom she suspected , any other then her own attendant , whose Casket she secretly opened , where she found a Ring of especiall note , which she had formerly bestowed on him . This confirmed her conceit , changed her reall love into mortall hate ; which she seconded with this Tragick act . Inviting him one day into a Summer Arbour , where in former times , they were wont to repose , amidst of an amorous discourse , she casually fixt her eye upon three Lennets , one whereof picking some Privet leaves , purposely to build her nest , flew away , whilest the two which remained , lovingly billed one with another ; which she intentively observing , used these words , How tenderly and intimately do these poor fools mate it ? were it not pity they should be ever divided ? Which words she had no sooner uttered , then the she Lennet flew away , and left the male alone , till another returned ; with whom the he Lennet billed , and amorously wooed , as he had done before ; which she more seriously eyeing , O , quoth she , How light these Males are in their affection ! This may seem to you an easie errour , but were I judge of Birds , it should receive due censure . Why Lady ( replyed he ) these poor Birds doe but according to their kinde . Yea but what do ye Men then , who ingage your selves , interest your selves , empawn your souls to be constant where you professe Love , and perform nothing lesse then what you professe most . Nor would her long intended revenge admit more liberty to her tongue ; for with a passionate enterbreath , she closed this speech with a fatall stab ; leaving so much time to her unfortunate and dysasterous Lover , as to discover to one of that sorrowfull family the ground of her hate ; the occasion of his fall , which hastened on the dolefull Scene of her Tragedy . And these are the products of that Hell-born fiend Jealousie . An Astrologer may give a probable conjecture , by every Mans Nativity ( if it may be had ) whether he will be jealous or no , and at what time , by the direction of the Significators to their severall promissors ; of which you may read many Aphorismes in Sconer , Junctine , Pontanus , Ptolemy , Albubator , &c. The Remedies of Love . THat we may use the Method of Art ; To cure the effects , is first to take away the cause . Cessante causa , cessat effectus , take away the cause , and the effect ceaseth . It was the scope of our discourse in the second Section of this Treatise , to discover the Causes ( those incendiaries and fomenters of this inordinate passion , or this intoxicating poyson ) in the third Section we demonstrated the Effects arising from them ; now in this last Section it is our purpose to treat of the Cure and Remedies of them . We will begin at the second cause , viz. the Stars ( for the first cause instituted by the Creator was moderate and good . ) As the minde hath its natural principles of knowledge , so the will hath her natural inclinations and affections from the influence of the Stars ; for they do incline the will to love , but do not compell it ; agunt non cogunt ; of their own nature they are good , as they are taken from the first nature created of God ; neither would they be at any time hurtfull , if there were not excesse in us proceeding from nature corrupted ; which afterwards by the force of their influence , breed in us such inclinations and affections as are these passions . For God in the beginning made all things good ; neither doth he forbid and condemn this love and affection in his Law , so far forth as it is ruled thereby , but approveth it being instituted in the Creation . But when this love and affection is disordered in us , and is inflamed , giving way to the power of the superiours to work together with it , it is not only vitious , but is as it were the originall and fountain of all vices , ( for what vice , would a Man , whose reason is governed by will , and that will inclined by the Stars , leave unperpetrated to effect them ? ) whereas if it were well ordered , and ruled according to the will and institutes of God , it would be the original and well-spring of all vertues . Sapiens dominabitur astris ; a wise man through grace , and the strength of reason can moderate and divert their evill influences , and convert them into good seeds of virtue ; but if they be not well ordered and ruled , they corrupt and degenerate . As if Venus be Lady of the Nativity , she giveth to the native a sanguine complexion , whose nature is bloud , and beareth greatest sway among the other humors and qualities ; or if she be in a ☌ , ⚹ , or △ of ♂ , inclineth the native naturally to love ; if this be not moderated and well guided by reason , but letteth the will receive their influence , and their work upon it without any obstruction , it easily passeth measure , and falleth into this foolish doting passion of Love . Therefore seek for grace of him that can give it , and that he will grant strength of reason to divert the influxious power of the superiours , and to moderate the vehement heat of this Idalian fire . Let us now remove the third cause , and that is , Education . ( for to remove that which comes gradually from Parents we cannot , unlesse we seek to subvert Nature , and utterly extinguish the race of Man ; but according to the old proverbe , That which is bred in the bone , will never out of the flesh . ) If you finde that your Parents have been addicted to this folly , and that they brought you up delicately and idly , and that you feel in your self an inlcination to the same passions ; Corripite lora manu ; take up the slackned rains in time , before you run your selves past recovery . Addict your selves to the study of good letters , flying idlenesse as a mortall enemy , reading of Love books , Comedies , looking upon immodest Pictures , feasts , private familiarities , loose company , and have in derision even the shadow of impurity . Love has no subject so apt to work upon as idlenesse , therefore handle the matter so , that he may alwayes finde you busied ; for Vitia otii negotio discutienda sunt , the vices of idlenesse should be shaken off with businesse ; and to this effect speaks the Poet ; Otia si tollas , frangis Cupidinis arcum . — An idle life forsake . What made thee love , a lover makes thee still : The cause of nourishment of that sweet ill , Shun idlenesse , and Cupids bow will break , His slighted flames flie out , disarm'd and weak . As Reeds in Marishes affect their site ; As Poplars in the running brooks delight ; So Venus joyes in sloth : Let Cupid be By action tam'd ; live busie , and live free . Faint ease , long sleeps , which no cōmand controls , Time spent in sport , & drench't in flowing bowls , Without a wound th' enfeebled minde surprize : Then in unspi'd insidious Cupid flies . That sloth-affecting boy , doth toyle detest : Do something to imploy thy empty brest . Witty and proper was that elegant invention of Lucian , who faigned Cupid to invite the Gods to an amorous feast , prevailed with all of them to give way to Love , till he came to Pallas , but she was found conversing with the Muses , and would admit of no time to enter parley with Cupid . By this you may see that exercise draweth the minde from effeminacy ; and remisnesse feeds the desire , and adds fuell to Loves fires . And no lesse occasion gives wanton discourse or lascivious books to the inraged affections of distempered youth . Therefore as Love is entertained with idlenesse and feasts , subdue him with austerity and exercise . He will fall upon some object , scatter and confound him . As he laboureth to finde out a loose and unbridled spirit , hold yours extended upon the study of some good science . He requires liberty , private places , and night , let him have witnesses , and enlighten him on every side . He will be governed by fantasie , keep him obedient both by admonition and menaces ; so by this means you will banish the wanton Jack of Apes out of house and harbour . The bed being a sensitive nourishment , renders many lascivious fancies , therefore no sooner wake but arise , and expell such cogitations with pious meditations . I could advise Maides ( as the only remedy for this passion ) to walk early into the fields , and keep themselves continually both head and hand in motion in some good exercise ; and not alwayes pricking a clout , for many times ( their thought being gone a wool-gathering with Cupid ) they chance to prick their fingers , and Cupid their hearts too if they be not aware . This sedentary life is the cause of the disease called the Greensicknesse , and it having seized upon their sloath affecting bodies , makes them laizie , and as quick as Snails in all their operations , and then it is more difficult to make them marry , then cure the disease . St. Cyptian found nothing more powerfull to conquer the temptations of Venus , then to turn the otherside of the medall . But above all it behoveth us to use the example of an Arabian , who presented to himself perpetually over his head , an eye which enlightened him , an ear which heard him , a hand which measured out all his deportments , and demeanors , and guards of chastity , which daily blunt a thousand arrowes shot against the impenetrable hearts of brave and undaunted champions : that you may not fall into the fire , it is good to avoid the smoke , not to trust our selves too much to petty dalliances , which under pretext of innocency , steal in with the more liberty : for to court and dally with beauty ( as we shall hereafter declare ) is an enterprise of danger ; for some I have known , who upon their accesse to beauty have been free men , but at their return have become slaves . We now intend to extinguish the heat and vehemency of Love in the fourth cause , which is meer beauty , and the particulars of it . Be not so sensual as to love only the body , and to dote upon an outside , but look higher , and see something in the person loved of an Angelical nature ; that is , a free and vertuous minde , which to an understanding soul appears to be of a divine essence , and to which he mingles his soul in love , which is ( if really considered ) a far more excellent and permament love , then that of an externall and fading beauty , and consequently much more pleasant . Do we not commonly see , that in painted pots of Apothecaries are contained the deadliest poyson ? that the Cypresse tree bears a fair leaf , but no fruit ? That the Estrich carryeth fair feathers , but rank flesh ? How frantick then are those Lovers , who are hurried headlong with the gay glistering of a fine face ? the beauty whereof is parched with the Suns blaze , and chapped with a Winters blast : which is of so short continuance , that it fadeth before we see it flourish ; of so small profit , that it poysoneth those that possesse it ; of so little value with the wise , that they account it a delicate bait with a mortall hook ; a sweet Panther with a devowring panch , a tart poyson in a silver pot . But hark , one word with you , Love Symplicians . Let your humane imaginations think and assemble into one subject whatsoever is most beautiful and delicious in nature . Do you imagine a Quire of Sirens , and do you joyne in consort , both the harpe of Orpheus , and the voice of Amphion . Let Apollo and the Muses be there to bear a part ; and do you search within the power of nature , rifle up her treasure , and all the extreme pleasures which it hath produced in the world hitherto , to charme our souls , and to ravish our spirits ; what permanency and felicity do you finde in all these ? They are meer Chimeraes , and as a vain Idea ; a meer shadow of a body of pleasure in comparison of vertues , and those divine thoughts and pleasures which may be enjoyed in the contemplation of the Almighty , and his infinite beauty , glory , and love , and of the felicity of felicities which he hath prepared for them that love him . So that happy are those ( but too few are they ) who with wise Ithacus hudwink themselves , and stop their eares to those soul-tainting , and sin-tempting Sirens . What a great example of continency and neglect of beauty was that of Mahomet the great , towards the fair Greek , Irene ; whom albeit he entirely loved ; yet to shew to his Peers , a princely command of himself , and his affections ; as he had incensed them before by loving her , so he regained their love by slighting her ; whence the Poet , With that he drew his Turkish Cymeter , Which he did brandish o're the Damsels head , Demanding of such Janizers were there , If 't were not pity she sh'd be slaughtered ? Pity indeed ; but I perforce must do That which displeaseth me , to pleasure you . Many such instances , ancient and modern Histories afford , but I must not insist on each particular lest I should enlarge my self too much , and swell that into a volume , which I intend but a Pamphlet . How many do we finde , who having their spirits possessed with other passions , one of Ambition , another of Avarice , another of Revenge , another of Envie , another transported by the solitude of a Law suite , and the turmoile of a family , who think very little upon Love ? how many others are there , from whom study affaires , charges , ( wherein they strive supereminently to transcend ) free their mindes from all other thoughts , not suffering them to have any complements with Cupid ? And how many Ladies do we see in the World , with countenances ever smiling , of humours cheerfull , and conversation most pleasing , who make love to wits and spirits , as Bees to flowers ; but have with the body no commerce at all ? The Author of the Theater of Nature , holdeth , that the Basilisk alone among Serpents cannot be enchanted : and I dare really affirm , that there are Men who have the like priviledge , and have their eyes love proof , and their hearts shut up and defended as with a palizado against the piercing darts of Cupid , and the fiery assaults of the Idalian flame . Democritus made himself blinde voluntarily , by stedfastly beholding the Sunbeams , to free himself from the charming beauties , and inticing opportunities of Women : And ( seriously ) I think he shut up two gates against Love , to open a thousand to his imagination . For some affirm that this malady or Love melancholy , is cherished by the presence of the party affected : and that the contrary , to wit , absence is the best remedy . And this they seem to prove by resembling our passions with Ecchoes : ( but omne simile non est idem , every like is not the same thing ) For ( say they ) do you not see the Ecchoes , the further you go from them , the lesse repercussion there is , they diminishing and losing themselves in the aire ; so the affection which is caused by the reflexion of the countenance , which you dayly behold with so much entertainment , will quickly vanish by a little absence . But may I be so bold as to whisper my opinion in your ear , craving leave to insist a little upon this ; To prove that absence doth more augment then decrease the heat of this passion . I will be brief . I confesse eyes may conceive and produce a green infant affection , but there must be something more solid and substantial to make it grow unto perfection ; and that must be by the knowledge of the vertues , merits , ( as well as beauty ) and a reciprocall affection of the party loved . Now this knowledge doth take indeed its originall from the eyes , but it must be the soul which must afterwards bring it to the test of judgement , and by the testimonies both of the eyes and ears , and all other considerations concoct a verity , and so ground upon it . If this verity be to our advantage , then it produceth such thoughts , whose sweetnesse cannot be equalled by any other kind of contentment , then the effects of the same thoughts . If it be advantagious to the party affected , then doubtlesse it doth augment our affection ; but yet with violence and inquietude ; and therefore no question but absence doth augment love , so that it be not so long , as that the very image of the party loved be quite effaced ; whether it be that an absent Lover never represents unto his fancy but only the perfections of the person loved ; or whether it be that the understanding being already wounded will not fancy any thing but what pleaseth it ; or whether it be that the very thought of such things does add much unto the perfections of the party loved : yet this is infallibly true , that he does not truly love , whose affection does not augment in absence from the party loved . For in absence nothing can content the reall Lover ; not sweet harmony , not beautiful Gardens , or Groves , not pleasant Company , not eloquent tongues , not civill entertainment , but every sweetnesse is converted into sowrenesse , all ear-pleasing harmony is turned into an obstreperous jangling , and nothing can content but the wished object , which being far distant from their enflamed desires , do ingender a vehement grief in the heart , which cannot be expressed by them that prove it ; much lesse by my pen which is not acquainted with such miseries . Now it is objected , That absence is the greatest and most potent and dangerous enemy that Love hath . But ( with their favour ) presence without comparison is much more , as we may dayly see by experience ; for you may see a thousand loves change in presence for one in absence ; for in presence , some imperfections may be found , which may cause a detestation , which absence could never do ; and to illustrate and confirm this by example . The excellent Philosopher Raymund Lullius , was passionately enamoured of a Lady , wise , prudent and honest ; she purposely to cure his frenzie , shewed him one of her breasts eaten and knawed through with a Canker , and extremely hideous to behold , Stay simple Man ( said she ) behold what you loved ; he at that instant coming to himself uttered ; Alas ! was it for this I lost so many good houres , that I burned , became entranced , that I passed through fire and water ? All Lovers would say the like if the scarffe were taken from their eyes . Consider that if one absent cease from loving ( which is very rare ) its cessation is without any violence or noise of strugling , and the change ( through a long tract of time ) is only because the memory is by degrees smothered with oblivion , as a fire is with its own ashes . But when Love breaks off in presence , it is never without a noise and extreme violence , and ( which is a strange argument to prove my assertion ) converts that love into a greater hatred then if love had never been : which proceeds from this reason ; a Lover is always either loved or hated , or held in a degree of indifferency ; if he be loved , as an abundance is apt to glut , so love being loadened in presence with too many favours , growes weary . If he be hated , then he meets with so many demonstrations of that hate every moment , as at length he is forced to ease himself . If he be in a degree of indifferency , and findes his love still slighted , he will at length , if he be a Man of any courage , make a retreat and resist the continual affronts which are put upon him ; whereas in absence , all favours received , cannot by their abundance glut , since they do rather set an edge on desire , And the knowledge of hatred entering into our souls only by the eare , the blow smarts not so much as that which is received by sight ; and likewise disdain and slight be more tolerable in absence , then presence ; doubtlesse absence is then more fit to preserve affection , then presence ; for there is a vast difference betwixt the love that is nourished by the eyes , and a love that is nourished by the understanding . As much as the soul is superiour to the body , so much is the understanding to be preferred before the eyes . And absence is so far from diminishing love , that it augments and begets fresh and violent desires to augment it ; and the contemplation of a beauty , doth imprint it deeper in the fancy , then any eye can . Therefore ( you Love simplicians ) make a little resistance , cast away those idle toyes that afflict you ; let not absence be so troublesome , that you must torture your bodies , vilifie your spirits , and yeeld up your reputations as preyes to slander . If you know what you desired , you would be ashamed of your selves , you would be amazed that so noble spirits should suffer themselves to be transported with such follies . Represent to your selves that a thousand undanted courages , have set themselves free , at liberty , and enjoyed tranquillity of spirit ; and you for want of a little resolution , tumble and involve your selves faster and faster in these fetters . Will any man in his wits be thus deluded ? can he be so silly as to consume himself in seeking such a toy ? Do you call this Love , forsooth ? may it not rather be called madnesse and folly ? What , languish in the lap of an ungratefull Mistresse ? fie , fie , it is an errour far unworthy of a man , that pretends unto any wisdom or courage . Put a stop to your passions , and couragiously contend against them . You shall no sooner have put the wedge of courage into the block , but it shall be done ; you shall have your souls victoriously elevated over passion , which shall rejoyce amidst the trophies thereof . Never stay upon thoughts and imaginations of love ; but so soon as it presents it self , chase it away , and extinguish it in your hearts , no otherwise then you should extinguish a hot Iron in a River . If it be in presenim restrain your eyes , for they are the windowes , the allurements , the snares and the conducts of Love . It buddeth in the eyes , that it may at leasure blossome in the heart ; therefore divert your sight from objects which dart a sting into the minde apt to receive , and sensible of such penetrations . Likewise lest it get entrance at the ear , stop them against the inchanting melody of Sirens songs , and charming musick of their tongues , never open them to be auditors of any lascivious discourse . But if you be already tainted with these charmes , unloose your selves , stoutly take your selves off , dispute not any longer with your passions ; flie from it , cut the Cable , weigh Anchor , spread sails , set forward , go , flie , look not for any more letters , regard not their pictures , no longer preserve favours , let all your endevours be to preserve your reason . I add one advice ( which I think very essential ) which is infinitely to fear a relapse after health , and to avoid all objects that may re-inkindle the flame . For Love oftentimes resembleth a Snake enchanted , cast asleep and smothered ; which upon the first occasion awaketh and becomes more strong , and more outragious then ever . You must not only fortifie your bodies against it , but also your souls . But my discourse like Nilus overflowes , it shall return within its banks ; concluding with this , that Terrestriall beauty is like a shadow , and therefore we are not to fix the eyes of our understanding upon it , but to turn them to that soveraign beauty which is permament and free from all change and passion . We will now indevour our selves to remove the cause of Money causing Love , which is meer Covetousnesse ( the root of all evill ) and to satisfie their own voluptuousnesse , having their only delights upon earth ; who desire not the woman but her riches to make his houses the larger , to fill his chests fuller , being respectlesse of a virtuous Woman , and the supreme good wherein all happinesse consisteth . And this , he saith , is to raise a fortune for his ( I say seldom thriving ) posterity ; studying how he may become an eternal affliction to himself . His minde is so fixed on money ( not on the woman ) as he findes no time to erect it to heaven . He employes so much time in getting and gathering of goods , as he reserves no time for doing good . He runs on still in desire ( not of his Mistresse ) labouring of a disease incurable till death cure him . He encreaseth his cares with his substance , ( not his love to his Wife ) and the more he adds to his estate , the more he detracts from his content , and love towards her . But consider ( you Money-lovers ) and seek for a remedy while it is to be had , lest you repent your delay when 't is too late ) How secure was the Rich-man ( as he thought ) when he invited his wretched soul to take her rest , having much goods laid up for many years ! but this self-security , was the occasion of his succeeding misery ; for that night was his soul to be taken from him . O how terrible will the approach of death seem to you , being to be divided from the staffe of your confidence , from thence to descend without the least hope of comfort to the land of forgetfulnesse ; for as the Scorpion hath in her the remedy of her own poyson , a receipt for her own infection ; so the evill and covetous carry alwayes with them the punishment of their own wickednesse , the which doth never leave ( so incessant is the torment of a guilty conscience ) to wound and afflict the minde , both sleeping and waking : so as to what place he betakes him , he cannot so privily retire , but fear and horrour will awake him ; nor flie so fast , though he should take the wings of the morning , but fury and vengeance will overtake him . Consider this ( I speak to both sexes ) and let not money and riches be the sole object of your love ; but look at that which is far more noble , that which is more permanent , that summum bonum , that chief good , which will direct you the way to all felicity . Before we proceed any further , we will ( hoping such variety will prove the more pleasant ) turn our discourse a little in particular to the female sex , such whose kinde hearts , like wrought Wax , are apt to receive any amorous impression . Therefore to you ( loving souls ) do I recommend these necessary cautions ; which if carefully observed , will preserve you from the causes and consequently the effects of Love , and may make you wiser then you thought of ; and to have a tender care of that , which before you had never minde of . The best preservative and soveraignest receipt is , to fortifie the weaknesse of your sex with strength of resolution , for the imagination of Love is strong , and works admirable effects on a willing subject . Give not power to an insulting Lover to triumph over your weakness , or which is worse , to work on the opportunity of your lightnesse . Ram up those portals which betray you to your enemy , and prevent his entry by your vigilancy . Keep at home , and let neither you nor your thoughts stray abroad , lest by gadding you incur Dinah's fate . Check your madding , and to Love inclining fancy , and if it use resistance , curbe it with restraint ; forbear to resort to places of publick meeting , till you have drawn up and sealed a Covenant with your eyes , to see nothing that they may lawfully covet . This will yeeld you more liberty then the whole worlds freedome can afford you . Be not too liberall in bestowing your favours , nor too familiar in publick converse . Presume not too much on the strength of a weak fort . Make a contract with your eyes , not to wander abroad , lest they be catch'd in coming home . Treat not of love too freely ; be not too bold to play with the blinde boy ; he hath a dangerous aime , though he hath no eyes ; the Cat playes with the Mouse , but at last bites off her head ; the Flie playes with the Candle , till at last her light wings are sindged . Sport not with him , that will hurt you ; play not with him , that would play on you ; your sports will turn to a bad jeast , when you are wounded in earnest . If this wanton frenzie hath never surpriz'd you ; prevent the means , and it will never invade you ; be not such foes to your selves as to purchase your own disquiet . If Love issue out in too violent a stream , it is to be cooled by a temperate expostulation with fancy , or else fix your eyes upon some more attractive object ; divert the course of that madding passion , as Physitians do to their patients who having a violent efflux of bloud in one place , cut a vein in another to turn the course of it another way . Expostulate with fancy ( as Brathwaite adviseth in his English Gent. ) thus ; How is it with me ? me thinks it fares with me otherwise then it hath done formerly . A strange distemper I finde in my minde ; and might seem to resemble Love , if I knew the nature of it . Love ! can Virgin modesty return that accent and not blush ? yes , why not ? If the object I affect he worth loving . ( If the party affected have more virtues then money , and not more money then virtues ) And if not , what then ? Is not the Lover ever blinde in affection towards his beloved ? He who may seem a Thersites to another , may be a Paris in mine eye . Yea , but a little advice would do well . Art thou perswaded that this Non-parallel , thou thus affectest , hath dedicated his service only to thee ? that his affection is really towards thee ? that his protests , though delivered by his mouth , are ingraven in his heart ? yea , his protests have confirmed him mine . That hour is tedious wherein he sees me not . His eye is ever fixed on me ; his sole discourse is to me . These I must confesse are promising arguments of Love ; yet these may deceive you , and consequently leave you in a miserable error . He may prove a false-hearted Jason , Demophoon , or Theseus , and leave you in the briers for all your confidence . You say his vowes and protests have confirmed him yours ; and he hath attested heaven to bear record of his love . But take heed he play not the part of the Ridiculous actor in Smyrna , who pronouncing , O heavens , pointed with his finger to the ground . Therefore I wish you , ground your fancy with deliberation ; and do not affect , before you finde ground of respect . Entertain not a Rhetoricall Lover , whose protests are formall complements , and whose promises are gilded pils , which cover much bitternesse . Many men are flattering Gnatho's , dissembling Chamelions , meer outsides , hypocrites that make a shew of great love , ( but 't is no more then from the teeth outwards ) pretend honesty , zeal , modesty , with affected looks , and counterfeit gestures , full of lip-love , faigned vowes , stealing away the hearts and favours of poor silly soules , deceiving them , Specie virtutis & umbra , when as ( in truth ) there is no worth of honesty at all in them , no reality , but meer hypocrisie , subtilty and knavery . Therefore ( Gentlewomen ) trials in affairs of this nature , have ever a truer touch then protestations . For I am confident there are some ( yea , I really know many ) who make it their only study , how to tip their glozing tongues with Rhetoricall phrases , ear-charming Oratory , vowes , and protestations , purposely to gull credulous ▪ creatures , for the purchase of an unlawful pleasure ; which obtained , they leave them to bewail their lost honour . I exhort you to sift him narrowly to see what bran there is in him , before you chuse him . Taske him before you take him . As thus ; Hath his fair carriage got him estimation where he lives ? Hath he never enured his tongue to play the hypocrite with his heart ? Hath he kept a fair quarter , and been ever tender of his untainted honour ? Hath he never boasted of young Gentlewomens favors , nor run descant on their kindnesse ? Hath he ever since he vowed himself your servant , solely devoted himself yours , and not mixt his affection with forain beauties ? If so , then chuse him , he well deserves your choise . Be like the Juniper tree , whose coal is the hottest , and whose shadow is the coolest ; be hot in your affection , but cool in your passion . Set before your eyes the difference betwixt a wise and a wilde passion ; the one ever deliberates before it love , and the other loves before it deliberate : therefore let your fancy be grounded with deliberation . If you be a Maid , ever fear to become a Woman , and cast not the garland of your Virginity under the feet of Hogs . Give not a hair of your head to those who promise you golden mountains , for such will deceive you , and when they most desire you in the quest of marriage , then is the time you must least be for marriage : for all you grant to their importunities , will be the subject of your disgrace ; and when they shall have marryed you , though you should live as chast as Susanna , they will be jealous , and continually imagine you will be liberal to others ▪ of that whereof you were prodigal to them . If you desire to marry by fancy , rather pursuing your own wanton humors , then the reasonable commands of those to whom you owe your being ; hold it as a crime the most capitall you can undertake , and confidently believe if so you do , you will open a floud-gate to a deluge of miseries and cares , which will flow upon you thorow all the parts of your life . Account the resolutions you make to this purpose , as treasons , and think whatsoever shall to you suggest the execution of them , will poison you by the eare to murther your chastity . But I fear ( Reader ) I have too much trespassed upon thy patience , in insisting so long upon this branch . And I know there are some Enamoratoes will account my precepts too difficult to be followed , and set my perswasions at nought ; they will not desist from their melancholy thoughts , not want the least Idea of their Lovers , so much pleasure they take in it . Therefore I will instruct their friends , and see if they can withdraw their affection ; the which take as followeth . The Arabians do advise us to take occasion to discourse of the party affected , in the patients hearing , and to enumerate all her imperfections and vices , making-them more and more , and far greater then they really are ; and to set out her perfections and virtues in the colours and shape of vices ; and to labour by probable arguments to prove unto him , that that which he judgeth to be comely and handsome , is in the judgment of those that are more quick sighted , both ugly and deformed ; telling him that Cupid is blind , and makes all enamoratoes so too . Endevour with what possibility you can , to convert his love either into hate of jealousie , by preswading him , that his Mistresse doth not love him so well as she makes him believe she doth , and that all her entertainments , favours , kisses , dalliances , and embraces , are only baits and enticements to keep him from slavery : but if the party be of the other sex , then may be pleaded the obsequiousnesse and dissembling of Man , ( which is as frequently found in them , as inconstancy in Women : ) The Parthians , to cause the youth to loath the alluring trains of Womens wiles , and deceitful inticements , had most exquisitely carved in their houses , a young Man blinde , besides whom was adjoyned a Woman so exquisite , that in some mens judgement , Pigmalions image was not half so excellent , having one hand in his pocket as noting her theft , and holding a knife in the other hand to cut his throat . Injuries , slanders , contempts , and disgraces are very forcible means to withdraw Mens affections ; for Lovers reviled or neglected , contemned or abused , turn love into hate . Mr. Burton adviseth you to tell him she is a fool , an ideot , a slut , and many time so nasty that one cannot touch her with a pair of tonges , and that always against the time of his coming , she tricks and trimmes her self up to allure him , and will not be seen by him , but in an inticing dresse ; that she is a scold , a devill incarnate ; that she is come of a light heel'd kinde ; or that he or she hath some loathsome incurable disease ; that she is bald , her breath stinks , that he or she is mad and frenetick hereditarily ; to tell her that he is an hermophrodite , , an Eunuch , imperfect , impotent , a spend-thrift , a gamester , a gull , his Mother was a Witch , his Father was hanged , that he will surely beat her , that he is a desperate fellow , and will stab his bedfellow , and that no body will lie with him . If she be fair and wanton , tell him she will make him a Cornuto , and to sing an April song . If she be virtuous , that it is but a cloak for her more secret vices , a meer outside , a whited Sepulchre . If he be enamoured on a Widow , that she will still hit him in the teeth with her first husband , that she hath cast her rider , and will endanger him too , and that a wife and children are a perpetual bill of charges . Endevour to divert the patients thoughts from his former Mistresse , by making him fall in love with another ; upon whom when once his affection begins to take root , make him hate that , and fall in love with a third ; following this course with him still , till at length he begins of his own accord to be weary of loving : for ( I le assure you ) he that is in love with many Women at once , will never run mad for any of them ; for the minde being thus disunited , the desires are lesse violent ; so one love takes away the force of another . Love is of the nature of a burning-glasse , which kept still in one place fireth ; but changed often it doth nothing , not so much as warm : or a kinde of glowing cole , which shifted from hand to hand , a man easily endures . A young man ( saith Lucian ) was pitifully in love , he came to the Theater by chance , and by seeing variety of objects there , was fully recovered , E theatro egressus hilaris , ac si pharmacum oblivionis bibisset ; and went merrily home , as if the had drunk a dram of oblivion . A Mouse ( saith the Fabulist ) was brought up in a chest , and there fed with fragments of Bread and Cheese , thought there could be no better meat , till at last coming to feed on other varieties , loathed her former life : just so it is with a silly Lover , none so fair as his Mistresse at first , he cares for none but her ; yet after a while when he hath compared her to others , he abhors her name , sight , and memory . If all this will do no good , let us see what may be done by Physicall means ; Yet , some there are , who exclaim and cry with open throats against the Gods , for ordaining for every malady a medicine , for every sore a salve , for every pain a plaister ; leaving only Love remedilesse , and then exclaiming with the Inventer of Physick Apollo . Hei mihi quod null is amor est medicalilis herbis ! Did you ( Oye Gods ! ) deem no man ( say they ) so mad as to be entangled with desire ? or thought you them worthy to be tormented , that were so misled ? have ye dealt more favorably with brute beasts then with reasonable creatures ? No simple lovers you want not medicines to cure your maladies , but reason to use the means . Of Physicall means therefore we will treat as followeth . First , It is good to take away the superfluity of bloud , ( if age and the strength of the patient will permit ) by opening the Liver vein . I should have said , Vena hepatica , ( but I speak as well to those that do not understand Latine , as them that do ) in the right arme , let the quantity taken be according to the constitution and strength of the patient ; and if you see cause , open the Saphaena or ankle vein ; for phlebotomie maketh those that are dejected merry , appeaseth those that are angry , and makes Lovers come to themselves , and keep in their right mindes , amantes ne sint amentes : for ( saith one ) amantes & amentes iisdem remediis curentur ; Lovers and madnen are cured by the self-same remedy : affirming that Love extended is meer madnesse ▪ Aelian Montaltus saith , Love makes the bloud hot , thick and black ( being converted into black choler and melancholy ) and if the inflamation get into the brain , with continual meditation , it so dryes it up , that a madnesse followes , or they make away themselves , as divers in that case have done . Let him have change and variety of place , for that doth awaken the spirits of melancholy Lovers ; let him not be without company and frequent conversation , for many times that diverts the minde of a doting Lover , and cheeres him up , making him see his errour ▪ It is good for the Patient to be in a cold and moist aire ; and not to use in his diet such things as do heat the bloud and provoke lust . Let him use to fast often , and feed often on bread and water : Sine Cerere & Baccho frig●t Venus ; Love takes not up his lodging in an empty stomach ; but on the contrary Venus delights in dainties . Let him use these simples in his broath and sallads ; Purslane . Sorrell . Endive . Woodbine . Ammi . Succory . And Lettice , which is so soveraigne a remedy against this malady , that Venus desiring to forget all her unchast desires , buried her dear Adonis under a bed of Lettice . Likewise the syrup or conserve of Red-roses , or Province-roses ; the same virtue is attributed to Mints . Let him also use to eat , Grapes . Mellons . Cherries . Plums . Apples . Pears . Cowcumbers , &c. It is good to take sometimes , Hempeseed . Seed of water Lillies . Hemlock . Tu●san . Camphire . Cominseeds . Coriander seeds . Agnus Costus , or the Chast tree , not only the seeds of it used and taken in what manner soever doth restrain the instigation to venery , which it doth by a specifick property , seeing it is of the same tēperature with Pepper , which worketh contrary effects ▪ and therefore the Athenian Matrons in their Thesmophoria did use the leaves as sheets to lie on , thereby to preserve their thoughts ( if it were possible ) from impurity . Rue is an excellent remedy , but of different operation in Men an Women . One quality thereof commend I must , It makes Men chast , and Women fils with lust . Let his Sauces with his meat be , Vinegar , Orenges , or Verdejuyce . Lemmons , Sorrell , Let him abstain from all Aromaticall things , and all fryed or salt meats ; because that salt by reason of its heat and acrimony , provokes to lust , those that use to eat it in any great quantity . Let him abstain from meats that are nutritive , hot , flatulent , and melancholy : as , Soft Egges . Partridges . Pigeons . Sparrows . Testicles of creatures . Quails . Rabbets . Hares . Greengeese especially . Let him not eat , Pine nuts . Pistachoes . Small nuts . Artechokes . Turneps . Greenginger . Eringoes . Mustard . Coleworts . Rapes . Carrots . Parsnips . Chesnuts . Pease . Sweet Almonds . Satyrion . Onions . Water nuts . Rocket . Cich-pease . Beans . Syrrups . Electuaries . Let him not lie upon a soft bed . Also from all manner of Fish * , &c. And Oysters . Prawnes . Lobsters . Crabs . Muscles . Cockles , &c. Let him exercise usque ad sudorem , till he sweat again ; provided that the disease be not already grown to madnesse . Often bathes are good . Eye the heart , and be sure what ever you do , have a care to keep that on wheels , for all melancholy vapors afflict that especially . Therefore to fortifie that , take Conserve of Roses . Borrage flowers . Buglosse flowers . Rosemary flowers . Marigold flowers . Saffron . Green walnuts preserved . Juniper berries . Bettony . Citron pils candied , &c. Thebane Crates saith , there is no other remedy for Love then Time , and that must wear it out ; if time will not , the last refuge ( saith he ) is an halter . And that 's a speedy and sure remedy , very quick of operation . But when all fails , apply that Cordiall salve to your corroding sore made by loves wounding weapon , that excellent remedy , that soveraign balme , that universal medicine , which if seasonably administred , will give you comfort when you are most distempered . The Recipe is , Divine Contemplation ; for certainly those spirits which are truly raised to the study and knowledge of divine things , and do well know the art of celestiall contemplation , are elevated above all terrestrial pleasures , in as much as eternity is above time , and infinite felicities above vanities . And not finding any thing on earth worthy our desire , and to fix our affections upon , let the object of our love and felicities be in the Empyreall heaven . And while we are in these divine extasies , let our spirits be so strong , as they may be conquerors of our bodies ; so heavenly , that they may esteem the chiefest pleasures of the body ( as this of heroick love ) but as dung and drosse , nay worse if worse may be , in comparison of those sublime and celestial pleasures we enjoy in our souls . And in such comparison we may rejoyce more in contemning these corporeal delights , and being above them , then in the fruition of them . Therefore in stead of placing our affections on terrene objects , let us seek after that fountain and well-spring of all love , lovelinesse , beauty , sweetnesse , and excellencies of the Creator ; which is infinitely more permanent , and doth as much transcend all other beauties and excellencies in the world , if they were all united in one : so that when a soul is possessed with the beauty and love of God , it will have the eye of its imagination fixed on him , often soaring and mounting up to heaven as its center , on the wings of contemplation ; and a sa vapor exhaled by the Sun , often gliding after its love , being thereunto attracted by the allurements of his most amiable , fair and divine lustre and lovelinesse ; insomuch as it will be enlightened with glorious Ideas , touring apprehensions , ardent affections , and celestial raptures . We will conclude with that Poetical and Divine strain of the Nightingale of France . If wanton Lovers so delight to gaze On mortall beauties brittle little blaze ; That not content with ( almost ) dayly sight Of those deer Idols of their appetite ; Nor with th' Ideas which the Idalian Dart Hath deep imprinted in their yielding heart ; Much more should those , whose souls , in sacred love Are rapt with Beauties ▪ proto-type above . FINIS . The Postscript . READER , I Know I shall come under the lash of a Satyrical dijudication , and be boy'd out of countenance , for presuming to appear in this Subject , which would have become the neat flourishes of a more elegant pen . Therefore I will acknowledge that Philomus as one of my most energetical palizadoes , who will defend this Enchiridion against the malevolous aspersions of the venemous tongues of detractors , that will endevour to derogate its worth by calumny . But I have Herculean hopes , that some will vindicate me ( where I cannot answer for my self ) against the viperous brood of backbiters . And as I love not to come within the jawes of such black-mouth'd Plutonian Curs ; so I desire not to be bandied up and down in the Tennis Court of this World with the Racket of praise ; for there is a Herb called Lingua pagana ( I translate it ) a double tongue ; the Devill that crafty Gardner hath got a slip of it , and hath set it in the heart of the G●athonical Reader ; for Bilinguis was none of Gods making ; no , it was of the Devils marring , he loves to make that double which God made single : So there will be some Cloven tongues that will disallow of that in the Writers absence , which before did approve of and commend in his presence ; and if such distastful Criticks shall misinterpret the innocency of my harmlesse meaning , I shall but reply , and play with their sporting Censures , as doth Ben. Johnson in his Play works , Their praise or dispraise is to me alike , Th' one doth not stroke me , nor the other strike . I will conclude with one word to Momus , who like a cowardly Cur will fawn in a Mans face , but bite him by the heels when his turn'd back hath given the farewell , or like the Cholerick Horse-rider , who being cast from a young Colt , not daring to kill the Horse cut the Saddle . Think ▪ ( Momus ) speak do what thou wilt , th'art free ; Thy thoughts , thy words , thy deeds are nought to me . FINIS . The Contents . Of Love , the Original , the Universality and the Definition of it ▪ pag. 1. THe whole Vniverse tendeth to love ▪ and that it was love which caused God to create the World . pag. 1. Mans inclination to a seeming good , and the cause of Womans creation . 2. The sympathy that Minerals and Vegetables have one to another . 3. The Definition of amorous love , and the several opinions of Theophrastus , Montagne , Socrates , Tully , Seneca , and others . pag. 4 , 5. The policy of Paris , in the disposal of the golden ball to Venus . 5. The power of the Planet Venus . pag. 6. The Concord betwixt Pallas , the Muses and Venus . ibid. The Conclusion . 7. The Causes of Love . pag. 7. THe first cause from God . ibid. The second from the influence of the Stars . 8 , 9. Parents and Education . 9 , 10. The example of Themistocles . 10. Idlenesse . ibid. Luscious fair . ibid. Dancing Schooles , and Schooles of Musick . 11. Quintilians opinion of Nurses . ibid. The example of Socrates . 12. A Harmony and Consonancy of spirits , &c. 13. That beauty and goodnesse make us love . 14. The great power that beauty hath in procuring Love . 16. The particulars of beauty causing Love , 1. The Eyes . 17. 2. Fair hair . 18. 3. The Tongue , a gracious Laughter , Songs , Kissing , &c. 19. 4. A tall slender body , &c. ibid. 5. Breasts and paps , affected carriages , garments , guises , colons , jewels , pendants , painting , &c. 19. Apparel . 20. 6. Pleasant looks , glances , &c. 21. Good instruction to Ladies . 21. 7. A tender and hot heart . ibid. 8. Love-letters . 23. 9. Words . ibid. 10. Eare . ibid. Lysidas love to Astrea . ibid. Money causing Love in Men . 23. Money causing Love in Women . 25. What the Poets say are the causes of Love . 26. Fonsecas opinion of the cause of Love . 27. The Conclusion . 29. Of the Power and Effects of Love . 31. WHat Plato cals Love . ibid. The effects of love in Animals . 31 , 32. Diseases caused by Love . 32. Powers and assaults of Love . 33. The variousnesse of it . ibid. Divers examples of the Effects of Love . 35. The many dangers and hazzards Lovers undergoe . 37. Loves force is shown in the continuation of a designe . 39. The effects of love in Birds , &c. 40. The effects of love in old persons . 41. In Maids . ibid. Constancy in Lovers inconstancy . 43. How Lovers display the beauty of their Mistresses . 43. The effects of love in She-lovers , with their ear-charming notes . 44. A loves simplician described . 47. A description a great many Guls . 48. Instructions to Lovers . 48 , 49. Love strengthened by hope , &c. 51. A description of the Palace of Love . 57. The effects of love in Women . 53 , 54 , 55 , 56 , 57. The conclusion . 58. Of the Power and Effects of Love in Widows . 59 WIdows compared to Heralds Hearse-clothes , and how they will belie their age , &c. ibid. The artificial discourse of Widows . ibid. Widow Courters , &c. 61. The cause why Spaniards will not mary Widows . 61. Widows were ordained for younger brothers . 62. The Signes of Love . 63. CAutions before you judges of signes . ibid. What Physognomie is . ibid. Various signes of Love are from pag. 64. to 69. Signes of Love in Women . 75 , 76 , 77. Signes of Love by Chiromancy . 77. Signes of Love by Dreams . 77 , 78. Signes of Love by Astrology . 79 , 80. At what Age we begin to be in Love . What Complexions do best sympathize . What , &c. 81. WHen it beginneth in men . 81 , 82. When in Women . ibid. 83 , 84 , 85. What temperatures and complexions do sympathize together , and are most prone to receive the impression of this passion . 86 , 87 , 88 , 89 , 90. In what principal part of the Body of Man is the seat of Love . 91. WHere Love first entreth . 91 , 92. Of Jealousie in Lovers . 93. THe Definition of it . 93 , 94. The Effects , Signes and symptomes of it . 94. 95 , 96 , 97 , 98 , 99. How it may be known who will be subject to jealousie by every mans Nativity . 101. The Remedies of Love . 102. HOw to take away Love caused by the stars . 102 , 103. How to remove it caused by Parents and Education . 103 , 104 , 105 , 106. How to extinguish it , caused by beauty . 106 , 107. That Love is sooner extinguished in presence then absence . 109. How to take away the cause of Money causing Love . 113 , 114. A preservative and soveraign receipt for Women to fortifie themselves against the contagion of this pussion . 115 , 116 , 117 , 118 , 119. How to extinguish Love according to the way of the Arabians . 119. And the Parthians . 120 , 121. Several other instructions to divert the patients thoughts . 120. Physical cures , by letting of bloud ▪ change and variety of places , and what air is best ; How to diet him , as what simples to use in his broaths . What Syrups and Conserves he must take ▪ What fruit he may eat , &c. What Sauces to use with his meats . 122 , 123 , 124. What the patient must abstain from . 124. His Exercise . 125. Fortifie the haart . ibid. The remedy of Theban Crates . ibid. The Conclusion . 126 , 127. FINIS . Notes, typically marginal, from the original text Notes for div A42026e-2320 * And that is the cause why women love fish better then flesh , for they will have Plaice what ever they pay for it . 
A41099	----	The maxims of the saints explained, concerning the interiour life by the Lord Arch-bishop of Cambray &c. ; to which are added, Thirty-four articles by the Lord Arch-Bishop of Paris, the Bishops of Meaux and Chartres, (that occasioned this book), also their declaration upon it ; together with the French-King's and the Arch-Bishop of Cambray's letters to the Pope upon the same subject. Explication des maximes des saints sur la vie interieure. English Fénelon, François de Salignac de La Mothe-, 1651-1715. 1698 Approx. 330 KB of XML-encoded text transcribed from 134 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A41099 Wing F675 ESTC R6318 11795849 ocm 11795849 49309 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41099) Transcribed from: (Early English Books Online ; image set 49309) Images scanned from microfilm: (Early English books, 1641-1700 ; 492:6) The maxims of the saints explained, concerning the interiour life by the Lord Arch-bishop of Cambray &c. ; to which are added, Thirty-four articles by the Lord Arch-Bishop of Paris, the Bishops of Meaux and Chartres, (that occasioned this book), also their declaration upon it ; together with the French-King's and the Arch-Bishop of Cambray's letters to the Pope upon the same subject. Explication des maximes des saints sur la vie interieure. English Fénelon, François de Salignac de La Mothe-, 1651-1715. Fénelon, François de Salignac de La Mothe-, 1651-1715. Correspondence. Louis XIV, King of France, 1638-1715. Correspondence. Noailles, Louis-Antoine de, 1651-1729. Godet des Marais, Paul, 1647-1709. Bossuet, Jacques Bénigne, 1627-1704. Instruction sur les estats d'oraison, où sont exposées les erreurs des faux mystiques de nos jours. [24], 228, [9] p. Printed for H. Rhodes, London : 1698. Translation of Explication des maximes des saints sur la vie interieure. 1697. The declaration of the bishops (p.166-215) has English and Latin texts on opposite pages. The thirty-four articles, included in this work, are taken from the Bishop of Meaux' work, Instructions concerning the nature of prayer. Reproduction of original in Bristol Public Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Religion -- Early works to 1800. 2007-08 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2008-03 John Latta Sampled and proofread 2008-03 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE MAXIMS OF THE SAINTS EXPLAINED , Concerning the Interiour LIFE . By the Lord ARCH-BISHOP of CAMBRAY , &c. To which are added , Thirty-Four ARTICLES , By the Lord ARCH-BISHOP of PARIS , the Bishops of MEAUX , and CHARTRES , ( that occasioned this Book , ) also their Declaration upon it . Together With the FRENCH-KING's and the ARCH-BISHOP of CAMBRAY's Letters to the POPE upon the same Subject . LONDON , Printed for H. Rhodes , at the Star , the Corner of Bride-Lane in Fleet-Street , 1698. THE PREFACE . I Always was of Opinion , Men ought both to Speak and Write concerning the internal Life , with all the moderation imaginable , and though the same includes nothing but what is clearly conformable to the immutable rule of Faith and Evangelick Obedience ; yet to me it appears very manifest , that this matter requires a kind of secret and wary management : the generality of Readers are not at all prepared for such strong sort of Readings : It s the way to expose the most pure and Sublime part of Religion to the derision of of prophane Spirits , in whose sight the mystery of Christ Crucified , is no other than a Stumbling-block of Offence , and meer folly : This is to commit the ineffable secrets of God in the heart , to the hands of the most unthankful and most unexperienced Men , who are not capable of any benefit or edification thereby : On the other hand , 't is to lay snares for all those that are uncredulous and discretionless , in order to fall to illusion ; for they presently imagine themselves to be in all those states that Books represent unto them , and from thence become visionaries and unteachable ; whereas , if they should be kept in ignorance of all those states which are above theirs , they could not fall upon those ways of disinterested Love and Contemplation , but by the sole attraction of Grace , without their imaginations , heated with reading , having any share therein . Hence it is , that I am perswaded Men should be as silent as possible in this matter , for fear of overexciting the Curiosity of the generality of Mankind , who have neither experience nor a sufficient light of Grace to examine the works of the Saints ; for the Carnal Man can neither discern nor taste of the things of God , such as are the internal ways spoken of . But seeing this part of Curiosity for some time past is become in a manner universal ; I think it will be as necessary to speak , as it might have been wished Men would have held their Tongues . My Design in this Treatise , is to explain the experiences and expressions of the Saints , in order to prevent their being exposed to the scorn and derision of wicked Men ; but at the same time I would lay open to mystical Men , the real meaning of these holy Authors , to the end , the true value of their expressions may be made known unto them . When I speak of holy Authors , my meaning is , to confine my self to those that are Canonized , or whose memories have a sweet smelling savour in all the Church , and whose Writings have been so solemnly approved of without any Contradiction : I speak of no other than those Saints who have been Canonized or admired by the whole Church , for having themselves practised , and caused their Neighbour to practise a kind of spirituality , that is scattered up and down through the body of their Writings . It s undoubtedly unlawful for us to reject such Authors , or to accuse them of innovating any thing against the course of Tradition . I am about to shew how far these holy Authors have been from injuring the rule of Faith , and favouring illusion ; I shall make appear to our mystical Men that I shall detract in nothing from all that which is Authorized by the Maxims and experiences of those Authors who are our pattern : I shall engage them into a belief of what I say , when I shew unto them the exact bounds these same Saints have set us , and beyond which it is not allowable for us to go . The mystical Men of whom I am speaking , are neither those Fanaticks nor Hypocrites , who conceal the mystery of iniquity under the notion of perfection : God forbid , that I should direct the word of truth to those Men who do not carry the mystery of Faith in a pure Conscience , they deserve no other then Indignation and horror : I speak to the plain , open-hearted , and teachable mysticks ; they ought to know that illusion continually follows the most perfect ways . Those execrable Men the false Gnosticks , from the very beginning of Christianity , had a mind to mix themselves with the true Gnosticks , who were Contemplative Men , and the most perfect among the Christians : the Begardians , have in a false disguise imitated the Contemplative of these last Ages , such as St. Bernard , Richard and Hugh de St. Victor . It s an Observation of Bellarmine , that the expressions of mystick Authors have been often critisiced upon , after an equivocal manner . It frequently happens , ( says he , ) in his Book , de Script . Eccles . that the expressions of those who have written of mystick Theology , have been condemned by some , and practised by others ; because they are not taken by every body in the same sence . Cardinal Bona , in his Compendium , says also , that those who are taken up with pas sive Contemplation are less able to expres themselves , but more excellent in matters of practice and experience : In short , there is nothing so hard as to give a right understanding of those states which consist in such simple and nice Operations , that are so far abstracted from sence , and to set always in the right place all the correctives that are necessary to prevent illusion and to explain strictly the true System of Theology . This is that which has given Offence to some Readers of mystical Men's Books , and hath drawn divers others of those Readers into Illusion ; while Spain in the last Age was full of so many Saints endued with wonderful Grace ; the Illuminates were discovered in Andalouzia , who brought the greatest Saints to be suspected of unsincerity . Then it was , St. Theresa , Balthazar Alvarez , and the Blessed John de la Croix , took upon them to justifie their Conduct and Innocency . Rusbrok whom Bellarmine calls a great Contemplative and Taulere that Apostolick Man so famous throughout Germany , have been Vindicated , the one by St. Dennis le Chartreaux , and the other by Blosius . Neither has St Francis de Sales , been free from being contradicted , the Criticks having been unable to discern how to joyn exact and strict Theology with that light of Grace that is most eminent : So it is , that the Chaff oftentimes hides the good Corn , and the purest Authors concerning the Internal Life , stand in need of an explanation , ●●●st some expressions taken in a wrong sence should alter the purity of the Doctrine . These Examples should make mystical Men sober and wary , if they are humble and teachable , they should leave not only Doctrinals to the entire decision of the Pastors of the Church , but also the choise of all those terms that are proper to express them by : St. Paul would rather never eat meat than Offend the least of his Brethren , for whom Christ died . How can we then be tied to any expression that gives Offence to a weak Soul ? Mystical Men therefore should take away all equivocal terms , when they know the same are abused , in order to corrupt the soundest Doctrine . Let those who have spoken after an improper and exaggerated manner , and without precaution , explain their meaning , and suffer nothing to be wanting for the edification of the Church ; let those who have been erroneous as to main Doctrinals not content themselves with condemning the Errors ▪ but let them confess they have believed them , and give the Glory to God ; let them not be ashamed that they have erred , as being what is natural to the race of Mankind ; but let them humbly confess their Errors , since they remain to be no longer theirs , after they have made an humble Confession of them . It s in order to distinguish Truth from Falshood in so nice and important a matter , that two great Prelates have Published Thirty-Four Articles , that in substance contain all the Doctrine of the internal life ; and I have no other design in this undertaking , than to give a larger Explanation of the same . All these Internal ways have a tendency to pure or disinterested Love. This pure Love is the highest degree of Christian perfection : It is the end or boundary of all the ways known unto the Saints . Whoever allows of nothing beyond that , contains himself within the bounds of Tradition . Whoever exceeds this bound is already out of the way . If any one should doubt of the Truth and perfection of this Love , I make an offer of shewing an universal and clear Tradition for it , from the times of the Apostles to that of St. Francis de Sales without any interruption ; and I will thereupon publish , when I am desired to do it , a Collection of all passages out of the Fathers , School-Men , and holy mysticks , who unanimously speak of it . It will appear from this Collection , that the Ancient Fathers spoke as vigorously to the matter as St. Francis de Sales , and that they for the disinterest of Love , have made the same Suppositions concerning ▪ Salvation , that our disdainful Criticks so much laugh at , when they meet with them in the Writings of the Saints of the last Age : Even S. Augustine himself , whom some have taken to be an Opposer of this Doctrine , hath taught it as much as any other . It 's true , indeed , the main Thing is to explain this pure Love aright , and to mark out the exact Bounds , beyond which its Disinterest could never go : The Disinterest thereof , can never exclude the Will from loving God without Bounds , neither in regard to the Degree , nor the Duration of that Love ; This can never exclude a Conformity in us to the good Pleasure of God , who not only wills our Salvation , but would have us will it with him for his Glory . This Disinterested Love , is always tied to the written Law , performs entirely the same Acts , and exercises the same distinct Vertues , as Interested Love does , with this only Difference , that it doth exercise the same in a simple and peaceable Manner , and such as is disengaged from every Motive of Self-Interest . This holy Indifference that is so much praised by St. Francis de Sales , is nothing else but the disinterest of this Love , which is always indifferent , and without any interested Will for itself ; but the same is always determined to , and positively wills all that God would have us do , according to his written Law , and that by the Attraction of his Grace . In order to the attaining to this State , our Love must be purified , and all our internal Trials , are but the purification of it ; even Contemplation itself , that is of a most passive Nature , is nothing else but the peaceable and uniform Exercise of this pure Love ; We cannot insensibly pass from Meditation , wherein we perform methodical and discursive Acts , into Contemplation , whose Acts are simple and direct , but in proportion to our passing from interested to disinterested Love. This passive State , and Transformation , together with the Spiritual Marriages , and essential or immediate Vnion , are no other than the entire Purity of this Love ; the Habit whereof , without being ever either invariable , or exempted from venial Sins , very few Souls are endued with . I do not speak of all these different Degrees , that are so little known to the Generality of the Faithful , but because they are Consecrated to us , by being made use of by a great many Saints whom the Church hath approved off , and have in these Terms explained their Experiences ; neither do I relate them for any other end , than to explain them with the strictest Precaution . Finally , all these internal Ways tend to pure Love , as to their End ; an habitual State whereof , is the highest Degree attainable in the Pilgrimage of this Life ; it 's the Foundation , and the top Stone of the whole Building : Nothing can be rasher , than to oppose the Purity of this Love , that is so worthy of the Perfection of our God , to whom all is due , and of his Jealousie , which is a consuming Fire . But again , there is nothing can be so rash , as to go about to take away from this Love , the reality of its Acts , in the Practice of distinct Vertues , by a Chymerical refining of it . Lastly , It will be no less dangerous , to place the Perfection of the Internal Life , in some mysterious State , beyond the Bound fixed to it of an habitual State of pure Love. It 's in order to prevent all these Inconveniences , that I have taken upon me to treat of the whole Matter in the following Articles , that are digested according to the various Degrees that have been remarked unto us , by Mystical Men , in the Spirittal Life . Every Article will consist of two parts , the first will be the true one , which I shall approve of , and which shall contain all that is Authorized by the Experiences of the Saints , and pursuant to the sound Doctrine of pure Love. The second shall be the false part , where I shall exactly explain the very Place where the Danger of Illusion lies ; and as I shall give an Account also of what is exorbitant in every Article , I shall qualisie the same , and censure it according to the strict Rules of Theology . And thus the first part of my Articles will be a Collection of exact Definitions of the Saints Expressions , in order to reduce them all to an uncontestable meaning , that can neither be liable to any Equivocation , nor alarm the most timorous Souls . It will be a kind of Dictionary for Definitions , in order to know the exact meaning of every Term : These Definitions together , will make up a plain and compleat System of all the Internal Ways , including a perfect Vnity , seeing the whole thereof will be clearly reduced to the Exercise of pure Love , that has been as vigorously taught by all the Fathers , as by the more modern Saints . But on the other hand , the second part of my Articles will shew all the Consequence of false Principles , that tend to create the most dangerous Illusion , against the Rule of Faith and good Manners , and that under a shew of Perfection . I shall endeavour in each Article , to point at the Place where the Equivocation begins , and to censure all that is ill , without in the least diminishing the Authority of the Saints Experiences . If our Mystical Men would give me Ear without prejudice , they would quickly apprehend what my Meaning is , and that I take their Expressions in a just extent of the true Sence of them : I 'll even refer it to their own Judgment , if I do not explain their Maxims , with much more Exactness than most of them have hitherto done ; because I have made it my principal Business to give their Expressions clear and exact Ideas , and such as are Authorised by Tradition , without weakning the Foundations of the Things themselves : All good Mystical Men , who love nothing but Truth , and the Edification of the Church , ought to be satisfied with this Plan : I could have added hereunto a great many formal Passages out of the Ancient Fathers , as well as School-Doctors , and Mystical Saints ; but this Vndertaking would engage me into such Lengths , and innumerable Repetitions as frightned me from it , for the Reader 's sake : this is that which hath caused me to suppress the Collection of those Passages , which I had already digested and set in Order . I do suppose , without any more ado , this Tradition to be constant and decisive ; and I have confined my self to set forth here a clear System , and such as is agreeable to Theological Definitions : Tho' the Driness of this Method looks like a great Inconvenience , yet it is less than that of a tiresome Length . I have no more to do , than to practise this Plan , that I have given an Explanation of : I look up unto God , and not my self , for Strength to do it , who is pleased to make use of the vilest and unworthiest Instruments : My Doctrine ought not to be mine , but that of Christ , who sends forth Pastors ; be it far from me , to say any thing of my self ; may I not prosper , if while I am engaged in instructing others . I be not my self the most teachable , and most submissive Child of the Catholick , Apostolick , and Roman Church . I shall begin my Work , with making a plain Exposition of the different Sences that may be given to that we call , The Love of God ; in order to give a clear and distinct Vnderstanding of the State of the Questions belonging to this Matter ; then will the Reader meet with my Articles , which approves of what is true , and condemns every thing that is false , in each particular relating to the Internal Life . The INTRODUCTION . WHen I consider the many Differences that have hapned from Time to Time , between not only particular Persons of the Roman Communion , but even whole Societies ; particucularly between the Dominicans and Franciscans , and the Jesuites , and almost all Others , about Matters of Faith , and other Religious Tenets , I cannot but admire at the Boldness of some of those Gentlemen , who make their Unity to be a token of their Infallibility , and the divided Opinions of the Protestants , an evident Mark of the Falsity of their Belief : But surely , it is now high time they should give over that fantastick Argument , since these sort of Dissentions are more rife among themselves , than any other Community in the World ; and they may have Work enough to do , to turn their Pens that way , especially since Quietism , and some other Opinions , in Consequence of it , hath taken such Root amongst them , that even some of those who are reckon'd the Pillars of the Church , seem to be as good as open Favourers of it , and would draw , if it were possible , his Holiness himself , to be of the same Sentiments , and so to turn all at once Heretick . But among all those who have more openly espoused these new Opinions , is the Lord Arch-Bishop of Cambray , a Person of that Learning and Consideration in his Countrey as to have been intrusted by the French King his Master , with the Education of the young Princes , the Dauphine's Sons . But how this Eminent Person came thus to expose himself will be somewhat worthy of our enquiry , before we proceed to give an Account of the opposition he hath met with , and other consequences that have attended the Publishing of his Book , which is now presented to the English Readers View , that he may pass his Censure also thereupon . There are but a few people that have not heard of Molinos , and his Doctrine of Quietism , some years since broached at Rome , and what industry was used by the holy Fathers Inquisitors , to ruine both him and it ; But how rigorous soever they shewed themselves against the Author , they have not yet been able to suppress his Opinions , which not only have still a being and considerable Fautors amongst them in Italy , but the same or something very like it , which we may call Semi-Quietism , upon the same account as some Ancient Hereticks were distinguished with the name of Semipelagians , hath been able to make its way through the snowy Alps , and enter into the Kingdom of France , and agreed so well since with the Soyl of that Countrey , that it will not be quickly rooted out . The Rulers of the Gallican Church began to be sensible pretty early , of this supposed growing Evil ; but the occasion of their taking a more publick notice of it , was , a certain Womans putting out a Pamphlet , called A Short Method , &c. and dispersing some other Papers , savouring very much of Quietism , whom to reclaim from her error , they took care to appoint three Counsellours to admonish and instruct her , and to them the Arch-Bishop of Cambray was added for a fourth : But which way things came to pass , and what success soever the first three might think they had upon the Woman , its likely she brought over the fourth to the Opinion , ( or somewhat that was near it , if he were not so before ) She was accused of being guilty of ; But this did not appear at present . However , some of the Clergy thought it high time to bestir themselves in the matter ; and particularly the Arch-Bishop of Paris , the Bishops of Meaux and Chartres , did believe the foundation of their Church to have been so far struck at by such proceedings that they framed thirty four Articles , on the 16th and 26th of April , 1695. wherein they set forth what every Christian ought to believe and act , and what to reject , as erroneous and noxious to the Souls of Men ; Hereupon , the Arch-Bishop of Cambray , led by what fate I know not , took upon him to compile this Work , Entituled , The Maxims of the Saints Explained , and therein to give a more full Explication of the said thirty four Articles , but did it in such a manner , as allarmed the whole body of the French Clergy , but more particularly , the Authors of the said Articles , who with divers others failed not to make Complaints thereof to the King , and at the same time to importune him to commit the said Work to Examination . The Arch-Bishops of Rheims and Paris with the Bishop of Meaux , an implacable Enemy to Cambray , were the persons appointed for it , the effect whereof was the putting out of their Declaration , upon the same Subject wherein they fully set forth their sentiments in relation to it . And as these Prelates distinguished their Zeal in this manner , against this Semi-Quietism ; the Bishop of Noyon , about the same time , in his Pastoral Letter , written in the Form of a Preservative , to keep the Clergy , and Faithful of his Diocess , in the holy Exercise of a solid and real Piety , against the pernicions Maxims of Quietism , sets himself against Quietism , in all the Branches of it : But tho' he would have the Quietism he darts his Thunder at , to be not that of Molinos , but this new sort of Semi-Quietism ; yet when he comes to a kind of an Explanation of it , he confounds the new Quietism with the old , seeing that in respect to the Opinions , which he looks upon to be most monstrous , he imputes what Molinos taught , to those against whom he writes ; of which take this one tast , What an Abomination is it ( says the Bishop ) to set up Vices in the place of Vertues , and to pretend , that shameful Falls are the Steps by which to ascend to the Glory of a perfect Union with God. Now this is Molinos himself , that has occasioned this Exclamation , who says in direct Terms , That we ought not to afflict , or disturb our selves , when we fall into any Defect ; but to rise up and go on , and set our selves to Exercises of Piety , as if we had never fallen : Would you not take him to be a Fool , says he , who contending for the Prize of a Race , and hapning to stumble in the midst of his Carier , should lie upon the Ground , to no other end , than to bewail his Fall ? You would rather say to him , Rise , Friend , and without loss of time , set thy self a running again ; for he that gets up quickly , and pursues his Race , is like one that never fell : So that it 's manifest from hence , in short , that the French Prelates do not well understand what they write against ; but that there is something in it tending to invalidate Penances , and put Auricular Confessions out of Fashion , which has brought so much Grist to the Romish Mill , is what they seem to be very apprehensive of . But the Clergy , notwithstanding all their ' fore-mention'd Endeavours for the Suppression of this new Doctrine , finding it to spread itself more and more , among all Ranks and Orders of Men , as well Ecclesiasticks as Laicks , they thought it high time to transfer the Accusation to the Court of Rome , with all the aggravation of the Arch-Bishop's of Cambray's Crime , and Heresie , imaginable ; and because they would not fail to make sure work of it , they engag'd the French King so far on their side also , as to get him to write to the Pope , to induce him in Confirmation of the Censures of the Clergy of France , to condemn the Arch-Bishop's Book ; who , on his own part also , being not ignorant of these Proceedings against him , and not to be wanting to his own Defence , thought it no less proper to write to his Holiness upon the same Subject : But tho' the Bishop has used as much Caution as Submission in that he wrote to the Pope , yet you will find in another of his Letters to a Friend , that he is the same Man still . But how violent soever the Arch-Bishops accusers appear'd against him , both in France and Rome , the Pope kept a soft pace , till such time as having received the Arch-Bishops said Letter , he was pleased to appoint seven Commissioners to Examine his Book , viz. the Master of the Sacred Pallace , His Holiness his Confessor , and a Jaccbin ; Father Marsouiller , a French-Man of the same Order , the Proctor-General of St. Augustine-Friars , Father Gabriel , of the Mendicant Order ; Father Miri , a Benedictine ; Father Grenelli , a Franciscan ; and Father Alfaro , Jesuit . These were to make their Report to the Congregation of the holy Office , in order to their farther proceedings thereupon : But whither it were that these Gentlemen could not understand the Bishops Gallimaufry of notional speculations , or what shall I call it , or what ever else was in the wind , they did nothing in it , and the matter at last came before old Infallibility himself , and his Sacred College of Cardinals : But after all this , and the continual Sollicitations of the Jesuits and some great Prelates , there are some months now elapsed and nothing done in it ; and by any thing that hitherto has appear'd to the contrary , they are so far from coming to a final decision either in favour or against the said Book , as when they first began . To enter upon an inquiry into the Doctrine and notions contained in this Treatise , will not be proper for me in this place , that being entirely left to the judgment of every one that has an inclination to peruse it : It remains for me therefore to say ; that as it as stirred up the Curiosity of all sorts of persons abroad to make an inspection into these tenets , so it has done mine , to engage me in a more particular inquiry into the rise , and progress , as well as the dislike of , and opposition made against them . AN EXPLANATION Of the Diverse Loves Which may be had for GOD. 1. WE may love God not for the sake of himself , but for some other good things depending on his Almighty power , which we hope to obtain from him . Such Love as this had the Carnal Jews , who observed the Law in hopes only of being recompenc'd with the dew of Heaven and the fertility of the Earth . This love is neither Chast nor Filial , but meerly Servile ; or rather , to speak properly , who loveth so , does not love God but his own dear Self , and seeks entirely for himself , not God , but what comes from him . 2. We may have Faith and not one degree of Charity with it . We know God to be our only happiness , that is to say , the only Object , the sight whereof can render us happy . Now should we in this slate love God as the only instrument to be made use of for to work our happiness , and because we are not able to find our happiness in any other object : should we look upon God as a means of felicity , and refer it purely to our selves as to its ultimate end , this would be rather a self-love than a love of God ; at least , it would be contrary to order , as respecting God as an object or instrument of our felicity , both to our selves and our own happiness . And though by this love we should seek for no other reward but God alone , yet would it prove wholly mercenary and of meer concupiscency . That Soul ( as saith S. Francis of Sales in his Book of the love of God , Lib. 2. c. 17. ) which should love God only out of love to her self , by establishing the end of that love she bears to God in her own conveniency , alas ! would be guilty of an extream Sacriledge ........ That Soul which loveth God only for her own sake , loveth her self as she ought to love God , and loveth God as she ought to love her self : Which is as much as if one should say , the love I bear to my self is the end for which I love God ; so that the love to God be depending , subordinate , and inferiour to self-love .... which is an unparallell'd impiety . 3. We may love God with a love of hope , which love is not intirely selfish , for it is mixt with a beginning of love to God for himself , only our own interest is the chief and predominant motive . S. Francis of Sales ( love of God , Lib. 2. c. 17. ) Speaks thus of this love . I don't say however that it returns so fully upon us as to make us to love God only for our sakes ..... There is a great deal of difference between saying ; I love God for the good things I expect from him : and this expression , I love God only for the good things I expect from him . This love of God is so call'd because the motive of self-interest is yet predominant in it : 'T is a beginning of Conversion to God ; but not yet the true righteousness of this hopeful love . S. Francis of Sales ( love of God , Lib. 2. c. 17. ) Spoke thus , Sovereign love is only in Charity ; but in hope love is imperfect , as not tending into the infinite goodness as it is such to us .... Though in truth none by that love alone can either observe the Commandments of God , or have eternal life . 4. There is a love of Charity which is yet allayed with some mixture of self-interest , but is the true justifying love ; because the disinteressed motive is over-ruling in it : to which S. Francis of Sales Speaks in the last cited place . Sovereign love is only in Charity . This love seeks after God for himself , and prefers him before anything whatsoever without exception . By reason only of that preference 〈…〉 capable to justifie us : And it prefe 〈…〉 less God and his Glory , both to us and our interests than to all other Creatures besides . The reason why is this : because we are no less vile Creatures and unworthy to compare our selves with God than the rest of created beings . God who did not make us for the other Creatures , hath not likewise made us for our selves , but for himself alone . He is no less Jealous of us than of the other external objects which we may love . To Speak properly , the only thing he is Jealous of in us is our selves ; for he clearly sees that it is our selves , whom we are tempted to love in the enjoyments of all external objects . He is not liable to mistakes in his Jealousie , and the love of our selves is the centre of all our affections . Whatsoever does not proceed from the principle of Charity , ( as S. Austin so often saith , ) is of cupidity . And it is the destruction of that very love , the root of all vices , which is precisely the aim of God's Jealousie . While we have yet but a love of hope whereby self-love does preponde are against the Glory of God , the Soul is not satisfied yet . But when disinteressed love or of Charity begins to turn the scale and to prevail against self-interest , then a Soul that loves God is truly beloved of him . Nevertheless , this true Charity is not yet entirely pure that is without any mixture : but the love of Charity prevailing over the interessed motive of hope , that state is termed a state of Charity . The Soul then doth love God for the sake of him and for her self , but so as to love chiefly the Glory of God , not seeking her own happiness , but as a means by her related and subordinated to the ultimate end , namely , the Glory of her Maker . Nor is it necessary that this prefering of God and of his Glory to us and our interests , be always explicite in the righteous Soul. We are assured by faith that the Glory of God and our felicity are inseparable one from another , 't is enough if this so just and necessary preference be real , but implicite in the occurrences of life . There is no need of its becoming explicite but in the extraordinary occasions of trial from God in order to purifie us from our dross . But then he would give us both light and courage proportionate to the trial , to carry us through it , and to make us sensible in our hearts of that preference . Now to dive for it scrupulously at another time , in the bottom of our hearts would rather prove prejudicial and dangerous . 5. We may love God with a love of pure Charity , and without any mixture of the motive of self-interest , Then it is that we love God in the midst of troubles and adversities , so that we should not love him more even when he fills our Souls with comforts . Neither fear of punishments , nor desire of rewards have any share in this love ; God is no more beloved either in regard of the merit or perfection , or for the happiness which is found in loving him . We would love him as much , though by an impossible supposition he should know nothing of his being beloved , or would render eternally unhappy those who had loved him . Nevertheless , we do love him as the supream and infallible happiness of those who are faithful to him ; we love him as our personal good , as our promised reward , as our all ; but no more with that precise motive of our own happiness and recompence . Thus much did S. Francis of Sales , with the most exactness express ( love of God , Lib. 2. c. 17. ) in these Words : 'T is a very different thing to say , I love God for my self ; and saying , I love God for the sake of my self ..... for the one is a holy affection of the Bride ... and the other a downright impiety , &c. He Speaks again thus in another place : The purity of love consists in not willing any thing for ones self , in looking on nothing but the good pleasure of God , for which one would be ready to prefer eternal torments to glory . The Soul disinteressed in pure charity expects , desireth , hopeth in God as her good , her recompence , as that which is promised her and is entirely for her self . She will have him for her self , but not for the love of her self . She will have him for her self that she may conform with the good pleasure of God who will have it so for her self . But she will not have him for the love of her self , because she is no more acted by her own interest . This is pure and perfect love , which works the same acts as mixt love in all the same virtues ; with this one difference only , that it driveth out fear with all vexatious troubles , and is even free of all the solicitude of interessed love . Now , I declare that to avoid all sort of equivocation , in a matter where it is so dangerous to make any , and so difficult not to mistake ; I shall always exactly observe the same names which I will assign to these five kinds of love for a better distinction . 1. The love of the carnal Jews , for the gifts of God distinguished from him and not for himself , may be called meerly servile love . But because we shall have no need to speak of it , I shall say nothing of it in this work . 2. That love wherewith God is beloved as the means and only instrument of felicity , which is referr'd absolutely to ones self as to the ultimate end , may be termed meer concupiscential love . 3. That love in which the motive of our own happiness prevails yet over that of God's Glory , is called love of hope or hopeful love . 4. That love in which charity is yet mixt with a motive of self-interest , related and subordinate to the principal motive , and to the ultimate end which is the pure glory of God , should be called love of charity mixt . But because we shall have occasion to oppose very often this love to that which is called pure or wholly interessed , I shall be oblig'd to give to this mixt love the name of interessed love ; as being indeed yet allayed with a remnant of selfish interest , though it be a love of preference of God to ones self . 5. The love to God alone , considered in it self , and without any the least mixture of an interessed motive either of fear , or of hope , is the pure love or perfect charity . ARTICLES . 1. ARTICLE , True. MEER concupiscential or wholly mercenary love , whereby nothing should be desired but God ; God , I say , for the only interest of ones own happiness , and because we should think to find in him the sole instrument of our felicity , would be a love unworthy of God. For one would then love him as a Miser doth love his Money , or as a voluptuous Man his pleasure : So that one would referr only God to ones self as a means to its end . This overturning of order would be according to S. Francis of Sales ( love of God , Lib. 2. c. 17. ) a Sacrilegious love , and an unparallell'd impiety . But this meer concupiscential or wholly mercenary love ought never to be confounded with that love , which by Divines is called of preference , which is a love of God mixt with ourself-interest , and in which the love of our selves is found always subordinate to the principal end , which is the glory of God. Love meerly mercenary is rather a love of ones self than of God. It may indeed prepare one for righteousness in this , that it counterpoises our passions , and renders us prudent in discerning where our true good does lie : But it is against the essential order of a creature , and cannot be a real beginning of true internal Justice . On the contrary , Preferential Love though selfish , may justifie a Soul , if so be that our own interest be referr'd to it , and subordinate to the Predominant love of God , and provided his glory be the principal end thereof , so that we do not prefer with less sincerity God to our selves , as to all other creatures . This preference ought not however to be always explicite , provided it be real : for God who knows the clay whereof we are formed , and pitieth his own Children , does not require at their hand a distinct and unfolded preference , but in those cases wherein he giveth them by his grace the courage to go through those trials in which this preference must needs be explicite . Speaking thus we recede in nothing from the Doctrine of the holy Council of T●ent , which hath declared against the Protestants , that Preferential Love , in which the glory of God is the principal motive , to which that of our own interest is referr'd and subordinate , is not a Sin. It condemns ( Sess . 6. Chap. 11. ) those who affirm , that just Men do sin in all their works , if besides their principal desire that God be glorified , they cast one eye also upon the eternal reward to spur their laziness and incourage themselves in running the race . This is to Speak as S. Francis of Sales , and the whole School of Mystical Men. I. ARTICLE . False . ALL interessed love or mixt with any self-interest concerning our eternal happiness , though referr'd and subordinate to the principal motive of the glory of God , is a love unworthy of him , whereof the Soul ought to be purified as of a true spot or sin . It is not even lawful to make use of meer concupiscential love or meerly mercenary to prepare sinful Souls to their conversion , suspending thereby their passions and ill habits , in order to put them in a condition to hearken peaceably to the words of faith . To speak after that rate is to contradict the formal decision of the holy Council of Trent , declaring that mixt love wherein the glory of God is the predominant motive is no sin . This moreover is to contradict the experience of all holy Pastors , who see often solid conversions prepared by a Concupiscential love and a fear meerly servile . II. ARTICLE . True. THere are three different degrees , or three habitual states of Just Men upon the Earth . The first have a Preferential Love for God , since they are Just , but this love though principal and predominant , is yet mixt with fear for their self-interest . The second are much more in a Love of preference : but this love , though chief and over-ruling is yet mixt with Hope for their interest , as it is their own . Therefore S. Francis of Sales saith , ( love of God , Lib. 9. ) That holy Resignation hath yet selfish desires , but subordinate . These two loves are included in the fourth which I have called ( V. pag. 10. ) an interessed love in my definitions . The third incomparably more perfect than the two other sorts of Just Men , have a fully disinteressed love , which hath been termed pure , thereby to intimate , that it is without mixture of any other motive than that of loving only in himself and for himself , the sovereign beauty of God. This all the Ancients have expressed , by saying that there are three states : The first of Just Men , whom fear acted yet by a remnant of a slavish mind . The second is of those who hope yet for their own interest by a mixture of a mercenary spirit . The third is of those who deserve to be called Sons , because they love the Father without any self-ended motive , either of hope or of fear . This the Writers of the last Ages have precisely express'd the very same under other equivalent names . They have divided them into three states . The first whereof is Purgative life , in which we do combat vices with a love mixt with a motive interessed with fear of eternal torments . The second is illuminative life , wherein we do acquire fervency of virtues by a love yet mixt with a motive interessed for coelestial happiness . Finally , the third is contemplative or unitive life , in which , we do remain united with God by the peaceable exercise of pure love ; in which last state one never loseth filial fear , nor the hope of the Children of God , though he hath parted with all interessed motives of hope and fear . Fear is brought to perfection by purifying it self ; it becomes a delicacy of love , and a filial reverence in peace . And it is then that chast fear which remains for ever and ever . Likewise hope far from being lost , is perfected by the purity of love , and then it is a real desire , and a sincere expectation of the fulfilling of the promises , not only in general and in an absolute manner , but also of the accomplishment of the promises in us and for us according to the good pleasure and will of God : nay , by the only motive of his good pleasure , without any intermixture of our own interest . This pure love is not yet satisfied with desiring no other recompence but God himself . A slave entirely mercenary , who should have a distinct faith of revealed truths , might be willing to have no other reward but God alone , because he would know him clearly as an infinite good , and as being himself his true recompence , or the only instrument of his felicity . This mercenary Man in the life to come would have nothing but God alone , but he would have God as Beatitude objective , or the object of his Beatitude , to refer it to his formal Beatitude , namely , to himself , whom he would make happy , and constitute himself as his ultimate end . On the contrary , whosoever loveth with a pure love , without any mixture of self-interest , is acted no more by the motive of his interest . He wishes Beatitude to himself , only because he knows that God will have it so , and will have every one of us to desire it for his own glory . If by an impossible supposition , by reason of the promises which are meerly free , God would annihilate the Souls of Just Men at the moment of their separation from the body , or deprive them of the fruition of himself , and keep them eternally under the temptations and miseries of this life , as S. Austin supposes it ; or even make them to suffer far from him , all the pains of Hell during all eternity , as it is suppos'd by S. Chrysostom , after S. Clement , the Souls of this third state of pure love , would not love or serve him with less fidelity . Once more 't is true , that this supposition is impossible , upon the account of the promises , because God hath given himself to us as a rewarder : We cannot any more separate our happiness from God , beloved with final perseverance : but those things which cannot be separated in respect of the object , may happen really to be so in respect of the motives . God cannot fail of being the felicity of the faithful Soul ; but she may love him with so much impartiality , that the enjoyment of a beatifying God increaseth not in the least the love she hath sor him without minding her self , and that she would love as much though he were never to be the cause of her happiness . Now to say that this abstraction of motives is but a vain subtilty , is to be ignorant both of God's jealousie , and of that of the Saints against themselves : It is to give the name of subtilty to the nicety and perfection of Pure Love , which the tradition of all Ages , hath put in this abstraction of the motives . This way of Speaking is precisely conformable to the whole general tradition of Christianity , from the most Ancient Fathers to S. Bernard , to all the most famous Scholastick Doctors , from S. Thomas to those of our Age ; lastly , to all those Mystical Men who have been Canoniz'd or approved by the whole Church in spight of all the contradictions they have suffered . Nothing in the Church is more evident than this tradition , and nothing would be more rash than to oppose it , or to endeavour to shift it off . This supposition of the impossible case here mentioned , far from being an indiscreet and dangerous supposition of the Mysticks , is on the contrary formally in S. Clement of Alexandria , in Cassian , in S. Chrysostom , in S. Gregory of Nazianzen , in S. Anselm , and in S. Austin , who have been followed by a great number of Saints . II. False . THere is a love so pure that it rejects that recompence which is God himself , so that a Man will not have it any more in himself and for himself , though we are taught by faith that God will have it in us and for us , and commands us to will it as he doth for his own glory . This love doth carry its impartiality so far even as to consent to hate God eternally , or to cease from loving of him ; or else it tends to the destruction of filial fear , which is nothing else but the niceness and delicacy of a Jealous love ; or it aims to the exstinguishing in us all hope , forasmuch as the purest hope is a peaceable desire to receive in us and for us the effect of the promises in conformity to the good pleasure of God , and for his pure glory , without any mixture of self-interest ; or else it tends to the hating of our selves , with a real hatred , so that we cease from loving in our selves , for God's sake , his worth , and his image , as we love it out of charity in our Neighbour . The speaking at this rate is to give with a horrid Blasphemy , the name of pure love to a brutish and impious despair , and to the hatred of the work of our Creator . It is by a monstrous extravagance to affirm That the principle of conformity with God makes us contrary to himself . It is a going about by a chimerical love to destroy love it self . It is to put Christianity out of the hearts of Men. III. ARTICLE . True. SOuls must be left in the exercise of love , that ( 4. Love , See pag. 8. ) which is yet mixt with the motive of interest as long as the power of grace shall leave them in it . One ought also to reverence these motives scattered through all the Books of holy Scripture , in all the most precious monuments of Tradition ; and in all the Prayers of the Church . We ought to make use of these motives to repress passions , to consolidate virtues , and to disintangle our Souls from all things of this present life . However this love though less perfect than that which is fully disinteress'd hath nursed up in all ages a great number of Saints , and greatest part of holy Souls do never attain in this life the perfect impartiality of love ; you disturb and cast them into temptation if you take from them the motives of self-interest , which being subordinate to love , serve to hold them up , and to animate them in dangerous occasions . It would be to no purpose , and indiscretion to propose them a more elevated love , which is out of their reach , as having neither internal light nor the power of grace for it . Nay , those who begin to have some knowledge and foretaste of it , are yet very far from having the reality of it . Finally , those who have attained its imperfect reality , are very far yet from having the uniform exercise of it turned into an habitual state . What is essential in the direction is to follow only grace step by step , with extream patience , precaution , and niceness . We ought to confine our selves to God's working , and never speak of pure love but when God by internal unction begins to open the heart to that word , so hard to Souls , yet selfish , and so apt to scandalize them or to cast them into trouble . Nay more than that , we ought never to substract from a Soul the support of interessed motives , when they begin with the power of grace to instruct her in pure love . 'T will be enough if upon certain occasions we shew her how amiable God is in himself , but never to disswade her from taking hold on the support of mixt love . To Speak thus , is to Speak as the spirit of grace and the experience of internal ways will always make one Speak ; 'T is to caution Souls against illusion . III. False . INteressed love ( See pag. 8. ) is mean , gross , unworthy of God , which generous Souls ought to scorn and despise . Hast must be made to put them out of conceit with it , that they may aspire from the beginning to an intirely Disinteressed Love. The motives of the fear of Death , of God's Judgments , and of Hell belonging only to slaves , ought immediately to be banished . We ought to take from them the desire of their heavenly countrey , and to cut off from them all the interessed motives of hope . After having made them to relish the fully disinteressed love , we ought to suppose that they have attraction and grace for it ; they ought to be removed from all practices which are not in the whole perfection of that love entirely pure . To Speak at this rate , is to be ignorant of the ways of God and of the operations of his grace . They will have the spirit to blow where they list , whereas , it blows where it listeth . They confound the degrees of interiour life . They inspire Souls with that ambition and spiritual avarice spoken of by the blessed John of the Cross . They remove them from the true simplicity of pure love limited to follow grace , and never offering to prevent it . They turn to slight the foundations of Christian Justice , I mean that fear which is the beginning of wisdom , and that hope whereby we are saved . IV. ARTICLE . True. HOpe in the habitual state of purest love , far from being lost , is perfected and keeps its distinction from charity . 1. The habit thereof infuses into the Soul , and is conformable there to the producible acts of that virtue . 2. The exercise of that virtue remains always distinguish'd from that of charity : the reason of which is this . It is not the diversity of ends that causeth the diversity or specification of virtues . All virtues ought to have but one end , though they be one from the other distinguished by a true specification . S. Austin ( de moribus Eccl. l. 1. ) assureth , that charity it self is the active principle of all virtues , and takes diverse denominations suitable to the objects it is applied to . S. Thomas saith , that charity is the form of all virtues , because it exerciseth and refers them all to its end , which is the glory of God. S. Francis of Sales , who hath excluded so formally , and with so many repetitions all interessed motives , from all the virtues of perfect Souls , hath followed precisely the steps both of S. Austin , and of S. Thomas , whom he cites . They have all followed the universal tradition which constitutes a third degree of Just Men , who do exclude all interessed motives from the purity of their love . 'T is then certain that one ought not any more to seek in that state for hope exercised by an interessed motive : otherwise this would be a pulling down with one hand what hath been raised with the other ; a making ones sport with so holy a tradition ; an affirming and denying at the same time one and the same thing ; and a seeking for the motive of self-interest in an intirely disinteressed love . We ought then to remember well that it is not the diversity of the ends or of the motives which makes the distinction or specification of virtues . What causeth this distinction is the diversity of formal objects . To the end that hope may remain truly distinguished from charity , 't is not necessary they should have different ends : on the contrary , for to be good , they ought to refer to one and the same end . 'T is enough if only the formal object of hope be not the formal object of charity . Now so it is , that in the habitual state of the most disinteressed love , the two formal objects of these two virtues are very different ; therefore these two virtues do conserve in that state a distinction and true specification in the strictest Scholastical sense . The formal object of charity is the goodness or beauty of God taken simply and absolutely in it self , without any Idea relative to us . The formal object of hope is the goodness of God as it is good for us and of a difficult acquisition : Now it evidently appears , that these two objects taken in the most abstracted sense and Formal Conception are very different . Therefore the difference of the objects conserve the specifick distinction of these two virtues . 'T is certain that God as he is perfect in himself , and without any respect to me ; and God as he is my happiness which I endeavour to acquire , are two formal objects very different . There is no confusion on the part of the object which specifies these virtues ; but only on the part of the end , and that confusion ought to be there : and it alters in nothing the specification of virtues . The only difficulty remaining now is to explain how a fully disinteressed Soul can will God as it is her good . Is not this , will they say , a falling from the perfection of ones disinteressment , a going back in the way of God , a coming again to the motive of self-interest , contrary to all that tradition of the Saints of all ages , who do exclude from the third state of Just Men all interessed motives ? It is an easie matter to answer , that pure love never hindreth us to will , and causeth us even to will positively all that God is willing that we should will. God will have me to will God , as he is my happiness and reward . I will him formally under this Notion : but I will him not by that precise motive that he is my good . The object and the motive are different ; the object is my interest ; but the motive is not interessed , since it regards nothing but the good pleasure of God. I will that formal object , and in this reduplication , as speak the School : but I will it by pure conformity to the will of God , who makes me to will it . The formal object is that of the common hope of all Just Men , and it is the formal object by which virtues are specified . The end is the same with that of charity ; but we have seen that the unity of end never confoundeth the virtues . I may without doubt desire my supream good , as it is my reward , and not that of another , and desire it in conformity to God who will have me to desire it . Then I desire that which is really , and which I know is the greatest of all my interests , without being determined to it by any interested motive . In this state , hope remains distinguished from charity , and does not alter or diminish the purity or impartiality of her state . This is by S. Francis of Sales explained , in these words , according to Theological strictness : ( Love of God , Lib. 2. c. 17. ) It is a very different thing to say , I love God for my self ; and to say , I love God for the sake of my self — the one is a holy affection of the Bride — the other is an impiety that hath not the like , &c. To speak so , is to conserve the distinction of Theological virtues in the most perfect Estates of the inward Life , and consequently to depart in nothing from the Doctrine of the holy Council of Trent . 'T is to explain at the same time the tradition of the Fathers , of the Doctors of the School , and of Mystick Saints , who have supposed a third degree of Just Men , who are in an habitual state of pure love without any motive of interest . IV. False . IN this third degree of perfection , a Soul wills not any longer her Salvation as her Salvation , nor God as her supream good , nor reward as reward , though God will have her to have this will. Whence it is , that in this state one is not any more able to do any act of true hope distinguished from Charity ; that 's to say , that one cannot any more desire nor expect the effect of the promises in and for himself , even for the glory of God. To Speak at that rate , is to place our perfection in a formal resistance of the will of God , who wills our Salvation , and will have us to will the same as our own recompence . And this is at the same time to confound the exercise of Theological virtues against the decision of the Council of Trent . V. ARTICLE , True. THere be two different states of righteous Souls . The first is that of holy Resignation . The resigned Soul will , or at least would have several things for her self , by the motive of her own interest . S. Francis of Sales saith , ( Love of God , Lib. 9. ) That she hath yet selfish desires , but that they are subjected . She submits and subordinates her interessed desires to the will of God , which she prefers before her interest . Thereby this Resignation is good and meritorious . The second state is that of holy indifference . An indifferent Soul wills not any longer any thing for her self-interest . She hath no interested desires to submit , because she hath no more interrested desire . 'T is true , that there remains in her still some inclinations and unvoluntary repugnances which she submitteth ; but she hath no longer any voluntary and deliberate desires for her own interest , except in those occasions wherein she does not faithfully cooperate to the fulness of her grace . This indifferent Soul , when she fulfilleth her grace wills not any thing more but as God makes her to will it by his attractive power . She loves it is true , several things besides God , but she loves them only for the sole love of God , and with the love of God himself ; for it is God that she loves , in all whatsoever he causeth her to love . Holy indifference is nothing but the impartiality or disinterest of love , as holy Resignation is nothing but interessed love , which submitteth self-interest to the glory of God. Indifference reacheth as far and never farther than the perfect disinterest of love . As that indifference is love it self , it is a very real and positive principle . It is a positive and formal will , which causeth us to will or desire really all the will of God known to us . It is not a dull unsensibleness , an internal unaction or non-willing , a general suspension , or a perpetual equilibrium of the Soul. On the contrary , it is a positive and constant determination to will and not to will any thing , as Cardinal Bona does express it . One wills nothing for himself , but every thing for God : We desire nothing in order to be perfect or happy , for our own interest , but we will all perfection and blessedness as far as it pleaseth God to make us , desire these things by the impression of his grace , according to the written Law , which is always our inviolable rule . In this state we desire no longer Salvation as our own Salvation , as an eternal deliverance , as a reward of our merits , or as the greatest of our interests : But we will it with a full will , as the glory and good pleasure of God , as a thing which he wills , and will have us to will for his sake . 'T would be a manifest extravagancy to refuse out of a pure love , to desire that good which God will do to us , and commands us to desire . The most disinterested love ought to will what God wills for us , as that which he wills for others . The absolute determination to will nothing would be no longer a disinterest , but the extinction of love which is a desire and true will : it would be no longer holy indifference ; for indifference is the state of a Soul , equally ready to will or will not , to will for God all that he wills , and never to will for ones self , what God does not declare that he wills : Whereas , that nonsensical determination not to will any thing , is an impious reluctancy to all the known will of God , and to all the impressions of his grace . This equivocation in saying , that one does not desire his Salvation , is easie to be resolv'd . We do desire it fully as the will of God. To reject it in this sense would be a horrid Blasphemy , and we ought always thereupon to Speak with a great deal of precaution . It is true , only as we do not will it as it is our recompence , our good and our interest . In this sense , S. Francis os Sales hath said , ( Second Conversation ) That if there was a little more of God's good pleasure in Hell , the Saints would exchange Paradise for it . And in other places too , ( Conv. p. 182. ) The desire of Eternal Life is good , but he makes us to desire nothing else but God's will. ( Conv. 368. ) Could we serve God without Merit , we should desire to do it . He saith elsewhere , ( Love of God , Lib. 9. c. 11. ) Indifference is above Resignation , for it loves nothing but for the will of God : So that nothing moves an indifferent heart in presence of God's will. — An indifferent heart is as a Wax-Ball in the hands of his God , in order to receive in like manner all the impressions of his Eternal good pleasure . 'T is a heart without choice , equally dispos'd to every thing , without any other object of his will but the will of his God ; who does not set his love upon the things which God wills , but in the will of God who wideth them . In another place he saith , Speaking of S. Paul , and of S. Martin , ( Ibid. ) They see Paradise open for them ; they see a thousand miseries and labours upon the Earth ; the one and the other is indifferent to their choice , and nothing but the will of God can give the counterpoise to their hearts . He saith afterwards , ( Ibid. ) Should he know that his Damnation were a little more pleasing to God , than his Salvation , he would leave his Salvation and run to his Damnation . He Speaks also thus , in another place ; ( 3 Discourse , ) It is not only requisite that we should relie upon Divine Providence concerning temporal things , but much more for what belongs to our Spiritual life and perfection . He saith elsewhere , Whither it be in interiour or exteriour things you ought to will nothing but what God shall will for you . Lastly , He saith in another place . I have almost no desires , but if I was to be Born again , I would have none at all . If God should come to me , I should go to him also : if he would not come to me , I should hold still and not go to him . The other Saints of the last Ages who are authoriz'd by the whole Church , are full of such and the like expressions , which are all reduced to this saying , that one hath no longer any self and interested desire , neither about merit , perfection , nor eternal happiness . Thus to Speak , is to leave no equivocation in so nice a matter , where none ought to be suffered ; 't is to prevent all the abuse which can be made of the most precious and most holy thing which is upon the Earth , I mean pure love ; 't is to Speak as all the Fathers , all the chiefest Doctors of the Schools and all mystical Saints do . V. False . HOly indifference is an absolute suspension of the will , an entire non-willing an exclusion even of all disinterested desire . It goes beyond the perfect disinterest of love . It does not desire for us those eternal goods , which by the written Law we are taught God will give us , and which he wills we should wish to receive in us and for us , by the motive of his glory . All even the most disinterested desire is imperfect . Perfection does consist in not willing any thing more whatsoever , in not desiring any more , not only God's gifts but also God himself , and in leaving him to do in us what he pleases , by not intermixing on our side any real or positive will. To Speak at this rate , is to confound all ideas of humane reason ; It is to put a chimerical perfection in an absolute extinction of Christianity , and even of humanity . One cannot find terms odious enough to qualifie so monstruous an extravagance . VI. ARTICLE . True. HOly indifference , which is nothing else but the disinterest of love , is so far from excluding disinterested desires , that it is the real and positive principle of all those disinterested desires which the written Law commands us , and also of all those grace does inspire us with : After this manner did the Psalmist express himself to God ; All my desires are set before thine eyes . The indifferent Soul not only desires fully her Salvation , as it is the good pleasure of God ; but more than that , perseverance , the amendment of her faults , the increase of love by the means of grace , and generally without exception all spiritual and even temporal good , that is within the order of providence , a preparation of means both for ours and our neighbours Salvation . Holy indifference admits , not only distinct desires and express demands , for the accomplishment of all the will of God known to us ; but also general desires for all the will of God which we do not know . To Speak thus , is to Speak conformable to the true principles of holy indifference , and to the sentiment of Saints , all which expressions , if well examin'd , both by what precede and what followeth , are reduced without ▪ difficulty to this explication that is pure and sound according to the faith . VI. False . HOly indifference , admits of no distinct desire , nor of any formal request , for any good either spiritual or temporal , what relation soever it hath either to ours or our Neighbour's Salvation . We ought never to admit of any of those pious and edifying desires which may inwardly work upon us . To Speak at this rate , is to oppose God's will , under thepretence of purer conformity to it ; it is to violate the written Law , which commandeth us to desire , though it does not command us to form our desires in an interested , unquiet manner , or such as is always distinct . 'T is to extinguish true love by a nonsensical resinement ; 't is to condemn with Blasphemy both the words of Scripture and the Prayers of the Church , that are full of requests and of desires . 'T is an excommunicating ones self , and putting himself out of a condition of being ever able to pray , both with heart and mouth in the congregation of the faithful . VII . ARTICLE . True. THere is never a state of indifference , or of any other perfection known in the Church , that gives to Souls a miraculous or extraordinary inspiration . The perfection of interiour ways does consist only in one way of pure love , whereby God is beloved without any interest , and of pure faith , where one walks only in darkness , and without other light but that of faith it self , which is common to all Christians . This obscurity of pure faith admits of extraordinary light . 'T is not but God , who is the master of his gifts , may give Raptures , Visions , Revelations , and internal communications . But they do not belong to that way of pure Faith , and we are taught by the Saints , that then we ought not to stop willfully in those extraordinary lights , but to pass them over , as saith the Blessed John of the Cross , and dwell in the most naked and dark Faith. Much more ought we to take heed not to suppose in the ways we have spoken of , any miraculous or extraordinary inspiration which indifferent Souls do guide themselves by . They have for their rule nothing but the precepts and counsels of the written Law , and the actual grace which is ever conformable to the Law. As to the precepts , they ought always to presuppose without wavering or reasoning , that God never forsakes any unless forsaken first ; and consequently , that grace always preventing does inspire them continually to the accomplishment of the precept when it ought to be accomplish'd . So it is their work to cooperate with all the power and strength of their will , that they may not come short of grace by a transgression of the precept . As for those cases in which counsels are not turned into precepts , they ought without doing violence to themselves to produce acts either of love in general , or of certain distinct virtues in particular , according as the internal attraction of grace inclines them to some rather than to others , as occasion requires . What is very certain , is that grace prevents them in respect to every deliberate action ; that this grace which is the internal breathing of the Spirit of God , does inspire them thus upon every occasion ; that this inspiration is nothing but that which is common to all Just Souls , and which never exempts them in the least from the whole extent of the written Law ; that this inspiration is only stronger and more special in Souls elevated to pure love , than in those who are acted only by interested love ; because God communicates himself more to the perfect than to the imperfect . So when some mystical Saints have admitted into holy indifference inspired desires , and rejected the others ; we must take heed not to think that they would exclude the desires and the other acts commanded by the written Law , and admit none but those that are extraordinarily inspired . This would be a Blasphemy against the Law , and raise above it a Phantastical inspiration . The desires and other inspired acts mentioned by those Mysticks , are either those commanded by the Law , or those approved by the Counsels , and which are formed in an indifferent and disinterested Soul , by the inspiration of ever preventing grace , without the mixture of any interested eagerness to prevent grace . So that all is reduced to the letter of the Law , and to the preventing grace of pure love , to which the Soul does co-operate without preventing it . To Speak thus , is to explain the true sense of good mystical persons ; 't is to take away all equivocations which may seduce the one and offend the other ; 't is to precaution Souls against whatsoever is suspected to be illusive ; it is to keep up the form of Sound Words , as S. Paul does recommend it , ( 2 Tim. C. I. V. 13. ) VII . False . SOuls dwelling in an holy indifference have no regard for any , though a disinterested desire , which the written Law obliges them to form . They ought to desire nothing more but those things which a miraculous or extraordinary inspiration moveth them to wish without any dependency from the Law ; they are acted and moved by God , and taught by him in every thing , so that God alone desireth in them and for them , and they are in no need to co-operate with it by their free will. Their holy indifference eminently containing all desires dispenseth with them from forming ever any . Their inspiration is their only rule . To Speak at this rate , is to elude all Counsels under pretence of fulfilling them in a most eminent manner ; it is to establish in the Church a sect of impious Fanaticks ; 't is to forget that Christ Jesus came upon the Earth , not to dispense with the Law or to lessen the authority of it , but on the contrary , to fullfill and perfect it : so that Heaven and Earth shall pass away before the Words of our Saviour , pronounced for the confirmation of the Law shall pass . Finally , it is to contradict grosly all the best mystical Writers , and pull down from top to bottom their whole system of pure Faith , manifestly incompatible with all miraculous or extraordinary inspiration , which a Soul would voluntarily follow as her rule and support for dispensing with the fulfilling the Law. VIII . ARTICLE . True. HOly indifference which is never any other but the disinterest of love , becometh in the most extream tryals what the holy Misticks have called abandoning or giving one self up ; that is to say , that the disinterested soul gives her self up totally and without any the least reserve to God in all her own interest ; but she never renounceth either love nor any of those things wherein the Glory and good pleasure of her beloved are concern'd . This abandoning is nothing else , but that abnegation or renounciation of ones self , which Jesus Christ requires of us in the Gospel ; after we have forsaken all outward things . This abnegation of our selves is only pointed against our self-interest , and ought never to hinder that disinterested love , which we owe in our selves as to our Neighbour , for God's sake . The extream tryals wherein this abandoning is to be exercis'd , are the temptations whereby our Jealous God will purify love in hiding from it all hope for its interest even eternal . These Tryals are represented by a very great number of Saints , as a terrible Purgatory , which may exempt from the Purgatory of the other world , those Souls who suffer it with entire Fidelity . Only mad and wicked Men saith Cardinal Bona , will deny their belief of those sublime and secret things , and despise them as False , though not clear , when they are attested by Men of a most venerable Virtue , who speak by their own experience of God's Operations in their hearts . These tryals are but for a while , and the more true souls are in them to Grace by leaving themselves to be purify'd from all self-interest by Jealous love , so much the shorter are these tryals . 'T is ordinarily the secret resistance of the Souls to grace under specious pretences ; 't is their interested and eager endeavour for retaining these sensible supports wherefrom God is willing to deprive them , which render their tryals both so long and so painful : for God never makes his Creature suffer , to make him suffer without fruit . It is with a design only to purifie the Soul , and to overcome her resistances . Those Temptations whereby love is purify'd from all self-interest , are in nothing like to other common Temptations . Experienced Directors can discern them by certain tokens , but nothing is more dangerous , than to take the common Temptations of beginners for trials , tending to the entire purification of love in the most eminent Souls . This is the source of all illusion : This causeth deceived Souls to fall into hideous and dreadful Vices . These bitter trials are not to be suppos'd to be but in a very small number of pure and mortified Souls , in whom Flesh hath been a long while already entirely brought under the Spirit , and who have solidly practised all the Evangelical Virtues . They ought to be docile , so as never willfully to strain at any of those hard and abject things which may be commanded them . They ought not to fall in love with any comfort or freedom ; they should be taken off from all things whatsoever , and also from the way that teacheth them this freedom ; they should be ready for all the practises that are laid upon them ; they are to stick neither to their kind of Prayer , nor to their Experiences , nor to their Readings , nor to those persons they have consulted formerly with trust and reliance . One ought to have had the Experiment that their Temptations are of a different nature from the common Temptations in this , that the true means to still them , is , not to be willing to find a known Prop to Self-interest . To speak thus , is word for word , to repeat the Experiences of Saints , as they have related them themselves . 'T is , at the same time , to prevent those very dangerous Inconveniences , one might fall into by Credulity , should one admit , too easily , in matter of Practice , these Tryals , which happen but very seldom ; by reason that few Souls have attained that Perfection , where nothing remains to be purified , but some Remnants of Interest , mixed with Divine Love. VIII . False . INternal Tryals take away , for ever , both sensible , and visible Graces : They suppress , for ever , the distinct Acts , both of Love and Vertue ; they put a Soul into a real and absolute Impotency , to discover herself to her Superiors , or to obey them in the essential Practice of the Gospel ; they cannot be discern'd from common Temptations : 'T is lawful , in that State , to abscond from Superiors , to substract one's self from the Yoke of Obedience , and to seek , both by Books , and Persons , of no Authority , the Helps , and Lights , one stands in needs of ; even , notwithstanding , the Prohibition of our Superiors . A Director may suppose one to be in these Tryals , without having tried before , the bottom of the Soul , upon her Sincerity , Docility , Mortifications and Humility : He may immediately put that Soul upon purging her Love from all Dross of Interest , in the Temptation , without causing her to do any interested Act , to resist the Vehemency of pressing Temptation . To speak at this rate , is to poyson our Souls ; it is to take from them the Arms of Faith , necessary to resist the Enemy of our Salvation ; 't is to confound all the Ways of God ; 't is to teach Rebellion , and Hypocrisie , to the Children of the Church . IX . ARTICLE True. A Soul , who in these extream Tryals , gives herself up to God , is never forsaken by him : When she asks in the Transport of her Grief , to be delivered , God does not deny to hear her ; but because he is willing to perfect her Strength in Infirmity , and that his Grace is sufficient to her for it : She loseth in that State , neither the real and compleat Power , within the Line of Power , for to fulfil really the Precepts , nor that of following the most perfect Counsels , according to her Calling , and present Degree of Perfection , nor the real and internal Acts of her Free-will , for that accomplishment : She looseth neither preventing Grace , nor explicite Faith , nor Hope , as it is a disinterested Desire of the Promises ; nor the Love of God , nor the infinite Hatred of Sin , not so much as venial , nor that inward and momentous certainty , that is necessary for the Rectitude of the Conscience : She loseth nothing but the sensible Relish of Good , but the comfortable and affecting Fervency , but the eager and interested Acts of Vertues , but the After-certainty , that comes by an interested reflection , bearing to itself a comfortable Witness of its Fidelity : These direct Acts , and such as escape the Reflections of the Soul , but which are yet very real , and do conserve in her all the Vertues without spot , are , as I have already said , that Operation called by S. Francis of Sales , the Edge of the Spirit , or the Top of the Soul : This State of Trouble , and Gloominess , which is only for a while , is not even in its own Duration , without peaceable Intervals , in which some Glimpses of very sensible Graces , appear like Lightning in a dark stormy Night , which leave no sign of themselves behind . To speak thus , is to speak equally conformable , both to the Catholick Doctrine , and to the Experiences of Mystical Saints . IX . False . IN these extream Tryals , a Soul without having been before unfaithful to Grace , loseth the true and full Power of persevering in her State : She falls into a real Impotency , to fulfil the Precepts in those Cases , where Precepts are urging . She ceaseth to have an explicite Faith , in Cases where Faith ought to act explicitely : She ceaseth to hope , that 's to say , to expect , and to desire , even in a disinterested manner , the Effect of the Promises in herself : She hath no longer the Love of God , perceptible , or imperceptible : She hath no more a Hatred to Sin : She loseth not only the sensible and reflective Horror of it , but also the most direct and intimate Horror of the same . She hath no more that intimate and momentous Certainty , which can preserve the Rectitude of her Conscience , in the very Moment of her Action . All the Acts of those Vertues essential to the internal Life ceases , even in their most direct , and less reflected Operation , which is according to the Language of Mystical Saints , the Edge of the Spirit , and the Top of the Soul. To speak at this rate , is to annihilate Christian Piety , under pretence of perfecting it . It is to make the Tryals designed to purifie Love , an universal Shipwreck of Faith , and of all Christian Vertues : 'T is to say , that the Faithful nourished with the Words of Faith , ought never to hear , without stopping their Ears . X. ARTICLE True. THE Promises of Eternal Life , are meerly free : Grace is never due to us ; or else it would not be Grace . God never oweth to us , in a strick Sence , either Perseverance to the Death , nor Eternal Life after the Death of the Body : He is not so much as indebted to our Soul , to give her Existence after this Life ; he might let her drop into her Nothing again , as it were , by her own Weight : Otherwise he should not be free in respect to the Duration of his Creature , and it would become a necessary Being . But altho' God never owes any thing to us , in a strict Sence , he hath been pleased to give us Rights grounded on his Promises , meerly free : By his Promises he hath given himself , as a Supream Blessedness , to a Soul faithful to him , and persevere to be so . It is then true in this sense , that any supposition tending to the believing ones being excluded from Eternal life by Loving God , is impossible , because God is faithful in his promises : He wills not the Death of the Sinner , but rather that he may live and be Converted . Thereby it is certain that all the Sacrifices which the most Disinterested Souls make usually concerning their Eternal Blessedness are conditional . They say : my God , if by an impossibility thou wouldst condemn me to the Eternal Torments of Hell without losing thy Love , I should not Love thee the less for it . But this Sacrifice cannot be absolute in an ordinary state . In no other case but of the last trials , this Sacrifice becometh in a manner absolute . Then a Soul may be invincibly perswaded with a reflex perswasion , and which is not the intimate bottom of Conscience , that she is justly reprobated by God. In this state did S. Francis of Sales find himself in the Church of of S. Stephen des Grez . A Soul in this trouble finds herself contrary to God , in respect to her former infidelities , and by her present obduration . She takes her bad inclinations for a deliberate will , and sees not the real acts of her Love and of her Virtues , which by reason of their simplicity do escape her reflections . She becomes in her own eyes covered with the leprōsie of Sin , though it is only in appearance and not real . She can not bear with her self . She is offended with those who are willing to quiet her and take away from her that kind of perswasion . It matters nothing to tell her of the precise Doctrine of Faith , in regard to the will of God of saving all Men , and the belief we ought to have , that he is willing to save every one of us in particular . This Soul does not doubt of the good will of God , but believeth her own bad , because she sees nothing in her self by reflection but the apparent evil which is external and sensible , and that the good which is always real and intimate , is by God's jealousie continually taken from before her eyes Nothing in this involuntary and invincible trouble can recover her , nor reveal to her in the bottom of her self what God is pleased to conceal to her . She sees God's Anger swoll'n and hanging over her head as the billows of the Sea , ready to drown her ; then it is that the Soul is divided from her self , she expires with Christ upon the Cross : saying , My God , My God , why hast thou forsaken me ? In that unvoluntary impression of despair , she makes an absolute Sacrifice of her concern for Eternity , because the impossible case in the trouble and darkness she is in , seems to her possible and actually real . Once more it would profit nothing to argue with her , for she is wholly incapable of reasoning , all the business lies in a conviction which is not intimate , but seeming and invincible . A Soul in this condition , looseth all hope of things for her own interest , but she never looseth in the superiour part of her self , that 's to say , in her direct and intimate acts , that perfect hope which is the disinterested desire of the promises . She loves God more purely than ever , and is so far from consenting positively to hate him , that she does not so much as indirectly consent to cease for one instant from loving him , nor to diminish in the least her Love , nor to put ever to the increase of that Love any voluntary bounds , nor to commit any fault , though never so venial . A Director may therefore leave this Soul to make a simple condescention to the loss of her own interest , and to the just Condemnation she thinks to be under from God , which serveth ordinarily but to quiet her , and to becalm the Temptation designed only for that effect ; I mean for the purification of Love : But he ought never either to advise or to permit her positively to believe by a free and willful perswasion , that she is reprobated and ought no longer to desire the promises by a disinterested motive : He ought yet much less to consent she should hate God , or cease from loving him , or transgress his Law even by the most venial faults . To speak thus , is to speak according to the Experience of Saints , with all the Precaution necessary for the Conservation of the Doctrine of Faith , and never to lay open Souls to any Illusion . X. False . A Soul in Tryals may believe , with an intimate , free , and voluntary Perswasion , against the Doctrine of Faith , that God hath forsaken her , tho' she had not forsaken him ; or , that there is no more Mercy for her , tho' she does sincerely desire it ; or , that she may consent to hate God , because God will have her to hate him ; or , that she may consent never more to love God , because he will no more be beloved by her ; or , that she can voluntarily confine her Love , because God will have her to limit it ; or , that she may violate God's Law , because God will have her to transgress it . In this State , a Soul hath no longer any Faith , or Hope , or disinterested Desire of the Promises , nor any real and intimate Love of God , nor any , even implicite Hatred of Evil , which is Sin , nor any real Co-operation with Grace : But she is without any Action , without any Will , without any more Interest for God , than for herself , without either reflex , or direct Acts of Vertues . To speak at this rate , is to blaspheme against what one is ignorant of , and to corrupt one's self in what one knows ; 't is to make Souls to be overcome by Temptation , under pretence of purifying them ; 't is to reduce all Christendom to an impious and dull Despair ; 't is even grosly to contradict all good Mystical Persons , who do assert , that Souls in that State , shew a very lively Love for God , by their Sorrow for having lost him , and an infinite Abhorrency of Evil , by their Impatience oftentimes towards those who offer both to comfort , and reassure them of their good State. XI . ARTICLE . True. GOD never forsakes the Just , unless he be forsaken by him : He is the infinite Good , who seeks for nothing , but to communicate himself : The more one receiveth him , the more he gives of himself : Our Resistance only is that which restrains , or retards his Gifts . The essential Difference between the new Law , and the old , is , that the latter did not lead Man to any thing that was perfect ; that it shewed what was good , but gave not a Power wherewithal to do it , and Evil , without affording Means to avoid it ; whereas the new is the Law of Grace , which gives both the Will and the Deed , and which commands only , because it gives the true Power to fulfil . As the Observers of the old Law were assured , that they should never see the diminution of their Temporal Goods : Inquirentes autem Dominum non minuentur omni bono . Souls that are true to their Grace , shall likewise never suffer any dimunition in their Grace , which is always preventing , and the real Good of the Christian Law : Thus each Soul , that she may be fully true to God , can do nothing solid and meritorious , but to follow Grace , without need of preventing it . To be willing to prevent it , is to be willing to give to one's self , what it does not give yet ; 't is to expect something of himself , and his own Endeavour , or Industry ; 't is a subtile , and unperceptible Remainder of a Semi-Pelagian Zeal , at the very time when we long yet for more Grace . One ought , 't is true , to prepare himself , for to receive and invite Grace to himself ; but this ought not to be done , without the Co-operation of Grace it self . A faithful Co-operation with Grace , in the present Moment , is a most effectual Preparation for receiving , and attracting of Grace the next Moment . If the thing be narrowly pried into , 't is then evident , that all is reduc'd to a faithful Co operation of a full Will , and of all the Forces of the Soul , with the Grace of every Moment's presenting . If all that could be added to this Co-operation , were rightly taken in its full extent , it would be nothing but a rash and over-hasty Zeal , an eager and unquiet Endeavour , of a Self-interested Soul ; an unseasonable Motion that would discompose , weaken , and retard the Operation of Grace , instead of making it both more easie and perfect : 'T is even , as if one who is led by another , whose Impulses he ought to follow , should incessantly prevent his Motions , and at every Minute turn himself back , to measure that Space he had already run : This unquiet , and ill concerted Motion , with the Man that principally moves , would only cumber , and retard the Course of them both : 'T is even so with a just Man in the Hand of God , who moveth him without discontinuation with his Grace . All hasty and unquiet Excitation fore-running Grace , for fear of not acting enough ; all eager excitation , except in case of Command , for to give to one's self , by an excess of interested Precaution , those Dispositions , which Grace does not inspire with in those Moments , because it inspires with others less comfortable , and perceptible ; all hasty and unquiet exciting , for to give to one self , by observable excitation , a more perceptible motion , and whereof one may be able to bear to himself immediately a more interested Witness , are defective Motions , for Souls called to a peaceable Disinterest of perfect Love. This unquiet , and fore-running Acting , is what good Mysticks have called Activity , which hath nothing in common with the Action , and real , but peaceable Acts , that are essential to co-operate with Grace . When they say , that one ought no more to excite himself , nor strive , they mean only to remove that unquiet and hasty Excitation , whereby one would go before Grace , or recal the sensible Impressions of it , after they are past , or co-operate with it , in a more sensible and noted manner than is required of us . In this Sence , Excitation or Activity , ought effectually to be cut off : But if by Excitation should be meant , a Co-operation of the full Will , and of all the Powers of the Soul , to the Grace of each Moment ; it ought to be concluded , that it is by way of Faith , that one ought to excite himself every Moment , to fill up all his Grace . This Co-operation is no less sincere for being disinterested ; and for being peaceable , it is no less efficacious , and the Product of the entire Will : For being without precipitation , it is no less painful , in relation to Concupisence , which it overcomes . It is not an Activity , but an Action , which consists in very real and meritorious Acts. Thus it is , that Souls called to pure Love , resist the Temptations of the greatest Trials : They fight , even to the Blood , against Sin ; but it is a peaceable Combat , because the Spirit of the Lord savors of Peace : they resist in the Presence of God , who is their Strength . They resist in a State of Faith and Love , which is a State of Prayer . Those who have yet need of the interested Motives of Fear and Hope , ought to take hold of them , even with a natural eagerness , rather than to expose themselves to be overcome . Those who find by a repeated Experience , and known to good Directors , that their Strength lies in an amorous Silence , and their Peace in the greatest Bitterness , may continue thus to overcome Temptation ; and they must not be disturb'd , for they are pained already enough another way : But should these Souls by a secret Infidelity , come secretly to fall from their State , they should be oblig'd to have their recourse to the most interested Motives , rather than expose themselves to violate the Law , in the excess of Temptation . To speak thus , is to speak in conformity to the Evangelical Rule , without weakning in the least , either the Experiences , or the Maxims of all good Mystical Persons . XI . False . THat Activity which Saints will have us to cut off , is the Action itself of the Will : She ought not to produce any further Act ; she hath no longer need to co-operate with Grace with all her Power , nor positively and fully to resist Concupiscence , nor to work any internal , or external Action , that is troublesome to her ▪ It sufficeth her , to let God work in her , those that flow as from the Spring , and for which she hath not so much as a natural repugnancy . She hath no further need to prepare herself , by the good use of one Grace for a greater that should follow , and which is , as it were , linked to this first : she needs only let herself loose , without Examination , to all the Propensions she finds in herself , without assuming them : She needs no more any Toil , or Labour , any Violence , any Restraint of Nature . Let her but remain without Will , and Neuter between Good and Evil , even in the most extream Temptations . To speak at this rate , is to speak the Language of the Tempter : 'T is to teach Souls to lay Snares for themselves ; 't is to inspire them with Indolency in Evil , which is the height of Hypocrisie ; 't is to engage them into a Consent to all Vices , which is no less real for its being indirect and tacite . XII . ARTICLE . True. SOuls attracted to pure Love may be as disinterested in respect to themselves as to their Neighbours , because they never see or desire more in themselves than in the most unknown neighbour , but the Glory of God , his good pleasure , and the fulfilling of his promises . In this sense , these Souls are as it were strangers to themselves ; and they Love themselves no farther , but as they do the rest of other Creatures within the Order of pure Charity . After this wise , would Innocent Adam have Loved himself only for God's sake . Self abnegation , and the hating of our Souls recommended in the Gospel , are not an absolute hatred of our Souls , which are God's Image : For the Work of God is good , and we ought to Love it for his sake : But we do spoil that work by Sin , and we ought to hate our selves in our corruption . The perfection of pure Love consisteth then in not loving our selves any further , but for God alone . The vigilancy of the most disinterested Souls ought never to be regulated according to their disinterest : God who calls them to be as freed from themselves as from their Neighbour , will have them at the same time more watchful over themselves whom they are intrusted with , and for whom they are responsible , than over their Neighbour whom God hath committed to their charge . They ought even to watch over what they do every day to their Neighbour , whom Providence hath intrusted to their direction and conduct . A good Pastor watcheth over the Soul of his Neighbour without any interest . He Loves in him nothing but God : He hath him never out of sight : He comforteth , correcteth , and supports him . Thus ought we to bear up our selves without flattery , and correct our selves without discouragement . We ought to converse charitably with our selves as with another , and not to forget our selves but by cutting off the ticklishness and niceness of self-love ; not to forget ones self at all , but in pulling down all unquiet and interested reflections when we are intirely in the grace of pure love . But it is never lawful to forget ones self so as to cease watching over our selves , after the same manner we would watch over our Neighbour if we were Pastors . We ought even to add this further , that one is not so strictly charged with the care of his Neighbour as with himself , because it is not in our power to regulate the internal wills of others as 't is of our own . Whence it follows , that one ought always to watch , incomparably more over himself than the best Pastor can over his flock . We ought never to forget our selves by abolishing the reflections that are even most interested , when we are yet in the way of interested Love. Lastly , we ought not to forget our selves so as to reject all sorts of reflections as imperfect things : For reflections have nothing imperfect in themselves , and don 't become so often hurtful to so many Souls , but because Souls sick of self-love turn very seldom an eye upon themselves , but they do grow impatient and are softened at that sight . Moreover , God inspires often by his grace the most improved Souls with reflections very profitable either in respect to his designs in them , or upon his former mercies which he makes them to celebrate , or their dispositions whereof they are to give an account to their Director . But finally , disinterested love watcheth acts , and resists Temptation more yet than interested Love doth . The only difference is , that the watchfulness of pure Love is simple and peaceable , whereas that of interested Love , which is less perfect , keeps still some remains of eagerness and trouble , because nothing but perfect Love driveth out fear with its attendance . To Speak thus , is to Speak in a very correct manner , which ought to be suspected by no body , and is conformable to the Language of Saints . XII . False . A Soul fully disinterested in her self , does not love her self even for God's sake . She hateth her self with an absolute hatred , as supposing the work of the Creator not to be good , and she carries thus far her abnegation and renounciation , enlarging the hatred to her self , even so far as to will deliberately her loss , and eternal reprobation . She rejects grace and mercy ; wills nothing but justice and vengeance . She becometh so great a stranger to her self , that she ceaseth to take any further concern either for the good that is to be done , or the evil to be eschewed . All her desire is to forget her self in every thing , and loose continually the sight of her self . She is not satisfied to forget her self in respect to her own interest : She is willing moreover to forget her self , in relation to the amendment of her defects , and to the fulfilling of the Law of God , for the interest of his pure glory . She reckons no longer upon her being entrusted with her self , nor upon watching even with a simple , peaceable , and disinterested vigilancy over her own will. She rejecteth all reflection as imperfect , because nothing but meerly direct and not reflex sights are worthy of God. To Speak at this rate , is to oppose the experiences of Saints , whose most internal Life hath been fill'd with very profitable reflections made by the impression of grace ; since they have afterward come to know the graces past , and the miseries from which God hath delivered them , that at length they have given an account of a very great number of things that had happened in them . This is to turn the abnegation of ones self into an impious hatred of our Soul , which supposes her to be bad by nature , according to the principle of the Manicheans , or which overturns the order , in hating what is good , and what God loves as being his image . This is to annihilate all watchfulness , all fidelity to grace , all attention to make God reign in us , all good usage of our liberty . In a word , it is the height of all impiety and irreligion . XIII . ARTICLE . True. THere is a great deal of difference between simple and direct acts , and reflex acts . Whensoever we act with a right Conscience , there is in us an inward certainty that we go right ; or else we should act in a doubt , whither we do well or ill , and so should not practise a downright dealing . But this inward certainty consists often in acts so simple , so direct , so rapid , so momentanous , so free from all reflection , that the Soul who knows well that she makes them in that moment that she makes them , does not find afterwards any distinct , and durable sign of them . Hence it comes that when she will return by reflection to what she hath done , she doth not think she hath done what she ought , she disturbs her self by scruples , and is even offended at the indulgence of her superiours , when they go about to quiet her in respect to what is past : So God giveth her at the instant of the action , by direct acts , all the necessary certainty for the rectitude of her Conscience ; and he takes away from her in his jealousie the facility of finding again by way of reflection , and an after-blow that certainty and rectitude : so that she cannot enjoy it to her comfort , nor justifie her self in her own eyes . As for reflex acts , they leave behind them a lasting and steady Foot-step , which is found again when we please , and this is the reason why Souls yet interested for themselves be willing incessantly to form acts that are strongly imprinted and reflected , to make themselves sure of their operation , and bear witness of it to themselves : Whereas , disinterested Souls are of themselves indifferent to perform acts distinct or indistinct , direct or reflex : They make reflex ones whenever either any Precept may require it , or the power of grace carries them to it ; but they don't look for reflex acts with preference to others by a trouble arising from a concern for their own security . Commonly in the extremity of Tryals , God leaves nothing to them but direct acts , of which afterwards they cannot perceive any Foot-step ; and this causeth the Martyrdom of Souls , while any motive of self-interest remaineth yet in them . These direct and intimate acts without reflection imprinting any sensible Foot-step , are that which S. Francis of Sales hath called the Top of the Soul or Edge of the Spirit . In these acts it was that S. Anthony did repose the most perfect Prayer , when he said , Prayer is not yet perfect , when the solitary knows that be makes a Prayer , ( Cassian . conf . 9. ) To Speak thus , is to Speak conformable to the Experience of Saints , without exceeding the strictness of Catholick Doctrine . It is also to Speak of the operations of the Soul , in conformity to the ideas of all good Philosophers . XIII . False . THere are no true acts besides the reflex ones , which are either felt or perceived , as soon as we have ceased to perform any act of that kind , we may say truly , that we perform not one more that is real . Whosoever hath not upon these acts a reflex and durable certitude , hath had no certainty in the Action ; from whence it follows , that the Souls who are during their Tryals in an apparent despair , are there in a true despair ; and that the doubt wherein they are after having acted , shews that they have lost in the action the inward Testimony of Conscience . To Speak at this rate , is to overturn all Ideas of good Philosophy ; 't is to destroy the Testimony of the Spirit of God in us for our Filiation ; 't is to annihilate all the internal life , and all rectitude of Souls . XIV . ARTICLE . True. IN the last Tryals for the purification of Love , a separation is made of the superior part of the Soul from the inferiour ; in that the senses and imagination have no part of the peace and of the communications of Grace , which God makes often enough both to the understanding and to the will , in a simple and direct manner , which escapeth all reflection . After this manner , Christ Jesus our perfect pattern , hath been happy upon the Cross , so that in the superior part of his Soul he enjoyed Coelestial Glory , while in the inferiour , he was actually a Man of Grief , with a sensible impression upon him of his being forsaken by his Father . The inferiour part did not impart to the superiour her involuntary trouble , nor her painful swoundings . The superiour communicated to the inferiour neither her peace nor her blessedness . This separation is made by the difference of the real , but simple and direct acts of the understanding and of the will , who leaving behind them no sensible sign , and of the reflex Acts , which leaving a sensible mark behind them , are communicated to the imagination and to the senses , which are called the inferiour part , for to distinguish them from that direct and intimate operation of the understanding and of the will , called the superiour part . The acts of the inferiour part in this separation , consist of an entirely blind and unvoluntary trouble , because all that is intellectual and voluntary belongs to the superiour part . But although this separation taken in this sense cannot be absolutely denied , the Directors nevertheless ought to take great care never to suffer in the inferiour part , any of those Disorders , which are in a natural course to be always deemed voluntary , and for which the superiour part ought consequently to be accountable . This precaution ought always to be found in the way of pure Faith , which is the only one we can Speak of , and in which nothing contrary to the order of nature is admitted . 'T is needless , for this Reason , to Speak here of diabolical possessions , obsessions , or other extraordinary things : One cannot absolutely reject them , since both the Scripture and the Church have acknowledged them : But in particular cases , the greatest caution ought to be used for to avoid being deceived . Moreover , this matter that is common to all internal ways , hath no particular difficulty to be cleared in it by the way of pure Faith and of pure Love. On the contrary , it may be asserted , that this way of pure Love and of pure Faith , is that wherein fewer of these extraordinary things are to be seen : Nothing diminisheth them so much , as not minding them , and carrying always the Souls to a Conduct that is simple in the disinterest of Love , and in the obscurity of Faith. To Speak so , is to Speak in conformity to Christian Doctrine , and to give the greatest preservatives against illusion . XIV . False . IN Tryals , a total separation is made of the superiour from the inferiour part : The superiour is united to God by an union , whereof no sensible and distinct sign appears at any time , either for Faith , Hope , Love , or any other virtues : The inferiour part becometh in that separation wholly Animal , and whatever passeth in it against the rule of manners is deemed neither voluntary , nor demeritorious , nor contrary to the purity of the superiour part . To Speak at this rate , is to annihilate the Law and the Prophets : It is to Speak the Language of the Devils . XV. ARTICLE . True. THE persons who are in those rigorous Tryals ought never to neglect that universal sobriety , so often spoken of by the Apostles , and which consists in a sober use of all the things that are round about us . This Sobriety reacheth to all the operations of sense , of the imagination , and even of the Spirit : It makes our Wisdom Sober and Temperate : It reduceth all to a simple use of necessary things . This Sobriety implies a continual privation of all the enjoyments that are only for satisfaction and pleasure . This Mortification , or rather this Death , tends to cut off not only all the voluntary motions of nature , corrupted and revolted through the voluptuousness of the Flesh , and the pride of the Spirit ; but also all the most innocent Consolations , which interested Love does seek with so much eagerness . This Mortification is practised with peace and simplicity , without discomposure of mind and sourness against ones self , without method suitable to ones occasions and needs , but in a real manner , and without intermission . 'T is true , that some persons oppressed by excessive Tryals , are ordinarily oblig'd by their Obedience to an Experienced Director , to forbear or lessen certain Corporal Austerities they have been much addicted to . This Temperature is necessary for the Relief of their Body , sinking under the Rigor of internal Pains , which is the most terrible of all Penances . It happens also , often , that these Souls have been too much in love with these Austerities ; and the Repugnancy they felt at first to obey , in leaving them off in this State of Oppression , shews , that they stuck a little too fast to them : But it is their Personal Imperfection , and not that of the Austerities , that deserves the blame : Austerities answerable to their Institution , are profitable , and often necessary : Christ hath given us the Pattern of them , which all Saints have followed : They bring our revolted Flesh under ; they tend to the Amendment of committed Faults , and do preserve from Temptations : 'T is true indeed , that they don't serve to destroy the Bottom of Self-love , or Cupidity , but by so much as they are animated by the Spirit of Recollection , Love , and Prayer : For want of which they would quench the grosser Passions , and contrary to their Institution , make a Man full of himself ; this would be nothing else , but a Justifying of the Flesh . It is moreover to be observed , that the Persons that are in this State , being deprived of all sensible Graces , and from the fervent Exercise of all discernible Vertues , have no longer any relish , nor sensible fervency , nor noted attraction , for all the Austerities they had practised before , with so much Ardor . Then it is , that their Penance is reduc'd to bear , in a very bitter Peace , the Anger of God , which they look for every Moment , and their manifest Despair . There is no Austerity , or Torment , which they would not suffer with Joy , and Ease , in the room of this inward Pain ; all their inmost Attractiveness is to bear their Agony , in which they say upon the Cross , with Christ , My God , my God , why hast thou forsaken me . To speak thus , is to acknowledge the perpetual necessity of Mortification : It is to Authorise Corporal Austerities , which by their Institution are very wholesome : 'T is to be willing , that the most perfect Souls should do Penance , proportionable to the Strength , Graces , and Tryals of their State. XV. False . COrporal Austerities serve for nothing , but to provoke Concupiscence , and inspire the Practiser of them , with a Pharisaical Complacency ; they are not necessary either to prevent , or to appease Temptations . Quiet Prayer is always sufficient for to bring the Flesh under the Spirit . One may wilfully leave off these Practices , as gross , imperfect , and not convenient for Beginners . To speak at this rate , is to speak as an Enemy of the Cross of Christ ; 't is to blaspheme against his Example , and against all Tradition ; it is to oppose the Son of God , who saith , Since the Days of John , the Kingdom of Heaven suffereth violence , and the violent take it by force . XVI . ARTICLE True. THere are two Kinds of Proprieties : The first is a sin for all Christians : The second is not so much as a Venial Sin ; but only an Imperfection , in comparison with fomething that is more perfect ; nay , it is not even an Imperfection , but for those Souls that are actually attracted by Grace , to the perfect Disinterest of Love. The first Property is Pride : It is a Love of Self-excellency , as 't is one 's own , and without any subordination to our essential End , which is the Glory of God : This Property was the Sin of the first Angel , who rested in himself , as saith S. Augustine , instead of referring himself to God , and by that simple Appropriation of himself , he did not remain in the Truth : This Property is in us a Sin , lesser , or greater , according as it is less , or more voluntary . The second Property , which we ought never to confound with the first , is a Love of our own Excellency , as it is our own , but with subordination to our essential End , the Glory of God. We desire to havenone but the most excellent Vertues ; we will have them chiefly for the Glory of God , but we will have them also for our Merit , and for the Reward that does attend them . Moreover , we desire them for the very Comfort of becoming perfect : It is a Resignation , which , as S. Francis of Sales saith , Hath yet Self-desires , but they are subjected . Those Vertues that are interested for our Perfection , and Happiness , are good , because they refer themselves to God , as our principal End : But they are inferiour , in Perfection , to the Vertues exercis'd by holy Indifference , and for the Glory of God alone in us , without any Motive of Self-Interest , either for our Merit , or for our Perfection , or for our Eternal Reward . This Motive of Spiritual Interest , which remains always in the Vertues , while the Soul remains possessed with interested Love , is that which Mystical Writers have called Propriety . It is that which the blessed John of the Cross calls Avarice , and Spiritual Pride . The Soul , whom they call the Proprietary One , refers her Vertues to God , by holy Resignation , and in this is less perfect , than the disinterested Soul , which refers her to God , by holy Indifference . This Property which is not a Sin , is nevertheless , by Mystical Men , called an Impurity ; not as if it were a Spot in the Soul , but to express that it is a mixture of divers Motives , hindring Love from being pure , or without mixture . They often say , that they find this impurity , or mixture of interested Motives , in their Prayer , and most holy Exercises : But we ought to take heed , least we think that they mean then to speak of any vicious impurity . When it is clearly understood , what Mystical Men mean by Property , 't is no hard matter to understand what is meant by Disappropriation , 't is the Operation of Grace , purifying Love , and making it disinterested in the Practice of all Vertues . 'T is by means of Trials , this Disappropriation is made ; it loseth therein , as mystical Persons do say , all Vertues : But this loss is but seemingly so , and for a limited time . The Foundations of Vertues are so far from being really lost , that they are rather purified by pure Love ; the Soul is there stript from all sensible Graces , from all Relishes , from all Easiness , and from all Fervency , which might both comfort and hearten her ; she loseth those Methodical Acts , and such as are excited with Eagerness , for to render to herself an interested Testimony , concerning her Perfection ; but she loseth neither the direct Acts of Love , nor the Exercise of distinct Vertues , in case of a Command , nor the near hatred of Evil , nor the momentaneous Certainty of Evil , necessary for the rectitude of Conscience , nor the disinterested Desire of the Effect of the Promises in her : the appearance alone of her Demerit , is enough to take from her all discernable Support , and to leave no other Shift for Self-Interest : Why then should any real Evil be added to it , as if God could not make his Creature perfect , but by a real Sin ? On the contrary , the Soul , if so be she is faithful in those Trials called Loss and Disappropriation , suffereth no real diminution of her Perfection , but groweth still more and more in the inward Life ; in fine , aSoul who purifies herself in the Experience of her daily Faults , by hating her Imperfection , because contrary to God , loves nevertheless the Abjection coming to her by it ; because this Abjection is so far from being a Sin , that it is , on the contrary , that Humiliation which is the Penance and Remedy of Sin itself : She hates sincerely all her Faults , by how much she loves God in the utmost Perfection ; but she makes use of her Faults to humble herself peaceably , and thereby her Faults become the Windows of the Soul , through which God's Light doth enter ; according to the Expression of Balthazar Alvarez . ( In his Life , C. 13. ) To speak thus , is to unfold the true Sence of the best mystical Men ; it is to follow a plain System , which is reduced only to the Disinterest of Love , which is Authorised by the Tradition of all Ages . XVI . False . THE Mystical Property , which is interested Love , is a real Impurity ; it is a Contamination of the Soul : The Vertues of this State are not meritorious ; one must really lose the very Depths of his Vertues ; one must cease to produce even the most intimate and direct Acts of them ; one must really lose the Hatred of Sin , the Love of God , the distinct Vertues of his State , in the Case of a Command ; one ought to lose really the momentaneous Certainty that is necessary for the Rectitude of Conscience ; nay , also the disinterested Desire of the Effect of the Promises in us . We ought to love our Abjection in such a manner , that we may love truly our very Sin , because it renders us Abjects , and contrary to God. Finally , one ought in order , to be entirely pure , to strip oneself of all his Vertues , and and make to God a disinterested Sacrifice of them , by voluntary Actions , transgressing the written Law , and incompatible with these Vertues . To speak at this rate , is to make a Sin of interested Love , against the formal Decision of the Council of Trent : It is at the same time , to strip the Souls of their Robes of . Innocency , and to quench all Graces in them , under the pretence of a Disappropriation of them : 'T is to Authorise the Mystery of Iniquity , and renew the Impiety of the false Gnosticks , who went about to purifie themselves by the Practice of Impurity itself , as we learn it from S. Clement of Alexandria . XVII . ARTICLE . True. THere is but a small Number of Souls , who are in these last Trials , wherein they make an end of purifying themselves from all Self-interest . All other Souls , without undergoing these Trials , do yet arrive at several Degrees of Holiness , that is very real , and pleasing to God : Otherwise one would reduce interested Love to a Judaical Worship , or such as is unsufficient to eternal Life , against the Decision of the holy Council of Trent . The Director ought not to be easily induced to suppose , that those Temptations in which he finds the Soul to be , are extraordinary Temptations . One cannot be too mistrustful , of an heated Imagination , and that exaggerates all that she feels , or thinks to feel . One ought to distrust a subtile , and almost unperceptible Pride , which tends always to flatter one self , with being a Soul extraordinarily led . Lastly , we ought to distrust illusion , which creeps in and makes one that after having begun by the Spirit with a Sincere Fervency , to end in the Flesh : His chief concern therefore should be , to suppose at the very first , that the Temptations of a Soul are nothing else but common Temptations , the Remedy whereof is both internal and external Mortification , with all the acts of fear , and the practising of all interested Love. One ought even to stand fast in admitting nothing beyond this , without an entire conviction , that these Remedies are absolutely unprofitable , and that the sole exercise both simple and peaceable of pure Love does better quell the Temptation : Upon this occasion it is that illusion and the danger of wandrings are in the extream . When an unexperienced or too credulous Director supposeth a common Temptation , to be an extraordinary one , for the purifying of Love , he is the ruine of a Soul , he fills her with her self , and casteth her into an incurable and unavoidable indolency of Vice. To leave inrerested Motives when we have need of them , it is to take from a Child the Milk of his Nurse , and to deprive him cruelly of his Life , by weaning him out of Season . Souls who are very imperfect yet and full of themselves , do often fancy upon indiscreet readings , and such as are disagreeable to their circumstances , that they are in the most rigorous Tryals of pure Love , while they are yet only in such Temptations as are very natural , which they draw on themselves by a lazy wandering and sensual Life . The Tryals we Speak of here , are only the Portion of Souls already perfected , both in outward and inward Mortification , who have learn'd nothing by premature Readings , but by the sole Experience of Gods Conduct towards them , who breath nothing but Candor and Docility , who are always ready to think that they are deceived ; and ought to enter upon the common way again : These Souls do not recover their peace in the midst of their Temptations , by any of the ordinary helps , at least while they are held with the Grace of pure Love. Nothing but a faithful co-operation with the Grace of this pure Love can becalm their Temptations , and thereby their Tryals are distinguished from the common ones : The Souls that are not in this state , shall infallibly fall into horrid excesses , if you go about to blame them contrary to their necessities in the simple acts of pure Love , and those who were under the Attractive Power of pure Love , shall never be pacified by the ordinary practices of interested Love. Whoever resisted God and had Peace ? But to make a true Judgment of Souls that are so nice , and under such important circumstances , Spirits ought to be tried to know whither they come from God or no. To Speak thus , is to Speak with all the necessary precaution in a matter where our care cannot be too great , and it is at the same time to admit all the Maxims of the Saints . XVII . False . THe Simple , Peaceable , and uniform exercise of pure love is the only remedy that one ought to employ against the Temptations incident to every condition . One may suppose , that all Tryals do tend to the same end , and have need of the same Remedy . All the practices of interested love , and all the acts excited by this motive are good for nothing but to fill Man with Self-love , and to add to the Temptation . To Speak at this rate , is to confound all that which the Saints have so carefully separated : It is to love seduction and run after it ; it is to jogg Souls into a precipice , by taking from them all the springs of their present grace . XVIII . ARTICLE . True. THe Will of God is always our only rule , and Love is wholly reduced to a Will , willing of nothing else but what God himself Wills , and makes the Soul to Will. But there are several sorts of Wills in God , viz. his positive and written Will , which commands what is good , and Prohibits what is evil . This is the only invariable rule of our Wills , and of all our voluntary Actions . There is the Will of God which is manifested to us by the inspiration or attraction of that Grace which is in all Just Men. This Will of God must always be suppos'd to be entirely conformable to the written Will , and it is not lawful to believe , that it can exact of us any other thing but the faithful accomplishing of the Precepts and Counsels comprehended in the Law. The Third Will of God , is , a Will of simple permission , and is that which suffers Sin without approving of it . The same Will which permitteth it , condemns it : It does not positively permit it ▪ but only by giving way to the Commission of it , and not hindring it : This permissive Will is never our Rule . It would be an impiety to will our Sin , under pretence that God willeth it permissively . 1. It is false that God willeth it . 'T is true , only that he hath not a positive Will to hinder it . 2. At the same time that he hath not a positive Will to hinder it , he hath an actual and positive Will to condemn and to punish it , as being essentially contrary to his immutable holiness to which he oweth all . 3. One ought never to suppose God's allowance of Sin , but that after it is unfortunately committed , and when it cannot be help'd , that what is done should be not done : Then we ought to conform our selves at one and the same time to the two Wills of God : According to the one , we are to condemn and punish that which he condemns and would punish , and according to the other , we ought to will the confusion and abjection of our selves , which is not a Sin , but rather a Penance and remedy of Sin it self ; because this wholsome confusion , and this abjection which carries in it self all the bitterness of a potion , is a real good which God hath been positively willing to draw from Sin , though he never positively willeth Sin it self . This is to love the Remedy that is drawn from Poyson , without loving Poyson . XVIII . False . WE ought to conform our selves to all the Wills of God , and to his permissions as to all his other Wills : We ought therefore to permit Sin in our selves , when we know God is about to permit it . We ought to love our Sin though contrary to God , by reason of its abjection , which purifies our love , and takes from us all pretence and desert of a reward . Lastly , the attraction or inspiration of Grace , requires from Souls , in order to render them more disinterested for the Eternal reward , the breaking of the Written Law. To Speak at this rate , is to Teach Apostacy , and to put the Abomination of Desolation in the most holy place ; it is not the Voice of the Lamb , but of the Dragon . XIX . ARTICLE . True. VOcal , without Mental Prayer , that 's to say , without the attention of the Mind , and the Affection of the Heart , is a Superstitious Worship , which honoureth God with the Lips while the Heart is far from him . Vocal Prayer , is not good and meritorious , but in as much as it is directed and animated by that of the Heart : It is much better to recite but a few Words , with great recollection and Love , than long Prayers , with little or no recollection , when they are not Commanded . To Pray both without attention and Love , is to Pray as the Heathens did , who thought to be heard for the Multitude of their Words . One Prays no further than one desires , and one doth not desire but by how much one loveth at least with an interested Love. Nevertheless , Vocal Prayer ought to be respected and consulted , as being good to awake the Thoughts and the Affections which it expresses , as having been taught by the Son of God to his Apostles , and practised by the whole Church in all Ages . To make light of this Sacrifice of Praises , this fruit of the Lips that does confess the Name of the Lord , would be an impiety . Vocal Prayer may be troublesome for a while , to those Contemplative Souls who are yet in the imperfect beginnings of their Contemplation , because their Contemplation is more sensible and affecting than pure and quiet . It may be also burthensome to Souls who are in the last Tryals , because every thing in that state disturbs them : But one ought never to give them for a rule , to forsake without the permission of the Church , and without a true impotency known to be so by their Superiours , any Vocal Prayer which is obligatory . Vocal Prayer taken with simplicity , and without scruple , when it is according to the Command , may well be troublesome to a Soul , in relation to those things we have already noted : But it is never contrary to the highest Contemplation . Experience even shews that the most Eminent Souls in the midst of their most sublime Communications , have familiar Communications with God , and that they read or recite with a loud Voice , and in a kind of Transport , some inflamed Words of the Apostles and Prophets . To Speak so , is to explain the soundest Doctrine with the most correct Words . XIX . False . VOcal Prayer , is nothing but the gross and imperfect Doctrine of beginners : It is intirely unprofitable to Contemplative Souls : They are by the eminency of their state dispensed with , as to the reciting of Vocal Prayers Commanded them by the Church , because their Contemplation eminently comprehends what is more edifying in the different parts of Divine Worship . To Speak at this rate , is to despise the Reading of the Scriptures ; it is to forget that Christ hath Taught us Vocal Prayer , which contains the perfection of the highest Contemplation : It is to be ignorant , that pure Contemplation is never perpetual in this Life , and that in its intervals , one may and ought to recite faithfully the Office which is Commanded , and which of it self is so apt to nourish in our Souls the Spirit of Contemplation . XX. ARTICLE . True. REading ought not to be done either out of Curiosity , or desire of judging of our State , or deciding it according to what we Read , nor out of a certain relish of what we call Witty and sublime . We ought not to read the most holy Books , nor even the Scriptures , but with dependency upon the Pastors and Directors , who are in their stead . 'T is they who are to judge whither each faithful Christian is prepared enough , if his Heart is sufficiently purified and Docible for each different Reading : They ought to distinguish the Food that is agreeable to every one of us in particular . Nothing causeth so much illusion in the interiour Life , as the indiscreet choosing of Books . 'T is best to Read little , and make long interruptions by way of recollection , that we may let Love more deeply to imprint in us the Christian truths . When recollection causeth our Book to drop out of our hands , we must let it fall without scruple : We shall take it up again time enough afterwards , to renew in its turn our recollection . Love Teaching by its Unction , surpasses all the rational discourse we can make upon Books . The most powerful of all perswasions is that of Love : Nevertheless , we must take in hand again the outward Book , when the inward Book ceaseth to be open : Otherwise the empty Spirit would fall into a rambling and imaginary Prayer , which would be a real and pernicious idleness . This would bring a Man to neglect his own instruction about necessary truths , and forsake the Word of God , and never to lay solid foundations both of the exact understanding of the Law , and of revealed Mysteries . To Speak thus , is to Speak according to Tradition , and to the Experience of holy Souls . XX. False . THe Reading of the most holy Books is unprofitable to those whom God teacheth entirely and immediately by himself . 'T is not necessary that such persons as these should have laid the foundation of common instruction : They need only to wait for all the light of truth that doth arise from their Prayer . As for their Readings , when they are moved to any , they may choose without consulting with their Superiours , such Books which Speak of the most advanced states . They may Read the Books that are suspected or censured by their Pastors . To Speak at this rate , is to destroy instruction which is the food of Faith : It is to substitute instead of the pure Word of God , an interiour Fanatical inspiration . On the other side , it is to permit Souls to Poyson themselves with contagious Readings , or at least such as are disproportionate to their true needs : It is to teach them dissimulation and disobedience . XXI . ARTICLE . True. WE ought to distinguish between Meditation and Contemplation : Meditation , consists in discursive acts that can be easily distinguished , the one from the other ; because they are distinguished by a kind of a noted motion ; because they are varied by the diversity of Objects they are applied to ; because they draw a conviction concerning the truth of the conviction of another truth already known ; because they draw an affection from several Motives methodically assembled : Lastly , because they are done and reiterated with a reflection , that leaves behind it distinct Footsteps in the Brain . This Composition of discursive and reflex acts , is proper for the exercise of interested Love , by reason that this imperfect Love which does not drive out fear , hath need of two things : One is to recall often all the interested Motives of fear and hope : The other , to make ones self sure of its operation , by acts well marked and well reflected : So discursive Meditation is an exercise agreeable to this Love , that is mixt with interest . Fearful and interested Love could never be satisfied with forming simple acts in Prayer , without any variety of interested Motives : It could never be satisfied with doing acts whereof it should never render any witness to it self . On the contrary , Contemplation is according to all the most Celebrated Divines , and the most Experienced Contemplative Saints , the exercise of perfect Love : It consists in acts so simple , so direct , so peaceable , so uniform , that they have no characters whereby a Soul may distinguish them . It is the perfect Prayer whereof S. Anthony spoke , and which is not perceived by the solitary himself who makes it . Contemplation , is equally authoriz'd by the Ancient Fathers , the School Doctors , and by holy mystical Men : It is termed a simple and amorous Sight , to distinguish it from Meditation , which is full of methodical and discursive Acts. When the Habit of Faith is strong , when it is perfected by pure Love , the Soul who does love God no more , but for himself , hath no further need to seek for , nor to gather interested Motives upon each Vertue , for her own Interest : Rational Discourse , instead of helping her , is but Trouble and Labour to her ; she is all for Love , and finds the Motive of all Vertues in it , there being no more for her to do , but one necessary thing : 'T is in this pure Contemplation that one may say with S. Francis of Sales : Love must needs be very powerful , since it stands by itself , without the Support of any Pleasure , or of any Pretension . ( Love of God , L. 9. C. 21. ) Affecting and discursive Meditation , tho' less perfect , than pure and direct Contemplation , is nevertheless an Exercise very acceptable to God , and very necessary to the greatest part of good Souls : It is the ordinary Foundation of the Interior Life , and the Exercise of Love for all just Men , who are not arrived yet , at what we call perfect Disinterest . It hath made , at all times , a great number of Saints : 'T would be a scandalous Rashness , to take Souls off from it , under pretence of introducing them into Contemplation . There is even often in the most discursive Meditation , and much more in affectionate Prayer , certain peaceable and direct Acts , which are a mixture of imperfect Contemplation . To speak so , is to speak conformable to the Spirit of Tradition , and to the Maxims of Saints , that are most free from Innovation and Illusion . XXI . False . MEditation is but a dry and barren Study ; its discursive and reflex Acts are but a Labour in vain , which tires the Soul , instead of nourishing it ; it s interested Motives bring forth nothing but an Exercise of Self-love : There is no going forward that way ; good Souls , with all speed , must be taken off from it , to make them pass into Contemplation , where Acts are quite out of Season . To speak at this rate , is to discourage Souls from God's Gift ; 't is to turn into a slight the very Foundations of the inward Life ; 't is to go about to take away what God gives , and to persuade one to reckon rashly upon that which he is not pleased to give ; 't is to snatch away the Suckling Child from the Breast , before he can digest solid Food . XXII . ARTICLE , True. A Soul may leave discursive Meditation , and enter into Contemplation , when she hath the three following Marks : 1. When she draws no longer from the Meditation , that interiour Food which she found in it before ; but on the contrary , a meer distraction , driness , and languor , in her attraction . 2. When she finds no facility , no occupation , and inward nourishment , but in a simple and purely amorous Presence of God , whereby she is renewed in all the Vertues agreeable to her State. 3. When she hath neither relish , nor inclination , but for recollection ; so that her Director , who makes a Trial of her , finds her humble , sincere , teachable , taken off from the whole World , and from herself . A Soul may by Obedience , that is endued with these three Marks of Vocation , enter into a contemplative Prayer , without tempting God. To speak so , is to follow the ancient Fathers , such as be S. Clement of Alexandria , S. Gregory Nazianzen , S. Augustine , Pope S. Gregory , Cassian , and all the Ascets ; S. Bernard , S. Thomas , and all the School-men : 'T is to speak as the most holy mystical Men have done , who are most opposite to Illusion . XXII . False . ONE may lead a Soul into Contemplation , without these three foregoing Marks : 'T is enough that Contemplation is perfecter than Meditation , to prefer it before the other . 'T is to amuse Souls , and to make them languish in an unfruitful Method , if you don't put them at the very first , into the Liberty of pure Love. To speak at this rate , is to overturn the Church-Discipline ; 't is to slight the Spirituality of the Holy Fathers ; 't is to give the Lye to all the Maxims of most mystical Saints ; 't is to precipitate Souls into Error . XXIII . ARTICLE True. DIscursive Meditation is not convenient for those Souls whom God draws actually into Contemplation , by the three Tokens above related , and who would not return to the discursive Acts , but out of a scrupulous Temper , and with a desire to seek their own Interest , against the actual attraction of their Grace . To speak thus , is to speak as the blessed John of the Cross , ( in the lively Flame of Love , Cant. 3. ) who only in these strict Circumstances calls Meditation , a low Means , and dirty Means : 'T is to speak , as all mystical Saints have done , that have been Canonis'd , or Approved by the whole Church , after the most rigorous Examination . XXIII . False . AS soon as one hath begun Contemplation , he ought never more to return to Meditation : This would be a falling back , and to decay . 'T is better to expose one self to all sorts of Temptations , and to interior Idleness , than to re-assume discursive Acts again . To speak at this rate , is to be ignorant that the passage from Meditation to Contemplation , is that of interested Love , to pure Love ; that this passage is ordinarily long , unperceptible , and mix'd with these two States ; as the Shades in matter of Colours are an insensible passage from one Colour to another , in which both of them are mix'd : 'T is to contradict all good mystical Men , who say with Father Balthazar Alvarez , that one ought to take the Oar of Meditation , when the Wind of Contemplation does not strike into the Sails ; 't is often to deprive Souls from the only Food God leaves them . XXIV . ARTICLE , True. THere is a State of Contemplation so high , and so perfect , that it becomes habitual , insomuch , that at any time when a Soul puts herself to actual Prayer , her Prayer is contemplative , and not discursive : Then she hath no need to return to Meditation , nor to her Methodical Acts. Nevertheless , if it should happen against both the ordinary Course of Grace , and the common Experience of Saints , that this habitual Contemplation should absolutely cease , one ought always to supply the deficiency of it , by the Acts of discursive Meditation , because a Christian Soul ought never to remain really in Emptiness and Idleness . One ought even to suppose , that a Soul that should fall from so high a Contemplation , could not do so , but by some secret Infidelity : For the Gifts of God , on his part , are never repented of ; he forsakes none but those by whom he is forsaken , and never diminishes his Graces , but to those who diminish their Co-operation : 'T is our only Business , to perswade that Soul , that it is not God who fails her , but that it must needs be she herself that hath fail'd God. A Soul of this Rank might also be put again into Meditation by the Order of a Director , who was minded to try her ; but then she ought by the Rule both of holy Indifferencè , and of Obedience , to be as contented to mediate , as Beginners do , as to contemplate with the Cherubims . To speak so , is to follow the Spirit of the Church , and to prevent all Dangers of Illusion . 'T is to speak as the greatest Saints , whose Books have been , I may say so , as well Canonised as their Persons . XXIV . False . 'T IS better to remain in an absolute Unaction , than to take that which is less perfect , for that which is more perfect : The habitual State of Contemplation is so invariable , that it ought never to be supposed , that one can fall from it by a secret Infidelity . To speak at this rate , is to inspire Men with a rash Assurance ; it is to cast Souls into a manifest danger of going astray . XXV . ARTICLE . True. THere is in this Life an habitual State , but not wholly invariable , in which the most perfect Souls do all their free Actions in the Presence God , and for his sake , according to the Words of the Apostle , Let all your Works be done in Charity . And again , Whether you eat or drink , or do any thing else , let it be done for the Glory of God. This referring all our free Actions , to our only End , is that perpetual Prayer recommended by Christ , when he will have our Prayer to be without ceasing ; and by S. Paul , when he saith , Pray without intermission : But this Prayer ought never to be confounded with pure and direct Contemplation ; or taken , as S. Thomas speaks , in the most perfect Acts. That Prayer which consists in a referring to God all our Actions , may be perpetual in one Sence ; that 's to say , it may last as long as our free Acts. In this Case it is never interrupted , but by Sleep , and the other Deficiencies of Nature , which make all free and meritorious Acts to cease . But pure and direct Contemplation hath not even this kind of Perpetuity ; because it is often interrupted by the Acts of distinct Vertues necessary to all Christians , and which are not Acts of pure and direct Contemplation . To speak so , is to take off all Equivocation , in a matter where it is so dangerous to make any ; 't is to hinder Mystical People , not well instructed in the Doctrine of Faith , from representing their State , as if they were no more in the Pilgrimage of this Life . Finally , it is to speak as Cassian , who saith in his first Conference , That pure Contemplation is never absolutely perpetual in this Life . XXV . False . PUre and direct Contemplation , is in some Souls absolutely perpetual ; Sleep itself does not interrupt it ; it consisteth in a simple and singular Act , which is permanent , which hath no need of ever being reiterated , and subsists always by itself , unless recalled by a contrary Act. To speak at this rate , is to deny the Pilgrimage of this Life , the natural Swoundings of the Soul , and the State of Sleep , wherein the Acts are no longer , either free or meritorious : 'T is at the same time to give way to a contemplative Soul , to dispense with those necessary Vertues of her State , which are not Acts of pure and direct Contemplation : It is to be ignorant , that every Act , both of the Understanding , and of the Will , is essentially transitory ; this is to oblige Men in loving God , during ten Moments , to make ten successive Acts of Love , one of which is not the other ; one whereof should never follow the other ; one of which is so past , that nothing remains of it , when the other that was not , begins to be . Lastly , It is to speak after a manner as extravagant , according to the first Principles of Philosophy , as monstruous according to the Rules of Religion . XXVI . ARTICLE . True. DUring the Intervals which interrupt pure and direct Contemplation , a very perfect Soul may exercise distinct Vertues , in all her free Acts , with the same Peace and Purity , or Disinterest of Love , whereby she contemplates , while the Attraction of Contemplation is actual . The same Exercise of Love , which is called Contemplation , or Quietness , where it remains in its general Scope , and is not applied to any particular Function , becometh each distinct vertue , according as it is applied to particular Occasions : For it is the Object , as S. Thomas speaks , which specifieth all Vertues : But pure and peaceable Love , remains always the same , as to the Motive in all these different Specifications . To speak thus , is to speak as the most exact and cautious Schools have done . XXIV . False . PUre and direct Contemplation is without any Interruption , so that it leaves no Interval in the Exercise of those distinct Vertues that are necessary to all States . All the free Acts of the Life of a contemplative Person , are concerned in Divine Things , which are the exact Object of pure Contemplation ; and this State does not admit on the side of the Objects to whom Love is applied , any Distinction , or Specification of Vertues . To speak at this rate , is to destroy all the most interiour Vertues ; it is to contradict , not only all the Tradition of holy Doctors , but also the most experienced mystical Men ; it is to oppose S. Bernard , S. Theresa , and the blessed John of the Cross , who by their particular Experiences , do limit pure Contemplation to half an Hour , thereby giving us to understand , that it is confin'd to some Bounds . XXVII . ARTICLE . True. PUre and direct Contemplation is negative , because it is never voluntarily conversant about any sensible Image , any distinct and namable Idea , as S. Dionisius speaks ; that 's to say , about any particular and limited Idea , relating to the Divine Nature ; but that it passeth over all that is sensible and distinct ; that 's to say , comprehensible , and limited , to stop only in the Idea that is purely intellectual , and abstracted from the Being which is without limits and restriction . This Idea , tho' very different , from all that can be imagined and comprehended , is , however , very positive and real . The simplicity of this purely immaterial Idea , and which hath not passed through the Senses , and by the Imagination , does not hinder , but Contemplation may have for distinct Objects , all the Attributes of God ; for the Essence , without the Attributes , would be no longer the Essence it self , and the Idea of an infinitely perfect Being , essentially comprehends in its simplicity , the infinite Perfections of that Being . This simplicity , does not hinder the Contemplative Soul to Contemplate even distinctly the Three Divine Persons , because an Idea let it be never so simple , can nevertheless , represent divers Objects really distinguished one from the others . Finally , this simplicity does not exclude the distinct sight of the Humanity of Jesus Christ , and of all his Mysteries , because pure Contemplation admits of other Ideas with that of the Divinity : It admits of all the Objects which pure Faith can set before us : It excludes nothing in Divine things but sensible Images and Discursive Operations . Though the Acts tending directly and immediately to God alone , be more perfect , being taken on the part of the Object , and in a Philosophical strictness ; they are nevertheless as perfect on the part of the pinciple , that 's to say , as pure , and as meritorious , when they have for Objects the Objects offered by God himself , and wherewith one is conversant , only by the impression of his Grace . A Soul in this state , considereth no longer the Mysteries of Jesus Christ , by a Methodical and sensible working of the imagination , to imprint signs of it upon the Brains , and to be comfortably softened by them : She is no longer Conversant about it , by a Discursive Operation , and successive Reasoning , to draw conclusions from each Mystery : But she sees with a simple and Amorous sight , all the diverse Objects as certified and made present by pure Faith. Thus the Soul can exercise in the highest Contemplation Acts of the most explicite Faith. The Contemplation of the Blessed in Heaven being purely intellectual , hath for distinct Objects all these Mysteries of the Humanity of our Saviour , whose Graces and Victories they do sing . So much the more reason there is that the most imperfect Contemplation of the Pilgrimage of this Life can never be altered by the distinct sight of all these Objects . To Speak thus , is to Speak according to all Tradition , and as all good Mystical Men have been pleased to Speak . XXVII . False . PUre Contemplation excludeth all image , that 's to say , all that Idea which is even meerly intellectual . A Contemplative Soul , admits of no real and positive Idea of God , that distinguisheth him from all other beings . She ought to see neither the Divine Attributes which do distinguish him from all Creatures , nor the Three Divine Persons , for fear of altering the simplicity of her sight . She ought yet less to imploy her self about the Humanity of Jesus Christ , since that is not the Divine Nature ; nor about his Mysteries , because they would multiply too much Contemplation . The Souls that are in this state , have no further need to think on Jesus Christ , who is but the way to come to God his Father , because they are already arrived at the end . To Speak at this rate , is to be ignorant of all that good , Mystical Men themselves have been pleased to say , of the purest Contemplation : It is to annihilate Faith , without which , Contemplation it self is annihilated : 'T is to make a chimerical Contemplation , which hath no real Object , and cannot distinguish God from nothing : It is to destroy Christianity , instead of purifying it : It is to make a kind of Deism , which next moment terminates into a kind of Atheism , whereby all real Idea of God as distinguished from his Creatures is rejected . Finally , it is to set up two impious Opinions : The first is , to suppose , that there is upon the Earth some Contemplative Person , who is no longer a sojourner , and who hath no further need of the way , because he is arrived at the end . The second is to be ignorant that Christ who is the way , is no less the Truth and the Life ; that he is as much the finisher as the Author of our Salvation . Finally , that the Angels themselves in their most sublime Contemplation have desired to see his Mysteries , and that the Blessed Sing incessantly , the Song of the Lamb before him . XXVIII . ARTICLE . True. COntemplative Souls are deprived of the distinct sensible and reflected sight of Jesus Christ , at two different times ; but they are never deprived for ever in this Life of the simple and distinct sight of Jesus Christ : First , in the prime fervour of their Contemplation , this exercise is yet very imperfect , not representing God but in a very confused manner . The Soul being as it were swelled up with the sensible Pleasure of her recollection , cannot yet be conversant about distinct sights . These distinct sights would cause in her a kind of distraction in her weakness , and cast her again into the reasoning of Meditation , out of which , she is scarcely departed . This impotency of seeing distinctly Jesus Christ , is not the perfection , but rather the imperfection of this exercise , for it is then more sensible than pure . Secondly , a Soul looseth the sight of Christ in the last Tryals , because God at that time takes away from the Soul the possession and reflected knowledge of all that is good in her , to purifie her from all Self-interest . In this state of unvoluntary darkness and trouble , the Soul looses no more the sight of Christ than of God. But all these losses are but in appearance and transient ; after which , Christ is no less restored to the Soul than God himself . Besides these two cases , the most elevated Soul may in the actual Contemplation be possest of Christ , made present to her by Faith ; and in the intervals where pure Contemplation ceaseth , she is yet possessed of Jesus Christ . It will be found by Experience , that these Souls which are most Eminent in Contemplation , are those that are most possessed of him : They Speak with him every Hour , as the Bride with her Bridegroom : They often see nothing but him in themselves : They bear successively deep impressions of all his Mysteries , and of all the states of this Mortal Life . True it is , that he becomes something so intimate in their Heart , that they use themselves to look on him less as a foreign and external Object , than as the internal principle of their Life . To Speak thus , is to repress the most Damnable Errors : 'T is clearly to explain the experiences and expressions of Saints , which Souls given over to illusion might abuse . XXVIII . False . COntemplative Souls have no more any need to see distinctly the Humanity of Jesus Christ , because they are arrived at the end . The Flesh of Christ is no more an Object worthy of them , and they know him no more in the Flesh , even as made present by pure Faith : They are no more possessed of him out of actual Contemplation , than in pure Contemplation it self . God whom they in supream simplicity do possess is enough for them . They ought not to concern themselves either about the Divine Persons , or the Attributes of the Divine Nature . To speak at this rate , is to take away the corner Stone : It is to snatch from the Faithful Eternal life , which consists wholly in knowing the only true God and Jesus Christ his Son , whom he hath sent . 'T is to be that Antichrist who rejects the Word made Flesh : It is to deserve the Anathema pronounced by the Apostle against those who shall not love the Lord Jesus . XXIX . ARTICLE . True. IT may be said that positive Contemplation is infused , because it prevents the Souls with a sweetness and Peace greater yet than do the other graces which prevent the common sort of Just Men. It is a grace more freely given than all the others given for Merit , because it worketh in Souls the most pure and perfect Love. But passive Contemplation is neither purely infused , since it is free and meritorious , nor meerly free , since the Soul co-operates with Grace in it : It is not miraculous , since according to the Testimony of all the Saints it consists only in an Amorous knowledge , and that Grace without a Miracle is sufficient for the most lively Faith , and the most purified Love. Lastly , this Contemplation cannot be Miraculous , since it is supposed to consist in a state of pure and dark Faith , in which the faithful is not led by any other light but that of simple revelation , and of the Authority of the Church common to all Just Men. 'T is true , that several Mystical Writers have supposed this Contemplation to be Miraculous , because in it is Contemplated a Truth , that hath not been received in by the senses and through the imagination . This true also , that these Writers have acknowledged a bottom of the Soul which did work in this Contemplation , without any distinct Operation of the faculties . But these two things had only their Origin from Scholastick Philosophy , whereof these Mystical Men were preconceited . All this great Mystery vanisheth away , assoon as one supposes with S. Augustine , that we have without Miracle , intellectual Ideas which have not passed through the senses , and when it is supposed on the other side , that the bottom of the Soul is not really distinguished from her powers . Then all passive Contemplation is reduced to some thing very simple and which hath nothing miraculous : 'T is a chain-work of Acts of Faith and of Love , so simple , so direct , so peaceable , and so uniform , that they don't seem to do more than one only Act , or even that they don't seem to do any Act at all , but a repose of pure Union . This is the reason why S. Francis of Sales won't have it called Union , for fear of expressing a motion or action towards uniting , but a simple and pure unity . Hence it comes , that some as S. Francis of Assisium in his great Song , have said , that they were able no longer to perform any acts ; and that others as Gregory Lopez , have said that they did a continual Act during their whole life . Both the one and the other by expressions seemingly opposite mean the same thing . They do no more any eager acts and marked by an unquiet motion . They produce Acts so peaceable and so uniform , that these Acts though very successive and even interrupted , do seem to them one only Act without interruption , or a continual rest . Hence it is , that this Contemplation hath been call'd silent or quiet Prayer . Hence it is Finally , that it hath been called passive : God forbid ! it should ever be called so , to exclude from it the real , positive , and meritorious Action of the Free-Will , or the real and successive Acts which ought to be reiterated every moment . It is called Passive only to exclude the Activity or interested eagerness of Souls , when they will yet agitate themselves in order to feel and see their operation , which should be less mark'd were it both more simple and more united . Passive Contemplation is nothing else but pure Contemplation : The Active is that which is mixt with forward and discursive Acts. So when Contemplation hath yet a mixture of interested forwardness , which is called Activity , it is yet Active ▪ When it hath further remains of this Activity , it is entirely Passive , that 's to say , Peaceable and uninterested in its Acts. In fine , the more the Soul is Passive towards God , the more Active is she in that which she ought to do : That is to say , that the more she is supple and pliant to the Divine impulse , the more efficatious is her motion , though without self agitation : For it is always equally true , that the more the Soul receiveth from God the more ought she to restore to him of what she hath from him . This ebbing and flowing makes up all the order of Grace and all the fidelity of the Creature . To speak so , is to prevent all illusion ; 't is to explain the bottom of Passive Contemplation , which cannot be denied without a notorious rashness , and cannot be carried further without extremity of danger : 'T is to disintricate whatever the Saints have said in terms , which by the subtilty of some Divines have been somewhat darkned . XXIX . False . PAssive Contemplation is purely Passive , so that the Free-Will co-operates no more therein , with Grace by any real and transient Act. It is purely infused and entirely a free gift , and without Merit on the part of the Soul. It is miraculous , and draws while it lasts a Soul from the state of pure and dark Faith. It is a possession and a supernatural rapture which prevents the Soul. It is an extraordinary inspiration that puts the Soul out of the common rules . It is an absolute binding or evacuation of the powers , so that both the understanding and the will are then in an absolute impotency to any thing , which without doubt is a miraculous and extatick suspension . To speak at this rate , is to overturn the System of pure Faith , which is that of all good mystical Men , and especially of the Blessed John of the Cross : 'T is to confound Passive Contemplation , which is free and meritorious , with gifts meerly free and extraordinary , and which as we are advised by the Saints , ought never voluntarily to possess us . It is to contradict all Authors , who place this Contemplation in a free , amorous , and meritorious look ; and consequently in the real but simple Acts of these two Powers : 'T is to contradict S. Theresa herself , who assures us , that the Seventh mansion hath none of the raptures , which do suspend against the order of nature , the operations of the understanding and of the will. 'T is to oppose all the Eminent Spiritual Persons , who have said that these suspensions of natural operations are so far from being a perfect state , that on the contrary , they are a sign that nature is not yet enough purified , and that such effects as these do cease , by how much the more the Soul is purified and grown more familiar with God , in the state of pure Faith. It is to confound the trouble which a pure Soul should be at in making unquiet and reflected Acts for her self-interest , against the actual attraction of Grace , with an absolute impotency of performing Acts even by a natural endeavour . A mistake in this matter may be in some an inexaustible source of illusion , and in others an ill grounded occasion of offence . XXX . ARTICLE , True. THE Passive state , whereof mystical Saints have so often spoken , is Passive only so far as Contemplation is Passive , that 's to say , that it excludeth not peaceable and disinterested Acts , but only the Activity , or the Acts that are unquiet and froward for our self-interest . A Passive state is that wherein a Soul loving no more with a mixt love , makes all her Acts with a full and efficacious , but peaceable and uninterested will. Sometimes she makes simple and indistinct Acts , which are call'd quietude and Contemplation , and some other times she makes distinct Acts of Virtues agreeable to her state . But she makes the one and the other no way equally Passive , that 's to say , peaceable and uninterested . This state is habitual , but not wholly invariable . For besides that the Soul may fall absolutely from it , moreover , she committeth venial faults in it . This Passive state supposes no extraordinary inspiration : It includes nothing but a peace and infinite pliantness of the Soul to all the impressions of Grace . A dry and very light feather , ( as Cassian saith ; ) is carried away without resistance , by the least breath of Wind , and this breathing carrieth it all sorts of ways with celerity ; whereas , if it was wet and heavy , it would be by its weight less apt to be moved and carried about . The Soul in interested love which is the less perfect , hath yet a remnant of interested fear which makes her less light , less pliant and moveable , when the breath of the interiour Spirit carries her : A troubled Water can't be clear , nor receive the Image of the nearest Objects ; but that which is untroubled , becomes as a real Looking-Glass ; it receives without alteration , all the Images of diverse Objects , and yet retains none . A pure and peaceable Soul , is the same ; God imprints in her his Image , and that of all the Objects he is minded to imprint in her . All is imprinted , and all blotted out : This Soul hath not any proper Form , but hath equally all those which Grace gives to her ; nothing remains in her , but all vanisheth away , as in Water , as soon as God will make new Impressions : Nothing but pure Love gives this Peace and perfect Docility . This passive State is not a continual actual Contemplation : Contemplation , which lasts only for some limited time , makes only part of this habitual State. Uninterested Love , ought not to be less uninterested , nor consequently less peaceable , in the Acts that are Distincts from Vertues , than in the indistinct Acts of pure Contemplation . To speak so , is to take away all Equivocation , and to admit a State which is nothing else but the Exercise of pure Love , so Authorised by all Tradition . XXX . False . A Passive State consisteth in passive Contemplation , which is perpetual , and this passive Contemplation , is a kind of a continual Extasies , or miraculous binding of the Powers , which puts them under a real Impotency of free Operation . To speak at this rate , is to confound the passive State , with passive Contemplation : It is to suppose a State of miraculous and perpetual Extasies , excluding all ways of Faith , all Freedom , all Merit , and Demerit ; nay , incompatible with the Pilgrimage of this Life : It is to be ignorant of the Experiences of the Saints , and to pervert all their Ideas . XXXI . ARTICLE . True. THere is in the passive State , a Simplicity and Childhood noted by the Saints ; but the Children of God , who are simple in Things that are good , are always prudent against any thing that is evil : They are sincere , ingenuous , peaceable , and without Designs : They don't reject Wisdom , but only the Propriety of Wisdom : They disappropriate their Wisdom from themselves , as they do all their other Vertues : They make a faithful Use every moment , of all the natural Light of Reason , and of all the supernatural Light of actual Grace , to guide themselves according to the written Law , and a true Decorum . A Soul in this State , is wise , neither by a forward seeking after Wisdom , nor by an interested Reflection upon herself , in order to assure herself that she is wise , and to enjoy her Wisdom as her own : But without minding to be wise in herself , she is so in God , by admitting wilfully none of the froward and irregular Passions , either of Humour , or of Self-love ; and by making use , without Property , as well of the natural , as of the supernatural Light of the present Moment . This present Moment hath a kind of a Moral Extension , wherein ought to be included all those things which have a natural and near relation to the thing , which is actually in hand . Thus sufficient to the Day , is the Evil thereof , and the Soul leaves to Morrow , to take Care of itself , because that to Morrow , which is not yet hers , shall bring with it , if it comes , its Grace and Light , which is the daily Bread. Such Souls as these do deserve and draw on themselves a special Care of Providence , under whose Care they live , without a far extended and unquiet Forecast , as little Children in the Bosome of their Mother . They do not possess themselves as those who are wise in themselves , against the Prohibition of the Apostle : But they let themselves to be possessed , instructed , and moved , upon every occasion , by the actual Grace of God. These Souls do not think themselves extraordinarily inspired ; they think on the contrary , that they may deceive themselves by Mistakes , which to avoid , they judge almost of nothing ; they willingly receive Correction , and have neither Sence nor Will : These are the Children whom Christ will have let to come near him : They have with the Simplicity of the Dove , all the Prudence of the Serpent ; but a borrowed Prudence , which they do no more own , than I do appropriate the Beams of the Sun to my self , when I walk in its Light : These are the Poor in Spirit , whom Christ Jesus hath declared blessed , and who are as much taken off from their Perfections , as all Christians ought to be from their Temporal Possessions . These are the Little Ones to whom God is well pleased , to reveal his Mysteries , while he hides them from the Wise and Prudent . To speak so , is to speak in Conformity to the Spirit of the Gospel , and of all Tradition . XXXI . False . REason is a false ; we ought to act , and never to consult it ; we ought to trample under foot all Decency , follow without hesitation all first Motions , and suppose them Divine : We ought to cut off , not only unquiet Reflections , but also generally all Reflections ; not only forward and remote Forecasts , but also all Foresights . It is not enough , not to be wise in one self , one ought to abandon one self so far , as never to watch over one self with a simple and peaceable Vigilancy , and not to let fall the eager Motions of Nature , to receive only those of Grace . To speak at this rate , is to believe that Reason , which is the first of God's Gifts , in the Order of Nature , is an Evil , and consequently to renew the foolish impious Error of the Manicheans ; it is to be willing to change Perfection into a continual Fanaticism , and to tempt God every Minute of one's Life . XXXII . ARTICLE . True. THere is in the passive State , a Liberty of the Children of God , which hath no relation to the unbridled License of the Children of this World : These simple Souls are no more tormented , by the Scruples of those who fear and hope for their own Interest . Pure Love gives them a respectful Familiarity with God , as that of a Bride with the Bridegroom ; they have a Peace and Joy full of Innocency ; they take with simplicity , and without hesitation , the needful Refreshments of Mind and Body , as they would perswade their Neighbours to the same ; they speak of themselves without any positive Judgment , but out of meer Obedience , and real Necessity , as Things appear to them at that moment ; they speak then of them , either as good or bad as they would speak of another , without any Headiness in what they think , or any Love for the good Opinion which their most simple and modest Words might create in them of themselves ; and acknowledging always , with an humble Joy , that if there is any Good in them , it comes from God alone . To speak thus , is to relate the Experiences of Saints , without offending the Rule of Evangelical Manners . XXXII . False . THE Liberty of passive Souls is grounded upon an Innocency of Disappropriation , which makes pure in them whatsoever they are prompted to do , tho' never so irregular and inexcusable in others : They have no longer any Law , because the Law is not established for the Righteous , provided he does appropriate nothing to himself , and acts nothing for himself . To speak at this rate , is to forget that it is said , That if the written Law is not for the Righteous , it is because an inward Law of Love prevents always the outward Precept , and that the great Commandment of Love containeth all the others : 'T is to turn Christianity into an Abomination , and to make the Gentiles to blaspheme the Name of God ; 'T is to give up Souls to a Spirit of Falshood and of Giddiness . XXXIII . ARTICLE . True. THere is in the passive State , a Re-union of all the Vertues in Love , which never excludeth the distinct Exercise of each Vertue : 'T is Charity , as saith S. Thomas , after S. Augustine , which is the Form and Principle of all Vertues : That which distinguisheth or specifieth them , is the particular Object which Love does embrace . The Love which abstains from impure Pleasures is Chastity , and this very same Love , when it bears Evils , takes the Name of Patience : This Love without going out of its Simplicity , becometh , by Turns , all different Vertues ; but it admits of none as being a Vertue ; that 's to say , either Fortitude , Greatness , Beauty , Regularity , or Perfection . A disinterested Soul , as S. Francis of Sales , ( 12. Discourse of Simplicity ) hath observed it , loves no longer the Vertues , either because they are handsome and pure , nor because they are worthy to be beloved , or as beautifying , and perfecting those that do practise them ; or because they are meritorious , and prepare Men for an Eternal Reward ; but only because they are the Will of God : A disinterested Soul , as this great Saint said of Mother Chantal ( Life of Mad. of Chantal , p. 246. ) does not wash away her Faults , for to be pure ; and does not adorn herself with Vertues , for to be beautiful ; but for to please her Spouse , to whom if Ugliness had been as acceptable , she would have loved it as much as Beauty . Then it is , that we do practise all distinct Vertues , without thinking that they are Vertues ; then we think on nothing every Moment , but to do the Will of God , and jealous Love causeth , at the same time , that we desire no more to be vertuous , seeing that we are never more vertuous , than when we are no more pleased to be so . It may be said in this Sence , that passive and uninterested Love , will no more , even Love itself , as being her Perfection and Happiness , but only as it is that which God does require of us . Therefore S. Francis of Sales saith , that we return into our selves , loving that Love instead of the well Beloved . ( Love of God , l. 9. c. 9. ) This Saint in another place saith , that we ought not so much as to desire the Love of God , as it is our good . Lastly , to give to this Truth all the strictness that is necessary , this Saint saith , that we ought to endeavour to seek in God nothing but the Love of his Beauty , and not the pleasure which is felt in the Beauty of his Love. This distinction will appear subtile to those whom unction hath not yet taught ; but it is confirmed by the Tradition of all Saints from the beginning of Christianity , and it ought not to be despised without making light of the Saints , who have placed the perfection of a Soul in this so nice a jealousie of Love. To speak thus , is to repeat what holy mystical Men have said , after both S. Clement and the Ascetes upon the Cessation of Virtues , and which ought to be explained with infinite precaution . XXXIII . False . IN the Passive slate , the distinct practice of Virtues is out of season , because pure Love , which contains them all in its quietude dispenseth absolutely with Souls in this exercise . To speak at this rate , is to contradict the Gospel : It is to lay a stone of scandal in the way of the Children of the Church : It is to give them the name of the Living while they are Dead . XXXIV . ARTICLE . True. SPiritual Death , whereof so many mystical Saints have spoken after the Apostle , ( who saith to the Faithful , ye are Dead , ) is nothing but the entire purification and disinterest of Love ; so that the unquietness and frowardness which do proceed from an interested Motive do not weaken the operation of Grace , and that Grace doth work in a manner entirely free : Spiritual resurrection is nothing else but the habitual state of pure Love , which we do ordinarily attain to after the tryals designed for its purification . To speak so , is to speak as the greatest Saints and most cautious mystical Men have done . XXXIV . False . SPiritual Death , is an entire extinguishing of the Old-Man , and of the last sparks of Concupiscency : Then one hath no more need even of the peaceable and disinterested resistency to natural motions , nor of co-operation to any medicinal Grace of Jesus Christ . Spiritual Resurrection is the entire consummation of the New-Man in the Age and plenitude of the perfect Man as in Heaven . To speak at this rate , is to fall into an Heresie and impiety , which is to the ruine of all Christian manners . XXXV . ARTICLE True. THE state of transformation whereof so many both Ancient and modern Saints have so often spoken , is nothing but the most Passive state , that 's to say , the most free of all Activity or interested unquietness . The Soul being peaceable and equally pliant to all the subtilest impulses of Grace , is like a Globe upon a ground-plot , that hath no more any proper and natural Situation , but goes equally all sorts of ways , and the most insensible impulses is enough for to move it . In this state a Soul hath but one only Love , and knows nothing else but to Love. Love is her Life , it is as it were her being and substance , for it is the sole principle of all her Affections . As this Soul gives to her self not any froward motion , does nothing unseasonably in the hand of God her own disposer ; so she feels no more but one motion , viz. that which is imprinted in her , even so as a Man carried by another feels no other impulse but this , if so be that he does not discompose it by a contrary agitation : Then the Soul saith with S. Paul ; I live , but it is not I , but Christ Jesus , who lives in me . Christ does manifest himself in his Mortal Flesh , as the Apostle will have him to manifest himself in us all . Then the image of God darkned and almost blotted out in us by Sin , is imprinted again and yields a new similitude which is called transformation . Then when this Soul speaks of herself by a simple Conscience , she saith with S. Catherine of Genoa : I find no more of my self ; there is no other self in me but God. If on the contrary , she seeks herself by reflection , she hateth herself as being something without God ; that 's to say , she condemns the my self , as it is separated from the pure impression of the Spirit of Grace , as this same Saintess did with horror . This state is neither fixed nor invariable . 'T is true only , that one ought not to believe that the Soul does fall from it , without any infidelity , because the gifts of God are without Repentance , and Souls faithful to their Grace shall suffer no diminution of them . But in short , the least hesitation or the most subtile complaisance may render a Soul unworthy of so eminent a Grace . To speak so , is to admit of the terms consecrated both by Scripture and Tradition : 'T is to follow divers Ancient Fathers , who have said , that the Soul was transformed and deified . It is to explain the expressions of ▪ the most authorized Saints . It is to keep up the Doctrine of Faith in its integrity . XXXV . False . TRansformation , is a deification of the Soul , real , and by nature , or an hypostatick Union , or a conformity unto God , which is unalterable , and dispenses with the Soul from watching over Herself , under pretence that there is no more in her of any other Self but God. To speak at this rate , is to utter horrid Blasphemies ; 't is to be willing to transform Satan into an Angel of light . XXXVI . ARTICLE . True. TRansformed Souls have ordinarily no need of certain orderly Dispositions either for times or for places , nor express forms , nor methodically set practices for their interiour exercises . The great habit of their familiar Union with God gives them an easiness and simplicity of amorous Union , which is incomprehensible to the Souls of an inferiour state , and this example would be very Pernicious to all the other less advanced Soul , which have need yet of regular practices to support themselves . Transformed Souls ought always , though without any troublesome rule , one while produce with simplicity indistinct Acts of quietude or pure Contemplation , and another while distinct , but peaceable and disinterested Acts of all Virtues suitable to their state . To speak so , is correctly to explain the expressions of good mystical Men. XXXVI . False . TRansformed Souls have no more need to exercise virtues in the abstracted cases , either of Precept or of Counsel , except at those times they may be in an absolute emptiness and internal unaction . They need only follow their Palate , their inclinations , and first natural motions . Concupiscency is extinguished in them , or in a suspension so insensible , that we ought not to think any more that it may ever be awakened on a sudden . To speak at this rate , is to lead Souls into Temptation ; 't is to fill them with a fatal Pride ; 't is to teach the Doctrine of Devils ; 't is to forget that Concupiscence is always either acting , or relented , or suspended , but ready to awake on a sudden in our Body , which is that of Sin. XXXVII . ARTICLE . True. THE most transformed Souls have still their free Will , whereby they are in a Capacity of committing Sin , as well as the first Angel , or the first Man. Moreover , they have the bottom of their Concupiscence , tho' the sensible Effects thereof may remain relented , or suspended , by Medicinal Grace . These Souls may sin mortally , and go astray in a terrible manner : They commit even Venial Sins , for which they say unanimously with the whole Church : Forgive us our trespasses , &c. The least Hesitation in Faith , or the least interested Return upon Themselves , might drain up their Grace : They ought , in Answer to the Jealousie of pure Love , to shun the smallest Faults , as all just Men usually do avoid the greatest Sins : Their Vigilancy , tho' simple and peaceable , ought to be by so much the more piercing , as pure Love , in its Jealousie , is more clear-sighted , than interested Love , with all its Commotions and Troubles : These Souls ought never either to judge , or to excuse themselves , unless it be out of Obedience , and to remove some Scandal , nor justifie themselves by a deliberated and reflected Testimony , tho' the intimate bottom of their Conscience , reproaches them with nothing : They ought to be contented to be judged by their Superiours , and obey blindly in every Point . To speak so , is to speak according to the true Principles of all Mystical Saints , and without Offence to Tradition . XXXVII . False . TRansformed Souls are not any more free for to Sin ; they have no more any Concupiscence , all that in them is , is Motion of Grace , and extraordinary Inspiration : They can no more pray with the Church , saying every Day : Forgive us our Offences , &c. To speak at this rate , is to fall into the Error of the false Gnosticks , renewed by the Beggards , condemned at the Council of Vienna , and by the Illuminated of Andalousia , condemned in the last Age. XXXVIII . ARTICLE , True. TRansformed Souls may profitably , and ought even in the present Discipline , to confess the venial Faults they are aware of in themselves : They ought in Confession to detest their Faults , condemn Themselves , and desire the Remission of their Sins , not for their own Cleansing , and Deliverance , but as a thing which God does will , and which he will have us to will for his Glory : Tho' a disinterested Soul does not wash her self from her Faults , now for to be pure , as we have seen it in S. Francis of Sales ; but that she would love Impurity , as much as Beauty , if it were as acceptable to her Spouse ; she knows nevertheless , that Purity and Beauty are the Delight of her Spouse ; therefore she only loves for his good Pleasure , Purity and Beauty , and rejects with Horror the Ugliness he rejects . When a Soul is truly , and actually in pure Love , there is no fear but in the actual Confession of her Sin , she is in the actual Condemnation of what she hath committed against the Well-beloved , and consequently in the most formal , most pure , and most efficacious Contrition , tho' she produces not always sensible Acts of it , in an express'd and reflected Form. If venial Faults are blotted out in an instant , by the simple reciting of the Lord's Prayer , as S. Austine assureth us in general of just Men , tho' imperfect : So much the more are they blotted out likewise , in the transformed Souls by the Exercise of the most pure Love : 'T is true , that one is not oblig'd to make equally always frequent Confessions , when the enlightned Director hath Reason to fear , least they should cast one into Despair , or be turned into a meer Habit , or should become an unlading of the Heart , and an ease for Self-love , more afflicted for not seeing himself entirely perfect , than faithful , in being willing to do Violence to himself for his Amendment ; or because these frequent Confessions disturb too much some Souls , and employ them too much about their State , in some transient Pains ; or because they don't see in themselves any voluntary Fault committed since their last Confession , which may appear to the Confessor a sufficient Matter of Sacramental Absolution , after they have cast themselves at his Feet , for to lay their Submission in the Power and Judgment of the Church . To speak so , is to speak a Language conform to the Experiences of Saints , and to the Needs of several Souls , without offending the Principles of Tradition . XXXVIII . False . COnfession is a Remedy belonging only to imperfect Souls , and which advanced Souls ought not to make use of , but for outward appearance , and for fear of offending the Publick ; either they never commit any Faults which deserve Absolution ; or they ought not to be watchful with the peaceable and uninterested Vigilancy of pure and jealous Love , to perceive whatever in them may grieve the Holy Spirit ; neither are they any more oblig'd to Contrition , which is nothing else but jealous Love hating with a perfect Hatred , whatsoever is contrary to the good Pleasure of the Well-beloved ; nor should they think themselves guilty of an Infidelity , against the Disinterest of Love , and perfect Abnegation , should they ask both with Heart and Mouth , the Remission of their Sins , which God , however , will have them to desire . To speak at this rate , is to take off from these Souls the true Exercise of that pure Love of the Supreme Good , which ought to be on this occasion the actual Condemnation of Evil itself ; it is to remove Souls , both from the Sacraments , and Church-Discipline , by a rash and scandalous Presumption : 'T is to inspire them with Pharisaical Pride ; 't is , at least , to teach them to make their Confessions , without Vigilancy , Attention , and Sincerity of Heart , when they ask with the Words of their Mouths , the Remission of their Faults : 'T is to introduce into the Church , an Hypocrisie , which makes any Illusion uncurable . XXXIX . ARTICLE . True. SOuls in the first sensible Attraction which makes them pass to Contemplation , have sometimes a Prayet which seems to bear no Proportion with some gross Faults that remain yet in them , and this disproportion makes some Directors to judge , that they have not got Experience enough , that their Prayer is false and full of Illusion , as S. Theresa saith it hapned to her . The Souls exercised by extraordinary Trials , shew sometimes there upon transient Occasions , an irregular Spirit , weakned by the Excess of Pain , and a Patience almost exhausted , as Job did appear imperfect and impatient in the Eyes of his Friends : God leaves often to even transformed Souls , notwithstanding the Purity of their Love , certain Imperfections , which proceed more from a natural Infirmity , than from the Will , and which are according to the thought of Pope S. Gregory , the contrapoise of their Contemplation , as the pricks of the flesh were in the Apostle the messenger of Satan to hinder him from growing Proud of the greatness of his revelations . Lastly , these imperfections which are not any violation of the Law , are left in a Soul , to the end , that one may see in her the tokens of the great work which Grace hath of necessity made in her . These infirmities serve to depress her in her own eyes , and to keep the gifts of God under a Veil of infirmity , which exerciseth the Faith of that Soul , and of the Just persons that know her . Sometimes also they serve to draw on her Contempt and Crosses , or to make her more Docile to her superiors , or to take from her the comfort of being approved and assured in her way as it happened to the Blessed Theresa , with incredible pains ; Finally , to keep the secret of the Bride and of the Bridegroom , hidden from the wise and prudent of this World. To speak so , is to speak conformable to the experiences of Saints without any offence to the Evangelical Rule , because the Directors who have experience , and the Spirit of Grace are not without ability to judge of the Tree by the Fruits , which are Sincerity , Teachableness , and freedom of the Soul , upon the chiefest occasions . Moreover , there will be still other tokens , which the Unction of God's Spirit shall give sufficiently to be felt , if the state of each Soul be patiently lookt into . XXXIX . False . ONE may reckon a Soul as Contemplative , and even as transformed , though she is found for some considerable time , negligent of her instruction concerning the principles of Religion , careless of her duty , wandring and unmortified , always quick in excusing her own faults , unteachable , haughty , or cunning . To speak after this rate , is to authorize in the most perfect state the most dangerous imperfections : 't is to cover under the cloak of an extraordinary state , defects that are most incompatible with true Piety : 't is to approve the grossest illusions : 't is to invert the rules whereby Spirits ought to be tried , to know whither they come from God or no : 't is to call evil good , and draw upon ones self the woes of Scripture . XL. ARTICLE . True. A Transformed Soul is united to God , without the interposition of any medium , three sorts of ways . 1. When she loves God for himself , without any medium of interested motive . 2. When she contemplates him without any sensible image , or discursive operation . 3. When she fulfills his Precepts and Counsels , without any set order of forms , whereby to give to her self an interested witness . To speak thus , is to express what holy mystical Men would say , by excluding from this state the practices of Virtue ; and this explication is nothing offensive to Universal Tradition . XL. False . A Transformed Soul is united to God without any medium , either by the Veil of Faith , or the infirmity of the Flesh since the fall of Adam , nor by the medicinal Grace of Jesus Christ , by whom alone one may in every state go to the Father . To speak at this rate , is to renew the Heresie of the Beggards Condemned by the Council of Vienna . XLI . ARTICLE . True. THE Spiritual Wedding uniteth immediately the Bride to the Bridegroom , essence to essence , substance to substance , that 's to say , will to will , by that entirely pure Love so often mentioned . Then God and the Soul make no more but one and the same Spirit ; as the Bride and the Bridegroom in Marriage are made but one Flesh . He who adheres to God , is made one and the same Spirit with him , by an intire conformity of the will which is the work of Grace . The Soul is then fully satiated and in a Joy of the Holy Ghost , which is the bud of Coelestial happiness . She is in an entire purity , that 's to say , without any defilement of Sin ( except those daily Sins which the exercise of Love can immediately blot out ) and consequently she may without Purgatory , be admitted into Heaven , which no unclean thing can enter into ; for Concupiscence which remains always in this life , is not incompatible with this entire purity , since it is neither Sin nor a spot in the Soul : But this Soul hath not her Original integrity , being not exempt either from daily faults or from Concupiscency which are incompatible with their integrity . To speak so , is to speak with the Salt of Wisdom , wherewith all our Words ought to be seasoned . XLI . False . THE Soul in this state hath her Original integrity ; she sees God face to face , she does enjoy him as fully as the Blessed . To speak at this rate , is , to fall into the Heresie of the Beggards . XLII . ARTICLE . True. THE Union called by mystical Men essential and substantial , consisteth in a simple and disinterested Love , which fills all the affections of the whole Soul , and which is exercised by Acts so peaceable and so uniform , that they seem to be but one , though they be several really distinguished Acts. Several mystical Writers have termed these Acts essential or substantial , to distinguish them from Acts that are froward , unequal , and made as it were by the out-goings of a Love which is yet mixt and interested . To speak so , is to explain the true sense of mystical Writers . XLII . False . THis Union becomes really essential , between God and the Soul , so that nothing is capable either to break or to alter it any more . This substantial Act is permanent and indivisible as the substance of the Soul it self . To speak at this rate , is to teach an extravagancy as much contrary to all Philosophy , as to Faith , and to the true practice of Piety . XLIII . ARTICLE . True. GOD who conceals himself from the Wise and great ones , reveals and communicates himself to the little ones , and to the simple . The transformed Soul is the Spiritual Man S. Paul speaks of , that 's to say , a Man acted and led by the Spirit of Grace in the way of pure Faith. This Soul hath often both by Grace and by experience for all things of simple practise in the tryals and exercise of pure Love , a knowledge , which the Learned who have more science and humane Wisdom than experience and pure Grace , have not . She ought nevertheless to submit with heart as well as mouth , not only to all the decisions of the Church , but also to the Conduct of her Pastors , as having a special Grace without exception to lead the Sheep of the flock . XLIII . False . THE transformed Soul is the Spiritual Man of S. Paul , so that she may judge of all the truths of Religion , and be judged by no body . She is the Seed of God that cannot Sin. Unction teacheth her all ; so that she hath no need of being instructed by any body , nor to submit to superiours . To speak at this rate , is to abuse the passages of Scripture and turn them to ones ruine . 'T is to be ignorant , that Unction which teacheth all , teacheth nothing so much as obedience , and suggesteth all truth of Faith and of practice , only by inspiring the Ministers of the Church with an humble Docility . In a word , 't is to establish in the midst of the Church a Damnable Sect of Fanaticks and Independents . XLIV . ARTICLE . True. THE Pastors and Saints of all Ages have used a kind of an Oeconomy and secret in not speaking of the rigorous trials , and of the most sublime exercise of pure Love , but to those Souls to whom God had given already both attraction and light to it . Though this Doctrine was the pure and simple perfection of the Gospel , noted throughout the whole body of Tradition , the Ancient Pastors proposed usually to the generality of Just Men , no other than the practise of interested Love , in proportion to their Grace , and thus gave Milk to Infants , while they distributed Bread to strong Souls . To speak thus , is to say what S. Clement , Cassian , and divers other , Holy Authors , both Ancient and Modern , do constantly affirm . XLIV . False . THere has been in all Ages , among those that live Contemplative Lives , a secret Tradition , and such as has been unknown , even to the body of the Church her self . This Tradition , would include secret Opinions , beyond the truths of universal Tradition ; or these Opinions at least would be contrary to those of the common Faith , and would exempt Souls from exercising all those Acts of an explicite Faith and dislimited Vertue , which are no less essential to the ways of pure Love , than to that which is interested . To speak thus , is to annihilate Tradition , instead of multiplying it . It is the way to make a sect of secret Hypocrites in the Bosome of the Church , without her being ever able to discover them , or to free her self from them . Hereby the impious secret of the Gnosticks and Manicheans will be revived , and all the Traditions of our Faith and Morals undermined . ART . XLV . True. ALL the Internal ways that are most eminent , are so far from being above an habitual state of pure love , that they are but the way to arrive at that bound of all perfection ; all inferiour degrees do not come up to this true estate . The last degree which Mystick Writers call by the name of Transformation , or Essential Union , without any Medium , is no more than a simple reality of this love without a peculiar interest . This when true , is the most safe state , because it is the most voluntary and meritorious of all the states of Christian Justice ; and because 't is that which referrs all to God , and leaves nothing to the Creature . But on the contrary , when 't is false and imaginary , it is the heighth of illusion . The Traveller after many Fatigues , Dangers , and Sufferings , arriving at length upon the top of a Mountain , from thence discerns at a distance his Native City , and the end of his Journey , and all his toils , he is presently overjoy'd at it , believes himself to be already at the very gates of that City , and that there is nothing now remaining but a little way , and that very good for him ; but as he moves forwards , the lengths and difficulties which he had not foreseen at first sight , do proportionably increase , he must be obliged to descend by Precipices into deep Vallies , where he loses the sight of that City , which he thought he could almost touch . He must be forc'd oftentimes to creep up over sharp Rocks , and 't is not without great trouble and dangers that he arrives at last at that City , which he thought at first to have been so near him , and so easie to come at . It 's the very same thing with that Love which is entirely disinterested ; the first cast of the Eye discovers it in a wonderful perspective ; one thinks he has hold of it , he supposes with himself that he is already confirmed therein , or at least that there is between him and it but a short and even space ; but the more he advances towards it , the more tedious and painful he finds the way . There is nothing so dangerous for a Man as to flatter himself with this pretty Idea or Conceit , and to believe that he lives in the practice of the same , when it is not really so . He that makes this Love to be speculative , would fret himself to a Skeleton , if God should put him to prove how this Love doth purifie and realize it self in the Soul. In short , he must have a care of believing that he hath the same in reality , when he only has a view of it , and is charmed with it . That Soul which dares presume by a decisive reflection that he is arrived to it , shews by his presumption how remote he is from it ; the small number of those that have reached it , do not know whether they are really so ; and as often as they do reflect upon themselves in relation to it , they are ready to believe it is not so with them , when their Superiours declare the same unto them : They speak of themselves as of another person , in a dis-interested manner , and without reflection , and act with simplicity , by a pure obedience , according to true necessity , without ever voluntarily judging or reasoning concerning their state . In short , tho' it be true to say , that no man can set exact bounds to the operations of God in the Soul , and that there is none but the Spirit of God that can sound the depths of this same Spirit ; yet it is also true to say , that no internal perfection can allow a Christian to dispence with those real acts that are essential to the accomplishment of the whole Law ; and that all perfection reduces it self to this habitual state of sole and pure love , which effects in these Souls , with a dis-interested Peace , all that which a mixt love does in others , with some remains of an interested eagerness . In a word , there is nothing but a peculiar interest that cannot , and which ought not at all to be found in the exercise of dis-interested Love ; but all the rest is there still in a more abundant manner than ordinarily in just Persons . For us to speak with this precaution , is to confine our selves within the bounds set us by our Fathers ; this is a Religious observance of Tradition , and hereby is a relation given , without any mixture of innovation , of the Experiences of the Saints , and the Language they have used in speaking sometimes of themselves , with simplicity and pure Obedience . XLV . False . TRansformed Souls are capable of judging themselves and others , or to be assured of their internal Gifts , without any dependance upon the Ministers of the Church , or else direct themselves without any Character , without an extraordinary Call , and even with marks of an extraordinary Vocation against the express Authority of Pastors . To talk in this manner , is to teach an innovated Doctrine full of Prophaneness , and to attack one of the most essential Articles of the Catholick Faith , which is that of an entire subordination of Believers to the Body of Pastors , to whom Jesus Christ said he that heareth you , heareth me . The Conclusion of all these Articles . HOly indifference is nothing else but disinterested Love ; Tryals are nothing else but the Purification of it ; the abandoning of the same is but its exercise in Tryals . The disappropriating of Vertue , is nothing , besides the laying aside of all Complaisance , all Consolation , and all Self-Interest in the exercise of Vertue by pure Love. The retrenching of all activity , implies no more than the retrenching of all inquietude and interested eagerness for pure Love. Contemplation is but the plain Exercise of this Love reduced to one simple Motive . Passive Contemplation is but pure Contemplation without activity or eagerness . A Passive state , whether it be in a time bounded with pure and decent Contemplation , or in those Intervals wherein a Man does not at all Contemplate , doth exclude neither the real Action , nor the successive Acts of the Will , nor the specifick distinction of Vertue , as they relate to their proper Subjects , but only simple activity , or interested inquietude ; it 's a peaceable Exercise of Prayer and Vertue by pure Love. Transformation and the most essential or immediate Union , is nothing but the Habit of that pure Love , which , of it self , makes up all the internal Life , and then becomes the only Principle and Motive of all the deliberate a●● meritorious Acts ; but this habitual State is never fixt , unvariable , nor unliable to be lost . The true love of that which is right , saith Leo , carries in it self Apostolick Authorities and Canonical Sanctions . THE Lord Archbishop of Cambray 's LETTER TO THE POPE . Most Holy Father , I have resolved , with utmost expedition , as well as with all manner of submission and respect to your Holiness , to send the Book that I wrote some time since concerning the Maxims of the Saints , in relation to an internal Life . It 's a duty which I am obliged to pay , not only to the Supream Authority , with which you preside over all the Churches , but also to those Favours you have been pleased to heap upon me . But to the end that nothing may be omitted in a matter of such importance , and concerning which , Mens Minds are so tossed about and agitated , and for removing any Equivocations that might arise from the diversity of Languages , I have undertaken to make a Latin Version of my whole Work , to which I apply my self wholly , and will very quickly send this Translation to be laid down at your Holiness his Feet . I would to God , most Holy Father , I could , my self in person , bring you my Book , with a zealous and submissive heart , and then receive your Apostolical Benediction ; but the Affairs of the Diocess of Cambray , during the misfortune of the War , and the instruction of the young Princes , which the King has done me the honour to intrust me with , will not allow me room to hope for this Consolation . And now , most Holy Father , I come to give the Reasons that have induced me to write concerning the internal Life and Contemplation . I have observed , That some Persons abusing the Maxims of the Saints , that have been so often approved of by the Holy See , thought by little and little to insinuate pernicious Errors thereby , and that others who knew nothing of spiritual things , turned the same into a Ridicule . The abominable Doctrine of the Quietists , under the appearance of Perfection , glided secretly into divers parts of France , and even into our Low Countries . Several Writings , whereof some were too Uncorrect , as others might be justly suspected of Errors , stirred up the indifferent Curiofity of the Faithful against them . Some Ages ago , diverse mystical Writers arraigning the Mystery of the Faith in a pure Conscience , had favoured the same , yet not knowing the Error concealed under it ; this they did out of an excess of warm Piety , want of precaution in the choice of Terms , made use of by them , and a pardonable ignorance of the Principles of Theology . This is that which has inflamed that ardent Zeal of divers illustrious Bishops , and this gave them an occasion to Compose Thirty Four Articles , which they were pleased to draw up and lodge with me . This also has brought them to Censure certain little Books , some Passages of which being taken in the sense that doth naturally arise from them , have deserved to be condemned . But , most Holy Father , Men have not removed far from one Extream , without falling into another ; some persons have taken occasion against our intention , to Ridicule , as an extravagant Chimera , the pure love of a Contemplative Life . For my own part , I thought , by taking diligent heed to an exact medium , it was the way to separate Truth from Error , and that which is Ancient and Stanch , from what is new and dangerous ; this is that which I have endeavoured to do according to my weak Abilities ; but to know whether I have succeeded therein or no , is left , most Holy Father , to your Judgment , and 't is my business respectfully to give ear to St. Peter as living and speaking in you , whose Faith shall never fail . I have chiefly applyed my self to make this Work concise , and therein have followed the Advice of very knowing Persons , who have desired that a ready and an easy remedy should be found out , not only against the Illusion which is Contagious , but also against the scoffing of prophane Persons . Great regard then was to be had for those Souls that are full of Candour , who being more simple in that which is good , than precaution'd against Evil , could not discern that horrible Serpent that was hid under the Flowers ; regard also must have been had to the Contempt of Criticks , who would not separate the Ascetick or studious Traditions and precious Maxims of the Saints from the vile Doctrine of Hypocrites . Wherefore it has been thought necessary to make a kind of a Dictionary of Mystical Theology , in order to prevent good Souls from passing beyond those Bounds set unto us by our Fathers . I have therefore , in as short a Style as possibly I could , comprized the Desinitions of those Terms which the Practice of the Saints have Authorized . I have also imploy'd the weight and authority of a Censure , to endeavour to crush down a Heresy so full of Impudence ; it appeared to me , most Holy Father , as some sort of undecency , that a Bishop should expose those Monstrous Errours to the Publick , without testifying , at the same time , the indignation and horror which the Zeal of God's Cause had inspir'd him with against it . Nevertheless , I pray God that I may not have lost the sight of my own weaknesses , and spoken any thing presumptuously . The supream Authority of the Holy See hath abundantly supplyed all my Defects ; the Soveraign Pontiffs , upon a scrupulous examination of all the Writings of the Saints , which have been Canoniz'd , have , upon all occasions , approv'd of the true Maxims of the Ascetick or studious Life , and contemplative Love. Wherefore having kept close to that immutable Rule , I hope I have without any danger of going out of the way , fitted up the Articles , which I have asserted as true ones . As to those false ones which I have Condemned , I have been led thereunto , as it were , by the Hand ; for I have , in every thing , taken the Solemn Decrees , by which the Holy See hath Condemned the Sixty Eight Propositions of Molino's , for my Model therein . And so having such an Oracle for my Foundation , I have endeavoured to lift up my Voice to speak . In the first place I have Condemned the permanent Act , which has never any occasion to be reitterated , as being a Poisoned Spring of Idleness and inward Lethargy . In the next place I have Established the indispensible necessity of a distinct Exercise of every Virtue . Thirdly , I have resisted a perpetual and uninterrupted Contemplation , which would exclude Venial Sins ; the distinction of Virtue and unvoluntary distractions , as being incompatible with the Condition of a Traveller . Fourthly , I have rejected passive Prayer , which would exclude the real Cooperation of Free-will for the formation of Meritorious Actions . Fifthly , I have allowed of no other Rest , neither in Prayer , nor in other Exercise of the Internal Life , save that peace of the Holy Ghost , whereby the most pure Souls frame their Actions in so uniform a manner , that they appear to Persons without Knowledge , not as distinct Acts , but a simple and permanent Unity with God. Sixthly , For fear that the Doctrine of pure Love , so much Authorized by so many Fathers of the Church , and other Saints , might serve as an Azilum or Refuge to the Quietists , I have set my self chiefly to shew , that in what degree of Perfection soever it may be , and how great the Purity of Love wherewith one is filled , may arrive to , yet he must always retain in his Heart , the Hope wherewith we are saved , in pursuance to what the Apostle saith concerning Faith , Hope and Charity : Now these three things , Faith , Hope , and Charity remain , but Charity is the greatest . We must therefore always hope for , desire and pray for our Salvation , since 't is God's will it should be so , and that he requires that we should will it for his glory ; thus Hope preserves it self in its proper Exercise , not only by the means of the infused Habit , but also by its own proper Acts , which being commanded and enobled by Charity , as the Schools phrase it , they are most absolutely carried to the sublime end of the same Charity , which is nothing else but the pure glory of God. Seventhly , This state of pure Charity is not to be found but in a very few perfect Souls ; and that 't is there only in an habitual manner . When I say habitual , God forbid that an unamissible state , or such as is exempted from any variation should be meant . If this estate be still subject to daily Sins , with how much more reason is the same compatible with Acts performed from time to time , which cease not to be good and meritorious , tho' they may be a little less pure and disinterested . It 's enough for this State , that the Acts of Vertue are performed therein very frequently with that perfection that Charity diffuses there , and with which the same are animated . All these things are agreeable to our thirty four Articles . I shall joyn to the Book which I have published , most Holy Father , a Collection in Manuscript , of the Sentiments of the Fathers and Saints of the last Age , concerning the Pure Love , of Contemplatives ; to the end that that which is but plainly set out in the First Book , may be proved in the Second , by the Testimonies and Opinions of the Saints of all Ages . I entirely submit , Most Holy Father , both the one and the other Pieces , to the Judgement of the Holy Roman Catholick Church , who is the Mother Church of all , and has taught all the rest . I devote all that is mine , and my self , to your Holiness , as a Son ought to do , that is full of Zeal and Respect towards you . But if my Book in French hath been already brought unto your Holiness , I most humbly intreat you , most Holy Father , to decide nothing concerning it , 'till such time as you have seen my Latin Version , that will be dispatched away with all speed . There is nothing now remaining for me , save to wish a long Pontificate to the chief of Pastors who Rules the Kingdom of Christ with so disinterested an Heart , and who says , with so much applause from all the Roman Catholick Nations , to his Illustrious Family , I know you not . In doing thus daily , I think I seek the Glory and Consolation of the Church , the Re-establishment of its Discipline , the propagation of the Faith , the Extirpation of Schisms and Heresies ; and lastly , an abundant Harvest in the Field of the Soveraign Father of the Family . I shall for ever , &c. The Lord Arch-Bishop of Cambray 's Letter of August the 3d , 1697. SIR , BE not concerned for me , the business of my Book is gone to Rome ; if I am under a mistake , the Authority of the Holy See will undeceive me ; and this is that I wait for with a gentle and lowly Mind ; if I have illy exprest my self , they will reform my expressions : If the matter appears to require a more large explication , that I will readily do by way of Additions . If my Book contains nothing in it , but what is pure Doctrine , I shall have the consolation to know exactly what a Man ought to believe , and what to reject . I shall not in this Case fail to make all those Additions , which , without weakning the truth , will be conducive to enlighten and edifie such Readers as are most subject to take the allarm . But , Sir , in short , if the Pope condemns my Book , I shall be the first , God willing , that will condemn it , and put out a Mandate to forbid the reading of it in the Diocess of Cambray . I shall only intreat the Pope to do me the favour , exactly to note those passages he condemns , and the sense whereon he grounds his Condemnation ; to the end that I may subscribe thereunto without restriction , and that I may never run the risque of defending , excusing , or tolerating the sense it s condemned in . Being thus disposed , thro' the blessing of God , I am at rest , and have nothing to do but to wait the disposition of my Superiour , in whom I acknowledge the Authority of Jesus Christ to be lodged ; disinterested Love must not be defended but with a sincere disinterest . We have not to do herein with a point of Honour , nor with the Opinion of the World , nor yet with that profound humiliation , wherein Nature may fear to meet with ill success . I think I act with integrity , I am as much afraid of being presumptuous , and possessed with a base shame , as to be feeble , politick and fearful in the defence of truth . If the Pope condemns me , I shall be thereby undeceived , and the vanquished shall reap all the real fruits of the Victory . Victoria scedet victis , saith St. Augustine . But if , on the other side , the Pope does not condemn my Doctrine , I shall endeavour both by my silence and respect , to pacifie those of my Fraternity , whose Zeal has animated them against me , by laying a sort of Doctrine to my charge , which I abhor , and always did , as much as they do . Perhaps they will do me justice , when they see my sincerity . There are but two things that my Doctrine was intended to comprehend ; the first whereof is , that Charity is a love to God sor his own sake , distinct from that motive of blessedness that we find in him . Secondly , that Charity in the life of the most perfect Souls , is that which precedes all other Vertues , which animates them , and commands the acts so as to make them bear to its end ; insomuch that the Just thus qualified , do then ordinarily exercise hope , and all other Vertues with all the disinterest of Charity it self ; because this same state of the Soul is not without its exception ; being no other than an habitual one , and not immutable . God knows I have never intended to teach any thing else that exceeded these limitations . And hence it is that I have said , in my speaking concerning pure Love , which is Charity , so far as it animates and commands all other distinct Vertues . Whoever allows of nothing beyond that , is within the confines of Tradition , whoever passeth those bounds , is already out of the way . I do not think there is any danger that the Holy See should condemn a Doctrine so well grounded upon the Authority of the Fathers , of the Schools , and of so many great Saints that the Church of Rome has Canoniz'd . As for the manner of Expressions contained in my Book , if they should be any ways prejudicial to truth , for want of being correct , I consign them to the judgement of my Superiour : and I should be very sorry to trouble the repose of the Church , were there no more in it than the interest of my Person , and of my Book . These are my thoughts of the matter , Sir , I go for Cambray , having Sacrificed unto God with my whole heart all that I could Sacrifice to him thereupon ; permit me to exhort you to be of the same mind ; I have introduced nothing that related to Humane Affairs and Temporals into the Doctrine which I was convinced of the truth of ; neither have I forbore to let the Pope know any of those Reasons that could support this Doctrine . This is enough , let God do the rest ; if it be his Cause that I have vindicated , let us not be concerned at the intentions of Men , or their proceedings ; it is God alone that is to be looked ▪ to in all this ; let us be the Children of Peace , and Peace will rest upon us ; it will be bitter , but the same will be so much the more pure . Let us not spoil good intentions by an humour , by any Heat , by any Humane Industry , by any Natural Impression for the justifying of our selves . Let us plainly give an account of our Faith ; let us suffer our selves to be Corrected if there be need of it , and let us endure Correction , when we do not even deserve the same . As for you , Sir , you ought to have no other portion therein , than Silence , Submission , and Prayer . Pray for me that am under such pressing difficulty , pray for the Church that undergoes these Scandals ; pray for those who rise up against me ; to the end that they may be endued with the Spirit of Grace , in order to undeceive me , if I 'am in the wrong , or to do me justice if I am otherwise . Lastly , pray for the interest of Prayer it self , which is in danger , and stands in need of being justified . Perfection is become very suspicious , they are not for removing it so far from lazy Christians , and such as are full of self . Disinterested Love would appear to be the Spring of Illusions and abominable Wickedness ; they have accustomed Christians under pretence of safety and precaution to seek after God no other way than by the motive of their blessedness , and advantage to themselves . Those Souls that have made most proficiency , are forbid to serve God by the pure motive , whereby hitherto it hath been wished that Sinners themselves would return from their Errors , I mean the goodness of the infinitely amiable God. I know that pure Love and abandoning ones self is abused ; I know that Hypocrites overthrow the Gospel under such good names ; but pure Love is no less a perfection of Christianity , and 't is the worst of all Remedies to go about to abolish those things that are perfect , to prevent being abused therewith . God knows how to make better provision therein than Men. Let us be humble , let us hold our peace , instead of reasoning concerning Prayer , let us be engaged in it ; in so doing , we shall defend our selves , our strength will consist in our silence . I am , &c. Paris , Aug. 3d , 1697. THE DECLARATION Of the Most Illustrious and Most Reverend Prelates Lewis Antony de Noailles , Arch-Bishop of Paris , James Benigne Bossuet , Bishop of Meaux , and Paul Godet Desmarais Bishop of Chartres , upon the subject Matter of a Book Intituled , An Explication of the Maxims of the Saints , concerning the Internal Life . AS we have been long since called to bear Witness , it 's time at last we should make answer . The most Illustrious and most Reverend Arch-bishop of Cambray , as well in the very beginning as Preface of his Book , called An Explication of the Maxims of the Saints , &c. hath made mention of two of our number , whose Doctrine and Decisions contained in the Thirty Four Articles , he hath only taken upon him more fully to explicate ; and which the third of us by a publick Act hath agreed to , and Subscribed . The same most Illustrious and most Reverend Arch-bishop , hath in the Letter he wrote to our Holy Father the Pope Innocent XII . grounded what he says upon the same Articles and Censures of the Bishops against some Books that have been written ; And we were the only three who have thought it our Duty to Censure those Books , or rather according to the Author's words , certain places in the said Book . Nevertheless , they are not some places as the same Author says , that we have taken upon us to censure , but the greatest part of them ; nay and we would have the whole Books condemned , and the Spirit that runs quite thro' them . But as the same Epistle takes notice , our Zeal is not raised against certain Mystick Persons in former Ages , who laboured under a pardonable ignorance of Theological Dogma's , but our Censures and Articles are level'd at the Quietists of our own time , who are well known amongst us . Neither have we recourse to the obvious and natural sense of things , as if there were some more occult meaning couched under them , which perhaps might at the same time be tolerated ; but we have thought it necessary to expose the Poison lying hid in those Books . We know nothing of any bodies taking occasion from our Articles and Censures , to deride pure Love and Contemplation , as the Illusions of a troubled Brain ; as the said Letter intimates . It 's also said in the same Letter , That the principal Points which have been treated on in the Book , having been anew Explained , are found to be conformable to the said Articles . This Conclusion , and the intention we find there is , to have what is contained in the said Book , to be thought agreeable to our Sentiments , we are necessitated to explain our selves upon this Head , tho' it is not without trouble of mind , that we are brought to this Extremity , having before used all sorts of means to gain the Judgment of our Brother herein ; 't is pure necessity that constrains us hereunto , to the end we may prevent the Belief of our approving this Work ; and above all , out of the Fear we are in , lest our Holy Father the Pope , whom we perfectly honour , and to whom , as to our Head , we are inviolably united , should be perswaded , that we favour a Doctrine which the Church condemns . We shall begin , by shewing the Reasons that occasion'd the Articles , which the Book Entituled , An Exposition of the Maxims of the Saints , &c. makes mention of . There was a certain Woman living amongst us , who having put out a Pamphlet called , a Short Method , &c. and some others also , and spread up and down certain Manuscripts of the Quietists , seemed to us to be a leader of that Sect ; she desired she might be allowed three Counsellors , with whose Advice she might acquiesce , the most illustrious Author of this book was added for a Fourth ; the design was to consine her , and those of her Party , within some bounds ; to remove all the subterfuges they had , and to shew them from the undoubted Articles of our Faith , the Lord's Prayer , the Doctrine of the Holy Scripture , Holy Tradition , and Saints , that their Tenets were condemned to all intents and purposes , either from their own Nature , or by Councils , and the Apostolick See ; this was the end of the Articles that contained our decisions and Censures ; our business now , is to see whether the said Book did explain and open the same , or overthrow them . In the first place , Theological or Divine Hope is taken away in that Book , as well out of the state of Grace , as within it among the perfect . And when it is said , that without the state of Grace , before Justification , one may love God with the love of Hope , in such a manner , that self-love , that is , the love of our own Interest and Happiness , be the principal Motive of the said love of Hope , and prevalent above the other motive of love to God's Glory ; it from thence follows , that Hope which depends upon a created good , and self interest , is no Divine or Theological Virtue , but a Vice ; and thence it is , that that Axiom of St. Augustine is applyed , tho' in a wrong sense : That which proceeds not from a principle of Charity , proceeds from Concupiscence , and from that love which is the root of all Vices , and which the Jealous God is so much set against . After Justification in a perfect state of pure and dis-interested love , he admits of Hope that resides in the Mind , but doth not move it ; because that the love which is contained in this Hope , is pure , without any mixture of interest , in respect to fear or hope , and being , as it were , perfect Charity , it excludes Hope as well as Fear , so that the Soul is not at all excited from any motive , or upon the account of self-interest , and so those incentatives or motives of self-advantage , so often inculcated in the Scripture Tradition , and the Prayers of the Church , are utterly excluded from perfect Minds . As for the motives of Self-interest , the same is explained in all the passages of the Book , in such a manner , that the Soul is to retain no mercenary desire , and not to love God neither for his desert , perfection , nor the good that is to be found in loving him , nor yet for everlasting Rewards , and it would be insinuated , that it is the common sentiments of all the Saints , both Ancient and Modern . From whence this general Conclusion is made , That this interested Motive is formally excluded from all the Virtues of perfect minds ; an Opinion which is also attributed to St. Francis de Sales , without using the place where it is to be met with ; tho' in contrariety to this , there are divers passages in his Writings that are quite opposite thereunto . To the same end tends also what is further said , that we will or love God , as he is our good , happiness and reward ; that we love him formally under this precision or restriction , but not because of this restriction , and that the formal Object of our hope is our interest , to wit , God our Good , but that we have no mercenary motive thereunto ; but this is perfect contrariety , to make that a motive which is no motive , to cut off that hope , which being destitute of power to move the Soul , has no more in it than the bare name of hope . By these Propositions , and others also , whereby in retaining the name of hope , the thing it self is precluded ; the sense of our First and Thirtieth Article , concerning the retaining of the Exercise of hope in every condition , is eluded . It will signify nothing for a Man to say , that there are other propositions opposite hereunto , to be found in some places of the said Book . For to be plain in the matter , the said Book contains things that evidently contradict one another ; for Example , God wills that I should love him as he is my Good , Happiness , and Reward ; very well , but the contrary is repeated again and again , in these words . It 's certain , we do not ( will the love of God ( or our Salvation ) as he is the reward of our merits , our salvation , our eternal deliverance , our good , our interest , and the greatest of them . So manifest a Contradiction of Propositions and Terms , is sufficient to prove there is Error in that case , and cannot serve for an Excuse for the same . Moreover the style of this Book is so perplext , and the manner of reasoning used in it so subtile , that they are quite lost , there being many places therein where the sense cannot be found out without great trouble and vexation of mind ; and this must be the Character of an ill-contriv'd System , and of an Author that seeks not so much a good temperament of things , as subterfuges and subtilties . As for what concerns the desire of Eternal Salvation , the said Author thus expresses himself . The desire of Eternal Salvation is good , but nothing ought to be desired saving the Will of God ; a Proposition which he attributes to St. Francis de Sales , tho' it be not to be met with in any of his Writings . In the same Book it is also said , that there are two different states of the Just , one of resignation ; wherein mercenary or self-desires are subjected to the Will of God ; another of Holy indifference ; wherein the Soul has no mercenary desire at all , except it be upon such occasions as when it is wanting to its own grace , and is not fully correspondent thereunto ; to which proposition the forementioned Heads are referred , that Salvation is not to be desired , as it is our good , our reward , &c. All these Propositions , as well as those that exclude the desires of Eternal Salvation , conceived from motives of Hope , as also those others that regard the indifference of Salvation , are rejected in the foresaid Articles , pursuant to the Authority of the Holy Scriptures , not only as false , but also as erroneous . Those same Articles particularly condemn that which is affirmed in the said Book , that holy indifference admits of general desires , for the accomplishment of all the hidden will of God ; and though the Decrees of ones own and others reprobation , were contained in this Will , yet his desires are to be so far extended , as to wish the accomplishment of the same . Neither is there , as the said Book would insinuate , any room left for Equivocation , seeing all manner of Equivocation is taken away in the said Articles concerning the indifference of Salvation , by a clear definition of indifference , which may appertain to the events of this Life , and sensible Comforts , but never to salvation , and the means that are conducive thereunto . The Author , in order to make the Articles to be equivocal , grounds himself upon this Position , that Salvation is to be desired and wished for as a thing that God would have ; which is right enough , and taken from the very end of Salvation . But in his Book he expresses himself in an exclusive manner , saying , that the Soul wills not happiness for it self , but because it knows God wills it ; whereby the immediate and specific motives of hope are cut off , and a way opened to the pernicious Opinion of indifference ; as if salvation was in it self a thing indifferent , and as if the good that was commanded was not in it self desirable , but only upon the account of its being commanded and enjoined . In the mean time the difference that lies between desirable things , because of the will of God , and those things that are not desirable , but by reason of the will of God , is set forth by the Author himself , from the very beginning of his Treatise , in a passage he cites out of St. Francis de Sales . There is a great deal of difference between these words , I love God for the good I expect from him ; and those , I do not love God but upon account of that good . which shews what diversity there is often between things that seem to be exprest in very near the same words . This indifference to Salvation , which is asserted throughout the whole Book , gives way to these consequences ; that a Soul , in the greatest tryals may be invincibly perswaded that it is reprobated by God ; whereby the Sacrifice of Salvation , which is ordinarily conditional , becomes absolute ; an impossible case appearing , not only as possible , but even as real or actual : And then a director of ones Conscience may suffer a Soul to take up with a bare acquiesce with its own just Condemnation , and Reprobation . Moreover in such a state , it will be to no purpose , nay intolerable to speak to him of the Rule of Faith , in relation to the goodness of God that is extensive to all Men , or to offer him Reasons for his satisfaction . All these things are clearly rejected by the Thirty Four Articles , when an absolute consent is not allowed of in any probations , or tryals : God forbid it should be so ; this is a false pre-supposition , and impossible , that other Article being premised , wherein all despair is excluded ; and much less should the Director of ones Conscience be allowed to suffer Souls simply to acquiesce with their own Condemnation , and just reprobation . But on the contrary , he is required not to suffer any such thing to be . He is so far from being advised not to preach the goodness of God clearly and distinctly , as the said Book asserts , that he ought to be ordered , in conformity to St. Francis de Sales , to assure those afflicted Souls , that they shall never be forsaken of God , and that his goodness is not only general towards all Men , but that the effects of the Divine Mercy is more especially extended unto them . Again , you have in the Articles all Virtues both Divine and Moral , set forth and distinguished , with their Motives ; but in the said Books endeavours are used to render the distinction there made , obscure , by these words . Pure Love doth of it self constitute the Internal Life , it 's the only Principle and sole Motive thereof , all other Motives are taken away , save only Charity . But the reason whereby Charity is even made to subsist , seems also to be taken away , when it is said that this Love becomes by turns to be every distinct Virtue , but it seeks after no Virtue , as it is a Virtue ; and so neither is Faith sought for as Faith , nor Hope as Hope , nor even Charity it self , which is the life and form of Virtue , as a Virtue . And so allowing these Propositions to be true , all Virtues are debased and thrown out of doors , pure Love will have no other effect than to hinder us to be studious of Virtue ; and no one shall cultivate the same better , than he that neglects it ; which makes way for this extravagant , and to this day unheard of proposition , that Mystick Saints exclude the practice and acts of Virtue from this state , which are Paradoxes that divert the Mind from the study of Virtue , and impose strangely upon Spiritual Persons , and render the very name of Virtue it self suspicious and odious . Now we come to another Proposition that is very agreeable to what precedes ; that transformed Souls may and ought according to the present Discipline , to confess their Venial Sins , to ask pardon for their faults , and to pray for the Remission of their Sins , not for their own purification and deliverance , but as 't is a thing agreeable to the will of God , which clearly overthrows the right and intrinsical motive of Repentance , and the same is contrary to our Fifteenth Article . Besides we cannot allow that the Confession of Venial Sins is to be referred only to the discipline of the present times . As for Concupiscence being perfectly routed out of some Souls , though they are but very few , where the sensible effects thereof are suspended , or else where the Flesh has been a long time subjected to the Spirit ; what the said Book says in Relation thereunto , is manifestly contradicted by our Seventh and Eighth Articles taken out of the Councils , whence the Author is brought to such a pass , as to extenuate the usefulness and necessity of Mortification , notwithstanding the practice of the Apostles and Saints to the contrary ; and this tends to favour the Doctrine disallowed of in the Eighteenth Article of our Censure . As for what concerns Contemplation , we find in the said Book , that when 't is pure and direct , it 's not taken up willingly with any sensible imagination , with any distinct and nameable Idea ; that is , with any limited and particular Idea of the Divine Nature , but that the same is confined to an Idea that is purely intellectual , and abstracted from an Infinite Being . And thus Contemplation cannot have the attributes of God , nor the Divine Persons in the Trinity , nor consequently the Humane Nature of Christ for an Object of its own choice ; but only by the representation which God makes of the same unto him , and by the instinct and impression of peculiar Grace , because the Mind does not voluntarily adhere to these Objects ; as if neither the goodness of the thing it self , nor the exhortations of the Holy Scripture , nor the choice of ones own Will , in conjunction with common Grace , were not sufficient to make a Man seek after them . These Principles tend to this conclusion , that Contemplative Souls are in both Conditions deprived of the distinct view of Christ , and of his presence by Faith ; that is , both in the very beginning of their Contemplations , and in their Tryals ; and these Conditions may last a long time . Neither is the Party afraid to reject the distinct view of Christ to the very intervals of Contemplation ; as if to contemplate Christ , was to descend from the height and purity of Contemplation , as the Beguardians were wont to say . By which Proceedings and Subtilties , false Contemplators are furnish'd with excuses , who take no delight in our Saviour Christ Jesus , and are not freely carried into a contemplation of him , and who remove the Divine Attributes and Sacred Persons in the Trinity far from it , and separate distinct Acts of Faith therefrom , thereby eluding the 1 , 2 , 3 , 4. and 24 Articles . We read in the said Treatise , that 't is never lawful to prevent the work of grace , and that a Man is to expect nothing from himself by the way of his own industry and endeavours . By which Proposition , and all the rest that is contained in the Eleventh Article of the Book , it appears upon exact examination , that that act of the free will , which is properly called excitation , is destroyed ; those words of the Prophet David , I will prevent his face , and that other , my Prayer shall prevent thee , are thrown out of doors , as is also that Maxim of St. Augustin , whereon the whole dispensation of Divine Grace relies . He cannot be helpt on , unless he endeavour to do something of his own accord : that famous distinction of Spiritual Men is at the same time destroyed , who by common consent have distinguished between those acts that are the product of ones own industry and endeavours , and those acts that are infused motitions which are wrought by God's act or impulse , without any mixture of a mans effort therewith . These and the like Propositions , overthrow , or at least obscure the 11. 25. and 26 Articles . We do in the same Articles reject that continued Act which the Quietists have introduced into the state of perfection , as being absurd in it self , and foreign to the Scriptures and Fathers ; and the Author rejects the same also both in his Treatise and in his Letter . Nevertheless he falls into the same absurdity , by allowing of such still peaceable Acts , that they have nothing whereby the Soul may be able to make a true distinction of them , they being such as are disturbed with no manner of joltings , so uniform and so even , that they seem as much to be no acts at all , as one continued Act during the whole course of ones Life . Lastly , we have more particularly taken care in our Articles , lest Christian Perfection , holiness or purity , or the internal Life should be placed in passive Prayer ▪ or in other quiet and extraordinary ones of that kind , wherein all contemplative and formal persons are with us ; but on the contrary , the said Book doth assert , that the same Prayer and Contemplation do consist in pure love , which doth not only justify and purify of it self , but consummate , accomplish and make perfect , and is consequently the last degree of Christian perfection . Wherein the Author doth extreamly err , and not only differs from spiritual men , but even from himself . He differs from spiritual Persons or Mysticks , who in persuance to the Authority of St. Theresia , the Expositions of John de Jesus , and the sentiments of James Alvarez de Paz , who was a follower of them , and that of St. Francis de Sales and several others , have taught , that either a person may arrive at a state of perfection without quiet prayer , or that this Prayer is in the number of such blessings , as seem very much to appertain to those graces that are purely free ; that it is neither of a perfecting nature , and justifies no man , yea , and that the same may consist with mortal sin . He differs from himself , in that he asserts every where , That Christian perfection consists in this sort of Prayer , which is nothing else but a love that is very pure , and teaches , at the same time , the greatest part of holy Souls , and those who by a peculiar Title are called Saints , could never attain to this sort of Prayer , nor consequently to perfection , because they had not the inward light , nor the advantages of attractive Grace . From hence he conludes that the Doctrine of pure love , wherein all Evangelick perfection doth consist , and to which all Tradition beareth a Testimony , is yet a mystery , which is concealed not only from Christians in general , but even from the greatest part of Saints , and that 't is the business of a director of Mens Consciences , to leave the same unto God , and to wait for his opening the Heart by his internal Unction ; as if the word of the Gospel would be of no use to those who ought to be endued with pure love , as if Unction should exclude and shut out the good word of Salvation . From whence it follows , that that command of Christ , Be ye perfect , doth not appertain to the Saints , nor that neither , thou shalt love , &c. which derogate from the perfection of Christian calling . There is also as much contradiction between these Propositions , That the gift of pure Love and Contemplation depends upon grace or divine inspiration , which is common to all that are justifyed , and that yet there are many Saints to whom the same is not communicated , and which would be but a trouble and offence to them , were the same proposed to them . These things therefore , and those other before mention'd , which run through the whole Book , are contrary to our Censures and the Thirty Four Articles so often mentioned ; neither are those that follow less opposite to the same Doctrine , or any more consonant to Truth . In the first place , altho' the said Book doth in the beginning , and in divers other places onwards , make an enumeration of false spirituallizers , ( If I may so call them ) whereof he makes the Gnosticks of old , the Beguardians in the middle age , and the late Illuminates of Spain , to be of the number ; yet he makes no manner of mention of Molinos and his followers , nor more particularly of that Woman upon whose account the Articles were framed ; whereas in the mean time it must be said , that they should have been chiefly spoken of , seeing the whole Church is filled with the noise their Writings have made , and the Censures past upon them by the Pope's authority . To which these Positions must in like manner be added , that the love of pure Concupiscence , how impious and sacrilegious soever it be , doth yet prepare Sinners for to be justifyed and converted , tho' this preparation proceeds from no other motions than such as are excited by the Spirit , or at least , the impulse thereof . That justifying love , whereby a person seeks not its own happiness , but as a means that doth refer unto , and subordinates it self to the last end , which is God's glory , is in this Book called mercenary , which is contrary to the judgment of the Schools , and that Axiom of St. Augustin , so well known among Divines , That we are to deliver our selves according to a known Rule . That an impossible case , to wit , that a just Soul who loves God even to the end , should yet be condemned to eternal punishments , is rendred possible ; and that St Francis de Sales seems to have found himself to be in the same state , tho neither he himself , nor any of those that have writ his Life , say any thing of it , and that no just Soul can be brought to believe it . That direct Acts , and such as escape the reflections of the Soul , are the very same operation of the Soul , which , by St. Francis de Sales , are called the top of the Soul ; tho' he says nothing of it in all his Writings . That in these Acts there is a strange and unheard of division of the Soul in it self to be found ; since perfect Hope subsists in the upper part , as the lower is abandon'd to despair ; and which is worse , the former is in direct Acts , and the other in reflex ones , which are in themselves the most deliberate and efficacious , especially if allowed by the director of the Conscience , insomuch , that Hope being expelled by reflex Acts , subsists in those that are direct . That in this division of the Soul labouring under an unvoluntary impression of despair , and making an absolute Sacrifice of its own interest for that of Eternity ; it doth die on the Cross with Christ , saying , my God , my God , why hast thou forsaken me , as if despairing Souls could expire with Christ , and yet bewail their state , in being forsaken by him . That in these last Tryals or Experiments , he makes a separation between the Soul and it self , according to the Example of Christ , who is our pattern , wherein the inferior part had no Communication with the superior , neither in its unvoluntary troubles , nor faintings ; that in this separation , the motions of our inferior part are blind , and full of unvoluntary Trouble . As if there had been such perturbations in Christ , as there are in us ; which is an abominable Opinion , and which the fam'd Sophronius hath condemned as such , with the approbation of the sixth Council . As for the Tradition of all ages , which is continually alledged in the said Book ; we may learn what that was from St. Francis de Sales alone , whom the Author so much insists upon , and tho he be the only Authority almost , cited by him in his Works , yet he quotes him several times to ill purpose , and that in relation to very important points , whereon the whole foundation of his Book depends , which having been shewed in some measure , in what has been said before , we shall now , for brevity sake , pass over , and defer the same , with divers other things , to another opportunity , as we shall also consider the examination of Vocal Prayer , the nature of Contemplation , human Acts , and Tryals ; the three Marks whereby Vocation is known from Meditation to Contemplation . And lastly , several Texts of Scripture , which instead of being expounded , according to the natural meaning of them , have been made to bear a new and unheard of Interpretation . Moreover , we cannot but wonder , seeing this Book treats of the love of such as are perfect , that yet it takes no manner of notice of a love of gratitude towards God and Christ our Saviour , as if these things were no ways proper to stir up , and inflame true Charity ; or that the same derogated from pure love , or that such as are perfect , ought to neglect them . Neither are we less amazed , that in citing the Decree of the Council of Trent , that defines hope to be in it self good , and agreeable to the state of Saints ; that this which is contained in the same Decree , is omitted , viz. That the most holy and most perfect , such as David and Moses were , were stirred up by this motive , as is especially set forth in the same Council , which says , That eternal life is to be proposed as a Reward to all those that continued in the performance of good Works to the end , and put their hope in God ; and so by consequence to all the Saints , and such as are most perfect ; by which motive they are not at all made mercenary , but Children , that by the way of Charity , are aiming at their Father's Inheritance . Hereunto it must be added , that the Opinions dispersed up and down in this work , tend ( tho' against the Author's intention ) to promote that Notion , that Vice , by the help of direct Acts , may subsist with the Virtue that is opposite to it ; so as that while the Soul , thro' an inconsiderate Zeal for the Justice of God , doth acquiesce with the whole secret will of God ; it doth imprudently consent to its own entire and absolute Reprobation , and so we shall be brought , contrary to the Apostles prohibition , to be taken with subtilties and vain bablings . Lastly , the groans of the Church , which is but as a sojourner here below , and longs to return to her own Countrey , are stifled ; St. Paul and the other Saints , who in their Martyrdom , have been helpt up with the hopes they had of Happiness , and counted the same to be gain , are hereby turned off as mercenary Souls ; but we having the form of sound words , and being desirous to follow the footsteps of the Saints , do not measure impossible and absurd things with Christian Piety and Perfection ; neither do we believe that some extraordinary and unusual Affections , which a few Saints have been a little subject to and that by the by , ought therefore to be presently turned into Rules , and esteemed as a particular state of Life ; we do not call those Wills or Consents , which are conversant about impossibilities , true Wills and real Consents , but veleities , as the Schools also term them . These things therefore we have received from our Ancestors ; these are our Thoughts , and our Will is that all the World may know them . Given at Paris in the Archiepiscopal Palace , in the Year of our Lord , One Thousand Six Hundred Ninety Seven , on the Sixth day of August . Lovis Ant. Archbishop of Paris . J. Benigne , Bishop of Meaux . Paul , Bishop of Chartres . DECLARATIO Illustriss . & Reverendiss . Ecclesiae Principum Ludovici Antonii de Noailles Archiep. Parisiensis , Jacobi Benigni Bossuet Episcopi Meldensis , & Pauli de Godet des Marais Episcopi Carnotensis . Circa Librum cui titulus est : Explication des Maximes des Saints sur la Vie Interieure , &c. JAmdudum in testimonium vocatos respondere tandem nos oportet . Illustrissimus & Reverendissimus D. D. Archiepiscopus Dux Cameracensis , ab ipso libri initio cui titulus , Explication des Maximes des Saints , &c. & in ipsa Praefatione seu Commonitione praeviâ , duos 1 commemoravit ex Nobis , 2 quorum doctrinam ac decreta 34 Articulis comprehensa tantum copiosius exponenda susceperit . Tertius verò etiam constitutione publicâ eandem cum illis sententiam promulgavit . Idem Illustrissimus ac Reverendissimus Archiepiscopus datis ad S S. D. N. D. Innocentium Papam XII . literis , iisdem articulis atque Episcoporum adversùs quosdam libellos censuris nititur : tres autem tantum sumus qui eosdem libellos , eorumve loca quaedam censurâ notandos duxerimus . Neque tamen loca quaedam , ut idem Auctor asserit : sed pleraque omnia , ac totos libellos , ipsumque adeo eorumdem librorum spiritum elisum voluimus . Neque ut in eadem Epistolâ scribitur , adversùs mysticos aliquot ante actis saeculis , Theologicorum Dogmatum veniali inscitiâ laborantes noster zelus excanduit , sed adversùs notissimos nostrae aetatis Quietistas gravissimè lapsos censurae nostrae articulique directi sunt . Neque confugimus ad obvium naturalemque sensum , tanquam occultior sensus subesset , qui tolerari forsitan posset ; sed venenum libellorum in aperto esse duximus . Latet etiam nos , ex articulis censurisve nostris aliquos arripuisse occasionem , amorem purum , & contemplationem quasi delirae mentis ineptias deridendi : ut est in Epistolâ proditum . In eadem Epistolâ rursùs libri summâ expositâ , omnia iisdem articulis consona perhibentur . Quae cum ita fint , cumque praedictus liber nostrâ se sententiâ tueatur , quid de eo sentiamus promere cogimur : non tamen ad haec extrema dolentes anteà devenimus , quam omnia conati & experti , ut fraternum animum flecteremus : Omnino necessitati cedimus , ne quisquam in eundem librum consentire nos putet , ac , quod gravissimum foret , ne S S. D. N. Papa , quem impensissimè & devotissimè colimus , cuique ut capiti fide indivulsâ adhaeremus , doctrinae quam Romana improbet Ecclesia , ullo modo favere nos arbitretur . Ac primum quidem eorundem articulorum quos praedictus liber commemorat , ea suit ratio . Cum apud nos extaret mulier , quae edito libello , cui titulus , Moyen court , &c. & aliis ejusmodi , sparsisque MSS. Quietistarum factionis dux esse videretur : Ea consultores tres 1 dari sibi postulavit , quorum judicio staret . His Illustrissimus auctor quartus accessit . Itaque animus fuit eam & ejus asseclas quibusdam finibus coercere , occupare suffugia atque ex certissimis fidei symbolis , ipsaque oratione Dominicâ , ac scripturarum . & sanctae Traditionis , Virorumque spiritualium dogmatibus , propositiones à Conciliis ac Sede Apostolicâ , vel in se , vel in ipso fonte damnatas indicare . Hic ergo nostrorum articulorum ac censurarum scopus , haec ratio est . An autem hos articulos , atque censuras praedictus liber extendat & explicet tantum , an verò intervertat , sequentia demonstrabunt . Imprimis spes Theologica in eo libro tollitur , cum extrâ statum gratiae , tum inter perfectos in ipso gratiae statu . Extra statum quidem gratiae , cum dicitur 2 ante justificationem amore spei ita amari Deum , ut in eo amore amor fui , nempè proprii commodi seu propriae felicitatis , tamquam motivum precipuum dominetur , ipsique motivo divinae gloriae praevaleat ; undè efficitur , ut spes , motivo quippè creato seu commodo proprio nixa , non sit virtus Theologica , sed vitium : Quo etiàm sit , ut ei , licet perperàm , applicetur 3 illud axioma sancti Augustini : Quod non provenit ex principio caritatis , provenit ex cupiditate , atque ab amore illo qui fons sit ac radix omnium vitiorum , eorum scilicet quae in nobis Dei zelantis aemulatio impugnet . Post justificationem verò in statu perfecto sive amoris puri inducitur 4 easpes quae sit quidem in animo , animum tamen non moveat : In quâ 5 quippè amor sit purus , nullo motivo utili timoris aut spei mixtus ( tamquam perfecta caritas spem perinde ac timorem foras mittat : ) ita ut anima proprii commodi ratione aut motivo non excitetur : incentivaque 6 proprii commodi scripturis , Traditionibus & Ecclesiae precibus toties inculcata perfectis mentibus subtrahantur . Quae sit autem ratio proprii commodi in toto libro passim 6 , ita explicatur , ut anima nullo jam desiderio mercenario teneatur ; neque meriti , neque perfectionis , neque felicitatis aut mercedis etiam aeternae , eóque 7 redeat omnis Sanctorum tum antiquorum tum recentiorum sententia . Hinc universim dictum 8 , omne motivum mercenarium , ab omnibus virtutibus perfectarum animarum excludi : Quod etiam sancto Francisco Salesio , nullo allato loco , imò contra illius multa loca imputatur . Quo etiam spectat illud 9 : Velle nos Deum , quatenus est nostrum bonum , nostra felicitas , nostra merces , & quidem formaliter sub hac praecisa ratione ; sed non propter hanc praecisam rationem : objectumque formale spei , esse commodum , nempè Deum nobis bonum , nec tamen ullum esse motivum mercenarium : Quod quidem est pugnantia dicere : motivum non motivum inducere : spem ipsam elidere , quae movendi animi virtute destituta , solo spei nomine gaudeat . His ergo aliisque , dum spei retento nomine , res ipsa tollitur 2 , primi , & trigessimi primi articuli exnostris traginta quatuor , de spei exercitio omni in statu retinendo , sensus ad sidem pertinens eluditur . Neque obstat , quod his contraria aliis praedicti libri locis posita videantur ; Reverà enim hic liber certis clarisque ac ipsissimis verbis dissona affeverat : Quale istud est : 3 Vult Deus ut velim Deum quatenus meum bonum est , mea felicitas , mea merces : Rectè ; at contrarium semèl iterumque scribitur his scilicet verbis : 4 Verum quidem est , nos non velle Deum , ut est nostra merces , nostrum bonum , nostrum commodum , nostra salus , nostra aeterna redemtio ac liberatio , & commodorum maximum : Quae sententiarum ac verborum tam aperta contradictio , non erroris excusatio sed probatio est . Quin , universim libri stylus ita tortuosus est ac lubricus , ut plerisque in locis non nisi summo labore certus sensus exsculpi , & eliquari possit : Quod quidem doctrinae malè sibi cohaerentis , neque tàm temperamenta quàm effugia quaerentis indicium est . De desiderio salutis in libro haec habentur : 5 Vitae aeternae desiderium bonum est ; sed nihil desiderandum nisi Dei voluntas : Quae sancto Franc. Salesio imputata , non legimus tamen in hujus sancti libris . Item in eodem libro habetur : 6 Duo sunt justorum status , alter resignationis , in quo desideria mercenaria ( hoc est salutis aeternae ) Dei voluntati submittuntur : alter sanctae indifferentiae , in quo nullum est penitus mercenarium desiderium : exceptis iis casibus in quibus anima suae gratiae deest , nec ei toti planè respondet . Quo etiam referuntur suprà memorata 7 , non optari salutem , quatenus est nostra merces , nostrum bonum , &c. Haec autem omnia de elusis salutis aeternae desideriis , etiam motivo spei conceptis , ac de salutis indifferentiâ , in praedictis articulis 8 , juxtà scripturarum auctoritatem , non modo ut falsa , verum etiam ut erronea respuuntur . Quibus vel maximè damnatur illud , quod est in libro positum : 9 Sancta indifferentia admittit generalia desideria omnium latentium voluntatem Dei : Quibus voluntatibus etiam reprobationis , & aliorum & suae , decreta continentur : & desiderium ad ea usque protenditur . Neque quod idem liber infinuat , 1 ullus patet aequivocationi locus , cum in dictis articulis 2 de salutis indifferentiâ omnis equivocatio sublata sit , clarâ definitione indifferentiae , quae ad eventus hujus vitae , solatiaque sensibilia , nusquam autem ad salutem eoque conducentia pertinere possit . Ad haec quidem stabilienda , liber huic articulo 3 videtur initi : Optandam & postulandam salutem ut rem quam Deus velit : Quod est rectissimum , & ex ipso salutis fine repetitum . At in libro exclusivè scribitur ; 4 non illam optari , nisi quia Deus velit : Quo & proxima ac specifica spei motiva detrahuntur , & aperitur via ad pessimam indifferentiae sententiam , quasi salus res sit ex se se indifferens , nec jussa tamquam per se expetenda & bona , sed expetenda tantùm quatenus jussa . Quàm autem inter se differant res expetenda propter Dei voluntatem , & res non expetenda nisi propter Dei voluntatem , demonstrat ipse auctor jam indè ab initio , ex sancto Francisco Salesio haec 4 referens : Magno discrimine secernuntur ista : Deum amo propter bonum , quod ab eo expecto : Et , Deum non amo nisi propter istud bonum . Unde liquet , quam in diversa abeant , quae levi tantùm inflexione verborum distare videantur . Existâ salutis quae toto libro passim asseritur indifferentiâ haec prodeunt : 5 In extremis probationibus invincibiliter animae esse persuasum se justè à Deo esse reprobatam : Quo statu sacrificium salutis , quod ordinariè conditionatum est , fit tandem absolutum , casu impossibili non tantum possibili , sed etiam reali seu actuali viso : Et 6 permettente directore , suae justae condemnationi ac reprobationi anima simpliciter acquiescit . Quin etiam in eodem statu inutile & importunum judicatur 7 , dogma fidei de bonitate divinâ in omnes effusâ huic animae praedicare , aut rationem ullam in remedium adhibere : Quo nihil est desperatius . At in praedictis 34 Articulis 8 haec omnia disertè repudiantur , cum in nullis probationibus absolutus consensus admittatur : absit : sed tantùm ex impossibli & praesuppositione falsâ : praemisso alio articulo , 1 in quo desperatio omnis excluditur : ac nedum director sinore permittatur ut animae suae condemnationi acjustae reprobationi simpliciter acquiescant : contra prohibetur ne omnino eas acquiescere sinat : quin etiam disertè & clarè non à praedicando divinae bonitatis dogmate abstineri suadetur ; ut est in libro positum 2 imò verò director 3 jubetur , Francisco Salesio 4 auctore , afflictam animam certiorem facere , numquam eam esse à Deo deserendam ; quo non modò Dei erga omnes homines bonitas generatim , sed etiam specialis erga hanc animam divinae misericordiae affectus commendatur . Ad haec in articulis 5 virtutes omnes tùm Theologicae , tum morales cum suis motivis singulae exhibentur ac secernuntur ; at earum distinctionem liber obscurat his verbis : Purus amor 6 per se totam vitam interiorem constituit ; fit que solus totius interioris vitae unicum principium , unicumque motivum sive incitamentum . Reliqua ergò incitamenta tolluntur , praeter illa quae sunt solius caritatis : quin etiam sua caritati ratio adimi videtur , cum dicitur : 7 Hic amor fit per vices quaevis distincta virtus ; nullam tamen expetit in quantum est virtus : sic neque fides ut fides , neque spes ut spes , neque ipsa caritas , quae vita , & forma virtutum est , ut est virtus , quaeritur . Hinc omnibus virtutibus suus honos detrahitur his propositionibus : 8 puro amore id effici , ut neque quisquam virtutis studiosus esse velit : nec quisquam sit virtutis studiosior , quam is qui virtuti non studet . Undè illud extremum , & hactenùs inauditum : 9 sancti Mystici ab hoc statu exclusere praxim , & virtutum actus : quae paradoxa & animum à studio virtutis avertunt , & imponunt spiritualibus viris , & ipsum virtutis nomen suspectum invidiosumque efficiunt . His consonat istud : 10 animas transformatas ex praesente disciplinâ venialia peccata confessas , detestari culpas , & remissionem peccatorum optare , non ut purificationem & liberationem propriam , sed ut rem quam Deus vult : quod proprium & intrinsecum poenitentiae motivum obliterat , & articulo 11 nostro XV. adversatur : nec probandum confessionem venialium peccatorum ad praesentem tantùm referri disciplinam . De concupiscentiâ 12 in quibusdam animabus , etsi paucissimis , perfectè purgatâ suspensisque ejus sensibilibus effectibus , & carne jamdiu penitùs spiritui subditâ ; in libro id asseritur , quod articulo 13 nostro septimo , & octavo ex conciliis deprompto apertè contra-dicat . Unde etiâm eo auctor adducitur 1 ut mortificationis utilitatem , necessitatemque extenuet , reclamante licet Apostolo & Sanctorum praxi , faveatque doctrinae articulo nostro 2 XVIII . censurisque proscriptae . De contemplatione in libro ista 3 promuntur : cum pura & directa est , numquam eam voluntariè occupari ullâ imagine sensibili , ullâ ideâ Divinitatis distinctâ nominabili , hoc est , limitatâ , sed tantum plurissimâ atque abstractissima ratione entis illimitati : in alia ergò objecta , hoc est in attributa quaevis , personasque divinas , atque adeo in ipsam Christi humanitatem , non propriâ electione ferri , sed repraesentante Deo , nec nisi instinctu & impressione gratiae singularis ; quippè quâ animus non voluntariè his objectis adhaerescat : quasi non sufficiat ad haec prosequenda ipsa rei bonitas , ipsa scripturae invitatio , ipsa cum gratiâ communi propriae electio voluntatis . Ex his eò devenitur 4 ut animae contemplativae duobus in statibus Christo distinctâ viso , ac per fidem praesente priventur : nempè in ipsis contemplationis initiis & in probationibus ; qui status diutissimè protrahi & prorogari possunt . Nec piget distinctam visionem Christi in ipsa contemplations intervalla coniicere , quasi Christum contemplari , sit ut Beguardi aiebant 5 , à puritate & altitudine contemplationis descendere : quibus argutiis ac tergiversationibus excusatio paratur falsis contemplatoribus , qui minus delectentur Christo , nec ad illum contemplandum spontè prosiliant : à divinis attributis , personisque abstineant : fidei distinctos actus à contemplatione amoveant , elusis articulis I. II. III. IV. & XXIV . 6 In libro scribitur 7 nunquam licitum gratiam praevenire : neque quicquam expectare à se , propriâque industriâ & propriis conatibus . Quibus dictis totoque libri articulo XI . si eâ quâ par est diligentiâ perpendatur , actus liberi arbitrii , qui propria excitatio dicitur , corruit ; excinditur illud Davidicum : Praeoccupemus faciem ejus : & illud : oratio mea praeveniet te : & Augustinianum illud , quo tota divinae gratiae dispensatio nititur : Nec adjuvari potest , nisi qui aliquid spontè conatur 8 : evertitur quoque solemnis distinctio virorum spiritualium unanimi consensu secernentium actus propriiconatus , propriaeque industriae ab actibus infusis ac motibus , sine conatu proprio Deo agente & impellente , impressis : quae & alia ejusmodi partim evertunt , partim obscurant articulos XI . XXV . XXVI . 9 In iisdem articulis 10 rejicitur absurdissimus , & omnibus scripturis Patribusque inauditus continuus actus , à Quietistis invectus in perfectionis statum : quem actum auctor in libro Epistolâque respuit . Caeterum in idem incommodum rursus impingit 11 ipso nomine uniformitatis tam placidae , tam aequabilis , tam nullo successu , nullo conspicuo discrimine , ut aliis nullus actus ; aliis toto vitae decursu unus idemque continuus actus esse videatur . Denique illud imprimis nostris articulis 12 cautum erat , ne , quod omnes contemplativi ac spirituales viri uno ore rejiciunt , Christiana perfectio & sanctitas aut purificatio , aut omnino interior status in oratione passivâ seu quietis , aliisque extraordinariis reponeretur . At contrà in eo totus versatur liber 13 , ut eadem oratio , ipsaque contemplatio in purissimo amore consistat , qui non modo sit per se justificans atque purificans , verum etiam consummans atque perficiens , ac proindè summa perfectionis Christianae . Qua in re multum errat , ac non tantum a spiritualibus viris , verum etiam à se ipso discrepat : à spiritualibus quidem , qui sanctâ Theresiâ 14 duce , Joanne à Jesu 15 interprete , Jacobo Alvare Paz 16 asseclâ , sancto etiam Francisco Salesio 17 assentiente , aliisque 18 permultis , docent , aut sine oratione quietis ad persectionem posse pertingi , aut eandem orationem ad illa Charismata pertinere quae gratiis gratis datis similima videantur , aut nedum perficiens sit atque consummans ne quidem justificantem esse ; quippe quae cum peccato mortali possit consistere . A seipso autem diffentit quod passim statuat Christianam perfectionem eâ in oratione esse positam , quae nihil sit aliud quam amor purissimus , & tamen simul doceat 19 plerasque pias animas , atque eos etiam qui singulari titulo sancti appellentur , ad illud orationis genus , adeoque ad perfectionem pervenire non posse , cum iis desit lumen interius , & gratiae trahentis beneficium . Hinc etiam asserit 20 hanc de puro amore doctrinam , quantumvis in ea Evangelii absoluta perfectio collocetur , ejusque sit testis universi traditio , arcanum esse quoddam non tantum Christianorum vulgo sed etiam plerisque sanctis occultandum , atque ideò totum directoris officium eo contineri , ut rem relinquat Deo , expectetque unctionem quae cor aperiat : quasi verbum Evangelii purè amaturos adjuvare non debeat , aut ipsa unctio verbum salutis excludat . Undè consequitur nec ad omnes etiam sanctos pertinere illud Christi praeceptum , Estote perfecti ; imò nec etiam summum illud , Diliges &c. quae vocationis Christianae perfectioni derogant . Nec minus inter se pugnant ista ; 1 Purissimi amoris , contemplationisque donum pendere à gratiâ seu afflatu divino justis omnibus communi ; & tamen etiam sanctorum plurimis esse inaccessum , atque illis offendiculo & perturbationi futurum , si proponeretur . Quae omnia à nobis inter se conciliari non posse candidè profitemur . Haec igitur & caetera suprà dicta que toto libro fusa sunt censuris nostris ac 34 articulis adversantur ; nec minus ab eadem doctrinâ & à vero aliena sunt quae sequuntur . Primum illud , quod in eodem libro 2 , & ab initiis & in ipso progressu , semel atque iterùm falsorum spiritualium series referatur , in eâque memoratis vetustissimis Gnosticis , & in mediâ aetate Beguardis , in Illuminatis Hispanicis series illa constiterit , nullâ ▪ mentione Molinosi factâ , nullâ asseclarum ejus , nullâ praesertim illius faeminae adversus quam articulos instructos & institutos esse constabat : De quibus vel maximè agi oportebat , cum eorum libellis , eorumque censuris Romano Pontifice auctore tota Ecclesia personaret . Huc accedunt iste propositiones : 3 Quod amor purae concupiscentiae etsi impius ac sacrilegus , ad justitiam tamen & ad conversionem nem praeparet animas peccatrices : cum reipsâ praeparatio non competat , nisi motibus à Spiritu Sancto saltem impellente excitatis . 4 Quod amor justificans , 5 quo propria felicitas ideo tantum requiritur , ut medium ad finem ultimum , Dei scilicet gloriam relatum , eique subordinatum , toto libro mercenarius vocitetur : repugnante scholâ , spretoque axiomate Augustiniano apud Theologos celebrato : Nobis ad certam regulam loqui fas est . Quod casus impossibilis , 6 nempè ut anima justa Deum licet usque in finem diligens aeterno tamen supplicio mulctetur , fiat possibilis , quodque S. Franciscus Salesius 7 sibi in eo statu fuisse visus sit : quod quidem neque ipse tradidit , neque vitae ejus auctores : nec cuiquam animae justae persuasum esse potuit . Quod 8 actus directi , & qui animae reflectentis effugiunt aciem , sint illa ipsissima operatio quam sanctus Franciscus Salesius apicem mentis appellet , nullo ejusdem Sancti allato testimonio . Quod in his 9 constituatur illa animae à se divulsae mira & inaudita divisio , quâ perfecta spes in summa parte consistat , in inferiori verò desperatio , quodque est pessimum , illa in directis actibus , haec in reflexis , qui ex sese sunt deliberatissimi ac efficacissimi , praesertim cum à directore permittuntur , ita ut spes in actibus directis , etiam à reflexis actibus abdicata , persistat . Quod in hac divisione animae involuntariâ desperationis impressione laborantis , ac propriam salutem absolute devoventis , eadem anima 10 cum Christo expiret in cruce dicens , Deus , Deus meus , ut quid dereliquisti me ? quasi desperatae animae expirent cum Christo , cum Christo deplorent se esse derelictas . Quod in illis extremis probationibus 11 fiat illa separatio animae à se ipsâ ad exemplum Christi exemplaris nostri : in quo pars inferior non communicabit superiori involuntarias perturbationes suas : quodque in hac separatione , motus inferioris partis nostrae coeci sint , & involuntariae perturbationis : quasi in Christo , ut in nobis , fuerint involuntariae illae perturbationes : quod abominandae opinionis esse , probante Synodo sextâ , 1 Sophronius ille celeberrimus pronuncia vit . Quod autem in libro assiduè inculcatur traditio omnium saeculorum , id quale sit , ex uno Francisco Salesio aestimari potest : qui cum in eodem libro unus omnium ferè adducatur & in ore habeatur : in eo tamen allegando saepius aberratur : idque in rebus gravissimis quibus tota libri ratio nititur : quae in ante dictis ex parte indicata , brevitatis causa nunc quidem omitti , & in aliam occasionem , ut & alia multa differri placuit : quemadmodum , & illa quae spectant ad orationem vocalem ; contemplationis , actuum humanorum , & probationum naturam , ac tres notas quibus à meditatione ad contemplationem vocatio dignoscitur , & varia scripturae loca à , nativo sensu ad novum & inauditum translata . 2 Miramur praeterea altum esse in libro silentium de amore gratitudinis ergà Deum & redemtorem Christum , cum de perfectorum amore agitur ; tamquam haec ad veram genuinamque caritatem inflammandam , & excitandam minimè pertinerent , aut puro amori derogarent , aut à perfectis ea praetermitti oporteret . Nec minus miramur quod cum in libro 3 laudatum fuerit decretum Concilii Tridentini 4 , spem per sese esse bonam , ac bonis congruentem definientis , illud tamen praetermissum sit ex eodem decreto 5 sanctissimos quosque ac perfectissimos , quales fuere David ac Moses , eo incitamento esse permotos : unde patet quantum auctor à Concilii mente recesserit , cum praesertim eodem Concilio docente 6 omnibus benè operantibus usque in finem & in Deo sperantibus , ac proindè optimo cuique & perfectissimo , vita aeterna tanquam merces proponenda sit , quo motivo non mercenarii fiunt , sed filii paternae hereditatis ex ipsâ caritate studiosi . Huc accedit quod dogmata in libro tradita eo tendant ( invito licet auctore ) ut actuum directorum beneficio vitium cum virtute oppositâ stare possit ; ut , dum anima justitiae divinae praepostero studio , omnibus occultis Dei voluntatibus acquiescit , in plenam & absolutam reprobationem imprudens consentiat , & ut , quod vetat Apostolus , ad subtilia & vaniloquia deducamur . 6 Postremò Ecclesiae peregrinantis atque in patriam suspirantis extinguuntur gemitus : Paulus & alii inter ipsa martyria expectantes beatam spem atque hoc lucrum reposcentes inter mercenarios ablegantur . Nos verò formam habentes sanorum verborum , 7 sanctorumque vestigiis inhaerentes , rebus impossibilibus & absurdis Christianam pietatem perfectionemque minimè metimur . Nec insolitos affectus quos pauci sanctorum parcè transeunterque effuderunt , confestim in regulam & in vitae statum verti oportere credimus : neque has voluntates consensiones-ve quae circà impossibilia versantur , veras voluntates consensiones-que , sed velleitates more scholae appellamus . Haec igitur vera à majoribus accepimus haec sentimus , haec omnibus testata esse volumus . DATVM Parisiis in Palatio Archiepiscopali , anno Domini Millesimo Sexcentesimo Nonagesimo , Septimo , Die vero mensis Augusti sextâ . Ludovicus Ant. Arch. Parisiensis . J. Benigne Episc . Meldensis . Paulus Episc . Carnotensis . As the foregoing Declaration makes frequent mention of the Thirty Four Articles made the 16th and 26th of April 1695. We thought it our Duty to insert them in this place , as we find them in a Book of the said Lord Bishop of Meaux , Entituled , Instructions concerning the nature of Prayer . 1. EVery Christian in every Condition , tho' not every moment , is obliged to live in an Exercise of Faith , Hope and Charity , and to produce distinct Acts of them , as they are three several Virtues . 2. Every Christian is obliged to have an explicite Faith , in Almighty God , Creator of Heaven and Earth , the rewarder of all that seek him ; and in his other Attributes that are alike revealed ; and to put this Faith into actual Exercise , tho' not every moment . 3. Every Christian in like manner , is obliged to have an explicit Faith in God the Father , Son , and Holy Ghost , and to act this Faith in every condition , tho' not every moment . 4. Every Christian is also oblig'd to have an explicite Faith in Christ Jesus , God and Man , as Mediator , without whom he cannot draw nigh to God , and to act this Faith in every condition , tho' not every moment . 5. Every Christian in every Condition , tho' not every moment , is obliged to will , desire , and explicitly to seek his own eternal salvation , as a thing which God willeth , and which he would have us will for his Glory . 6. God will have every Christian in every Condition , tho not every moment , expresly to ask of him the forgiveness of his Sins , grace to abstain from them , perseverance in doing good , the increase of Virtue , and every other thing that is necessary to Salvation . 7. A Christian in every Condition is to strive against Concupiscence , tho' not at all times alike , which doth engage him in every Condition , tho' not every moment , to pray for strength against Temptations . 8. All these Propositions are according to the Catholick Faith , being expresly contained in the Apostle's-Creed , and the Lord's-Prayer , which is a common and daily Prayer to be used by all the Children of God ; or else expresly defin'd by the Church ; as is that of asking forgiveness of Sins , and the gift of perseverance , and that of striving against Covetousness , in the Councils of Carthage , Orange , and Trent ; as those Propositions that are contrary thereunto , are formally Heretical . 9. A Christian is not allowed to be indifferent in the matter of his Salvation , nor in those that tend thereunto ; holy Christian indifference regards the events of this Life ( Sin only reserved ) and the dispensation of Comforts , or Spiritual droughts . 10. The fore-mentioned Acts do not derogate from the highest Christian perfection , and cease not to be perfect , because they are perceivable , provided Thanks be given to God for them , and that the same be done to his Glory . 11. A Christian is not allowed to expect , that God should inspire these acts into him by any particular way and inspiration , there is nothing required for the exciting of them in us , but Faith which makes the Will of God known , as signified and set forth in his Commandments and the Examples of the Saints , by supposing always the supplies of his exciting and preventing Grace . The three last Propositions , are the manifest consequences of the preceding ones ; and such as are contrary thereunto , are rash and erroneous . 12. By the obligatory Acts aforementioned , we are not to understand such Acts as are methodical and orderly , much less those Acts that are reduced to Forms and definite words ; or troublesome and restless acts ; but acts formed with sincerity in the heart , with all holy sweetness , and tranquility inwrought by the Spirit of God. 13. In that Life and Prayer that is most perfect , all these acts are united in Charity alone , seeing all virtues are animated therewith , and the Exercise of them commanded by it , according to that of St. Paul , Charity suffers all , believes all , hopes all , bears all . So much cannot be said of other Christian acts , whose distinct exercises are exercised and regulated hereby , tho' they may not always be sensibly and distinctly discerned . 14. The desire that is to be seen in the Saints , as in St. Paul and others , of their eternal Salvation , and perfect redemption , is not only a desire or indeliberate appetite , as the same St Paul calls it ; but a good inclination that we are to form , and freely to operate in our selves , by the assistances of Divine Grace , as being perfectly conformable to the will of God. This Proposition is clearly revealed , and the contrary Doctrine Heretical . 15. It s , in like manner , a Will conformable to the Will of God , and absolutely necessary in every Condition , tho' not every moment not to will sin , and not only to condemn Sin , but also to be sorry for the Commission of it , and to desire the Destruction thereof in us by forgiveness . 16. Reflection upon ones self , upon his Acts , and the Gifts he has received , which has been practiced throughout by the Prophets and Apostles , in order to give thanks unto God for his Benefits , and other the like ends , are proposed as an Example to all Believers , and even to the most perfect ; and that Doctrine which takes these away , is erroneous , and nigh to be Heretical . 17. There are no evil and dangerous reflections , but those wherein a man takes a review of his actions , and the Gifts he hath received , in order to feed self-love , to seek out a common support , or to take up too much with himself . 18. Mortifications are agreeable to a Christian in every state , and are often necessary , and to make the same separate from the duty of Believers , under a pretence of perfection , is openly to condemn St. Paul , and to presuppose an Erroneous and Heretical Doctrine . 29. Continual Prayer consists not in one perpetual act , which is supposed to be without interruption , and which also ought never to be repeated ; but in a disposition , and habitual and perpetual preparation to do nothing that is displeasing unto God , and to do every thing that is pleasing to him . The contrary Proposition , that would exclude in any condition whatsoever , yea , in a state which is perfect , all pluralities and succession of acts , is erroneous , and opposite to the Tradition of all the Saints . 20. There are no Apostolick Traditions but those that are acknowledged for such by the whole Church , and the Authority whereof is decided by the Councils of Trent ; the contrary proposition is Erroneous , and pretendedly secret Apostolical Traditions , would be a Snare to the Faithful , and a way to introduce all manner of evil Doctrines . 21. Dilatory and quiet Prayer , or such as is attended with the simple presence of God , and all other extraordinary Prayers not excluding passive ones , approved of by St. Francis de Sales , and other spiritual ones received by the whole Church , are not to be rejected , nor suspected without great rashness , and they do not hinder a man from being always disposed to produce all the forementioned acts in convenient time ; but to reduce them to implicit or apparent acts in favour of the most perfect , under pretence that the love of God ties them all up to a certain method , is to elude the obligation , and to destroy that distinction which is revealed by God. 22. Without these extraordinary Prayers , one may become a very great Saint , and attain to Christian Perfection . 23. To reduce the inward state and purification of the Soul , to these extraordinary Prayers , is a manifest Error . 24. It 's alike dangerous to exclude the state of Contemplation , the Attributes , the three Divine Persons in the Trinity , and the Mysteries of the Incarnation of the Son of God , and more especially , that of the Cross and of the Resurrection ; and all those things that are seen no otherwise than by Faith , are the Object of a Christians Contemplation . 25. It s not allowable for a Christian , under pretence of passive , or other extraordinary Prayer , to expect that God , in the Conduct , as well of the Spiritual as temporal Life , should determin him to every action , by way of particular inspiration , and the contrary leads men to Illusions , carelesness , and the tempting of God. 26. Laying aside the circumstance and moments of Prophetical or extraordinary inspiration ; the true submission which every Christian Soul , tho' perfect , owes to God , consists in serving him with the natural and supernatural Light , as he received the same , and according to the Rules of Christian prudence , in presupposing always that God directs all things in the Course of his Providence , and that he is the Author of every good Counsel . 27. We ought not to tye up the gift of Prophecy , and much less the Apostolical state , to a certain state of perfection and Prayer , and to do so , is to bring in an Illusion , rashness and Error . 28. The extraordinary ways and marks which those that have been approved Spiritualists , have given concerning themselves , are very rare , and subject to the Examination of Bishops , Ecclesiastical Superiors and Doctors , who are to judge of the same , not so much according to Experiences , as according to the immutable Rules of the Scriptures and of Tradition ; and to teach and practice the contrary , is to shake off the Yoke of Obedience that is due to the Church . 29. If there is , or if there has been , in any part of the World , a small number of chosen ones , whom God by an extraordinary and particular way of prevention , best known to himself , stirs up every moment in such a manner , to all those actions that are essential to Christianity , and to other good works , whereof there was no necessity of giving them any prescriptions to excite them thereunto , we will leave them to the judgment of the Almighty , and without avowing the like states , we do only make this practical Observation , that there is nothing so dangerous , nor so subject to Illusion , as to guide Souls in such a manner , as if they had already attained thereto , and that however , it is not in these sort of preventions that Christian perfection doth consist . 30. In all the above named Articles , as to what regards Concupiscence , imperfections , and principally sin , our meaning is not , for the honour of our Lord , to take in the Holy Virgin his Mother . 31. As for those Souls whom God is pleased to exercise with Tryals , Job , who is a pattern for such , teaches them to benefit themselves by lucid intervals , in order to produce the most excellent acts of Faith , Hope and Love. The Spiritualists teach them to find these in the top or highest part of the Soul. They are not therefore to be allowed to acquiesce in their apparent damnation , but their directors , with St. Francis de Sales , are to assure them that God will never forsake them . 32. It 's well in every condition , and especially in this same , to adore the vindictive Justice of God , never to wish the exercise of the same upon our selves , in all its rigour , seeing that even one of the effects of this rigour , is to deprive us of Love. Christian Abandoning is to cast all our Cares upon God , to hope in his goodness for our salvation ; and as St. Augustine , after St. Cyprian teaches us , to attribute all to him , ut totum detur Deo. 33. Troubled and truly humbled Souls may also be inspired with a submission and agreement to the Will of God , tho' even by a very false supposition , instead of the eternal good which he hath promised the Just , he would detain them by virtue of his own good pleasure , in eternal torments ; and this without being deprived , at the same time , of his Grace and Love ; which is an act of perfect resignation or self-abandoning , and of a pure love practised by the Saints , and which may be useful with that particular grace of God to Souls truly perfect , without derogating from the Obligation of the other fore-mentioned Acts , which are essential to Christianity . 34. Over and above which , it is certain that the Perfect , and such as are Novices , or beginners , ought to be conducted respectively , by different ways , and that the former have a more full and deeper insight into Christian Truths than the other . THE French King's LETTER TO THE POPE . Most Holy Father , THE Book written by the Archbishop of Cambray , having for some Months past , made much noise in the Church within my Kingdom , I caused the same to be Examined by my Bishops , a great number of Doctors , and learned Religionaries of several Orders . They have all , as well Bishops as Doctors , unanimously reported , that it was a very ill and dangerous Book , and that the Explanation published by the said Archbishop , was unwarrantable . He declared in his Preface , that his intention only , was to Explicate the Doctrine of his Brethren , who , after they had attempted by all gentle ways to reclaim him , they found themselves obliged in Conscience , to put out their Declaration concerning his Book , and to consign the same into the Hands of the Archbishop of Damas , your Holiness's Nuncio at my Court , to the end that your Holiness might put an end to an Affair , that may have pernicious Consequences , if it be not nipt in the very Bud. I humbly intreat you to pass sentence upon the same Book , and Doctrine contained therein , as soon as possible , and assure your Holiness , at the same time , that I shall make use of all my Authority , to put the Decision you shall make in Execution , and that I am Most Holy Father , Your very affectionate Servant , LOUIS . Meudon , Aug. 26. 1697. THE TABLE . SEveral sorts of Love wherewith we may love God. The First Love. 1 The Second . 1 The Third . 2 The Fourth . 3 The Fifth . 5 The Names of these Five sorts of Love. 1. Of the Carnal Love of the Jews . 7 2. The love of Concupiscence ibid. 3. The love of Hope . 8 4. Interested Love. ibid. 5. Pure Love. ibid. ARTICLES . 1. Of the love of Concupiscence . 9 2. Three different Degrees of Just Persons upon Earth . 12   How Fear and Hope purify themselves . 13   The effects of pure Love. 15 3. Of interested love . It makes a great many Saints . 18 4. How Hope perfects her self , and keeps her distinction from Charity . 21   How an interested Soul can Will or seek God as he is her Good. 24 5. The two states of the Just , of Resignation and Indifference . 26   What holy Indifference is . 27   Passages out of St. Francis de Sales , concerning it . 29 6. Holy indifference is the real Principle of the interested desires of the Law and of Grace . 33 7. There is no state that gives Souls a miraculous Inspiration , wherein consists the perfection of the internal Life . 35 8. What abandoning ones self is . 39   The extream Tryals of abandoning . 40   The Souls resistance makes these Tryals long and painful . 40   The diffeeence between common Temptations and the Tryals of an entire purification . 41 9. The state of the Soul that abandons her self to God in these extream Tryals . 43   The Edge of the Spirit , or Top of the Soul. 44 10. The Souls absolute Sacrifice of its own Interest to God. 46 11. The difference between the New and the Old Law. 51   The Soul ought to follow Grace , without being willing to prevent it . 52   A cooperation with Grace . ibid.   Of Activity . 53 12. Of disinterested Souls . 57   An abnegation and hatred of ones self . ib.   One ought always to watch over himself . 58   The difference between the Vigilancy of pure and interested love . 60 13. Simple and direct Acts , and reflex Acts , an inward certainty . 62 14. The separation of the upper part of the Soul from the lower , in extream Tryals . 65   How this separation is made . ibid. 15. Vniversal Sobriety , Mortification . 68   A temperature of Austerities . 69   The effects of Austerities . ibid. 16. Two sorts of Proprieties . 71   Resignation . 72   What mystical Men call Propriety . 73   Disappropriation . ibid. 17. Common and extraordinary temptations , and the difference between them . 77 18. Divers sorts of Wills in God. 81   The permissive Will of God. 82 19. Vocal and mental Prayer . 84 20. Of Reading . 87   A persuasion of the most powerful love of all . 88 21. The difference between Meditation and Contemplation . 89 22. When Meditation may be quitted in order to enter upon Contemplation . 93 23. For what Souls contemplation is not convenient . 95 24. Habitual Contemplation . 96 25. Perpetual Prayer . 98 26. Interruptions of direct Contemplation . 101 27. Direct Contemplation is negative . 102 28. How centemplative Souls are deprived of the distinct views of Christ . 106 29. Of passive Contemplation . 109   Why they call it the Prayer of Silence , or quietude . 111 30. Of the passive state . 114 31. The simplicity of the passive state . 117 32. The liberty that is in the passive state . 120 33. The Reunion of all the Virtues in Love. 122 34. Of Spiritual Death . 125 35. Of the state of Transformation . 126 36. Of the Internal Exercises of transformed Souls . 128 37. Transformed Souls may sin . 130 38. And consequently , they ought to come to Confession . 132 39. The imperfections of the Soul. 135 40. How a Transformed Soul is united to God. 138 41. Of spiritual Marriages . 139 42. Of substantial Vnion . 140 43. The submission of the Spiritual Man. 141 44. The Oeconomy and Secret of the sublimest Exercise of pure love . 143 45. All the Internal ways are but the means to arrive at pure Love. 145   The Conclusion of all the Articles . 149 ADDITIONS . THE Lord Archbishop of Cambray's Letter to the Pope . 151 A Letter of the same Person , dated August 3. 1697. 160 A Declaration of Three Prelates , viz. of the Archbishop of Paris , the Bishop of Meaux , and Chartres , upon the Book , Entituled , An Explanation of the Maxims of the Saints , concerning the Internal Life . 166 The Thirty Four Articles of the 16 and 26th of April . 1695. 216 The French King's Letter to the Pope . 227 FINIS . Some BOOKS Printed for Henry Rhodes in Fleet-street . MOnasticon Anglicanum , or , the History of the Abbies , Monasteries , Hospitals , Cathedrals , and Collegiate Churchies in England , and Wales ; made English from Sir Will. Dugdale , with Sculptures , Folio , price 10 s. The New World of Words , or , an Universal English Dictionary ▪ containing the proper significations of all Words from other Languages ; together with the Explanations of all those Terms that conduce to the Understanding of any of the Arts and Sciences , viz. Divinity , Philosophy , Law , Physick , Mathematicks , Husbandry . Published by E.P. The Fifth Edition enlarged from the best English and Foreign Authors : A Work very necessary for Strangers , and our own Country-men , for the right understanding of what they Discourse , Write or Read. Fol. Price 14 s. Memoirs for the Ingenious , Containing several Curious Observations in Philosophy , Mathematicks , Physick , Philology , and other Arts and Sciences . By M. de la Crose . Miscellaneous Letters , giving an Account of the Works of the Learned , both at home and abroad , in which there is a Catalogue and Idea of all valuable Books . The New Politicks of the Court of France , under the Reign of Lewis XIV ; wherein are to be seen all his Intrigues , in respect to the Potentates of Europe . Letters writ by a Turkish Spy , who lived Forty Five Years undiscover'd at Paris , giving an Account to the Divan of Constantinople , of the Remarkable Transactions in the Christian Courts of Europe , from the Year 1637 , to 1682. in Eight Volumes . Historical Travels and Voyages over Europe : Containing all that is most curious in that part of the World , in Four Volumes . The First Volume of France , containing a Geographical Description thereof : An Account of its Government , Rarities , and the most Delightful Curiosities , worthy taking notice of . The Second Volume of Spain and Portugal , containing a Description of their Government , Rarities , and the most Delightful Curiosities , worthy taking notice of . The Third Volume of Italy , containing its most select Curiosities , the various Constitutions of Government under several Soveraign Princes and States , their Strength , Riches , and Revenues , the Customs , Manners , Coins , and Trade of the People , together with a particular Description of the City of Rome , the Conclave , the Election of the Pope , and the Promotion of the Cardinals , with many more new Remarks , Price 1 s. The Fourth Volume , of Holland , and the rest of the United Provinces , containing their Description in general ; the grounds of their mutual Union , and altering their Religion ; as also their growth under the House of Orange ; their Government , Laws , Policy , Religion , Strength , their Trade to the Indies ; their Fishery and Bank , with a particular Account of the Cities of Amsterdam , Hague , Rotterdam , 8vo . Price 1 s. Notes, typically marginal, from the original text Notes for div A41099-e10340 1 Avertiss . pag. xi . 2 D. Parisiensis . D. Meldensis . 1 D. Paris . tunc Cathalanensis . D. Meldensis . D. Tronsson totius Sulpitianae Societatis Superior . 2 P. 3. 4 , 10. 3 P. 5. 4 P. 10. 15 , 16. 65. &c. 5 P. 8. 17. 6 P. 22. 6 P. 7. 37. 87. &c. 7 P. 26. 29. 37. 8 P. 26. 9 P. 29. 30. 2 xxxiv art . 1. 31. 3 p. 29 , 4 P. 34. & 35. 5 P. 35. 146. 6 P. 32. 7 P. 35. 8 xxxiv . art . 9. & 11. 9 P. 40. 1 P. 35. 2 xxxiv . art , 9. 3 xxxiv . art . 5. 4 P. 18. 4 P. 3. 4. Am. de Dieu liv . 2 Ch. 17 5 P. 56 , 57. 58. 6 P. 39. 56. 59. 7 P. 57.58 . 8 xxxiv . art , 32. 1 xxxiv . art . 31. 2 P. 57. 58. 3 Eodem art . 31. 4 Entret . 5. Liv. 3. Ep. 26. Autre Edit . 29. 5 xxxiv . art . 1 , 2 , 3. 13. 6 P. 176. 7 P. 144. 8 P. 145. 9 P. 164. 10 P. 155. 11 xxxiv . art . 15. 12 P. 49 , 50. 154. 13 xxxiv . art . 7. & 8. 1 P. 81 , 82 , 83. 2 xxxiv . art . 18. 3 P. 120 , 121 , 122. 4 P. 124 , 125. 5 Clement ad nostrum de haeret . in prop. 8. 6 xxxiv . art . 1 , 2 , 3 , 4. & 24. 7 P. 44. 62. 63. 65. 8 De pecc . mer. liv . 2. ch . 5. 9 xxxiv . art . 11. 25. & 26. 10 xxxiv . art . 19. 11 P. 106. 129. 149. 166. 12 xxxiv . art . 22 , 23. 29. 13 Avert . p. 12. 15. Liv. p. 41. 130. 168. 170. 175. 14 S. Ther. Chat. 6. dem . ch . 9. 7. dem . ch . 4. 15 Joan. a. Jesu M. Tom. 2. Theol. Myst . cap. 3. 16 Jac. Alv. Paz tom . 3. de contemp . perf . lib. 5. part . 1. appa . 2. c. 9. 17 S. Franc. Sal. Ent. 2. 18 Gerson , de Elucid . sch . Myst . Theol. Consid . 7. 19 Avert . p. iv . liv . 22. 23. 108. 168. 20 Ibid. 1 P. 42. 43. 96. 135. 137. &c. 2 Avert . p. vii . ix . Liv. p. co . 3 P. 12 , 13 , 14. 4 Concil . Trid. Sess . 6. cap. 6. Sess . 14. cap. 4. 5 P. 4. 6. 10. 6 P. 57. 58. 7 P. 56. 58. 8 P. 53. 58. 76. 78. 9 P. 56. 58. 59. 10 P. 58. 11 P. 77 , 78 , 79. 1 Conc. 6. act . 11. 2 P. 74. P. 93. 95. P. 109 , 110. P. 48 , 49 , 50. 3 P. 13. 14. 30. 92. 4 Sess . 6. ch . 17. 5 Ead. sess . 6. ch . 11. 6 Sess . 6. cap. 11. 6 2 Tim. 2. 16. 7 2 Timoth. 1. 13. 
A00695	----	Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of Physick Traité de l'essence et guérison de l'amour. English Ferrand, Jacques, médecin. 1640 Approx. 463 KB of XML-encoded text transcribed from 210 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A00695 STC 10829 ESTC S102065 99837865 99837865 2212 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A00695) Transcribed from: (Early English Books Online ; image set 2212) Images scanned from microfilm: (Early English books, 1475-1640 ; 794:23) Erōtomania or A treatise discoursing of the essence, causes, symptomes, prognosticks, and cure of love, or erotique melancholy. Written by Iames Ferrand Dr. of Physick Traité de l'essence et guérison de l'amour. English Ferrand, Jacques, médecin. Chilmead, Edmund, 1610-1654. [40], 363, [5] p. Printed by L. Lichfield and are to be sold by Edward Forrest, Oxford : 1640. Translation by Edmund Chilmead of: Traité de l'essence et guérison de l'amour. Title page in red and black. First word of title in Greek characters. Cf. Folger catalogue, which gives signatures: a-b c⁴ A-Z. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Melancholy -- Early works to 1800. 2005-12 TCP Assigned for keying and markup 2006-01 Apex CoVantage Keyed and coded from ProQuest page images 2006-02 Andrew Kuster Sampled and proofread 2006-02 Andrew Kuster Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion ΕΡΩΤΟΜΑΝΙΑ OR A TREATISE Discoursing of the Essence , Causes , Symptomes , Prognosticks , and Cure of LOVE , OR EROTIQVE MELANCHOLY . Written by IAMES FERRAND D r of Physick . OXFORD . Printed by L. Lichfield and are to be sold by Edward Forrest . 1640. The Author to the Reader . IT is reported of the Philosopher Posidonius , that being once taken with a Disease so violent , as that the very Paine and Torture it put him to , made him ready to wring his Armes and crash his teeth together , for the very anguish of it : Notwithstanding he , thinking as it were to outbrave it with a proud Stoicall Patience , cries out , Nihil agis Dolor , &c. Doe thy worst , Paine ; yet will I never confesse that thou art an Evill . And doe wee not in like manner daily see , many brave spirited Gallants , so besotted with some , perhaps but Imaginary beauty , and so tormented with this folly of Love , as that both their Imagination is depraved , and their Iudgement also utterly corrupted ; who , with this stupid Philosopher , are so farre from seeking a cure for this their Malady , as that they will not be perswaded , that it is one : and therefore employ their whole study & care , in chanting forth Loves Encomiums , and the praises of their Mistresses , the sole cause of their Distemper . That therefore I might let these men see the grossenesse of their Errour , & withall discover the vainenesse of this Stoicall Opinion of theirs : ( Although I professe my selfe to be rather Philologus then Logophilus ; and account him eloquent enough , that can but cloath his own conceptions with a bare naturall expression : ) I have adventured to present you with this litle Treatise , which is devoid of all Elegancy or Queintnesse of expression , as being composed by one that is a Professor of that Faculty , that the Prince of Latine Poets called a Mute one . Wherein you shall finde variety of Remedies of all sorts , for the cure of this the most frequent , and most dangerous Disease that both sexes are subject to ; collected out of all kinds of Authors , both Physitians , Poëts , and Philosophers : that so you might have variety to delight you . Omne tulit punctum , qui miscuit utile dulci. The Reasons that moved me to write of this subject , after so many , and so learned Physitians that have done so before me , are chiefly Two. The first is , that being my selfe a Practitioner in Physicke , I found that most of them handled this disease of Love-Melancholy , indifferently , as the other kindes of Melancholies and Madnesses ; never shewing precisely the cause and seat of this Malady : and that , both to the great prejudice of the Parties affected , and also their own no small amazement and confusion , not finding those effects , that they promise themselves , of their Physicall Prescriptions . The second reason that moved me to attempt this discourse , was , to confute the erroneous and impious opinion of some Physitians , hereafter mentioned , who although they are Christians , the most of them , doe notwithstanding prescribe for the cure of this disease , Lust , and Fornication . But I doubt not , I shall sufficiently refute these men , in this ensuing discourse ; and that by strong and evident reasons , both Naturall and Morall : and the rest I shall leave to Divines . To the Learned Authour on his Love-Melancholy . THou , that from this Gay Title , look'st no high'r Then some Don Errant , or his fullsome Squire : Who count'st the price a Damage , if thou meet No litle Cupid wrapt in every sheet : Sufely abhorre the bargaine of his Lure ; Least vnawares , perhaps , thou buy a Cure. 'Las , miserable Lover ! What sad plight Would vexe thy soule , should'st thou be well ere night ! Shouldst thou forget thy Postures ! shouldst thou weare Armes of thy owne ; not folded to Despaire ! An high , erected Forehead ! thy discourse Flow on securely ; with no sigh made hoarse ! What if these Ills befall thee , that from hence Thou shouldst , perhaps , recover Braine , and Sence ? How couldst thou beare the stroake , if from this Pen Thou didst grow sound , and rise up man agen ? These are our Authours vices ; to apply A Cordiall , where the Patient faine would dy . Count not th' Erratas then : since if it be Solid , and firme ; there all the mistakes ly . Poore , humble spirit ! Fondly to behold The painted Drosse , yet startle at the Gold. Mai'st thou henceforth thy pension bestow , Instead of Bookes , only to graspe a show . Thy Pageant-study be adorn'd , and hung With Leaves , not so well writ , as fairely strung . Good lucke to thy Gilt-Leather . Such as , no doubt , Is a good worke , till th' Ribband's all worne out . Yet , if thou canst not forme thy wanton Eye To read a page more serious then thee . Jf thy sad Pill must be disguis'd , and woo Thy Palat with a Candid hoary dew . Expect no Tearmes , or Notions here : the stile Is not prescribed ; tasts lesse o' th' shop , then File . Few Drammes , or Scruples grate thy tender Eare : No Opiats , or Gargarismes here . Nothing to sowre thy lookes : no Austere phrase , Which might perplexe thee , worse then thy disease . A straine , harsh as th' Ingredients ; such , as wee Shall need no other Drugs to vomit by . Here , all , like thy owne Mistresse , smooth appeares . Stories , like those she tells thee , apt , and cleare . Such Elegancies interweav'd , you might Doubt , if he was Physitian , did write . If you would know how far Love reignes , here One Rages , inamour'd of a cold , pale stone . He sues t' his Patient Idoll , as the Clay Might be a Bride , ere Pyrrha threw 't away . One courts his owne faire Picture , as if he Might , to himselfe , both Nymph , and Husband be . Like those Androgynes , which here you find , In the same Body t' involve either kind . Here one courts life : yet so , she cannot spit , But the Officious S r , will gather it . Another doth on wrinkles doat as fast ; And th' Chin , that drops it selfe downe to the Wast . Her hollow cheeke love's Temple , doth appeare . Her Eye ! That kills not with a Beame too cleare : And , sure , th' Experienc'd Maid will passe on , free From that young sinne , the sale of chastity , A Dame , so modest , no Bribe can intice : So coy , that ev'n to her owne bed shee 's Ice . Her Nose can't be so vast , but he will raise A Trumpet thence , to Eccho forth her praise . And though , all ore , It sure a Monster be , Yet , whilst his fit lasts , 't is a Deity . But whilst I thus bragge colour , J prophane The Nerves and Marrow of thy Weighty Veine : Who sound'st the depth of Authors , and canst tell Where Galen , and Hippocrates doe well : Yet where they erre too , 'T is not all thy skill , Aw'd at some mighty Name , there to stand still . As if , in your profession , 't were a sinne To out-goe Galens sober Discipline . Thou dost not bind thy liberall Art to come Within the compasse of One Axiome : Nor yet of One tongue : Who art Criticke growne As well in Language as in Potion . Greek , Latine , French , Italian , all , so much Thy owne , we doubt , whether thy Nurse were such . And yet , through all this danger of thy skill , Thou dost retaine God , and Religion still . Hence , then , with those rash clamours , which apply A prophane stampe to that blest Faculty . Amongst whom Charity is slander , Sure This is no piece of Atheisme to Cure. Health is the gift of Heaven . Nor dare I Thinke 't may be stollen thence , through Blasphemy . May such Defamers , then , converted be By a Reforming Gout , or their owne Fee. May they be rack'd , and tortur'd , till they doe Send for Physitian , and adore him too . Till they , to him , pay their Devotion ; And , almost , are , themselves the Atheists growne . Let them be Wild , and Melancholy looke , Nor find one Remedy through all this Booke . W. TOWERS . Chr. Ch. To the Authour upon his Love-Melancholy . CVpid , th' art idle : lend another dart ; 'T is poore , to triumph ore a single Heart . Ben't partiall , strike 'em both ; that we may find , Th' art truly Iustice , not in an Embleme , blind . Let all thy shafts be golden ones , be 't prophane , T' approach thy Altars , with a Vestall flame . What a hard case 't is , to see thy Votaries , With their neglected Hats , pull'd downe their eyes , Looke like so many Cupids ? but that they Can't make their Ladies squeake , as Cupid may . Pray y' pitty him , Lady ! How you make him looke ! His cloathes he weares , as if he had mistooke One peice for t'other ; and you may safely sweare , Though he seeme drest , yet they still scatter'd are . His buttons , ( like Tarquins Poppy heads ) fall down , Some halfe a dozen at a sigh ; and 's Crowne Is grown bald with scratching Tunes out : such stuffe , As I conceive the Spaniard in the ruffe , Woes his sword with . Another dolefull Wight . Strucke into a deepe Melancholy plight , Because ( forsooth ) his Mistris does but frowne ; Thinking to shew a worse face then her owne , For a foyle ( poore Vnthrift ! ) straight runs out Of all the wit he has ; and layes about , ( As he were wood ) to make some Anagram ; ( Hoping shee 'le prove as fruitfull as her Name ) Or some pure Dialogue ; which He , alone , Repeates to her ; all in one , constant Tone , Like th' fellow that tell 's billets out , or rather Like him , that playes ( without a pipe ) o' th' Tabor . This is your doing , Cupid ; 't is a plaine Case , 'T is you , that tye their Garters i' th' wrong place . Come , button up your doublets , Gentlemen ; And learne to speake your Mother-tongue agen ; ( For , this you ne're were borne to ) talke in Prose , Like sager Common-wealths-men in Trunke-Hose . Had the blind God more fiercely wounded thee , Then the twelve signes doe the Anatomy ; Did'st never woe her , but in the dismall Tone Of King Darius : and did'st then put on A Face suitable , that one might doubt , whether Thou wer 't not some clown , praying for faire weather ; Were thy story of as much direfull woe , As that , of Iuliet and Hieronymo : Here 's that would cure you : better farre , then e're Or Cupid can , or else his Messenger . Apollo , once againe is Mortall ; He , Blind God , no more now dreads thy Injury . And , ' cause thou mad'st him doate upon the Coy Daphne , he now ha's wounded thee , proude boy . RICH. GOODRIDGE . Chr. Ch. To the Booke . MEthinkes a spruce S r Amorous I spy , In quest of his adored Mistresse Eye . His Lookes , his Gesture , Garments , Haire , and all , Compos'd exactly Geometricall . As if that he assured were to prove , At first assault , a Conquerour in Love. Each glaunce of 's Eye , each step he takes , declare What the most hidden thoughts of his Heart are . Nay , by that very Nod , I plainly see What his saluting Complement will be . Yet , thinkes he , he is in a closer shrowd , Then was Aeneas in his Mother's Clowd . Dreames , the most piercing Lvnceus can't detect , What the Marke is , at which he does direct All this his service . Nay , he 's confident , His Sylvia nere shall spy out his intent : But yield her Fort , ere the first Onset's made ; That he may boast , with what no paines he had Obtain'd his wisht-for Conquest . Heightned thus , With more then promise of a prosperous Successe , away he marches : whilst his Feet , And nimble Pulse , in the same measure meet . Both keepe a Triple-time : untill by chance , On the next stall casting a carelesse glaunce , He spies Thee , ( litle Booke : ) surprized much With thy bare Title-page alone , ( for such A Sympathy betwixt his thoughts there is , And all discourse of Love , ) he stops : will misse His present Visit , hoping here to find Somewhat , may better his Enamour'd mind , In Courtship of his Saint . But , reading ore Each part , he sees , ( what did lye hid before , ) His owne Disease : and , by Love-Melancholy , Can eas'ly censure his owne serious Folly. And now , unto his owne Discovery As open lyes , as he did erst to me . Into a sudden Cure thus cheated , he , Leaving his Sylvia , falls in Love with thee . BEN. MASTER . Chr. Ch. To the Authour , on his Love-Melancholy . LOve , who , till now , was loosenes and hot Flame , Js here made warmth ; & joyes he is grown Tame . The Wanton's sober , here : this Artist brings The Boy , as comely still yet clip's his wings . Looke on his Blushes , his Cheekes modest fires . There 's the same Rose , only 't hath lost the Briers . He , still his Jvory Bow , still keepes his Dart : Shootes here too , but with Judgement , and more Art. He is not not now call'd Lust , or Amorous staines : ( As if the God i' th' shrine , were Sinne i' th' Veines . ) Nor yet a perfect Birth : he must not shine , Blind , in his Mothers armes , yet see in Thine . Thus , th' Authour Iudge 'twixt us and Cupid , hee Nor takes from man , nor slatters Deitie . But , like an equall Flame , doth light impart , To shew the Beauty , yet not hide the Wart . For , had he made Love , Good , and our Desire , Without our reason , or wills awe , Entire : Then Vertue had been Nature ; and We , been Good without praise ; ' cause without pow'r to sin . Lucrece had lost the merit of her Care , Were she as eas'ly Chast , as she was Faire . Ice , had been rank'd with Vertue : we should know Chast Virgins , Chronicled with coldest snow . Romans , that story Beauties free from sin , Had search'd their Gardens , and put Lillies in . Roses had then heard , modest : and one line Made Vesta's Blushes , and her Rubies joyne . And the dejected Goddesse weep , to see Her Christalls , Pure , and Vertuous , as she . No such Position then . For here our Love May be , or that o' th' sparrow , or Chast Dove . The Flames here drawne , nor Good , nor Bad : but are Apt , or to shine a Comet , or a starre . They are themselves , Indifferent : and may Rise to a raging Blaze , or temp'rate Ray. The Picture , doubtfull like the Face , may prove In thy breast , either Divell , or God of Love. No Galen here , that may confine the soule To th' Temper ; and call 't Vice , when the Bodies foule Potions might so make honest men ; and awe Our Crimes , like scarres ; and plaisters stand for law Fevers , and lust , were One , and both would heale By Iuleps ; and men take Pills , not to steale . The Iudgement 's subt'ler , here ; and hath allow'd Some parch'd Moores , chast : light , wrap'd in that black clowd . Here Scythians breasts of hot desire have sense : Nor , with their Furres , still put on Innocence . Yet , he still grants , these Flames may sooner grow , Jn Easterne sulphur , then in Northerne snow : And , that chast thoughts in Italy are rare : And , that each Turtle , proves a Phoenix there . He envies no Climes Vertue , as none's sin : Yet knowes , that some an easier Conquest win . All may be chast , for him : yet , 't is well knowne , This Iewell is some Climats common stone . Thus the wise Authour makes his Iustice sure : Allowes all Rich , but those that will be Poore . MARTIN LLUELLIN . Chr. Ch. On the Authours Love-Melancholy . COme hither , fond Idolater , and see The confutation of that Deity , Thy Dotage has created . Heretofore , Mens ready superstition did adore Palenesse , and Fevers : things , to which they cou'd Say , hurt us not ; could not say , doe us good . Gods , only to beware of ; such , as they Worship't Aloofe , begging 'hem keepe away , And blesse them with their absence . Temples , were But glorious prisons , to detaine 'hem there . Iust such a one is thine . If you but please Read here , thou 'lt find , thy Idol's thy disease : Thou fall'st downe to thy Rheume . I le not stick To say , the Lover is of 's God fall'n sick View then this Mirrour , ( hereby thou maist know 'T is true , ev'n ' cause 't does thee not single show : ) Looke on thy Metamorphosis ; behold , Thou , that wast one , art now grown Manifold : Increas'd , ' cause thou wouldst multiply : new made Each silent minute ; whilst this shewes thee sad , In a dull sleepy posture , one might say , Thou 'rt statue ; did not sighs some life betray . I th' next , thou start'st ; art sometimes pale ; and then A tell tale Blush colours thy cheeke agen . Now , a forc't smile ; anon , a willing teare Breakes forth : thy Doubtfull looks , all seasons weare And all t is , to deserve the love of your ( By you stil'd Lady ) Splay-footed Fourescore : Or perhaps Older . One , more fit to be Bedfellow with an Incubus , then thee . Such women have been lov'd , and sworne to be Goddesses . ( Sure for their Antiquity ) But , what 's all this ? Yet , thou dost only find , Thou 'rt sicke : read on ; a Remed's behind . But is there any Cure ? the most conceive Love , no disease : and they , that doe believe T is one , esteem't Incurable . But O , Art 's much improv'd : and that made easy now , Was once impossible . Physitians can Heale , not the body only , but the Man : See his soule right againe . Hee 'l now no more Pule , ' cause a woman's wayward , as before . Dart all your Beames ( faire Ladies : ) for , be sure , The threatned wounds , I can prevent , and Cure. This Booke 's both Charme , and Medicine . I can beare My Antidote about me every where . Knowing it's Vertue , 't may be my desire , Sometimes to feele , that I may quench the fire . For , though J burne a while , I can the same Rise ( Phoenix like ) unhurt , from mine owne flame . W. HOLWAY . Chr. Ch. On Love-Melancholy . COme , reade & learn to languish ; teach thy Care This Fortitude in Love , to love it's Feares . Confesse a ling ' ring griefe , which owes its birth To Celia's coy delayes , and flattering mirth ; Who makes thee kisse o th' cheek , her mouth being fr●● To flout fond lovers present Donary ; To breath into thine eare a doubtfull tone , Thou know'st not , wer 't Adieu , or , lye alone Ten Winters out : who , when thou ' point'st a Grove , Not where t' allay i' th' shade , but rescue Love From whisperings of a rivall Eare ; this Dame Eats paltry cooling hearbs , to quench the Flame . But nourish still these fopperies of youth , ( Jf folly we may call , what 's naturall truth ; Whose cause is Fate ; not wanton Eyes ; that can Bid Matrimoniall Banes 'twixt wife and man. ) And like to Celia's sauce , orewhelme thy lamps In Humorous Clouds , and Melancholick Damps . But such as cherish flames : we often try The Sunne 's not set , when bid i th' misty sky . Droope downe thine Eyes , be wan and pale i th' looke ; Thou gain'st thy Groanes , and act'st part of this Book . You lost your feaver then , when to revive You still defer'd , till this Preservative . What though thou should'st most part o th' Book be faint , And in the last page make thy testament ? This last page can recover ; make that rest , Which thou bequeath'st to Heaven , the bodies guest , And give a man to th' world ; we cannot tell Indeed , which were the greater miracle , The Cure , or first Production ; only see , How Art surpasses Natures husbandry . Come , read and learne thy health ; this book 's no lesse , Then knowing Galen , or Hippocrates ; Who boast halfe-names i' th' Margent , and there lye Not to instruct , but yeild the victory ; T' applaude the Authours skill , and this Redresse Of Physick Errours in our English presse . Thus much i th' Change is gained ; here behold , For Catalogues of Griefes , as manifold As Grammar Dialect , and such as prove The sole Disease ; the Cure of scorned love . Cease then t' adore thy Celia's fading Looke , And only fall in Love and Court this Booke . SAM . EVERARD . Chr. Ch. To the Author on his Love-Melancholy . F●e l'me halfe Atheist now : sure vertues are , Only well temperd bodies kept with care . For when I see this Passions seat i' th' heart : And a receipt against all Cupids art : Lov 's arrowes so to th' publike view displaid That wee can see which burnes , which dulls a Maid ; And how : what is the Poison he does give , And then againe what 's the restorative . Sure wee must hither come our armes t' unfold , To look upright , and like our Sexe bold . Sweet Mistresse pray put on . I am resolv'd To laugh , being safe amongst these leaves involv'd . Whilst J doe read and Meditate this book , I dare the utmost Charmes of any Look . Nay I could gaze eu'n on Castara's face And nere be blind nay Kisse her if she was Here , yet nere perish for 't , still be a man , Not scorcht to ashes drier then her fanne . With a too neer approach forsooth her beams That gilds as shee walks by the glittering streams . If she would part , Farewell : when she is gone Methinks I now should live , nere turn'd to stone . If she should surfet on a Tart orort so , And overcharg'd to bed at Midday goe ; J should nere light a candle , as if t were night Pray her to rise that we might see the light . When we were in the darke , Jde hardly say , After my shinnes were broke it was noon day . Nor when some spittle hung upon her lip . Should J avouch 't was Nectar , and then sip . Now I have read this book , methinks one might Enjoy the spring both in the smell , and sight , Though she were i th' Exchange a buying knots , Or with her Taylor there contriving plots For a new Gowne , and had no time to dresse The Meadows with her looks , and so farre blesse The Country , as be present for to deck The ground with lilies dropping from her neck . I 'de not mistake her cheeks for Gardens , sweare There were no Roses in the world , but there . If I now fluent were as th' Innes of Court , My. Musc should here run out to make her sport . Nor would I write o' th' thorn that knew the charm A Beauty has , when 't did her foot no harme . For Venus coud not scape a wound , yet this A Brighter Venus see how whole she is . None now shall travaile up into the skies For a huge Metaphor for her dazling eyes . Gallants shall thinke that there 's a Sun i th sky , As well as that in their bright Ladies eye . Nor shall they henceforth whine in Rime , because His Mistresse spoke doubtfully i th' last clause . Study your glasse you wantons , till you be Shrunke to as perfect shadows as you see . Pray' doe more scarlet on your Cheeks consume , Then Iudges weare ; so that we may presume Your faces at the drapers cost you more Then your large wardrops , throngd with fruitful store . The next time you come forth , perhaps I 'le say T is a good picture , or well plasterd Clay . ●'me now as much ' gainst courting faces , as Those that raile at it five houres by the glasse . This work shall our affections so refine , That we shall here in vertue , like Gods , shine , Stews hence forth shall be sanctuaries , and All the Balconies honest in the Strand . Templars shall goe to plaies , and never see Whores besides those that are i' th Comoedy . The cost they should bestow in buying gownes , Fans , Knots , and Gloves , shall hence forth purchase Townes . Honest recreations now shall Heirs please , Be Drunke , see Plaies , and Game at Ordnaries . The Poxe ' meng these shall be a Scandall now , As much as that they deem to hold the plough . They shall contented be to ride i th' street , Without a bed fellow i th' Coach to greet . If I cou'd venter Bookers haplesse fate , And durst but Prophesy after his rate , Amongst the dearths I woud produce the feare I have , e're long Women will cease to beare . The World will all turne Stoicks , when they find This Physick here : think only with the mind T' engender , alwaies judging th' issue foule , Which did not owe its birth to th' purer soule . Then we must feare the Worlds supply : be faine T' entreat Deucalion to throw stones againe . The Country Gentlemen will quite lay by Their English Plutarchs , to read here , and cry Wou'd their names perish't had , so they had took This Authors Counsell , living by his book : And turning from their Wives , shall e ' en give ore The Husbands office , and beget no more . Nay Tribute then in Children will be told , A Progeny shall be our tax , not Gold. Shortly to Church to see a wedding goe , Shall to the People prove a Lord-Majors show . Men , as in Plagues , from Marriage will be bent . And every day will seem to be in Lent. There will no Matches be , but in Last Acts : When that the Poets strength of wine contracts . The Priest will loose his fees , and lacke ; for all He getts will be at some mans funerall ; That woud because he had read this book , ee'n dye With too immoderate , and strict Chastity . Women will burne : wish ev'ry cart goes by That they were in 't for some Adultery . Yet none shall quench their flames , unlesse they will , Like Phaedra , or be satisfi'd , or kill . Or like Pasiphaë , run to a Bull entreat That for their Husband , that shoud be their meat . Perhaps some Brutish Plowman , that can't spell : That thinks men conjured Divells out of hell With Medicinall Figures , and will not believe , May out of Ignorance make his wife Conceive . But then th' ofspring shall no more prove him Man Then his dull speeches , or his Proverbs can . Since by this Act wee 'l only judge he knows , As much as Oxen doe , how a plough goes . Sure J have humane Nature quite forsooke : Nothing can take me now , except this book . There does the Physicke faile , and all the Art Can but enflame , no whit aswage this dart . This Passion 's only shifted : still't remaines In us a Conquerour , but with lesse staines . The Objects only chang'd , from well carv'd stone , A Face , to Arts and contemplation . Iust like Physitians that an ague turne Into a feaver , yet still the Man does burne : Still freezes too by fits still hee 's not well , His bodies only cheated with their spell . But they a disease turne to a disease , Here though't be passion still , the Ill does cease . F. PALMER of Chr. Ch. On this Learned Treatise Love-Melancholy . SInce every Idle Pamphlet that is writ With a sick Iudgement , and a shallow Wit , Is Vsher'd with as many slender feet As ever squir'd a Countesse in the Street . As 't were the only office of a Friend To Rhyme , and ' gainst his Conscience to commend ; And sweare like Poets of the Post , This Play Exceeds all Iohnsons Works ; shewing that they The Authors seconds are , and dar'd to write As rashly as young Duellists doe fight . What Blood of Verse should here be spent ! To D● Sick of a Poem now , were Piety . T is for Healths sake we Martyrdome endure ; Playes are the Sores of Love , this Book the Cure. Poetique Heate , like Bonfires , should proclaime Our Ioy , and blaze , ' cause we escape a Flame . Lust is Pandora's Boxe ; where it doth dwell . The Soule 's a Divell , and the Body Hell. But these Blest Lines , like Charmes from Heaven sent Doe make Plagues Health , and Satan Innocent . Hence should we then keep a new Holy-day ; And , ' stead of Versifying , Fast , and Pray . If those were Heroes thought that kil'd one Beast ; The Author of this Booke 's a God at least . You that still sigh , not breath ; and fondly dote On every Black-bagge , and new Petticoate . Playing your sad and Melancholy tricks , Like devout Iesuits 'fore a Crucifixe . Being All things , but your selfe ; Now that , then thi● Acting'ore Ovids Metamorphosis . Who , although Woman 's from , and for Man made , Her Creature art , more plyant then her shade . Observing all hir Wincks as seriously As the Obedient Ape his Masters eye . Begging Advowsons of hir Haire ; or that That , which now tyes hir Shooe , may grace thy Hat● Reare up thy Head , which , like the Monsters , hun● Downe at thy Brest ; unty those Armes , that strung Thee like a Booke ; Bid Farewell now to Teares , Palenes , & Hollow eyes ; to Groves , Dreames , Feares , And Verses , which as lamentably run As the last Fountaine that thou sat'st upon . Thou shall not still live an Hyperbole , Nor vainly Jdoll thy Idolatry . Leaveing thy lowder Blasphemy , you 'le see There 's no such Divell , as thy Deitie . Thy Soule 's come Home againe ; Thy Cheeks fresh Rose May now be smelt , by a cleane Vpright Nose . Those Flouds , & Ebbs of Thoughts , which rag'd by fits , Are now as hushd , as when the Halcyon sits . This Book will dresse thee too ; wee shall not say , Thou look'st like one going to Bed all day . Nor shall the French disease ( strange Heraldry ! ) Blaze , as an embleme of Gentility . You need not now seeke sadder Remedies , From a quick poyson , or a Precipice . There needs no Falling Out , like those that cry , Discords in Soules too make up Harmony . Love , as 't is borne , is Heal'd too by a Looke : Read but this plainer Print , you 're sav'd by th' Book . Cupid is now turn'd Man ; and is all eyes ; T is only hard to Love , and not be Wise . Js Love a subtle Labyrinth ? Here you Have every Line a sure directing clue . Though Woemens Beauty Tanns the soule within , As the Sunns brighter Rayes doe black the skin . Wearing this maske , you may securely see A flaming eye , and yet not scorched be . Passions , like Adams Beasts , shall fly in feare , And Reason turne , when Nakednesse is neare . The tempting Brests , now bare without offence , Raise Meditations , not Concupiscence . They humble , not inflame ; when they appeare , Well thinke of nothing but our nursing there . All motion 's zeale , Rapture and Extasy ; And every kisse , and act of Charity . Our Bedds are Altars now , where refind Hearts Mixe as the only common , naked Parts . We love a Mistresse as a Friend , and greet Strangers as Chast as when our own lipps meet . No talke of Hornes i' th Citty : The Court Page Shall not againe take nightly Pilgrimage . Nor will a tender Lucrece feare a Rape ; To meet in private now , will be to scape . This Treatise makes all Honest ; we shall have No Infants find their Mothers wombe their Grave Thus Health alone is not recoverd ; we Owe to this Booke , Vertue , and Piety . Sicknesse doth often make us good ; but then When we are well we fall to vice agen . But these Divine Ingredients worke so sure , That they , like Grace , Preserve , as well as Cure. Wee may as soone recall the Dead from Dust , And catch past Houres , as a relapse of Lust . Is there a new Disease ? and does no man Know what to call 't ? 'T is the Physitian . J meane those Empericks , who out of shame Conceale it , or , ' cause 't is an easy Name . Aegyptians like th' have Hearbs their Gods ; they read ( If it be English'd ) Galen , as their Creed . And Cure , ( as Trees embrace by sympathy ; ) By chance not Art , they cannot tell you why . But least this precious Antidote should erre , A Synod of Physitians here Conferre . So many drammes of Reason make this Bill , That it doth surer save , then Poysons kill . And least severer Druggs should fright , ( as some Will refuse Health , unlesse it neatly come . ) Poetry candies the Philosophy , Like Galen mixt with Sydnies Arcadye . Which ( like two Starres conjoyn'd ) are so well laid , That it will please Stoicke , and Chambermaid . This , ( Doctor ) doe I consecrate to Thee ; 'T is though in broken mony , a kind Fee. But hearke ; some cry , the Stationer's mistooke , And plac'd within the Cover of this Booke . Critique ; I hope these Pills may worke with Thee ; Then this wast paper may be Courtesy . My Suburbe-Wit will doe no wrong ; the Sun , When 't is eclips'd , is then most look'd upon . Faire Buildings have rude Antiques , and the Poore , Where a full Table 's kept , lye at the Doore . RICHARD WEST of Christ Church . A TABLE OF THE CHAPTERS . CHap. 1. That it is needfull to teach the Cure of Love. Chap. 2. The Symptomes of Love Melancholy . Chap. 3. Of the name of Love , and Love-Melancholy . Chap. 4. Of Melancholy , and its severall kinds . Chap. 5. The Definition of Love-Melancholy . Chap. 6. The Externall causes of Love-Melancholy . Chap. 7. The Internall causes of Love-Melancholy . Chap. 8. Of the Manner how Love is generated . Chap. 9. Whether in Love-Melancholy the Heart be the seat of the Disease , or the Braine . Chap. 10. Whether Love-Melancholy be an Hereditary disease , or no. Chap. 11. The different kinds of Love-Melancholy . Chap. 12. Whether that disease in Women , called by Physitians , Furor Vterinus , be a species of Love-Melancholy , or no. Chap. 13. Whether or no , a Physitian may by his Art finde out Love , without confession of the Patient . Chap. 14. Signes Diagnosticke of Love-Melancholy . Chap. 15. The cause of Palenesse in Lovers . Chap. 16. What manner of eyes Melancholy Lovers have . Chap 17. Whether Teares be a Symptome of Love , or no. Chap. 18. The causes of Waking , & Sighes in Lovers . Chap. 19. During what Age , Men and Women are subject to this disease of Love-Melancholy . Chap. 20. The signes by which we may know those that are inclined to Love-Melancholy . Chap. 21. Whether or no by Astrology a Man may know such as are inclined to Love-Melancholy . Chap. 22. Whether or no , by Physiognomy and Chiromancy a man may know one to be inclined to Love. Chap. 23. Whether or no , by Magicke a man may know any one to be in Love. Chap. 24. Whether or no by Oniromancy , or the Interpretation of Dreames , one may know those that are in Love. Chap. 25. Whether or no , Iealousy be a Diagnostick signe of Love-Melancholy . Chap. 26. The Prognosticks of Love , and Erotique Melancholy . Chap. 27. Of the Incubi , and Succubi . Chap. 28. Whether the Love of Women be stronger , and more dangerous then that of Men. Chap. 29. Of the Prevention of Love , and Erotique Melancholy . Chap. 30. Order of Diet , for the Prevention of Love-Melancholy . Chap. 31. Chirurgicall Remedies , for the Prevention of Love , and Erotique Melancholy . Chap. 32. Medicinall Remedies for the Prevention of Love , or Erotique Melancholy . Chap. 33. The Cure of Erotique Melancholy , or Love Madnesse . Chap. 34. Remedies for the cure of Love-Melancholy in married Persons . Chap. 35. Of Philters , & Poeticall Cures of Love. Chap. 36. Empiricall Remedies , for the cure of Love , and Erotique Melancholy . Chap. 37. Methodicall remedies for the cure of Love , and Erotique Melancholy . And first of Order of Diet. Chap. 38. Chirurgicall remedies , for the cure of Love-Melanoholy . Chap. 39 Pharmaceuticall Remedies , for the cure of Love , or Erotique Melancholy . Errata . PAg. 5. l. 4. flultitiaque . p. 78. l. 3. caused . p. 89. l. 17. sometimes . p. 122. l. 14. transposing . p. 161. l. 11. the Cathol . p. 169. l. 8. at all . p. 190. l. 1. he would be free . p. 239. l. 1. the twelve p. 242. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 3 21. l. 10. by reason of some p. 338. l. 3. I would come . ● . 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 348. l. 16. Rulandus , Quer. p. 349. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 352. l. 27. Alkermes . A TREATISE Discoursing of the Essence , Symptomes , Prognosticks , and cure of Love-Melancholy . CHAP. I. That it is needfull to teach the Cure of Love. IT may seem at the first view a vaine and idle enterprise to goe about to prescribe remedies for the cure of Love : Which all , both Poets , Philosophers , and ancient Divines , have ever acknowledged to be the originall and cause of all good : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saies the Philosopher : Love is the cause of all good : as contrarywise hatred , of all evill . It is the Modell of Iustice , Temperance , Fortitude , and Prudence : the first inventor of Physick , Poetry , Musick , and all Liberall Arts ; the most noble , most powerfull , & most Ancient of all those Gods , the superstitious Heathen framed to themselves out of their own braine . Should I indeed speake any thing against this Love ; I might justly be thought worthy the same punishment the Poet Stefichorus suffered , for speaking ill of the beauteous Helen : who was therefore punished with blindnesse , till he had recanted his error . Besides , that in writing against this love , I should doe injury to the Art of Physick , which I professe : seeing that Plato , under the person of Eryximachus the Physitian , saies , that Physick is nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The knowledge of those things , that respect the desires and affections of the Body , as concerning Evacuation and Repletion . So that he that in this case can distinguish betwixt honest and dishonest love , is to be ●ccounted the skilfullest Physitian . But we are to observe with Pausani●s , that as there are two Veneres : the one Heavenly , called Vrania , the daughter of Coelum , brought forth without a Mother : the other the daughter of Iupiter and Di●●ne , commonly called Pandemia , or Vulgar : so likewise are there two Amores , Sonnes of these two Godesses ; the one Divine , and the other common and vulgar . Of these two kindes of Love , the Supernaturalists and Divines discourse of the essence and properties of the former : and the Physitian of the later . Which againe is either honest or dishonest : they teach the means of preserving the former , during the tearme of Marriage ; and prescribe remedies for the cure , and prevention of the Later ; with the fury whereof Ignoble and degenerate spirits are for the most part violently carried away . The Greekes feigne that Apollo had two sonnes , Aesculapius and Plato : this , for to cure the maladies of the mind , Aesculapius for those of the Body . Now love being a mixt disease , both of the body and the mind ; I shall furnish my selfe with precepts out of Plato , and with me dicines from Aesculapius , in the cure of Love Melancholy , being such as I have gathered out of Hippocrates , the Prince of Physitians : Intending to handle Love no otherwise , then as it is a passion , or violent perturbation of the Mind , Dishonest , and Refractory to Reason . Vtile propositum est saevas extinguere flammas . Nec servum vitiis pectus habere tuum . But my chiefest purpose is , to prescribe some remedies for the prevention of this disease of Love , which those men for the most part are subject unto , that have not the power to governe their desires , and subject them to Reasons Lawes : seeing that this unchast Love proves oftentimes the Author of the greatest Mischiefes that are in the world , as they are reckoned up by Plautus . Amorem cuncta vitia sectari solent : ●ura , aegritudo , dolor , nimiaque elegantia , ●osomnia , aerumna , error , & terror , & fuga , ●neptia stultiaque adeò , & temeritas , ●ncogitantia excors , immodestia , ●etulantia , cupiditas & malevolentia : ●nhaeret etiam aviditas , desidia , injuria , ●nopia , contumelia & dispendium , Multiloquium , pauciloquium , &c. Which hath given occasion to a late French Poet to feigne , that on a day , Venus left whipping of her sonne Cupid , and afterward bound him to a Myrtle tree . Intimating by this Poeticall fiction , that Pleasure many times punisheth Lovers with scourges , signified by his purple wings , which , according to Guitton d' Arezzo , are the Hieroglyphicks of griefe , and cruell torment . And Petrarch , in his 4. cap. del Triomfo d' Amore , feignes him to be lodged in a palace of Hopes ; which makes all persons , of what condition , or sexe soever , desire to be entertained there : But the more they labour to ascend , the lower still they fall , because the staires that lead up to this palace are of a very slippery substance . The three first steps are , the immodest cast of the eyes , superfluity of words , & the violence of the hands : the upper chambers are adorned with Idlenesse , dreames , vaine desires , and inconstancy : the chimney of the great hall , is the breast of the Lover ; that of the chamber is his heart ; and his liver , that of the Kitchen . The seats of those that come thither , and are entertained there , are false contents , on which they are no sooner setled , but they break under them . Which to repaire , they presently send for their engineeres , envy , torment , and deceit . Suspence , and feare , are the surest guardians of this palace , the gates whereof are shut up at night by false opinion , and Distrust stands sentinell , &c. Which Apollonius Thyaneus having well considered , being one day sollicited by the King of Babylon to invent some strange kind of punishment for an Eunuch that had been taken in the very Act with one of the Kings Concubines , made him this answere , that he should suffer him still to live , and pursue his own unchast desires : then which there could not a greater punishment be found . For the beginnings of Lust are Feares ; Ruine attends it in the midst of its course ; and Repentance concludes it : As you shall see more cleerely , when I shall have discovered unto you the ordinary Symptomes of ●ove Melancholy . CHAP. II. The Symptomes of Love Melancholy . THe diverse and violent perturbations which afflict the mind of a Passionate Lover , are the causes of greater mischiefes , then any other passion of the mind whatsoever . For although we read ●n Authors of good note of some that have ●ied with excessive joy , as Polycrita Naxensis , Diagoras Rhodius , Chilo the Lacedaemonian , Sophocles , and Dionysius the Sicilian Tyrant : Others perhaps of extreame sorrow , as P. Rutilius , M. Lepidus , and Ely the High-Priest : others of shame , as it is storied of Homer , that it kil led him , because he was not able to resolve the Fishermans riddle : And Macrina , the wife of Torquatus , through an earnest desire she had to see a one-eyed Aegyptian that was to passe by her doore , her husband being abroad ; at which time Modesty permitted not women so much as to looke out at a window , or to be seen at their doores , during the time of their husbands absence . Yet notwithstanding , all these Passions in some cases , and to some men prove oftentimes of good use , and very needfull : and for this cause are reckoned by Physitians among the sixe Non-naturall things . For , Anger , although sometimes it come within a degree of Madnesse , Ira Furor brevis est , yet may it doe much good upon those that are of an idle , heavy , drowsy , dull , cold , pale constitution . So likewise Feare is a kind of Physick to Fooles , Rash , Frantick , Madmen : Sadnesse to those that are of a Malapert , jeering humour : and Shame , to those that are Impudent , brazen-faced , and such as have lost their colour . But love seems not to be of any use at all , but is like that kind of Passion which Avicen , as An●geas Alphagus reports him , calls Hea , in is Arabique tongue , which consists for he most part of many contrary motions , as by and sadnes , feare , and despaire , friendship and hatred , &c. Odi , & Amo : quare id faciam fortasse requiris : Nescio ; sed fieri sentio , & excrucior . I love , and hate at once : yet cannot tell , Why two such Torments in one breast should dwell . Luctantur , pectusque leve in contraria ducunt , Hàc Amor , hàc Odium ; sed puto vincet Amor. Yet I grant that love is the ground and Principall cause of all our Affections , and the Abstract of all the Passions and perturbations of the mind . For when we desire to enjoy what we affect , whether it be really good , or but so in appearance ; this we call covetousnesse , and Concupiscence . And being not able to compasse our desires , this we call Griefe , and Despaire : when we enjoy the thing we desire , Love then takes upon it the name of Pleasure & Delight . When we think we are able to effect our desires , 't is then Hope : and fearing to loose it , either wholy , or in part only ; this we call Iealousie . By reason of these perturbations of the mind , the bloud becomes adust , earthy , and Melancholy , as in all other violent passions , except joy , according to Galen : by which meanes diverse have fallen into strange and desperate diseases , growing Melancholy , Foolish , Mad , Cynicall , Wolvish : as the learned Avicen reports , in his cap. de Amore. Aretaeus the Physitian makes mention of a young Inamorato in his time , that was so besotted with this Fury , that he could not be cured by any meanes . Lucretius the famous Poet , by this meanes lost the use of his judgement : Iphis grew mad for Anaxaretes : a young Athenian did the like , for the love of a Marble statue : which had also happened not long since to a rich Merchant of Arles , had he not been cured of his Frensy by the learned Valleriola , as himselfe tells the story in his Observations , Sapho the Poetesse was so desperately enamoured ●f Phaon , that she desperately cast her selfe headlong from off the Leucadian ●ock into the sea ; as both Strabo and Suydas relate the story . For woemen are farre more subject to this passion , and more cruelly tormented with it , then men are . For from hence proceeds the Green sicknesse , ( which is sometimes joyned with a gentle Fever , and is then by our modern writers called an Amorous Fever : ) heart-beating , swelling of the face , want of appetite , greife , sighing , causeles teares , insa●iable hunger , extreame thirst , sownings , oppressions , suffocations , continuall watchings , Headach , Melancholy , Epilepsy , Ragings , Furor uterinus , Satyriasis ; and diverse other desperate Symptomes , which for the most part admit neither cure , nor mitigation , by any other remedies , but what Hippocrates prescribes for the cure of Love-Melancholy , toward the end of his booke de his quae spect . ad Virgin. and in his booke de Genit . This hath given occasion to some to thinke , that Love was a kind of poyson ingendred within the body , and taken in at the eyes : or else caused by those Medicaments , which they call Philters , reckoned by the Lawyer among the several kinds of poysons , l. 4. ff . ad l. Corn. de Sic & venef . The which deprave the judgement , and corrupt the bloud ; so that the party affected becomes of a pale and loathsome colour : as Theocritus sayes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My brest , that thou , false Love , hast pierc'd , retaines A heat within 't , has empti'd all my veines . Hippocrates seemes to attribute to passionate love the power of transforming women into men ; where he sayes , that in the citty Abdera , Phaethusa , being stricken with the love of Pytheus , and not being able to enjoy him for a long time ; by reason of his absence ; she became a Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and grew hairy all over her body , had a mans voyce , and a long beard on her chin . The same he affirms in the Aphorisme following to have befallen to Namysia , wife to one Gorgippus : and addes withall , that it was impossible for her to ●● recovered to her former womanhood ●aine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I dare not beleive is to be a change of sexe , but of habit ●●ly , and complexion . For according to ●e same Authour , and Aristotle , the Male of the more full , massy and solid constitution of body : on the other side the fe●●le is not so strong and nervous , but ●ore moyst , soft , and of the more delicate complexion . Notwithstanding Galen , ●chsius , Foesius , and many other Physiti●●s , and Interpreters of Hippocrates , ( who , Macrobius saies , never yet deceived ●y , ) sticke to the bare letter : so that in ●●eir opinions we may beleive the fabu●as stories of Iphis , Caeneus , and whatever ●riters have reported of Cossitius , Cassi●● , and many young women that at the ●ne of Puberty have been metamorpho●● into men , at Smyrna , Argos , Naples , ●●ch , Vitry , Conimbria , Salernes , and in ●er places , as you may read at large the writings of Fulgosus , Amatus ●sitanus , Pareus , Pineus , and Schenkius his Observat . cap. 25. The Peripateticks conceive not this Transmutation of sexes to be so strange matter , relying on the authority of the Coryphaeus Aristotle , who in many place● saies , that a woman is an imperfect ma● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , differing in nothing from a man , but only in the Genitalls which according to Galen , are restrained and kept within meerely through defect of naturall heat . But nature hath not done this , through any errour or Impotency whatsoever these grosse Philosophers affirme to the contrary ; but for the propagation of the species . It may very easily then be , according to this doctrine of Aristotle , and of Galen that a woman , being enflamed with the violence of love , may put forth those her genitall parts , which are no other , then those of a man reversed , or turned inward as the same Doctour affirmes : whom not withstanding all our Modern Anatomists doe unanimously contradict : as you may see at large in the Anatomicall Quaestion of Andreas Laurentius . The learned Ludovicus Mercatus , an Rodericus à Castro , are so perplexed 〈◊〉 the explication of those places of Hippocrates , that one while they are fain to say , at these women were troubled with ●●e Procidence of the Matrix , which in appearance represented the Genitalls ●pper to the Male : Another while they ●irme for certaine , that in those women , ●at part which Manard calls Queue ; ●lbucasis , Tentiginem ; Moschio & Mer●tus , Symptoma turpitudinis ; Aretaeus , ●ympham ; Fallopius , Clitorida ; Colum●●s , Amorem & dulcedinem Veneris ; Avi●● , Albatram , i. e. virgam ; was so great , ●●at it resembled a mans yard . Which ●●th also befallen diverse other women , ●ho unhappily abusing that part , were ●●r this reason called by the Latines , Fri●trices ; by the Greekes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and by ●●e French , Ribauldes : in which number Suydas , and Muretus place the learned ●apho . And in the end , Mercatus very ●arnedly concludes , that he intends not ●● hinder any man from beleeving these ●ange Metamorphoses and transmutati●●s of sexe to be reall : considering the ●●equent examples alleadged by Histori●s , and by the above cited Physitian . CHAP. III. Of the name of Lovo , and Love. Melancholy . ALL Diseases , according to Galen doe take their Denomination , either from the part affected , as the Pleurisy , an Peripneumony , or Inflammation of the Lunges ; or from the Symptomes , as the Fever ; or from both these together , as the Headach ; or from the resemblance i● beares to some other thing , as the Cancer or lastly from the efficient cause , as Love Melancholy : which some Physitians cal● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , Love-madnes , o● amorous Folly. For certainly it may very properly bee said of all those that are i● love , as Demodocus in Aristotle once did o● the Milesians : That if they be not fooles they doe at lest as fooles doe . w ch is intim● ted to us by the Poet Euripides , where ( ●● the same Philosopher affirmes ) he deriv● the name of Venus from Folly : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For , Amare & sapere vix ●iis conceditur . It is not granted to the ●ods themselves , at once to be in Love , ●●d to be wise . And here by the way we may observe , ●hat the ancient Physitians oftimes con●und these two tearmes of Madnesse and Melancholy , as differing only in degrees : which difference changeth not at all the ●ecies ; as we shall hereafter see more dearely . Avicen , with the whole family of the ●rabians , calls this disease in his own an●age , Alhasch , and Iliscus : Arnaldus de villa nova , Gordonius , and their contempraries call it by the name of Heroicall Melancholy : whether it is , because the ●ncient Heroes , or Demi-gods were often taken with this passion , as the faba●us Poets report : or else happily for that ●eat personages are more inclinable to ●is maladie , then the common sort of ●eople : or else lastly , because that Love ●es as it were domineer , and exercise a ●nde of tyranny over those that are sub●●ct to his power . Love is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with o , when it signifies generally the desire of any thing , ( although Pindarus uses it sometimes for Cupid : ) and with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it is to signifie the true Love we treat of . Some say that when it is written with , it signifies Lust , and with o , honest and chast Love. How ever it be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i● is derived by the Etymologists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the name of his father Mars : ●● perhaps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , strength or force . For Love is the most powerfull of all the Gods , as Agatho proves it a large in Plato's Conviv : and Lucian tell us , that Love , being as yet but in his cradle , overcame Pan , that is , Nature , ●● wrastling . Vnlesse you will rather have i● come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which in Hesiods language signifies , to dedicate , or consecrate Because that he that is deeply in love , devotes and consecrates all his desires , will and actions , to the pleasure of his beloved Mistresse . Plotinus will have it to bee derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see : because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Liking is caused by seeing . So Then critus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vt vidi , ut perii : sic me malus abstulit error . ●t seemes , saith Aristotle in his Ethic. 9. ●ap . 5. that all kinde of Love & Friendship ●s derived from the pleasure that is taken ●● at the eyes . Whence the Poet Proper●ius calls them , the Conductors , & guides ●n Love. Sinescis , Oculi sunt in Amore duces . They are the passages indeed , by which Love enters into our Heads , and so seazeth ●n the braine , the Cittadell of Pallas : and ●re the conduicts by which it is conveighed into our hearts , and most secret ●arts : as it is learnedly and copiously pro●ed by Marsilius Ficinus , and Fran. Valleriola , in his Medicin . observat . Which they seeme to have borrowed from the ●ncient Poet Musaeus , who in his excellent Poëm of the Love of Hero and Lean●er , speakes thus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The excellent beauty , saith he , of a woman , that is without all contradiction perfectly faire , wounds the heart more swiftly , then the swiftest flying arrow , and through the eyes is conveighed into the most inward parts , and there festers into a cruell wound , and hard to be cured . Parallel to this , js that which Plutarque hath , l. 5. Symp. Q. 7. where hee saies , that whiles he that is in love , is strongly fixt i● beholding & contemplating on the beauty and perfection of his Mistresse : her eie● in the meane time doe reciprocally cast forth their amorous beames , to enflame ● charme the heart of her Lover . Whence Hesiod calls those that have faire lovely eyes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and Pindarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : by a Metaphore borrowed from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying the young tender sprigs or branches of vines For as these alwaies embrace the next neighbouring bough , twining about it with many various circles : in like manner the eyes of a beautifull woman apply their beames , and endeavour to entangle the hearts of those that earnestly behold ●er . Plato in Cratylo will have Love to be ●alled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it flowes , as it were , through the eyes , into the heart : & ●●so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fluo . Although some others maintaine that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●uasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mansuetus , that is , Milde or Gentle. It is also sometimes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is thus differenced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the desire of a thing that is ●sent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that which is presēt only . Our Grammarians derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to crave , or aske : because that Lovers ●e suppliants , and alwaies sueing to their distresses for favour . But in my opinion , his carnall and dishonest Love is called by a more proper name by Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ●uffocatio , Strangulatio : seeing that this love stifles , and choakes up that other ●●e and honest love , And the Aeolians all it yet by a more proper name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a ●heefe or Robber ; because that it violently seazeth on , and rifleth the hearts of ●overs , depriving them both of liberty & ●udgement . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tangendi enim Cupido , non amoris pars est , sed potius petulantiae species , & servilis hominis perturbatio ; saith Marsilius Ficinus : The desire of exercising the act● of Venery , is no part of Love , but rather a kinde of wantonnesse , and a passion that only men of a meane and servile nature are subject unto . Sometimes also the names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are attributed unto this unchast Love ; but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and very improperly . The Hebrewes , as one saith , call it Hohaba : the Chaldees , Hebeda : the Italians Amore ; which is interpreted by Guitton d' Arezzo , and Io. Iacob . Calander , a cruell death , as being compounded of A , and More . The Latines call it properly Amor● the French Amour ; and sometimes , but improperly , it is stiled Dilection , Friendship , and Goodwill . CAP. IV. Of Melancholy , and its severall kinds . MElancholy is defined by Galen to be a Dotage without a Fever , accompanied with Feare , and Sadnesse . For which cause the Greeks used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to expresse a mans being out of his wits and senses . And in this sense it ●● taken by Aristophanes in his Plutus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Heaven the Man's mad : and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Attick Di●●ect signifies , to be a Foole , saies the ●choliast upon that place . Now that which we call Dotage , or Madnesse , the Greeks call by a more proper expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is then said to be tru●● called so , when as any one of the most ●oble faculties of the Soule , as the Imagination , or Iudgement , is depraved : which ●ay plainly be observed in all Melancholy persons , seeing they frame to themselves a thousand Fantasticall Chimaera's , and Objects which neither have , nor even shall have any being in Nature . Feare , and Sorrow are inseparable Attendants on this miserable Passion , which deprives the Soule , though in it selfe immortall , of all the use and exercise of it powers and faculties . Now all Physitian● in a manner , with one vote agree , that a● the shadow followes the Body , so every Symptome followes some disease . And if so , wee may then lay it down for a mo●● certaine Position and ground , that all Melancholy attends some disease of a nature like it selfe ; which , as they say , is the col●● and dry Intemperature of the Braine which by consequence must therefore necessarily be the part affected , and the se● of the Disease ; as being , according to A●retaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the seat of Sensation not that the Braine is any whit ill affected in the figure or structure of it , seeing the● is no appearance neither of any unnaturall Extuberancy , neither are the ventricles ●● the Braine oppressed or surcharged with any ill affected Humour ; as in the Epilep●● , or Apoplexy : But in the very substance ●nd temperature of it , which is exceedingly dried and refrigerated : which may ●e easily collected out of Hippocrates lib. ● de morb . Epidem . where he saith , that ●hose that have the Falling sicknesse , have their fits of Melācholy intended or remitted , in like measure as the melancholy humor gets possession either of the ventricles , or else of the substance of the Braine : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If this humour , saith he , worke upon the mind , that ●s to say , the Temperature , by which the Noblest Actions of the soule are performed ; it causeth Melancholy : but if it spreade it selfe through the ventricles , and hollow passages of the braine , it then causeth the Epilepsy , or falling sicknesse . And here we are to take notice , that there are three kinds of Melancholy : the first is engendred of Black Choler , collected together in the braine . The second ●s produced , when as this humor is diffused through the veines generally over all the body : And the last is Flatuous , or Hypocondriacall Melancholy ; so called so that the substance of this disease is seate in the Hypocondries , which comprehend the Liver , Spleen , Mesentery , Guts , the veine of the Matrix , and other adjoyning parts ; all which may be the seat of Hypocondriacall Melancholy ; and not the O●●fice of the Stomack only , which was the opinion of the Ancient Physitian Diocles and which hath been since very learnedl● maintained by Io. Bapt. Sylvaticus , Controv . 34. So that we may very justly reduce thi● disease of Love Melancholy to this la● species , seeing that the parts affected in i● are principally the Liver , and the pa● adjoyning , from whence those black F●liginous vapours doe arise , which ascending up to the braine , doe hinder and pervert the principall faculties thereof : as shall more fully shew in the ensueing chapter . CAP. V. The Definition of Love Melancholy . ● Very true Definition , according to the doctrine of the Philosopher , must con● ex Genere & Differentiâ : But because ● many times want the true Differen● , it is lawfull for us to substitute the ●pperties ; which are not the same in all ●ences . Whence the Naturalist defines otherwise then the Supernaturalist : the ●●ysitian otherwise then the Lawyer ; ●d the Orator will give it a different de●ition from that of the Poet. The truth this will appeare , by comparing their ●●verall definitions of Love together . For ●st , the Peripateticks say , that , it is , an Argument and signe of good will , by appa●●nt favour : the Stoicks will have it to ● , a Desire caused by some beautifull ob●●ct : the Academicks determine , that ●ove , is a Desire to enjoy that which is Lovely , and to make of two , one . Avicen saith , that it is a Passion of the mind introduced by the senses , for the satisfaction● our desires . Theophrastus demonstrates i● to be a Desire of the Soule , that easily an very speedily gets entrance , but retire● back againe very slowly . Plutarch , Marsilius Ficinus , Franc. Valleriola , wi●● many other learned Authors , will have Love to be , a Motion of the blood , getting strength by little and little , through t● hope of pleasure , and almost a kind of Fascination , or Inchantment . Tully though it to be a Wishing well to the person we love Seneca , a great strength of the understanding , and a Heat that moved gently up a● downe in the spirits . Galen saies one while that it is a Desire ; another while , Iudgement of a beautifull object . But s● my owne part I shall rather be of that pinion of Galen's , where he saies , that such things as these , definitions are altogether superfluous and uselesse , becau●● that every one of himselfe conceav●● what love is , better , then the subtil● Logician can explaine it unto him by essentiall definition ; which cannot inde● w● be given in such cases as these : and ●y that pretend to effect it are to be ac●●●nted nothing but meere empty Sophi● . You shall meet with many other De●ions of Love among our Physitians , ●●ch in some sort expresse the nature of Maladie : as in Arnaldus de villa nova , donius , Christophorus à Vega , Mer●s , Rodericus à Castro , Haly Abbas , ●●●aravius , Avicen , and Paul. Aegineta , ●ch I shall not trouble you withall ●e , but shall set downe a definition of ●e owne , which shall be taken from cause of it : for as much as those defions , ( in such things as have their es●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or depending on their ●ses , ) that are given by the Efficient ●e , are the best ; and are as proper to ●idents , as an Essentiall definition is to ●tances . For seeing that all Substances ●ist of Matter and Forme , and that the ●e is in the subject without any In●ediate relation : the Forme must of ●essity be the Essence of the Substance : ●reas contrariwise in an Accident , the ●e is in the subject by meanes of the efficient cause . As for example , the Eclipse of the Moone is in the Moone , reason of the interposition of the globe the Earth , when as this planet , being the full is in opposition with the Sun● and is situate either in , or neare the he or taile of the Dragon . So that if the Eclipse of the Moone be to be defined , ●● efficient cause must necessarily be brou●●● into the definition . Besides , in the De●●nition of a substance , the Genus is in st● of the matter , and the Difference i● place of the Forme , which is that t● gives the essence to the cause But in Accident it is quite contrary : for the the Genus is the forme , and the Diffrence is made up of the matter , with ●● efficient cause . For seeing that the Ac●●dent is inhaerent and fixed in the subject it must hence necessarily follow , tha● Accidents are to be distinguished by th● subjects . Which is acknowledged ● Hippocrates in his book de Flatib . wh● he saith that diseases differ , according the parties affected differ from each ther. Now seeing that the essence of Accident dependeth on the effect He ; it must necessarily follow , that this ●se must be in the place of the last diffrence . These grounds being thus laid , we ●ceed to our definition , and say , that ●e , or this Eroticall Passion is a kind of ●tage , proceeding from an Irregular de● of enjoying a lovely obiect ; and is atten● on by Feare and sadnesse . ●es est solliciti plena timoris Amor. ●annot be denied , but that those that ●● in Love have their imagination depra● , and their judgement corrupted : the ●gement I meane , which followes Ele●n , but not alwaies that which goes ●ore it . For we see , that a Lover cannot ●e a right judgement of the thing he ●es , and which is the object of his affe●●●ons : and for this cause Love is alwaies ●nted blind . But above all , their ima●ation is depraved , as may appeare by ●● stories of Menippus , who was enamou● of a Lamia , or Fiend ; Machates of a ●otrum that appeared in the shape of ●ilinion ; and Alkidias of a marble sta● . But what need we search so farre abroad for examples , since we may sufficiently furnish our selves with instances this kind , out of each daies experience For doe we not oftimes see young sprin● Gallants enamoured with some old , cro●ked , deformed Hecuba , with a furroughed forehead , long hairy eye-browe bleare eyes , long hanging eares , a sadd nose , thick blabber lipps , black stinking teeth with a long terrible chin hang● downe to her girdle : which yet they w● sweare is a second Helen , whose bea● shines most resplendently in those love wrinkles ; that her forehead resembl● the spangled Arch of Heaven , white a● smooth as Alabaster : her eye-browes a● of Ivory , under which are placed two bright shining starres , darting forth wi●● an unparalleld sweetnesse a thousand ● morous raies , which are as so many He●venly influences , whereon depends the life and happinesse . Her neck is smoo●● as marble ; her nose streight and even , ● viding her lovely cheeks , which like ● pleasant gardens , are variously inter● with Lillies and Roses : her teeth are t● rowes of Orientall pearle , pure and ever breath more sweet then Amber , or Arabian spices . Mixtam te variâ laudavi saepe figurâ : Vt quod nō esses , esse putaret Amor. Oft have my praises stil'd thee , Beauties pride ; And where thy beauty fail'd , my love supply'd . 〈◊〉 she have her neck all bedawbed with ●eruse and paint ; her breast spotted like a ●eopard ; with paps swollen , and hanging downe like a paire of Bagpipes ; with two great blew-bottles , instead of niples , on the top of them : yet will these ●ottish fooles fancy out of these deformi●es , a Breast of Snow , a Necke white as ●ilke , a Bosome enriched with Pinkes and Violets , with two delicate Apples of ●labaster , rising gently , and falling againe ●y such degrees , as seeme to imitate the ●obing and flowing of the sea : out of the ●ps whereof doe sprowt forth two curious Carnation Buds . In breife , they will ●ot sticke impudently to sweare , that this ●d deformed witch is enriched with all these 36 Conditions that Plato requires in an Absolute Beauty . And it is great wonder but they will praise her very excrements , and perhaps , which is farre worse , eat them too ; as L. Vitellius did the spittle of a servant wench on whom he doted , having first tempered it with hony ; as Suetonius reports of him . This franticke humour that possesses our doting Lovers with these vaine Imaginations , is excellently described by Lucretius , in his Lib. 4. Nigra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est : Immunda & faetida , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Caesia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Nervosa & Lignea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Parvula pumilio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tota merum sal : Magna atque immanis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plenaque honoris : Balba , loqui non quit ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Muta , pudens est : At flagrans , odiosa , loquacula , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum sit , cùm vivere non quit Prae macie : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò est , jam mortun tussi : At gemina , & mammosa ; Ceres est ipsa ab Iaccho : Simula , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac Satyra est : Labiosa , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Multimodis igitur pravas turpesque videmus Esse in delicijs , summoque in honore vigere . Plutarch also sayes that this imperfection is common to all that are passionately in Love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that is in love , sayes he , calls his Mistresse , if she be white , the child of the Gods : but if blacke , she is then Manly , and of a strong constitution : if flat-nosed ; she is gentle and courteous : if Hawke nosed , she seems then to be of a Kingly race : or lastly if she be pale and freckled , it serves his turne if he find any part about her that may deserve his praise , or at least to him seeme so to doe : and he then sticks as close to her , as the Ivy , Osier , or tender Vine-branch , that embraceth and twines about the next bough it meets withall : and will be so strangely besotted with this his foolish passion , that you shall have much adoe to know him to be the same man he was . Dij boni ! quid hoc morbi est ; adeò homines immutarier Ex Amore , ut non cognoscas cosdem esse ? For which cause , the Ancient Poets shadowing truth under the veile of Fables , feigned , that Theophanes his Courtiers were all transformed into Wolves : as Vlisses companions were by Circe into Swine . Galen , and all his Sectaries affirme , that Feare , and Sadnesse are the true Characters , and inseparable Accidents of Melancholy , and are caused by the blacknesse of this humour . And they are of opinion , that by reason of the Animall spirits being sullied by those blacke vapours that arise from the Melancholy blood , all objects present themselves to the Imagination in a terrible and fearefull shape . For as we see that the darknesse of the night works ordinarily some kind of feare and affright in fooles and children : in like manner are those persons that are Melancholy , in a continuall feare , as if they had a perpetuall night and darknesse in their braine . Which opinion of theirs the subtile Averroës could not relish : but jeering Galen for it , ●e drawes many absurd consequences ●om it : and imputes the feares and sadnesse , that Melancholy people are posses●ed withall , either to the Nature and proper Temperament of the Humour : or else ●o the Coldnesse of the constitution of the ●arties affected , which must consequently ●roduce effects contrary to those of Heat . Now Heat , we know , makes men hardy , ●rong , and lively in all their Actions : whereas on the other side , Cold renders them fearefull , heavy , and dull . And hence ●t is , that we find Eunuches , old men , and women , to bee more fearefull then any other ; the manners and affections of the mind following still the Temperature of the body : according to Galens opinion . Yet I thinke , with the learned Andreas Laurentius , that it were no hard matter to reconcile these two great Doctors , that seem to stand at such a distance ●n their opinions : and this to be done , only by joyning these two causes together , which they have delivered distinctly and apart : and saying , that the Temperature of the Humour should be the Principall and Primary cause , which yet must also be seconded by the black Tincture cast upon the spirits by the Melancholy vapour : which being very cold , not only refrigerates the braine , but also the heart , which is the seat of that couragious faculty which they call Irascible , and abates the heat of it : whence presently followes Feare . The same Humour , being also blacke , makes the Animall spirits grosse , darke , and full of fumes ; which should be cleare , pure , subtile and lightsome . Now the Spirits being the cheife and principall Organ of the soule , if they be both cold and blacke together , they must necessarily hinder it's noblest faculties , and especially the fancy , alwaies representing unto it black species , and strange Phantasmes : which also may be perceived plainly by the eyes , notwithstanding their residence is within the braine : as Laurentius proves it by the instance of those that are now ready to be taken with a suddaine violent Eruption of blood at the Nose . Now concerning desire , which is the efficient cause of Love-Melancholy , I shall here relate you a pleasant story out of Plato in his Conviv : where he brings in Diotimus discoursing to Socrates the manner how love was begotten , which was thus . On a time , on Venus birth day , the Gods met all together at a great Feast ; and among the rest came Porus , the God of plenty , and sonne of Counsell . When supper was done , there comes to the floore Penia , poverty , begging for some of the reliques of their feast . Now Porus being well warm'd with Nectar , went forth into Jupiters Garden ; where being overtaken with a deep sleep , Penia comes and lyes downe by him ; and by this devise was got with child by him , and so brought forth Love : who still retaining the condition of his Mother , is alwaies poore , leane , sordid , goes bare-foot , wandring about the world without any dwelling , without covering , sleeping in Porches , and in the streets : But taking also after his Father , he oftimes brings to passe great and worthy matters , is manly , couragious , eager , cautelous , alwaies contriving some strange stratagems , crafty , ingenious , a great Philosopher , Inchanter , Sorcerer , & a subtile Sophister . To omit the diverse waies of Allegorizing this Fable , reckoned up by Plutarch , Marsilius Ficinus , Plotinus , Picus Mirandula , and many other of the Academicks : my opinion is , that by Penia , or Poverty is represented unto us the Lover : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Love , saies he , is a kind of desire ; and desire , a kind of want or poverty . Porus is the person that is worthy to be beloved , yet cares not to be so : who notwithstanding in sleeping , when as the eyes of his soule are brought asleep by the Poppy seed of Inconsideration and carelesnesse , without any regard of the Imperfections of his Love , he satisfies his pleasures . CAP. VI. The Externall Causes of Love-Melancholy . I Shall not spend much time in reckoning up the many severall opinions of the ancient Poets , Philosophers , and Phy●●tians , concerning the cause of this Mala●y ; in that the greatest part of them are rai●d from false Principles and meere Chi●era's . Such was the opinion of Epicurus , who , as Plutarch relates , affirmed , that here were certaine species that flowed from the loved Object , which moved and caused a kinde of Titillation over the whole body , sliding and passing gently in the seed , by a certaine disposition of A●omes ; and so were the cause of love . Plato thought it was engendred by an Enthusiasme , or Divine Rapture . But I shall rather conclude , with Galen , that the Efficient cause of this Malady , is , whatsoever can cause Love & Melancholy . This Efficient cause is of two kinds , either Internall ; or Externall , Evident , Manifest , and Procatarcticke ; which the same Author sometimes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the apparant true Cause . The evident causes of Love , according to the doctrine of the Morall Philosophers , & Platonists , are five ; to wit , the five Senses : which the Poets understood by their fiction of the five golden shafts of Cupid . The first is the sight : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Saies the Philosopher : No ma● was ever in love , with one he never saw . Cynthia prima suis miserum me cepit o● cellis , Contactum nullis antè Cupidinibus . Bright Cinthia's lovely eyes first set on fin● My heart , that ne're before felt Loves desire . So that when we read in Philostratus that Paris and Helen were the first that ever were in love without having seen one another , we are to understand that this love was extraordinary , and out of some speciall grace granted them by the Immortall Gods , for some secret ends of theirs . Juvenall speakes of a blind man in Love , as of a prodigy : yet we read in Marius Equicola of a certaine great Lord named Ianfre Rudels , that was in love with the Countesse of Tripoly before hee had ever seen her , only at the report of those that came from those parts unto Bourdelois : and he was so extreamely enamoured of her , that he could not forbeare , but presently puts forth to sea , with a purpose to ●●e Tripoly , and prove whether or no ●ame had not beene too prodigall in the ●raise of this Ladies perfections . But his ●oyage was so unfortunate , that hee fell ●●ck before he could arrive at his journeys and ; which the Lady hearing of , she came ●● person to visit and comfort him . Some ●talian writers report that Petrarch , was extreamely in love with his Laura , before ever he saw her : and that from this occasion the Italians ever since call this find of love , Amore Petrarchevole . To these objections we answer , without laying false witnesse to the charge of these Historians , that one swallow makes no summer : And that all those Accidents which are Rare and singular , acknowledge Fortune for their Authour : whereas on the contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those things that are produced after one generall and constant course , owne Nature , not Chance , for their Originall . Touching the sense of hearing , we must reckon up all those provocations that attend the reading of lascivious and dishonest bookes , and which discourse of seed , Generation , and many secret diseases , concerning the Impotency of men , and Barrennesse of women : which Physitians are wont to discourse of in tearmes , though grosse enough , yet very necessary . For it is impossible , as Celsus observes , to follow the precepts of this our Art , and withall preserve the modesty of language : whatsoever any Impertinent Aristarchus , or censorious Criticks alleadge to the contrary . The Fabulous Love-stories of the Poets , or lascivious songs and sonnets are much more effectuall in this case , and carry more danger in them . — Quid enim non excitat Inguen Vox blanda & nequam ? And those flattering Love-letters wherewith Lovers are wont to insinuate themselves into their Mistresses favour , are no lesse dangerous . Neither is this given as a priviledge to men only : for Nature hath instructed even the very Birds also to make use of these Allurements : who , when they desire to stirre Affection in their Mates , ●e observed to chant it more pleasantly and melodiously then otherwise they are ●●ont to doe . The Partridge by this ●eanes growes more Amorous , and con●●ives only by the harmony of her Mates ●oyce ; if we may beleive what Aristotle ●eports of them . The Greeks were used ●o flatter their sweet-hearts with these , and such like tearmes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Latines had ●hese : Lux mea , Hirundo mea , Puta mea , Putilla mea &c. Dic me tuam Hirundinem , monedulam , passerculam , putillam . Their Mistresses were used to be called by their servants and Lovers , Putae & Putillae , ( as the Commentator on Plautus observes ) from that part which distinguisheth the sexes : from whence perhaps the word Putain is descended , which is a name the French give those women that are too free of that part : The women would likewise call their Lovers , Putis and Salaputia : & the French use the word Potons in the same sense ; a word tha● seems to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which words , according to Dioscorides , Aristophanes , and Suydas , signify Preputium , or the foreskin . Others , as we may observe out of the same Plautus would use these words , Meum Cor , Mi● Colostra , Meus Molliculus Caseus , &c. To these other allurements and provocations to Love , caused by the hearing , we might adde Musicke . For , as Boethius affirmes , the Phrygian Mood had such a● power to ravish the spirits , that a young man that had his wench kept from him by another , his rivall , by hearing this Mood plaied , was so transported with Fury , that in all hast he would needs have set fire on the house where she was , had he not beene restrained by the wisdome of Pythagoras , who commanded the Musitian to change the Mood ; and so by playing the Doricke , he restored him to his former sober temper againe . Yet sometimes , I confesse , the performance is so bad ; that what with the harshnesse of the singers voyce , and also the ungracefullnesse of his singing , the Musicke proves rather a Remedy against Love. Pallas , as the Poets ●ell , would needs one day beare a part in a ●onsort of wind-Instruments in the pre●ence of Venus and Iuno : but putting the ●nstrument to her mouth to wind it , she made such an ill-favoured Trumpeters ●ce , that Iuno and Venus fell a laughing at ●er : in so much that Pallas , in a great chafe ●oke her pipe , and threw it against the ●round . I shall omit in this place to speake of ●e diverse Amorous formes of salutati●ns , prayers , and complaints that Lovers ●se to their Mistresses , set downe at large ●y Aenaeas Sylvius , Iacobus Caviceus , Bo●acius , Trithemius Abbas in his Stenogramy , and others . Vigenerius upon Philostra●s reports , that the Ancients were wont ●● use a certaine perfume , composed of ●●ignum Aloës , red Roses , Muske , and ●●d Corall , tempered together with the ●aines of a Sparrow , and the bloud of a ●ung Pigeon . Which is not altogether ●nlikely , considering that our Physitians be now prescribe the use of Muske , Ci●t , Amber , powder of Violets , Cypresse , ●●eet waters , and the like Odoriferous drugs , for those that are of a cold constitution , and are either Impotent , or Barren . And that which is reported by Iustin , and Plutarch , of Alexander the Great , that he was very much beloved of the Ladies , b● reason of the sweet smells that he had about him , makes much for the confirmation of what we have already said . But the most powerfull and effectual cause of all , and therefore the most dangerous , is , the use of hot , provocative , Flatu● lent and Melancholy Meats : of which ●● shall speake more hereafter . And yet it is to be feared , that famil●rity and dayly conversation is of much more force then any of those things wee have already named . Consuetudo conci●nat Amorem : sayes the Poet : Familiarity and frequent conversation winnes Affection . Nam levitèr quamvis , quod crebro tunditur ictu , Vincitur in longo spatio tamen , atque lobascit . The weakest stroakes , though ne're so soft laid on , ●f oft repeated , force the hardest stone . This is that undid the faire Deidamia , ●aughter to Lycomedes , King of the Isle ●cyros , whom Achilles got with child , being entertained in her fathers house under the habit of a Virgin : and also the beau●eous Helen . For from this familiarity , ●rowing by continually conversing together , they come at length to Revel●ngs , Dauncings , Maskings , and other such ●●ke sports and pastimes , which are very dangerous for those that are inclinable to Love. As the Pike , saith Bapt. Mantua●us , is the proper weapon of the Macedo●ian , the Launce of the Amazons , the ●avelin of the Romans , and the Arrow of ●he Persian : so Mirth and Sports are the proper Armes of Cupid ; especially that ●inde of Laughing which is called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , according to Vigenerius , signifies a Quaile , or , as Aristotle will have it , a Feildfare . And for this cause Venus is called by the Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if we should say , Love-●aughter : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Laugh , or Smile : Although Hesiods Scholiast will have it derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Privy Members of Saturne , whence the Poets fetch Venus Descent : as also Plato affirmes , in Phaedro . And her sonne Cupid also was drawne by the Painter Praxiteles with a smiling countenance . Nec cibus ipse iuvat , morsu fraudatus aceti : Nec facies grata est , cui Gelasinus ab est . No meat tastes well , not dipt in Vineger : Nor does that face please , where Smiles wanting are . Kisses are yet much more dangerous then Smiles , as the Poet Moschus assures us : and which is also confirmed by Socrates , in Plato . sunt oscula noxia : in Ipsis Sunt venena labris . They carry poyson along with them . It is true indeed that in some countries , as in France , the use of kissing is not so frequent , as it is in Italy , Spaine , & England : where they have a custome , alwaies to kisse at their first salutation . But this custome is conceaved by Michaell Montaigne , to be somewhat injurious to Ladies ; in that they are hereby bound in civility to afford their Lip to every silken coxcombe , that has but a Page at his heels , how ill soever they like him . And here by the way wee are to observe , with Galen , that these externall causes have no power at all , but upon unworthy and Ignoble spirits , and such as are in a great disposition to evill : And for this cause , some Physitians will not have them called the Causes , but the Occasions only of this disease : to which notwithstanding it is not safe for any man voluntarily to expose himselfe . For hee that wilfully runnes upon a danger , shall fall in the same . We will then reduce them all methodically into six heads ; to wit , Aire , Meats , Exercise , or Rest ; Waking or Sleeping : Excretion , or Retention ; and the Passions of the Minde . Concerning the First , Hippocrates saies , that those that inhabit the more Northerne Countries , as the Scythians , and Sarmatians , are very litle subject to this disease of Love : and if so , the contrary consequence then must necessarily hold good , concerning those that are exposed to a hotter Aire , as are the Aegyptians , Arabians , Moores , and Spaniards : & this is confirmed by daily experience . Hesiod affirmes that women are more prone to wantonnesse in summer , and men in winter : and proves this his opinion , by the same reasons that are alleaged by Aristotle in his Problems , for confirmation of the same assertion . To which I will adde this generall position out of Hippocrates , in his book de Aer . loc . & aq . where hee saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Inward & Principall parts of the Body doe change their complexion and Temperature , as the Seasons alter : whence hee concludes , that Astronomy is very necessary for all those that professe Physick . But Aristotle goes farther yet , where he saith , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the goodnesse of the Temperature , which still depends much upon the Aire , conduceth much to the clearenesse of the understanding . Which gave occasion to Galen to write that Book of his , where hee labours to prove , that the Manners of the Minde , follow the Temperature of the Body : In which , as also in his other writings he impiously disputeth , at least erroneously , concerning the Soule : as also many other heathen Philosophers besides him have done . The Astrologers , for the most part , are not content to allow , with the Physitians , that these effects are produced oftimes , and indirectly , by the manifest Qualities of the Aire , caused by the Influence of the Coelestiall bodies : but are bold to attribute this power to the Planets also : saying , that the Soule holds its judgement of Saturne ; Actions , of Iupiter ; of Mars , Courage and Magnanimity , Senses , of the Sun ; Life , of the Moone ; and lastly of Venus who is Hot , moderately moist , and of Benevolent Influence , Love. I will not here stand to dispute whether or no the Stars have any power at all to work by their Influence either on our Minde , or Body : I shall handle this Question hereafter more at large . I shall only in this place let you know , that it is the opinion of the Iudiciary Astrologers , that the Starres have power to work both on the Body , and the Minde , indirect â motione , & contingenter : non directè & necessariò : that is , Indirectly , and by chance ; not directly and necessarily . Iudicia quippe Astrologorum sunt media inter necessarium & contingens : as Aquinas , speaking of Ptolomy , hath resolved it : The judgement that Astrologers give , is of a middle nature betwixt Necessity and Possibility . Otherwise it would utterly exclude the Freedome of the will , which the Pagans themselves never denied , ( in this point more moderate then some of our times : ) who , though they had no other guide , then the dimme light of Nature , have yet confessed , that , Sapiens dominabitur Astris : 'T was in the power of a wise man , to dispose his Fate . And for this cause I reckon these Coelestiall Influences among the Externall Causes , which are not at any time the Necessary causes of a disease , but only when they are strongly united , and meet with a Body disposed for the receaving of their vertue . The same is our opinion concerning the manifest qualities of the Aire : otherwise all Aegyptians , Italians , Spaniards , and Africans should of necessity bee ●ascivious ; which Countries have yet brought forth very worthy and famous men , that have farre surpassed for chastity , both the Scythians , Moscovites , and Polonians . Democriti sapientia monstrat , Summos posse viros , & magna exempla daturos , Vervecum in patriâ , crassoque sub aëre nasci . The wise Democritus may prove , The dullest Climats sometimes have brought forth Examples of rare vertue , & great worth . Now if the Aire have such great power ●over our bodies , Meats and Drinks must needs have more . And these are of two sorts ; that is , either Hot , Flatuous , & very Nutritive ; or else such as ingender Melancholy Humours : as we may gather out of Galen , towards the end of his last book de Loc. Aff. as we shall shew more at large in the Chapter , of the Prevention of Love : to the end , that those that desire to keep themselves free from this folly , or rather Madnesse , may refraine from the use of them . Among the Externall and manifest causes of Melancholy , Idlenesse may be accounted one of the chiefest : for as much as when a melancholy man is idle , he is at leasure to entertain his own sad Thoughts the better ; and so by this meanes growes more Melancholy still . For it is certaine , that all the Actions of the Minde , as Pensivenesse , and too much Thinking , doe dry up the Blood , and make it Melancholy . Besides this , Idlenesse is commonly the Mother of unchast Love , which for the most part takes its beginning and Birth among those that are Idle , and have litle else to doe , but spend their time in painting , crisping , and curling themselves , and courting their Looking-glasses : and cannot endure to thinke of any manner of labour or serious Imployment : as sings the Comick Poet Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides this , they employ their time in ●ancings , wanton and dissolute Plaies & sevels , Scalpuntur ubi intima versu . ●●ch as will tickle their spleen : and in di●erse other such like pleasures , of which ●r effeminate Love-sick Gallants are for ●e most part the ingenious Artists and Devisers . We read in Theocritus , Philostratus , Aristophanes , and Virgil , that a certaine ●ay with Apples was in great request among the Ancients . Malo me Galataea petit , lasciva puella . Which play was used to be presented ●ow and then by Lovers to their Mistres●es : as appeares by that place of the Lyrick Poët . Frustis & Pomis viduas venantur avaras . And Lucian in his Toxaris reports , that Chariclea , desirous to win the love of her Dinias , would use to send him wither● Posies , and Apples halfe eaten . Others ● sed Figs , in stead of Apples : Because that the Figtree , as Plutarque observes , is the Embleme of a Woman : whose barke and leaves are rough and bitter ; but the fr●● thereof so pleasant and delightfull , that hath alwaies been used as the Hieroglyphick of Sweetnesse . Moreover , as to sleep overmuch , especially on a soft bed , makes folkes the mo●● inclined to Lust : so on the other side , immoderate waking dries the Braine , and causes Melancholy . So that we may conclude with the learned Hippocrates in hi● Aphorismes : that Somnus , & Vigilia , ●traque si modum excesserint , malum : Th● excessive use either of sleep , or waking , i● hurtfull . So likewise to sleep upon one back by the generall consent of all Physitians , is a great provocation to venery and for this cause must be reckoned among the Manifest causes of Love-Melancholy . Galen , about the end of his books , D● Loc. Affect . proves by many Reasons an Examples , that the want of convenien● Evacuation of the seed is a great cause of ●elancholy , especially in such persons as ●●e at ease , and feed high : except by fre●●ent and violent Exercise , or Labour , ●ey consume the superfluity of Blood , ●hich otherwise would be converted in● Seed Equidem novi quosdam ( saies he ) ●ibus hujusmodi erat natura , qui prae pu●e , a libidinis usu abhorrentes , torpidi , ●rique facti sunt : nonnulli etiam , Melan●licorum instar , praeter modum moesti ac ●midi ; cibi etiam tum cupiditate , tum co●one vitiatâ . Quidam uxoris mortem ●gens , & à concubitu , quo anteà creberri●e fuerat usus , abstinens , cibi cupiditatem ●isit , atque ne exiguum quidem cibum conqu repotuit . Vbi verò seipsum cogendo , ●s cibi ingerebat , protinus ad vomitum ●citabatur : Moestus etiam apparebat , non ●ùm has ob causas , sed etiam , ut Melan●olici solent , citra manifestam occasionem . have knowne some , saith he , that being ●turally so modest , as that they were a●amed to exercise the Act of Venery , ●ive by this meanes become dull , and ●eavy : and some , extreame fearefull too , ●●d sad , as Melancholy men are wont to be ; having neither any appetite to mea● nor concocting what they have eaten . And I knew one , saith he , that having buried his wife whom he dearely loved and for griefe abstaining from those pleasures which he had often enjoyed wit● her while she lived ; quite lost his stomacke to his meat , and could not digest any thing at all : Or if by chance he forced himselfe to eate against his stomacke , he presenthe vomited it up againe : and was witha● very sad , and that without any manife●● cause , as Melancholy men are wont to be And a little lower in the same Chapter he tells a story of one that fell into the Priapisme , for the same cause , and fo● want of useing exercise , or sufficient labour , for the spending of the Abundanc● of blood . The same he affirmes also t● happen usually to Women : as likewise is confirmed by Hippocrates , in his body De Morb. Mul. of which we shall speak more hereafter in the chapter of Vterin●● Fury . And yet Galen himselfe in the afore cited book , imputes the like effects t● the immoderate evacuation of the seed Qui protinus Iuventute primâ immodicè ● permittunt Libidini : id etiam evenit , borum locorum vasa amplius patentia , ●orem ad se sanguinis copiam alliciant , coëundi cupiditas magis increscat . ●ose that in their first puberty give themselves to the immoderate use of very , in them , those vessels that serve for ●eneration grow larger , and attract the ●eater store of blood unto them : so that this meanes the desire of copulation ●owes the stronger . Among the Passions of the mind , Ioy ●ay perhaps make them more inclinable Love : but Feare and Sadnesse makes ●em the more Melancholy . Si metus & Maestitia perseveraverint , Melancholia ● saith Hippocrates : if their Feare and ●dnesse continue on them , it turnes at ●ngth to Melancholy . For these two ●ssions doe extreamely coole and dry up ●e whole body , but especially the Heart , ●enching and destroying the naturall ●eat , and vitall spirits , and withall cause ●cessive waking , spoile digestion , thick●● the blood , and make it Melancholy : ●d for this cause , as I conceive , Diotimus in Plato's Phaedrus calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 squallidus . But the Poets maintaine that G● and Fortune are the most powerfull ca●ses of Love : understanding by Fortune , I conceive , those incounters and opportunities , that a man shall often me withall ; and which every wise m● ought to avoid ; unlesse they meane to taken in the snare . Me fortuna aliquid semper amare del Which gave occasion to the Achaeans , Pausanias reports , at Aegira to pla●● Love , and Fortune , in one and the sam● Temple . And for gold , we read that D●naë was won to Iupiters love : and At●lanta suffered her selfe to be overcome by Hippomanes , for love of the gold Apples he cast in her way as she ranne . Secum habet ingenium , qui cum licet , ac● pe , dicti . Cedimus ; invent is plus valet ille meis . Hee 's truly wise , that can his will comma● And Tempting pleasures , offer'd , can withstand . CHAP. VII . The Internall causes of Love Melancholy . VVE have already sufficiently proved , out of Galen , that these ●●ternall causes cannot produce their ef●●cts , but only when they meet with such ●●eake spirited persons , as are not able to ●ist the assaults of Cupid . For so the ●rned Sapho confessed the tendernesse ●her heart to be the only cause of her A●orous fires . Molle meum levibus cor est violabile telis . Haec semper causa est , cur ego semper Amem . ●ach light dart wounds my tender Breast , and this , ●hat I am still in Love , the reason is . ●he disposition of the Body , among other internall causes , comes in the first plac● to be considered : for through the natural defect hereof , we see that young boye under the age of fourteen , and wenche● under twelve , or thereabout , as also de●crepit old folkes , Eunuches , and all those that are of a Cold Constitution , are in n● danger of this disease . This disposition o● the Body is called by Galen , causa Antecedens , sive Jnterior ; The Antecedent , o● Internall cause , and consists in the humours , Spirits and Excrements of the Body : all which causes Hippocrates comprehends under the name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concurring causes . The Abundance of Blood , of a goo● temperature , and full of spirits , caused by the continuall Influence of the Heart ; by reason that it is the Materiall cause o● seed , is likewise a True Antecedent cause● of Love , as it is a passion of the Mind . But the Melancholy Humour , which is hot and dry , by reason of the Adustion o● Choler , of the blood , or of the Natural Melancholy , is the Principall cause o● Love-Melancholy , or Madnesse . And fr●● this reason Aristotle in his Problem saies , that those that are Melancholy are ●ost subject to this malady : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which conclusion of ●is would be most Absurd , if so be he meant here those that are Melancholy by ●eason of the aboundance of their naturall Melancholy ; which of it selfe is extreame cold and dry , and by consequence cleane ●epugnant to the heat required in this di●ease . Otherwise , Old men , who abound chiefly with this Humor , should oftner all in Love , then young ; and his unruly Desires , increase with his yeares ; whom notwithstanding we finde on the contrary side to be so averse from Love , that at ●he very name of it , Nauseat ; & priscum vomitu seu fundit Am●rem . ●t turnes his stomack , and he is ready to ●omit up , as it were , the memory of all ●is younger follies . But those that are Melancholy , by reason of the Adustion of Humours , as are all those that are troubled with Hypocondriacall Melancholy , in which number we have already placed our Amorist● these are Hot and Dry , and apt to have ingendred within them a certain kind o● Flatulent vapour , that tickles them extreamely , and by consequent , makes then beyond measure lascivious as Galen in hi● Commentaries on the sixt book of Hippocrates Epidemicks affirmes . Besides , those that are Melancholy by reason of the Adu●stion of pure Blood , have their Imagination for the most part very strong : by th● force of which a man oftentimes is incontinent , and by Fancying the Pleasure t● himselfe enjoyes it really : as Aristotle also observes in his Problems . Which must not be understood of those that an affected with cold and dry Melancholy for those are heavy , stupid , and dull : as i● proved learnedly and copiously by I● Bapt. Sylvaticus , in his first controversy . CAP. VIII . Of the manner how Love is Generated . LOve , having first entred at the Eyes , which are the Faithfull spies and intelligencers of the soule , steales gently through those sluces , and so passing insensibly through the veines to the Liver , it there presently imprinteth an ardent desire of the Object , which is either really ●ovely , or at least appeares to be so . Now this desire , once enflamed , is the beginning and mover of all the sedition . Hinc illae primae Veneris dulcedinis in Cor Stillavit gutta ; & successit frigida cura . But distrusting its owne strength , and fearing it is not able to overthrow the Reason ; it presently layeth siege to the Heart : of which having once fully possest it selfe , as being the strongest fort of all it assaults so violently the Reason , and u● the noble forces of the Braine , that the are suddenly forced to yeeld themselves up to its subjection . So that now , all 's utterly lost ; Actum est de Homine : the Senses are all out of order , the Reason is disturbed , the Imagination depraved , the discourses are all impertinent , and the poore Inamorato thinkes of nothing b● his dearely beloved Mistresse . All the Actions of his Body are in like manne● quite out of tune , he growes pale withall leane , distracted , has no appetite , his eyes are hollow and quite sunke into his head Then shall ye have him ever and an● weeping , sobbing , and sighing by himselfe , and in perpetuall Anxiety , avoiding all company , and choosing solitarinesse ; that so he may entertaine his Melancholy thoughts with the greater freedome . Now , Feare assaults him on one side ; and then presently Despaire encounters him on the other . Marsilius Ficinus in his Comment up on Plato's Convivium , and Francisc● Valleriola a learned Physitian of Arle●● speaking of a cure wrought by himselfe ●on a rich Merchant that was desperate● in Love , are of opinion , that Love is ● used by way of Fascination : for that , ●y they , the Animall spirits being sent ●th by the Lover to the person beloved , ●d from thence retorted back againe on ●e Lover ; by reason of their wonderfull ●btilenesse and thinnesse , they are easily ●ansmitted into the inward parts , and so ●ommunicating themselves to all the ●rts of the body through the veines and ●rteries , they trouble the blood , and so ●use this disease of Love , which , as they ●y , is nothing else but the Perturbation ● the Blood , but chiefly of the Melancholy . This Assertion of theirs they prove ●y diverse reasons , and in particular by ●e Instance of Bodies that have been ●urthered , which fall a bleeding a fresh , when the murtherer does but stedfastly ●oke on the Body , and that for the space ●f sixe or seaven howres immediatly after the Murther committed . So that according to the Opinion of these men , ●ose persons that have faire lovely eyes , though the other parts of the Body be not answerably beautifull , will easily take those that look earnestly on them , unlesse their Reason overrule their Affections . And so on the contrary , be the person never so comely and beautifull , if the eyes be not good , they doe not cause this kind of Passionate Love , but only a simple Friendship , or good likeing in the beholders : as if such Lovely persons , which the Greeks for good reason were wont to call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , did by the beauty of their eyes invite those that beheld them at a distance , to come nearer and so by this meanes entrap them . But I would faine know what reasons these Academicks can render of the Loves of Ianfre Rudels , spoken of before of that of Petrarch ; and of those Scythian Women , that caused the eyes of those slaves that had beene taken prisoners i● warre , that liked them , to be plucked out before they tooke them into their houses . Holding my selfe then to my first opinion , I affirme that the Liver is the Hearth that holds this Fire , and the se● of Love ; according to the old Disticke . Cor s●pit , & pulmo loquitur , Fel concitat Iras , Splen ridere facit , cogit Amare Iecur . The Heart is the seat of Wisdome , the ●ungs of speech , the Gall of Anger , the ●pleene of Laughter , and the Liver of Love : which seems also to be confirmed ●y the Wise-man , where he saith , in his Proverbs Cap 7. That a young man , void ●f understanding goeth after a strange woman , till a dart strike through his Liver . ●nd hereto agrees that fiction of the Poets who faine that Tityus had a vultur ●ontinually feeding on his Liver , as a punishment inflicted on him by the Gods , for a rape attempted on the Goddesse Latona . For as it is the custome to punish Lyers , Tale-bearers , and the like , by slit●ing their Tongues : and to burne Fugi●ives in the Leggs : in like manner would Iupiter have that part of his , that had been the Originall cause of that his villa●ous designe , to be the Principall also in the Punishment of it . So likewise the Grammarians call those that are void of Love , Evisceratos , without Livers ; Faint-hearted cowards , Excordes , Heartlesse , and Fooles , Brainelesse . Vacuumque Cerebro Iamdudum caput hoc ventosa Cucurbits quaerit . Gordonius doth not deny , but that the Liver may be granted to be the seat of Love , and an Antecedent Cause of it : but hee will have the Genitals also to bee joint causes with it . I may not shut up this Chapter , before I have delivered you the opinion of the Divine Plato , who under the person of Aristophanes tells a story , how that at first there were Three kindes of Men , that is , Male , Female , and a third mixt species of the other two , called for that reason Androgynes : of whom there remaines nothing now , but the Infamy of their name . Their figure was round , having foure Hands , and as many Feet , with all the other members in proportion doubled . But conspiring , as the Giants before had done against the Gods , Iupiter caused them to be divided in the midst , as wee use to cut Egges in two to sowse , or divide them in the midst with haires : and then gave order to Apollo to turne their faces toward that part where the Dissection was made ; ●o the end that seeing their shame , they might become the more modest and temperate : and having so done , enjoyned him ●o heale up the wound agen . But after this , each one desiring to recover his other ●alfe , they would runne one after the other , and embrace , desiring , if it were possible , to be reunited . But when they found ●● could not be ; they presently perished for hunger , because they would not doe any thing the one without the other . And when the one halfe failed , and the other remained behinde ; that which was left , sought for some other halfe , whether it were the Female halfe , or the Male : yet thus they came to ruine still . But at length Iupiter being moved to compassion toward them , found out a meanes to help them , by transposing their Genitalls , which till then were behinde , and placing them , as now they are , before : and so contrived it , that they should engender , the Male and Female together : for before they conceaved and engendred as Grashoppers doe , by casting their seed on the ground . And so by this meanes was Mutuall Love begotten , as a Reconciler of their Ancient Nature , desiring to maked Two , One , and a Remedy against Humane Frailty ; which seemes to be nothing else but a strong Desire to be reunited & made one againe . And it is not improbable that Aristotle also , and after him , ( as Iul. Scaliger thinks ) Theophrastus in his second Booke of Plants , and first Chapter , favours this opinion of Plato , where hee saies , that the Male was divided from the Female , to the end he might the better apply himselfe to the study of knowledge , & other more noble Actions , then that of Generation : which thing could not bee done , otherwise , then by cutting of the privy Members belonging to the Female Sexe . It seemes that Plato , in his voyage that he made to Aegypt , sucked this fabulous Opinion out of the misinterpretation of some passages that he had met withall i● the books of Moses , of which it is thought he had a view : for that Moses in Genesis seemes to say , that Adam was at first created Male and Female ; and that afterward , the woman was taken out of his body , that so he might not be alone . From hence the Rabbins , Abraham , Hieremias , and Abraham Aben Esra , would inferre , that Adam was created in two Persons joyned together ; the one part being Male , & the other Female ; which were afterward separated by the Divine Power . But this Opinion of theirs hath been already so strongly confuted by diverse Learned Men , that have been very skilfull in the Hebrew tongue , that it would bee great Presumption here in me to interpose . See what Ludovicus Regius in his Commentaries on Plato's Phoedrus hath collected concerning this point . But for my own part , I am of opinion , that the Ancient Heathen Divines , as we may call them , such as Plato , of times couched the hidden Mysteries of their Religion under Figures , Hieroglyphicks , and Fables . Yet Marsilius Ficinus , following S. Augustine , saies , that , Non omnia quae in figuris finguntur , aliquid significare putan●da sunt , &c. We must not beleeve that all things whatsoever the Heathen feigned have some private Mysticall meaning in them : for many things have been added , only for orders sake , and Cohaerence with those things that have been Significative . Yet without any disparagement to Ficinus , or his Interpretation ; I must be bold to affirme , that Plato by this fabulous discourse would have us understand the Force of Love , which he before had proved to bee the most Powerfull of all the Gods : who , as a Mediator and Vmpire betwixt two that are divided , sets them at one againe , by the tye of Marriage , and by the Conformity of their Wils , which in Lovers are united . CAP. IX . Whether in Love-Melancholy , the Heart , be the seat of the Disease , or the Braine . IF you aske those that are in Love , what part they are most afflicted in , they wil ●●l answer uno ore , their Heart : so that we may conclude with Aristotle , that the Heart is the true seat of Passionate Love. Which we may also confirme by the Authority of Hippocrates , in his book de Virg. Morb. where he saies that young Wen●hes are oppressed with Feare , Sadnesse , Griefe , and Dotage , because that the superfluity of Blood , that ought to be excer●ed by certaine channels and convaiances ●ppointed by nature for that purpose ; but ●annot , by reason of the obstructions of ●he same , and is therefore retained in the wombe ; where increasing , for want of its due course of evacuation , it returnes ba● upon the Heart and Diaphragme : a● from hence is called Feare , Sadnesse , an● oftentimes Madnesse : which are Symptomes as necessarily attending Melancholy , as the Shadow doth the Body . Besides it is most certaine , that Feare & Sadnesse without any Evident or Apparent cause are the certaine Symptomes of Melancholy . Now these two Passions are in like manner the true signes of a cold Heart : a● it may easily be proved , both out of Galen , and Aristotle : And therefore those persons that are of a Fearefull nature , an● commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Excordes , Hear● lesse . And every man may out of his own particular experience finde , that the Hea● as it were contracts it selfe , during the time of Feare , and Sadnesse : but in Ioy , ● Hope , it seemes to dilate and enlarge ●● selfe . This also seemes to be the opinion of Avicen , who affirmes , Fen. lib. 3. tract 4. cap. 18. that in Melancholy constitutions , the Heart communicates its temperature to the Braine , by the Vapours and Humours that it sendeth up unto it , a●● by the Sympathy of the Organs . Marfilius Ficinus , and Franciscus Valleriola in the books before cited , make two kinds of Dotage , the first of which ●●ey call Desipiscentia , in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other , Folly : the one of these ●ising from the defect of the Braine , and ●●e other of the Heart . The Braine is the ●●use of Folly , when it is surcharged either with Adust Choler , Blood , or Melancholy : But when these Humours are remained in the Heart , they then cause ●riefe , and Distraction , but not Folly : un●●sse the Braine also doe chance to suffer ●ith the Heart by Sympathy . And these ●earned Authors are of opinion , that Pas●onate Lovers are possest with Folly , which is caused by the defect of the ●eart ; & this Valleriola labours to prove ●y many reasons . On the other side , Guido Cavalcanti in ●e of his Canzonets , commented on by Oine Corbo , an Italian Physitian , proves , ●●at the Braine is the seat of Love , as well ●s of Memory ; for that in it resideth the ●mpression of the Object Loved : whence also it is that Lovers , above all things , de●ire to have the person they Love alwaies ●n Memory . But our Physitians conclude more rightly , first , that Feare is the Perturbation or distemperature of the Minde , caused by the Apprehension of some evill , either Reall , or Apparant only : as Aristotle also affirmes , Rhetor. lib. 2. cap. 2. Secondly , that Sadnesse is nothing else but a long continued Inveterate Feare , as Galen is o● opinion . Thirdly , that Feare , and Sadnesse are the Pathognomicall signes of all kinds of Melancholy , necessarily attending this disease we now treat of , as we have already demonstrated . And lastly , that seeing that Feare and Sadnesse are the Effects of an Imagination that is depraved , and the Characters of Love Melancholy ; we may safely conclude , that it is caused , and hath its seat in the Braine , as well as the Imagination . But I shall rather hold with Mercurialis in this point , whose opinion is , that the Part Affected is sometimes taken for the seat of the Disease it selfe ; and sometimes also for the seat of the Cause of the Disease . In the first Acception we maintaine , that in Love Melancholy the Braine is the part Affected : and the Heart , the seat of the Cause only of the Disease ; as in ●ove , both the Liver , and the Genitals are ●ynt causes of it : as Gordonius in his ●hapter de Amore maintaines . And now to answer those Objections before alleadged out of Hippocrates , and Galen , we say , first , that it is questionable , ●hether that book which is intituled , ●e his quae ad Virgin spect . be his , or no : ●●d secondly , that if this be granted , that ●ext only proves that the Heart may bee ●e seat of the Cause only of Feare , Sadnesse , and Dotage . And lastly wee answer Galen , that there are two kindes of ●eare ; Naturall , and Accidentall : the first ● these accompanies a Man from his ●irth , and is caused by the ill temperature of the Heart : and of this kinde of Feare is Galen to be understood in that place . The ●ther kind , which is not Naturall , ariseth ●●om the Defect of the Braine , when as ●●e Imagination is depraved ; as we may ●ainly collect out of Hippocrates , in his ●ook de morbo sacro , where hee confutes ●he opinion of those men that think that the Heart is the seat of Wisdome , Care , and Sadnesse : Notwithstanding that the Braine shares indeed in this Malady , b● Communicatiō , not only from the Heart but also from the Stomacke , especially i● young persons : as Nemesius proves in h● book , de natura Hominis , cap. 20. CHAP. X. Whether Love-Melancholy be an Hereditary Disease , or no. ARistotle is of opinion , that hee that not like his Parents , is in some sort Monster ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For in such Cases Nature seemes to have come short of he end , and hath begun to degenerate ; and that sometimes of necessity , as in the bringing forth of women , for the Propagation of the species ; and sometimes also through some Defect in the Matter ; o● lastly by reason of some Externall Causes , amongst which , the Genethliacall Astrologers place the Influence of the Starre● and Hippocrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the change of the Sea●●ns , and Nature of the Climat . But the ●rabian Physitians attribute the greatest ●ower in these matters to the Imagination , and indeavour to prove their Assertion by many forcible Arguments , and also ●y particular instances , borrowed out of ●liny lib. 7. cap. 12. Franciscus Vallesius , ●lbertus , and diverse other authentique authors . This similitude and resemblance that required in Children , consists in three ●ings , that is , either in the species , Sexe , or ●ccidents . The first of these depends on the Specificall Difference , & the Formative facultie ; the second on the Complexion & Temperature of the Seed , the Men●ruall Blood , and the Matrix , according to Galen : and the last beares a Proportion to be difference of the Formative faculty , ●ot Specificall , as the First , but Individuall ; which residing in the Seed , and being ●estrained by the Matter which hath the ●mpression fixt on it , receaves from it the Vertue to produce Individuals , semblable ●● Properties , Qualities , and other Accidents to the Individuall from which they spring . Now these Corporeall Qualities which are derived from the Parents to the Children , are such onely as are in the parts Informed in such sort , as that they have already contracted a Habitude . So that those Properties and Qualities that depend of the Superior Faculties , and which are more noble then the Formative ; as the Sensitive , Imaginative , & Rationall ; cannot possibly bee Hereditary : Otherwise a Learned Physitian should necessarily beget a Sonne as learned in his Faculty as himselfe , without any study a● all . Neither yet are those Diseases Hereditary , which are not Habituall , as Fevers , Pleurisies , Catarrhes , and those Intemperatures which are not confirmed : But those only are Hereditary , that are Habituall in the Parents , and by continuance of time confirmed ; whether they bee in the whole Body , or onely in the Principall parts of the same . And for this cause wee may observe , that Cholerick Men bege● Cholerick Children ; and weake infirms men , beget the like Children . So contrariwise , Fortes creantur fortibus & Bonis , Men of courage , and of strong bodies , beset stout and valiant Children ; & so those ●hat have their Generative parts of a hot and dry Temperature , beget Children of ●●e same constitution , and consequently , Galen saies , inclined to Lust . And therefore when Helen had no other meanes to excuse her Adulterous practises , she made ●se of this , and cries out , Qui fieri , si sint vires in semine Amorum , Et Jovis , & Ledae filia , casta potes ? I Love's Powers in the Parent 's seed is plac't : How can it be , That ever she That 's borne of Iove , & Leda , should bee chast ? Notwithstanding Fernelius , in his first ●ook de Pathol. cap. 1. affirmes , that Children doe not inherit those Diseases onely that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Habit , but some other also : for that we often finde Children to be subject to Agues , Pleurisies , Catarrhes , and the like , because their Mothers had the same Diseases , when they travailed with them . So that hence we may conclude , that those Children that are begotten of such Parents as have been so besotted with Love , as that they have at length become Melancholy withall , are in danger of inheriting the same disease ; unlesse peradventure the Seed of one of the Parents corrected this fault in the other : or else it bee prevented by good Education , and Discipline . And it is also probable that those that are Inclined to Love , through the Intemperature either of the whole Body , or else of the Principall parts ; and not by the depravation of the Imaginative facultie , as the greatest part of Lovers are , will beget Children subject to the same Discase . CAP. XI . The Different kindes of Love-Melancholy , I Shall not here reckon up all the severall Loves , Cupids , or Veneres , mentioned by Authors : Hee that desires to see them , may have recourse to Pausanias , in Eliac . and Boeot . Plutarch in Erotic . Tully de Nat. Deor , and other prophane Authors . But my purpose in this place is , to shew you the different kindes of Passionate Love , or Erotique Melancholy , wherein sometimes the Imagination only is depraved , and sometimes both the Iudgement and Discourse , together with the Imagination . Galen , speaking of this Disease , in diverse places of his workes , saith , that the Dotage of Melancholy persons differeth , according as the Imagination is diversly affected ; the which proceeds from the different Complexion of Bodies : for which reason , Aristotle in his Problems , and Anacreon in his Odes , compares them to drunken folkes . There are some so blinded with their unruly desires , that they can love Hecuba as well as Helen , Thersites as Achilles . Others are so besotted with this Passion , that they place their love on Inanimate and senselesse things : as those of whom Aelian , and Philostratus make mention , who were so desperatly enamoured of a Marble Statue , that they died with the vere griefe they conceived , for that the Senate of Athens refused to sell them those Idols , they so much adored . Xerxes is reported to have been enamoured of a Tree : Alkidias the Rhodian of a Statue of Cupid of Praxiteles workmanship : Charicles of the Statue of Venus : Narcissus and Eutelides of their own Pictures . Notwithstanding Aristotle in his Morals saies , that that Love which is borne to Inanimate Things , cannot properly be called Love , because a a man cannot reciprocally be beloved by them agen : and because one cannot desire in them that Good , wherein consists the Essence of Love. And here omitting to speake of the filthy brutish loves of Myrrha , Valeria , Tusculanaria , Canace , Aristonymus , Fulvius , Tellus , Pasiphaë , Phaedra , Phillis , and others , of whom , as it is reported by Plutarch , Ovid , Aelian , and others , both Poëts and Historians , some have basely lusted after their Fathers ; Others , their Mothers , and Brothers ; and some have doted even upon Beasts : I shall onely discover to you the severall Symptomes that distinguish Love-Melancholy into diverse kinds or species . For we may observe , that Love is sometimes attended on by Iealousy , and sometimes it is free from it : some Love is Furious , and sometimes againe it is milde and Temperate . In like manner doth the diversity of Regions and Climes much conduce to the distinguishing of the severall kindes of Love. And therefore it is observed , that the Easterne People pursue their desires , without either Moderation , or Discretion ; yet in a kinde of base servile way . Those that inhabit the more Southerne parts , love with Impatience , Rage , and Fury : those that inhabit the Westerne Countries are very industrious in their Love : and the Northern are very slowly moved or touched with Love. The wily Italian in courting his Mistresse , cunningly dissembles his Love , and insinuates himselfe into her Favour by Pleasant Discourses , Sonnets , and Verses , composed in her Praise : and if hee be so happy as to enjoy her , he is presently jealous of her , and like a Prisoner , keeps her up under Lock and Key : but if he faile in his suit , hee then begins to hate her , as much , as before he loved her ; and will not stick to doe her any mischiefe that lies in his power . The eager and Impatient Spaniard , being once enflamed with these Desires , runnes headlong on in his Love , & without Intermission followes his suit ; and with most pitifull Lamentations Complaining of the Fire that consumes him , Invocates and adores his Mistresse . But when at length by any the most unlawful meanes he hath compassed his Desires ; he either growes jealous of her , and so perhaps cuts her throat ; or else basely prostitutes her for mony : But if hee cannot effect his purpose , he is then ready to run mad , or kill himselfe . The Effeminate Frenchman endeavours to win his Mistresses affection by faire honest meanes , entertaining her with Songs , and Pleasant Discourses . If hee chance to be jealous of her , hee tortures himselfe extreamely , and weeps and laments his own unhappinesse : But if shee chance to put a trick upon him , and deceave him at last ; he then begins to brave it , and casts opprobrious and injurious termes upon her , and sometimes too falls to downe-right violence . And if he have once compassed his Desires , and enjoyed her , he presently neglects her , and begins to look after a new one . The German is of a Disposition quite contrary to that of the Spaniard : for hee comes on in his Love by degrees , & takes fire by litle and litle : And when hee is once Inflamed , he proceeds with Art and Iudgement , and endeavours to winne his Mistresses favour by Gifts . If hee be once jealous of her , he with-drawes his Liberality : if she deceave him , he makes litle stirre about it ; and if he speeds in his suit , his love growes as soone cold againe . The French is given to flatter , and counterfeit Love : the German hides it : the Spaniard is apt to perswade himselfe that his Mistresse loves him : and the Italian is continually tormented with Iealousie . The French affects one that is witty & pleasant , though she be not very faire : The Spaniard cares not how dull or heavy she is , so she be faire : the Italian would have her Modest and Fearefull : and the German , likes one that is somewhat hardy . So likewise in the pursuit of their Loves , the Frenchman , of a Wise-man , becomes a Foole : the German , after his slow onset , having been held longin suspence , of a Foole , becomes a Wise-man : the Spaniard hazards all for the enjoying of his Desires : and the Italian despises all danger whatsoever . In Breife , the most certaine Differences of Love , are taken from the variety of the Complexions of those that are affected with this Malady . If a Sanguine man love one of the same complexion , this Love proves happy and full of delight . But if two Cholerick Persons meet together , this is rather a slavery , then true Love , it ●s so subject to Outrages and Anger , notwithstanding the neerenesse of their Cōplexions . There is lesse danger in the Love that happens betwixt a Cholerick person and a Sanguine : for these will bee sometimes in , and sometimes out . The Love that fals out betwixt a Melancholy and a Sanguine person , may bee happy enough , for here the sweetnesse of the Sanguine Disposition will easily correct the untowardlinesse of the Melancholy . But if this later chance to joyne with the Cholerick , it oft proves rather a Plague , then Love ; and the end of it for the most part is Despaire : as it fell out to Lucrece , Dido , Phillis , and others above mentioned . CAP. XII . Whether that Disease in Women , called by Physitians , Furor Vterinus , be a Species of Love-Melancholy , or no. I Have observed among those Writen that Discourse of the Diseases properly belonging to Women , five severall kinds of Diseases , very like each other , all proceeding from this one Malady of Love ; & they are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Furor Matricis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pudendorum pruritus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sive Cauda , Symptoma turpitudinis ; Satyriasis ; & Furor Vterinus . Now although it would not be much Impertinent to speak of them all in severall : yet to avoid Tediousnesse , I shall only handle the two later kinds ; which differ only in Degree . For , as Moschion saies , in his booke de Morb. Mulier . cap. 128. Mulierum Satyriasis ( which yet Aretaeus denies , ) Est , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Partium Pudendarum pruritus , cum ●lolore , ab insatiabili veneris desiderio proveniente : quod indicant , manus proprias in ●asdem partes impellendo ; seposito omni pu●ore & erubescentiâ . Quod fieri non potest , ●ine summo Cerebri Offendiculo : quoniam ●uicunque sensibus perfectis , & cerebro bene ●omposito fruitur , ab huiusmodi Impudicis Actionibus abhorret , secundum Philoso●hum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si verò Cerebrum patitur in Sa●yriasi Foeminarum ; quomodo differt à Fu●ore Vterino ? qui est Desipiscentia Furi●sa , proveniens ab extremo Ardore Matri●is , sive Intemperaturâ calidâ , cerebro , reli ●uisque corporis partibus per spinam dorsi communicatâ , vel per acres Humores emissos àsemine corrupto , circa Matricem pu●rescente . Vnde huiusmodi Mulieres garriunt indesinenter , & nihil aliud vel lo●uuntur , vel audire cupiunt , quàm Res Venereas . Sentiunt autem magnum Pruritum in Pudendis suis , tamen absque dolore : Vnde malum hoc à Satyriasi differt ; fortassis propter Laesionem Principalium Cerebri Facultatum . Hippocrates enim dicit : Dolentes aliquâ parte Corporis , si dolorem non sentiant , his Mens aegrotat . Et quoniam talia accidentia proveniunt ex Abundantiâ Seminis Acris & Flatulenti ; invenitur tantùm in Virginibus teneris , Viduis , aut Mulierculis Galidae Temperaturae , & quae deliciis omnibus & voluptatibus Inhonestis indulgent , lautè vivunt , Convivia frequentant , nec quicquam aliud nisi Cupidinum suarum satisfactionem meditantur . You may see more , concerning the Nature of this Disease , in Hippocrates , in his Tract , De his quae ad Virgin . spect , where he saies , that young Girles , when they now begin to be ready for Marriage , are apt to fall into a kinde of Melancholy , or Madnesse , wherewith they are no sooner taken , but presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Ob acutam quidem Inflammationem insanit ; ob Putredinem , clamat ; ob caliginem , terretur , & timet ; ob oppressionem verò quae circa Cor est suffoca●ionem sibi parant ; ob sanguinis autem vi●ium , Animus Anxietudine & Jmpo●entiâ conflictatur , & malum contrahit . For the cure of which Disease he prescribes speedy Marriage : otherwise it is to be feared , that through Madnesse and Impatience , they will make away themselves , either by drowning or hanging ; ●alsely perswading themselves , that by these Remedies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being very sure ones , and as they conceive , the best they ●an finde ; they shall set a period to their miseries . Which makes me thinke , that those Milesian wenches , that hanged themselves by troopes , as Plutarch reports the story , untill such time as there was an Edict made , that all those that thus made away with themselves , their ●odies should be cast out naked into the ●treets , and exposed to the view of all ●ommers ; were sicke of this Disease : for ●s much as that neither by faire perswasions , nor yet by threats could they be ●ept from being their owne Murtherers . The same is my Opinion also of those women at Lions in France , that threw themselves into Welles , thinking by this meanes to quench the heat of their burning desires : as of old at Athens in a great plague , those that were infected , seeking some meanes or other to mitigate the Torment they endured , cast themselues into Rivers , and Privies : as both Thucydides , and Lueretius have recorded . So that we may very safely conclude , that these two Diseases , which we may with the Poët Euripides , call by a generall name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may as well be reckoned among the kindes of Love Melancholy , as the Satyriasis in men ; notwithstanding that one of them beares the name of Fury , or Madnesse : seeing that both Hippocrates and Galen doe often use the word Mania , for Melancholy , and so on the contrary : as we have before observed ; and as may be collected also out of Avicen , in his Chapter of Melancholy , where he saies that , Cum Melancholia componitur cum rixâ , saltu , contentione seu pugna ; mutatur ejus nomen , diciturque Mania . When Melancholy is attended on with Chiding , Brawling , Quarrelling , and Fighting ; it then changeth its name , and ●s called Madnesse . Of which our Mo●erne Writers make Five kinds : that is ●o say , Furor , Rabies , Hydorolcos , seu Ly●aon ; Melancholia , & Amor. By the last of which , we may understand Satyriasis , ●r Furor Vterinus : The Symptomes and Cure whereof I shall set downe hereafter when I shall come to speake of the cure of Love Melancholy : referring you for the ●est to Mercatus , Lib. 2. cap. 10. Rodericus Castro , lib. 2. cap. 10. Iohn Liebault , lib. ● . cap. 33. & Mercurialis , de Morb. Mul. ●b . 4. cap. 9. & 10. CAP. XIII . Whether or no a Physitian may by his Art finde out Love , without confession of the Patient . THe Enemies of the Noble science t● Physicke , which Democritus truly calls the sister and companion of Prudence , doe peremptorily affirme , that it is not within the power of the Physitians skill , to discover whether any one in Love , or no , without the parties own confession : notwithstanding that the contrary is proved not only by Authors of very good note , but even by daily experience . The first Authority I shall produce for confirmation hereof , shall be out o● Soranus Ephesius , who in the life of Hippocrates reports of him , how he by A● discovered the Love of King Perdice who was enamoured of Phile , one of h● Fathers Concubines , and by reason hereof was growne Hecticall . The like is reorded of Erasistratus the Physitian , who ●n like manner discovered the unlawfull ●esires of Antiochus , sonne to King Seleu●hus , who was desperately gone in love ●oward Stratonica his Mother in Law : and by the same Physitian was at length perfectly cured of his malady . Neither is it necessary , that he should ●e a Physitian , that must make this discovery : for we know that Jonadab found out the love of Amnon to his sister Tha●ar : and Canace's Love was first discovered by her old nurse . Prima malum nutrix animo praesensit anili . Galen , in that book of his , which he ●ntitles , Quomodò morbum simulantes sint Deprehendendi , boasts how that himselfe had found out the Love of a fellow that was servant to a Knight in Rome , that had purposely made his knees to swell , by rubbing them with the juyce of Thapsia , that so he might not be able to wait on his Master into the Field , but might stay at home , and by this meanes have the fitter opportunity to enjoy his Mistresse . And in his book de Praecog . he relates the manner , how he discovered the Love of Iustus his wife , who was enamoured of one Pylades : and that , meerely by feeling her pulse very hard , and observing withall her countenance , as he named him to her . — Quis enim benè celat Amorem : Emicat indicio prodita flamma suo . Anacreon the Poet makes great boasts of his owne skill in this particular , in his last Ode , after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . in english thus . By markes , our Horses beare , We straight know whose they are . By his Tiare , a man May know the Parthian . And so , at first sight , I An Amorist descry . For in his Breast's a signe , By which I can divine . For as soone as ever Cupid hath kindled this fire within their Hearts , they are constrained presently to lay open their Breasts , and cry out for helpe . The heate of these flames oftimes discovers it selfe in the Cheekes , where it presents the beholders eye with as many various colours , as the Rainebow weares . — Benè quis celaverit Ignem ? Lumine nam semper proditur ipse suo . Quod licet , ut possum , conor celare pudorē ; Attamen apparet dissimulatus Amor. Who 's he , that can hide fire ? whose brighter Raies , The more restrain'd , the more themselves betray . Nor can Love be by any art supprest , Where each Blush tells the secrets of the Breast . And for this cause Diotimus in Plato's Conviv , saies , that Love inherits this from his mother Penia , to be alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , naked , and without a covering . And for this cause the Poets also alwaies feigne him to be naked , because , as Erasmus in his Adagies observes , Love cannot be covered . For , not the eyes alone , but even the tongue also , and the cheekes themselves by their Blushes will necessarily discover it . Yet notwithstanding all these manifest signes of Love , together with their frequent sighings , continuall complaints , Importunate praises of their Mistresses , and the like : the Lover still beleeves his desires are so closely carried , as that the quickest apprehension cannot discover them : whereas indeed they lye open , and exposed to every eye . I shall willingly grant , that it is not so easy a matter to discover the Love of one that is but lightly touched with it . But if the party be but so farre entred into it , as that Melancholy , or Love-Madnesse now begins to seize on him : I dare undertake to finde out such a ones disease , ●s easily , as any other violent Passion of ●he Mind what ever : so that I may but have liberty to observe the Actions and Gestures of the Party Affected ; and that , ●y those Rules I have observed to have been delivered by Galen , concerning this Particular . The meanes and order of Proceeding ●n this Discovery , I shall hereafter deliver unto you : by which you shall be able to finde out this Malady , not only where ●t is already setled , but also where there is but a bare Inclination unto it only in the Constitution . And herein I shall be forced to crave assistance from all faculties , and sometimes too , as Galen saies , we must be content to helpe our selves with bare conjectures : as he him selfe was once faine to doe , when he discovered the deceit of a Knight in Rome , that feigned himselfe to be troubled with the colicke , that so he might avoid being present at a generall Assembly of the Citizens . Notwithstanding , as he there observes , this discovery was not properly of Medicinall Cognition ; but rather belonged to the power of Reason and Common Sense : which , although it be common to all , yet is it exact and Ripe in a very few . And therefore he concludes , that where this naturall faculty is sound , and joyned in commission , as it were , with Medicinall experience , that man shall be able to make any the like discoveries as these . CHAP. XIV . Signes Diagnosticke of Love. Melancholy . AS this Disease findes its first passage into the inward parts of the Body through the eyes : so doe they give the first assured and undoubted tokens of the same : For as soone as ever this Malady hath seazed on the Patient , it causeth a certaine kind of modest cast of the eyes , which the Latines expressed by the tearme of Emissitii Oculi ; and the Greeks call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And therefore our Moderne Anatomists call that Muscle , which is the Instrument by which this Love-looke is caused , Musculus Amorosus . But if the party be over farre gone with this disease , the eyes begin then to grow hollow , and dry , ( unlesse perhaps some unkindnesse , or deniall from their Mistresse , or else her Absence moisten them with a teare or two : ) and you shall observe them to stand , as if they were either in some deepe contemplation , or else were earnestly fixt in beholding something or other that much delighted them . And if the Lovers eyes be thus discomposed , and out of order ; how much more thinke you is his heart ? For you shall see him now very jocund and laughing ; and presently within a moment he falls a weeping , and is extreame sad : then by and by againe he entertaines himselfe with some pleasant merry conceipts , or other ; and within a short space againe is altogether as sad , pensive , and dejected as before . This Passion you may observe drawne our to the life by Virgill , in his Dido , Aeneid . 4. Vritur infaelix Dido , totâque vagatur Vrbe furens , &c. She was so tormented with the heate of her Love , that she ranne up and downe the Citty , as if she had been distracted . Nunc media Aeneam secum per moenia ducit ; Sidoniasque Ostentat opes , urbemque paratam . Incipit effari , mediaque in voce resistit . Nunc eadem , labente die , convivia quaerit : Iliacosque iterum , demens , audire labores Exposcit ; pendetque iterum narrantis ab ore . Now through the Towne she doth Aeneas guide : Boasting its wealth , & how 't is Fortified . Meane while her Tongue betraies her griefe : And when The day 's now spent , the Feasts begin agen . To heare Troy's fall againe , then doth she long : And still her eare 's chain'd to th' Historians Tongue . These Perturbations proceed from the Diversity of those objects they fancy to themselves : and in like manner as these are either sad or joyfull , so they themselves either blush , or waxe pale at the apprehension ; as the Poet observes . Nec latet haustus Amor , sed fax vibrata medullis , In vultus , atque ora redit , lucemque Genarum Fingit , & impulsam tenui sudore pererrat . Love can't lye hid : his torch , within the Heart Once kindled , straight inflames each other part . A gentle sweat bedewes the Limbes ; the eye Betraies its heat : the cheekes warme blushes dye . To this we may adde their excessive talking , which proceeds from the fulnesse of their Heart . For Love , saies Plutarch , is naturally a great Babler , especially when it chanceth to light upon the commendation of those things that are its objects . For that Lovers have a strong desire to enduce all others to the beliefe of that , whereof themselves are already perswaded : which is , that they love nothing , but what is absolutely perfect , both for Goodnesse , Beauty and Profit : and they would willingly have these opinions of theirs confirmed also by all other mens judgements . This is that which moved Candaules to bring Gyges into his bed-chamber , and there to let him have a perfect view of the naked Beauties of his Wife . Vnlesse you will rather say , that the Reason that those that are in Love , talke so much , is , to exercise their Perswasive Faculty , that so by this means they may render themselves the more worthy of their Mistresses Love. Non formosus erat , sed erat facundus Vlisses . Attamen Aequoreas torsit Amore Deds . T was not Vlisses Forme , but sweet Discourse , ●at did , to seeke his love , the Sea-Nymphs force . ●nd for this cause the Heathen of old ●ere wont to place the Image of Venus , betwixt the Images of Mercury and Pi●o ; the one being the God of Eloquence , ●e other the Goddesse of Perswasion . Which gave occasion to Lucian to feigne , at Mercury , as soone as ever he was ●t newly borne , overcame at wrastling ●e God Cupid , who before had trium●ed over all the other Gods , both Coele●all and Infernall . By the signes we have already set owne , and by his languishing countenance did Ionadab discover that Amnon , ●●ing Davids sonne , was enamoured of me Princesse , or great personage . For ●hose that are in Love , saith Cydippe in O●id , have alwaies a kind of languishing countenance , and that too without any Apparant cause . So likewise by those above named Symptomes , joyned together with the palenesse of the Colour , & feeblenesse of the knees , was a step mother mentioned by Apuleius , discoverd to be in love with her sonne in Law : P●lor deformis , Marcentes oculi , lassagenu● quies turbida , & spiritus cruciatus t●rd tate vehementior : which * Apuleius seems to have learne of Avicen , or some other o● the Ancient Physitians . There is besides , no order or equality at all in their Gesture , Motions , or Actions : and they are perpetually sighing , and complaining without any cause . Sapho could not sit a her distaffe : Paris could not sleepe : Canace grew pale , leane , and froward , and was still complaining without any evident cause ; and by these signes her nur●● found that she was in Love. Fugerat ore color , maciesque obduxerat Artus ; Sumebant minimos ora coacta cibos . Nec somni faciles , & non erat annua nobis : Et gemitum , nullo pressa dolore , daba● Prima malum nutrix animo praesensit anili . &c. In like manner did Erasistratus discover ●he Love of Antiochus , to his Step-mother : for so soon as ever she but entred into the Chamber , his colour changed , his ●eech was stopped , his lookes were smi●ing , and pleasant , or else , ( as Vigenerius ●ith ) very stedfastly bent upon their Object : his face burned , and hee was all in a weat , his Pulse beat very disorderly , and ●stly his heart failed him : he grew pale , amazed , astonished often : with other such ●●ke Symptomes , which ( as Sapho affirmes ) are wont to appeare in Melancholy Lovers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as Plutarch hath it , in the ●fe of Demetrius . Yet we finde these ver●es of that Learned and Amorous Poëtesse ●apho cited thus , in Dionysius Longinus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which are translated into Latine both by Ovid , Statius , and also by Catullus in that manner . Lingua sed torpet ; tonuis sub Artus Flamma dimanat : sonnitu suopte Tinniunt Aures : Gemina & teguntur Lumina nocte . My stam'ring tongue her speech forgets . A gentle Heat each Ioynt besets : All quicknesse from my Eyes is gone : My Eares heare no sounds , but their own By which Verses we may conclude , that this Damsell was as skilfull , and as well experienced in this Art , as any either of our Greek , Arabian , or Latine Physitians , for as much as there is not nay mention made of any Symptome or certaine signe of this Disease , by them , which she seems not acquainted with . Galen , Erasistratus , and all our Modern Physitians , adde to these , the unequall and confused beating of the Pulse : And Galen boasts , that by these Signes joyned together , he discovered the miserable doating of Iustus his wife upon Pylades . I had found , ( saies he , Lib. de Cogn . & Cur. morb . Anim. and cap. 6. de Praecogn . ad Posthem . ) That she had neither Fever , nor any other Corporall Disease ; so that I presently conjectured that shee was in Love. And ●hen , because that at the naming of Pylades , her colour changed , her Pulse beat unequally , and with diverse motions , as it ●ses to doe , when a Man resolves on any treat matter of Consequence ; I concluded that she was in Love with Pylades . From which words of Galen , there is a ●ice Question raysed by our Moderne Physitians , whether or no there is a certaine distinct kinde of Pulse by which Love is discovered , besides that Inequality , which Galen elsewhere calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which you may read at large discussed by Fran●iscus Vallesius , who , with Avicen , and the more Learned sort of Physitians , main●aines the Negative : and that , because that Rationall Love is an Affection of the Braine , as likewise Irrationall and dishonest Love is of the Liver ; but neither of them of the Heart , ( as wee have already demonstrated ) which suffers no whit at all in Love , but only by Sympathy . Yet I deny not , but that by the Pulse it is possible to know a Passionate Lover , by reason of the stirring of the Spirits : for which cause , Avicen saies , that if one would know the name of such a ones Mistresse , he must feele his Pulse , and at the same instant name the Party whom hee suspects to be the cause of his Malady , & take some occasion or other to commend her Beauty , sweetnesse of Behaviour , Parentage , Attire , or Qualities of Mind : for at the same time , Pulsus diversificabitur in varietate magnâ , & fiet similis Intersecto ; you shall perceave , saith he , a strange alteration in the Motion of the Pulse , and it will be very unequall , and often interrupted . Which is the opinion of Galen also , in the afore cited places ; and of Paulus Aegineta ind his 3. booke , and 37. Chapter . Christophorus à Vega addes to these Signes here set downe , another , which in my opinion seemes to bee of litle or no moment : and that is , that those that are in Love , will not eat Grapes ; because that this kinde of fruit filleth the Stomack and Belly with Winde , and this Inflation oppressing the Midriffe , and hindering the motion of the Heart , disturbeth Respiration , and suffers them not to sigh at their pleasure . By the greater part of these Signes , when I first began to practise in this Faculty at Agen , the place of my birth , in the yeare 1604. I discovered the foolish doatings of a young Schollar of that City , who was desperatly gone in Love , and made his complaint unto mee , that notwithstanding all the Medicines that had been prescribed him by the Physitians of that place , and a certaine Paracelsian Mountebanke that he had met withall , he could neither enjoy his sleep , nor take delight in any thing in the world ; but was so full of discontent , that he was faine to retire from Tolose to Agen , hoping by this change of Aire to finde some mitigation of his griefe : where as , contrary to his Expectation , he found himselfe in a farre worse state then before . When I considered his relation , and withall saw him to be a young Man , and affected with these Griefes and Discontents without any Cause , whom but a litle before I had knowne Ioviall and merry : and perceaved withall his Countenance to be grown pale , yellowish , and of a sad decaied colour ; his eyes hollow ; and all the rest of Body in reasonable good plight : I began to suspect it was some Passion of the Minde that thus tormented him : & then considering his Age , and his Complexion , which was sanguine , and his Profession ; I certainely concluded that his Disease was Love. And as I was urgent upon him to let me knowe the Externall cause of his Malady , there comes by chance a handsome servant-maid of the House about some businesse or other into the Roome where we were , and was the meanes of discovering the true ground of his Disease . For she coming in at the instant as I was feeling his Pulse , I perceaved it suddenly vary its motion , and beat very unequally ; he presently grew pale , and Blushed againe in a moment , and could hardly speake . At the last seeing himselfe as it were taken tardy , he plainely confest the true Cause of this his distemper ; but withall refused to admit of any other Cure but from her that had given him his Wound : and therefore intreated mee to desire the Mother of the Damsell to give ●er consent that hee might marry her ; presuming that his Father , notwithstanding she was no fit match for him , would not deny him that Contentment , on which his Life and safety depended ; oftentimes repeating that Verse out of Propertius . Nescit Amor priscis cedere Imaginibus . Cupid , nor Homage yeilds , nor place , To Swelling Titles , Blood , or Race . But this Marriage could not bee effected : the young Man in the meane time grows worse and worse in a desperate manner , till at length a Fever seazes on him , together with a violent spitting of Blood. This amazes him ; and seeing no other meanes of safety , he is at length perswaded to follow my Directions : and so by such Physick as I prescribed him , he was at length perfectly cured of his Malady . A like story to this may you read in Valleriola , of a Cure wrought by himselfe upon a Merchant of Arles , who had continued for the space of six Moneths distracted with Love : and had he not been prevented by the care of his Parents , hee had killed himselfe . But what need we trouble our selves to seek so farre for Examples of this kind , seeing that there is hardly a Disease more frequent in our Eyes then this of Love , if we are able but to distinguish betwixt it , and the other kindes of Melancholy ; as Madnesse , and the Suffocation of the Matrix : with which Diseases , this of Love hath great Affinity . CAP. XV. The Cause of Palenesse in Lovers . THE Palenesse of the Colour , is a thing so Proper to those that are deeply in Love , that Diogenes , one day meeting a young Man that looked very pale , guessed him to be either a very Envious person , or else that he was in Love : according to that of the Poet. Palleat omnis Amans : Color hic est aptus Amanti . It is the proper Colour & Badge of Love. But by the way it is to be noted , that we must not understand by this word Pale , a simple Decoloration , or whitenesse of the Skin , which , as the Philosopher saies , is , as it were , a kinde of Putrefaction of the skin : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But rather a mixt Colour of White , & Yellow ; or of White , Yellow , & Green : which Hippocrates calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plutarch , and Lucretius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and all Greeke Writers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For these words doe not signify a bare Green ; but also a pale Colour , and such a one , as appeares to be in Corne , when as Immoderate Heat , and a Southerne wind hath ripened it too soone : as we may easily collect from that place of Galen , where , speaking of the Asians , he saies , that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . When they see any looke pale , they presently aske , what 's the reason they looke so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Greene ; making no difference at all betwixt these two words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pale ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , greene . Now , ( saies the same Author , ) this pale colour is such , as we see in Fire , & Ocre , or Orpiment : and is caused in the body by the Permixtion of yellow choler with the thin waterish parts of the Blood. Which opinion of his is also confirmed by Phavorinus , who will have this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and translating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence we perceave how grossely Ruellius is mistaken , on the 78. chapter of Dioscorides , where he very confidently denies , that we have the true Myrrhe , because it is not Green : supposing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies only greene , and not yellowish ; or rather such a colour , as appears to be in Hearbes that are dried , in Lentils , and in the dried pills of Pomegranats : And therefore Hippocrates oftentimes calls such pale folkes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and Aretaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and the Comedian , Oculos Herbeos . The Poëts also acknowledged this Co●our to be proper to Lovers , and not the white , when that they feign'd , that Cly●ia , dying for the love of the Sun , was turned into an hearbe of a pale and blood●esse colour , which the greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which colour is for the most part the signe of a distempered Liver , according to Galen : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which being caused by reason of the great abundance of yellow Choler , mixt with the crude Humors , and dispersed all over the body , it infecteth with its colour the skinne , which according to our Physitians , is To●tius Corporis Emunctorium . Whence it is , that by the ill colour of the skinne is knowne the badnesse of the Humours , that putrify within the Body . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; saith Hippocrates ; The colour of the Humours , unlesse they retire into the most inward parts of the Body , appeares evidently in the skinne : but chiefely in the Face , because that the skinne of that part is more thin and fine , then of any other part ; and therefore the more apt to receive the tincture of the Putrified Humours . But if by chance any small portion of Melancholy be mixed with the Cholericke Humour , the party then becomes of a kind of tawny colour , or a darke green : which colour Plutarch and Aretaeus expresse very aptly by the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CAP. XVI . What manner of eyes Melancholy Lovers have . THere is no part of the whole Body whatsoever that sooner discovers the Indisposition of the Body then the Eyes ; according to the doctrine of Hippocrates : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : looke in what state the eyes are , in the same is the rest of the Body . A manifest experience whereof we have in our Lovers , who according as Avicen , P. Aegineta , Oribasius , Haly Abbas , and Alsaravius , observe , have their eyes hollow , and sunke into their head , dry , and without teares ; yet alwaies twinkling with a kind of smiling ●ooke . This hollownesse of the eyes , which Alexander Aphrodisaeus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Rufus Ephesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , proceeds , as Stephanus Athen. saith , from the Imbecility of the naturall Heat , and the Dissipation of the spirits , which doe abound in the eyes : or else by the malignity and ill temper of the Humours : or lastly by a consumption . Yet we may observe great contrariety of opinion among these Authors : For Avicen , Oribasius , and Alsaravius affirme , that those that are sick of Love-Melancholy , are leane generally throughout the whole Body , as well by reason they eate and drinke very little , as also for that their Digestion is very bad , by reason that the spirits and Naturall Heat are withdrawne from the stomacke , to the Braine . And yet these above named Authors say , that , Oculi soli non concidunt ; it is not the eyes alone , that suffer in this disease : whereas P. Aegineta maintaines the quite contrary opinion , saying , that caeteris partibus corporis illaesis , nullâque calamitate collabentibus , soli illi Amatoribut concidunt : All the other parts of the Body continuing in a good and perfect state of Health , the Eyes only in Love-Melancholy are ill affected . Christophorus à Vega , willing to excuse Aegineta , saies that he understands by Collapsus , in this place , segnem motum & Desidentiam , a kind of dull heavy motion of the eyes . But I conceive this exposition to be somewhat forced : for as much as the same Author assents , with all the other above mentioned , that those persons that are in Love , have a continuall motion or winking with their eye-lids , semper conniventes : which motion Hippocrates in his Epidemicks calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Galen also seems to mee to favour this opinion of Oribasius and Avicen , when he saies in his second booke de Crisibus , that Hollow Eyes and a Pale colour are the evident and true signes of those that are oppressed with sadnesse , and other like passions . But these Authors in my opinion , may be reconciled , by saying , that Avicen and Oribasius speake more consonantly both to Reason and Experience , if they be understood of Passionate Love , which is now already growne to a degree of Madnesse . For so the Divine Plato also in his Feast affirmes , that Love is , of his owne Nature , and also by the Hereditary Imperfection of his Mother Penia , alwaies Hard , Dry , Leane , and loathsome , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because that by reason of too much ●ntention of the mind , pensivenesse and Anxiety , the Lover looseth the fulnesse of flesh and good likeing of his Body , that ●he before enjoyed . Which , when Aegi●eta denies , he is to be understood not of those that are farre gone in this Disease , but only newly entred into it . This explication for the reconciling of the contrariety of these Doctors opinions , if it displease any man , I shall expect a better from him . CAP. XVII . Whether Teares be Symptomes of Love , or no. HIppocrates in his Epidemicks makes Teares to be of two sorts , Voluntary and Involuntary . The last of which kinds is caused by reason of the weakenesse of the Retentive Facultie in the Braine , which hath been debilitated either by some Disease , or by the great Abundance of moisture , contracted within the Head : or else because the expulsive Faculty of the Braine is provoked by the sharpnesse of the Humours in the Braine , or by the vapours that are exhaled from the inferior parts ; as it is often seen in those that are sick of an Ague : or lastly by reason of some particular distemper of the eyes , as Exulceration , Fistula , Opthalmy , Running of the eyes , or the like , as also by Smoake , Dust , or other like externall causes . As concerning voluntary Teares , it was the Opinion of Empedocles long since , that when any one was surcharged with any strong passion of the Mind , the Blood was troubled , and from thence followed Teares , in like manner as whey comes from Milke . Alexander Aphrodisaeus is of opinion , that the Melancholy Humour having shut up and encompassed the Heart ; the Humidity endeavours to shew it selfe , where it findes the freest passage . But we say , that the materiall cause of Teares , is the same with that of Spittle ; which is , the Abundance of serosity remaining in the Braine , after the third concoction : by reason whereof old men , women , and young children , are more inclined to weeping , then any other . Now this moysture flowes from the eyes , either by reason of the compression of the Braine , during the time of sadnesse : or else by the Dilatation of it ; as we often see it comes to passe in those that are charged with some suddaine great joy , or else ●augh extreamely . For as much then as Lovers are subject to all these passions , of Ioy , Laughter and Sadnesse : it is evident that they are not Involuntary Teares that fall from Lovers eyes , which , as we have already shewed , are generally dry and void of Teares , but only the Voluntary , as when they either doubt , or else despaire of their Mistresses favour . And hence it is that we shall observe Poëts so often representing unto us Lovers weeping and lamenting : Because that Love is also delighted in Teares , according to the Poet. Nonnihil aspersis gaudet Amor Lachrymis . Yet will I not therefore presently conclude , that this signe is Pathognomicall , nor scarcely Certaine ; especially in women , who as the Poet saies , Quóve volunt plorant tempore , quóvt modo . Have the command of their Teares , and can weepe , when , and how they please . CHAP. XVIII . The causes of Waking , and Sighes in Lovers . THe causes of those continuall wakings which oppresse Lovers , making them more Melancholy , sad , leane , and Dry , ( Attenuant Iuvenum vigilatae corpora noctes . ) Are , the diverse Imaginations and Fancies that steale into the Braine , and never suffer them to take any quiet repose : whence the Braine becomes Dry and Cold ; Besides that from the naturall Melancholy , which is naturally Cold , and as dry as dust , there cannot be exhaled any sweet and gentle vapours , which by their moisture should loosen the nerves , and discharging them of their office , may so cause withall a cessation of all sense and motion . And if by chance they be surprised by any light slumber , which is the provision Nature hath made for the repairing of the Animall spirits , which in them are wasted and much impaired , by the violence of their Imagination , and excessive wakings : that slumber is attended on by a thousand Phantasmes , and fearefull dreames ; so that they awake oftimes more discontented , sad , pensive , melancholy , and fearefull , then before ; and for the most part they find themselves more tormented sleeping , then waking . Sighing is caused in Melancholy Lovers , by reason that they many times forget to draw their breath , being wholy taken up with the strong Imaginations that they have , either in beholding the beauty of their Loves , or else , in their Absence , contemplating on their rare perfections , and contriving the meanes how to compasse their Desires . So that at length recollecting themselves , Nature is constrained to draw as much Aire at once , as before it should have done at two or three times . And such a Respiration is called , a Sigh ; which is indeed nothing else , but , a doubled Respiration . CAP. XIX . During what age men and women are subject to this disease of Love-Melancholy . NOtwithstanding that Democritus , as Hippocrates hath reported him , saies , that all Mankind from their very birth are subject not only to Diseases in generall , but even to this of love also in particular : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet can it not be denied , but that some diseases are more appropriate to certaine ages , and seasons , then others are , as the same Authour affirmes , Aphor. 19. lib. 3. And in his Praedict . Coac . he definitively sets downe the limits of time , wherein a man is subject to all kind of diseases , to be , betwixt the age of fourteen yeares , and forty two : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It remaines therefore that we examine , whether or no , a man is not subject to this malady of Love , without the compasse of these yeares . Love being , as Plato saies , a strong desire of generation : of necessity , so long as a man is able to performe the Act of Generation , so long he is also subject to Love , and ( if he restraine not his desires within the bounds of Reason , ) to Love. Melancholy also . Now some Authours affirme , that a man is able to engender at nine , or ten yeares of age : and they goe about to confirme this their Assertion , by the examples of King Solomon , and Achaz , who had children , when they were but ten , or eleaven yeares old , at the most : which S. Gregory , S. Hierome , and Albertus Rosarius affirme that themselves have knowne by experience in some others . And , ( which seemes a thing incredible , ) Pliny reports , that among the Indians , the Mandri and Calingi have children at five , or six yeares of age . But on the contrary , some againe there are , that would deprive men of this power , so long as they are under the age of twenty : and for this cause the Germans forbid carnall copulation to young folke , before they have attained unto the age of twenty yeares . But the most received opinion is , that men and women are subject to this disease of Love-Melancholy , as soone as ever they are entred into those yeares , in which they begin Pubescere , to come to their Puberty : which appeares in men chiefly by their voice , which at that time growes greater and harsh withall , and in women it may be knowne by observing their breasts , which about this time begin to swell and grow bigger , and that for the most part , about the age of twelve , or Fourteene : And this is now the generall Rule , by which their Puberty is knowne , Jndagatione corporis inhonestâ cessante ; by the Constitutions of the Emperour Justinian . And as concerning those Instances of K. Solomon , and Achaz , above mentioned , we answer , that though perhaps it be granted that they are true ; yet are they very rare , and scarcely to be paralleld : and that such persons being for the most part , very short-lived , ( for Solomon lived not above fifty yeares : ) it seemes in a manner necessary , that their Puberty should be earlier in them , then in other men : it being the Iustice of Nature , that those Creatures that must soone meet their Period , should as suddenly arrive to their Perfection and Maturity : as we may observe in women , who , according to Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as they are ripe sooner then men , so doe they commonly faile before them . Now as youth , or Puberty opens the way to Love ; so in like manner doth old age shut it up . Which Solon finding in himselfe , be gave the Gods great thankes for sending him so great a blessing as old age was ; wherein he enjoyed more contentment and pleasure , by being freed from his former youthfull Amorous heats , then he felt discommodity or trouble in his old age . Aristotle saies , that it is about the age of threescore and ten , that old men begin to be out of Cupids reach , and bid Defiance to Venus . And therefore the Emperour Tiberius thought those men worthy to be punished that at these yeares were not able to governe their desires , but suffered themselves to bee overcome by this youthfull Passion of Love : and to this purpose enacted the Law called Papia Poppaea , for the restraining of this Abuse . And to this the Poet Gallus seemes to allude , when he thus breakes out into an Exclamation . O miseri , quorum gaudia crimen habent . How miserable is the condition of Mankind , when as their very pleasures are numbred out unto them by their Punishments ? But Avenzoar confutes Aristotles opinion by many forcible Arguments ; which for brevity's sake I shall omit : only adding in confirmation hereof , the examples of King Masinissa , who got a child when he was fourescore yeare old : and Cato the Censor , who did the like at threescore and fifteene . Our Historians goe yet farther , and report for certaine , that Vladislaus , King of Polonia , had two sonnes , when he was fourescore and twelve , or thereabout . And Felix Platerus in his Medic. Observat . saies , that his Father had a Daughter at fourescore : and his Fathers great Grand-father had a sonne after he was a hundred yeares old . I grant that in the greatest part of old men , after they are once threescore , all their desires , ( excepting that of Covetousnesse , ) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Plutarch expresseth it , Toothlesse : yet will we not exempt them wholly from this disease of Love. For besides those examples already alleadged ; we read , that Theseus was above threescore yeares old , when he was so enamoured of the beauteous Helen , that he ravished her . And we are taught by daily experience , that the Emperour Claudius , who succeeded in the Empire the next but one to Tiberius , not without very just cause abrogated the Poppaean Law. CHAP. XX. The Signes whereby we may knowe those that are inclined to Love-Melancholy . ARistotle in his Ethicks , and Tully in his Tusculan Questions , distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lover , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Amorist : as we distinguish betwixt Ebri●us , one that is Drunke , and Ebriosus , a Drunkard . Because that a Lover , is one that is indeed falne in Love ; but an Amorist , is one that is inclined to this Folly , either by his Naturall Constitution & Temper of Body ; or else by reason of his Education , Discipline , Custome , or the Like . The Diagnostick signes of the Lover we have already delivered in the precedent Chapters ; It remaines now that we set downe those by which the Amorist is to be knowne : seeing our Intention is , to prescribe as well the meanes to prevent this Malady , as the Remedies to cure it . In the First place then we are to consider the constitution and Habit of the whole Body , when so ever wee desire to know , to what Diseases any one is subject . For by this meanes Helen knew that Paris was fitter for Cupids service , then for Mars . Quòd bene te iactas , & fortia facta recēsen A verbis facies dissidet ista tuis . Aptamagis veneri quàm sunt tua Corpora Marti : Bella gerant fortes : tu Pari semper Ama. Thou brag'st well : But this smooth cheek speaks thee farre More apt for Venus , then for Mars his warre . Let others fight ; and on their enemies prove Their ruder strength : my Paris thou shalt love . In the second place , the Temperature of the Principall , and secret parts is to be considered ; of which I shall speake more hereafter , in the Chapter of Physiognoms only in this place giving you to understand , that a hot and dry Temperature , or ●se such a one as is only hot ; is the most ●nclined to Love. We must also observe the parties Complexion : for we see that ●ose that are of a sanguine Complexion , ●re generally very Amorous : Not that I would have a man alwaies weare a sad , towning , austere Countenance . Habet tristis quoque Turba Cynaedos . For under such a one there oft-times lies hid the strongest Inclination to lasciviousnesse . ●n the next place we shall doe well to consider the age : for commonly the younger people are more subject to this di●case , then the elder : especially while they have a harshnesse in their voyce , which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Latins , Hircire : And in wenches , when their Brests begin to burgeon , which the greeks all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the latin Fratrare , Sororiare , Catullire : At which time , Aristotle warns all Fathers to have a strict eye over their Daughters , and not to suffer them to converse with young men , especially such a● are given much to Courtship : Because that at this time they have an extreame raging desire over all their Body . But old men on the contrary side , are as much averse from venery , unlesse they be naturally very leacherous . For Enripides saies , that Venus is displeased with old men : And for this cause the Heathens , ( at Plutarch reports ) accounted those Marriages that were celebrated in the moneth of May , Disasterous , and ominous ; as some superstitious Christians also doe at this day : because that Venus hated this moneth , as being consecrated to the honour of old age . Lacydes , King of the Argians , was knowne to be in love , by his over curious trimming and curling of his haire : as was Pompey the great also , by the nice scratching of his head with one finger . Magnus , quem metuunt omnes , digito caput uno Scalpit . Quid credas hunc sibi ved● virum ? He , whom the world feares , nicely with one naile His head doth scratch ; what , thinke ye , doth he aile ? Our Ladies have the same opinion of ●ose men that are very hairy , that Aristo●●e hath ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hairines , saith ●● , is a signe of the abundance of Excrements : And for this reason , those men that ●e hairy , are fuller of seed , & therefore ●re addicted to Venery , then those that ●e smooth . As it is also observed in the are , who being extreame hairy , as having ●ly among all other living creatures , ●ire also on the ball of his feet , is withall counted one of the most lustfull creatures that is . On the contrary a woman cannot en●re a man that hath but little Beard ; not ●● much , for that they are commonly cold ●●d impotent , as that , so much resembling ●unuches , they are for the most part in●ined to basenesse , cruelty , and deceitfulnesse . Such a one , as Plato reports , was Melitus Pitheus , that was Socrates his ●lse accuser , and in regard of that very thing excepted against by Socrates . But this is then found most true , when they are leane withall , and have thin , ho● Iow , shriveled Cheekes . For , as the Physiognomists say , these markes denote man to be of a filthy , lustfull disposition and that by reason of the Imaginative Faculty being depraved : but withall , Envious , Crafty , and consequently a knave ; according to the doctrine of the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Their Extraction and Descent and things also very considerable ; as well fo● that children may have the same Temperature both of the Principall parts , as also of those that serve for Generation , that their Parents have : as also by reason of ba● discipline , & ill example . We might also adde to these , the milk of the nurse , which as Phavorinus affirmes , is of very great force , either in correcting , or corrupting as well the manners of the mind , as the Constitution of the Body : for as much as those alwaies follow the Temperature o● the Body . And of this opinion the Po●● also seemes to be , where he brings Dido , reproaching Aeneas with his Education , and thus upbraiding him with his cruelty . Non tibi Diva parens , generis nec Dardanus autor , Perfide : sed duris genuit te cautibus horrens Caucasus ; Hircanaeque admôrunt ubera Tigres . No Goddesse brought thee forth : nor canst thou be Deriv'd , false man , from Trojan Ancestry . But thou , from some hard , unrelenting Rocke Descended art ; and Tigers gave thee suck . Michael Scotus , discoursing on this point , reports that he had seen a child that had been nursed up by a sow ; who when he was now grown to some bignes , would eat immoderately , as Hogs doe ; and delighted very much to tumble and wallow up and downe in durty places . And he te●s a story of another , that had been brought up by a shee-goat , who in his going skipped after the manner of Goats , and would ever be pilling and eating the barke of Trees . Hippocrates , Ptolomy , and Vegetius , affirme that the Aire , Climat , and place of their Birth are of very great consideration in this particular : Et Plaga Caeli , non solùm ad robur Corporis , sed etiam Animorum facit , saith Vegetius : The Climat conduceth much , not only to the strength and perfect Temperature of the Body , but of the mind also , and its faculties . And indeed we see commonly that the Germans are great Drinkers , the Spaniards proud , the English deceitfull , the French unconstant , the Athenians witty , the Thracians dull , the Sarmatians Chast but the Neopolitans , Asians , Africans , and Aegyptians , very lascivious and addicted to Venery . And Ovid makes the Thracians also beare them company , when he speakes thus of Tereus . Digna quidem facies ast hunc innata libido Extimulat ; pronumque genus regionibus illis Jn Venerem : & flagrat vitio gentisque , suoque . * Her face was excellent : But inbred lust Inrag'd his blood ; to which those Climes are prone ; Stung by his Countries Fury , and his owne . But these signes are very uncertaine , and meerely conjecturall : For , as Apuleius saies , Apud socordissimos Scythas Anacharsis sapiens natus est : & apud Athenienses , Melecides fatuus : The wise Anacharsis was descended from the dull heavy Scythian : and Athens brought forth Melecides , a Foole. But what shall we say to that story of a litle blind Dog in Italy in the time of the Emperour Iustinian , who , as Nicephorus reports it , was able by certaine signes to give notice of such persons as were any way touched with unchast desires ? Or the Bird Porphyrion , mentioned by Dupreau , in Anno 563 , that would make as though she would strangle her selfe , if she but perceived an Amorous or an adulterous person within her Masters house ? Or to the Water of Triall , used by the ancient Hebrewes , for to prove whether a married woman had been dishonest or no : Of which water an unchast woman had no sooner tasted , but she began presently to be very dry ; whereas on the contrary , if the suspicion were unjust , she thereby recovered a more perfect state of health then before . And lastly to another Fountaine , the vertue whereof was such , that if any unchast woman touched it , the water would burne her flesh ; but did no hurt at all to those women that were chast . Which Gangolphe , wife to a certaine Burgonian , supposing to be fabulous , for the satisfaction of her Husband , who had but just cause to be jealous , would needs one day thrust her arme into the Fountain : but she presently drew it forth againe , all scorched and burnt ? What shall we say ( I say ) to all these , but only that God hath given to many things such hidden qualities , as that the most learned Philosopher can render no sound evident reason of them . Nature rerum vis atque Majestas in omnibus momentis fide caret : saith Pliny : In all things of strange and miraculous production , the power and Majesty of Nature transcends all beliefe . Multa tegit sacro involucro Natura ; neque ullis Fas est scire quidem mortalibus omnia , Multa Admirare modò , nec non venerare ; neque illa Inquires , quae sunt Arcanis proxima . Namque In manibus quae sunt , haec nos vix scire putandum est . Est procul à nobis adeò praesentia veri . Wise Nature many things with mists doth vaile : And then decrees , mans knowledge here shall faile . Her secrets , of our wonder then must be The Object , not our curiosity . We scarcely know the things before our eyes . So darke , and hidden are truths Mysteries . It is much more easy to shew a reason of the discovering of unchast persons by the stones in their Rings , or other Iewels : which are thought to change their colour , and become obscure , darke , and pale , by reason of those vapours , that arise from the unchast lustfull bodies of those that weare them : an experience whereof I my selfe have seen in the Eranos , or Turquois stone . The Genethliacall Astrologers have other signes , more subtle , though perhaps not much more certaine ; which they take from the Horoscope . They say , that if one be borne when Mars and Venus are in conjunction , he will undoubtedly be inclined to Love and Erotique Melancholy ; but perhaps much to his owne dammage . For if the Sunne rise , under the Conjunction of these two Planets , he will not be Felicior Astro Martis ; ut in laqueos non incidat . Aristotle , in his Politicks , will have the meaning of this to be , that Martialists , and men of warre , are easily taken Prisoners by Cupid : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : All these kind of men ( saith he , ) are very prone to Venery . And the Physitians say , that the Astrologers , by Venus , understand Phlegme , or rather Blood ; and by Mars , Choler : For Mars is hot and dry ; and Venus moist : which two Complexions , being met together , doe make the persons enclined to mutuall Love. The same judgement doe they give of him that is borne , when Venus is in Leo ; or when the Moon , and Venus doe mutually aspect each other : or else when Iupiter is in a Trine , or Sextile aspect with the Sunne , or Mercury ; especially if it happen on the second , or fifteenth day of the Moon But there is no great heed to be taken , what these men say , who are for the most part ( in the opinion of S. Augustin ) meere Cheaters and Impostors : as you may see proved at large by Ioan. Picus Mirandula , in his 12 bookes that he hath written against Iudiciary Astrologers , being moved thereto , because that one of them , named Bulanus , had cast his Nativity , and told him that he should live but 34 yeares : which indeed afterwards fell out accordingly . In which bookes of his , he seemes to have comprehended all that can be said against these Fumi venditores : and he hath also been seconded by his Nephew Franciscus Io : Picus , in his bookes , De Praenot . and many other Moderne writers . Neverthelesse , seeing that Galen , the Prince of Rationall Physitians , Lib. 3. de Dieb . Decret . cap. 5. & 6. seemes to attribute great vertue to the Influences of the Planets over sublunary bodies , and divides them , as the Astrologers doe , into Influences Benigne , & Maligne . And because that many endeavour to prove , that no man can be a good Physitian , without the knowledge of Genethliacall Astrology , which , they say , is grounded on experience , as Physicke is ; and hath its Aphorismes , as certaine , as any our Faculty hath : And on the other side againe , there are some that over-superstitiously abhorre the very name of an Astrologer ; accounting them to be meere Magitians and Conjurers : I thinke it fit so farre to justify this Art , as to shew the certainty and profit of it , which I shall doe in the ensueing Chapter , and withall shall shew , what use it hath in Physicke : since that Hippocrates saies , that Physick and Astronomy are sisters , and Both daughters of one and the same Father , Apollo . CHAP. XXI . Whether or no , by Astrology , a Man may know such as are inclined to Love-Melancholy . AStrology , as it is defined by some Philosophers , is a Part of Naturall Philosophy , discoursing of the Starres and their motion and Influences : and was found out at first by one Actinus , who for this cause was surnamed , Solis Filius : or else , as some others will have it , by Mercury ; or his Grandfather Atlas , who , for this reason , is fained by the Poets to beare up the Heavens with his shoulders . Servius , on the sixth of Virgils Eclogues , attributes the glory of this Invention to Promerheus ; Pliny , to the Phoenicians ; or else to Iupiter Belus : and Diodorus Siculus , to the Aegyptians ; who were first instructed in this science , by the Patriarch Abraham , ( as Iosephus in his Iewish Antiquities affirmes : ) who , by considering the glory and beauty of the Heavens , ●● richly adorned and bespangled with so in numerable a company of starres , was stirred up to the Contemplation also of the Divine power and goodnesse and Providence : as afterwards , in imitation of him diverse other Philosophers also have been . For Astrology , saith Plato in Timaeo , & in Legib. recalls the minds of men from Impiety and Atheisme , unto Religion , and the knowledge of one true God , the First Mover , and Principle of all things . And for this cause , Astrology i● called by diverse Authors Naturall Theology : and Ptolomy affirmes it to be the way and Path that leadeth to the knowledge of one God. It is commonly divided into Astronomy , or Theoreticall Astrology ; and Iudiciary , Prognosticall , Conjecturall Astrology , or Practicall Astronomy : which is againe of Three Sorts . The first is that which foretells the changes and vicissitudes of things ; as Raine , Floods , Winds , Faire-weather , Drouth , Pestilence , health , death , peace , warre & the like . The second delivers the Method and order of ●●oceeding in erecting Figures , and cast●●g Nativities ; and is therefore called , Ge●thliacall . The third and last teacheth ●w to make choice of times to begin ●ildings , Iourneys , Suits of Law , &c. ●hich is too superstitiously observed and ●ught by diverse Physitians ; as namely , ● . Aponensis , Paracelsus , Arnaldus de ●illa nova , Dariot , and others . Notwithstanding Hippocrates , and Galen , with di●erse other learned men , both Philosophers and Physitians , confound Iudiciary , ●r conjecturall Astrology , with Astronomy : for that the Predictions are grounded ●n the Course , Motion , Conjunctions , Oppositions , and Diverse Aspects of the starres ; all which Astronomy teacheth . Now Manard , and many other learned Physitians and Astrologers maintaine , ( according to the doctrine of Aristotle ) that the starres worke not upon ●ublunary Bodies , but only by their Heat and Motion . Caelum , ( saies he , ) in haec inferiora agit , mediante Lumine , & Motu . And they say , that whatever Hippocrates , Plato , or Avicen have said , concerning Astrology , must be understood as spoken o● Astronomy : in like manner as Cels●● takes the Heaven , for the Aire , in imitation of the Poets : And Avicen , by the Caelestiall powers , understands , Certam & Praefinitam Qualitatum primarum Mensuram , & Coelestium syderum accessu & recessu progenitam ; A certain Proportion and measure of the Primary Qualities , produced by the Motion of the starres , which he calls , Occult ; because that we cannot have any perfect knowledge of it , no more , then of the manner how the Elements are mixed in the constitution of sublunary Bodies ; as Averroes saith . Iohn Taxil , a French writer , being very much offended with a certaine scrupulous Bigot , that had taxed him of errour and impiety in his Cometology ; hath put forth a learned tract of Astronomy , which he dedicates to M sieua du Vair : where he proves out of Thomas Aquinas . that as a Physitian can judge of the Goodnesse of the understanding , by the Complexion and Temperature of the Braine , as by the Immediate cause : In like manner may an Astrologer , by meanes of the Caelestiall motions , as by the Remote cause , judge ● the Disposition . And thence he concludes , that Astrologers oftimes hit right ● their Predictions concerning the Man●rs of men ; yet still without imposing a●● necessity on Future events , which ●ay diverse waies be hindred . And this the opinion also of M. Delrio , who affirmes in his Disquis . Mag. Lib. 6. cap. 3. ●1 . that , Astrologiae illa species non est su●rstitiosa , si tantum profitetur opinionem , ●u suspitionem oppositi . v. g. suspitio est ●unc puerum fore talem ; inclinabitur ad ●ec ; Horoscopus illi talia portendit &c. Li●t enim nobis metuere , aut suspicari simi●a , neque ullum peccatum in hac Observati●is cautione versatur ; quae est Portio quaeam Prudentiae , & ideò secundum se Bona. This kind of Astrology is not superstitious , ● it only pretend an opinion or suspition ●f such and such Accidents , as may befall a man. As for example ; if it be only propo●ed thus : that there is a suspition , that a Child will be thus , or thus ; or he shall be ●nclined to these things ; or the starres por●end , that such things shall befall him ; &c. ●or in these cases , we may lawfully feare , or suspect , that such may fall out , an● therefore it can be no sinne at all , if we study to prevent them : it being a gre●● point of wisdome to be cautelous ; an● therefore in it selfe good . Cardinall To let repeats almost the same words , in h● Lib. 4. Instruct . Sacerd. cap. 15. For it can not be concluded from hence , that Astrologers doe impugne the freedome of the Will : seeing that the Pagans themselves never thought , that the starres did Inforc● our will ; but rather , that a wise man ha● power to rule the Starres . But the Astrologers say , that the starre● may move our will , Jndirectâ motione , is est , remotè , & ex accidente : eam inclinando interventu Organorum corporis , & potentiarum ei inhaerentium . That is to say Indirectly , and by Accident ; working upon it by the mediation of the Organ and faculties of the Body . Astra non cogunt , ( saith Iunctinus , in spec . Astrol. ) The starres have no coactive power over us . Hac distinctione manifestum est , quantum errârint Neoterici , nescientes distinguere hoc nomen Astrologiae . Omnes enim S. Scripturae Autoritates , & omnes feri leges adversantur opinioni Stoicae , & Prisanistae ; & non huic Astrologiae , a S. Theogis decantatae , & quam S. Canones conssere . We conclude then , with Rodericus à astro , that Iudiciary Astrology is of two ●rts , Naturall , and Artificiall , or Imagi●ry : and these two differ from each other ● three things . In the first place , the Naturall or Physicall Astrology , observes the ●aturall Influences and Impressions of ●e Starres ; such as may be proved by ●nse , and Naturall demonstration : But ●e Artificiall forgeth certaine influences ●f Constellations and Imaginary Aste●smes , which they call Occult Proper●es ; because they cannot be proved , neither by Demonstration , nor experience : ●s when they say , that those that are ●orn under Venus will be Amorous , when ●hey come to ripenesse of yeares ; under Mars , Cholericke , under Mercury , Elo●ent ; under Luna Fooles ; under Capri●orne , Kings : &c. In the second place , Naturall Astrology beleeves , that the Vertues and influences of the starres have no power to work on our minds , but only by Accident , and Indirectly , and that by reason of the Sympathy that is betwixt it , and the Body which is also the reason why the Manner of the mind doe follow the Temperature of the Body . Lastly Physicall , or Naturall Astrology undertakes not to foretell certainly and precisely Particular events , as doth the Imaginary : by which Iulius Caesar had foretold him , that he should not outli●● the Ides of March : Aeschilus the Poet that he should dye by a blow on his head Nero , that he should be Emperour ; bu● that he should also be the bloody murtherer of his owne Mother Agrippina : tha● Ascletarion should be torne in pieces and eaten by dogs : that Galba , Vitelli●● and Tiberius should be Emperours . All which are Events , that depend either on Fortune ; that is to say , on no certaine Determinate cause ; or else on ou● owne wills , over which the Starres have no more power , then they have over the understanding , on which the will depend . But , which is worse then this , the●● Iudiciary Astrologers attribute to tha● Starres the power of working miracles , and a thousand such like superstitious fol●ies . And sometimes also , under the pre●ext of Iudiciary Astrology , they impiously meddle with the black Art : which caused Pope Sixtus Quintus to thunder out his Excommunication against Iudiciary Astrology , and all those that professed any such Mathematicall Arts. Keeping my selfe therefore to the Doctrine of Catholique Church , to the censure whereof I submit all my writings ; ( notwithstanding that Cardan confidently ●ffirmes , that it is easier to know by Iudiciary Astrology , the Passions and Affections of men , then to foretell winds , raine , and haile : because that the houre of a childs nativity may more certainely be knowne , then that of the gathering together of so many vapours , and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or evaporation : ) my opinion is , that by judiciary Astrology it cannot beē knowne , whether or no such a one is subject to such and such Passions , and therefore not to love , or Erotique Melancholy . For , as Ptolomy saies , Soli Divino Numinc ●fflati , praedicunt Futura Particularia : None can foretell Particular events , but those only that have this gift by Divine Inspiration . For otherwise , why might not these Wizards , as well foresee the unlawfull dealing and fowle play of their owne wives and Daughters : which yet they are as ignorant of , as the simplest and most unlettered man that is . For which S. Thomas More wittily jeeres them in an Epigram of his . Astra tibi Aethereo pandunt sese omnia vati , Omnibus & quae sunt Fata futura monent . Omnibus ast uxor quòd se tua publieat , id te , Astra , licèt videant omnia , nulla monent . The Starres , to thee , their Prophet , doe reveale The Fates of all : and nought from then conceale . Yet though thy wifes false play the Starres All see , There 's none of them so kind , to tell it thee . And for answer to all those instances before alleadged , for the certainty of Astrologicall Predictions , we say , with the Poet Euripides , that these kind of Fellowes are furnished with lies at all times , and very seldome tell the truth ; being , as the Epigrammatist stiles them , the Sonnes of ●mpudence and Rashnesse , and nursed up by Folly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . CHAP. XXII . Whether , or no , by Physiognomy , and Chiromanyc , a man may know one to be Jnclined to Love. GAlen , relying upon the Authority of Hippocrates , affirmes , that those men that take upon them to professe the Art of Physicke , without the perfect knowledge of Physiognomy , are as it were in perpetuall darknesse , and commit many grosse Absurdities & Errors : For as much as Physiognomy is a part of Semioticall Medicine , which the Naturalists divided into Metoposcopy , Chiromancy , and Particular Physiognomy . Now of all these kinds , the first is the most certaine , because that the Face is , as it were , the Epitome , Index , and picture of the soule , representing by its diverse Characters and extract of all the Titles of its Noblenesse : And is therefore placed in the Frontispice of this Fabricke of our body , to the end it may be knowne , that there she keeps her Court , and chiefest Residence . Animi est omnis actio : & Imago Animi vultus est . The Soule is the Original cause and Principle of all our motions and actions : and the Face is the Image of the soule . Indices oculi , saith Tully , quos Natura dedit , ut Equo , & Leoni set as , caudam , Aures , ad motus declarandos . And therefore Alexanander Aphrodisaeus calls the eyes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the looking-glasses of the soule . It seemes , saith Plotinus , that whatsoever is Faire and Beautifull , is also Good ; for both these the Greeks expresse by one and the same name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as if , saith he , the externall beauty of the Body , depended on the Internall Forme . And therefore the Ancient Greeks , considering this , accounted only those men that were of a Beautifull and comely Aspect , to be worthy of the Crowne and Scepter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And they prove this their opinion by the Examples of Priamus , Achilles , Saul , Cyrus , Darius , Alexander , Augustus , Hecuba , Andromache , Esther , and many others , in whom the Beauty and Perfection of the Soule , was attended on by that also of the Body : because that the beauty of the Body depends on the goodnesse of the Constitution and Temperature , according to Galen . Now it is agreed on , on all sides in our Schooles , that a good and commendable complexion , is of times the cause of the Laudable Actions of the Body ; and consequently of those also of the Mind . Multaenim in Corpore existunt , quae acuant mentem : multa quae obtundant . Saith Tully Tuscul . 1. There are many things in the Body that conduce much to the sharpening of the Mind and understanding : and there be also many things that dull it . And therefore Hippocrates in his Epidemicks lib. 6. Sect. 5. is of opinion , that it imports much to Wisedome , to be Leane : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For those that are over-fat , saies Galen , have their soule as it were buried in a heape of durt ; and therefore such men are commonly heavy , and dull as a brute beast . Homer also speaking of Thersites , that notorious Buffoon , whom Achilles slew with a boxe on the eare , describes him to be ill-favoured , of a ridiculous dwarfe-like stature , with a sharpe litle head , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) intimating unto us , that such men are generally Mischievous , Envious , Impudent , and vaine-glorious fellowes . So Salust also notes Catiline for his Deformity , and Basenesse of Conditions : and the ill-favoured lookes of Iulian the Apostate , was an Evident Argument of his Accursed Life . On the contrary , we see commonly that , as Hippocrates observes , those that drawle out their words , and stammer in their speech ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are of a good Nature . And agen , those that have little , dry , hollow eyes , with a long , thin wrinkled visage , are lewd , crafty , slaunderous , envious , covetous , treacherous , sacrilegious rascally fellowes : Especially , if they are wont to looke very stedfastly on any thing , and use to bite their lips when they are thinking of their businesse : But above all , if they have but little beard . Poco barba , & men Colore : Sotto'l ciel non è peggiore . Saies the Italian ; He that has but litle beard on his face , and lesse colour ; there cannot possibly bee found a worse complexion then his . And such a one is that Villaine Melitus Pitheus , the false accuser of Socrates , described to be in Plato . Yet notwithstanding all that I have said , I would not have any man presently conclude from these signes , on any mans complexion , as if they were alwaies necessarily true For Alcibiades , who was the most beautiful & comeliest young mā in his time , was notwithstanding a very vitious and envious person . And on the contrary the wise Socrates , notwithstanding that he had a very ill favoured countenance , and was also bald-headed , hairy all over his body , and flat-nosed ; yet was he pronounced by the Oracle of Apollo , to be the Patterne of Fortitude , Prudence and Temperance ; notwithstanding that he was often sought unto , and tempted by women : as Tully reports it of him , in his booke De Fato . Cùm Socrates videret uxores in se jurgantes , & ille eas deridebat ; quòd propter se , foedissimum hominem , simis narribus , recalvà fronte , pilosis humeris repandis cruribus , discreparent . Not but that he was Naturally inclined to Lust ; as Zopyrus , that famous Physiognomist judged of him , and as himselfe ingenuously consessed : but that by Morall Philosophy he had corrected the bad Inclinations of his owne nature . Now all Physiognomy is grounded , as Aristotle saies , on the Sympathy that is betwixt the Body and the Mind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Habit of the mind being altered , causeth an alteration also in the Body : and so the contrary . For , as the same Authour elsewhere concludes , if the manners of the mind did not all depend on the Temperature of the Body ; in vaine should the Physitian attempt , with all his Medicines and Helleborismes , the cure of those that are sicke of Love , or any the like Passions . Not that I would have you thinke , that these Physiognomicall signes doe alwaies necessarily discover the Passions and Affections of the mind , but only for the most part , and Probably . Besides , all Physiognomists affirme , that we ought not peremptorily to conclude any thing , from the disposition or Temperature of any one part alone : but wee must compare diverse signes together , & so give judgement accordingly : yet still with this Proviso , that we extend not the Iurisdiction of this Science any farther , then to those Passions that are Naturall to Men , as Anger , Lust , &c. and not to such things as are of Free Election , as to be an Astrologer , Physitian , Lawyer , or the like . We conclude then , that a man may know by Physiognomy , not onely those that are actually possest with this Malady of Love , or Erotique Melancholy ; but also those that are Inclined , or subject unto it . For if I see a man that is Hot , Hairy , high-coloured , with a black thick curled head of haire , great veines , & a big voice : I dare be bold to say , that that man hath a hot and dry Liver , and his Generative parts are also of the same Temper ; & that consequently he is inclined to lustfull desires : But I shall be bold to affirme it more confidently , if he be also Bald withall , as was Socrates , Galba , Vitellius , Otho , Domitian , and Iulius Caesar ; ( of whom it was once spoken thus by one at Rome . Vrbani , servate uxores ; nam Moechum calvum adducimus : Citizens , looke well to your Wiues ; for we have brought with us a Bald Whoremaster . ) Or else , if hee have litle Eares , a great Nose , thick weak thighes , over-hanging Eye-browes , or is flat-nosed ; as Socrates was . Valescus de Tarenta , the most famous Physitian of his Age , observes the chapping of the Lips in Women to be a signe of their Inclination to this Malady : for that it denotes the Intemperate Heat of the Matrix , Quae appetit ( to use his own words ) semen , tanquam Terra rorem . And Levinus Lemnius affirmes the same of those persons that are Lame , and Cripples : which is the Opinion also of Athenaeus , and Theocritus his Scholiast , who affirmes this to be the reason , which moved the Amazons to make their Children Cripples : Notwithstanding Hippocrates , an Author of greater credit then either of these , gives us other more probable reasons for it . Aristotle in his Lib. 2. de Gener. Animal . cap. 7. will have the Eyes also to bee very considerable in these Predictions : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : because , saith he , the Eye is the most Spermaticall part about the Head. And indeed the Wiseman knew an Adulterous Woman by her eyes better , and with more assurance , then any man can by the Hand : which cannot , as Averroës faith , denote the Disposition of the Body more particularly , then any other of the Members , and consequently neither our Affections nor Passions , any otherwise then by the beating of the Arteries in the Wrist ; or else perhaps by the figure of the Hand : according to which , some wil undertake to guesse at the Temperature of the Liver : Among which is Avicen , and Rhasis , who by the greatnesse of the Fingers , pretend to give a guesse at that of the Liver , and endeavour to confirme this their conjecture both by reasons , and Experience . For the Veines , being derived from the Liver , as from their Principium Radicationis & Dispensationis ; ( for as Hippocrates lib. de Alimen . affirmes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Liver is the Root , from whence all the Veines doe spring : ) and being united , and meeting together in the Hand ; they are the cause of that Mutuall and Reciprocall sympathy that there is betwixt these two parts . And so by consequent , the Temperature of the Liver will appeare more evidently in the Hand , then in many other of the parts of the Body . Besides , the greatnesse of the Fingers is an Argument of the greater Quantity of Matter , which is communicated by the Liver to the extreame parts of the Body , and also of the greatnesse of the Liver it selfe . Now those that have a great Liver , are for the most part given to Gluttony ; and Gluttons , we know are generally addicted to Venery and Lasciviousnesse . But this Art of Chiromancy , hath been so strangely infected with Superstition , Deceit , Cheating , and ( if I durst say so ) with Magick also ; that the Canonists , and of late yeares , Pope Sixtus Quintus , have beene constrained utterly to condemne it . So that now , no man professeth publikely this Cheating Art , but Theeues , Rogues , and beggerly Rascals ; which are now every where knowne by the name of Bohemians , Egyptians , and Caramaras ; and first came into these parts of Europe , about the yeare 1417 as G. Dupreau , Albertus Krantz , and Polydor Virgil report . CAP. XXIII . Whether or no , by Magick a Man may know any one to be in Love. THere have not been wanting some , that out of those words of Plato , in Convivio , where hee saies , that Love is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great Magician and Inchanter , have beene bold impiously to maintaine , that this disease of Love can neither be found out , nor cured , without the use of Magick . But this opinion of theirs I shall hereafter in a more convenient place examin , only telling you here ; that as there are some Stomacks of so ill a Complexion , as that they corrupt the best Meats , in stead of digesting them : so are there some men of so malicious and virulent a disposition , as that they will not stick to deprave and corrupt the meaning of the writings of the most Authentique Authors . It is true indeed , that there are two findes of Magick : the one Naturall , and the other Artificiall . By the former of these we understand , an Exact and Perfect knowledge of the Secrets of Nature ; which makes us able to Prognosticate and ●●retell Future Events , by the knowledge of things Past , and Present . And this is that Magick which is stiled by Hippocrates , ●n Prognost . & Epidem . the Sister of Medicine ; as being both of them Daughters of one Father , Apollo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But the Artificiall , whether it be Ope , ●ative , or Divinative , is most abominable , and utterly forbidden by all Lawes , both Divine and Humane . Professors of this Impious Art were of old , Numa Pompilius , Zoroaster , Pythagoras , Hostanus Procones , Democritus , the Aegyptian Priests , the Persian Magi , and the French Druides : and at this present time , as they say , the Jewish Rabbins . This Accursed Art comprehends within it a Thousand other kinds , reckoned up by the Canonists , Cap. Illud . 26. q 2 seq . & Cap. Igitur , & seq , q , 3. and also by Giraldus Franciscus Venetus , Polydor Virgil , Veckerus , Delrio , and Others . We have also sometimes among out silly Wenches some , that out of a foolish curiosity they have , must needs be putting in practise some of these Feats that they have receaved by Tradition from their Mother perhaps , or Nurse ; & so , not thinking forsooth to doe any harme , as they hope , they Paganize it to their own Damnation . For it is most certaine that Botanomancy , which is done by the noise or crackling that Kneeholme , Box , or Bay-leaves make , when they are crushed betwixt ones hands , or cast into the Fire , was of old in use among the Pagans , who were wont to bruise Poppy flowres betwixt their hands , by this meanes thinking to know their Loves : And for this cause Theocritus cals this hearb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as if we should say , Tel-love . Oionoscopy is a kind of Divination that is performed by the observing of certaine Birds , as Magpies , Crowes , Ravens , Sparrowes , Owles , and all those other kindes of Birds which they call , Oscines . To which kinde of Divination wee may also referre those Auguria , so much in use among the Ancient Heathens : and in fine conclude with the Poet Pacuvius concerning these Bird-masters , who saies thus of them . Istis , qui ex alieno Iecore intelligunt : Plusque ex Alieno Iecore intelligunt , quàm ex suo , Magis audiendum , quàm auscultandum censco . Those men , saith he , that peepe into the Entrals of Beasts , and understand more thence , then from their own Insides ; I think they are to be heard onely , rather then hearkened to . Theocritus in his Idyllia , makes mention of the Art of Coscinomancy , which is to be done with a Sive , or Search made of Haire : and some others of Cleromancy , ●y the chance or hazard of Fortune , which they call Prenestine . Others speake also of another kinde of Divination , by the opening of a Booke at all adventures : and this was called the Valentinian Chance , and by some Sortes Virgilianae : of which the Emperour Adrian was wont to make very much use . I shall omit to speak here of Astragalomancy , that was done with Huckle bones ; Ceromancy , and all other such like fooleries : and conclude , that no man ought to have recourse unto the Professors of them , either for the finding out , or curing of this Malady , but rather to a skilfull and discreet Physitian . CAP. XXIV . Whether or no by Oniromancy , or the Interpretation of Dreames , one may knowe those that are in Love. MAcrobius upon Tullies somnum Scipionis , and Hugo de S. Victore , make five kindes of Dreames : but S. Gregory in his Morals , lib. 8. cap. 16. & lib. 4. Dial. cap. 4. will have them to be sixe . Tertullian restraines them to Three sorts ; and Hippocrates acknowledges but Two ; and those are , either Divine , or Naturall . Now if we should comprehend the Animall , under the Naturall ; and the Diabolicall , under the Divine ; it were an easie matter to reconcile the differences of these Authors severall Opinions . Notwithstanding Aristotle , and Petronius will not acknowledge the Divine at all . Somnia quae mentes ludunt volitantibus umbris , Non delubra Deum , nec ab Aethere lumina mittunt : Sed sibi quisque facit . Nam cum prostrata sopore Languent Membra ; Quies , & Mens sine pondere ludit ; Scribit Amatori Meretrix dat Adultera numos . Our Dreames are not upon our slumbers throwne By th' Gods : Each one 's the Author of his owne . For when the Soule 's wrapt in a gentle Trance , Wantons dreame ore their former dalliance : &c. The reasons that he brings to prove , that no Dreames are Divine , are in my Opinion of no validity at all , if a Man but examine them throughly : However , his authority is of lesse moment and force , then that of Moses ; which is also seconded both by Hippocrates , and Homer ; who affirmes , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , as Ronsard translates it into French. Des Dieux çà bas certaine viennent les Songes . Et Dieu n' est pas artisan des Mensonges . Those Dreames the Gods us send , have sure event . For they to cousenage nere give consent . Those Dreames we call Diabolicall , that are caused by Evill Spirits : such as was that of the Emperour Tiberius , who , by the meanes of a knavish Magician , was made to Dreame , that he must give Him such a certaine summe of Money : But the Emperour , by chance comming to the knowledge of this Cheaters plot , instead of the money , bestowed a halter upon him for his paines . The Pagans were wont to expect these Dreames , lying all night upon skinnes , spread on the Ground , either in the Temple of Aesculapius , or else in that of Castor and Pollux , as appeares out of Virgil. Aeneid lib. 7. Pellibus incubuit stratis , somnosque petivit : Multa modis simulachra videt volitantia miris , Et varias audit voces ; fruiturque Deorum Colloquio ; atque imis Acheronta affatur Avernis . He , lying downe on skinnes spread on the ground , Expects his Dreame : when straight , encircling round The sacred Fane , strange awfull shapes appeare : Whilst from the Gods , Deepe Accents strike his eare . But the Women , when they were wounded with Cupids dart , would choose rather to goe to the Goddesse Bona , then to Aesculapius ; if it were Naturall Love , & not that Preposterous Lust , that Nature abhorres : unto which many of them oft-times basely yeelded up themselves , never thinking of God at all ; who for this abominable sin of theirs , would never remember them , but for their Punishment . And if perchance they had had some confused Dreame or other ; then presently would they have recourse to some cheating Wizards for the Interpretation of it ; which these subtle Rascals would be sure should be such a one as should please their good Dreaming Dame. Qualiacunque voles , Iudaeus somnia vendit . Spondet Amatorem tenerū ; vel divitis orbi Testamentum ingens , &c. Naturall Dreames are such as are caused by the Disposition and Temper of the Body . For in sleepe , the soule doth , as it were , retire into the most Inmost and Secretest part of her Palace : where being free from all disturbance , she the more easily apprehends the Disposition and State of the Body , and enjoyes all things that the can desire , whether Possible things , or impossible , as though they were present , and in her power . The consideration of these Dreames , is , by the generall consent of all writers , very necessary in Physick , for the knowledge of the Humour that doth predominate , & to finde out the disposition of the Body . For commonly those that are full of Humours , dreame that they carry some great burthen upon their back : whereas on the contrary those , that are free from all Repletion , dreame that they are either running a Race , or leaping , or perhaps Flying in the Aire . The Cholericke Dreame of Quarrelling , and Fighting ; the Melancholy of Funerals , Darknesse , and Mourning . The Phlegmaticke and Rheumaticke dreame that they are fallen into Rivers , Wels , Raine and Snow : Those that are Hungry dreame of good cheere , & Feasts ; and the Amorist of his Wenches , Sports , Plaies and Masques . And here by the way you are to take notice , that in Dreames all things seeme greater , and either more pleasing or displeasing , then indeed they are : the reasons whereof , he that desires to see , may have recourse to Thomas à Vega upon Galen . The Animall Dreames proceed from those things that a man hath either done , seen , or thought upon in the day time , as Herodotus saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the Fancy in Sleep is most taken up with those things that the Minde hath been busied with in the day . The Good , saith Aristotle have good Dreames : because that when they were awake , they had good Thoughts in their Minde . Such were the Dreames of the Primitive Christians ; because they continually medicated , saies Philo Iudaeus , on the Power and Providence of God. The Lawyer pleads in his sleep : The Souldier Fights : The Marriner cuts over the surging Seas ; and the Hunter returnes home loaded with his Game . According to that in the Poet. Iudicibus lites ; Aurigae somnia , Currus : Vanaque nocturnis meta cavatur Equis . Jaudet Amans furto , &c. The Lawyer pleads in 's sleep : the carefull Swaines Manage their pransing Coursers ore the plaines . Lovers dreame ore their stol'n delights . &c. And if by chance our dreames be not conformable to our actions and thoughts in the day time , it is an argument of some distemper among the humours . So that it seemes to be very possible for a man to know , whether one be in Love , or no , by his Naturall and Animall dreames , if so be the party will but truly relate them at his waking ; and that without any regard had at all either to the Starres , or any other such Fopperies , as are to be found in Iulianus Cervus , Artemidorus , Arnaldus Villanovanus , and other such like Authors as these , who have infected the science of Physicke with a thousand toyes and fooleries . CAP. XXV . Whether or no , Iealousy be a Diagnosticke signe of Love-Melancholy . ALexander Piccolomineus in his Ethicks , Lib. 10. cap. 7. Labours to prove , that true Love must be free , and void of all Iealousy : Because that he that pursues any thing with a vertuous desire , is glad to find any companions in his pursuit ; for this may not only further him in the attaining of it , but may also serve for an argument of the worth of the Object of his desires . For it is Weaknesse only that is afraid of an Incounter , as being conscious of it's owne insufficiency and want of power to resist . But Plutarch is of the contrary opinion , and saies , that as Vertue is not Praise-worthy , nor produceth any laudable effects , unlesse it elevate the heart , and raise in it an earnest desire and Emulation , to be like good men , and to be accomplished with all those Indowments that are requisite for the attainement of the height of perfection : so Love , if it have not a tin●ure of jealousy , is neither Active , nor Efficacious . This was it that encreased the ●ove of Achilles to his captive Briseis ; of Menelaus to Helen ; and of Orestes to Hereione . Mcrius Hermionem ideò delexit Orestes , Esse quòd alterius caeperat illa viri . Quid Menelaë doles ? Jbas sine conjuge Creten : Et poteras nuptâ laetus abesse tuâ . Vt Paris hanc rapuit , tum demum uxore carere Non potes . Alterius crevit amore tuus . ●restes lov'd Hermione the more , Cause now she should have been anothers whore . Why griev'st thou Menelaus ? thou couldst be At Creet , without thy wife , or jealousie . Only thy Love a Rivall could not brooke . Thus thine , from Paris love , new forces tooke . I for my part am of Simonides his opinion whose saying it was , that as every Lapwing has a tuft upon his head , so must every true Lover have a touch of jealousie and that from hence it will necessarily follow , that Phaulius , that voluntary Cuckold , that plaid the Pandar for King Philip , with his owne wife , did not love her with any true love . Nor that infamous Galba in Rome , who having one night invited Mecoenas to come and sup with him , and perceiving him , as they sate a● the table , to cast amourous glances on his wife , when supper was ended , he tooke occasion to counterfeit himselfe asleepe to the end that Mecoenas might have the more liberty to court his wife to his desires . Meane while there comes a servant of his into the roome , who finding his Master , as he thought , asleep , went toward the table , thinking to steale a cup of wine that stood there : which his Master Galba Perceiving , and not willing to loose his wine , he hindred his servants purpose with a sudden exclamation ; and cries our unto him , Non omnibus dormio , I doe not sleep for every body ; but only for Mecoenas . Both of these were of the same Nature that the Hee-goat is of : which only , along all living creatures is observed by ●e Naturalists never to be jealous of his ●ate : ( notwithstanding that the story of ●rathis , who was killed by a Hee-goat , ●ems to prove the contrary . ) Of which condition , the women of Tartaria are re●orted to be at this day ; as of old , the La●daemonian , Cyprian , Rhodian , and Assy●an were . But as Iealousy insinuates it selfe into the Mind under the title and pretence of ●ood will : so when it hath once gotten ●ossession of it , it presently begins to play ●he Tyrant , and torments it extreamely ; and makes the Lover looke with a pale , ●eane , and amazed kind of visage , and sometimes casts him headlong into Despaire : as it did Lepidus , and a thousand more . And then the same causes that served at the first to build Love upon , serve afterward to raise as deadly a hatred : as namely the Vertues , Beauty , Worth , Reputation of the party beloved . So that if it were possible for a man to make his choice , from which of all the evills in the world be free ; he could not , in my opinion , make a fitter choice , then of this mischievous Iealousy . Because that in all others , the paine endures no longer the the cause : but Iealousy springs indifferently from that which is , and from that which is not , nor perhaps never shall be . O the Ingenuity of this Passion ! which hath the power , out of an Imaginary evill , to draw a true , and reall torment . Thus the famous Painter Parrhasius was wont to put his owne servants to torture , that by seeing them , he might be the better able t● expresse to the life the Paines and Horri● sufferings of Prometheus . Why are we so ambitious of our Miseries , as to run to meet them , and make them prevent Imagination ? We see that many have lost their Mistresses , only for suspecting their Chastity : as we often see those persons that are troubled with Hypochondriacall Melancholy , to fall sicke , with the very feare of being so . So that we may conclude , that Iealousy of times causes us to be overtaken by that which we desire most of all to avoyde : and therefore a witty fellow once said , that Iealousy , and Cuckoldry , had their feast kept both on a day . And indeed this seemes to be confirmed also by many examples ; as namely , that of Danaë , who so long as she enjoyed her liberty , continued Chast : but she was no sooner imprisoned in the brazen Tower by her jealous Father , but presently she was lost . For , as the old Comicke Poet saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There is no doore so close , nor closet so secret , where a Cat , and a Wencher will not find entrance . CAP. XXVI . The Prognosticks of Love , and Erotique Melancholy . MAny have been of opinion that this disease was altogether incurable ; and that it was wholy Supernaturall , and inflicted upon men as a punishment , or revenge for some evill committed by them , from a kind of litle Daemon of the same name ; to whom the Pagans attributed the command of Love ; as they also did of Feavers , to the Goddesse Febris ; the Night Mare to Hecate , or the Demy-Gods ; the Terrors and affrights in the Night , to Pan : the Falling sicknesse , to Hercules : so likewise making Cupid the God of Love ; Venus , of Lust ; Mercury , of Theevery ; and Mars of Choler and Anger : that so by this meanes they might find the juster excuse of those outrages , which , when they were transported with their Passions , they did commit . Quasi de Caelo tibi sit Inevitabilis causa peccandi ; & Venus hoc fecerit , aut Saturnus , aut Mars : scilicet ut homo sine culpâ sit ; culpandus autem Caeli ac Syderum Creator & Ordinator . As if , ( saith Augustine ) the heavens had imposed an inevitable necessity upon men of doing ill : and that the cause of this , or that ill action was either Venus , or Saturne , or Mars : that so man , forsooth , should still be innocent ; and all the blame be cast on God , the great Creator and disposer of the Heavens and Starres . It is the custome of ignorant fooles , saith Hippocrates , presently to say , that a disease , and the causes of it are Divine , when they doe but find some new extraordinary matter in it . So that by this rule we must conclude , that all new diseases , as the Coqueluchoe , a disease that the French not many yeares since were infested with , the sweating sicknesse , small Pockes , and the like , should be Divine , and therefore held incurable , because perhaps they cannot be cured by the idle Prescriptions of Empericks , Mountebanks , and coosening Impostors , nor by the charmes and juglings of Magicians and Sorcerers . Besides , seeing that all manner of persons are not equally subject to this disease , as , for example , Eunuches , children , and decrepit old folke : and that Love , as we have already shewed , springs from the eyes , growes stronger by daily conversation and familiarity , kissing and embracings and other amorous passages ; and is raised to the height of rage by the use of certaine Animals , Plants , and Minerals ; but is quite extinguished by other remedies that are endued with the contrary qualities : There is no shew of probability that this Malady should be supernaturall and Divine , rather then any other . For in all diseases in generall Hippocrates acknowledgeth that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : something Divine . We conclude then , with Galen , that neither Love , nor the Falling-sicknesse , are Divine diseases . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non Deus , ut perhibent , amor est ; sed amaror , & error . Some others have conceived Love to be incurable , because that for the most part , he that is sicke of this disease , does not desire to be cured of it . Vive , Deus , posito , si quis mihi dicat , Amore : Deprecor . Vsque adeo dulce , Puella , malum est . Should Iove say ; leave thy Love , and shun thy Fate . I would not purchase 't at so high a rate . For he still feedes himselfe with his owne vaine hopes of being able to find a cure , without the help of Physicke ; and beares it out with a good face , pretending that it is nothing , but a meere flea-biting . Amantis credula vitam Spes fovet : & meliùs cras fore , semper ait . Sed quia delectat Veneris decerpere fructus ; Dicimus assidue , cras quoque fiet idem . Interea tacitae serpunt in viscer a flammae . His owne credulity still makes him hope ; and this hope keeps him alive , in expectation still of the accomplishment of his desires : which when he hath once attained unto , he then conceives himselfe to have reached the highest degree of happinesse ; and perswades himselfe that these his joyes and pleasures shall never faile : till at the last , his owne experience convincing him , leaves him more miserable then before . This Hope , blowing with it's gentle gales the fond desires of Lovers , kindles in their minds a fire , full of thicke smoake , which darkens their understanding ; and carrying away with it their thoughts , casts a mist over them , takes away their judgement , subverts their reason , and makes them , as it were , dreame waking . As long as these hopes last , they will never relinquish their desires . And here ye shall have one , that doubts not , ( how unhandsome soever he be ) to mollify the Adamantine heart of his Mistresse , by the force of his beauty and comely shape : another , by his faire carriage and winning behaviour : a third presumes upon his greatnesse of birth , and the Nobility of his Progenitors : a fourth hopes to winne her by his witty and eloquent discourse : however if all these faile , there is great hope that at length she may be moved to compassion by sighes and pittifull complaints : which is indeed the Lovers last refuge . I shall therefore easily grant to the Sectaries of this opinion , concerning the incurablenesse of this disease , that it is no small taske to cure a sicke man of a disease , that he is unwilling to part with : considering that the cure of any disease depends as much upon the Patient , as on the Physitian . For as Hippocrates saith : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for the curing of a disease , it is required of the Patient also , as well as of the Physitian , that he make what resistance he can against it , and by no meanes yield to it in the least degree . But yet is it not a thing utterly impossible to work such a cure as this : for there may be meanes found out of times to bring the Patient to desire and seeke out for cure of his Malady : as we shall shew you hereafter , in the 32. Chapter of this Tract . Lastly , some learned Authours have said , that this disease was incurable , not so much through the fault of the Patient , as the insufficiency and defect of the Agent ; which is , the remedies that are applied in this case . This made the Despairing Oenone , more skilfull farre in love , then Physicke , cry out in this manner . Me miseram ! Quòd amor non est medicabilis herbis . Destituor , prudens artis , ab arte meâ . And even Apollo himselfe , the Author and first Inventor of Physick , is jeered by the Poet , for not knowing any remedy for the cure of this disease of Love ; when he brings him in thus complaining , that he was not able to releive himselfe with all his skill . Nec potui curas sanare salubribus herbis . Quic quid erat Medicae , vicerat , Artis , Amor. No healthfull hearbes my Torment could allay . My Art was forc'd my Loves pow'r to obey . But those men that maintaine this opinion , doe not only offer great injury to the faculty of Physick , which , as Democritus saies , is the sister and companion of wisdome : but seem also foolishly to accuse the Almighty Creator , who , being the Prototype of all goodnesse , ( as Galen saith ) hath not denied us any thing , that is necessary for us . So that if God hath given us any remedies for this disease ; it cannot possibly be imagined , but that they should have beene discovered in the space of sixe or seven thousand yeares , either by reason , or experience ; which are the only meanes by which Physitians have found out cures for all diseases . Neither is it to any purpose to fly to this refuge , and say , that Love is a disease of the mind ; & that therefore the cure thereof is to be left to Moralists , and Divines : considering that the wise Apollonius Thyaneus refused to undertake the cure of a great Cilician Nobleman , that was desperately gone with this disease , & could not be moved , neither by his large promises , nor threats . For all the Ancient Physitians have handled the cure of this disease , not simply as Physitians , but as Philosophers also , which is an inseparable quality from a good Physitian : as Galen , following the doctrine of Hippocrates , hath proved at large , in an entire Tract concerning this particular . And if the mind bee afflicted at all in Love ; it is by reason of the mutuall Sympathy that there is betwixt it , and the body : as Aristotle proves plainly in his Physiognomy , and in many other places , which I shall not here trouble you withall ; only concluding with that of Democritus , who affirmes that the diseases of the body doe infatuate and dull the mind , and draw the understanding also to Sympathize with it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cleomenes , the sonne of Anaxandrides , being sicke ; his friends reproved him , and told him , that they observed in him other strange humours and fancies , then they were wont to doe : To whom he made this reply ; that they ought not to blame him for this : For neither saith he ; am I the same man , now I am sicke , that I was before : being then changed from what I was , no marvaile , if my humours and fancies be changed also . If an Apoplexy can lay asleepe , and , as it were , quite put out the eye of our understanding : then questionlesse Melancholy , and Love will cast a mist at least before it ; and so by this meanes there will hardly be found one houre in our whole life , when our judgement will bee found in due order , our body being subject to so many mutations , and incompassed with such variety of actions , that it is a great chance if it meet not at all times with some one or other , that will draw it out of the way ; although perhaps a man cannot at all times take notice of it , without being obnoxious to a Perpetuity of Passion . These considerations moved the same Philosopher to wish , that all men were skilfull in Physick : that so by rectifying the state of their Body , they might also preserve their mind in perfect health . Which is confirmed also by Galen in his Praecog . where he boasts , that he had cured many of their Bodily diseases , only by appeasing the Perturbations of their Mind , and that , both by naturall remedies , and also subtle conceits and devises , intermixt with learned and apposite discourses , which are the only remedies for a distempered mind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence we may draw this consequence , that those that banish all kind of good Language and discourse from the Art of Physick , are carried away wholly with malice , and their owne fond opinion . And therefore the Poet was much to be blamed , when he abuses it with the title of a Mute , dumbe Science . Scire potestates Herbarum , usumque Medendi Maluit ; & Mutas agitare inglorius Artes. Vnlesse perhaps some body will undertake to excuse Virgill here , and say , that he calls it , a Mute Faculty , because that , as Hippocrates saies , a Physitian must not be a Prating , Babling fellow ; for , as the old Comoedian saies . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such a Physitian is the worst disease of the Two. We conclude then , that Loue is not incurable , though it be indeed somewhat hard to be cured : and therefore the Poëts were wont to attribute unto it , the feet of a Gryphon ; to intimate unto us , that Love enters swiftly , but retires very slowly , Amor animi arbitrio sumitur ; non ponitur . A man may fall in Love , when he pleases ; but he cannot so easily get out againe . And yet this Malady is so much the more hard to be cured , if it be accompanied with those Symptomes mentioned in the second Chapter ; but especially that of Iealousy . Qui timet ut sua sit , ne quis sibi subtrahat illam ; Ille Machaoniâ vix ope tutus erit . He that is Iealous least he loose his Love , Machaon's art cannot his griefe remove . For then the Heart and Braine doe both suffer by the sympathy of the Liver , and secret parts . Now Hippocrates saies , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those diseases that arise from the strongest parts of the Body , are alwaies the most grievous . The Astrologers say , that there is required a great deale both of Time , care , and diligence , for the cure of those persons , that are first taken with this disease , under the Influence of Saturne ; especially if at that time he were either Retrograde , or in Conjunction with Mars , or in Opposition with the Sun. But if Venus were found in the House of Saturne , or was in a Trine , or Sextile Aspect with the Moon , when the party was first seazed on by this disease : there is great danger then that he will be long afflicted with it . This is the Astrologers opinion : and to this I will adde mine owne ; which is , that if Old men chance to fall into this disease , they are more grievously tormented with it , then young men are : according to that of Menander . Senex , Amore captus , ultimum malum . For as Hippocrates in his Aphorismes affirmes : Those Diseases that are not agreable to the Nature , Complexion , and Age of the party affected , are the most dangerous of all other . And such is Love , in old men : which is one of those things , Solomon could not endure . And conformable hereto is that of the Comoedian , where he saies , that Amare , Iuveni fructus est , Crimen Seni. It was very good and profitable for a young man to be in Love , but a great fault in an old man to be so . And as Pindarus , speaking of the unjust desires of covetous men , saies , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : men are wont with the greater eagernesse , and with a kind of Madnesse to desire those things that they cannot compasse : the same hath Hippocrates pronounced of old doting men that are in Love. And Avicen saies , that if this disease come once to be Habituall , it is then altogether uncurable , and makes the parties affected Hecticall , Sottish , and Foolish ; and sometimes also they are so bad , that they grow wolfe-mad , or perhaps turne to be their owne murtherers : as I have already shewed by diverse examples . CAP. XXVII . Of the Incubi , and Succubi . SOme Divines have been of opinion , that Irregular and Melancholy Love , extends its power and Iurisdiction , as farre as to the very Angells , and Divels also : and that this is the reason , why the women are commanded by S. Paul to have their heads covered in the Church . But , by this word Angell , some others will have the Ministers of the Church to be understood ; who in their Sanctity of Life should be like unto the Angels : or else perhaps the Apostle meant , by Angels , all good Christians , who by the Integrity of their life , and purity of Conscience , doe differ as much from the common prophaner sort of men , as Angels doe from men . But those that hold the other opinion , urge for themselves that passage in Genesis , where Moses saies , that , the sonnes of God , seeing the daughters of Men , that they were faire , they fell in love with them . In the explication of which place , Iosephus , Clemens Alexandrinus , Justin Martyr , and others , by the Sonnes of God , understand the Angels . Notwithstanding R. Abraham Aben Ezra interprets this place of Vertuous Men , or else the sonnes of Righteous Seth : and by the Daughters of Men , he will have the daughters of wicked Cain to be meant . Rabbi Kimchi thinks that , by the Sonnes of God , men of great stature were meant : and that , according to the Idiotisme and usuall manner of speaking among the Hebrews , who are wont to call those men that are very tall , the Mountaines of God. And this interpretation of his seems also to be confirmed by that which followes ; where it is said , that to of these mariages that were made betwixt the Sonnes of God and the Daughters of men , were brought forth Giants . For mine owne part , I shall be ready ; as in this , so in all other places of Scripture , to submit my selfe to the determination of Divines . But I shall hardly even assent to that ridiculous conceit of the Rabbins , who are of Opinion , that the Incubi and Succubi are sprung from the seed of Adam , during the space of those 135. years ; that he abstained from the knowledge of his wife , after the Murther of the just Abel , committed by his accursed brother Cain . A more incredible thing yet then this is , if I mistake not , is that which is commonly reported by Historians , of women that have been gotten with Child by Divells , and Jncubi : and of such copulations , they say , were begotten , Hercules , Romulus , Servius Tullus , Merlin , and many others . I grant it possible , that the Divell may delude the senses and Fancy of such lewd women , and cause their belly to swell , as if they had had carnall copulation really with a Man : and perhaps in their travaile make them seeme to be delivered of a dead Child . Iacobus Rucssius relates a story of one Magdalen , that lived in the Citty of Constance , who having given way to a Divell or Incubus , that haunted her , by the perswasion of her Confessor , was at the time of her travaile delivered of a thousand Trumperies , as pieces of broken glasses , Nailes , pieces of wood , haire , pitch , tow , stones , bones , and such like stuffe , but with extreame paine . And sometimes also the Divell assumes a dead body , and by this meanes enticeth wicked minded persons to couple with him . Vincentius reports a story to this purpose , of a certaine young man , who one evening going out to a river , to swimme and wash himselfe , as he was in the water , he caught a woman by the haire of the head : whom presently he carried home along with him to his house , without speaking a word ; and afterward had a sonne by her . But the woman never speaking one word all this while , made the young man very much wonder at the strangenesse of it : and desirous to try if he could make her breake of this her long silence , which made both himselfe , and all his kindred very much suspect the condition and strange production of this monstrous Child , he made her beleeve one day that he would kill her sonne ; at which she spake some few words , but instantly vanisht out of his sight . Iacobus Ruessius tells a story of a Butcher , that was in the like manner seduced by a Succubus : not much unlike that of Machates and Philinion , related by Aelian , Phlegon , Loyer , and Le sieur de l' Ancre . If any desire to see more concerning this particular , he may have recourse to Ruessius , in his discourse of Melancholy : where he plainely proves that of S t Chrysostome to be true , that Quoscunque Diabolus superat , per Melancholiam superat . Whom so ever the Divell overcomes , he overcomes by Melancholy . And therefore the Physitians for very good reason call Melancholy , the Divell Bath . Yet is it most certaine , that some women have verily thought that they have been forced by the Divell , or some Witch or other ; when as in truth they were only troubled with the Night-mare , a disease which the Latines call Incubus , the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jnsilire : and by some , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themison cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suffocate , or strangle : the Arabians call it , Alchabum , Algiathum , or Alneidalan , as Avicen saith . This Disease takes them commonly in their first sleepe , when as the thick grosse vapors which are carried up to the Braine , stop the Nerves that serve for speech and Respiration : by which meanes the parties thus troubled , think they have a heavy burthen lying upon them , or else some Divell , or Witch , that would attempt a breach upon their Chastity . And therefore Hippocrates saies , that Maides that are marriageable , and Widdowes , when they are troubled with Love-Melancholy , thinke that they see the Divell , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for he doth not say , that they doe see such things . And although that this disease is caused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the abundance of vapours arising from Repletion and Inconcoction , and accending up into the Braine : yet Physitians call it not by the name of the Night-mare , or Incubus , unlesse the Imagination also be hurt withall , in like manner as in Melancholy , which disease it often presageth ; or else the Falling sicknesse . I could adde here , that I my selfe have seene , in the towne of Castelnadaruy in Lauraguex , two young women , that maintained confidently for a certaine truth , that either the Divell , or some witch or other , lay with them every night , as their husbands lay by their sides : Both which by the helpe of God I cured , and they now acknowledge the weaknesse of their Fancy , and their owne Folly . CHAP. XXVIII . Whether the Love of Women be stronger , and more dangerous then that of Men. IT is most certaine , that , as Galen saies , a Hot complexion , or such a one that is Hot and Dry , is much more prone to dishonest and irregular Love , then any other Complexiō , or Temperature whatsoever : from whence we may also inferre , that the Loves of these Complexions , must necessarily be also the most violent , and so by Consequence , that Men must be oftner , and more grievously tormented with this Malady , then Women , who are of a Temperature both lesse Hot , and lesse Dry : For as much as Nature had never brought forth a Woman , but only for want of Heat ; and therfore Aristotle calls them the Defect , and Imperfection of Nature : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Female seemes only to be the Issue of Natures Impotence . But Chrysippus the Philosopher , as Galen reports him , neglecting these weake reasons , affirmes the contrary : and saies , that Love is a Motion of the Minde , that is irrefragable , & opposeth it selfe against the power and rule of Reason : which is also approved both by Aristotle , and also all the Schoole of Physick . Whence we may conclude , that without all doubt a Woman is in her Loves more Passionate , and more furious in her follies , then a man is : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : saies Hippocrates , lib. de his quae ad Virg . spect . Women are Naturally of meaner Spirits and lesse courage , then Men ; neither is their reason so strong as theirs : and therefore are they lesse able to make resistance against so strong a Passion , as Galen saies . And hereto agrees that of the faire Hero , in her Epistle to her deare Leander . Vrimur igne pari : sed sum tibi viribus Jmpar . Fortius ingenium suspicor esse viris . Vt corpus , teneris , sic mens infirma puellis . Our flames are equall : but your kinder Fate Hath lent your strength , your Heats to temperate . But in our weaker Sexe , our Passions find . A feeble Body beares a feebler Minde . This opinion is confirmed also by daily experience , which affords us Examples great store of Women , that are ready to run Mad for Love ; but seldome any Men , whom we never see brought to that Extremity : unlesse they be some effeminate weake spirited fellowes , that have been alwaies broughtup in Lascivious courses , and in Ladies Laps . And this is confirmed by the Poet also . Parcior in nobis , nec tam furiosa , Libido . Legitimum finem flamma virilis habet . Lust in us Men doth not so often raigne . Our Flames would still a lawfull end attaine . This Assertion may also bee proved by a strong Naturall reason , which may be collected out of Aristotle , lib. 3 , de Part. Animal . cap. 4. & lib. 1. de Gener. cap. 4. where he saies , that Nature hath given streight Entrals , or Guts , without any turnings , or windings at all , to all gluttonous and ravenous Creatures ; as Birds of prey , and the Wolfe : but on the contrary , shee hath variously and artificially interwoven the Bowels of those that it was expedient should bee sober and temperate ; as Men. Whence we collect , that , Quoniam eadem Natura ( quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) in foeminis vasa spermatica , propiora , & juxta cornuae Matricis posuit : contrà verò in maribus eadem è longinquo , extra ventrem reiecit ; ne facultates Animae principales , Imaginatio , Memoria , & Iudicium , per Pudendorum Sympathiam & vicinitatem perturbarentur , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quae propinqua , & communia sunt Affectionibus , ea , prima , & maximè vitiantur : ) Foeminas hunc Amorem Brutum magis violentum habere . Nec immeritò : Consentaneum enim videtur , Naturam , aliquâ superadditâ voluptate , dolores illos , quos in puerperiis patitur iste sexus , compensare . So that although perhaps Men appeare outwardly to be the more prone to Lust of ●he two : yet must we not therefore presently conclude women to be utterly free from the same desires , although they cunningly dissemble them as much as possibly they can . And therefore they may , not un●tly , be compared unto an Alembick , that ●ands quietly upon its frame , without any ●ew of Fire at all under it : but if you but ●ift it up , and look under it ; and could but ●s easily see into the hearts of these Women ; you shall there discover an equall Heat in both . CAP. XXIX . Of the Prevention of Love , and Erotique Melancholy . FOR the Prevention of any Disease , it is necessary , saith Galen , in the first place , to remove the Disposition of the Body , which is nothing else but the Internall cause of the Disease : and which cannot be rooted out , except the Externall cause , that nourishes and preserves it , bee first taken away . He then that undertakes the Cure , or Prevention of Love-Melancholy , must first , saith Hippocrates , have a perfect knowledge of the nature of this Disease , that so he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apply such remedies , as shall bee proper both for the Disease , Nature , and Age of the Patient , and also agree with the Seasons , and Times of the yeare . Otherwise he does but strike at the disease , Andabatarum more , Hoodwink'd . And because that Love findes its passage through the Eye , and so seazeth on the Braine : If he intend to cashiere it utterly , he must take heed , that no tempting Objects present themselves unto it : least happily it fall out here , as it did heretofore to Menelaus , who ( as Galen relates it ) when that Troy was now taken , and he had fully resolved with his own hands to punish his Wives Adulteries : he no sooner saw her , but that presently hee let his Sword fall out of his hand , and ran to her ●d threw himselfe into her Embraces . ●nd so by the power of her Beauty his ●ary was suddenly changed into as Passi●nate a Love. Thus Galen : But the Scho●st upon Stesichorus reports the story otherwise , and saies , that it was not Mene●us himselfe , but the Souldiers that hee ●nt to stone Helen . However it were , we ●e commonly , that the Falling out of Lo●rs , kindles anew their Love. ●mantium Irae Amoris redintegratio est . And as a Candle , that is almost out , recovers its full light againe , if it be but held downward a litle while : in like manner Love , that is almost extinguished , if it bee ●nclined and bent never so litle to its Object , it takes fire afresh . Quàm facilè Jrati verbo placantur Amantes ? Although a Lover rage , & chafe ; even now One faire word from his Mistris smooths his brow . And if the party , that is the cause of h●● Disease , be very beautifull : the Preservatives that are used must then be the stronger . For it is in this case , as in the cleaving of Wood : and the Beauty of the Party be loved , as the Axe the Wood , seemes i● like manner , as it were , to cleave asunder the Lovers Heart ; and the Sighes are a● the Noise that followes the Cleaven stroke . But , as by doubling the force of the blowes , although the Wood is at length cleft , yet by Reaction the Axe also hat● his edge turned , and is spilt : In like manner faire Ladies , after that they have perhaps with the force of their Beauty made an entrance into the Hearts of their Lovers , oftimes goe off with a crack in their Honour . Some Authors , of no meane note , considering the admirable Effects that Beauty worketh , have beene of Opinion , that there was a certaine Transmission of Spirits from the body of the person beloved into that of the Lover : which did by this meanes produce a Reciprocall and Mutuall Love. And for this cause the Roman Ladies of old were wont to weare about their Neckes a kinde of Wanton Figure , which they called Fascinum . And perhaps in Imitation of them , the Spanish Ladies doe at this day weare a piece of Corall , or Ieat , made in the forme of a Hand closed together with the Thumbe ●hrust out betwixt the Forefinger and the Middlefinger , which they call Higo per no ser oiadas . The Greekes call all such toies ●s these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and they were wont to make use of them , to the end they might be secured from the malice of Envious Persons . The Arabians , speaking of the Cure of Love , doe advise us to take Occasion to discourse of the party that is the cause of this disease , in the hearing of the Patient ; and to reckon up all her Imperfections & ●●vices , making them more , & greater then they are ; and to set forth her vertues also in the colours and shape of Vices . Et mala sunt vicina bonis : Errore sub illo , Pro vitio , Virtus crimina saepe tulit . Ill , beares the shape of Good. Thus oft 't is seene , That Vertue hath for Vice mistakē been . Quàm potes , in peius dotes deflecte puellae Or else , saies Avicen , let the Physitian give this in charge to some Old woman who will be a great deale fitter to disparage and extenuate the good qualities of his Mistresse : alwaies provided , that the Patient himselfe be not Naturally a baminded Lascivious person : for this wi●● then enflame his desires the more . For every one Naturally loves their Like . But if she be very faire , and that it cannot b● denied , without the suspicion of apparant malice : then must they endeavour to lessen her worth , by comparing her with those he himselfe knowes to be fairer . Vos quoque formosis vestras cōferte Puellas Incipiet Dominae quemque pudere suae . And they must labour by probable Arguments to prove unto him , that that which he judgeth to be comely and handsome i● her , is , in the judgement of those that are more quicksighted , both foule , and deformed . As for example , if she have a handsome nose , of a reasonable size , and some what sharp : let them tell him then she is Scold , Luxurious , Wanton , and a meere ●imbe of the Divell ; and that , according to the judgement of Aristotle . And then commend unto him the litle Nose , with Catullus ; or the Hawkes-nose , with the Persians ; or the great Nose , with Alber●us , for an Argument of a good nature . So likewise , if she have a gray sparkling Eye ; say then , that she is a foole , lustfull , inconstant , and prowd : and then commend as much on the other side , with Hestod , Homer , Pindarus , Iuvenall , and Catullus , those that have black Eyes ; taking the same course in the rest of her good parts . For the Conditions that are required by the Naturalists in an Absolute Beauty , are so many ; as that there cannot be found in the whole world a person so accomplished with all the necessary circumstances of Beauty , but that each part will afford sufficient matter for a Criticall Eye to finde fault with . Which Zeuxis , the famous Painter , knowing right well , and being desired by the Crotonians to represent unto them the beauty of Helen ; he would not undertake it , unlesse they would suffer him first to see all the fairest women i● the Country naked , that so he might tal● from each of them , that which he judge● to be most excellent . Besides , this Iudgement of Beauty , differs according to the variety of Fancie in the beholders . Ovid would have on faire , and litle : Hector made choice of on that was browne , and of a bigger size ; for so was Andromache . Turpis Romano , Belgicus , ore , color . The Italian desire to have her thick , well set , and plumpe : the German preferre● one that is strong : the Spaniard loves a wench that is leane ; and the French , one that is soft , delicate , and tender : but the Indians , a black one . Hippocrates , and after him , Celsus , commend a tall stature , in young people : but dispraise it in old . And for this cause the Ancient Poets fained , that Beauty was the daughter of Iris and Admiration : because that as the Sun , reflecting upon a watry Cloud , deceaves our Eyes , making us beleeve we see diverse various colours , which are not there , but only in Appearance : In like manner is Beauty , nothing else , but a false flash of Raies , which dazle our eyes , when it appeares from among the cloudes of so great variety of Allurements . Whence we may conclude , that the rarest and most excellent Beauties that are , are not such indeed , as they seeme to be ; but onely appeare to be so , through the sole defect of the beholders , and through the weaknesse of their Eyes ; who commonly judge that woman to be Beautifull , which is of a white complexion , and soft and tender : cleane contrary to the judgement of Galen , who saies , that those are the signes of a False and Counterfeit Beauty ; and that true and Native Beauty consists in the just composure , and Symmetry of the Parts of the Body , a due proportion of flesh , & the goodnesse of the Colour . Now he that desires to know whether a body be Proportionable , or no , he must , according to our Anatomists , lay him all along , and cause him to extend his armes and legs equally as farre as he is able : and then taking the Navill for the Center , and measuring him round about , that part that either goes beyond the Circumference of this circle , o● else reacheth it not , is to bee accounted Improportionable . Vitruvius saies , that the length of the face from the end of the chinne , to the top of the forehead , is the tenth part of a mans height . If the Body be will set , and strong ; it is seven times as long as the Head ; & eight or nine times as long , if the body be slender and delicate . The eye-browes joyned together , make up the circle of both the eyes : and so is there a certaine proportion in all the rest of the parts of the Body : as you may read in Equicola , and le sieur de Veyries , in his Genealogy of Love. Yet notwithstanding , the Indians love those that have thicke lips : the Peruvians judge those the most beautifull that have great rolling eyes ; and the Mexicans those that have litle fore-heads . If you cannot perswade the Lover , and make him confesse , that his Mistresse wants these Conditions , that are required to an Absolute Beauty : then must you endeavour to deprive her of that Moving beauty , which is called , a Good Grace ; and consists in the due Composure of the Members and parts of the whole Body : or else of the beauty of the Mind ; without which , according to Plato , Plutarch , and Galen , that of the body is nothing worth . And then you may prove to him both by examples , and Authority of good writers , that for the most part , those women that are faire , are also as Common : as likewise those that are unhandsome and deformed , are altogether as troublesome , and not to be endured : according to that of the Comicke Poet. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If a man , saith he , marry an ugly deformed woman ; she must needs be quickly loathsome unto him : and he cannot take any delight either to be in her Company , or so much as to come into his own house . But if he get himselfe a handsome wife ; his neigbours commonly will have as much to doe with her , as himselfe . So that Marriage seemes to bring along with it unavoideably one of these great inconveniences . Rara est concordia Formae , Atque Pudicitiae . Beauty , and chastity seldome meet in one person . For beauty is as it were a kind of prey , that hath continually a thousand in chase of it . And it is as a silent Letter Commendatory also of itselfe , ( Formosa facies , muta Commendatio est . ) Which seduceth , and over-reacheth the judgement of the beholder , leaving a strong impression behind it . But it is withall as a Letter written upon the Sand , soon defaced . Florem decoris singulicarpunt dies . Each day blots out some of it's beautifull Characters . But for as much as , in the opinion of all Physitians , that have written of the cure of this Malady , it is necessary to represent unto the party affected , the foulenes of his errour , and the greatnes of the offence , if he persist obstinately therein : I would have this great charge left to Divines , who are farre fitter to performe it , then Physitians are . Yet it so fals out oftimes , that these admonitions doe not worke any good at all upon them , but rather incense them , and make them the more headstrong and obstinate in their follies : according to that of the Poet Euripides , as he is cited by Galen . Venus admonita , relaxat nihil . Sinamque cogas , ampliùs intendere appetit . Admonitus autem amor magis premit . Love's deafe to Counsell . And if you by force Attempt to stop , you rather speed it's course . But Plautus goes farther yet , and saies that , Amor mores hominum moros & morosos efficit . Minùs placet , magis quod suadetur : quod disuadetur , placet . Cum inopia , cupias : quando copia est , tum non velis . Ille qui appellit , is compellit : Jlle qui consuadet , vetat . Insanum est malum , in hospitium devorti ad Cupidinem . Love is litle better then meere Madnesse : for they that are possest with it , are so humorsome , and Inconstant in their desires , that they know not themselves , what they would have : what they are perswaded to , that they cannot endure to heare of : and what they are disswaded from , that they make choice of . What is denied them , that they earnestly desire : and when 't is offered them , then they refuse it . &c. And the reason of this distemperature in the Mind of a Lover , is , saith Aristotle , because that he is wholy governed by his Passions , which stop and hinder all passage to his reason , which only is able to set him againe in the right way to Vertue , from which he is now gone astray . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that lives , saith he , according to his Passiōs , wil never hearken to any man that shall reprove him , or disswade him from it : neither indeed if he should hearken to it , would he be able to understand it . So Tibullus sware many times , and promised his friend , that he would never look upon his Mistresse agen : yet for all that he could not forbeare . Iuravi quoties rediturum ad limina nunquam ? Cùm benè juravi , pes tamen ipse redit . Oft have I sworne , I 'de never see her more . Yet still my feet betray me to her doore . The breaking of their oathes in these matters , they make no account of at all ; presuming perhaps upon that false Opinion that the Heathens held , concerning perjury in Lovers , which they believed the Gods easily pardoned in them , as being in that state , like litle foolish children , without the use either of Iudgement or Reason . We must then , as P. Aegineta , and Avicen advise us , watch for a fit oportunity to give them some gentle admonitions . For in time , saith Galen , Passions may weare away : but not alwaies , whensoever a man pleaseth . For it is here , saith Chrysippus , just as it is with those that runne in plaine ground , who can stop themselves in the midst of their course whensoever they please , because that the weight of their own bodies drives them on no farther . But if they take their course downe some Precipice or steep hill ; they cannot then stop themselves from falling , when they please , the weight of their owne bodies still forcing them on farther . So in like manner , when as Reason is the cause of the motions of the mind ; it is an easy matter to rule and order them as we list : But when either Lust , or Anger , ( Passions which are very intractable and unruly , and may therefore be fitly resembled to the heavinesse of the body falling downe a Precipice , ) joyne their forces together ; they cannot so easily be check't on the suddaine , and at pleasure , but must bee gently dealt withall , and corrected by degrees . We must then watch our opportunity for to fit our selyes with this , and all other remedies . For opportunity is the very soule and perfection of Physique . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We must also endeavour , if possibly we can , to convert his Love either into late , or Iealousy , by perswading him that his Mistresse doth not love him so well , ●s she makes him beleive she does ; and that all her entermaintments , favours , kisses , dalliances and embraces , are only Baites , and Enticements , to keep him in continuall slavery : otherwise , she would more easily and willingly yeild to satisfy his desires : for that true Love is , to wish all good to the party beloved that may cause either his contentment or profit , and not their owne only ; and so likewise to be greived and troubled at the evills and afflictions of the person they love , more then for their owne . And if the party affected with this Malady , be a woman , we may then adde to this , the Dissembling of men , ( which is as frequently found in men , as Inconstancy is in women ; ) together with the danger they incurre of suffering shipwracke in their honour . And therefore Phidias the Painter , intending to intimate as much unto this sexe , was wont to paint their Goddesse Venus , with her foot upon a Tortoise : not so much to denote their false hood ; as some have conceived ; as to warr them to have a care of their Honour . For the Shee-Tortoise in receiving the Male● dares not turne her selfe upon her backe , because the Male having enjoyed his pleasure , would leave her thus , a prey for the Eagle , by reason that she is not able to recover her Naturall posture agen ; thus preferring her life and safety , before her pleasure . In like manner ought women to take notice of the danger wherein Men commonly leave them , when they have once enjoyed them : exposing them , not only to the Eagle , which is the Divell ; but also to the Crowes , which are the slanderers , and such as will be prowd to be the Trumpeters of their Infamy and dishonour . And it is reported by Historians , that the Milesian wenches were by this means cured of their Love-Madnesse . For the Senate having forbidden them to murther themselves , and threatning them , that if they did , their naked bodies should be exposed to the open view of all men : they changed their Minds , and by this meanes were deterred from running mad up and owne the streets , or being their owne Executioners . I should likewise advise men in this ●ase , to represent unto themselves the ●range disasters and misfortunes that have befallen to most wise , most valiant , and most worthy men , that have bin besotted with these follies of Love. Sin hoc parùm ●uerit ; ipsarum deinde Foeminarum imperfectiones , atque immundiciem secum meditentur . Ille quòd obscenas in aperto corpore partes Viderit , in cursu qui fuit , haesit Amor. It is reported of Hypatia , the daughter of Theon the Geometrician , that she was so learned , and well accomplished in all points , that she farre surpassed , both for vertue and learning , all those of Alexandria ; where she also publickly professed Philosophy , in the time of Honorius and Arcadius the Emperours . It so fortuned , that a scholler of hers was so surprized with the beauty both of her body , & mind , that he grew almost mad for love . But a● one day this young Inamorato was very earnest in his suit to this faire Damosell , & importuning her to cure him of his disease by satisfying his desires : she ( being , as i● seemes , not ignorant of the Precepts o● Physicke in this case , ) Panno menstruos● indidem prolato ; ecce , inquit , adolescentule quod tantopere adamas , ubi nil nisi Immundicies habetur . Which the young man had no sooner seen , but his heat was presently allayed , and himselfe cured of his Love-Melancholy . Gordonius attributes so great power & efficacy to this kind of Remedy , or rather Physicall stratagem ; that he conceives that he that cannot be cured of his Malady by this , is to be given over for desperate , and Incurable : And , to use his owne words , si ex his amare non dimiserit ; sanè non est homo sed est Diabolus Incarnatus . Fatuitas igitur sua secum sit in perditione . If this cure him not , ( faith he ) then he is certainly no man , but a Divell Incarnate : and therefore the Divell take him and his folly too . Yet by Gordons leave ; although the French have so great an opinion of his authority , that they have a Proverbe , Que le Medecin qui vasans Gordon , vasans ba●on ; the Physitian that goes without Gor●●n , goes without his staffe : yet I cannot ●sent unto him in this . And therefore will ●●ve now search out for some other more ●re remedies , which we shall derive ●●om the three Fountaines of Physicke , ●amely Dieticall , Chirurgicall , and Pharmaceuticall . CAP. XXX . Order of Diet , for the prevention of Love-Melancholy . IT is the advise of Mercurialis , that for the cure , or prevention of this disease , the party affected make choice of a cold and moistayre to live in . And he wonders very much , that Moschion , an ancient Greeke Physitian , should prescribe in this case , that the chamber of the sicke person should be indifferent hot and light . But for my owne particular , I should rather choose to follow the Advise of Avice who in the Prevention of this Malad● prescribes a Hot Ayre for Men , & for women , a Cold. And , as Rhasis also is of opinion , I would not suffer them to wear cloathes that are lined with Furres , E●●mine , or Velvet ; by reason that they he●● the blood too much ; as doe also all Odoriferous persumes , as Muske , Civet , Ambe● Gallia Moschata , Alipta Moschata , and the like . All these things I would banish both from the Chamber , and Cloathes o● the Patient : and instead thereof substitue Camphire , which by reason of it's col● quality , very much tempereth the heat of the blood . Camphora per Nares , castrat odore Mares . He must also drinke water , and no wind upon any tearmes : because that wine inflames the blood , and makes men the more prone to lust ; as Aristotle saies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And therefore the Poets feigne , that Priapus was the sonne of Bacchus . And the ancient Law makers did ordaine , by the lawes of twelve Tables , the same punishment for a woman that ●●runke wine , as for an Adulteresse . Yet Gordon allowes the Lover to drink wine , and that too , not in a very small quantity , nor yet so much as will make him drunke : notwithstanding Ovid saies the contrary . Vina parant animos Veneri , nisi plurimasumas , Et stupeant multo corda sepulta mero . Nutritur vento , vento restinguitur Ignis : Lenis alit flammas ; grandior aura necat . Aut nulla ebrietas ; aut tanta sit , ut tibi curas Eripiat : si qua est inter utrumque , nocet . Wine kindles Cupids flames : unlesse thou steep Thy soule in Brim-full bowles , and lay 't asleep . Thus wind , we see , both feeds , and quenches fire : Strong blasts put out , when gentler raise it higher . Or tast not ; or drinke deep , and drowne thy care . No meane : Extreames here th' only Vertues are . Wine , saith he , taken moderately , raiseth the spirits , and provokes a desire of Venery : but if it be drunke in great abundance , it then workes the contrary effect and takes away all such thoughts . And he proves it by the instance of fire , which i● increased , and growes into a great flame● if you blow it gently : whereas , on the other side , a rough boisterous blast quite extinguisheth it . And therefore hee concludes , that either of the Extreams , either to forbeare utterly , or else to drinke it in excesse , is very safe : but the Meane carries all the danger in it . I could be content to give a Poet free leave to maintaine so licentious a Position as this is : But that a Platonick Philosopher , Marsilius Ficinus by name , should advise , for the cure of this Malady , to be Drunke now and then , that so there may be new blood and spirits bred , for to supply the defects of the blood and spirits that are Infected by this disease of Love ; and so by this meanes to cure one vice by a greater , seems to me to be a doctrine not only Impious , but also very dangerous too . But for confutation of Ficinus , I shall only put the reader in mind of the example of Lots incest , and the cause thereof . We advise then , that the Patient drink water , insteed of wine , that so by litle and litle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; as Hippocrates saies , the habit and disposition of the body may be altered by degrees to a contrary state . Or else , which will be much better , let them accustome themselves to fast often , and feed on bread and water . For , as the Poet Achaus saies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Love takes not up his lodging in an Empty belly . But contrarily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Venus delights in Fulnesse and variety of dainties . Especially if the party affected be in good plight , and high fed , and of a sanguine , or Cholerick complexion . For in this case , all his meats must be but very litle nutritive ; but rather Refrigerative and of a cooling quality . And therefore ye must give him in his broaths , and salads , Purslane , Sorrell , Endive , Succory , and Lettuce , which is so soveraigne a Remedy against this Malady , that Venus , desiring to forget all her unchast desires , buried her deare Adonis , under a bed of Lettuce . Some Physitians preferre the Seed before the Leafe . Or else we may use conserves of red Roses , or Province Roses ; which are said to be very effectuall in these cases . The same vertue doe they also attribute to Mints : not so much because they coole , as Aristotle , Pliny , Magnimus , Arnaldus de Villa Nova , and diverse others have thought , being moved thereto , because that perhaps they had observed out of Hippocrates , that Mints doe take away all Venereall desires : but rather for that they disperse and consume the seed , if a man use to eate it often : as the same Hippocrates , lib. 2. de Diaeta affirmes : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which makes me suspect , that that place of Aristotle is corrupted , and that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to coole , it should be read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to consume by dissolving , or melting . But the Poets doe fabulously referre this vertue , that is found to be in Mints , to a certaine Nymph forsooth , called Mentha , daughter to Cocytus , one of the Infernall Rivers , and beloved of Pluto : who comming to the knowledge that Pluto was fallen in Love with Proserpine , the daughter of Ceres , the Goddesse of Plants and Corne ; shee made her boasts , that shee her selfe farre surpassed Proserpine for beauty , and withall threatned to raise rebellion against Pluto , if he offered to bring her into his Subterranean Dominions . But Ceres , being informed hereof , she obtained of Iupiter , that this Nymph should be transformed into an Hearbe of that name , with this Curse also upon her , that she should ever be accounted an Enemy to Loves Mysteries . Yet Avicen holds the contrary opinion to that of Hippocrates and Aristotle , affirming that it is of a nature contrary to the Prevention and Cure of Love : which is also the opinion of Paulus Aegineta , Aetius , Dioscorides , and many others . But these contrarieties of opinion in these learned Authors , may , as I conceive , be easily reconciled , if we say , that according to the doctrine of Hippocrates and Aristotle , Mints are contrary to the motions of Love , when it is caused by Humid Repletion : for in this case , dry meats and Medicines are very hurtfull , as we may collect out of Avicen , cap. 28. & 29. Lib. 3. Fen. 20. tr . 1. But if the complexion of the party affected be Hot , and full of Serosities , and sharpe and salt Humours , Mints are then very hurtfull , according to the opinion of Aegineta , Aëtius , and Avicen . They must also oftentimes use to eate Grapes , Melons , Cherries , Plummes , Apples , Peares , and such like fruit . The Epigrammatist greatly commends , among the rest , the Stock-dove , or rather the Woodquest , and Ringdove . Jnguina torquati tardant , hebetantque Palumbi . Non edat hanc volucrem , qui cupit esse salax . I would also have them eate the coursest browne bread , or bread made of Rie , Barley , Millet , or Spelt , ( which Quercetanus , in his Treasure of Health , mistakes for a kind of Wheat without any beard ; because that Spelt corne is called Zea generally by all our Herbalists : ) which is but a hungry kind of graine , that yeelds somewhat more nourishment then Barley , and a great deale lesse then Wheat . They must also sometimes use to take Hempe-seed , or Agnus Castus , ( both which seeds Galen reckons among Aliments ) Rue , Cummin , or Corianderseed : and let them have in their sauces Vineger , juyce of Lemons , Orenges , Sorrell , Verdejuyce , and the like . But they must be sure to take heed of all manner of Aromaticall things , and all fried or salt meats : because that Salt , by reason of its Heat and Acrimony , provokes to lust those that use to eate it in any great quantity . And for this cause the Aegyptian Priests were wont to abstaine from all manner of Salt meats , having found by experience , that salt things doe cause a kind of Itching or Tickling in those parts that serve for Generation . And therefore the Rhodians , as Athenaeus hath observed , called the Feasts of Cupid , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as the Poets also , with Plato , have surnamed Venus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is as much as to say , Borne of Salt , or of the Sea : intimating unto us , by this Poeticall fiction , the generative vertue of Salt , which is indeed very great . And this is the reason that Fishes are more fruitfull , and multiply faster , then any other living creatures whatsoever . And we see that vessells of salt commonly produce great store of Mice : the Female conceaving without a Male , meerely by licking of the salt : if we may believe Aristotle . In like manner we see that Sheapheards usually give salt to their sheepe & goats ; and Huntsmen likewise to their doggs ; by giving them flesh powdered a long time in pickle : for to raise and awaken in them their Generative Faculty , when it is in a manner quite dulled and dead in them . Which makes me apt to thinke , that this word Salacitas , which signifies an earnest desire and appetite to Carnall Copulation , is derived from Sal , signifying Salt ; and sometimes also Beauty , or Gracefulnesse according to that of the Poet. Nec est in tanto corpore mica Salis. Our Patient must abstaine also from all meats that are very Nutritive , Hot , Flatulent , and Melancholy : as soft Egges , Partridges , Pigeons , Sparrowes , Quailes , Hare ; and especially greene Geese , by reason of some certaine secret properties that are attributed unto them by Magnimus and Arnaldus de Villa nova : which I would have to be understood of the Liver only , which is indeed very nourishing : and which the Romans , as Athenaeus saith , made more account of , then of all the other parts of the flesh : it being most certaine , that the flesh of a Goose is very hard of digestion , and abounds in Excrements , all save only the wings , as Galen affirmes in his lib. 3. de Alimentis . He must also take heed that he doe not use to eate often Pine-nuts , Pistachoes , small Nuts , Cives , Artichokes , Coleworts , Rapes , Carrots , Parsnips , green Ginger , Eringoes , Satyrion , Onions , Waternuts , Rocket , &c. Nec minus Erucas aptum est vitare salaces , Et quicquid Veneri corpora nostra parat . Oysters also , Chestnuts , Ciche pease , ( which Pliny for this reason calls , venerea ) and all such like meats . The Alterative Medicines , that are of the like quality , are farre more dangerous then Meats are : as the seed of the Roman , or Red Nettle , Ash-keys , the leaves of Wood-bine , the true Scinkes ( which , according to Rondeletius , are Land Crocodiles , ) Diasatyrion , Triphera Saracenica , Diazinziber , and such like powders and Opiates , as you may finde them reckond up by Avicen , Nicholas Monardes , Scrapion , Mesue , Andernacus , Arnaldus , Matthaeus Gradeus , Rhasis , and other Authenticke Authors . Now as the use of any of these Medicaments above specified is very dangerous ; So doe I conceive that Idlenesse is much more . And therefore we shall doe very well to take care that our Patient be alwaies in some serious Imployment or other , according to his quality and condition : ( Finem qui quaeris Amori , Cedit Amor rebus ; res age , tutus eris . ●f from Loves power thou wouldst deliverd be : Be still imployed , and thou shalt soone be free . ) Whether it be in Warlike Actions , or Hunting , Study , or Husbandry . And therefore the Poets feigne , that Cupid could never prevaile against Vesta , Pallas , or Diana , notwithstanding that he had triumphed over all the rest , both Gods and Goddesses : Intimating by this fiction , that those that place their delight , and are alwaies imployed either in the study of Learning , Hunting , or Husbandry , are not subject to the power of Love. And therefore let him be sure in the first place to avoide Idlenesse , as being both the Cause and Fuell too of Loves flames . Ergo ubi visus eris nostrâ medicabilis Arte , Faec monitis sugias Ocia prima meis . Haec , ut ames , faciunt ; & quae fecêre tuertur . Haec sunt Iucundi causa , cibusque mali . If thou would'st have me cure thy Malady , Be sure that first all Idlenesse thou fly . This makes thee Love , and so still keep thee : This Both Cause , and Food of this sweet mischiefe is . And as concerning the Exercise they must use , Mercurialis would have it to be Moderate . But I , for my part , should rather with Galen , and Marsilius Ficinus prescribe it somewhat violent , ad sudore●usque till they sweat againe : alwaies provided that the disease be not alread growne to Madnesse . And of all kind o● Exercise , I approve most of Hunting ( whereby Hippolytus is said to have preserved his chastity , ) and Riding ; although that at the first indeed it seemes rather to provoke the body to venery , as the Philosopher also observes in his Problems . Sect. 4. Neverthelesse the frequent use of ●● , is very effectuall in this case ; as Hippocrates also assures us : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Those people that are great Riders , are ●he least apt for Venery . And this he ●roves by the example of the Scythians , whom he affirmes , by reason of their continuall and immoderate use of Horseman●hip , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most Impotent , and Eunuch-like men in the world . Yet are there some kinds of Exercise and Recreations , altogether as dangerous ; ●s , the reading of Lascivious books , Mu●icke , playing upon the Violl , Lute , or any other instruments . But the most dangerous of all , are Plaies , Revels , Masques , and Dancing : for that these exercises doe ●s well open the pores of the Heart , as of the body . So that if any Serpent in the meane time chance to whisper into his care any Lascivious , wanton , or idle discourse ; or if any Basiliske chance to cast forth some unchast looks , and effeminate glances : the heart is very easily surprised , and impoysoned therewith ; especially if it have ever before been wounded with Cupids darts . And what the Naturalist report of the nature of the Leopard , ma● not unfitly be applied to Love. For as the beast , by reason of his sweet savour drawes all other kinds of beasts after him but especially the Apes , ( yet these , of a the rest he is not able to catch , because they suddenly take the top of some tre● or other : ) he therefore endeavours to cr●● cumvent them by craft ; and therefore he lies downe upon the ground , and covering himselfe all over with boughes , he counterfeits himselfe to be dead , and that so cunningly , that the Apes beleeve him to be so indeed . Which they no soone● perceave , but that presently they leap● downe from the Trees , and fall to dancing and frisking round about him very joy fully : till at length the Leopard , finding them now to have sufficiently wearied themselves with their sporting about him , suddenly leaps out among them , and seases upon as many of them as he ca●● well tell what to doe withall , and so devoures them . In like manner doth this little Divell , Love , daily at the first with those he intends to ruine , inviting them with some slight pleasure or other , as ●●ncing , revels , plaies , or the like : from ●●ese he leads them on perhaps to a high●● degree of content , which they shall ●●de in ordinary conversation and famili●ity with their Loves : from this they ●roceed to Passionate Love ; and this perhaps at length brings them to the injoyment of their desires . But when that he ●●th got them once within his power , he ●en seazes on them with all violence , ●orrupting their principall and most no●e faculties , perverting their Iudgement , and depraving their Imagination : and thus under the Appearance of secure delights , he involves them in a thousand ●all Miseries . For the Pleasure that Lo●ers enjoy , may very fitly be compared to that kind of Hony , which they call Mel Heracleoticum : which , by reason of the ●ast of Aconitum that is in it , is more pleasant then any other ordinary Hony , at the ●●rst tast : but when it comes to the point of digestion , it causeth a giddinesse in the Head , and a dimnenesse in the eyes , and ●t the last leaves a very bitter tast in the mouth : They must also carefully avoid all manner of lascivious discourse , dalliance , a● Kissing : which , notwithstanding that o● Ladies , with Theocritus , account to ● Vaine , and of no force in this case ; ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) yet doe they carry great dang●● in them . And therefore they may be lik●ned to those Egyptian Theeves , w●● were wont to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is ● say , Kissers : because that under the fai● pretence of saluting and kissing tho● they met upon the way , they would so upon them , and rob them . But the greatest danger of all is , in the Contrectation & touching of their hand● breasts , and other more secret part● which the Greeks expresse very properly by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifie to handle , or feele Birds in the Market , t● try whether they be fat , or no : intimating unto us hereby , that those women tha● will suffer themselves to be handled i● this manner , are either to be bought , o● borrowed . Now for a Preservative against this evill , Avicen , and Paulus Aegineta advise that the Party affected should be stricke● with some sad disaster , and great affright●ent ; or else that he be imployed in some ●eighty affaires , or be accused of some Capitall Crime or other . But I should rather desire , that some learned Divine ●hould inculcate into him the feare of Death and Hell ; and so by this meanes ●●irre him up to devotion and frequency ●● prayer . For Prayer and Fasting are most ●overaigne Preservatives against this Love Divell . And I would have him frequent ●he company of Religious people : that so ●y continuall Conversation with them , he may participate also of their good qualities : In like manner as a Vine , ( according ●s the Naturalists report , ) being planted ●ere an Olive tree , brings forth a more ●t and unctious kinde of fruit , then otherwise it would doe . Some Physitians counsell to take them and shut them up in Prison , ( if so be they ●●e young , and of able bodies , ) and there give them correction . But , in my opinion , Gordonius is too severe and cruell , when he saies , that he would have them whip●ed , and well beaten , donec totus incipiat Foetere , till they stinke agen . But the Ancients , taking a more wise course then this when they would prevent this Disease in young Effeminate Inamorato's , were wont to fasten a Ring or buckle on th● fore-skin of their yard : as Celsus reports And hereto Martial also seemes to allud● in that place , where he saies : Dum ludit mediâ , populo spectāte , palestr● Heu ! cecidit misero fibula ; verpus era● They must also take heed of sleeping o● their backs , for feare of overheating th● Reines : and they must not gird themselves in too streightly ; for this causeth ▪ Dilatation of the Veines . Neither must they lye on downe-beds , or feather-beds but rather on such as are stuffed with straw , or Willow leaves , Rue , Roses , Nenufar , Poppy , or Agnus Castus ; on which strawed upon the ground , the Athenian Women were wont to lye in the time of the celebration of their Thesmophoria● which was a Feast consecrated to the Honour of Ceres . Avicen , in his Chapter de Amore , Gordonius , Arnaldus de Villa Nova , and many other moderne Physitians , are of opinion , that the best way to preserve one , that is but newly fallen in Love , from this disease of Erotique Melancholy , is , to endeavour by all meanes possible to divert his thoughts from his Former Mistresse , by making him fall in Love with another : whom when he once beginnes to be affected with ; they must then make him hate this , and fall in love with a third : following this course with him still , till at length he begins of his own accord to bee weary of being in Love. For as Aristotle saies , he that hath many Friends , hath never a one : in like manner doe I say , that he that is in Love with many women at once , will never run mad for any of them . And this , Gordonius confesseth that he learnt of the wanton Poët Ovid , whose advise this is . Hortor & ut pariter binas habeat is amicas . Fortior est , plures si quis habere potest . Secta bipartitò cum mens discurrit utroque , Alterius Vires subtrahit alter Amor. Let each man have two Mistresses in store : And 't were much better , if he could have more . Thus , whilst the mind 'twixt two it selfe doth share , One Love will still each others force impaire . For the Minde being thus divided , the desires are the lesse violent ; and so one love takes away the force of the other . But this opinion of theirs , ( under correction of so learned men ) I cannot approve of : considering that it is to bee feared , that either we shall not be able to remove his Love at our pleasure : ( which Avicen also seems to grant , when he saies that if we cannot bring it to passe our selves , we must employ some old woman about the effecting of it : ) or if wee doe take him off from his first Love , and commend a second to him , he may happily fix there too firmely , and be as much perplexed with this , as with the first Love. Besides , I my selfe have known diverse persons , who by this meanes have gotten so ill a Habit , as they could not choose but fall in love with all women Indifferently , that would but seeme to entertaine their Love : and as often as they came in company where women were , their behaviour was so ridiculous , that a man would have taken them to bee arrant Fooles , notwithstanding all their other Actions were very discreet , and such as might become the wisest Men. For all Passions , that are of any long continuance , doe imprint ill Habits in the Mind ; which by length of time growing stronger , are very hard to be removed , and are apt to be stirred up at every the least occasiō . An experience of this you may have in cowards , who oftimes are afraid even of those that come for their rescue and protection : and in Cholerick men , who many times fall out with their friends . So likewise those Men , that are prone to unchast Love , cannot content themselves with the Love of any one , but apply themselves to all indifferently . For Custome , which is , as it were , another Nature , being once growne up into a Habit , hath a wonderfull power in disposing the minde to that which is familiar unto it . And as a stumbling horse is apt to trip at every stone that lies in his way ; So he that hath contracted such an Amorous Disposition , is in love with every one he sees . And when he is once thus affected , he doth not then what he would , but what his Passion prompts him to : lust as a bowle , when it is once set a going , necessarily turnes round , and cannot stay it selfe , by reason of it's circular figure , so apt to Motion . Dum servitur Libidini , facta est Consuetudo : & dum Consuetudini non resistitur , facta est Necessitas : saith S. Augustine ; while a Man indulgeth his owne Iustfull desires , it growes at length into a Custome : and this Custome meeting no resistance , becomes at last a kind of Necessity . CAP. XXXI . Chirurgicall Remedies for the Prevention of Love , and Erotique Melancholy . FOr as much as the seed is the joynt , Immediate cause of this Disease , as Galen proves at large by diverse both Arguments and Examples , toward the end of his lib. 6. de loc . Affect . and seeing that the seed is nothing else but Blood , made White by the Naturall Heat , and an Excrement of the third Digestion , which provokes Nature either by its quantity , or quality to evacuate it ; which otherwise would corrupt within the body , and so by sending up divers noysome vapours to the Braine by the Back-bone , & other passages , would disturbe and hinder the operation of its cheifest Faculties : It seemes to bee very necessary in the first place to take away the superfluity of Blood , by opening the Liver Veine in the right arme . And if the party be of a good Constitution , Sanguine , and well in flesh , you may take the greater quantity from him ; because that their strength will bee able to beare the losse of the greater store of Blood. And you may reiterate it , two or three times in a yeare , so long as there is any danger of this Disease remaining : especially if you finde that this course would have been good to have been taken with the Patientat the first . After the Liver Veine hath been opened , I would advise to take some quantity of Blood , accordingly as the Age and strength of the Patient would beare it , from the Hamme Veine : especially if the party be troubled with the Satyriasis , and the Physitian find himselfe able enough to doe this . Or in stead of this , I would open the Saphena , or Ankle Veine : or else apply Couping glasses upon his thigh neere to the privy parts , having first made sufficient Scarification . But he must not come to these particular Evacuations , unlesse the Veine in the Arme were first opened : which in case of the Satyriasis , or Vterine Fury , I would have to bee done the first day . For otherwise this would bee a meanes rather to attract and draw down more Blood to those parts , which are both the cause and seat of the disease , then to draw it away . Some use Cauterismes on the Legs : but I doe not approve of this course , but rather take it to be vaine , and of litle or no force at all . The Scythians , as Herodotus reports , were wont to cut the Veines behind their Eares , and so by this meanes made them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotent , and weake : and having brought downe themselves to this base dejected state , they took upon them the habit of Women , and spun with them too : as Hippocrates relates : for as the same Author affirmes , lib. de Aëre , Loc. & Aqu. the cutting of those Veines or Arteries that joyne close to the Eares , makes the persons so cut , Impotent , and unapt for Generation . Notwithstanding Vesalius , and some other Anatomists will have this defect to proceed rather from the cutting of the Nerves of the Sixth Conjugation , which passing along by the eares , are terminated in the Genitals , and Spermaticall Vessels . This remedy being so easie , might also seeme very usefull for all those that have taken upon them the Vow of Perpetuall Chastity : but that there seemes to bee some danger in it of hurting the Memory and Iudgement : as may be collected out of Avicen , and is confirmed also by the example of the Scythians before mentioned ; who , by this Chirurgicall experiment made upon themselves , became starke Fooles and Idiots . CHAP. XXXII . Medicinall Remedies for the Prevention of Love , or Erotique Melancholy . THE first Medicinall remedy shall be a Clyster , composed of cooling and moystening Ingredients : among which it will doe well to mixe Hemp seed , Agnus Castus , and the like . And the next day after , you shall give him a sufficient quantity of Cassia , Catholicon , Diaprum , or Tryphera Persica , with a litle Agnus Castus : or else a very gentle Purge : for wee must not in this case use any violent Purgation , or which would make the body over Laxative : as both Avicen , and Aëtius are of opinion , who to this purpose prescribes the Decoction of Betes , Mallows , or the hearbe Mercury . For all violent Medicaments doe heat the Humours , and inrage the Blood , driving downe the Excrements toward the Inferiour parts , and Spermaticall Vessels . And for this reason Arnaldus de Villa Nova , cap. de Regim . Cast . Vivent . preferres Vomits , in this case , before Purging . Then let the party take every morning a litle milke , or else some broath , or Iulip that may refresh the blood : using also some Medicinall drinke , which is of a contrary nature to the generation of seed : especially if the party be of a moyst complexion : for , for such persons , these kinde of Medicines are very good , as Avicen saith . This Medicine I commonly use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rad. Buglos . borag . & cichor . ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. fol. Endiv. acetos . portul . lupul. & lactuc . ana m. j. sem . 4. frigid . major . & minor . ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . j. semin . viticis & papav . albi ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ij . passul . Corinth . flor . Nenufar . & viol . ana p. j. decoq. ad lib. j. in colat . dissol . sirup . de pomis redolent . viol . & Nenufar . ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 j. & misce , fiat Iulep . clarif . & aromat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . j. santal . albi pro tribus , aut 4. dosibus matutinis . Sometimes also I adde hereto some few graines of Camphire : or else I temper it with water of Lettice , Purslane , or water-Lillies : and so give it him to drinke for some certaine Mornings : especially the party affected be of a Hot and Cholerick constitution . For , as Dioscorides saith these hearbs are very powerfull and efficacious for the Prevention and cure of this Malady . The Athenian Priests were wont to take Hemlocke for this purpose : notwithstanding that it was the Ordinary poyson that the Areopagites used to put Malefactors to death withall : as we may observe out of Plato . And S. Basil , ( who is reported to have been as well an excellent Physitian , as a Divine , ) affirmes that hee had seen women , that have quite extinguished all their unchast Heats , meerely by drinking of hemlock . But we must take heed that we use not any Diureticall Medicines , & that for the reason before alleadged concerning Purgation . Besides , all such Medicaments are commonly Hot and Dry , except they be qualified with a litle quantity of milke and water , which may temper their Heat . For Mercurialis affirmes , that hee hath cured women of this Love-Madnesse , by these remedies only . Or else let them use this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lent. palust . p. 5. sem . lact . port . & ●apau . albi , ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . j. rosar . & nenuf . anae ● 5. coquant in aqua , & cum q. s . sacchari ●at sirup . quo utatur singulis diebus . Some ●ake and boyle in their broaths a litle Mo●ell , and Hemlocke ; but I am not of their Opinion . And if there be any danger of Ventosity , as there may very well be in such persons as are of a Melancholy constitution : then you shall use Decoctions , Iulips , or Oyntments , and the like ; rather then cooling Simples . After that he hath taken these drinkes , it would not be amisse , to purge him , with those Medicines above set downe ; or else with Rhubarbe , & sirupe of Roses , or with the sirupe of Succory , compounded with Rhubarbe . But methinkes it is a very Ridiculous conceit of Arnaldus Villanovanus , where he saies , that there is no better way in the world to secure a man from this Disease , then to carry about him a knife , with a haft made of the wood of Agnus Castus . It is also very good to bath the privy members in Vineger , the juyce of Morell , Plantaine , Hipwort , House leeke , or the like liquors : especially if the party doe no marry . But for my part I conceive , that a● there is lesse danger in bathing ones self in cold water , so perhaps there might n● lesse benefit issue there from : considering that those wenches of Lions were heretofore cured of this disease , only by leaping into the river Sosne , as we have before related . This bathing , which must bee done with cold water in the summer , and i● luke-warme in winter , you may reiterat● oftentimes , alwaies anoynting the reine● of the backe , and the Groyne , with Galen . Refrigerating Oyntment , or Mesues Ro●satum , or Camphoratum . To which you may also adde the juyce of those cooling Hearbes before mentioned . Yet must there be great heed taken , as Aegineta saith , least while we are so carefull of cooling the Privy parts and loynes , the reines doe not suffer too much by it . There is also great danger of stopping the course of their monethly Tearmes in Women and Virgins ; if so bee that these Stupefactive and cooling Medicaments bee used too frequently . And therefore , least that avoyding one inconvenience , we fall into a greater , we must take heed of giving women ●ay inward Medicines , that have Vinegar ● thē : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : saih Hippocrates : It ●ffends the Matrix and secret Parts , causeing great paine and gripings in them . And Avenzoar gives the reasons hereof , unto whom I must referre the Reader for more particular satisfaction herein . Aetius , besides the annointing of the ●eynes , Loynes , and the parts adjoining , adviseth to bath the forehead and Temples also with Oxyrhodeum ; especially if there be any danger of Madnesse , Vterine Fury , or Erotique Melancholy . If it should seeme to bee somewhat dangerous for the patient to have these Oyntments , Cere-cloathes , or cooling Fomentations aplied unto him : you shall doe well then to gird him about with a thin plate of lead ; to which both Galen , Avicen , Aegineta , Andreas Laurentius , and all our moderne Physitians attribute great vertue in this case . But they must take heed that hee weare it not too long , for feare it may offend the Reines . Besides all these Remedies already set downe , Arnaldus de Villa-Nova addes yet another , the use whereof he commends to a●● that desire to live chast , and especiall Friers , and other Religious persons : which is , to goe Barefoot . There are yet some other Remedies that concerne particularly the cure of the disease in Women , who are the most of a● subject unto it . And these are commonly Clysters , composed of very cold Hearbes mixt with a certain quantity of Camphir● Castorium , or Rue . Or else they may us● Vterine Clysters , such as this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lent. excortic . p. ij . flor . salic . & rosar . ana . p. i. fol. olivae m. i. fiat decoct ad lib. i. in qua dissol . trochisc . de Cam●phor . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. misce , fiat Clyster : injiciatur i● sinum pudoris . Or else this other , out of Aëtius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nitri & Cardamomi ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. cum ceratis excipito : fiat pessus , quem pudendis subdito . Vel certam quantitatem Diacordi● cum solani sucoo mixtam in sinum Veneri● indito . There are also diverse other Remedies and Prescriptions , in case of this disease , which have been left us by women , that have had some proportion of skill in Phy●●cke : such as was Cleopatra , sister to Ar●oë , who in her Prologue to her booke desires to be called , The Queen of Physitians . Her advise to her daughter Theodota ●● , that if the disease be already growne to Madnesse , or Vterine Fury , that then she ●hould intra portulam Veneris radiculam ●mmittere panno involutam : dicitque ( mirum dictu ) super pannum hunc exinde repetium Vermiculos quosdam inveniri . And here I would desire the Reader to take notice by the way , that my desire ●s to speake as modestly as possibly I can : ●et must I withall observe the Precepts and Tearmes of Physicke , which cannot so well stand oftentimes with the Civility and modesty of Language . Amo Vere●undiam ; ( saith Tully , ) sed magis amo libertatem loquendi . I love Modesty : but yet I love the Liberty of Speech more . And yet am I not one of Zeno's sect , cui placuit suo quamque rem nomine appellare ; who would have every thing called by its own name : and maintained , that nothing was Obscene , nor unfit for the chastest eares to heare . And indeed it may seeme to bee something a disputable businesse , whether or no the names are obscene and dishonest , when as the Parts themselves that are signified by them , are not so , but are Naturall , usefull , and necessary : and of which also we oftentimes make publicke dissections and demonstrations , and discourse openly of their substance , number , figure situation , connexion , Actions , and use . Perrot , a French Physitian , adviseth to take Camphire , and distill it a douzen times : assuring us that this remedy excel all other in vertue , and efficacy . And Arnaldus de villa nova , saies , that if a man take the right stone of a Wolfe , and put i● under the right stone of the party affected he will in a short space forget all his unchast desires . But this is not the only trifling devise , that is to bee found in that booke of his , de Venenis . But if this should be true , which yet I am very apt to suspect , we must attribute this effect to some certaine Occult quality : to which wee must also referre the vertue which both he , and diverse other Physitians doe impute to the Carbuncle , Saphire , Emerauld , and Iaspir stones , for the preserving a main from Love-Melancholy , if he weare any of these precious stones on the Ring-finger of his left hand . CAP. XXXIII . The cure of Erotique Melancholy , and Love. Madnesse . DIogenes going one day to the Oracle at Delphos , to aske counsell , what was the most soveraigne and speediest Remedy for the cure of his sonne , that was growne mad for Love : received this answere , that he must enjoy Her , that was the cause of his Madnesse . The same counsell did Ionadab give to Amnon , who doated on his sister Thamar ; Hippocrates , to King Perdicca's sonne : and Erasistratus , to Antiochus , King Seleucus his sonne . This opinion is also set downe in expresse tearmes by Hippocrates , about the end of his booke De his quae ad Virgin. spect . thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . My advise is , saith he , that all young wenches , when once they begin to bee taken with this disease , should presently bee married out of hand . The same is the opinion of Galen also , toward the end of those excellent bookes of his , which he composed in his old age , de Locis Affect , as also of Avicen , Haly Abbas , Gordonius , Arnaldus , Valescus de Tarenta , Pereda , Lucretius , Ficinus , Ovid , and many others . But the enjoyment of their Desires doth not cure this disease alone ; but even the very power , or Liberty to enjoy them , doth oftimes worke the same effect : according to that of the Poet. Jlli , peccandi studium , permissa potestas Abstulit ; atque ipsum talia velle subit . And sometimes also a bare dreame doth the like : as may appeare by that story of a certaine young Aegyptian , that was extreamely in love with one Theognis , related by Plutarch . This young Inamorato prevailed so farre with this wench , that at the last she consented to satisfy his desires , upon condition that hee would give her a certaine summe of Money : which he very readily condescended unto . It fortuned in the meane time , that as this lusty youth one night lay asleep in his bed , hee dream't that he embrac'd in his armes his beloved Theognis : and his Fancy was so strong upon him , that hee conceived himselfe to enjoy her really , in the height of Amorous dalliance : and was indeed by this meanes cured of his Malady . Which the Damsell coming to have notice of , she demands her salary of him : and upon his refusall to pay it , she sues him in the court of Iustice , alleadging for the reason of this her proceeding , that she had performed the conditions on her part required , in that she had cured him of his disease . Which when the Iudge heard , he commanded the young man , that hee should bring into the Court the summe of mony agreed upon betwixt them , and there powre it out into a Bason : and withall decreed , that as the Aegyptian had contented himselfe with a bare Imaginary Pleasure , conceived in the enjoyment of Her body : in like manner should she bee satisfyed with the sound and colour of his gold . This sentence of the Iudge was approved of by all , save only the Damsell : who objected against it , that the dreame had quenched the Aegyptians desire : but on the contrary , the sound and colour of the gold had encreased Hers the more ; and that therefore this sentence was unjust . And here before wee either approve , or reject this Remedy , we must distinguish this enjoyment into two kindes , either Lawfull , or Vnlawfull . Now there is no Physitian , that ever denyed to his Patient , for the cure of his Love-Madnesse , the enjoyment of the person he loved , so it were in marriage lawfully concluded on of all sides : considering that , as the Poet saies . Amoris vulnus , idem qui facit , sanat . The wounds of Love , are cured only by that hand that made them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I , sweet , am Telephus : Thou , Achilles be . And let thy Beauty cure , that wounded me . Avicen , in his chapter de Amore , saies , that this is the only , and last remedy that we must have recourse unto . Ampliùs cùm non invenitur cura , nisi regimen coniunctionis inter eas , secundùm modum permissionis fidei & legis , fiat . Et nos quidem iam vidimus , cuireddita est salus , & virtus , & rediit ad carnem suam , cùm iam pervenisset ad arefactionem , & pertransissetipsam , & tellerasset Aegritudines pravas , antiquas , & febres longas , propter debilitatem virtutis , factam propter nimietatem Ilisci . And he professes that himselfe hath seen some , that have been recovered by this meanes , when as through the extreamity of this Love-Melancholy , they have been grown leane and dry , and have had scarce any flesh left on their backes , and through weaknesse and faintnesse have beene brought into cruell Inveterate diseases , & Feavers of long continuance . But in case that Marriage cannot be accomplished betwixt the parties , by reason of any Impediments on either part : I dare not bee so impious as to prescribe for the cure of our Patient , as Avicen , and Haly Abbas doe , Emptionem puellarum , & plurimum concubitum ipsarum : & earum renovationem , & delectationem cum ipsis . And yet I doe not marvaile at all , that these Mahometans should embrace this so wicked an opinion : considering that their Alcoran permits them to have as many wives , and Concubines , as they are able to maintaine : as wee are assured by the relation of all those that have written of the customes , and manners of the Turkes , and other Mahometans . Neither yet doe I wonder at Ovid , and Lucretius among the Poets , who made a vertue of Luxury , and Incontinency . But this opinion is most vile , and execrable in the mouth of Christians , that would seeme to maintaine it : such as were Arnaldus de villa Nova , Magnimus , Valescus de Tarenta , Pereda , Marsilius Ficinus , and some others . But I leave this question to be disputed by Divines , whether or no Fornication bee lawfull : and whether wee may doe Ill , that Good may come of it : And shall only for mine owne part believe , as the Morall Philosophers teach us , that Vice is never cured by Vice , but by Vertue , as by it's contrary : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : For Contraries are cured by Contraries ; as I shall be able to prove unto you out of Aristotle : and shall shew you withall , that those persons that take this lewd course to cure themselves of this Malady ; instead of being cured , they rather grow farre worse , and much more inclined to Lust , and all unchast desires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For by this meanes , saith he , the passages of the body are opened & made more capacious , & the spermaticall vessels are enlarged : and withall , the Remembrance of those sweet pleasures they have formerly enioyed , begets in them a strong desire to act them over againe . This doctrine Aristotle seemes to have derived from Hippocrates , who discourseth of this point , almost in the very same tearms ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For , saith he , if a man doe exercise the Acts of Venery very frequently ; his Veines by this meanes grow larger ; and so attracting the greater store of seed , he is a great deale the more prone to Venery . Galen also is of the same opinion ; and proves it by that excellent and true Maxime of the divine Plato in Theaeteto ; where he saies , that Jgnavia quidem exsolvit : proprii autem officii exercitatio , robur anget . Idlenesse , and want of exercise , destroyes the strength : but labour , and often using of a mans strength , increases it . And this hee confirmes also by the instance of Womens breasts , which breed the greater quantity of milke in them , the oftner they are sucked . But on the contrary side , saith he , Cantatoribus , & Athletis , qui iam inde ab initio nullam vitae partem Veneris illecebris contaminaverunt , nullam admittentes Venereorum cogitationem , vel Imaginationem ; iis Pudenda exilia , & rugosa , veluti senibus , sieri consueverunt , nullaque libidine tentantur . Which place , I hold to be very wel worhty the consideration of all those that have taken upon thē the vow of Chastity . Besides , if the contrary opinion of those Authours above named were true : it must needs then follow , that those persons that are married , should never feele the force of any of these unchast Heats of Lust : notwithstanding experience proves the contrary . And this hath moved even some of the Ancient Fathers to confesse , that it was a harder matter for a man to preserve his Chastity , then his Virginity . CAP. XXXIV . Remedies for the Cure of Love-Melancholy in Married persons . IT is often seen , that Married persons , whether they have been joyned together by their own good liking and choice , and without any constraint on either side ; or else perhaps against the consent of the one or the other ; doe at length conceave a secret hate against one another , which occasioneth betwixt them such discord , malice , and neglect , that they cannot endure the company of one another : but presently yeeld up themselves to the embraces of some new Loves , whom they entertaine with all fervency and strength of desire , notwithstanding the unlawfullnesse of this their fowle and lewd manner of living . The cause of this , is diverse for it is sometimes either the Dissimil● tude of Manners ; or else a secret Antipa●thy in their dispositions : sometimes also some Imperfection either of body of mind in one of the parties . Sometimes it is caused by some Charme , or Inchantment ; or else perhaps a Iealousy , or conceit that they have , that their Love is not requited with mutuall Love againe . And sometimes also it is caused through the want of that Pleasure that Nature hath in great measure bestowed on the Genitall parts in the Act of Copulation , by the means of those Nerves which are placed in them , and the Serous sharpe pricking Humour that is reserved within certaine Kernels in the neck of the bladder . For the cure of this Naturall defect , I shall desire you to have recourse to Marinello de Vigo , Avicen , and others , & especially Liebault in his first book of the diseases of Women , and 35 chapter : where he sets downe the meanes that must be used , for the reconcilement and bringing together againe of new married persons , that hate and fly the company of each other . And here by the way you are to take notice , that as there are some Men that are Cold and Impotent : so are there likewise some Women too , that feele no motions of the flesh at all . Platerus in his Observations makes mention of two in this kind , who were for this reason alwaies Barren . Of this constitution was Amasis , King of Egypt ; as Herodotus reports : and Theodoricus , King of France , is reported by Paulus Aemilius to have been Impotent toward his Wife , but not toward his Concubines . The same is recorded also in the Annals of Aragon , and by Dupreau , in the yeare 1196. of Peter the Second , King of Aragon : which the Quen being advertised of , she went one night , and lay in one of the Kings concubines beds , and was got with child that night , and afterward delivered of Iames , who was afterwards King : and so by this meanes and subtle device of the Queenes , the King was brought to see his errour , and ever after abstained from his unchast Loves . Homer faignes that Iuno , for to restraine her Husband Iupiter from falling any more in Love with Latona , Jo , Calisto , and other his Concubines , borrowed Venus Girdle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein were wrought all the desires , graces , perswasions , baites , and allurements required to the confirmation of love betwixt man and wife . If either of the parties have any defect in their person , which may seeme to have been the cause of the others neglect ; they must then endeavour to repaire it by all convenient remedies . Or if this be impossible to be done ; they must then strive to recompence this defect of body , by the beauty of their mind . Vt teneas Dominam , nec te mirere relictū : Ingenii dotes , corporis adde bonis . Maximus Tyrius reports , of Achilles , that he seemed so beautifull to all those that beheld him , not so much for his long golden Haire ; for Euphorbus had a fairer ●ead of Haire then he : but because that ●is personall Beauty was adorned with that of his Mind . The learned Sapho makes her selfe praise worthy in this respect , when as in her Epistle to her belo●ed Phao , shee boasts , that what Nature ●ad denied her in beauty , she her selfe ●ad repaired that defect by the Indowments and graces of her Mind . Si mihi difficilis formam Natura negavit : Jngenio , formae damna rependo meae . They must also endeavour to make themselves conformable to each other in their wills , manners of life , and conditions : according to that advice of the Poet. Certus Amor morum est . Formam populabitur Aetas : Et placitus rugis vultus aratus erit . Sufficit , & longum Probitas perdurat in aevum ; Perque suos annos , hinc benè pendet Amor . He that his love on a faire Face hath plac'd : As Age shall ruine this , his flames must wast But where two equall minds , and chast desires Doe meet ; these kindle never-dying fires . And if there be any secret Antipathy betwixt them , they must yet still pretend some shew of love the one to the other : for it may so come to passe , that this feigned Love may in time convert to true reall Love. It is reported of one Caelius in Rome , that , to avoid the Attendance on some great person in the Emperours Court , counterfeited himselfe to be grievously troubled with the Gout , applying all those ordinary remedies that are prescribed for the cure of this disease : Till at length Fortune did him the favour to send him the Gout in earnest . Of whom Martiall hath this witty Epigram . Tantum cura potest , & ars doloris . Desiit fingere Caelius Podagram . Caelius now feignes not . ( see what Art can doe ! ) He that before would not , now cannot goe . Appian also makes mention of another , who in a jeering way counterfeiting blindnesse in another , within a short space became blind himselfe . Love must be answered with Love againe . Monstrabo tibi Amatorium sine Medicamento , sine ullius Veneficae carmine . Si vis amari , ama . saies Seneca . I will shew thee a way how to procure love , without either Philter , or Charme : If thou wouldst be Loved , doe thou first love . Themistius , and Porphyrius have a pleasant fiction to this purpose , which is this . As one day Venus , having perceaved that her sonne Cupid did not thrive at all , went to consult with the Goddesse Themis concerning the reason of it ; she receaved this answere : that Cupid could not recover a perfect state , and strength of body , unlesse he had a Brother , which must be called Anteros , or Reciprocall Love , for the mutuall assistance of each other . Anteros was no sooner borne , but presently Cupid began to grow , and spread forth his wings ; and so long as Anteros was in presence , he appeared both greater , and much more beautifull : but in his Absence he seemed alwaies to diminish , and abate both in strength and beauty . So that by this fiction is intimated of how great force and vertue , honest Embraces , kind words , and courteous entertainements are , for the continuance and encreasing of mutuall Love. And for this cause the Ancients , as Plutarch reports , were wont to give the Bride a Quince to eate , on the wedding day . Nam facit ipsa suis interdum foemina factis , Morigerisque modis , & mudo corpori ' cultu , Vt facilè insueseat secum vir degere vitam . It often comes to passe , saies this old Poet , that a woman , by her applying her selfe to the humours and conditions of her Husband , and by her neatnesse , and comely attiring of her selfe , tempers the roughnesse and harshnesse of his disposition ; and so by this meanes they enjoy each other very peaceably and Lovingly . Philostratus reports , that the eating of Hares flesh , was accounted of great vertue among the Romans , for the maintaining of Mutuall Love and amity betwixt married persons , and to divert their minds from thinking on any strange loves . And this custome was grounded perhaps on a certaine opinion , that , as Pliny saies , they had , that the flesh of a Hare makes those that eate it comely , and of a gratious aspect . And hereto Martiall seemes to allude , when he writes to Gellia thus . Si quando Leporem mittis mihi , Gellia , Mandas , Formosus septem , Marce , diebus eris . Si non derides , si verum , Gellia , mandas : Edisti nunquam , Gellia , tu Leporem . Gellia , when ere thou send'st to me a Hare , Thou bidst me eate it , and I shall be faire Seven daies . If this be true , as thou dost say : Thou never eatst a Hare , good Gellia . Aristotle commends for this use the fis● called Remora , by the Latines ; and by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : and saies that they were wont to use it in their Philters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : which place of Aristotle is thus translated by Pliny : Echineis , Amatoriis beneficiis infamis , Iudiciorum , & litium mora . Which opinion of the Ancients seems to me in all probability to have been grounded on a certain fable that they have , how that such a Fish● should stop the ship of Perianders Embassadors , whom he had sent to geld all the Males that were left of the bloud Royall : as if Nature her selfe held it an unworthy Act , that man should be despoyld of those parts , that were given him for the preservation of the whole kind . The same vertue is attributed also , by some other Naturalists , to that kind of Corall , which is for this reason called Charitoblepharon ; and also to the Hearbe Catanance : and by Philostratus , to an Oyle that drops from certaine trees , growing on the banke of the river Hyphasis in India ; wherewith all the Indians are wont to annoynt themselves on their Marriage day . But for mine owne part , I am more inclined to be of the Poet Menanders opinion , who thinkes that the strongest tye , for the retaining of Man and Wife in Mutuall amity and concord is to have Children . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because that , Children , as the Philosopher saith , are Commune Quid , a Benefit that both parties have equall share in : and are therefore the fittest Mediators , and Vmpires betwixt Man and Wife . Now it is the property of a Mediator to reconcile , and reunite both parties : as Aristotle saith . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now if you desire to know what means are to be used for the cure of Impotency in Men , and Barrennesse in Women : I desire you to have recourse unto a treatise I have formerly written of the same subject . The Romane Ladies made great account of the hearbe Hippoglossum , or Horse-tongue , which they called Bonifacia , and attributed great vertue unto it for the reconcilement and reuniting of married persons . Albertus Magnus , & Lemnius attribute the like vertue to a certaine stone , which , they say , is found in the belly of a Capon , that was not gelded untill he was foure years old : which stone , they say , is of an exceeding bright colour , and as transparant as Christall , and about the bignesse of a Beane . Now he that means to prove the vertue of it , must take and wrap it up in a piece of skinne or bladder , and so weare it about him . Pliny affirmes that Eringo roots are of great force in this case . But I for my part am of the Poets opinion , who saies that Malè quaeritur Herbis ; Moribus , & Formâ conciliandus Amor. It is an idle and vaine thing , to goe about to procure Love by Hearbs , or Charmes , or the like foolish devises : for true Love is caused only by beauty , and the vertuous dispositions of the Mind . Yet sometimes I confesse , it is brought to passe by the use of Charmes & Witchcraft , that Married persons fall off from the Love they formerly bare to each other : and so by this meanes are forced to entertaine new desires , and yeeld up themselves to embrace the Love of strangers . These Charmes are commonly called in Latine , Nodi , sive Ligamina Amatoria : of which many of our Moderne Physitians have written , and particularly Arnaldus de Villa Nova , in his Tract de Ligaturis Physicis . And it is the opinion also of many both Divines and Physitians that it is probable , that the Divell , who is the Author of all Mischiefe , hath power to quench lawfull Loves , and to kindle new and unlawfull desires in men : as first , by making the Husband Impotent towards his owne wife , by the application of some naturall things that may have that vertue ; which he can at his pleasure remove againe , when the same man comes to meddle with any other woman . Secondly , by raising dissentions , and Iealousies betwixt them . Thirdly by causing some loathsome disease or other , in either of the Parties : as it is reported of Medea , who by the power of her Charmes is said to have made all the Lemnian women to have stinking breaths , in so much that their Husbands could not endure to come neare them . Fourthly , by troubling their Imagination , and making either the Husband , or the wife seeme mishapen and deformed to the others eye ; and all other both Men and Women to appeare faire and beautifull . Or lastly , by working some secret Antipathy betwixt them . For it is reported by Egnatius , that one Valasca , a Bohemian wench , by her charmes caused the Women of Bohemia to kill all the men in that place where she was , all in one night . Or else the Divell may doe this , by working some strange Alteration in the Temperature of the Genitall parts either of the Man , or of the Woman : for by this meanes some men have become Impotent , and unapt for Copulation : and on the contrary , some Women have been as salt as Bitches : as Saxo Grammaticus reports . But we must take heed that we doe not Ignorantly impute these effects to Magicke , Charmes , or Sorcery , when as indeed they are produced by Naturall causes : As did of old the Scythians , who , having made themselves Impotent , by cutting the veines , Arteries , or Nerves that joyne close to the Eares , notwithstanding thought that it was a punishment inflicted upon them , by the Goddesse Venus Vrania , in revenge of the injury their Ancestors had done unto her , in pulling downe and rifling a Temple that was dedicated to her Honour in Ascalon , a famous Citty of Palestina . We must also be sure that the Woman be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wanting the naturall passage destin'd for the use of Copulation ; as was Cornelia , the mother of the Gracchi : And in this case , the passage must be opend with an instrument , according to the directions of Albucasis , Aetius , Ioan : Wierus , Pareus , & other Authentique Authors : Which thing I my selfe also once caused to be done in the City of Castelnaudary to two young maides of the same place . Notwithstanding this defect is incident both to Widowes , and to Married women also , if their Husbands chance to be a long time absent from them : as Iean Liebault affirmes that himselfe hath knowne it happen to two women that were neighbours of his . And I am much inclined to suspect , that Namysia , & Phaethusa , two women whom Hippocrates reports to have been Metamorphosed into Men , were only troubled with this disease : which is indeed more rarely , and seldomer seen in Women , then the other contrary disease to this is , which many times proves the Occasion of quenching Loves desires in Married persons . But I shall not here set downe the manner of curing these two opposite diseases : but shall rather referre you to Avicen , Aetius , Aegineta , and all moderne writers that have spoken any thing of Barrennesse , or of the Diseases of Women . Arnaldus de Villa Nova , in his tract that he hath writren concerning the Remedies that must be used against the Divell , and his sorceries , counsels us to cause the party affected to carry about him a quill of Quicksilver , or else a piece of Corall , the hearbe Motherwort , or Squills . Ioannes de Vigo adviseth to besprinkle the house of the party that is enchanted or bewitched , with the blood of a black dog . Some other will have him eate the flesh of a Magpy , or Wood-pecker : or else to annoynt the body of the Inchanted person with the gall of a Raven , tempered with the powder of Hartwort . But my opinion shall ever be , that Inchantments and Sorceries , are to be cured rather by Prayer and Fasting , and not by Physicall or Naturall remedies . CHAP. XXXV . Of Philters , and Poëticall Cures of Love. BEfore we descend to the cure of Love-Melancholy , it is necessary that we examine , whether , or no , this disease may be caused by Philters , and in like manner also cured by Poeticall remedies , or any other thing that is of a Nature contrary to these Philters . Those that endeavour to maintaine the power of Philters , or Love potions , alleadge for themselves , that if it be in the power of a Sorcerer or Magician to cause Hate ; they may then as easily produce the contrary Passion , which is , Love ; and that , by the use of certaine Characters , Charmes , Poysons , Meats , or Medicines , which may stirre up the Humours , heate the blood , or by some other meanes provoke them to Lust . And this their Assertion they labour to prove out of that place of the Prophet Nahum , where there is a woe pronounced against the bloody City &c. Because of the multitude of the Whoredoms of the well favoured Harlot the Mistresse of Witchcrafts , that selleth Nations through her Whoredoms , and Families through her witchcrafts . Where by Witchcrafts , they say , is meant Philters , which they used to make , by burning the stones of Olives : as may be collected out of the book of Baruch . And this is the reason , as they conceave , that Plato , in Convivio , saies , that Love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a great Magitian and a Sorcerer . The Heathen of old time attributed so great power and vertue , to these Philters , and Love Potions ; as that they beleeved it to be impossible , but that whosoever dranke them , should forthwith yeeld themselves up to the pleasure of those that gave it them . Hic Thessala vendit Philtra , quibus valeant mentem vexare mariti , Et soleâ pulsare nates , &c. Plutarch in his discourse of Marriage seemes very confidently to beleeve , that there is such a Vertue in Philters : but yet he absolutely rejects them , & holds them very dangerous to be used . And he proves it by the example of Poysoned Baites , that men use sometimes to fish withall . For as these poysoned Baites doe indeed suddenly , and very certainly catch all those Fishes , that doe but tast of them : yet are the Fishes to taken the more dangerous and unfit to be eaten . In like manner fares it with those women that use Love Potions , Charmes , and Sorceries , to inveagle those they doat on : for , notwithstanding that by this meanes they are indeed certaine to enjoy them , yet it is but in a kinde of Forced and Inraged manner , without any true cōtentment at all . Circe , saith he , was both of this Sexe , & Nature yet receaved she but small content from those that she had by her Philters & Magicall Spells transformed into Beasts . On the other side , she doated on Vlisses , who knew well enough how to love with discretion , notwithstanding all her powerfull Charmes . You shall meet with diverse of these kindes of fooleries , in Tibullus , Propertius , Horace , Theocritus , and in Virgil also ; who hath this that followes . Limus ut hic durescit ; & haec ut Ceraliquescit , Vno & eodem igne ; sic nostro Daphnis Amore . Apuleius in the third book of his Metamorphosis , relates a pretty passage that befell his Hostesse Pamphile : who sending Fotis her Waiting-maid for some of the haire of a certaine young fellow , whom she was desperatly in love withall ; intending to try an experiment of her skill in Sorcery upon him , to force him to her will : the Maid , as it seemes , missing of her purpose , and not daring to returne home to her Mistresse empty-handed , espies by chance where some were shaving the haire of certaine bladders that they had made of Goat-skinnes for to swimme withall . And so taking with her some of this Haire , she returnes home , and concealing the truth of the businesse , delivers it to her Mistresse for the true Haire she sent her for . At length when Pamphile had finished all her Magicall Ceremonies , and now began every minute to expect her Lovers approach : on a suddaine , cleane contrary to her expectation , there comes leaping into her Chamber those Bladders of Goat-skinnes before mentioned , of whose haire Fotis had brought to her Mistresle , which came very readily to satisfy her desires , in obedience to the power of her Spells . Ioubertus , and Liebault report , that the women in many places , when they are newly delivered of a daughter , desire the women that are present , to save the Navill string of the Child : hoping by this meanes to gaine them store of Suitors , when they are once ripe for Marriage . For they very confidently beleeve , that if a li●tle quantity of the Navill string , being fir●● dried and made into a powder , be give● to a young man in his drinke ; hee cannot choose but instantly fall in love with the Wench that gives it . The ground of this custome , or rather Popular Errour , you may read in the above-named Physitians . And the Sorceresse Medea thought that Venus made the same use of the Bird called by the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which , as Noel le Conte in his Mythologies , and Vigenerius upon Philostratus conceave , is the same that the Latines call Motacilla , in English a Wagtaile ; which is accounted of great power to cause Love : and therefore Pindarus calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Raging , or Mad Bird. But in my opinion , these Authors are very much deceaved in this : for the Bird 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is described by Aristotle , to have two Clawes on each foot before , and as many behind ; quite contrary to the nature of all other Birds whatsoever . This Bird is called by P. Bellonius , Turcot , or Tercot : and by the Latines , Torquilla , a Wryneck , or Hickway : Gaza , and Pacius translate it , Turbo . But the Wagtaile is called in Greeke , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. Culicilega avis . These Philters , for the most part , were mixt with some poysonous Ingredients ; which many times caused the death of the party that took them . Such were those that were given to Lucullus , and to Leander , sonne in law to Aretaphile ; of whom Plutarch makes mention : and to Lucretius , as Eusebius reports : to Fridericus , Duke of Bavaria , and King of the Romans ; as it is related by Cuspinian . To which we may adde that , for which Temnia , an Athenian Matrone , was justly condemned to death by the Athenians , who notwithstanding had a litle before ( as Aristotle relates it ) pardoned another woman , who was convicted of the same crime ; the Areopagites thinking the greife , that she must needs conceave , for having been the murtheresse of her own deare Husband , to be a punishment more cruell then Death it selfe : which is the punishment assigned for this fact by the Civill Law , l. etiam . ff . ad l. Corn. de sic . & Venef . I might here adde that which was given to Lancelot , King of Naples , by one of his owne Physitians , that owed him a spite , for having basely forced his daughter : of which , both the King , and the Innocent Damsell also died , in a most cruell & miserable manner : as you may read the story at large in Nauclerus , M. Montaigne , & G. Dupreau , in the yeare 1440. Those Philters which did not kill those that tooke them ; did notwithstanding utterly destroy their Iudgement . And of this last kinde was that which Ciree gave to Vlisses Souldiers : and that which Coesonia gave to the Emperour Caligula her Husband : according to the Satyrist . Tamen hoc tolerabile : si non Et furere incipias ; ut avunculus ille Neronis , Cui totam tremuli frontem Coesonia pulli Infudit . This Philter , here spoken of by Iuvenai , was a certaine piece of flesh that is found growing on the forehead of a Colt newly foaled , and is about the bignesse of a Fig , being of a black colour , and almost round : as both Pliny and Aristotle affirme . Notwithstanding Aristotle in another place gives the same name to a certaine liquor , that drops from a Mare when shee takes Horse , being somewhat like unto the Seed of the Mare , but more liquid and thin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : And some , saith he , call this liquor , Hippomanes : but some others will have that to be the true Hippomanes , which growes on the Colts forehead . Tibullus the Poet seemes to bee of the other opinion , where he saies : Vbi indomitis gregibus Venus afflat amores : Hippomanes rabidae stillat ab inguine Equae . Notwithstanding Aloysius Anguillara , Cratenas , Dodoneus , and Veckerus , are of opinion , that Theocritus , by Hippomanes , meanes the Hearbe Stramonia , called by the Arabians , Nux Methel : and by the French , Pomme de Peru : in English , the Thorne-apple . And Rodericus à Castro will have it to be a certaine litle plant growing in Arcadie , called in French , Faug ere . Porphyrius in his booke de Sacrificiis , notwithstanding that he was himselfe a Notorious Magician , as S. Augustine witnesseth of him , lib. 10. de Civit. Dei , cap. 9. confesses the Divell to be the Author , as of these Philters , so of all other deceits , cousenage , and lies . And therefore I dare not assent unto Iosephus , and some others after him , who are bold to affirme , that Moses , when hee had brought the children of Israel out of the Land of Egypt , & the peoples desires were still toward the place from whence they came , composed by his great learning and Art , certaine Rings , that had the power to cause forgetfulnesse of Love , in the parties that wore them . However , we deny not but that there may be Medicines , Meats , and Poysons , of a power provoking to Lust : of which kinde you shall meet with diverse Catalogues in Avicen , Aëtius , Aegineta , Oribasius , and all our Moderne Physitians , that have treated of Sterility , and Impotency , both in Women and Men. But wee absolutely deny that there is any such power in any of them , as to make Iohn love Jone , rather then Iulian : much lesse to make any one besotted with Love. Non facient , ut vivat Amor , Medeïdes herbae , Mixtaque cum Magicit Marsa venena sonis . Phasias Aesonidē , Circe tenuisset Vlissem , Si modo servari carmïne posset Amor. No hearbs , nor powerfull Spells can Love constraine : Medea here tries all her Charmes in vain . For if they could ; she then had Iasons will Control'd : Vlisses had been Circe's still . Thus she , that boasted she could with her Charmes transforme Men into diverse formes and shapes , had no power at all over Vlisses . Non hic herba valet , non hic Nocturna Citaeis : Non per Medeae gramina cocta Manus . The true and most powerfull Philters cōsist in the beauty , comely grace , and courteous behaviour of a Man or Woman : all which the Greeks expressed by a generall Name , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : & these work the more powerfully , where they meet in those persons , betwixt whom there is a mutuall Sympathy : especially if they live an easie and dainty life . Male quaeritur herbis : Moribus , & formâ conciliandus Amor. Of this opinion also was Olympia , wife to King Philip of Macedon , and mother to Alexander the Great : of whom it is storied , that when one told her that a certain Damsell about the Court , had by the force of some Charmes or Enchantments that she had used , caused her husband the King to fall in love with her : she no sooner saw the beauty of the Damsell , but that presently she cries out ; Valeant Calumniae : tu in te Philtta habes . Away with these false and slanderous accusations ; I must acquit thee of them ; Thy Beauty is all the Philters thou usest . Si possent Homines delinimentis capi : Omnes haberent nunc amatores Anus . Aetas , & Corpus tenerum , & morigeratio : Haec sunt venena formosarum mulierum . Mala aetas nulla delinimenta invenit . If Love by enchantments could commanded be , Each old Witch then would please her Lovers eye . Beauty , Youth , Vertue , these are Loves best spells . Cupid nere sports , where Age , and Foulenesse dwels . The Pagans were wont to preserve themselves against the power of these Philters , by certaine remedies of the same stampe , which they call Homericall . Not , because this Poet was the first Founder and Inventor of them , as some have thought : But they were rather called by this name , because that , as they conceived , they deserved all Admiration and praise , as did all the Actions and workes of this Divine Poet : who , as it is reported of him , by repeating certaine words over sicke persons , cured diverse diseases : and in like manner by saying certaine verses over one that was troubled with an issue of blood , instantly stopt it : as it is also reported of the sonnes of Autolycus , who stopped Vlisses blood , when he had received a great wound in his thigh on the Mountaint Parnassus , only by some Charme or spell they used . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Poeticall , or Homericall Remedies , consisted in certaine Charmes , Characters , Amulets , or such like Periapses , which no Christian Physitian ought to use : notwithstanding that the common people doe to this day too superstitiously believe , and put in practise many of these Paganish devises . In conclusion then we affirme , that the most powerfull and soveraigne remedy against Philters , are Prayers , reading of good bookes , and other serious exercises . Ergo quisquis opem Medicâ tibi poscis ab Arte , Deme Veneficiis , Carminibusque fidem . If therefore for thy griefes thou seek'sta Cure , All faith in Charmes and Spells thou must abjure . CAP. XXXVI . Empericall Remedies for the Cure of Love , and Erotique Melancholy . THe Ancient Greeks in this case , had in great account the Copaean Lake , wherein Agamemnon is reported by Plutarch to have bathed himselfe , when hee desired to quit the Love of the faire Chryseis . Dexicreon is said to have cured the Samian women of this disease , by some certaine Ceremonies , and Expiatory Sacrifices that he used . Others were wont to repaire to the Sepulchers of Rhadina , Leontina , or Jole , and there offer up their devotions . But the most famous , and certaine Remedy of all , was the Leucadian Rocke , from the top whereof distracted Lovers would throw themselves downe headlong into the sea . The first that ever adventured to make experiment of it , is said to be Sapho . Saltusque ingressa viriles , Non formidatâ temeraria Chalcide Sapho . And this she did , because she could not obtaine the Love of hard-hearted Phao , as she complaines her selfe : and this provoked her to this desperate Attempt . But those Antiquaries , that have enquired more diligently into the truth hereof , affirme , that the first that ever took this Leape , was one Phocas ; or , as some rather thinke , one Cephalus , who was enamoured of Pterela . Sapho , in Ovid , attributes the glory of this discovery to Deucalion , who was extreamely transported with the Love of Pyrrha , whom afterwards he married . Hinc se Deucalion , Pyrrhae succensus amore , Misit ; & illaeso corpore pressit aquas . Nec non versus Amor fugit lentissima Mersi Pectora : Deucalion ig ne levatus erat . The faire Calyce also , so highly commended by the Poet Stesichorus for her beauty , was so miserably enamoured of Evanthlus , that seeing her selfe refused by him , she adventured to runne that desperate course that Sapho had done before her . But the harshnesse and unpleasantnesse of this Remedy , gave occasion to some others to substitute instead thereof Cupids fountaine in Cyzicus , the vertue whereof , as Mutianus reports , was such , as that it would utterly extinguish and allay the heats of doating Lovers . Of the like vertue also was the river Selemnus , spoken of by Pausanias ; who notwithstanding seems to give litle or no credit at all unto it . For if this were so , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : the water of this river would be far more pretious then gold . Notwithstanding for my owne part , I find no such great Absurdity , or Improbability in the story of this River . For it is most certaine , that a Bath of cold water is a very soveraigne Remedy for the cure of the Vterine Fury , which is a Species of Love-Melancholy ; and also of the Dropsy : especially if the water be any whit Minerall , as it is probable the waters of those fountaines were . And this seems also to be very much confirmed by Mercurialis , who assures us that he hath cured diverse women of this disease of Love , meerely by making them drinke a good quantity of cold water , and bathing them in the like . The Doricke Musicke is also reported to have been of so great force in appeasing and composing the perturbations of the Mind , as Galen saith , as that Agamemnon , the Generall of the Grecian forces in the Expedition against Troy , left no other Guardian of his Wives Chastity in his absence , save only a Musitian , that was excellently well skilled in the Doricke Tone ; who by the power of his Harmony restrained Clytemnestra from all unchast and Illicite Loves , so long as he lived . But the Adulterous Aegistus , perceiving that so long as the Musitian lived , it was impossible for him to compasse his designes ; he caused him to be murdered , and by this meanes at length obtained the love of the faire Clytemnestra , Boëthius tels a story of Pythagoras , how that meeting a company of mad Youngsters , who being well heated with wine , were going about to offer violence to some that detained a sweet-heart of theirs from them , threatning to set the house afire about their eares : Pythagoras presently caused the Musitian that played to them to change the Tone : and so by a heavy , grave , Spondaicall Musicke , hee presently appeased their fury , and made them give over their violence and insolent attempt . Ovid makes mention of a certaine Oblivious , or Lethaean Love , to whom the ancient Romans dedicated a Temple , and built it on the the top of the Mountaine Eryx , neare unto which stood the Temple of Venus . And to this forgetfull God would all those , that desired to deliver themselves from their Amorous follies , tender their devotions . Est illic Lethaeus Amor , qui pectora sanat , Inque suas gelidam lampadas addit aquam . Illic & Iuvenes Votis oblivia poscunt : Et ●i qua est duro capta marita viro. Instead of this Deity , the Greekes acknowledged and offered sacrifice to Venus , surnamed Apostraphia : which I conceive to bee the same with the Celestiall Venus , or Vrania : whom the Scythians also anciently worshipped at Ascalon , after that by cutting the veines or Arteries behind their Eares they had made themselves weake and Impotent , as is before delivered . Terpsicles , as Athenaeus reports him , prescribes for the cure of Love , a Mullet , that hath been suffocated in a vessell of wine : And Pliny for the same purpose commends Chrysocolla , which the Arabians call Baurach : or else the drinking of wine that a Lizard hath been choaked in . The Ancients made great account also of the waxe of a mans left eare ; and of Pigeons dung , steeped in oyle : as also of the Vrine of a Hee-goat , mixed with a quantity of Indian Spikenard . Iohannes de Vigo , who was Surgeon to Pope Iulius the Second , counsells the party affected to take the Excrement of the person he is in love with , and burne it : affirming very confidently , that this is a most singular and certaine remedy ; if the Patient doe but smell it . But such Receits as these , come out of the shops of such kind of Physitians , as Aristophanes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some other there are , that in this case will have a wenches haire cut of ; just as Farriers use to doe with Mares , who cut of their Manes , when they desire to take horse . In a word , there is not a Naturalist , that hath not invented some strange Medicine or other , for the cure of this disease . Albertus Magnus , and Cardan , commend the Emerauld , Ruby , and Saphire in this case : some others as highly extoll the vertue of the Diamond : and a third sort preferre the Topaz , and the Amethist . Picatrice commends the juyce of the Myrtle tree , the braine of Swallowes ; and also the blood of the party beloved . Which experiment we find in story that Marcus Aurelius the Emperour proved upon his wife Faustina , who doated extreamely on a certaine Gladiator in Rome . To quench which unchast desires of her , the Emperour was advised by the Chaldaeans , to cause the said Gladiator to bee murdered secretly , that his wife might not know it , and that some of his blood should bee given her to drink , the next night that himselfe intended to lye with her : which was performed accordingly , but with this bad successe . For that night was begotten Antonius Commodus , one of the most bloody and cruell Tyrants , that ever Rome brought forth : and such a one he was besides , as spent his time wholly among Fencers , and such like companions , and was farre more like the Sword-player that was kill'd , then his owne father , the good Emperour Marcus Aurelius , who , as Ausonius saies of him , Hoc solum Patriae , quòd genuit , nocuit . Was never injurious to his Countrey in any thing , but only that he begot this Sonne . Deianira , being Iealous that Hercules made too much of Iole , was perswaded by the deceitfull Centaure . Nessus , that she might utterly extinguish all his unlawfull desires towards her , or any other , if she would but follow his advise ; which was , to send him a shirt , that had been dipped inoyle , and the blood of the Centaure . But the Event miserably deceived her expectation : for instead of curing him of his Love-follies , it made him dye a most cruell death , and full of rage and Torment . CAP. XXXVII . Methodicall Remedies , for the cure of Love , and Erotique Melancholy . And first of Order of Diet. MArsilius Ficinus upon Plato's Convivium , and Franciscus Valleriola , affirme , that seeing that all diseases are cured by their Contraries ; according to that true and common Axiom , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jllaqueationis autem contrarium est solutio ; Loosing , is the Contrary to Ensnaring , or Binding : it hence necessarily followes , that Love must be cured by Solution , or Looseing . And of this Solution they make two kinds ; the one Naturall , and the other Artificiall : the latter of these depending chiefly on Evacuation , as we shall shew in the Chapters ensueing : the other on the admonitions of pious , vertuous , and learned men ; as also the change of Ayre , Abstinence , Labour , Cares , Feares , and Sadnesse . Which Remedies notwithstanding I account more fit and proper for the Prevention of this disease , then for the Cure of it : considering that it is farre easier to destroy Love , when as it is yet but in the Bud , then after it is ripened into a disease . According to the advise of the Poet. Dum novus est , caepto potius medeamur Amori . Flamma recens sparsà parva resedit aquâ . Opprime , dum nova sunt , subiti mala semina morbi . Nam mora dat vires : &c. Stop Loves beginnings , that it grow no higher . A litle water drownes new kindled fire . Diseases must be killd 1'th Birth . For length Of time , and riper growth improves their strength . The Regiment then , or Order of Diet in the cure of Love-Melancholy , differs not at all from that , that is to be observed in the Prevention of it : save only that it ought to be somewhat more Humectative , and lesse Refrigerative : Not forgetting in the meane time those meats that by some certaine Occult Properties they have in them , are found to be very good for those that are sick of this disease : as , the Turtle-dove , the heart of a Wolfe , young Owles taken and boyled in the juyce of Marioram ; the flesh of Rats , and the like . And if the party be fallen away in his body , and is now growne very thin , and dry : you must then prescribe him the same order of Diet , according to Avicen , as you doe to those that are Hecticall . Besides this , it is agreed upon by all , both Divines , Philosophers , Physitians , Oratours , and Poets , that it is very good in this case that the party change the Ayre and place of his Abode : and that , not so much because it is a very wholesome course so to doe , in all Chronicall , and long continued diseases , as Hippocrates in Epidem : affirmes ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but rather , because that this change and variety of Place doth awaken the spirits of the Melancholy Lover , diverting also his thoughts , and depriving him of the sight , and ordinary conversation that he formerly had with the Object of his Love , and cause of his disease . Adducendus , saith Tully in his 4. Tuscul . ad alia studia , curas , sollicitudines , negotia : Loci denique mutatione , tanquam agri convalescentes , curandus . Nothwithstanding , as this Change of Ayre , and Place , hath no power of it selfe to cure Folly ; or to make him wise , that desires not to be so : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said one of the seaven Graecian Sages : Change of Place neither takes away Folly , nor teaches a man wisdome . ) So neither doth it profit a Passionate Lover any more , as Plato saies , then the shifting of his Bed doth a man that lies sicke of a Feaver . And the reason is , because that the Lover is alwaies longing for the presence of his Mistresse , and contemplating on her vertues , and Perfection , which seeme , by this her absence , to be the more encreased . For , as the Poet saith , Animus , quod perdidit , optat : Atque in praeteritâ se totus Imagine versat . It is naturall to the minds of men , still the more eagerly to pursue those things that are denyed them , and to desire the more earnestly that which they cannot compasse . To what purpose should a Lover runne away , saies an old Poet , seeing that Cupid has winges , and can quickly overtake a Runnagate , though he make never so great hast to avoyd him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These two wings , saith P. Haedus in Anther . signify the double Hope that a Lover hath , of being loved , and of being able to compasse the enjoyment of that he loves : which is indeed the Principall Obstacle that hinders the cure of this Malady . But this change of place is a very sure remedy for the prevention of this disease ; and also not altogether Vnprofitable , for one that is actually in Love , if so be that he hath fully resolved to endeavour to quit his desires . And this we may see confirmed by the example of Vlisses : and also of Aeneas , whom the Queen of Carthage loved , and made so much of . Otherwise this course proves very dangerous , and hurtfull for Melancholy Lovers . Nam si ab est quod amas , praestò simulachra tamen sunt Jllius , & nomen dulce obversatur ad aureis . That this remedy therefore may prove the more effectuall , it behoves the party affected , that first he discharge himselfe of all his desires , before he quit his countrey ; as Diogenes once answered a Love-sicke Gallant : That so at his returne he may make his Mistresse the same answeare , that the young man did , of whom S. Augustine speakes : who returning home after a long pilgrimage , and meeting with an old sweet heart of his , who wondred very much at his strangenesse , and that he tooke no more notice of her : which made her suspect that happily he might , by reason of his long absence , forget her : she therefore to prove the truth of it , told him who she was , in these words ; Ego sum ego : I am the same you left me . But he returned her this peremptory reply ; At ego non sum ego : Though you are the same still , I am not . Dii faciant , possis Dominae transire relictae Limina : proposito sufficiantque pedes . Et poteris ; modò velle tene . &c. As this Change of the Aire , and Place , is no very powerfull Remedy against this disease : so neither is Solitarinesse ; as we may perceave by the examples of Phillis , Eccho , Pan , and many others , spoken of by the Poets . And I confesse my selfe to be of Aegineta's opinion , who very confidently affirmes , that many ignorant Physitians have undone their Love-sick Patients , by enjoyning them Abstinence and Solitarinesse : ( Hos igitur maestos , & pervigiles , cùm quidam dispositionem non satis pernoscent , illotos in silenti solitudine , tenuique victus ratione colliquefacerent : ex quibus Cordatiores , deprehenso Amante , in lavacra & commessatum , & gestationes , & spectacula , & modulationes , fabulasque animum abducunt : ) where as , saith he , a wise and understanding Physitian would rather cause them to cheere up themselves , and seeke to divert their thoughts from Love , by carrying them to Musicke , Plaies , Sights , Feasts , and the like . And the reason is , because that these kind of people , in their Lonelinesse thinke of nothing else but their Loves , having their hearts filled with longing desires , their mouths breathing forth nought but sighes and complaints , and their eyes , for the most part , ore-flowing with Teares : all which increase their flames the more : as the Poet saies . Quisquis Amas , loca sola cave , loca sola caveto . Quò fugis ? in populo tutior esse potes . Nam tibi secretos augent saecreta furores . Est opus auxilio ? Turba futura tibi est . Tristis eris , si solus eris : Dominaeque relicta Ante oculos facies stabit , ut ipsa , tuos . Lot , we know , was transported with unchast and Incestuous desires , so soone as ever he had retired into a solitary place with his daughters : who notwithstanding before had alwaies lived chast , in the midst of the Infamous and wicked Sodomites . Our Poets also have filled their writings with the stories of the Loves of Faunes , Satyrs , Cyclopes , Nymphes , and Hamadryades . But on the contrary side , Company , and Frequency of conversation , and commerce with people , diverts the mind of a doating Lover , and cheares him up , and makes him see his Error . Franciscus Valleriola , in his Observations , saies , that he found by experience , in the cure of that rich Merchant of Arles , that Solitarinesse doth very litle good in this case , but is rather very Hurtfull and dangerous . And therefore he took all the care he could , that he should be continually visited by his kinsfolke and acquaintance . And I am of opinion , that the danger is so much the greater , if the disease proceed from black Choler , or Melancholy : for then it is to be feared , that if he be left alone , he will either make away with himselfe , as diverse in this case have done ; or else he will runne mad : as Avicen advertiseth , about the end of his Chapter de Amant . Notwithstanding I doe greatly approve of Solitarinesse , for the Prevention of this disease : provided alwaies , that we joyne with it Fasting , Watching and Prayer : as many Religious and holy men have done , who have retired into Caves and Deserts , for this very purpose . To Solitarinesse many have joyned Hunting : for by this meanes Diana was able to repell all Cupids darts ; and Hippolytus neglected the unchast embraces of his shamelesse step-mother . For Hunting seems to be very usefull in this case , not only because it diverts the Louers mind from entertaining its owne unbridled Passions : But also because that it excites and quickens the Appetite of the poore decaied Melancholico ; and by wearinesse , provokes in him a kind of pleasant Refreshing Drowsinesse , and disposition to sleepe , which gives him not leasure to dreame of his owne fond desires . And yet Hunting did the more enflame the Love of Queen Dido , as it hath also done in many other of the Nymphs . Those that delight not in hunting , may use in stead thereof diverse other exercises either of the Body , or of the Mind , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ) which are indeed the surest and most wholsome remedies for this disease , by the common accord of all our Doctors : for as much as these divert all Amorous thoughts , blot out all remembrance of past pleasures , consume the superfluous blood , and refresh the spirits of the sick party , restoring him to his former state of body , if his disease have any whit impaired it . The exercises I would especially commend , should be Walking , discoursing , honest pastimes , Banqueting , Musicke , and such exercises of Recreation : from which I would banish all young Men , if so be the party thus affected be a Maid , or Widow : and so on the contrary , if it be a Man , you must by no means admit the company of Women : ( although I confesse , Valleriola is of the contrary opinion . ) And yet Avicen affirmes , that it is often seen , that these Remedies prove very hurtfull to many . And therefore the Clinicall Physitian must be sure to deale very warily , and discreetly in this case . The Poet Menander addes to these , Hunger , and Poverty : assuring us , that Love never seizes on Poore Men , nor Beggers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Poet Ovid gives us the reason of it also , in those verses of his . Cur nemo est Hecalen , nulla est quae ceperit Irum ? Nempe quod alter Egens , altera pauper erat . Non habet unde suum Paupert as pascat Amorem . Poverty hath not wherewithall to maintaine Loves flames . Rondeletius , in Method . Mercatus , and many other of our Moderne Physitians , prescribe Fasting , and Abstinence to Melancholy Lovers : as likewise doe also all Gynaecian writers , to Women that are troubled with the Vterine Fury , which disease we have already proved to be a species of Love-Melancholy . But herein they all contradict the opinion of P. Aegineta , and Oribasius , who reprehend those Physitians , that prescribe Abstinence in these Cases . The words of these Authors I shall here represent unto you , as I finde them translated out of the Originall into Latine . Eos , qui ex Amore curis affecti , vigiliisque torti essent , cùm nonnulli id minùs intelligerent , balnei , cibique abstinentiâ , & tenui victu consumpserunt . In quibus , cùm nos Amorem in causâ esse deprehenderemus ; eorum animos , ab Amore , ad Balnea , ad Compotationes , ad gestationes , ad Iudos , & ad fabulas adduximus . And indeed Phaedra , who was in love with Hippolytus , found little help in Hunger ; as she her selfe confesseth in Euripides . And although the Proverbe say , that Sine Cerere , & Libero , friget Venus : yet doe our Poets assure us , that Neptune himselfe , together with all the whole Rabble of Gods , and Goddesses of the Sea , Rivers , and Fountaines , have been often wounded with Cupids darts : Neither could our own forefathers escape his fury , even in those times when they fed on nothing but Chestnuts and Acornes . Glans aluit Veteres ; & passim semper Amarunt . To reconcile therefore these different opinions , we say , that if the Love-sicke person be so farre gone with Melancholy , as that he is now become leane , dry , and his body very much impayred ; Fasting and Abstinence is then very dangerous for him : And we must give him good meats , and such as may moysten and strengthen his body againe . But if he be yet in good plight , and hath his flesh about him , and is full of blood : Abstinence in this case must needs be very good , ad Seminis , utpote causae primariae Amoris , consumptionem : that so the superfluity of seed , which is indeed the Primary Cause of this disease , may be consumed . So that hence we may conclude , that this Remedy is more proper and necessary for the Prevention , then for the Cure of Love-Melancholy . Galen in his lib. 4. de Plaecit . Hip. & Plat. acknowledging Time to be a soveraigne Remedy of all our Passions , prescribes it for the Cure of Love-Melancholy also : which workes its effects chiefly , by employing the Imagination , with various occurrents and diversities of Actions , and so at length dismisseth , and rooteth out this first foolish impression of Love , how deepe so ever it were . And Clemens Alexandrinus also , alleadging Crates Thebanus for his Author , saies , that it is the last remedy of Love , except Death . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Author , saith he , ( speaking of Crates Thebanus ) said well in another place , that the best remedy for to extinguish the violent flames of Lust , is Hunger : or if this faile , we must then see what Time may bring to passe : but if neither of these succeed , the last refuge must be a Halter . For so will I have that passage in Clemens to be read and interpreted : seeing that this clause , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) which is omitted in Clemens Alexandrinus , is found not withstanding both in Diogenes Lacrtius , in his life , and also in the Anthology . The verses are these . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which the learned Alciat hath thus translated into Latine : Amorem Egena sedat , & superat Famos . Sin , Tempus : Ast id si nequibit vincere , Laqueus medelam gutturi nexus habet . Many in this case use to whip and cudgell them ; thinking by torturing the flesh and externall parts , to extinguish their inward flames . And of this opinion is Gordonius , who would have them whipped ad putorem usque , till they stinke againe cap. 15. de Amore. But the Curtesan , of whom Seneca speaks , that put her sweet-heart into a Heat , by beating him ; would have found an effect cleane contrary to her expectation , had she but lived : and not without some reason . For it is very certaine , that by cudgelling and beating the Back and Loynes , the blood is heated , and Flatuosities stirred up ; which filling the Fistular Nerve , may erect it , & cause that disease which Physitians call Priapismus . And indeed the wench that was in Love with Cornelius Gallus , the more cruelly shee was beaten by her Father for it , the more eager and violent was her Love : as the Poet himselfe confesseth . Increpitat , ceditque : Jgnes in pectore crescunt ; Vt solet accenso crescere flamma rogo . Tunc me visceribus , perterrita , quaerit anhelis , Emptum suppliciis quem put at esse suis . Those stripes , with which her Cruell father maimes Her tender limmes , doe but encrease her flames . Shee loves the more : and , by her suff'rings taught , Calls him her owne , whom she so deare hath bought . This Remedy then , in my opinion , should rather be Prophylacticall , for Prevention of the disease , then Therapeuticall , for the Cure of it , when it is now setled . And now seeing that neither any of these Remedies here mentioned , nor thoseother , reckoned up in the 21. Chapter of this booke , are found sufficient for the cure of this disease of Love Melancholy ; we shall now in the last place have recourse to Chirurgicall , and Pharmacouticall Remedies . CAP. XXXVIII . Chirurgicall Remedies for Love-Melancholy . IF the Patient be in good plight of body , fat and corpulent , the first thing wee doe , we must let him bleed , in the Hepatica in the right arme , such a proportionable quantity of blood , as shal be thought convenient both for his disease , complexion ; and strength of body ; as wee have already shewed in the Chapter of Prevention of Love-Melancholy , Because that , as the Schoole of Salernes hath it , Exhilarat tristes ; iratos placat ; Amantes , Ne sint Amentes , Phlebotomia facit . Phlebotomy makes those that are sad , Merry : appeaseth those that are Angry : and keepes Lovers from running Mad. But if the disease bee growne to that ripenesse , as that the party affected hath his Iudgement and Fancy perverted , I would then advise to open the Median , or Common veine , ( which Rhasis , & Almansor call , Vena Matrix , seu Cardiaca ; as Valleriola also counselleth : alwaies observing this rule , that if the blood runne black , grosse , and very thick , we may then take away a good quantity of it : but if it be of a good colour , thin , and cleare ; wee must then presently stop the Veine ; according to the prescriptions of Galen , Avicen , and their Sectaries . After this generall Evacuation of blood hath been performed , for the correcting of the Intemperature of the Liver , & the spending of some part of the Melancholy blood : I come next of all to the opening of the Saphena , or Ankle Veine , especially in Women , who in this disease are commonly troubled also with the Suffocation of the Matrix , or the Vterine Fury : because that by this meanes there will bee the greater and more easy Revulsion of the Humours . For it is Hippocrates his advise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Revellenda ea sunt , quae , quò non oportet , vergunt . Besides , those parts that are situate below the Kidneyes , have greater Affinity , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) & Correspondence with the Veines of the Hamme , or Ankle , then they have with those of the Arme. Some Physitians will have some blood to be taken from the Veines in the Forehead , either with an Instrument , or else with Horseleeches . But I should rather preferre the opening of the Salvatella in the left Arme : which I have found by experience to have beene very good for the Cure of any disease , proceeding from Melancholy . Or else I would provoke the Fluxe of the Haemorrhoids , as being a very sure remedy , and very necessary also in the cure of all Hypochondriacall Melancholy : because that by this Fluxe , the Spleen , and Mesentery discharge themselves of all grosse , and earthy Humours , that cause obstructions in those parts . And this course is commended unto us both by Hippocrates in his Aphorismes , and Epidemicks , & also by Galen , in his Tract de Mania , and in his Comment upon the 25. Aphorisme of Hippocrates , lib. 4. the words whereof are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The opening of the Haemorrhoids is the surest remedy both for the Cure , and the Prevention of any Melancholy disease . The Varices have almost the same vertue , that the Haemoroids have , if they chance to happen in this disease of Love-Melancholy ; by reason that the Melancholy Flatuosities are conveighed away from the Privy parts , where they would otherwise provoke a desire to Venery ; and are derived to the Veines in the Thighs , and other Varicall Veines : according to the opinion both of Aristotle , and all our Moderne Physitians . But I must needs confesse , for my own part , that I have found the Varices to bee of very litle , or no force at all in this case . And therefore I should rather substitute instead thereof , as Arnaldus also adviseth , Couping-glasses , applyed on the Legs , or Thighs , with sufficient scarification : or else apply to the same parts , one , or two Potentiall Cauteries . But if the Clitoris , by reason of its length , be the cause of this Furious Desire , as it very often happens so to be , it must then be taken shorter , according to the manner prescribed by Moschio , and Albucasis : unto whom I must referre you , because I desire to avoid Tediousnesse . And in case these Remedies availe not , and the disease still growes stronger , in so much that it may be feared , that without some speedy redresse , the Patient will grow Wolfe-mad : you must then open the Arme Veines , and let them bleed , till the party is ready to fall downe for faintnesse , and losse of blood : and you must also apply an Actuall Cautery , if the party can endure it : otherwise you must be content with a Potentiall Cautery applyed to the Forehead ; as both Aegineta , Oribafius , Avicen , and other Authors of good note informe us , in their severall Tracts de Lycanthropia , Lycaone , Lycano , Alchatrab , and Alcutubut , into which disease this of Love-Melancholy doth many times degenerate : as Avicen affirmes , in his Chapter de Ilisco , sive de Amore. CHAP. XXXIX . Pharmaceuticall Remedies for the cure of Love , or Erotique Melancholy . AS the Scurfe & Itch cannot well be cured , unlesse the Blood be first purified , and the salt , Nitrous Humours , which are immixed with the masse of the blood , be purged by convenient Medicines , orderly administred ; and not rashly and inconsiderately , but gently , and , as wee are wont to say , per Epicrasin , purging out the bad Humours by degrees , and supplying good Humours instead of them : ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : saith Hippocrates . All suddaine and violent Evacuation , Repletion , Heating , or Cooling of the Body , or any the like violent Motion in the body whatsoever , is very dangerous . For Nature abhorres whatsoever is too much ; but is pleased with a Mediocrity in all things . ( Which Aphorisme , although it seeme to be pronounced of all diseases in generall ; yet is it proved more particularly to be true , in the Scab , and Itch , which alwaies are observed to grow worse , by the rash and unadvised application of Oyntments and Purges . ) So likewise must wee take the same course and order of proceeding in the cure of Love-Melancholy , or Erotique Madnesse ; which disease requires a great deale of time for the curing of it , as well for those reasons before alleaged in the 21. Chapter , as also , because that the Humour Peccant is the more head-strong and Intractable , by reason of its extreame Drinesse : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that which is Dry , is very hard to bee removed or wrought upon . And that this disease is not suddenly cured , but requires some good space of time for the effecting of it , Hippocrates also assures us , in his booke de Natura Hominis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For Melancholy , saith hee , being the most Viscous and clammie Humour that is in the body , is therefore the hardest to be purged forth , & requireth the lōgest time to be removed . Which seems also to be confirmed by the cure that Valleriola wrought upon the Merchant of Arles , which he could not perfect , under the space of six , or seven Moneths . But for our more orderly and Methodicall proceeding in the cure of this disease , we will divide it into two Principall parts ; namely the Humectation , or moystning of the Body , or of the Peccant Humour : and the Evacuation , and purging of the same : according as we are instructed by Avicen also in this case . Canon curationis Melancholiae est , ut pervenias ad ultimum in Humectatione : & cum hoc , non sis diminutus in Evacuatione Cholerae Nigrae . Now this Humectation must be performed by Meats , Alterative Medicines , Baths , & Topicall Plaisters . And the Purgation is to be done with all convenient speed , but very gently , and with intermission ; for feare of over-heating the Humour . And yet the Humour is many times so stubborne , as that gentle and easie Medicines worke not at all upon it . And therefore it was not unfitly compared , by one , to a troublesome Garrison of Souldiers , that are billetted in some poore town or other , where they may live as they please themselves , no man daring to controwle them . For though they entreat them never so kindly , yet shall they very hardly be rid of them , without much adoe : But if they give them the least distast , they will then stay there the longer ; if it be but to vexe and torment them the more . We shall doe well then to begin our Purgation with a gentle Clyster , for to evacuate the Excrements of the first Region of the Body : and we must compose it of some mollifying and Refreshing Decoction , adding thereto some Catholicon , Diaprum . Simp. or the like . The next day we may give our patient a convenient quantity of Cassia , with a litle Sena Orient , well prepared : or else a dramme of Confect . Hamech , or Diasenna : or , if he please , he may take a gentler purge , of Catholicon , Tryphera Pers . and Syrup . Rosar . to which you may adde a quantity of Rhubarbe , and Agaric . After this Minorative , it will then be time to fall to the preparing of the Humour by Iuleps , or Decoctions : as for example . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Buglos . & Borag . cum radic . Cichor . Endiv. Acetos . Pimpinellae , & caeterach . ana m. j. summit . lupul. fumar . Beton . ana m. ss . polypod . querni . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ss . passull . mund . & Corinth . ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iij. Prunor. dulc . par . iij. semin . melon . Cucurb . & eucumer . mundat . ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. ss . semin . Agn. casti & anisi ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. flor . trium Cordial . Thymi & Epithymi ana p. i. fiat omnium decoctio lib. ij . Colaturae adde sucor . borrag . lupuli & poenor . redolent . depurat . ana 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iij. iterùm leniter bulliant , addendo sacchari electi libss . fiat Iulep . clarif . & aromat . pulver . laetific . Rhazis , aut laetitiae Galen . vel Diamarg . frigidi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . j. & ss . pro quinque aut sex dosibus . And if you thinke it needfull , you may reiterate it for two or three daies : because that this Melancholy Humour , by reason of it's cold , dry , thick , earthy quality , as being a Humour very stubborne and rebellious to Nature , hath need of great preparation : wherein the Physitian must employ himselfe for many daies together , that so at length it may bee the more easily wrought upon , and evacuated by the Dejectory Medicines ; which I doe in this case preferre before Vomits , being encouraged so to doe , by the Authority of Hippocrates , who saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Melancholy persons doe purge more freely and copiously by siege : ( notwithstanding Arnaldus de Villa Nova holds the contrary : ) But in case the Patient feele any Crudities in his stomack , or any kind of bitter tast in his mouth ; I should then prescribe him a Vomit : because that this is a signe , that the meat he hath eaten is corrupted in his stomack : as both Avicen , and Rhasis affirme in the above-named places . Now therefore after that the Humour hath been thus prepared , we shall begin then to purge it , ( especially if there be any signe of perfect Digestion in the Vrine , ) with this Dejectory Purge . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prunor. dulc . par . iij. passul . Corinth . & flor Cordial . ana p. j. Tamarind . recent . & select . Drach . ij . fol. senae Orient . mundat . Drach . iij. anisi , Agni Casti , & Cinam . interioris , ana Drach . ss . Epith. p. ss . fiat decoctio ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . iiij . in quibus colatis dissol . express . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iiij . Rhabarb . per noctem , in sero caprillo infusi , cum sex granis santali rubri , Confection . Hamech Drach . ij . Syrup . rosati solut . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . j. & ss . fiat potio : detur manè cum regimine artis . And on the morrow you shall give him a litle quantity of Conserves of Roses , flowre of Borrage , or of the root of Buglosse . If you intend to give him a Vomit , then take an ounce of Radish roots , a dram of Agaricke , and a dram and a halfe of Asarum : then boyle all these together in barley water , and taking ten ounces of this Decoction , mixe with it two ounces of Mel Scyllitic . or Syrup of Vinegar , and give it him to drink luke-warme . If you should adde hereto flowre of Broome , the Vomit would work so much the better . But take heed of medling with Hellebor , or Antimony : because that such kind of Vomitories are very dangerous . The Paracelsians doe use to give their Patients in this case a kind of gentle Vomit , with sixe or seaven graines of sal vitriol . which the party must take either in wine , or broath : or else Vomitivum Pantagogum , and the like : as you may see in Rulandus Quercetanus , and other writers of that sect . After this Purgation , you shall then give your Patient some respit for some few daies , without giving him any Physick at all : and then afterward you shall doe well to reiterate your Alterative Medicines of the Humour Peccant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : saith Hippocrates : For the bad Humour must be purged out by degrees , and with intermission ; that so there may be also in the meane while good Humours engendred , and substituted in their place : Alwaies observing the rule that the learned Rondelet in his cap. de Amant . hath set downe ; where he warneth all Physitians , that they admit not into the number of their Alterative Medicaments of the Melancholy Humour , any such as may encrease or generate seed , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Nonnus calls it : ) such as are Eringo roots , Satyrion , and diverse others of the like quality . For this would be a meanes of adding more strength to the disease , and so render it the more incurable . And if the Patient be unwilling to take that other before set downe ; he may then take Diasena : or else this Magistrall Syrup here following , once or twice a moneth . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rad. Buglos . utriusque , aspar . capar . scorzon . ana Vnc. j. endiu . Cichor . buglos . borrag , acetos . lupuli , fumar . caeterach . ana m. j. absynthii Pōt . menthae & melissae , anam . ss . glycyrrh . & passul . Corinth . aqua tepida lotar. ana Drach . vj. semin . Citri , Cardui benedict . lactuc. papau . albi , & agni casti , ana Drach . ij . flor . trium Cardiac . thymi & Epithym . anap . j. polyp . querni , & fol. senae Orient . mundat . ana Vnc. iiij . agaric . recent trochisc . Vnc. ss . caryophil . Drach . ss . storum Nymphaeae & anthos ana p. ss . fiat decocti● ad lib. ij . in quibus dissol . express . Vnc. ss . Rhabar . in parte dosis , cum pauco Cinamomo infusi , & sacchari albi q. s . misce , fia● syrupus perfectè coctus , & aromat . Drach . ij . puluer . laetitiae Galen . de quo capiat aeger Vnc. ij . bis in Hebdomade , cumjusculo pul● li , vel aqua cardiaca . Franciscus Valleriola added to his Magistrall syrup that he used in the cure of the Merchant of Arles , a dram of Hellebor ; but in this point , for my part , I dare not follow him . Notwitstanding Hippocrates himselfe very frequently used Hellebor in such diseases as this ; as appeares plainly out of his works . And by the use of this Herbe , Melampus also is reported to have cured the Love-sick Daughter of King Praetus : whence Veratrum , or Hellebor is called ever since , Melampodium . Neither yet dare I adventure to follow the learned Avicen , who in this disease prescribes the use of Great Ivy. But if those medicines before set downe be not of strength sufficient for the evacuateing of this rebellious Humour : I would then rather give him three or fowre grains or more , if need be , of Antimony well prepared : which is the advice also of all our Moderne Physitians . Some other of the Paracelsians use Turpethum Minerale , and Ladanum Mercuriale ; which are not much different . Neither doe I much dislike that powder , of which Haly Abbas makes so great brags , and saies of it thus . Posito , quòd aliae Medicinae non valeant ; ista valet , nutu Dei , misericordis : & est Medicina coronata , quae securissime teneatur , ut Intellectus Humanus , quasi deperditus , cum hâc Medicinâ restauretur . This Medicine is of so approved vertue , as that when all other faile , this alone , by Gods assistance , will certainly effect the cure of this disease , even to the restoring againe of the understanding , if perchance by the violence of the disease it hath been decaied : and it may very safely be taken , and without any danger at all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epithym . Vnc. ss . lapidis lazuli , ( aut securiùs , cum Mercato , Armeni , ) & agaric . ana Drach . ij . scammon . Drach . j. caryoph . No. X. fiat pulvis , de quo aeger capiat semel in hebdomade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ij . aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ij . ss . cum syrupo rosato solut . aut conserv . rosar . & viol . If your Patient be unwilling to purge so often with liquid medicines , although they be a great deale the more fit to purge Melancholy Humours , then the solid are : for to satisfy his desire , you may give himsome such Laxative Electuary , as this following . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succi Mercur. depurati Vnc. ij . in quibus infunde 24. horas fol. senae mund . Vnc. ij . expressio decoquatur cum s . q. sacchari in formam electuarij . Posteà adde pulpae Cassiae recenter è cannâ extractae Vnc. ij . Epyth . Vnc. ff . caryoph . conquass . Drach . ij . misce , fiat opiata , de qua capiat semel , aut bis in mense Vnc. j. & ss . But in the meane time we must not forget to comfort the Heart , Liver , and Braine of our Patient , with some such Cordiall as this . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conserv . rosar . Vnc. j. conserv . flor . nenuf . & borrag . ana Drach . vj. carnis Citri , & lactucae saccharoo conditae , ana Vnc. ss . myrobal . emblic . saccharo condit . num ij . confect . Alkermes Drach . ij . pulvoris latit . Galen . Drach . j. Margar. Orient . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iiij . rasurae eboris Scrup. ij . misce cum syrupo , de pomis fiat opiata , de qua capiat ad quantitatem unius castaneae , superhausto tantillo vino albo , aqua buglossi multùm diluto , alternis diebus , horis circiter duabus anto cibum . Or else this . R. Terebinth . Venetae aqua lactucae lotae Vnc. ss . semin . dauci , agnicasti , & Cinnam . ana gr . viij . agar . rec trochis . Drach . j. fiat bolus purgando semini idoneus , ex Hollerio , Mercato , &c. Dioscorides prescribes for this purpose the Powder of Aphrodilles , and the seed of Coltes foot , given in drinke . Porphyrius , as Stobaeus reports , and Pliny , commend Willow blossoms given in cold water to drinke . Cujus flos in aquâ sumptus , frigescere cogit Instinctus Veneri cunctos acres stimulantes . I should here also commend the use of these Losenges , or some other of the like vertue . R. Semin . agnicasti , portul . & ruta , ana Scrup. ss . semin . lactucae & papau . albi , ana Scrup. ij . granor . Canabis gr . viij . cornu cervi usti , coralli & anther . ana gr . vj : semin . melon . Drach . iij sacchar . aqua rosar . & borrag . dissoluti , q. s . misce , fiant tabella , vel Lozengae ponder . Drach . j. capiat unam ad horam somni , vel manè , longè ante cibum . And it would not bee amisse to give him sometimes fowre graines of Bezar , steeped in water of Scorzonera , or of Lettice ; which hearbe , by reason of it's singular vertue in this case , the Pythagoreans called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : as Athenaeus reports . After we have thus done , we shall then come in the next place to our externall Medicines : among which , Bathes of fresh water are the first & chiefest : For as much as both P. Aegineta , and Oribasius , in their severall Tracts of Love , make their boasts , that they cured diverse of this disease of Love-Melancholy , meerely by Bathes of fresh water . And this is confirmed also by Avicen , whose advise is the same : Fac ipsos balneari , secundùm conditionem Humectationis notam : & also by all the Ancient Physitians . And we shall doe well to adde hereto some other Simples that are of approved vertue against this disease , in manner following . R. Althaeae , cum toto , maluae , lactuc. borrag . Nympheae , cucurb . fumar . lupul. lapathi acut . ana m. 4. summit . salic . & pampinor . vitis , ana m. ij slor . nenuf . viol . borrag . rosar . calend . ana p. iiij . semin . viticis & Cannab . ana Vnc. ij . capit . vervec . num . ij . fiat decoctio in aqua fluviatili . pro balneo iiij . dierum , in quo sedeat horâ unâ circitèr . Some are of opinion , that it is very good , that in the meane while the Patient is bathing , there should be some by , to entertain him with merry Iests , & pleasant discourse , & Musick , & whatsoever else may be thought fit to provoke him to Mirth . Aetius adviseth to apply an Oxyrrhodinum to his head , for to repell the vapors that ascend up to his head from the spermaticall vessels in men ; and in women , from the Matrix , who may also in this case make use of a suppository , made of Diacodion , tempered with a litle Vinegar , and the juyce of Sorrell : or else a litle quantity of Nitre , and Cardamomum ; or else a Nascall , or Pessary , composed of Castoreum mixed with Rue : to which Avicen addes the rootes of Lillies and Nenufar . Or else you may make use of this Vterine Clyster , prescribed by Lodovicus Mercatus . R. Lactis caprilli , vel bubuli Vnc. iiij . aquae marinae Vnc. ij . mellis Vnc. j. misce , fiat Clyster , iniiciatur in sinum pudoris . But I should rather preferre this other here following . R. Lentium p. ij . fol. & flor . salicis ana m. j. fiat decoctio ad lib. j. in qua dissol . trochisc . albor . Rhazis , & trochisc . de Camphora ana Drach . j. misce , fiat Clyster , infundatur in delta muliebre . Eros addes to these , Opium . Pliny , in his Naturall History , and Rondeletius in his 12. booke de Piscibus , cap. 19. will have the secret Parts to be rubbed all over with the gall of a Cramp-fish , which is of a marveilous Narcoticke , or Stupefactive vertue : or else a Pessary made of the root of Nymphaea Heraclea . Briefly , you may find a thousand such like medicines as these , in the writings of Physitians that have spoken of the cure of this disease ; with which I shall not here trouble you . Only thus much for the present I shall advertise you of , that Nicolaus Monardus , a Physitian of Sevill , and Clusius , speaking of Medicaments that have been lately found out in the Western parts of the world , doe highly magnify , for a soveraigne remedy , and Antidote against Vnchast Love , and Philters , the Powder of a certaine Hearbe called Contra-Yerva , brought not long since from Charcys , a Province of Peru , being in shape like Corne-flag , and having leaves like Fig-tree leaves . Which relation of theirs if it be true , we may say of this Plant , as Pausanias did of the fountaine Selemnus , that it would be more worth then all the gold in the world . The like Iudgement doe we give of the stone called by the Greekes Selenites , or Aphroselenum , spoken of by Dioscorides : as also of the Amiantus , a certaine stone found in Cyprus , which Pliny calls , Linum vivum ; Strabo , Carystium ; Zoroaster , Bostrychitem ; Solinus , Carbasum ; some others , Corsoidem , Spoliam , & Spartospoliam ; and the vulgar call it , though improperly , Stone-Allum : whereof in old time they were wont to make Table-cloathes , that would be made white only in the fire , and yet never burne . Mercurialis , in his 4. book de Morbis Mulier . affirmes , that himselfe hath cured diverse both Maids , and married Women of the Vterine Fury , or Love-Madnesse , by the use of cold Minerall waters ; such as are those waters in Italy , which they call , The waters of Virgins , or de Villa . But this seemes to me a thing incredible , considering that ( as we have already proved , ) it is most certaine , that the cure of Love Melancholy , as of all other diseases proceeding from this Humour , consists principally in the Humectation & moystening of the Humour : as Galen also affirmes . Now all those Authors that have written of Minerall Waters , doe generally agree , that they are of a Desiccative , or Drying Nature , and therefore seeme to be directly contrary to the cure of Love-Melancholy . Yet thus much we may say , in the behalfe of Mercurialis , that Minerall waters , notwithstanding their Drynesse , are wholsome in Melancholy diseases , in regard they doe very much coole the Liver , which is the seat of this disease , opening all Obstructiōs of the Hypochondries ; and also comfort the stomack , and purge the blood , excerning all the Serosities and waterish parts of it by Vrine and Stoole : as Iohannes Baptista Sylvaticus proves at large . Neither yet are all Drying Medicaments to be rejected in the cure of Melancholy diseases : seeing that Alexander Trallianus , P. Aegineta , Oribasius , Avicen , and Rhasis , prescribe Epithymum , Hiera , and Hartwort in these diseases ; and Aetius Vineger also : which notwithstanding , Hippocrates saies , doth both settle , and increase the Melancholy Humour , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Physitians of France and Germany , doe attribute the same vertue to the waters of the Spa. And those of Encausse in Gascony , notwithstanding they be of a nature Hot and Dry , are not altogether unproper for the cure of Melancholy diseases , which proceed from the Hypochondries : as I my selfe have found by experience . Heurnius in his Pract. appoints this Decoction here following , to be used instead of these Waters above named , in case they cannot be had . R. Aquae font . q. s . capit . ariet . num . iij. pedes vervecis num . iiij . contusis capitibus & pedibus , adde rosar . rubr . fol. lauri , ana m. iij. portul . recent . m. v. solani , sempervivi , ana . m. ij misce , fiat decoctio , eâque tepente bis die utatur aeger horis duabus ante cibum . You must take the same course also , in the curing of the Symptomes that accompany this disease , reckoned up in the second Chapter , for which I must referre you to the prescriptions of those Physitians that have written hereof : especially Galen , Avicen , and Aëtius . I will onely here set down the remedies that are most proper for the cure of two of them , and those indeed the most dangerous : which are , Continuall Watching , and Extreame Leannesse . For the First of these we usually give Syrup of Poppy , Almonds , Poppy seed , and Lettice in Broath . Sometimes I use to prescribe in this case foure or five graines of this Opiate , which we may call Nepenthes , or Ladanum . R. Confect . Alkermes Vnc. j. specierum Diambrae , & laetitiae Galen . ana Drach . iij. Croci albigensis , & opii , ana Vnc. ss . mixta macerentur in aqua vitae , extrahatur tinctur a , posted fiat consumptio evaporatione ad consistent . Opiatae . vel R. Specierum Diambrae unc . ij . infundantur per 12. dies in vino distill . ut latum digitum superemineat , & adde opii drach . vj. mumiae drach . ss . succi hioscyami unc . j. Corallirubri , & Carobes ana scrup . ij . Crociscrup . j. Moschi Orient . gr . 16. ambrae gr . 12. affuso rursus spiritu vini , ut superemineat latum digitum , digeratur post fornacem per mensem , quotidie agitando . dosis Scrup. ss . aut . gr . viij . pro aegri constitutione . You shall finde many such Receits as these , in Rulandus , Quercetanus , Penot , & diverse other Chymists ; which you must put in practise with very great Circumspection and Care , and that too , onely in case of Extreame Necessity : as you must also doe in the application of Diacodion , and Requies Nicolai . But for my own part , I should rather cause the party to smell to a Nosegay of Violets , Roses , Gilliflowers ; or Marjoram steeped in Vineger , wherein hath beene steeped also a graine of Camphire , and Opium Or else let him use this Pomander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Semin . Hioscyami & cicutae , ana drach . j. cortic . rad . mandrag scrup . iiij . Opii scrup . j. misce cum oleo mandragorae & succo aizoi maioris , addendo Moschi gr . j. fiat Pomum . Others apply , though with bad successe , Horseleeches behinde the Eares , & when they take them away , they presently clap to the place a graine of Opium . And for the recovering of our Patients flesh again , we must appoint him to drink Asses , or Goats milke , putting a litle Sugar into it ; and this he must doe for the space of a moneth , or thereabout . Or else he may use this Marchpane here following . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amigdal . dulc . excortic . & lot . primò aquâ tepidâ posteà aquâ rosar . lib. j quatu . or semin . frigid . maior . mundat . & lotor ana drach . vj. semin . papau albirec . & mundati unc . iiij . sacchari albi lib. ij . fiat pasta , & cum aquâ rosar . Martius panis , de quo capiat aeger certam quantitatem ante somnum . This Marchpane is very good to procure sleep , and it refresheth and nourisheth the body withall . But yet this other following is the more Nutritive . R. Pulpae capi lib. j. aqua rosar . q s . sacchari unc . iij. cinnam . sub finem decoct . additi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ij . coquant & fingantur frustra dura . To conclude , besides all the Medicines here specified , I shall wish all Melancholy , or Mad Lovers , that Soveraigne Remedy , that Hippoerates wished to Democritus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The Perfection of Wisdome , which is the most easie , and Effectuall Remedy of all ; and the true Moly that Mercury , the God of Wisdome , in Homer , gave the wise Vlisses , as a Soveraigne Antidote , against all the Baits and Enticements , by which the Infamous Sorceresse Circe endeavoured to bring the Minde of that Noble Captaine in subjection to Her unchast desires . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . FINIS . Notes, typically marginal, from the original text Notes for div A00695-e9130 Arist . Met. 1. c. 4. Plat. conv . Plutar. Symp. Plat. conv . Plotin . de Amo. Cic. l. 3. de nat . deor . Fulgent . mythol . Plaut . Act 1. scen . 1. Merc. Philostr . l. 1. cap. 23. Arist . Eth. l. 1. c. 21. Gal. 2. de Sympt . caus c. 4. Val. max. l. 9. c. 12. Plin. l. 7. c. 36. Catul. Ovid. Cap. 86. art , med . Lib. 1. Chr. Morb. Girald . l. 9. de Poet. Hist . Langius . Mercat . L. 6. Epid. sect , 8. Physiog . c. 4. & l. 4. Hist . Ani. cap. 11. Plin. l. 7. c. 4. Auson . Epig. 72. Agel . l. 9. c. 4. Volat. Lib. 1. de gener . c. 20. & lib. 2. c. 3. Lib. 1. de sem . l. 14. de usu part . Lib. 7. q. 8. Lib. 2. c. 10. & 11. de virg . & vid. morb . L. 2. meth . med . Eth. l. 6. c. 8 Rhet , 2. c. 3. Trallian . l. 3. c 7. Altim . l. 1. me th . c. 8 Rhodig . l. 12. c. 37. Ennead . 5. l. 5. c. 6. Eth. l. 9. c. 5. & . 12. Vigen . in Philo. C. 9. orat . 2 Equicola . Gal. de loc . aff . c. 7. Sect. 8. Aph. 54. Lib. 2. post . analyt . c. 10. Lib. 4. de Placit . Hip. & Plat. Lib. 4. de diff . puls . Gal. de cogn . & cur . anim . morb . Philost . Aelian . Phlegon . Propert. l. 3. Suet. in Vit. Lucret. l. 4. De Audit. Terent. Eun. Higin . c. 184. Hom. odys. 1. Lib. 6. de Sympt . caus . & l. 3. de loc . aff . Lib. 5. Col. c. ult . Tract . de Mel. cap. 5. Probl. l. 7. Sect. 3. In Eror . Lib. de diff . morb . L. Therap . L. de caus . Procat . Propert. el. l. 1. L. 5. de Amor . c. 3. Arist . Prob. 3. Sect. 15. Lib. 6. de Re. Med. c. 18. Manard l. 7. ep . med . ep . 2. Arist . Hist . anim . c. 9. Plaut . Asin . Diosc . c. 247. l. 4. Aristoph . in neb . Higin . c. 165. Pausan . in Attic. Cicer. de nat . Deor. Mart. Anthol . l. 1 Lib. 3. c. 4. Lib. 1. de caus . Proc. Lib. de aëre loc . & aq . Avic . l. 3. fen . 20. tr . 1 c. 25. Rhaz. 24. cont . sect . 14. Prob. 1. Lib. 8. contra Gentes c. 86. Gal. 1. de Proc. c. 1. l. ●ntrod . in Puls . & l. de Teb . Pierius . Avic . l. 3. fen . 20. tr . 1. c. 25. Lib. 6. c. 6. Aph. 23. l. 6. Gal. de Praecog . ex puls . & l. 4. de caus . puls . Propert. Cap. 88. art med . Valler . Med. obs . 7. l. 2. Probl. 31. sect . 4. Cornel. Gal. Part. 2. Com. 12. Probl. 7. sect . 29. Laurent . c. 10. de Mel. Lucretius . C. 3. 9 & 19. orat , 7. M. Ficin . c. 10. Gal. l. 3. de plac . Hip. & Plat. Part. 2. cap. de Amore. In Sympos . Lib. 2. de gen . anim . c. 1. Euseb . de Praep. Evang . c. 7. Lib. 3. de Part. anim . c. 4. L. de plac . cap. 4. &c. 30. art . med Lib. 2. de part . anim . c. 4. Lib. 4. de caus . puls . Lib. 1. met . c. 10. Gal. l. de de m. 3. & l. de plac . c. 8. L. de aëre , loc . & aque Avicen . l. 9 anim . Valles . l. 4. cont . med . & Pli. c. 6. Il. à Veg. c. 49. art . Med. Iernel . c. 12 l. 7. Phys . Hor. Od. 4 l. 4. Art. Med. c. 46. M. Equic . l. 3. Lib. 3. de loc . affect . c. 7. Lib. 6. c. 17. Lib. 8. Eth c. 12. & lib. 2. mag . mor. c. 11. Hip. l. de aëre loc . & aq . Equic . l. 4. de amor . c. 7. Ficin in con . Plat. c. 9. orat . 7. Valler . obs . 7. l. 2. Rhet. l. 2. c. 6. & Eth. l. 4. c. 15. Act. tetrab . 4. ser . 4. c. 82. Aph. 6. l. 2. Lib. de virt . Mul. Lib. 3. fen . 1. tr . 4. c. 18. Mercat . c. de Mania . Epist . ad Hippoc. Avic . l. 3. fen . 1. Aët. tetrab . 4. c. de Amore. Plut. in Demet. val . Max. l. 15. c. 7. Lib. 2. Reg. c. 13. Avic . l. 3. fen . 1. t● . 4. c. 23. Laurent . Gordon . c. de Amor. part . 2. Merc. l. 1. Meth , med , c. 17. Aeneid . 4. Stat. l. 1. Symp. l. 2. qu. 5. Paus . Eliac , Plutar. tr . de praecep . matrim . * Apuleius could not learn any thing of Avicen , before whose time he lived above 800 yeares . But this Chronologicall errour the Render may be pleas'd to passe by : since it cannot argue any want of judgement in the Author , but meere incogitancy only . Arnal . de Vil. no. c. de amo . C. à veg . l. 3. meth . med . c. 17. Plut. in Demet . Val. Max. l. 5. c. 7. De subl . gen . dic . Orib . l. 8. Synop. c. 9. de Amo. P. Aegin . l. 3. c. 17. de Amor. Haly ab . 9. Theor. c. 7 Alsarau . l. pract . sect . 2. c. 17. Vallesius L. 3. cont . Phil. & med . c. 14. Christ . à Vega. c. de Amor. Lib. 3. fen . 1. tr . 4. c. 23 Lib. 2. art . med . sect . 3 c. 6. Lib. 1. El. 5. Obser . 7. l. 2. Probl. 4. sect . 38. Con. 3. in 6. Epid. Lib. de intern . aff . Aret. l. 1. de caus . & sign . morb . Chrom . c. 13. Ovid. Met. 4. De diff . Resp . Hip. I. de Hum. Lib. 6. Epid . sect . 4. Aph. 26. Gorreus . Merc. in Progn . Hippocr . Foesius in Hipp. Lib. 3. de Art. med . c. de Amor. Aph. 17. Sect. 1. 1. 6. Avic . Arnald . Propert. l. 1. Eleg , 11. Arnald . c. de Amor. Gordon . de Am. Epist . ad Demag. Plin. l. 7. c. 2 Caes . 6 de Bel. Gal. Lib. 1. Instit . tit , 22. l. vult . C. quando tut . esse desin . Pol. l. 4. c. 16. & l. 5. de Hist . Anim. c. 14 , & l. 7. c. 6. Lib. 2. tr . 3. c. 1. Plin. l. 7. c , 14. Hip. l. de steril . & l. 4. de morb . nat . Gal. l. 1. ad Glan . c. 1. Mart. l. 7. Ep. 57. Arist . l. 7. de Hist . anim . c. 1. & l. 5. de gen . anim . c. 7. Alex. Aphrod . l. 1. Probl. 123. Cael. l. 15. c. 24. Al● . Botton . c. 15. de morb . mul. Jo. Bapt. Porta . Polemon . Adamant . Porta . in Physiogni . Aul Gellius . l. 12. Noct. Attic. c. 2. Aeneid . 4. Veget. l. 1. c. 2. * Translated by G. S. Niceph. l. 17. c. 32. P. Belon . Fulgos . l. 8. Ebor. tit . de absol . reor . Plin. l. 7. c. 1. Lucretius . Lemni . de occul . nat . mir . c. 30. Prol. Centil . prop. 51. Iul. Firm. Pol. l. 2. c. 9. Ficin . c. 9. orat . 7. in conv . Plat. Franc. Valler . Observ . 7. l. 2. Equi . c. 2. l. 4. denat . Amor. S. Aug. confel . l. 7. c. 6 & l. 2. de Doctr. christ . c. 21 Cardan . Aph. 63. Segm. 1. Aph. Astro . Iul. Syren . l. de Fato . Miran . l. 22. 23. 24. M. Medina . l. de rect . in Deum side . c. l. Vultur . l 3. de art . Mil. c. 1. Arist . 1. Phys . c. 2. Fonsec . 2. Met. c. 3. q. 3. Pol. Virg. de Invent. l. 17. c. 17. S. Aug. l. 18. de Civ . Dei. Plin. l. 1. c. 15. & 16. Diod. Sicul . l. 4. Procl●in Cic. de nat . Deor. Clau. Praefat . in Io. de Sacrob . Pet. de Alliac . in conc . Theol . & Astron . L. de aet . loc . & aq . Gal. l. 3. de dieb . decret Delrio l. 4. c. 3. q. 1. disq . mag . Lib. 2. Epist . 1. & l. 15. ep . 5. Phys . l. 8. & l. 2. de gen . & cor . & 1. de Caelo . Aquin. l. 3. cont . gent. c. 54. 84. & 86. Ptol. Cent. l. 1. quadr . c. 3. Can. non licet 26. q. 5. gios . in verb. propt . seget . Medi. apel . l. c. c. 2. Sueton. in Caes . Ner. & Domit. Val. Max. l. 8. c. 11. Volat. l. 13. Plin. l. 10. c. 3. Tacit. an . l. 14. Aphor. 27. segm . 5. Aph. Astr . Centil . prop. 1. In Iphigen . Leonid . in Anthol . Lib. de cub . aegror . Lib. 3. de orat . Lib. 1. de San. tuend . Exhort . ad Bon disc . Lib. 1. de san . tuend . L. 4. de Plac. Epidem . l. 2. sect . 5. 1. Aristot . Polem . Porta . In Eutyph . Physiog c. 1. & 4. Gal. in Microt . Arist . 3. de gen . c. 1. & Probl. 2. sect . 4. & 26. Sect. 10. Sueton. Arist . c. 6. Physiogn . Probl. 19. sect 4. Cap. ult . l. 2. meth . Med. Lib. 2. de occult . Nat Mir. c. 26. Lib. de Artic . Lib. 2. col . c. 4. & 6. Fen. 2. l. 1. doct . 3. c. 1. & Fen. 14 l. 3. tr . 1. Th a Vega cap. 8. Art. Med. C. illud . 26 q. 2. Tol. Sacerd. instr . c. 15. l. 4 Krant . l. 11 P. Virg. l 7. de invent , re● . 
A52437	----	The theory and regulation of love a moral essay, in two parts : to which are added letters philosophical and moral between the author and Dr. Henry More / by John Norris ... Norris, John, 1657-1711. 1688 Approx. 255 KB of XML-encoded text transcribed from 132 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A52437 Wing N1272 ESTC R21881 12362127 ocm 12362127 60271 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A52437) Transcribed from: (Early English Books Online ; image set 60271) Images scanned from microfilm: (Early English books, 1641-1700 ; 218:3) The theory and regulation of love a moral essay, in two parts : to which are added letters philosophical and moral between the author and Dr. Henry More / by John Norris ... Norris, John, 1657-1711. More, Henry, 1614-1687. [15], 238, [10] p. Printed at the Theatre for Hen. Clements, Oxford : 1688. Errata on p. [9] at end. Advertisement on p. [10] at end. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Early works to 1800. Conduct of life -- Early works to 1800. 2002-06 TCP Assigned for keying and markup 2002-08 SPi Global Keyed and coded from ProQuest page images 2002-09 John Latta Sampled and proofread 2002-09 John Latta Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion THE THEORY and REGULATION OF LOVE A Moral Essay . IN TWO PARTS . To which are added Letters Philosophical and Moral between the Author and D r Henry More . By John Norris M. A. and Fellow of Allsouls College in Oxford . Quod ergo nos Coelo restituit , Non Dei Cognitio est , sed Amor. Marsilius Ficinus Tom. 2. p. 296. OXFORD , Printed at the Theatre for Hen. Clements . 1688. TO THE LADY MASHAM AT OATES in ESSEX . Madam , THE Esteem , wherewith your Ladyship honour'd my former writings , has at once obliged me to an high measure of Gratitude , and pointed me out a way of shewing it . For I was hence led to conclude , that if any thing of Mine could afford you Pleasure and Entertainment , when you had no other interest in it than in the Common light of the Sun , much more would it be acceptable , if made yours by some peculiar Right and Property . The difference of advantage seeming to me much the same , as between taking a turn in a Common walk , and enjoying the Retirements of one's own Private Garden . One only Objection stood in my way . I was a little scrupulous whether the Oblation were worthy the Altar , whether so mean a Performance could Strike the Tast , much more deserve the Patronage of a Person of such nice and refined Sense , and whom Nature and your own unassisted Curiosity have Conspired to accomplish beyond what the Present Age can parallel , Or ( unless your Ladyship will be perswaded to bequeath some Monument of your extraordinary Genius to the world ) the Future will ever believe . This Consideration I confess , did a little arrest my Pen , till I confronted it with another , that your Ladyship is as Eminent for Candour and goodness , as for Parts and Ingenious Attainments , and that you have Mildness and Sweetness enough to temper the Severity even of your own Iudgment . These Madam , were the Considerations that embolden'd me to entitle your Ladyship to this work . Concerning which ( whatever faults it may be charged with ) I have something to boast , which I am sure all writers have not , that I make an Offering of that which is purely my Own. Which if your Ladyship please to accept , there will be much added both to the Happiness and to the Duty of Madam , Your Ladyship 's most humble and devoted Servant J. Norris . All-souls Coll. March 26. 1688. TO THE READER . HAving accounted in the first Section for the general Design of this undertaking , I have here no more to do than only to prepare the Reader , by giving him some few Advertisements concerning the Manner of its Performance . In the first place , I make no Apologies ; For I would not have exposed these Papers to the view of the world if I thought they needed any . Neither do I desire any Favour or kind allowances from my Reader , I only desire that he would be so kind to himself , and so just to me , as to afford me his Closest and most unprejudiced Attention , that he would suspend his Iudgment till he has gone over the whole , and that then he would Censure no farther than he Understands . This Request is at all times Reasonable , but now I think it in a manner necessary . For I have here used great Liberty of Thinking , and accordingly could not avoid lighting upon several Notions , which are remote from common Observation , and some that are directly contrary to the Vulgar Sentiments . And these I have endeavour'd to dispose according to the greatest Accuracy of Order and Method , and to carry on with a Thred of more than ordinanary connexion and Dependence . All which , as it requires a great deal of Attention and Application of mind in the Composer , so does it almost as much in the Reader , who can no more expect with an hasty and careless glance to comprehend the Recesses and Retirements of a nice Speculation , than a man that rides Post can discern the artful strokes and curiosities of a fine-wrought Picture . Attention therefore is the thing that I do again commend to him that shall find leasure to persue these Meditations ; Though for his comfort I must tell him , that I have endeavour'd to ease him of this trouble as much as I could , by expressing my Notions with all possible distinctness and Perspicuity . In order to which I found it necessary sometimes to use new Terms , and such as would raise more clear and distinct Ideas than those which had before obtain'd , which I hope will easily be excused by those who consider , that Words are purely in Order to Thoughts , and would therefore rather think rightly , than Speak Customarily . And this I was the more necessitated to do , by reason of the Novelty and Singularity of my Design . For I must further observe to the Reader , that this way of writing Ethics is intirely New and unblown upon . For though the reduction of all Vertue and Vice to the various Modification of Love be Obvious enough to any one that will consider , yet I do not know of any Moralist that ever drew up a Scheme of Morality upon this Hypothesis . I hope the Reader will find it here done to his satisfaction , though I must tell him that I do not descend to a particular consideration of Virtues and Vices , it being not my Design to insist minutely upon Particulars , but only to lay down such general Principles upon which a more Particular Scheme of Morality may be erected , or into which those Particular Morals which are already extant may and ought to be ultimately resolv'd . The whole I have endeavour'd to comprize within as little Room as may be . I have set my self this Law , to write nothing but what is directly and Perpendicularly to the Point in hand , and to express what is so in as few words as I could with perspicuity . For I think it the Perfection of Discourse to come as nigh Intuition as may be , and that none are so far removed from the Measures of Angels , as prolix and voluminous writers . It would have been more for my own ease to have been lax and Popular , but I thought it of more concern to consult the Patience , the Time , and the Purse of the Reader . Joh. Norris . THE GENERAL CONTENTS of the whole . PART . I. SECT . I. THE general Design of this undertaking , and its great usefulness to the whole drift of Morality . Pag. 1. SECT . II. Of the Dignity and Nature of Love in general , and of the First and great Division of it . pag. 6. SECT . III. The Analogy between Love and Motion , particularly with the Motion of the Heart , with a further Illustration of the First and great Division of Love. pag. 17. SECT . IV. Of the first great Branch of Love , viz. Love of Concupiscence or Desire , with the several kinds of it . pag. 30. SECT . V. Of the second great Branch of Love , viz. Love of Benevolence , its Division into Self-love and Charity , where also t is inquired whether all Love be Self-love . pag. 50. PART . II. SECT . I. THat Love requires some Measures of Regulation , and why Love as Dirigible is made the Subject of Morality rather than Vnderstanding . Pag. 63. SECT . II. The Measures of Love of Concupiscence all reduced to these two general Heads , what we must desire , and what we may desire . The Measures of these , both in general and in Particular . Whether Sensual Pleasure be in its self evil , with an Account of the true Notion of Original Concupiscence , and of Mortification . pag. 73. SECT . III. The Measures of Love of Benevolence , particularly of Self-love . p. 112. SECT . IV. The Measures of Common Charity . p. 118. SECT . V. The Measures of Friendship . pag. 124. Motives to the Study and Practice of Regular Love by way of Consideration . pag. 135. PART . I. SECT . I. The general designe of this undertaking , and its great usefullness to the whole drift of Morality . 1 THE Subject of these Contemplations is Love. A thing that has employ'd many curious pens to little purpose , and has been perhaps the most and withall the worst written upon of any Subject in the world . 'T is I confess , strange that men should write so darkly and Confusedly of that which they feel and experiment so intimately , but I must take the boldness to say that what I have hitherto seen upon this Subject , has been so Confused , ambiguous and indistinct , that I was thereby rather distracted , than inform'd in my Notions concerning it . 2 Finding therefore no Satisfaction in advising with Books , I was fain to shut my Eyes and set my self a Thinking , without having any regard to what others had observ'd upon the same matter , so as to be in the least sway'd or determin'd in my Conclusions by it . A method that would tend more to the discovery of Truth , and to the Advancement of all Notional Learning , than that narrow straitlaced humour of adhering to the Dictates of those , who have nothing more to recommend them , but only the luck of being born before us . 3 My design therefore here is to employ my Meditations about two things , 1 st . the Theory of Love according to its full Latitude and Comprehension , and 2 ly . the Measures of its Regulation . The discharge of which double undertaking will thoroughly exhaust the Subject , and answer the Ends both of Speculation and Practise . 4 I think it requisite to begin with the Theory of Love. For since the Physitian thinks it necessary to know the Anatomy of that Body which he is to Cure , and the Logician to open the nature of those Intellectual operations which he is to direct , I know not why the Moralist should not think himself equally concern'd to frame a just Theory of that Affection of the Soul which he is to regulate . 5 The whole work I conceive to be of great usefulness and general importance to all the purposes of Morality , nay indeed to contain the whole Sum and Substance of it . For what is the grand intendment and final upshot of Morality but to teach a man to Love regularly ? As a man Loves so is he . Love is not only the Fulfilling , but also the Transgressing of the Law , and Vertue and Vice is nothing else but the Various Application and Modification of Love. By this a Good man is distinguish'd from a bad , and an Angel of Light from an Angel of Darkness . This is that which discriminates the Orders of men here , and will consign us to different Portions hereafter , according to that of St. Austin Faciunt Civitates duas Amores duo . Hierusalem facit Amor Dei : Babylonem Amor Saeculi . Interroget ergo se quisque quid Amet , & inveniet unde sit Civis . The two Loves make the two Cittys . The Love of God makes Hierusalem , the Love of the World Babylon . Let every one therefore ask himself what 't is he Loves , and he will find to which Citty he belongs . 6 He therefore that shall rightly state the Nature , and prescribe due Measures for the Regulation of Love , not only serves the Cause of Morality , but may be truely sayd to discharge the whole Province of a Moralist ; This I take to be a Sufficient Apology for the undertaking it self , and if the Performance come up to the Moment of the Design ( whereof the world is to judge ) I know of nothing wanting to render it both Serviceable and acceptable to the Public . SECT . II. Of the dignity and Nature of Love in general , and of the first and great Division of it . 1 LET us make Man in our Image , after our own likeness , sayd God. Now among other instances of Resemblance wherein man may be likened to God , such as the Internal Rectitude of his Nature , or Self-dominion , and his External dominion over the Creatures and the like , this I think may be Consider'd as one , and perhaps as the Chiefest of all , that as in the Divine nature there are two Processions , one by way of Intellect which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or word , and the other by way of Love which is the H. Spirit , so likewise in the Humane nature there are as it were two Processions , and that of the same kind too as in the Divine , Vnderstanding and Love. 2 These are the two Noble Facultys that branche out from the Soul of man , and whereby he becomes a little Image of the Trinity . And altho' we generally value our Selves most upon the Former ; yet I know not whether there be not an Equality in these as there is in the Divine Processions , and whether it be not as much the Glory of man to be an Amorous , as to be a Rational Being . 3 Sure I am that in the Gentile Theology and in the most refined Philosophy of the Ancients the preheminence is given to Love. Socrates in Plato's Symposion says Concerning Love , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the eldest and most honorable of the Gods. And we know Love is made the first Hypostasis in the Platonic Triad . The Holy Scripture goes yet higher , and does not only in several places set forth Love as the Flower of the Divinity , and magnify the Divine Essence chiefly from that Excellence , but seems to resolve all the Perfection of the Deity into this one Point . For when it defines God it does not say he is Wisdom or Power , no not so much as Wise or Powerfull , but seems to overlook all his other Perfections , and says in the Abstract that he is Love. They are great words of St. Iohn , and such as make much for the great Dignity of this Divine Affection , God is Love , and he that dwelleth in Love dwelleth in God. So Noble a thing is Love , and so deserving of our most intense Theory and Inspection . 5 And indeed it needs it , as well as deserves it . For there is nothing that darken's the Nature of things , and obscures the Clarity of our Conceptions more than Ambiguity of Terms , and I know nothing that is more Equivocal and full of Latitude than this word , Love. It is given to things whose Ideas are Notoriously different , and men seem to have agreed together not to detect the Fallacy , and from the Identity of the name to conclude the Identity of the thing . To give one instance out of many , what is there that passes for an Axiom of a more simple , certain and uniform Signification than that Common Proposition in Divinity , that we must love God for himself , and our Neighbor for God's sake . But now when we come to examin what Ideas we have under these words , 't is plain that that Idea which is express'd by Love in the first part of the Proposition , is not the same with that which is express'd by Love in the Second . For Love in reference to God Signifys Simple Desire , and in reference to our Neighbor , wishing well to , which Ideas are as different as East and West , and yet because of the Commonnes of the Name , and the Jingling turn of the Proposition , this passes smoothly and unquestionably for one and the same Love. 5 But tho' this word Love be used to signify Ideas so very different that they seem to have nothing in Common but the Name , yet I think there is one thing wherein they all agree and whereof they all partake , and which may therefore be acknowledg'd as the General and Transcendental Notion of Love. And that is , A motion of the Soul towards good . This I say is the first and most general Notion of Love , and which runs throughout all the Species of it . But then this includes two things . For as in the motion of Bodys we first Conceive Gravity or a Connaturality to a certain Term of motion , and then the motion it self which is consequent upon it , so also in Love ( which is the motion of the Soul ) order requires that we first conceive a certain Connaturality or Coaptation of the Soul to good , whence arises all the variety of its actual motions and tendencys toward it . This I take to be that peculiar Habitude of the Soul to good which the Schools call Complacentia boni a Complacence , a Liking or Relish of good , which I consider as really distinct from and antecedent to its actual motion towards it . For as 't is observ'd by Aristotle with more than Ordinary Nicenes in his 3 d de Anima ; The motion of Love is in a Circle . First good moves and acts upon the Soul , and then the Soul moves and exerts it self towards good , that so there may be the End whence was the Rise of its motion . This first Alteration of the Soul from good answers to Gravity in Bodys , and may be call'd for distinction sake the Moral Gravity of the Soul , the Second to Gravitation or actual Pressure , and may as fitly be call'd the Moral Gravitation of the Soul. 6 I further Consider that this Moral Gravity is impress'd upon the Soul primarily and Originally by good in general , or by the universal good or Essence of good , that is , by God himself , who is the Sum and Abstract of all goodness , and the Centre of all Love. So that this Moral Gravity of the Soul will be its Connaturality to all good , or good in general , that is , to God as its primary and adequate object , and to particular goods only so far as they have somthing of the Common Nature of good , something of God in them . Whence it will also follow that the Moral Gravitation of the Soul does Naturally and Necessarily respect good in Common or God as the Term of its motion and Tendency . So that upon the whole to speak more explicitly the most general and Comprehensive Notion of Love will be found to be , A Motion of the Soul towards God. 7 But now in this motion there is great difference . For God having unfolded his Perfections in the Creation with almost infinite Variety , and as it were drawn out himself into a numerous issue of Secondary goods , our Love becomes also Multiplied , and divides its cours among several Chanels , and tho' after all its turnings and windings we may at last trace it up to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato speaks , the greot Sea of Beauty and Head fountain of all Being and Perfection ( For we love Particular goods only as they carry some impress of the universal , or to speak more properly , we love the universal good in the Particulars ) yet it must be acknowledg'd that the immediat object of our Love becomes hereby more various and Multiplied , and Consequently our Love too , as receiving its Specification from it . 8 Nor does our Love receive lesse variety and diversity from the manner of its Motion or Tendency , Motion being Specify'd from the manner of it as well as from its Term. And it may be also lastly diversify'd according to the nature of the Part moved , whether it be the Superiour or the Inferiour part of the Soul. From these three , the Term of Motion , the manner of Motion , and the nature of the part moved , arise all the different kinds of Love , such as Divine and Worldly , Spiritual and Carnal , Charity and Friendship , Love of Concupisccnce and Love of Benevolence , Intellectual and Sensitive , Natural , Animal and Rational Love , with several others which I shall not stand to enumerate . 9 But notwithstanding this variety I believe all will be comprehended under these two in general , Concupiscence and Benevolence . This I take to be the First and great Division of Love , to which all the several kinds of it may be aptly reduced . For when I Consider the Motion of Love , I find it tends to two things , namely to the good which a man wills to any one , whether it be to himself or to another , and to him to whom this good is will'd . So that the Motion of Love may be Consider'd either barely as a Tendency towards good , or as a willing this good to some person or Being . If it be consider'd in the first way , then 't is what we call Concupiscence or Desire , if in the second , then 't is what we call Benevolence or Charity . 10 For there is the same Proportion in Love that there is in Hatred , which also involves a double Motion . Either a declining or tending from evill , which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latins Fuga , in our own language Aversion or Abhorrence , or else a willing evil to some person or other , which we call Malice or Malevolence . Concupiscence or Desire answers to the former of these , and Benevolence or Charity to the Latter . 11 There is indeed this difference to be observ'd between the Motions of Love and the Motions of Hatred , that those of Hatred are not necessarily Concomitant . For there may be a simple Aversion without any Malice or wishing ill to , tho' perhaps the latter can hardly be conceiv'd without the former . But now in Love these Motions are always concomitant and reciprocal . There is no Desire without Benevolence , and no Benevolence without Desire . For every thing that is desired is desired to some body , and so again , desiring to some body implies and supposes simple Desire . And this I suppose has been the occasion of that great confusion which has been generally incurr'd in this matter , men being very apt from union and Concomitancy to infer indistinction and Identity . But notwithstanding this Connexion , the Ideas of Desire and Benevolence are very distinct , as will easily and Clearly appear to any close and attentive Thinker . SECT . III. The Analogy between Love and Motion , particularly with the Motion of the Heart , with a further Illustration of the First and Great Division of Love. 1 HAving in the foregoing Section fix'd the general Idea of Love in the Motion of the Soul towards good , and this being a Term somwhat Metaphorical , and withall not so often applied by Scholastic Writers to this purpose , I thought it concern'd me to draw here a short Parallel between Love and Physical Motion , and to shew the admirable Agreement and Correspondency that is between them : whereby 't will appear that the general Idea of Love could not have had a more convenient Representation . 2 The excellent Monsieur Malebranche undertaking to describe the Nature of the Mind , and considering its Idea to be very abstract , and such as did not fall within the Sphere of Imagination , thought it best to Shadow it forth by the two Eminent Propertys of matter , viz. that of receiving various Figures , and that of Motion or Mobility . To the Property of receiving various Figures he resembles that Faculty of the mind which we call understanding . And to Motion or Mobility he liken's the Will. The first of these Parallels he persues and illustrates in many Particulars , but when he comes to the last he gives only this one instance of resemblance , that as all Motions Naturally proceed in a right line , unless by the interposition of external and particular causes they are otherwise determin'd , so all the Inclinations which we have receiv'd from God , are Right , and would tend only to the true good , were they not turn'd aside to ill ends by the impulse of some forreign cause . 3 This indeed is finely observ'd by this Ingenious and Learned Theorist , but for an inlargement of the Parallel I consider further , that as in the Motion of Bodys Gravity precedes Actual Gravitation , that is , we necessarily conceive a certain Congruity or Connaturality of a Body to a certain Term before its actual Tendency thither , so in the Soul there is a Natural Complacency or liking of good , before its actual exerting it self towards it , for we desire nothing but what we like or relish as convenient and agreeable to us . But this I have touch'd upon already , and shall therefore no longer insist upon it . 4 Further therefore , as this Affection call'd Gravity in Bodys , is nothing else but that first impression or alteration made upon them by the various actings of those Effluviums or streames of Particles which issue out from the womb of the great Magnet , the Earth , so that if there were either no such Magnetic Body , or a Vacuum to intercept its influences , there would be no such thing as Gravity ; so in the like manner this radical Complacency and Connaturality of the Soul towards good ( which I call her Moral Gravity ) is nothing else but that first Alteration or Impression which is made upon her by the streaming influences of the Great and Supreme Magnet , God , continually acting upon her , and attracting her by his active and powerfull Charms . So that if either there were no God , or this his influence never so little a while intercepted , there would be no such thing as this Complacency or Moral Gravity of the Soul. 5 Again , as this Physical Gravity causes in Bodys an actual Effort or Tendency toward the Centre , and that with such necessity that they cannot but tend thither even while violently detain'd , and when at liberty hasten with all possible speed to this last Term of their Motion , so by Vertue of this Moral Gravity the Soul actually puts forth and exerts her self towards the great Magnet , good in general or God , and that with as much necessity as a stone falls downwards . And tho' detain'd violently by the interposition of her Body , yet still she endeavours towards her Centre , and is no sooner set at liberty but she hastens away to it and unites her self with it . For the will notwithstanding all her Soveraignty and Dominion acts according to Nature and Necessity when she tends to her Perfection . Nay I take this Necessity to be such , that I think it absolutely Impossible for God to Create a Soul without this Tendency to himself , and that not only because 't is against Order and Decorum that he should do so , but also because this Moral Gravity of the Soul whence proceed all her actual Tendencys , is caused by the continual acting of God upon her by this attractive and Magnetic Influences . For God is the first Mover in Moral as well as in Natural Motions , and whatever he moves he moves to himself . 6 Again I consider , that as the Gravitation or actual endeavour of Bodys towards the Centre is always alike and uniform however their real Progress may be hinder'd or the swiftness of it resisted by accidental Letts and impediments , so is this Moral Gravitation or actual indeavour of the Soul towards good in general or God always equal and uniform ( for a man does not desire to be Happy more at one time than at another as I have elsewhere shewn ) I say this endeavour of the Soul towards good is always equal , however her real advancing to it be hinder'd or resisted by the Interposition of the Body . 7 Again I consider , that as Natural Motion is a Tendency or Translation of a Body from an undue and incongruous place to a place of Rest and Acquiescence , whereby it acquires as it were a new Form of Perfection , so Love is Extatical , and carries a man out from himself as insufficient to be his own good towards good without him , which by union he endeavours to make his own , and so to better and improve his Being , till at length his Desire be swallow'd up in the Fruition of the universal good , and Motion be exchanged for Rest and Acquiescence . 8 This Parallel between Love and Motion in general might be carried on much further , but besides that 't is convenient to leave somthing for the Contemplative Reader to work out by himself , I have also another Parallel to make between Love and a certain Particular Motion , namely that of the Heart , wherein as there is as much Harmony and Correspondency in other respects , so there is this peculiar in it , that this is a Motion perform'd within a man's self , and depending upon an intrinsic and vital Principle as well as the other . 9 First then we may Consider that the Heart is the great Wheel of the Humane Machine , the Spring of all Animal and vital Motion , and the Head-fountain of Life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hippocrates somwhere calls it , and that its Motion is the First and Leading Motion of all , that it begins as soon as the Flame of Life is Kindled , and ends not till the vital Congruity be quite dissolv'd . And thus 't is in Love. This is the great wheel of the Intellectual frame as the other is of the Natural , this is the Spring and Ferment of the Soul , that gives her Life and Energy , and without which she would be utterly torpid and unactive . Love is the first and Mother Motion that both prevents and actuates all the rest . 'T is from her that all the Inclinations and Passions of the Soul take their rise , and did we not first love we should neither Hope nor Fear , nor hate nor be Angry , nor Envy nor be any other way affected . Nay we Love and Desire before we can Apprehend , Judge , Reason or Discourse , nay our Love is then Commonly most impetuous and high-set ; we love long before we know what 't is to Love , nay before we know whether we love or no , even as soon as we receive the Breath of Life . And as 't is the First , so it is also the Last Motion . 'T is the Vltimum Moriens of the Intellectual , as the Heart is of the Natural Structure . This is the Motion that out lives and sees the Funeral of all the other Operations of the Soul. For when either Age or sickness by disturbing the Crasis of the Body has also untuned and disorder'd the Facultys of the Soul , when the man can no longer understand , nor Discourse , nor Remember , when all his Rational Facultys are as 't were benumm'd and death-struck , yet still he Loves , and inclines towards Happiness with as much weight as ever ; for Love is strong as Death , and as Importunate as the Grave , many waters cannot quench Love , neither can the Floods drown it 10 Again we may consider , that as by the Pulsation of the Heart the Arterial blood is transmitted to the Brain , whereby are generated those Animal Spirits which are the Instruments of Motion throughout the Body , and which very Animal Spirits do again return and assist the Motion of the Heart by Contracting its Muscular Fibres , and so straitning its Ventricles to expel the blood contain'd in them into the Arteries ; the same Reciprocation may we observe in the Motion of Love. That Moral Gravity and Gravitation of the Soul impress'd on her by the universal Good acting attractively upon her , and whereby she stands inclined to good in general , first moves the understanding , which as the Schools allow , is moved by the will quoad exercitium actus , tho' not quoad specificationem . And then the understanding Moves the will as to particular and actual Volitions concerning particular Goods . For as to these we will nothing but what we first know and judge pro hic & nunc fit to be will'd . Which by the way may give great light to that intricate and perplex'd Controversy , whether the will moves the understanding or the understanding the will. For they both move one another , tho' in different respects . Even as the Heart by its Motion sends Spirits to the Brain , and is by those very Spirits assisted in her Motion . This indeed is a wonderful instance of Resemblance , and the more I consider it the more strange I think it , and full of Mystery . 11 Again as by the Continual Reciprocation of the Pulse there is caused a Circulation of the Blood , which is expell'd out of the Heart into the Arteries , out of these into the parts which are to be Nourish'd , from whence 't is imbibed by the Capillary Veins , which lead it back to the Vena Cava and so into the Heart again ; and same may in proportion be applied to Love. This is the Great Pulse of the Body Politic , as the other is of the Body Natural . 'T is Love that begets and Keeps up the great Circulation and Mutual Dependence of Society , by this Men are inclined to maintain Mutual Commerce and intercourse with one another , and to distribute their Benefits and Kindnesses to all the parts of the Civil Body , till at length they return again upon themselves in the Circle and Reciprocation of Love. 12 And if we further Meditate upon the Motion of the Heart we shall find that it is not only an apt Embleme of Love in General , but that it also Mystically points out to us the two great Species of Love , Concupiscence and Benevolence . The Motion of the Heart we know is Double , Dilatation and Contraction . Dilatation whereby it receives blood into its Ventricles , and Contraction whereby it expels it out again . And is it not so also in this great Pulse of the Soul , Love ? Is there not here also the like double Motion ? For we desire good , which answers to the Dilatation and immission of the Blood , and we also wish well to , which answers to the Contraction and Emission of it . 13 I know not what some may think of this , and I know there are a sort of men in the world that never think themselves , and look with Scorn and Contempt upon such Notions as are not to be found out without more than Ordinary Thinking ; But for my part I must needs own that I stand amazed at this wonderful Harmony and Correspondence , and that I am thereby the more Confirm'd in that Celebrated Notion of the Platonists , that as the Soul is the Image of God , so the Body is the Image of the Soul , and that this Visible and Material is but the Shadow , or ( as Plotinus will have it ) the Echo of the Invisible and Immaterial World. SECT . IV. Of the First Great Branch of Love viz. Love of Concupiscence or Desire , with the several Kinds of it . 1 WE have Consider'd the Nature of Love in general , and have shewn it to Consist in a Motion of the Soul towards Good , whence we took occasion to represent the Analogy between Love and Physical Motion , which we find to be exact and Apposite even to Surprise and admiration ; We have also discover'd the double Motion of this Mystical Pulse , and accordingly have branch'd out Love into two General Parts , Love of Concupiscence and Love of Benevolence . I come now to treat of each of these severally . 2 And first of Love of Concupiscence or Desire . The general Idea of which I conceive to be A simple Tendency of the Soul to good , not at all considering whether it wills it to any Person or Being or no. Not that there is or can be any desire without wishing well to , ( For as I observ'd before these are always inseperable Concomitants ) but their Ideas being very distinct , I think I may very well abstract from the one , when my business lies only to consider the other . 3 Concerning this Love of Desire I further consider , that the Primary and Adequate object of it is the same that is of all Love , namely good in general or God. For we desire good as good , or good in Common , before we desire this or that good in particular . And when we do desire any particular good , 't is still for the sake of the universal good whereof it partakes , and according to the degree of this Participation either real or apparent so we measure out and dispence our Love. So that good in general is the Primary and Adequate object of Desire . 4 But now this general or universal good being variously participated by Particular Beings , hence it comes to pass that our Desire has many Subordinate and Secondary objects , which it tends to with more or less Inclination according as the Marks and Footsteps of the universal good appear in them more or less discernable . For the universal good is so Congenial and Connatural to the Soul as always acting upon it and attracting it to it self , that we love every thing that carries the least image or semblance of it . 5 There is this difference only between the love of the universal , and the love of Particular goods . Our love to the universal good is Natural , necessary and unavoidable . We have no more Command over this love than we have over the Circulation of our Blood or the Motion of our Pulse . For God is the Centre of Spirits , as the Earth is of Bodys , and in our love of him we are as much determin'd as Fire is to burn , or a stone to descend . And the Blessed in Heaven Love him with the highest degree of Necessity and Determination . But now we are not thus determin'd to the Love of Particular goods . I say not thus determin'd . For it must be acknowledg'd that there is a sort of determination even here also . For good being desirable as good and consequently in every degree of it , so far as we consider any thing as good we must needs Love it with a Natural Inclination , that which the Schools term a Velleity or Voluntas Naturae , or a loving a thing Secundum quid , according to a certain respect ; But it being possible that this Lesser Particular good may in some circumstances come into Competition with a greater Particular good or with the greatest of all , the universal good , and so upon the whole become evill , 't is not necessary , nor are we determin'd to love it absolutely , thoroughly and efficaciously , but may nill and decline it Absolutely , tho' still we retain a Natural Love or Velleity towards it as before . 6 For the case is the same here as 't is in Evill . We necessarily hate evill as evill , and the greatest evill we hate Absolutely as well as necessarily . But for particular and lesser evills , tho' we necessarily hate them too by a Natural Aversion as far as we Consider them as evill , yet 't is not necessary that we should always hate them Absolutely , but may in some Circumstances Absolutely will them as a means either to avoid a greater evil , or to obtain a greater good . And in the same proportion as any evil less than the greatest tho' it be necessarily nill'd and declined in some respect , may yet be Absolutely will'd and embraced , so any Particular good tho' it be in some respect necessarily lov'd , may yet Absolutely be nill'd and refused . 7 Indeed the Excellent Monsieur Malebranche in his Treatise of Nature and grace , asserts this non Determination of our Love to Particular goods in more large and unlimited terms , when he tells us , that the Natural Motion of the Soul to good in general , is not invincible in respect of any Particular good . And in this non Invincibility he places our Liberty or Free will. But in my Judgement this Proposition of his must either be Corrected , or better explain'd . For without this our Distinction , it will not hold true . Our Love to Particular good is Invincible Secundum quid or as to a certain respect , but Absolutely and simply speaking it is not Invincible . And if in this Absolute non Invincibility he will have our Liberty or Free will to consist , I readily agree with him , and do think the Notion to be very sound and good . 8 And thus the Difference between our Love of the universal , and our Love of Particular goods is clear and apparent . Our Love to the universal good is Primary and Immediate , but our Love to Particular good Secondary and Mediate . Our Love to the universal good is invincible Absolutely and Simply , we will it necessarily , and we will throughly , but our love to Particular good is invincible only in some certain respect . We do not always love it thoroughly and effectually , tho' we must always love it . In short , our love to the universal good is like the Motion of our Blood within our veins , which we have no manner of empire or Command over , but our Love to Particular good is like the Motion of Respiration , partly necessary , and partly Free. We cannot live without Breathing at all , and yet we can suspend any one turn of Respiration in particular , but yet not without a natural inclination to the Contrary . And so in like manner we can't live without loving some particular good or other , but when we point to this or that particular good , there is not one but what we may nill and refuse Absolutely and simply , tho' yet in some respect we must love it too , with a Natural Love. 9 Thus far I have Consider'd the general nature of this First great Branch of Love , Love of Concupiscence or Desire . I come now to the Kinds of it . For the right distribution of which I consider first that any Motion of the Soul is specify'd from the Quality of the Object or Term to which it tends . Now the Object of Desire being good it follows that the Kinds of Desire must receive their distinction from the Kinds of good . Now good is Relative , and the Relation that it implies is a Relation of Convenience either to the Soul or Body , that is , either to the Soul Directly and Immediately , or Indirectly and by the Mediation of Bodily sensations . So that all good is either Intellectual or sensual , and consequently the same Members of Divisition will be the adequate Distribution of Desire . That is an Intellectual Desire whose Object is an Intellectual good , and a sensual Desire is that whose Object is a sensual good . 10 But I further observe , that this same denomination of Intellectual and sensitive may be taken from the Nature of the part moved as well as from the quality of the Object . The Appetitive Faculty in man is double as well as the Cognoscitive , and consists of a Superiour and Inferiour , of a Rational and sensitive part . For as in the Cognoscitive part there is Pure Intellect whereby Ideas are Apprehended without any Corporeal Image , and Imagination whereby objects are presented to our minds under some Corporeal Affection , so also in the Appetitive there is a pure and mere act of Tendency or Propension to the agreeable object , which answers to Pure Intellect and is what we call Will or Volition , and there is also such a propension of the Soul as is accompany'd with a Commotion of the Blood and Spirits , and this answers to Imagination , and is the same with what we usually term the Passion of Love. And 't is in the divided Tendency or Discord of these two wherein consists that Lucta or Contention between the Flesh and Spirit . That which our B. Lord intimated when he sayd The Spirit truly is willing , but the Flesh is weak , and which St. Paul calls the Law of the Mind and the Law of the Members . I say in the Divided Tendency of these two . Because sometimes the Intellectual and Sensitive Appetite may both point one way , and conspire in the same object , as it does either in men very wicked , who sin with unity and intireness of Consent without any Check or Remorse from the Superiour part , or in men Eminently good , who have reduced even their very bodily Inclinations to the order of the Spirit , and have attain'd to the highest degree of Mortification and simplification of Desire . 11 And it may yet be observ'd further , that so far as this Denomination of Intellectual and Sensitive is taken both from the quality of the Object , and from the part moved , our Desire may be at the same time both Intellectual and Sensitive . For that Desire which is Intellectual in respect of the Part may be also sensitive in respect of the Object , ( For we may Will a sensual good as well as Passionately Desire it ) and so on the other side , that Desire which is sensitive in respect of the Part may be Intellectual in respect of the Object . For there may be a sensitive Appetite of an Intellectual good , and we may love even God himself Passionately as well as Rationally . 12 Thus is Love of Desire divided in general into Intellectual and sensual . But as for the particular kinds under these they are almost infinite , and therefore I shall not offer at a distinct recital of them . I shall only remarque some few things concerning Intellectual Love , and by the way shall also briefly touch upon the principal and most eminent species of sensual Love , and so end this Section . 13 And first concerning Intellectual Love , I consider that the general Object of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Beauty . For Intellectual Love is that whose object is an Intellectual good , and an Intellectual good is that which pleases the Intellect , and the Intellect is pleas'd with nothing but as 't is Proportionable , Harmonious and some way or other Beautifull . Whence it follows that Intellectual Love has Beauty in general for its proper Object . 14. But then this Beauty which is the proper Object of Intellectual Love , is either the First and Original Beauty , or Created and Derivative Beauty ; if the First and Original Beauty , then the love of it is Divine Love , and if this be in a very high degree such as is the Product of an intense Contemplation , then 't is what we call Seraphic Love , which is the greatest Exaltation , and Perfection of Intellectual Love , and withall the greatest Happiness the Soul of man is capable of in this State , as I have shewn at large in another Treatise . 15 But if it be Created and Derivative Beauty , then I consider that either we Ascend by and from the love of it to the love of the First and Originary Beauty , or else we stick there , or we Descend to the desire of Corporal Contact , and the delight arising from it . If we take Occasion to Ascend , then 't is what we call Platonic Love , which ( as I have elsewhere more at large explain'd the Notion ) is the Ascent of the Soul to the love of the Divine Beauty from the Aspect of Beauty in Bodys . But if we terminate and stick in this sensible Form or Pulchritude , tho' this Affection be not so noble and generous as that which ascends higher , yet still this is pure Intellectual Love , so long as 't is free from all desire of Corporal Application , and for distinction's sake may be call'd the Love of Abstracted Beauty . 16 And let not any one think it strange that I make this Abstract Love of sensitive Beauty an Intellectual Love. For Beauty let the subject of its inherence be what it will , consists in Harmony and Proportion which is the immediate good of the Soul , that only being capable both of understanding it , and of being primarily affected with it . And tho we give it the name of Sensible Beauty , yet that is only because the senses are the Instruments of Conveiances , not as being the part primely affected , and to distinguish it from those Beautys which are immediately Intelligible , such as the Beauty of Truth , the Beauty of Vertue and the like ; But in reference to the Part directly and immediately affected all Beauty , even Sensible Beauty is an Intellectual good , and is one of the fainter Rays of the Divine glory , one of the remoter Mirours that reflect the Supreme and Original Beauty . 17 The Sublime Platonist Marsilius Ficinus has a fine Notion to this purpose . He takes the First Beauty to be nothing else but the Splendour of Gods Glory , and of this he says there is a threefold Reflection . For he supposes Angelical Minds , Rational Souls , and Beautiful Bodys as three Glasses of different Colours , which reflect this one and the same light after different Manners . His words are , Ipsa certe Pulcritudo Prima nihil aliud est quam Splendor Gloriae penes Patrem luminum , & Figura Substantiae ejus . Vnde triplex emicat Pulcritudo . Prima quidem per Angelicos Intellectus , secunda vero per Intellectuales animas , tertia per Corpora ubique formosa quasi lumen unum per tria quaedam vitra Coloribus inter se varia , ideoque varium ex Primo Splendorem subinde reddentia . The First Beauty Certainly is nothing else but the Splendour of Glory with the Father of Lights , and the Figure of his substance . Whence there shines forth a threefold Beauty . The First through the Angelical Minds , the second thro' Intelligent Souls , the third thro' Beautifull Bodys , which reflect the same Light as it were through three Glasses of diferent Colours , and accordingly they successively reflect a different splendour from the First . So that sensible and Corporeal Beauty is one of the Glasses that reflect and represent the First Beauty , and tho' it must be confess'd that we see through this Glass darkly , yet still it represents according to its proportion , and is only as a Picture remotely drawn after several Copies , a weaker and further projected Ray of God. And therefore it must needs be an Intellectual good , and Consequently the Love of it , if abstracted from Corporal Applications , must also be a pure Intellectual Love. 18 But if we do not stick and terminate here , but are by the aspect of sensible Beauty precipitated down to the desire of Corporal Contact , and the pleasure thence arising , then this is sensual Love , that is , a desire of a sensual good . I may add of the greatest sensual good , and Consequently that this is the most sensual Love. And 't is so Common with men thus to descend , rather than love Platonically or Abstractedly , that the name of love is almost wholely appropriated to this Affection , and to be in Love signifies as much as to be inclined to Corporal Contact by the Occasion of Corporeal Beauty . As if there were no other good but this Kind of sensual good , and no other love but this sensual Love. And accordingly Plato in his symposion distinguishing between his two Cupids , Intellectual and sensual Love , stiles the Latter by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vulgar or Epidemical Love. 19 Indeed this is a very strange Affection , and has so universally prevail'd as to turn all other Love almost out of the World. This is a Passion that has made more slaves than the greatest Conquerours , more stir and disturbance in the world than either Ambition , Pride or Covetousness , and has caused more Sin and Folly than the united force of all the Powers of Darkness . It has wounded almost as many as Death , and devour'd like a Contagion or the Grave . It makes no distinction , the wise man is as little secure from it as the Fool , Age submits to it as well as youth , the strong as well as the weak , the Hero as well as the Coward . In fine , this one Passion sets on fire the whole course of Nature , rages and spreads with an unlimited Contagion , and is an Image of the universal Conflagration . 20 And that which increases the wonder is the vilenes of that structure which is made the Object of this sensual Love. 'T is not indeed much to be wonder'd that we should love Corporeal Pleasure , all Pleasure being in its Proportion lovely , but that the imbracing such poor Materials should afford any , that 's the wonder . Should one Angel fall in love with the pure and refined Vehicle of another , tho' Matter even in its highest Exaltation is but a poor sort of Being , there would however be somthing of Proportion in this : but to see a man Idolize and dote upon a Masse of Flesh and Blood , that which the Apostle calls our Vile Body , Or as 't is in the Original more Emphatically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the body of our Humiliation , that is at present the Reversion of Worms , and may the very next Minute be a Carcase , this is indeed so strange to one that thoughtfully considers it , that one would think all Mankind were intoxicated with some general Philtrum or Love Potion , that has thus Charm'd them into this most stupid and Wretched degree of Idolatry . So that whether we consider the greatness of the Effects , or the slenderness of the Cause , this Kind of sensual Love is of all the most wonderfull and unaccountable . 21 One thing more I have to observe concerning this Kind of sensual Love , the Desire of Corporal Contact occasion'd by the Aspect of sensible Beauty , and that is , that this is a Passion peculiar to Man. Brutes are below it , and Angels are above it . For Man being a middle sort of Creature between an Angel and a Beast , 't is requisite he should have somthing to distinguish him from each , and that in his Appetitive as well as in his Intellective Part. And thus it is , in his Intellective part he has Reason and Discourse , which is above sensible knowledge , and short of Intuition . And so likewise in his Appetitive there is this Desire of Corporal Contact arising from the sight of Beauty , which is a mixt Love , partly Intellectual and partly sensual , and is thereby distinguish'd from the Love of Brutes , which is purely sensual ( for they are not affected with Beauty ) and the love of Angels which is purely Intellectual . So great Harmony and Proportion is there in the works of him who made all things in Number , Weight , and Measure . SECT . V. Of the Second Great Branch of Love viz. Love of Benevolence , its division into Self-Love and Charity , where also 't is enquired whether all Love be Self-Love . 1 HAving dispatch'd the First great Branch of Love , Love of Concupiscence or Desire , with the several Kinds of it , I come now to consider the Second , viz. Love of Benevolence . By this I understand a desiring or willing of good to some Person or Being that is Capable of it . And herein 't is differenc'd from Love of Concupiscence . The Idea of Love of Concupiscence is , A simple Tendency of the Soul to good , not at all considering whether it wills it to any Person or Being or no. But the Idea of Benevolence is A desiring or willing this good to some Being or other . As far as 't is a Desiring or willing of good , it agrees with Love of Concupiscence , but it is distinguish'd from it in that it wishes well too . 2 For as in Physical Motion a Body may be consider'd either as simply moving towards another , or as moving this other to some Certain Body , so in Love which is a Moral Motion , the Soul may be consider'd either as simply desiring or willing good ( which is Concupiscence ) or as desiring or willing it to some Capable Being , and this is that Species of Love which we call Benevolence . 3 And I further Meditate that as in Motion the Body that moves another may either move it towards it self as in Circular Motion , or towards some other Body as in Direct Motion . So in the Love of Benevolence this wishing well to , may either be a willing of good to ones self , or to some other Being . If to ones self , then 't is that special sort of Benevolence which we call self-love . If to another , then 't is what we call Charity . 4 Then again as to Charity , this may be consider'd either as extended to all men in Common , grounded upon one Common Consideration , viz. Similitude of Nature , and a Capacity of being benefitted , which is Common Charity ; Or as confined to one or two , and as Mutual , and as Mutually known , and withall as in a special degree of Intensness and Application , and then 't is Friendship , which differs not from Common Charity but as 't is qualify'd by the preceding modifications . 5 But this our Division is in danger of being closed up again by some who contract all these kinds of Benevolence into one , by telling us that all Love is self-Love . Thus the Epicureans of old , who by this Plea thought to evade the necessity of owning a Providence . For when you argue from the Perfections of God that the world is cared for and govern'd by him ; No say they , the quite contrary follows . For all Love is self-Love , and proceeds from Indigency , if therefore God be such a Full and Perfect being as you suppose , he cannot be concern'd for any thing abroad , as having no self-interest to serve . 6 And indeed the Conclusion would be right , were the Principle so . For if all Benevolence did proceed from Indigence , it would certainly follow that the more perfect and self-sufficient any being is , the less he must needs regard the good of others , and consequently a being that is absolutely perfect , must necessarily be utterly void of all Benevolence or Concern for anothers welfare . 7 But to hear an Epicurean Maintain this Principle is no wonder . Even Plato himself in some places seems to look favourably towards it , particularly in his Lysis , where purposely treating of Friendship he concludes toward the end of the Dialogue that Friendship arises from Indigence , necessity and privation . The same he again insinuates in his symposion , when he makes Penia Indigence or Poverty to be the Mother of Love. But the Roman Plato , Cicero , in his book of Friendship will by no means allow this Notion , but contends that Love proceeds rather from Nature , than from Indigence or Imbecility . 8 There is in the other opinion somthing of Truth , and somthing of Errour , or rather 't is either true or false as 't is understood . How far true and how far false , I shall determin in the following Conclusions . And first I do acknowledge that all Love of Concupiscence does proceed from Indigence , and ends in self-Love . For all desire is in order to further Perfection , and Improvement , and did we not want something within , we should not endeavour towards any thing without . And accordingly God , the self-sufficiency of whose Nature excludes all want of Indigency , is by no means capable of Love of Concupiscence . 9 Again I acknowledge that even Love of Benevolence or Charity may be , and ( such is our Present Infirmity ) is for the most part occasion'd by Indigence , and when unravel'd to the bottom concludes in self-love . Our Charity not only begins at home , but for the most part ends there too . For it must be confess'd that we generally love others with respect to our own interest , and dispense kindnesses upon the consideration of common Infirmity , and that both the Condition and the Releif may be our own another day . 10 I do also further acknowledge that things are so happily twisted and complicated together , that a man cannot benefit another without doing some kindness to himself , either in the Consequence & final issue of things , or in the very act of Benefaction , it being not only a Pleasure to do good to others , but perhaps one of the greatest pleasures in the world . And this Pleasure is withal inseparable from acts of kindness , so that 't is as impossible for a man to bestow a kindness to his Neighbour , without having it some way or other redound to himself ; as 't is for the Sun to shine upon the Earth , without having his light reflected back again toward his own Orb. 11 All this is true , and thus far I grant that Love proceeds from Indigence , and that all love is self-love . But if the Meaning of the Assertion be that all love of Benevolence does so necessarily depend upon Indigence and so necessarily point to self interest , that were not a man Indigent himself , and had an eye to his own advantage , he could not possibly wish well or do well to another , in this sense I deny that all love is self love . And I think not without just reason . For first there is nothing in the Nature of the thing to hinder but that there may be a pure and disinteressed Benevolence . For I consider that the good of another consider'd as anothers may be the object of volition as well as ones own . For the object of Volition is good in common , or that which is agreeable to any Intellectual being , whether ones self or any other . But now good as anothers or to another , is good as well as ones own , and therefore may be the object of Volition , and consequently we may will good to another independently on our own Interest . 12 If it be objected that there is no such thing as Pure Malice , for when we wish ill to another we consider his evil as making for own good , and therefore why should there be any such thing as Pure Benevolence . I answer , the difference lies in this . That in Malice the thing which we wish to another is evil . Now evill being not any way desireable whether to ones self or another , as evil , it must in order to eligibility be considerd under the formality of good in some respect or other . But now it cannot have the formality of good with respect to our Neighbor , for to him we wish it as Evil. It must therefore appear good with reference to our selves . That is , we consider anothers evil as making for our good some way or other , and so will it to him . But now in Charity or Benevolence the thing which we will to another being supposed to be good already , there is no cessity that in order to the willing of it we should further consider it under the formality of being our own . The Nature of good in Common being sufficient for that . And this I conceive to be the reason that although there cannot be a Pure and uninteressed Malice , yet there may be a Pure and uninteressed Charity . 13 Besides , this Love of Benevolence is frequently exercised without any design of Prospect , nay sometimes where there is no possibility of any self advantage . This is plain in God , who as he is the most self-sufficient and unbenefitable , so is he also the most Beneficient and Communicative Being . And I question not but that it may be so in Men also . For not to mention our doing kindnesses to those , whom we are certain never to see again , to dying persons , who cannot live to requite us , or to the living when we our selves are dying , and can't live to be requited , and the like , I only consider , that we often rejoice at the Happiness of those who were born and lived before us , and hear with pleasure the successes of good Men , with whom ( as being of another Age ) our Interest cannot be at all concern'd . Now what we rejoice at we do implicitly and vertually Will , for nothing can be matter of Ioy which is not according to our will. 14 Lastly I consider that if all Benevolence did necessarily spring from Indigence and self-love , then it would certainly follow that our Inclination to do good would be continually abated as our Fortune rises , and we make nigher advances to Full-ness and Self-sufficiency . But now I dare appeal to Common Observation and Experience , whether there be not many generous Spirits , who retain the same Propension to be beneficial , when they are set at the greatest distance from Poverty , as they had before when at the lowest Ebb , which yet could never be , if Benevolence did necessarily depend on Indigence . More I might add , but this I thing sufficient to shew that all Love is not , as some pretend , resolvable into Self-love , or Founded upon Indigence , and consequently that my Division of Benevolence into Self Love and Charity is sufficiently accurate and contra-distinct . THE SECOND PART Of the Discourse WHICH CONTAINS THE MEASURES whereby our Love is to be regulated . Hitherto shalt thou come , but no further , and here shall thy proud Waves be stayed , Job . 38.11 . PART . II. SECT . I. That Love requires some Measures of Regulation , and why love as Dirigible is made the subject of Morality rather than understanding . 1 HAving finish'd the Theory of Love , I come now to consider the Measures of its Regulation . A great and important work this ; for next to the Regulating of our Love , I know nothing either more difficult or more useful and necessary , than to prescribe Measures how it ought to be Regulated . Indeed it is very Necessary to six the Bounds of Regulating our Love ; and that both because of the Difficulty of Loving Regularly , and because of the Moment and Consequence of it . 2 For the Difficulty , as t is impossible not to love at all , so is it one of the Hardest things in the world to love well . Solus sapiens scit Amare , says the Stoic , The wise man only knows how to Love. And there are very few of these wise Men in the World , and to love regularly is oftentimes more than the wisest of us all can do . For first the Appetite which we have to good in General is so strong and Craving that it hurries us on to all sorts and degrees of Particular good , and makes us fasten wherever we can trace the least Print or Foot-step of the universal good . Now this Promiscuous and Indefinite prosecution of Particular goods must needs oftentimes engage us in sin and irregularity . For though these particular objects of Love separately considered are good , as being Participations of the universal good , yet consider'd as they stand in relation either to one another or to the universal , they may become evil , in as much as there may be a Competition , and the the lesler may hinder the greater . As for instance , The pleasure of sense ( as indeed all Pleasure ) singly and separately consider'd is good , but the enjoyment of it may in some circumstances be against a greater good , the good of Society , and then 't is evil as in Fornication or Adultery . But now we are so violently push'd on to Particular good , by that General Thirst after good in Common , that we don't mind how things are in Combination , but only how they are singly and separately in themselves . For to observe how things are in Combination requires thought and Reflexion , which in this Hurry we are not at leisure to make , but to find how things are Singly in themselves there needs nothing but direct Tast and natural sensation . Whence it comes to pass that we more readily do the one than the other , and so are very apt to transgress order , and to love irregularly . 3 This is one ground of the Difficulty of Loving well , and as I conceive a very considerable one , tho' no one that I know of did ever assign this as the cause of this difficulty . But there is also another . For as from the love of good in general we are eagerly carried out to Particular goods , so from the Original Pravity and Degeneracy of our Nature , among all these Particular goods , that which we most eagerly propend to , is sensual good . The Lower life is now highly invigorated and awaken'd in us , the Corruptible Body ( as the wise man complains ) presses down the Soul , and the Love , which we have to good in general , does now by the Corruption of our Nature almost wholly display and exert it self in the prosecution of this one Particular good , the good of Sense . 4. Now though good of Sense be as truely good as good of the Intellect , as being a Rivulet of the same Sea , and a Ray of the same Sun , yet ( as I said before ) it may in some Circumstances and Combinations cross and thwart some higher Interest , and so become Evil. And the strong inclination , which we now have to the good of Sense in general , will often betray us into the love and enjoyment of it in those particular circumstances wherein it is evil , and against Order . And that oftentimes , even when we consider it as Evil , that is , when we do not only mind it as it is singly in it self , but as it is in a certain Combination . For this Sensual Concupiscence in us may be so strong , that though we do actually consider a sensual pleasure so circumstantiated as Evil , yet we may for that time think it a lesser Evil than to deny our selves the gratification of so importunate an Appetite , and so chuse it , and be guilty of an exorbitant and irregular Love. 5 And if we further consider how we are perpetually sorrounded with sensible goods , which by Troops thrust themselves upon us , while those that are Intellectual require our Search and Inquisition , how early they attack us , and what deep impressions they make upon our then tender Faculties , how much the Animal part is aforehand with the Rational , that we live the life of Plants and Beasts before we live the life of men , and that not only in the sense of Aristotle , while we are in the Womb , but long after we have beheld the Sun , that the Seducer Eve is Form'd while Adam sleeps , and that sensuality comes to be Adult and Mature , when our Discourses are but young and imperfect . So that by that time we arrive to some competent use of our Reason , there has been laid in such a stock of Animal impressions , that 't is more than work enough for our riper Age , even to unravel the prejudices of our youth , and unlive our former life ; I say if we consider this , the Difficulty of Regular love will appear so great , that instead of admiring at the ill course of the World , one should rather be tempted to wonder that men love so regularly as they do . So great Reason had the Stoic to say , The wise man only knows how to love . 6 But were it onely a piece of Difficulty to steer the Ship right , and were there not also danger of splitting against Rocks , and of other ill Contingencys , the Pilot might yet be secure and unconcern'd , commit himself to his Pillow , and his Vessel to the Winds . But 't is otherwise , there is Moment and Consequence in Loving regularly as well as Difficulty . No less a thing than Happiness depends upon it , private Happiness and publick Happiness , the Happiness of single Persons , and the the Happiness of the Community , the Happiness of this world , and the Happiness of the next . 7 For as Motion is in the Natural , so is Love in the Moral world . And as the good state of the Natural World depends upon those Laws of Regular Motion , which God has establish'd in it , in so much that there would need nothing else to bring all into confusion and destruction , but the irregular Motion of those Bodies which it consists of , so does the welfare and happy state of the Intellectual world depend upon the Regularity of Love. According as this Motion proceeds , so is the Moral world either an Harmonical Frame , or a disorderly Chaos , and there needs nothing but the Irregularity of Love to undermine the Pillars of Happiness , and to put the Foundations of the Intellectual World out of Course . And accordingly we see that God who loves Order , and takes care for the perfection of both worlds , has prescribed both Laws of Motion and Laws of Love. And for the same reason 't is a thing of great importance and necessity to state these Laws and Measures , the welfare of the Moral world being as much concern'd in Love , as that of the natural is in Motion . 8 And this is the Reason why Love as Dirigible is made the subject of Morality rather than understanding . For the Happiness of life is not so much concern'd in the Acts of our understanding , as in the Acts of our Love ; indeed not at all in our understanding any further , than as our understanding affects our Love , and opinion influences practise . And then indeed it is , which is the ground of that Obligation to Orthodoxy , which we are under as to those Articles of Faith which are call'd Fundamental . Otherwise in matters of pure Speculation the happiness of Society is not at all concern'd in what we think , as for instance in that Celebrated Mathematical Problem , whether the pertual Approximation of some lines be consistent with the impossibility of their Concourse , what does it signify to the good estate of Society which way this be held ? 'T is indifferent therefore which side we take . But now we can't advance one step in the Motion of Love , but something or other comes on 't in relation to Political Happiness , as there is not the least Motion in Nature but what tends either to Generation or Corruption . For the difference is this , the Acts of our understanding are Immanent , and ineffective of any alteration upon things without us , but the Acts of Love are Transient , and leave external and permanent effects behind them in the course of things , and for this reason Love , as Dirigible , is made the Immediate and proper subject of Moral consideration , and understanding is here no otherwise concern'd than as it influences and determines our love . What the Measures of regulating our love are , I come now to define . SECT . II. The Measures of Love of Concupiscence , all reduced to these two general Heads , what we must desire , and what we may desire ; The Measures of these , both in general and in Particular . Whether sensual Pleasure be in its self evil , with an account of the true Notion of Original Concupiscence and of Mortification . 1 BEing now to define the Measures of Love , I shall first begin with Love of Concupiscence . And here I consider that Duty and Liberty divide between them the Bounds of Morality , which ought wholely to be taken up in the consideration of these two things , what we must or ought to do , and what we may do without being Peccant . And accordingly I shall reduce all the Measures of Love of Concupiscence to these two general Heads , what we must desire , and what we may desire . 2 Concerning the first , all that we must desire will I suppose be comprehended under these three , God , the good of the Community , and all those things which have a Natural Connexion with it . God , as the greatest and last End Absolutely and Simply , the good of the Community , as the greatest of Subordinate Ends , and all those things which have a Natural Connexion with it , as Means without which 't is not to be obtain'd . Wherein is also comprehended the obligation of not desiring , or avoiding whatever has naturally a contrary or opposite Tendency . 3 The first thing which we must love or desire is God. But now God may be loved two waies , either confusely and implicitly , or distinctly and explicitly . The confuse and implicit Love of God is Natural and necessary , for t is the same with the love of good in common or Happiness , to which our Nature is Originally and invincibly determin'd , and consequently cannot be Morally obliged . But that which we are here obliged to , is to love or desire him distinctly and explicitly , that is , to contract and concentre that Natural and Original Love , which we have to good in general or happiness , upon God , as being the true and only cause of all that happiness , to which we so blindly and necessarily aspire . 4 The love of God therefore , to which we are obliged , includes two things , a Desire and an Explicit desire of him . And this indeed is the only Love of him to which we can be Morally obliged . For as to loving him confusely , that we can't be obliged to , because 't is necessary and unavoidable ; and as to loving him with love of Benevolence or wishing well to , that we cannot be obliged to because 't is unpracticable ; The former we cannot be obliged to , because of the condition of our own Nature , and the latter we cannot be obliged to , because of the Nature of God. I know very well that I am singular in this Point , and that nothing is more common , among those that treat of the love of God , than to talk of it as of a love of Benevolence , and accordingly they alwaies express our Love to God , and our Love to our Neighbour under the same common Appellation of Charity , as if they were both one and the same love , whereby we love God , and whereby we love our Neighbour . But there is I remember an old Rule , that we may talk with the Many , but must think with the Few , and I think t is very applicable in this case . For however we may use the word Charity in respect of God , to comply with popular modes of speaking , yet I cannot see how in strictness and propriety of Notion God may be lov'd with Love of Benevolence . For certainly as Indigence in the Lover is the ground of his loving with love of Concupiscence , so Indigence in the Person lov'd is the ground of our loving him with love of Benevolence . But now what can we wish to God that he has not already ? My goodness extendeth not to thee , but to the Saints which are in the Earth , sayes the Psalmist , and to speak truely we can no more love God with love of Benevolence , than he can love us with love of Desire . God is as much above this our Love as he is above our understanding , He can indeed wish well to us , but we can only Desire him . 6 And I observe that in Scripture our Love of God is set forth in such expressions as import not any Benevolence to him , but a Desire of him . As when the Psalmist saies , like as the Hart desireth the Water-brooks , so longeth my Soul after thee O God ; And again ; My Soul is a thirst for God , when shall I come to appear before the Presence of God ? And again , My Soul breaketh out for fervent Desire . Again , whom have I in Heaven but thee , and there is none upon Earth that I Desire in Comparison of thee . And so again in the Canticles which express the very Soul and Spirit of Divine Love , saies the inamour'd Spouse , the Church , Let him kiss me with the kisses of his Mouth , for thy love is better than Wine . Again , Tell me O thou whom my Soul loveth , where thou feedest . But most emphatically of all , when She saies , I charge you O Daughters of Ierusalem , if ye find my Beloved , tell him , that I am sick of Love. Thus again the Angel expresses the Seraphic temper of Daniel , by calling him A man of Desires ; For so the Hebrew Criticks chuse to read it . I shall mention but one place more , and that is in the 2 of Tim. where the Apostle describing a sort of wicked men , saies of them , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lovers of Pleasure more than Lovers of God. Which plainly intimates that our Love of God is of the same sort with that love wherewith we love Pleasure ; But now we don't love Pleasure with Love of Benevolence , but only with Love of Desire , and consequently that is the Love wherewith we love God. 7 If it be here objected that though there be no room for wishing well to God Formally and Directly , yet we may rejoyce and take a Complacency in those Perfections of his , which make him uncapable of our more express Benevolence , which will amount ( as was urged before ) to an implicit and vertual willing them to him , I answer , that what we rejoyce at we do implicitly will , if it be in a Being who either might not have had that Happiness , or holds it precariously and may hereafter be deprived of it , For here is still some Indigence in the Person to make him capable of our good wishes ; But now the Happiness of God is as necessary as his Existence , and consequently however we may rejoyce in his being Happy , we can no more will him to be Happy , than we can will him to exist . For to will him to be happy necessarily supposes , that he has not the perfect Possession of that Happiness which we will him , for if he has , why do we yet will it to him ? Here therefore is no room for Benevolence . Nay I do not conceive how we can wish well to God so much as ex Hypothesi , on supposition that he were not happy in that respect wherein we would wish well to him . For the Supposition is impossible , and takes away the very Subject of our Benevolence . For if God were not completely Happy , he would not be what he is , but some other Being . 8 I would by no means straiten or retrench our Love to God , but am rather for inlarging and multiplying its Chanels as much as may be , and therefore if any think that God may be lov'd with Love of Benevolence , Let them enjoy and ( if they can ) act according to their Notion . For my part I cannot bring my self to any clear conception of it , and I am very scrupulous in venturing upon any thing whereof I have no distinct Idea . Which ought to be Apology sufficient for me , if I make Love of Desire to be the only Love , wherewith we are obliged to love God. 9 And that we are obliged thus to love him , I shall briefly make out from the consideration of our own Nature , and from the Nature of God. As to our own Nature , I consider that our Thirst after good or Happiness in general is so natural , so necessary , and so vehement , that as at present we can neither suspend , nor moderate , nor in the least interrupt it , so we can never expect fully to quench or extinguish it , but in the enjoyment of that Object , which has all that happiness in it , on which the whole Bent of our Soul is so strongly set . 10 From the strength and invincible necessity of this our Inclination to good in general , I conceive 't will follow that 't is highly Reasonable , that that Being wherein is all this happiness , to which we indefinitely are inclined , ought to be lov'd and desired expressly by us , and not only so , but with the very same love wherewith we love happiness it self . For otherwise we should contradict our first and grand Appetite , and act against the very Frame and Constitution of our Nature . 11 This admitted , I consider secondly that God is that Full and rich Being , that has all this happiness in him . He is not only the Cause of all good , but the very Essence and Nature of it . He is ( as the Divine Philosopher stiles him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good it self , Lovely it self , and Desirable it self . He is indeed the First Desirable as well as the First Intelligible , and as we see and understand all things in him , so in him we desire all that we desire . In short , he is the Complement and perfection of good , the End and the Centre of the whole Intelligent Creation , and all that we can desire or enjoy ; and consequently as we cannot Love beyond him , so we ought not to love short of him . St. Austin has words to this purpose worth Citing . Summa Bonorum Deus . Neque infra remanendum nobis est , neque ultra quaerendum . Alterum enim periculosum , alterum nullum est - God is the Sum of all good . We are neither to fix on this side of him , nor to seek any thing beyond him , the former is dangerous , and the latter is nothing . 12 And as we are obliged to love God , so ought we to love him beyond all other things whatsoever . We cannot indeed love him as he is lovely at all , nor can we love him to our utmost till we shall see him as he is , but we may & must now prefer him in our love . Thou shalt love the Lord thy God with all thy Heart , with all thy Soul , with all thy mind , and with all thy strength ; so runs the Commandment . And very just we should . For if even in Particular goods Order requires that the most lovely should be loved most , much more ought we to love him who is the very Essence of good , good it self , beyond all Derivative and secondary good . For there is here no Proportion or Comparison at all . 13 And for the same cause we can never love God too much . As moderation has here no excellence , so excess has here no place . An Infinite Desirable can never be too much desired . God is the Measure of all Love , every thing being lovely only so far as it participates of him , and consequently the Measure of loving him is to love him without Measure . The Philosopher sayes well in his Politics , that the Appetite of the End is alwaies without end or Term , and that bounds and stints are only in those things that are in order to the End. God therefore being our End we can never love him to excess , no nor the Angels in Heaven neither . Indeed the thing is Absolutely as well as Relatively impossible , for as the Narrowness of our Nature will hinder us from loving him enough , so the infinite Fulness of his own makes him uncapable of being lov'd too much . 14. And thus much for the Love of God. The next thing that we are to desire is the good of the Community . This next to God is the greatest possible good . For 't is the good of the whole , than which nothing can be greater . The good of the Community is the End , the Measure , the Accomplishment and the final result of all private goods . Hither they all point , and here they all conspire and concentre . And consequently this is the greatest Beauty , the greatest Order , and the greatest Harmony that can possibly result from the Creature , and is the very next Resemblance of the Perfection of God , who is all in all . 15 This therefore being the greatest Delectable good in it self , it ought to be so also to us , who are to love and desire this good of the Community beyond all private good whatsoever . Nay we ought to desire private good no further than as 't is conducive to , or at least consistent with the Public Interest . For I consider Society as a Musical Instrument , consisting of variety of strings of different sizes , and strain'd up to different pitches , some of whose Sounds , though ungrateful in some junctures , are yet Musical as they stand in relation to others , and in order to a Common design . Now tho 't is Natural to desire the grateful sound of every string singly , were this equally conducing to the harmony of the whole , yet certainly no body is so unreasonably absurd , as to desire that this or that Discord should be turned into a sound singly more grateful , to the prejudice of the general harmony , which is of infinitely greater Consequence , than the single gratefulness of one or two Particular Strings . 16 And this is the Case of us men in Society , and this ought to be our measure . We ought to consider our selves as so many strings of one great Instrument , and not affect any Pitch or Degree more grateful to our selves , to the prejudice of the common harmony , the good of the Community , which is the most delectable good , and ought by us to be most Cordially tender'd , and Principally regarded . Especially considering that this is the good which God himself cheifly proposes , and principally regards both in the Creation and government of the nniverse . 17 And now since the Desire of the End necessarily includes the Desire of the Means , the next Object of our Desire must be all things which have a Natural Connexion with the good of the Community . And here 't is supposed in the first place , that there are some things that have this Natural connexion with it . And 't is necessary so to suppose . For as God cannot make a natural World according to any particular system whatsoever , but there will necessarily arise upon it some certain Relations and habitudes of agreement and disagreement ; some Motions will naturally make for its order and Perfection , and some against it . So is it impossible for God to make an Intellectual word , that is , to constitute Society in any particular condition , Scheme or posture , but Relations of agreeable and disagreeable will naturally and necessarily arise ; some things will naturally make for its order and convenience , and some things will be as naturally contrary to it . And this without any arbitrary interposition of God by the mere natural result and necessity of things . For to recur again to the instance of a Musical Instrument , let an Instrument be so and so made , so and so strung , and so and so tuned , and some certain strokes upon it will necessarily be harmonical , and other some as necessarily disharmonical . But now let the Instrument be tuned another way , and the Relations of convenience and disconvenience will alter , the same strokes , that were before disharmonical , may be now harmonical , and so on the contrary . But yet still some strokes will be naturally agreeable and some disagreeable , let the Instrument be set which way you please . The Application of this to Society is too obvious to insist upon . 18 To proceed therefore , it being supposed that there are some things , which have a natural connexion with the good of the Community , the next obligation of our Love will be , that whatsoever has this natural connexion be will'd and desired by us . For as the good of the Community is the greatest Delectable good , so that which has a natural Connexion with it is the greatest Proffitable good , and is therefore to be lov'd with the same love wherewith we love the good of the Community it self , wherein is also implied that whatever has an opposite Relation is in the same manner to be hated and abhorred . For this is the general Reason of Moral good and Evil , of Vertue and Vice , and the Prime Fundamental Law of Nature , which never can cease of expire , however the Particular Instances may change according to the variation of the Intellectual Systeme : As I have more fully shewn in another Discourse , and shall therefore here no further enlarge upon it . 19. And now because with relation to the present posture of the Intellectual world , there are some particular things in Specie , which have this natural connexion with the interest of the Community , such as Justice , Temperance , Fortitude , Patience , Humility , Veracity , Fidelity and the like ; hence it comes to pass that these are to be lov'd and will'd by us , by vertue of that general Canon , that whatever naturally serve to the good of the Community is to be loved , to which these are reduced as special Instances and exemplifications . 20 But I do not think my self obliged to descend to a particular prosecution of these or any other vertues , it being not my design to insist upon Particulars , but only to lay down such general Principles , upon which a more Particular Scheme of Morality may be erected , or into which those Particular Morals which are already extant may and ought to be resolv'd . And besides having brought the Reader into the Road , I think I may now be excused from attending him any further , and shall therefore advance to some other Theoryes of more remote and uncommon observation . 21 Having therefore fix'd the general Bounds of Duty by shewing what we must desire , I proceed to consider the Bounds of Liberty by shewing what we may desire . Now the Measures of this are either General or Particular . The general Measures are two . The First is , that we may desire any thing that is not contrary to what we must desire . From this arises the second general Measure , which is that we may desire any thing that is not contrary or Prejudicial to the good of Society . 22 Now as to the Particular Measures , there is too much variety in them to be all minutely and punctually consider'd . And besides it would be a needless as well as a tedious undertaking . I shall therefore only touch upon the more considerable Instances , and such as have not been made the subject of ordinary speculation . And the first Instance of our Liberty which I shall consider , is that we may desire Pleasure . First because the Desire of it is Necessary and invincible , implanted in us by the Author of our Nature , and which we can no more devest our selves of , than we can of any the most essential part of our constition . 2ly Because pleasure as such in the common Nature of it is singly and simply good , and in no respect or combination evil . It is singly and simply good , because convenient and agreeable , and in no respect or combination evil , because as such not against the good of the Community . 23 For if pleasure as such were against the good of the Community , then every Particular pleasure would be so , because every particular Pleasure partakes of the common nature of pleasure , which would then be enough to render it evil , the least defect being a sufficient reason to make any thing so . But now this is so far from being true , that not only some Pleasures are laudable and excellent , but on the contrary no particular pleasure is evil so far as Pleasure , but only by reason of some accidental Combinations and Circumstances , wherein some higher Interest is opposed by it . Now this is so far from making against Pleasure , that it makes strongly for it . For if the enjoyment of particular pleasures be then only and in such Instances and Circumstances restrain'd , when the interest of some greater Happiness is thereby cross'd , it follows that pleasure it self is a thing principally regarded and provided for by God ; and consequently that it is good in it self , and therefore may be desired by us . 24 So much as to the Desire of Pleasure in general , or as such . Now concerning Particular Pleasures I propose these two general Canons , which I think will hold in all Instances whatsoever . First that that Pleasure which has no trouble or pain annex'd , may , nay indeed cannot but be embraced ; as on the contrary , that Pain which has no Pleasure annex'd is to be avoided . The other Canon is , that that pleasure which either hinders a greater pleasure , or causes a greater pain is to be nill'd and avoided , as on the contrary that pain which either takes off a greater Pain , or causes a greater pleasure is to be will'd and embraced . By these two general Canons we are to regulate our desire of particular pleasures . 25 But now of Particular Pleasures , some are Intellectual and some are Sensual . As to Intellectual Pleasures there is no question to be made , but that any of them may be desired as to their kind , only there are some Measures to be observ'd with reference to their Degree , Time , Place , and other Circumstances which are too numerous to define , and withal too obvious to need it , and may therefore be left to the Discretion of common Prudence to determine according to the two preceding general Canons . 26 But now concerning sensual pleasure , especially that eminent Species of it which we call Venereal , there is more difficulty . Of this it may be doubted whether it be in its self Evil or no. Some we know among the Ancients have expressly thought so , and upon this ground have condemn'd the use of Marriage , as namely , the Sect of the Essenes among the Jews , Tatianus , Marcion , Manichaeus and others . And though these were censured as Hereticks , yet nothing more common even among Orthodox and approv'd Writers , than to let fall such expressions , from which the same conclusion will follow . For when they tax the immorality of some particular instances of Sensual Pleasure ( suppose Adultery or Fornication ) they don't ground their charge wholely upon those Civil inconveniences , which either of them bring upon Society in their respective Circumstances , but resolve part of their immorality into sensuality as such , abstracted from those other ill Consequences . They condem them not only as unjust , as injurious , as inconvenient to the Public , &c. but also as Sensual : Now if any particular sensual pleasure be evil as sensual , then 't will unavoidably follow that sensual pleasure as such is evil . 27 And that it is so , a man might be further induced to think , when he observes that in the Divine Writings ( not to say any thing of our Common way of Discourse ) such peculiar Epithets of Infamy are given to certain Instances of sensual Pleasure , which can belong to them on no other score than as as Sensual . Nay and as if here lay the very Point of the Immorality , they often receive a Denomination from the Sensual Pleasure , but never from the injustice , unfaithfulness or the like . Thus is Adultery call'd the sin of Vncleanness . And Adulterers are common call'd unclean Persons , Filthy , brutish , &c. In like manner David in his Penitentials for that sin insists cheifly upon the sensual part of it , and accordingly speaks of washing , cleansing , and making clean . From all which a man would be tempted to gather that the Moral ilness of Adultery were at least partly to be resolv'd into the sensuality of it , and consequently that sensual pleasure is in it self or as such evil . 28 And this seems yet more probable from the consideration of a certain Instance of Sensual Pleasure , wherein there seems to be nothing besides the mere sensuality . As namely voluntary Pollution . And yet this is universally condemn'd as immoral , and consequently sensual pleasure seems to be in it self evil . 29. As it does yet further from those sharp invectives , which the Moral writers of all ages have ever used against it as a low , base , brutish and dishonorable thing , and from that Shame which naturally attends it , even in Circumstances professedly lawful , whereby men seem naturally conscious of some Moral incongruity in the thing purely as such . 30 But now to all this I need oppose but these two things . First that if sensual pleasure were evil in it self or as such , it would be so in all its Instances . This is an undeniable Consequence . But now that it is not so in all its Instances , is plain from the Divine Institution of Marriage . And therefore it is not evil in its self . For it must not be thought ( as some seem to fancy ) that Marriage makes that good which was in it self evil . For if once evil in it self , it must eternally and universally be so , and consequently even in Marriage it self , that as to Sensual Pleasure being the same with Fornication or Adultery . But sensual pleasure is not evil in Marriage , therefore not in it self or as such . This is Demonstration . 31 To this I further add that even the grossest Pleasure of Sense , is one of the remoter Participations of God. For it must be granted to be at least a Natural good , and every particular good be it what it will , is a Ray and Emanation of the universal good . But now nothing of God can be simply and absolutely evil . And besides , I consider that in the Human frame God has prepared Organs and Instruments for the use of Sensual Pleasure , and that he has also given us Natural Appetites and Inclinations to it . Whereby it appears that God has provided for the gratification of the Animal as well as the Divine life . And though this is to be chiefly nourish'd , yet the other is not to be starv'd . For it is a Tree of Gods own planting , and therefore the Fruit of it may be good for Food , as well as Fair to the eye . For there can be nothing simply evil in the Paradise of God. As t is finely made out by the excellent Doctor More in several places of his Conjectura Cabalistica , where the Reader may find this Argument copiously and very excellently managed . 32 I conclude therefore that Sensual Pleasure is not in its own simple Nature evil , and Consequently that no Particular Instance of it is evil barely as being Sensual ( for if so then sensual pleasure as such would be evil ) but only as it stands invested with some Circumstances , which make it inconsistent with some higher good , the good of society . Thus in voluntary Pollution there is a deordination from the End of Nature , Generation , and herein consists its evil , not in its being a sensual pleasure . And accordingly we find that those other Pleasures of sense , which are not appropriated by Nature to any peculiar end , are in their use wholely indifferent , as using rich Perfumes , drinking delicious Wines , &c. Thus again in Fornication , though the end of generation may be here serv'd , yet the ends of Convenient Education cannot . And herein lies the evil of this , not in its being an act of sensuality or a sensual Pleasure . 33 But because there are some that are ready to call in question the natural immorality of simple Fornication , and those that do allow it are scarce resolv'd where to fix it , 't will not be amiss to prosecute this a little further . The best Account that I know of this matter , is that which is given by Tho. Aquinas , and indeed I think it very Full , rational and satisfactory . And because I cannot do it in better words , I will give it in his own . It is to be consider'd ( sayes he ) that in those Animals , in which the Female alone is sufficient for the bringing up of the young , the Male and Female after Copulation remain no time together , as in Dogs . But among those Animals in which the Female is not sufficient for the bringing up of the young , the Male and Female after Copulation remain together , as long as is necessary for the Education and Instruction of the young . As it appears in some Birds , whose young ones can 't get their living presently after they are brought forth . For since Birds don't nourish their young with milk ( which Nature has made ready at hand , as in Beasts ) but are forc'd to go forrage abroad for Meat , and besides to cherish their young while they feed them , the Female would not be sufficient alone for all this . And therefore by the order of Providence the Male among such Creatures is Naturally inclined to abide with the Female for the Education of the young . Now 't is plain that in Human kind the Woman would by no means suffice alone for the Education of the Child , since the necessity of Human life requires many things which cannot be supplied by one only . It is therefore convenient according to Human Nature that the Man after Conjunction should abide by the Woman , and not presently depart , and take up indifferently with any body , as 't is among those that Fornicate . Neither will the case be alter'd by the womans being so rich as to be able to nourish her child by ber self . Because the Natural Rectitude of Human actions is not to be measured according to those things , which happen by Accident in one Individual , but according to those things which follow the whole Species . Again it is to be consider'd , that in Human kind the Off-spring does not only need nourishment as to the body , like other Animals , but also Instruction as to the Soul. For other Animals have Natural Instincts by which they may provide for themselves . But now man lives by Reason , and must attain to discretion by long experience . Whence it becomes necessary that Children be instructed by their experienc'd Parents . Nor are they capable of this Instruction assoon as they are born , but after a considerable time , and chiefly when they come to years of Discretion . For to this Instruction a great deal of time is required , and even then too by reason of the violence of Passion by which the Iudgment is perverted , they will want not only to be instructed , but to be subdued . Now for this the Woman alone is not sufficient , but this is rather to be the work of the Man , whose Reason is better able to instruct , and his strength to Correct . 'T is necessary therefore in Human kind to take care of the Off-spring not for a short time as in Birds , but for a considerable space of life . And therefore whereas t is necessary in all Creatures that the Male abide with the Female as long as the Office of the Male is requisite for the Off-spring , 't is natural to mankind that the Man associate not for a little while but alwaies with one determinate woman . And this Society we call Matrimony . Matrimony is therefore natural to mankind . And Fornicarious mixture , which is besides Matrimony , is against the good of Man , and for this reason must of necessity be a sin . 34 Thus this excellent and most exact Theorist , whose words I should not have transcribed at length , were they not of more than ordinary weight and moment . By this it appears , that Simple Fornication is naturally immoral , and wherein its Immorality lies . Not in its being a Sensual Pleasure , but in its being so circumstantiated as not to comport with the good of society . And what I observe here in particular of simple Fornication , the same may be said of any other forbidden Instance of Sensual Pleasure , that they are not evil as sensual , but upon the Consideration of some Accident or Circumstance , whereby they interfere with the Publick interest . 35 To the Objections therefore on the other side I answer , first that it must be own'd that nothing is more common , even among approv'd Writers , than when they tax the immorality of some particular Instances of sensual pleasure to condemn them under the Formality of their being sensual . But herein is their mistake , and if men will talk confusedly of things , and assign false causes for true ones , who can help it ? 36 To the second I answer , that when the Scripture gives such peculiar Epithetes of Infamy to some instances of sensual pleasure , that can belong to them on no other score than as sensual , it must be confess'd that the sensual part is then tax'd . But then this is not , must not be understood as to the kind , but as to the Degree . Not the degree of Pleasure , but the degree of Affection , it being a plain Argument , that men are too much set upon Sensual Pleasure , when for the sake of it they will adventure to gransgress Order , and trespass against the good of Society . And this indeed is a culpable sensuality . 37 To the third I answer , that in that certain condemn'd Instance of sensual pleasure wherein there seems to be nothing besides the mere sensual perception , there is really something besides , tho not according to a Physical , yet according to a Moral Estimation . For it is not barely a sensual pleasure , but a sensual pleasure deordinated from the end of God and Nature , namely , generation , for which it was design'd . And in this Deordination not in the sensuality consists its natural evil and Moral Turpitude . 38 To the fourth I answer that those severe declamations which the Moralists of all Ages have made against sensual pleasure in general , as a low , base , brutish and dishonourable thing , must either be understood Comparatively , with respect to the higher character of Intellectual Pleasures , or they are ill grounded and unreasonable . And then as to the shame , which naturally attends the acting of this sensual pleasure in all its instances , though it may in the first place be question'd whether this shame be from Nature or no , and not rather from Education and Arbitrary usages , yet for the present I will suppose it natural , and the Account of it I conceive must be this , it being a thing of vast consequence and Moment to the interest of Sociable life , that man should be propagated in a decent and regular way , and not as Brutes are , God thought it convenient for this purpose to imbue our Natures with this impression of shame with respect to venereal pleasure in general . Not because this sensual delectation is in its own nature simply evil , but lest our Inclination to sensual pleasure in general should betray us into those instances of it which are so . Which this natural impression was intended as a curb to prevent . By all which it plainly appears notwithstanding all the intricacy , wherewith some confused Thinkers have entangled this matter , that Sensual , even the grossest sensual pleasure cannot be in its own nature and as such evil , and consequently that it may be desired by us in such convenient Circumstances , wherein no higher good is opposed . 39 Now from this Hypothesis it will follow first , that Original Concupiscence must be far otherwise stated than usually it is . It is commonly understood to be a vicious disposition or Depravation of Nature , whereby we become inclined to evil . Now if you ask , what evil . They tell you , t is Carnal or sensual pleasure . But now ( as it has been abundantly demonstrated ) this is not simply and in its own nature evil , but only as 't is Circumstantiated . And this original Concupiscence is not so particular ( as being a blind Appetite ) as to point to sensual pleasure in this or that Circumstance , but is carried only to sensual pleasure in common or as such . Which being not evil , neither can the inclination that respects it be evil or sinful , every Act or Inclination being specified from its Object . It must not be said therefore , that this Originary Concupiscence , or natural Impression toward sensible good , is formally evil and sinful , the most we can allow is , that it is an Occasion of evil , the strong tendency we have to sensual pleasure in common , being very apt to betray us to consent to the enjoyment of it in inconvenient Instances and Circumstances . 40 Another Consequent from the Premises is this , that the Duty and vertue of Mortification does not consist ( as 't is vulgarly apprehended ) in removing and killing the natural Desire of sensual pleasure . For the natural Desire of sensual pleasure is not evil , its Object not being so , and consequently not to be eradicated . But that it consists in such a due Repression and Discipline of the Body , that our natural desire of sensual pleasure in Common may not carry us to the express willing of it in such instances as are against Order , and the good of Society . SECT . III. The Measures of Love of Benevolence , particularly of Self-love . 1 HAving prescribed some general Measures for the Regulation of the first great Branch of Love , Love of Concupiscence , I come now to set bounds to the other Arm of the same great Sea , Love of Benevolence . And because this is first divided into Self-love and Charity , or wishing well to ones self , and wishing well to some other Being , I shall in the first place state the Measures of regulating self-love . 2 This sort of Love is generally the most irregular of any , and that which causes irregularity in all the rest . We love our selves First , and last , and most of all . Here we alwaies begin , and here we most commonly end , and so immoderate are we in it that we prosecute our own private interest , not only without any respect to the Common good , but oftentimes in direct Opposition to it , and so we can but secure to our selves a Plank , care not what becomes of the Vessel we sail in . This is the great Sucker of Society , and that which robbs the Body Politick of its due nourishment , and drains the Common Fountain to feed our own lesser Streams . Nay so foolishly immoderate and inordinate are we in the love of our selves , that we prefer our own little interest not only before greater of the Public , but before greater of our own , and love our Bodyes better than our Souls , a lesser interest that 's present better than a greater that's distant , tho equally sure , ond infinitely greater . In short , t is from the inordinateness of this one Principle , Self-love , that we ruin the good of the Community here , and our own selves both here and hereafter . Here therefore is great need of Regulation . 3 Now I suppose the Measures of Self-love may all be reduced to this one in general , viz. that self-love is never culpable , when upon the whole matter all things being taken into the Account , we do truely and really love our selves . It is then only culpable , when we love our selves by halves , and in some particular respects only to our greater disadvantage in others of more importance . And because this we generally do , hence it comes to pass that self-love is commonly taken in a bad sense , as if 't were a thing evil and irregular in it self . But that 's a mistake , Self-love is a Principle and Dictate of Nature , and the Instrument of attaining to that Happiness , which is the End of our Creation , and consequently can never be faulty , when upon the whole matter all things consider'd , it is a true Love of our selves , 4 Now to make it so , three things are required . First that we do not mistake our true selves by wishing well to , or consulting the welfare of our worser part in prejudice to our better , by feeding the Brute and starving the Man. This would be to love our selves in a little , and to hate our selves in much , and would therefore upon the whole , better deserve the name of self-hatred than self-love . If therefore we would love our selves truely and regularly , we must learn in the first place not to mistake our true selves . 5 The next requisite is , that we do not mistake our true Interest , by willing to our selves a lesser good , when the having it will cost us the loss of a greater . This is properly that Foolish Exchange condemn'd by our B. Saviour ; 'T is to gain a World , and loose a Soul ; and what gain 's that ? This is indeed the Bargain of Fools and Madmen , and yet such Bargains we usually make , and what adds to the folly , think that we love our selves all the while . But this is not to love our selves truely , and therefore not Regularly . 6 The third and last Requisite for the Regulation of self-love is , that we do not will any good to our selves , that is not consistent with the good of the Community . And that not only because the Publick good is of greater Consequence than any Private good can be , but also because that which is against the good of the Community , cannot be upon a final Consideration of things really for the good of any Particular Person in it . For the good of the whole is the good of the Part , and the evil of the whole is the evil of the Part , and all private Interest is so twisted , complicated and imbarqued with the Publick , that there is no prejudicing this without prejudicing that . This indeed may not be the present and immediate effect , but 't will prove so in the consequence and final upshot . For Society is like an Arch in a Building , where one Stone supports another , and in supporting others they support themselves . And so on the contrary , should they undermine one another , they would at length by consequence undermine themselves . He therefore that out of love to himself prosecutes any private interest to the Prejudice of Society , trespasses against his own good as well as that of the Community , and when all is computed , cannot be said truely and really to love himself . The Sum is , to make our self-love Regular and according to Order , we must take care not to mistake our true selves , nor our true Interest , and that we don't prejudice the Publick welfare , and then we can never love our selves too much . SECT . IV. The Measures of Common Charity . 1 COncerning Common Charity . I consider that the Measures of it may all breifly be absolv'd in these two , the Object of it , and the Order of it . As to the Object of Charity , 't is of a very great and diffused latitude , and takes in first all men , whether good or bad , Friends or Enemies , Neighbours or Strangers , and in all Respects , whether as to Soul or Body , name or goods &c. It extends also in some Measure to the very Irrational Creatures , it being one of the Characters of a good man in Scripture to be Merciful to his Beast . Nay it reaches to the Angelical Natures themselves , and indeed to the whole Intellectual , Rational and Sensitive world that are capable of the least degree of Benefit . 2 In all this there is no Difficulty , only it may be here question'd , whether the Devils and Damn'd Spirits are to be comprehended within the Sphere of our Charity ? To which I answer , that there are two things that may render any Being uncapable of being an Object of our Charity or wishing well to . Either Perfect Fulness , or Perfect Indigence . Now 't is the Perfection of Indigence to be reduced to such a Degree of want as not to be in a Capacity of ever being releiv'd . The former is the Condition of God , which makes him uncapable of being made the object of our Benevolence , as was observ'd before , the latter is the case of Devils and Damn'd Spirits : And for this reason we cannot will any good to them , as not being capable of any . For we cannot exert any act of Love which we know to be in vain and to no purpose at all , let the incapacity proceed either from extream Fulness or extream Indigence ; for what is there that should excite any such Act ? And besides if we could possibly wish well to such Beings , yet I don't see how we may do it lawfully and Regularly . For our will would not be then conformable to Gods , but directly opposite to it , and besides we should disapprove , at least tacitly and interpretatively , the Iustice of his waies , by thus loving them whom he extremely hates , and Blessing them whom he curses and abandons for ever . 3 Thus far of the Object of our Charity . Now concerning the Order of it , let these general Measures be observ'd . First that we wish well to him most , who is most likely to be serviceable to the Publick , supposing the good which we will him , to be such , as by the having it , he become more capable of serving the Publick . Thus had I the Disposal of an Ecclesiastical Benefice , which is a thing wherein the good of the Publick is highly concern'd , I ought certainly to bestow it upon him who I thought would do most good in it . Tho at the same time I had never so many Friends or Relations that wanted it . For this is a sure and never failing Rule , that the good of the Publick is alwaies to be prefer'd before any Private interest whatever . 4 Secondly that of two that are equally serviceable to the Publick , we will this good wherein the Publick is concern'd , to him that is most Indigent ; for after the Publick exigence is provided for , private necessity comes in to be regarded . But if both equally serviceable and equally Indigent , then we are to will it to him that is most our Neighbour , Friend , or Relation , or any other way indear'd to our Affection . 5 But thirdly , supposing the good to be such that the Interest of the Public is not concern'd who has it , then I am only to consult the good of the Person to whom I will it , and consequently here Equity will require that the Preference be given to those that are near me before strangers , and among those that are near to those that are nearest , whether by Nature , Choice , or Place , or in any other Respect . And among strangers 't is equitable that the Indigent be prefer'd in our Charity before the Rich , the good before the Bad , and the more good before the less good , and the like . But still with this necessary Reserve , that all other things be equal between them . 6 For 4ly , 't is utterly unreasonable , that I should prefer the Convenience of my Friend before the Necessity of my Enemy . No , I ought to do the contrary , and prefer the Necessity of my worst enemy before the Convenience even of my Dearest Friend . Thus I would leave my Friend in the Mire , to save my enemy from drowning . For in this and such like cases the greatness of the Necessity compensates for the want of merit in the Person . 7 The last general Measure that I shall prescribe is , that as we ought not to prefer any man's convenience before another man's necessity , so neither ought we to prefer any man 's own convenience before his own necessity . My meaning is , that we ought to consider our Neighbours true and best Interest , will and do him that good which he stands most in need of , and not do him a little kindness which will end in a greater mischief . Hence it follows that we ought to tender the Interest of his Soul , more than the good of his Body ; the Direction of his conscience more than the ease and security of it ; that we stick not to prick and launce him in order to his Cure ; and ( when both can't be done ) that we chuse rather to proffit him than to please him . For this is true Charity , tho a severer sort of it , and he is a Fool , who when saved from drowning , complains of being pluckt out of the water by the hair of his head . SECT . V. The Measures of Friendship . 1 I Am now come to my last Stage , where I am to give Measures to the greatest Rarity , and the greatest Excellency in all the world . For indeed among all Human enjoyments nothing is so Rarely acquired , so Dearly possess'd , and so unhappily lost as a True Friend . 2 Indeed true Friendship is so great a Rarity , that I once thought it hardly worth while , to prescribe Measures to a thing that so seldom happens , and when it does , those few excellent Persons , that are fit for so Sacred a union , can never want to be instructed how to conduct it . But then considering withal the great excellency , and usefulness of it to human life , I could not forgive my self so considerable an Omission , as the passing by the Regulation of so noble a Charity . 3 I call it Charity , for 't is a special Modification of it , and differs no otherwise from common Charity , than as 't is qualify'd by some particular Modifications and Circumstances , as was above described . It is a Sacred Inclosure of that Benevolence , which we owe to all Mankind in Common , and an Actual exercise of that kindness to a few , which we would willingly shew to all , were it practicable and consistent with our Faculties , Opportunities , and Circumstances . 'T is indeed a kind of Revenging our selves upon the Narrowness of our Faculties , by exemplifying that extraordinary Charity upon one or two which we both owe , and are also ready and disposed , but by reason of the scantiness of our condition , are not sufficiently able to exercise towards all . We are willing that even this our love should be as extensive and diffused as the Light , ( as for Common Charity , that must and ought to be so ) but then finding that the Rayes of it would be too faint and weak , to give any body any considerable warmth , when so widely spread and diffused , we are fain to contract them into a little compass to make them burn and heat , and then our Charity Commences Friendship . 4 Now as to the Measures of Friendship , these have been already so amply and excellently stated by the Seraphic Pen of a great Prelate of our Church , in a just Discourse upon this Occasion , that there needs nothing to be further added ; nor should I offer to write an Iliad after such an Homer , did I not think it more necessary to the Intireness of this work in general , than to make up any defect in this Particular Part , which that excellent Author has not supplied . I shall therefore be the more brief and sparing in this Account . 5 Now I suppose all that is necessary for the Regulation of Friendship may conveniently be reduced to these three general considerations . First what Measures are to be observed in the Contracting of Friendship . 2ly What Measures are to be observ'd in the conducting or maintaining it . 3ly What Measures are to be observ'd in the dissolving of it . 6 In the contracting of Friendship our first care must be to make such a choice as we shall never have cause to repent of . For when ever we cease to love a Friend , 't is great odds if we do not mortally hate him . For 't is hard to maintain a Mediocrity ; and nothing can reflect more upon our Prudence and Discretion , than to hate him whom we once thought worthy of our highest love . 7 Now that we may not repent of our Choice , the Measures to be observ'd are these . First , that the Person whom we mark out for a Friend , be a good and vertuous Man. For an ill man can neither long love , nor be long belov'd . Not by a good man to be sure , nor indeed by one as bad as himself . For this is a true Observation , that however men love evil in themselves , yet no man loves it in another , and tho a man may be a Friend to Sin , yet no body loves the Sinner . And accordingly we find that the Friendships of wicked men are the most temporary and short-lived things in the world , and indeed are rather to be call'd Conspiracies than Friendships . And besides their Interests will draw them several waies , and so distract and divide their union ; for vice is full of Variety and Contradiction , sets one and the same man at odds with himself , much more with another . But now Virtue is a thing of oneness , simplicity and uniformity , and indeed the only solid Foundation for Friendship . 8 The next Measure is that we chuse a Person of a sweet , liberal and obliging humour . For there are a thousand little endearments and compliances in the exercise of Friendship , that make good Nature and necessary as rigid virtue and Honesty . Strict vertue in Friendship is like the exact Rules of Mathematicks in Musical compositions , which indeed are necessary to make the Harmony true and regular , but then there must be something of Ayre and Delicacy in it too , to sweeten and recommend it , or else 't will be but flat and heavy . 9 The next Measure to this purpose is that we chuse a Person of a humour and disposition as nigh our own as we can . This will make our friendly Communications both more pleasant and more lasting . The other qualities are as the Materials in Building , this answers to Figure and shape . And unless the Materials be of an agreeable and correspondent figure , though otherwise never so good , the structure will neither be sightly to the eye , nor hold long together . 10 One thing more I would have remember'd in the contracting of friendship , and that is , that we don't make our selves over to too many . Marriage which is the strictest of Frienships admits but of one , and indeed inferiour Friendship admits not of many more . For besides that the Tide of Love , by reason of the contractedness of our faculties , can't bear very high when divided among several channels , 't is great odds but that among many we shall be deceiv'd in some , and then we must be put upon the inconvenience of Repentance and retractation of choice , which in nothing is so uncomely and inconvenient as in friendship . Be kind therefore to all , but Intimate only with a few . 11 Now the Measures of conducting and maintaining friendship may be such as these . 1. That we look upon our Friend as another self , and treat him accordingly . 2. That we love him fervently , effectually and constantly . 3. That we use his conversation frequently , and alwaies prefer it . 4. That we trust him with our Secrets and most important concerns . 5. That we make use of his help and service , and be not shy of being obliged to him . 6. That we don't easily entertain any Jealousies or Suspicions of him . 7. That we defend his Reputation when we hear it wrongfully charged . 8. That we wink at those small faults which he really has . 9. That we take the Freedom to advise , and if need be , to reprove him , and that we be well contented to take the same usage from him again . 10. That we freely pay him that Respect and just Acknowledgment that 's due to his Merits , and that we shew our selves pleased when the same is done by others . 11. That we do not envy him when advanced above us , nor despise him when fallen beneath us . 12. That we relieve him plentifully and liberally when reduced to any streights or exigencyes . And lastly , that we alwaies prefer the good of his Soul before any other interest of his , and make it our strictest concern to promote his Happy condition in the other world . This indeed is the most excellent and necessary Office of Friendship , and all without this is but of little signification . 12. And thus much for the Conducting of Friendship . I proceed now to the Measures that are to be observ'd in the Dissolution of it . And here two things come to be consider'd , the Cause , and the Manner of dissolving it . And first , 't is supposed that there may be a Cause for the Dissolution even of Friendship . The wise man tells us , that for some things every Friend will depart , and Marriage , which is the strictest Frindship , has its Divorce . For t is with the union of two Friends , as with the union of Soul and Body . There are some degrees of distemperature that , although they weaken and disturb the union , yet however they are consistent with it , but then there are others again , that quite destroy the Vital Congruity , and then follows Separation . 13 Now as to the Cause , that may justify a Dissolution of Friendsh , it can be no other than something , that is directly contrary to the very Design and Essence of Friendship , such as a notorious Apostacy to vice and wickedness , notorious Perfidiousness , deliberate Malice or the like . To which ( were I to speak my own sense ) I would add , a desperate and resolv'd continuance in all this , For I think as long as there is any hopes of amendment , the man is rather to be Advised than Deserted . 14 But if hopeless and irreclaimable , we may and must desert him . But let it be with all the tenderness imaginable , with as much unwillingness and reluctancy as the Soul leaves her over-distemper'd Body . And now our greatest care must be that our former Dearness turn not to inveterate Hatred . There is great danger of this , but it ought not to be so . For tho the Friend be gone , yet still the Man remains , and tho he has forfetted my Friendship , yet still I owe him common Charity . And 't were well if we would rise a little higher , and even yet pay him some little respect , and maintain a small under-current of Affection for him , upon the stock of our former dearness and Intimacy . For so the deceased Ghost loves to hover for a while about her old Companion , though by reason of its utter discongruity , it be no longer fit for the mutuall intercourses of Life and Action . MOTIVES TO THE STUDY AND PRACTICE OF REGULAR LOVE By way of Consideration . 1. COnsider O my Soul , that the very Essence of the most Perfect Being is Regular Love. The very same Apostle that saies God is Love , saies also in another place that God is Light , and that in him there is no darkness at all , Joh. 1.5 . God therefore is both Love and Light ; Light invigorated and actuated by Love , and Love directed and regulated by Light. He is indeed a Lucid and Bright act of Love , not Arbitrary Love , but Love regulated by the exactest Rules and Measures of Essential Perfection . For how Regular a Love must that needs be , where the same Being is both Love and Light ! 2. Consider again my Soul , that the Material World the Offspring and Emanation of this Lucid Love , is altogether conformable to the Principle of its production , a perfect Sample and Pattern of Order and Regularity , of Beauty and Proportion , the very Reflexion of the first Pulchritude , and a most exact Copy of the Divine Geometry . And if thou could'st but see a draught of the Intellectual world , how far more Beautiful and delightsom yet would that Orderly Prospect be . And wilt thou my Soul , be the only Irregular and Disorderly thing among the Productions of God ? Wilt thou disturb the Harmony of the Creation , and be the only jarring String in so Composed and well-tuned an Instrument ? As thou wilt certainly be if thou dost not Love Regularly . For 3 Consider My Soul , that 't is Regular Love that makes up the Harmony of the Intellectual world , as Regular Motion does that of the Natural . That Regularity of the understanding is of no other Moment or Excellency , than as it serves to the Regulating of Love. That herein lies the Formal Difference between good and bad Men in this world , and between the good and bad Spirits in the other . Brightness of understanding is Common to both , and for ought we know , in an equal Measure , but one of these loves Regularly and the other does not , and therefore one we call an Angel , and t'other a Devil . For 't is Regular Love upon which the welfare and Civil Happiness of Society depends . This is in all respects the same to the Moral world , as Motion is to the Natural . And as this is maintain'd in its Course by Regularity of Motion , so must the other be upheld by Regularity of Love. And therefore further . 4. Consider O my Soul , that the God of Order , he that is both Light and Love , has prescribed two sort of Laws with respect to the two worlds , Laws of Motion , and Laws of Love. Indeed the Latter have not their Effect as Necessarily and determinately as the former ; for the Laws of Motion God executes by himself , but the Laws of Love he has committed to the execution of his Creatures , having endow'd them with choice and Liberty . But let not this my Soul be used as an Argument to make thee less Studious of Loving Regularly , because thou art not irresistibly determin'd and necessitated to Love according to Order , but art left to thy own Choice and Liberty . Neither do thou fancy God less concern'd for the Laws of Love , than for the Laws of Motion , because he has not inforced those , with the same Necessity as he has these , For 5. Consider yet further My Soul , that God has taken as much care for the Regulation of Love as is consistent with the Nature of Free Agents . For has he not prescribed Laws of Regular Love ? And has he not furnish'd thee with a stock of Natural Light and understanding , of Reason and Discourse to discern the Antecedent Equity and Reasonableness of these Laws ? And lest thou should'st be negligent in the use of this Discursive Light , has he not as a farther security of thy Regular Love against the danger either of Ignorance or Inconsideration , furnish'd thee with certain Moral Anticipations and Rational Instincts , which prevent all thy Reasonings and Discoursings about what thou oughtest to Love , and point out the great Lines of thy Duty , before thou art able , and when thou dost not attend enough to see into the Natural grounds of it . And left all this should prove insufficient or ineffectual , has he not bound thy Duty upon thee by the most weighty Sanctions , and most prevailing Ingagements of Rewards and Punishments , of Eternal Happiness , and Eternal Misery ? And to make all this efficacious , does he not assist thee by the Graces of his Spirit in the Regulation of thy Love ? And what can God do more with the safety of his own Wisdom , and of thy Liberty ? And lest thou should'st fancy that 't is either in vain , or unnecessary to apply thy self to the Study of Regular Love , 6. Consider yet further My Soul , that the great Mystery of godliness is nothing else but a Mysterious Expedient for the promotion of Regular Love. As it proceeded from Love , so does it wholly tend to the Regulation of it . 'T was to attone for the Irregularities of Love , that the Son of God became a Sacrifice to his Father . To attone for it so far , that all the Lapses and Misapplications of our Love should be forgiven , provided we return to the Regularity of Love for the future . Had he not done so much , to return to Regular Love had been in vain , and had he done more , it had been Needless . But herein is the Mystery of Godliness , that by the wise dispensation of God the matter is so order'd , that Happiness is attainable by the Order of Love , and not without it . And can there be a stronger ingagement , O my Soul , to perswade thee to the Study of Regular Love , or to convince thee that God is not less concern'd for the Harmony of the Moral , than of the Natural world , for the Order of Love , than for the Order of Motion ? Be wise then O my Soul , and consult the Ends of God , the Harmony of the World , and thy own Eternal Happiness . And that these thy Considerations may be the more effectual , apply thy self with all possible elevation of spirit to the God of Light and Love. THE PRAYER . O God of Order and Beauty , who sweetly disposest all things , and hast establish'd a Regular course in the visible World , who hast appointed the Moon for certain Seasons , and by whose decree the Sun knoweth his going down , let the Moral world be as Regular and Harmonious as the Natural , and both conspire to the declaration of thy Glory . And to this End grant that the Motion of our Minds may be as orderly as the Motion of Bodyes , and that we may move as regularly by Choice and free Election , as they do by Natural instinct and Necessity . O God of Light and Love , warm and invigorate my Light , and direct and regulate my Love. In thy Light let me see Light , and in thy Love let me ever Love. Lord I am more apt to err in my Love than in my understanding , and one Errour in Love is of worse Consequence than a thousand in Judgment , O do thou therefore watch over the Motions of my Love with a peculiar governance , and grant that I my self may keep this Part with all diligence , seeing hence are the issues of Life and Death . O Spirit of Love , who art the very Essence , Fountain and Perfection of Love , be thou also its Object , Rule , and Guide . Grant I may Love thee , and what thou love'st , and as thou love'st . O Clarify and refine , inlighten and actuate my Love , that it may mount upward to the Center and Element of Love , with a Steddy , Chast , and unfullied Flame ; make it unselvish , universal , liberal , generous and Divine , that loving as I ought I may contritribute to the Order of thy Creation here , and be perfectly Happy in loving thee , and in being lov'd by thee Eternally hereafter . Amen . Letters Philosophical and Moral , to D r Henry More , with the Doctor 's Answers . Advertisment to the Reader . THe Publication of this Correspondence was almost extorted from me by the importunity of some friends , who would not endure to think that any Remains of so great and extraordinary a Person should be lost . And truely when I consider'd , how curious and busy some men are in recovering a few broken Fragments of some old dull Author that had scarce any thing to recommend him but only , that he lived a great while ago , I began to think there was some force in the Argument , and that I should be unkind to the world as well as to the Memory of my deceased Friend , should I detain in obscurity such rich Treasures of excellent Theory as are contain'd in these Letters . To the publishing of which I was yet the less unwilling to consent , because of that near Relation which some of them have to the Matter of some part of this Book , which may receive some further Light from what is herein contain'd . But there is more in the business yet . I had formerly in a Discourse , at first printed by it self and dedicated to the Doctor , but now inserted in my Collection of Miscellanies lately publish'd , laid down an Hypothesis concerning the Root of Liberty , which whether for its novelty and singularity , or because not well understood , underwent a great deal of Censure at its first appearing ; And the Excellent Dr. himself was pleased to animadvert upon it ; And I think has urged all that can be said against it . But I think I have sufficiently vindicated the truth of the Notion , and was therefore willing it should now appear to the world in its full strength and evidence , which could not have been more abundantly confirm'd to me , than in its being able to stand the shock of so severe a Speculatist . Epistola prima ad Clarissimum Virum Henricum More . Vir eximie , QUum eruditionem tuam & Humanitatem ex scriptorum tuorum genio pari passu ambulare animadvertam , & insuper in ipso Libri tui Vestibulo te Coram profitentem audiam , te non tibi soli laborare , sed etiam pro omnibus iis qui exquirunt sapientiam , eousque mihi nativus exolevit pudor , ut ad te ( ignotum licet ) Oraculi vice de quibusdam Arduis sciscitatum mitterem . Duo igitur sunt ( ut apud virum horarum quam parcissimum Compendio agam ) quae animum meum suspensum tenent . In Enchiridio tuo Metaphysico demonstrare satagis immobile quoddam extensum à Mobili materia distinctum existere ; Quod demonstrationum tuarum nervis adductus non solum Concedere paratus sum , sed etiam firmissime Credo . Illud tantum me male habet , quod dimensionem istam incorpoream ( quam spatii nomine designare solemus ) in infinitum porrigas , & undequaque immensam statuas . Hoc equidem ut admittam nondum à facultatibus meis impetrare potui . Quum enim spatium illud sit Quantitas permanens , cujus omnes partes , quotquot sunt vel esse possunt , simul existunt , contradictoria mihi videtur affirmare quisquis illud infinite extensum dixerit . Infinitum enim esse & tamen secundum omnes partes actu existere repugnant . Nam secundum omnes partes actu existere est certis limitibus claudi . Eodem modo ac quilibet numerus ( quantuscunque assignetur ) continetur sub certa specie numeri , proindeque finitus concludi debet . Fateor aliter se rem habere in quantitate successiva , cujus partes existunt aliae post alias , quae quoniam post quantamcunque appositionem incrementi ulterius capax est , suo modo cenferi possit infinita . Cujus vero partes omnes coexistunt ( cujusmodi est spatium ) finitum sit necesse videtur , quum partes ejus ( prout etiam innuit Terminus ille inclusivus ( Omnes ) sub certam numeri speciem cadant . Altera quam ejusdem Enchiridii tui lectio mihi suggerit Difficultas est de Penetrabilitate Spiritus . Dicis spiritus non obstante illorum extensione posse se mutuo penetrare , hoc est , idem ubi occupare . Quod tamen explicas per sui Contractionem , & illustras exemplo Cerae in minus spatium convolutae . Quod innuere videtur , te per spirituum Penetrationem nihil aliud intelligere , quam quod duo spiritus per situs mutationem in pressiorem formam reducti , eundem illum locum occupare possint quem situ non mutato unus illorum forsan impleret . Itane ? Sed haec non est Penetratio illa in scholis adeo decantata , scilicet Coexistentia Dimensionum in eodem ubi , sed solum juxta positio in eodem loco communi , quae non minus corporibus quam spiritibus competit . Haec forsan à me non adeo dilucide prolata sunt , verum tu tam meae quam propriae mentis facilis esse potes Interpres . Rogo igitur ut in tenebris hisce ( modo per alia majoris momenti non stet ) facem mihi accendere non graveris . Non Oppugnatoris sed Quaesitoris personam gero , nec ut te inscitiae arguam haec scribo , sed ut propriae ignorantiae Medelam quaeram . Opera tua omnia tribus voluminibus latine edita studiose perlegi , & ob summam illorum eruditionem ut in Bibliotheca nostra statione donarentur , curavi . Utinam Metaphysicam quam exorsus es pertexeres . Scire vehementer aveo quodnam tibi de ista re sit consilii . Dolenda profecto res esset , si tam admirandum opus mancum semper maneret & imperfectum . Maneat vero necesse est , nisi te Authore ad exitum perducatur . Quis enim alter erit Apelles , qui dimidiato operi manum ultimam admovere sustineat ? Noli igitur Curiosos speculatores spe tanta in aeternum frustrari . Quod superest Deum ex animo precor ut te lucidissimum in orbe literato sidus diu ab occasu praeservet , & post decursum stadium beatorum choro immisceat , & ex ipso sapientiae fonte immensam tuam cognoscendi sitim tandem expleat . Sic exoptat Dovotissimus Tui & tuorum Scriptorum Cultor Johannes Norris . Dabam Oxon. ex Coll. Om. An. Jan. 8. 1684. D r More 's Answer . Sir , I Have received your very civil and elegant Latin Letter , but answer you according to my constant use to our own Countrey men , in English. You have therein such significations of your kindness and esteem for me and my writings , that you have thereby obliged me to a professed readiness to serve you in any thing that lies in my power . And therefore without any further Ceremony I shall endeavour , as touching those two difficulties you propound , to give you the best satisfaction I can . The first difficulty , if I understand you aright , is this : How that Immobile Extensum distinct from matter which in my Enchiridium Metaphysicum I demonstrate to exist , can truely be said to be infinite , when as it has all its parts that are or can be coexistent at once . Because to exist according to all its parts at once is to be included within certain limits , as any number how big soever is conteined under some certain species of Number , and therewithal conceived finite as the term [ All ] also implyes . And therefore successive Quantity seems more capable of being infinite then permanent Quantity , because there may be still more parts coming on ; when as in Permanent Quantity all the parts are at once , and that term [ All ] includes an actual bounding of the whole . This I conceive is the full scope of the first difficulty propounded . To which I breifly answer first , That that Immobile Extensum distinct from matter , being really a substance Incorporeal , I do not conceive that the Term [ Parts ] in a Physical sense does properly belong thereto , every Incorporeal substance or spirit , according to my notion of things , being Ens unum per se & non per aliud , and therefore utterly indiscerpible into parts , it implying a contradiction , that this of the substance or Essence should be divided from that , the entire substance being Ens unum per se & non per aliud . But understanding by parts onely Notional or Logical parts , which will consist with this Indiscerpibility , wee 'll admit the phrase in this sense for more easy and distinct discourse sake , and also of Totum and Omne and whatever is a kin to them . And the same caution I premize touching the word [ Quantity ] that we take it not in that crass Physical sense , such as belongs to matter and bodyes , but meerly in that notional and Logical sense , which is so general that it clashes not at all with the sacrosanctity , as I may so speak , of incorporeal substances . And now secondly to come nearer to the point , if we mind closely and distinctly , what sense we have of those terms Totum and Omne , we shall certainly discern , that they may signify either the Entireness-Indefectuousness or Perfection of the thing they are pronounced of , or meerly that there is nothing left out of that subject they are spoken of , or else they imply also a comprehensibleness , limitableness , or exhaustableness of the number of those parts which are said all to be there . In this sense is Totum plainly used in summa totalis at the foot of a reckoning . But for those that hold Infinity of worlds at once , and infinite Matter , when they will easily acknowledge , That omnes partes Materiae sunt divisibiles , understanding by Materia a congeries of Atoms ; Omnes Mundi generabiles & corruptibiles , and Tota Materia Mundana impenetrabilis , without the least suspicion that they thereby imply , that there is onely a finite Number of worlds , or parts of Matter , or that all the matter of the Universe taken together is but finite ; It is plain that to them the former sense is as easy and natural of Totum and Omne as the latter ; And indeed to speak my own mind , I think it is the most natural and proper of all and the onely true Logical sense of omne and totum ; which suspends it self from making the subject , of which it is pronounced , either finite or infinite , but declares onely whatever it be that there is no part left out of that Subject it pronounces of . So that if Totum , or Omne , or omnes partes be pronounced of a Subject infinite , it leaves nothing of that infinite Subject out nor omits any parts , and consequentially implies the perfect Infinity thereof . So far is it from curbing or terminating it , it reaching as far as that absolute Infinity it is pronounced of . So that it is the subject of which Omne & Totum are pronounced , when it is finite that makes them have a finite signification , and not the intrinsick sense of those terms themselves . Whence I think we may discern , that there is no Repugnancy to assert that all the parts of that Immobile Extensum distinct from Matter do exist together at once , though it be infinite , and that [ All ] in this Enunciation does not curb the Immensity of this Extensum , but rather necessarily implyes it according to the true Logical Notion thereof , that term being alwaies commensurate , when it is truely used to the subject it is spoken of . And lastly , it is onely permanent Quantity , and Spiritual , and indiscerpible , whose parts are all at once , that is capable of absolute Infinity . But as for successive Quantity , it is not capable of being infinite , neither a parte ante nor a parte post . But your phancy seems unawares to have transferred the property of successive quantity to the permanet , and so because , so soon as we can say of successive quantity there is all of it , it implyes certainly there is an end of it , and so it is finite ; so you seem unawares to have imagined , because it is true of the parts of permanent Quantity that there is all of them at once , therefore they are now exhausted , as the parts of successive Quantity were , and therefore are finite . This I think is the sophisme you put upon your self . But you are the best judge of your own meaning . Now as for the second difficulty , it seems such to you from your missing my meaning in my bringing in that Instance of Wax drawn out an Ell long . And after reduced into the form of a Globe , suppose no bigger than of an ordinary Nutmeg : An heedless or Idiotick Spectator of this change may haply imagine the dimension of Longitude quite lost thereby , whenas there is not one Atom of the quantity thereof lost by this change of Site , no more than there is of the substance of the wax . But what seems lost in Longitude , it is compensated in Latitude and profundity . So say I of the contraction of a created Spirit , suppose from a spherical form , ( for we must take some figure or other ) of half a yard diameter , to a sphear of a quarter by the Retraction of it self into so much less an Vbi ( eight times less than before ) for as much as nothing of its substance is annihilated thereby , nothing of its dimensions is , but what seems to be lost in Longitude , Latitude , and profundity , is gained or compensated in Essential spissitude , which is that fourth dimension I stand for , that it is in Rerum Natura . Which tho it is more particularly belonging to the contraction of one and the same spirit into it self , yet it is also truely found , when any two substances whatever adequately occupy the same Vbi ; As suppose a Spirit occupyd a Cube of Matter of such a side or Diameter . The spirit and the Cube have their proper dimensions each of them in the same Vbi , and therefore are an Instance of a real essential spissitude in that Vbi . And if there were another Spirit in like manner occupying the same Cube , there would be still a greater essential spissitude . And he that will not grant this essential spissitude , He must either list himself with that ridiculous Sect of the Nullibists , or that wretched sect of the Materialists , or Atheists , that hold there is nothing but matter in the Universe , which I conceive I have again and again demonstrated to be false in this Enchiridium of mine . But I suppose out of what has been said , you see plainly now that by the contraction of a Spirit , I mean that of the same spirit , whereby it may occupy a less Vbi than before , and not of several spirits so contracted , that they may take up no more space then any one of them did before contraction . And these hints I doubt not are sufficient to one of such quick parts as yours , to make you thoroughly and distinctly understand the meaning of the 7th Section of the 28th chapter of my Enchiridium Metaphysocum . To satisfy your desire of knowing my intention touching the finishing the said Enchiridium , I must confess to you freely , that I have no purpose of so doing . I am now of a great Age , above threescore and ten , and have other designs also . And besides , this first part which I have finished is the most useful , the most assured , and yet I add the most difficult of all ; and having thoroughly made out the main truths of the existence of Spiritual Substance , and what its nature and Essence is , intelligibly and demonstratively , I make account the greatest business is done , and I may leave the rest to others , especially there being laid in so much already in other Treatises of mine , as you may observe in reading the Scholia upon the 21 Sect. of the 28th chapter of the Enchiridium . Where yet I have left out what is considerable , my Cabbala Philosophica , & Exposition of the Iewish Mercava , or Ezechiels Vision , the right understanding whereof contains the choicest secrets of the Iewish Theosophy or Metaphysicks . This is all for the present , but the repeating of my thanks for the great kindness you seem to have for Worthy Sir , Your affectionate friend to serve you Hen. More . C.C.C. Jan. 19. 1684 / 5 The second Letter to D r More . Sir , THe Civility and profound subtilety of your Letter are both so very extraordinary , that I know not which most to admire . Indeed I cannot but look upon it as an infinite Obligation , that a Person of your Age , worth , and Character in the World , should vouchsafe an Answer ( and that so Candid a one ) to such a green Student as my self , one that just begins to climb that Tree of Knowledg , upon whose utmost bough you sit , and is so far from spreading his Name ( like you ) far and near , that he has scarce lustre enough to enlighten the little Orb wherein he moves . This great Condescention of yours bespeaks you to be a Person of an excellent spirit , as well as understanding , and ingages Me ( if possible ) to honour and esteem you more than I did before , and to say of you as Cicero in his book De Legibus does of Plato , Quem admiror , quem omnibus antepono , quem maxime diligo . Sir , I have consider'd and digested your Letter , and I find my satisfaction increases with my perusal of it . Which gives me incouragement to trouble you with another Inquiry , especially since I find you willing as well as able to inform , and that you do not send away those that inquire of you , as the Sullen Oracle did Augustus , asking concerning his Successour with — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The thing then is this . I am not well resolv'd concerning the Moral Turpitude of Sensuality . Not of such species of it as are complicated and accompany'd with civil incommodotyes , such as Adultery , Fornication , &c. ( Concerning which 't is easy to account from those mischeifs , which , considering the present system of the Intellectual world , they necessarily bring upon Mankind ) but of sensuality as such . Now concerning this I inquire , 1. whether there be any Moral Turpitude in it or no. And 2ly , supposing there is , wherein it lies . For my own part I am so divided betwixt Arguments on both sides , that I know not what to resolve . For first that there is some Moral , or intrinsick Turpitude , in Sensuality as such , I am tempted to suspect from the Authority of many great Moralists ( especially among the Antients ) who , when they lay open the immorality of Adultery or Fornication , do not fetch their Arguments wholely from those ill effects , which either of them has upon the welfare of society , but resolve part of their immorality into Sensuality as such , abstracted from those other ill Consequences . Besides I observe , that in the Divine Writings ( not to say any thing of our Ordinary Oral discourses ) such peculiar Epithetes and Adjuncts of infamy are given to Adultery , which can belong to it on no other score , than as 't is an act of sensuality . Nay , and as if that were the principal Ingredient , it oftentimes receives a Denomination from the sensuality , but never from the injustice , infaithfulness , or the like . Thus it is call'd the sin of uncleanness . And Adulterers are said to be unclean persons , filthy , brutish , &c. In the like manner David , in his Penitentials for that sin , insists much upon its sensuality , and accordingly speaks of washing , and cleansing , and making clean . All which seems to imply , that the immorality of Adutery is not wholly to be deriv'd from those mischeivous effects it has upon Society , but does also partly ( if not chiefly ) consist in the mere sensuality , and consequently that Sensuality as such is immoral . Again 2ly ( to proceed from mental abstraction to real separation ) there are some acts of sensuality ( such as voluntary Pollutions &c. ) which are really separated from such ill effects , and yet these by the consent of all Nations were ever condemn'd as dishonorable and immoral , and yet there is nothing in them besides the sensuality , and consequently there seems to be a Moral Turpitude even in Sensuality as such . Again 3ly , that there is some natural Turpitude in Sensuality as such , I am apt to believe , when I consider how unanimously 't is vilify'd and decry'd by those , who were mere strangers to Revelation , and so could not derive this Notion from the prohibition of some certain Species of it . Sir I need not tell you , what a Continual Topic for Invectives this has been to the Platonists and Stoicks . Now how these men , who follow'd the mere Conduct of Nature , should all conspire in such abject and disdainful thoughts of Sensuality , unless it were some way or other disagreeable to the unsophisticate and genuin relish of the Soul , I cannot comprehend . Again 4ly and lastly , that there is some Natural intrinsick Turpitude in Sensuality as such , seems to receive no small confirmation from that natural shame , which attends the acting of it , and that not only in Circumstances professedly unlawful , but also in those which are otherwise reputed , whereby men seem conscious to themselves of some incongruity in the thing as such . From this and more that might be alledg'd , it seems to me that there must be some Moral Turpitude in sensuality as such . But now wherein this immorality should ly , I am still to seek . As also I am how to unwind my self from the Difficulties of the other side . For first , I find that the more Modern Masters of Morality ( such as Grotius , Dr Cumberland , Puffendorf with many others ) resolve the immorality of Adultery wholly into those pernicious effects it has upon Society , without bringing in the sensuality as such into any part of the Account , which they could not do , did they Apprehend any moral Turpitude in Sensuality as such . Again 2ly , that there is no moral Turpitude in Sensuality as such , seems to appear from hence , that if there were , it would be so in all its instances , and Consequently even in Marriage it self . But 't is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So that hence arises a considerable Difficulty . For if there be no Moral Turpitude in sensuality as such , then all abstracted Acts of it ( as Voluntary Pollutions &c. ) must be held lawful , which are yet condemn'd . And if there be , then Marriage must be condemn'd , which yet is held lawful . Again 3ly , I can see no reason why that sort of Corporal indulgency , which is emphatically call'd sensuality , should be charged with any moral Turpitude , when as other pleasures of sense ( and those perhaps equally intense ) are not so . Such as using choice perfumes , eating delicious Sweet-meats , &c. T is plain these all agree in this , that they are gratifications of sense , and therefore why there should be a Moral Turpitude in one , and not in another , I am yet to learn. Again 4ly and lastly , to argue from the simple and absolute nature of the thing , I cannot imagine how it should be a Moral incongruity for a man to please himself . What malice is there in it either against God , himself , or his Neighbour ? For that there is in some particular instance ( as in Adultery ) or in Degree ( as in intemperance ) is purely accidental , and therefore ought not to be charged upon sensuality as such . These considerations do prevail with me to think , that there is no Moral Turpitude in Sensuality as such , that all the Pleasures of sense are in themselves equally indifferent , like the Trees of Paradise . So that if that , which we here treat of , only be evil , it must be ( as the forbidden Fruit ) because made so by a Positive law ( which yet I know not of ) as an instance to try our obedience . But how to reconcile this with the former difficulties , I profess I know not . And here Sir , I desire your unerring hand to lead me out of this Labyrinth , and that at your own leisure , ( For I am not in hast , and would by no means be troublesome to you ) you would be pleased to give me a Resolution of this whole matter , and that you would not only satisfy the Doubts , but also pardon the boldness of Most worthy Sir , Your most real Friend and most humble Servant J. Norris . Allsouls Coll. Ian. 28. 1684● D r More 's Answer . Sir , YOU may very well judge me more than ordinarily rude and uncivil , that I have not all this time answered your so friendly and affectionate Letter . But I have such abundance of business lying upon my hands , that I could not find time till now , and foreseeing that I shall be suddenly more busy than before , in this strait of time that I am in , I have chosen , rather than to be still silent , to write , though but briefly , and it may be brokenly to the point you propound . Viz. concerning the Moral Turpitude of Sensuality . You have shewed a great deal of not onely wit and eloquence , but solidity of Reason in pleading pro and con in the case . But you had proceeded more clearly , if you had first defined what you meant by sensuality , ( which , according to the ordinary acception of the word , signifies immorally , and insinuates an irregular and ungovernable indulgence of the pleasure of the grosser senses ) and so the business had been less difficult . But considering the whole matter of your arguing on both sides , I perceive you mean no more by sensuality , then the pleasure of what Iul. Scaliger in his Exercitations calleth the sixt sense . For so he counts that Tactus venereus , which some are so taken with . And therefore , if you will , we will state the Question according to his phrase , and it shall be , whether the pleasure of the sixt sense have any Moral Turpitude in it . Wherein I will adventure to pronounce , that it has not as such . But to be captivated to that pleasure , so as to make us less capable of that , which is better , or to break the laws of what is just and decorous , this is the Turpitude that is contracted therein , and argues him , that is thus captivated , to be brutish and sensual in the ordinary sense of the word . And therefore it is no wonder such persons are stiled filthy , brutish , and unclean in the holy Scriptures , because the goatish nature has got dominion over them . You have urged excellently well for the Turpitude of Sensuality hitherto taken in the usual sense , though prescinded from the consequent Inconveniencies thereof . But now that Platonists decry without Revelation , the delight of corporeal pleasures , and that there is a natural shame of having to do with those pleasures of the sixt sense , this looks like a shrewd argument for an innate turpitude in those very pleasures themselves , though in lawful circumstances ; But yet I conceive this instinct of natural shame , if rightly interpreted , does not so much intimate any Moral Turpitude in having to do with the pleasures of the sixt sense , as admonishes us , that though these things rightly circumstantiated have no Moral Turpitude in them , yet such is the nobleness of the Soul of man , that such gross enjoyments are exceedingly below her , who is designed for an Angelical life , where they neither marry , nor are given in marriage , and therefore even nature has taught her to sneak , when , she being Heaven-born , demits her noble self to such earthly drudgery . If this Passion of Venereal shame be rightly interpreted , I suppose this is all it signifies , and not that there is any intrinsick Immorality or Turpitude in the pleasures of the sixt sense . But for sensuality taken in the ordinary sense , of which Adultery is a specimen , most certainly there is a foulness and uncleanness in it , distinct from what it sins against Political Society , which by no means is the adequate measure of sound Morality , but there is a Moral Perfection of human nature antecedent to all Society . I pray read what I have writ on this Argument in my Scholia on the 3 Sect. of the 4 chapter of the first Book of my Enchriridium Ethicum . Which will save me the labour of adding any thing more here . But when the matter is simply the perception of the sixt sense , there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This rightly phrasing the point in question takes away all the difficulties , that would infer no moral Turpitude , where there is such , or any moral Turpitude , where there is none . To your third plea for no moral Turpitude I answer , that corporeal pleasures in eating and drinking &c. if they be irregular or excessive , have a moral Turpitude in them . Viz. if they are so much as to hinder and lessen the better enjoyments of the Soul , and obstruct the design of living 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle some where speaks , and makes our bodies a less commodious Temple for the spirit of God to dwell in . And to your fourth and last , wherein you say you cannot imagine how it should be a moral Incongruity for a man to please himself . What malice is there in it either against God , himself , or his neighbour ? You say right , he may mean no ill to himself , but he may mistake himself , and out of ignorance of the dignity of his own nature , take that to be chiefly himself , which is least of all himself , or the meanest part of him , I mean that part which is common to him with the Brutes , the pleasures of which life the more he endeavours to shun , as far as is consistent with the health of his body , and disdains to be captivated with the gratifications of the flesh , the more surely will he arise into the enjoyment of such a life , as is unexpressibly above all the pleasures this mortal flesh can afford . But he that layes his hand to the plough and looks back is not fit for the kingdom of God. There must be assiduity , constancy , and a perpetual guard and watchfulness over a mans waies , over the Inclinations of of his mind and outward words and actions , and devotional addresses to God for further illumination & strengths , to carry on the work of real Regeneration , and the issue will at last be ineffably pleasing and glorious . And he , that gives himself up to such a dispensation of life , will not miss of meeting with the clearness of all useful truths . And when his true self is awakened in him , it will be a Moral Congruity to please himself , that is , that Intellectual and Godlike life and sense raised in him . And all the Trees of Paradise , which God has planted , the pleasures of all the six Senses , he may tast of , so long as he keeps in the life aforesaid , and makes that the measure of all his inferiour Enjoyments , that he is not lessened above , by being captivated by any thing below . Then the pleasure of the sixt sense is not forbid , nor is there any thing forbid in the Paradise of God , but the irregularity of our own lust and will. I hope out of this you will pick out my meaning , though this pinch of time that I am in , has made me but huddle up things together with less order than I usually endeavour to do . Thus in some hast committing you to Gods gracious keeping , I take leave and rest , Dear Sir Your affectionate friend to serve you Hen. More . C. C C. April . 13. 1685. The third Letter to Dr. More . Sir , SUddainly after my receiving your last , I withdrew into the Country , whence I am but lately return'd . I had no manner of conveniency of writing to you there , but now I have , I think , my self obliged to use it forthwith , left you should suspect that I am forgetful of you , or of the thanks I owe you for your last excellent Letter . It gave me much satisfaction in several things , and I read it ( as indeed I do every thing of yours ) with a peculiar pleasure . But since I have begun to move a Question , and you have been so kind as to Communicate to me your thoughts concerning it , I hope you will not take it amiss , if in order to the clearing up the whole matter I here reassume it , and desire from you some further satisfaction obout it . The Summ of the Determination which you give to the Difficulty I proposed , is ( if I understand you right ) in short this . You distinguish of Sensuality as it signifies Concretely and immorally either as to Measure or other Circumstance , Or as 't is Simply the Perception of the pleasure of the sixth Sense . Which last ( that which I meant in my inquiry ) you acquit from all Moral Turpitude . Now I confess I am and ever was perfectly herein of your judgment , and that ( among other reasons ) because of the Divine Institution of Matrimony . Only there is one thing that still sticks with me . I find my self still intangled in one of my Difficulties which , tho in your Answer you take notice of it , appears to my apprehension the most considerable of all . 'T is this , that if there be no Moral Turpitude in the simple perception of Venereal pleasure , then all Abstracted acts of it , such as voluntary pollutions , lascivious embraces &c. must be accounted lawful , which are yet condemn'd by all Moral and Divine writers . The reason of the Consequence is , because there seems to be nothing in such abstracted acts , besides the simple Peception of the pleasure of the sixth Sense . For as for excess , Captivation of Spirit , too sensitive applications and the like , these are merely accidental , and equally incident to the same acts in all other Circumstances . This is the short of the Difficulty , which I need not persue in more words to a person of your exquisite Conception . Sir I humbly crave your sense in this point , ( the only thing not clear'd in your Answer ) which if you please to vouchsafe me , you will no less ingage the Affections than inform the Iudgment of ( most worthy Sir ) Your most real and highly Obliged Friend and Servant J. Norris . D r More 's Answer . Sir , IT is now above a Month since I received yours . But Indisposition of Body , and several unexpected Occurrences have hindred me from writing till now . If my memory fail me not , I intimated to you in my last , that I would read over again that Sermon , which you was pleased to dedicate to me , and signify to you more of my mind touching it . Wherefore to be as good as my word , I will take notice of a Passage or two , before I answer this present Letter . You fall , pag. 10. upon a very subtile Subject , viz. What it is , in which our pretense to free Agency may be safely grounded , whether in the will or understanding . And in order to decide the point in hand , you do with good judgment declare against talking of the will and understanding , as faculties really distinct either from one another , or the Soul her self . But tho you begin thus hopefully , yet methinks you run your self into an unnecessary nooze of Fatality , by granting the Soul necessarily wills as she understands ; you know that of the Poet. — Video meliora proboque , Deteriora sequor . — And for my part , I suspect there are very few men , if they will speak out , but they have experienced that truth . Else they would be in the state of sincerity , which over few are . But now that you would salve the Phenomenon of free Agency , pag. 11. by making it depend upon the degrees of Advertency or Attention which the Soul uses , and which to use either more or less , is fully and immediatly in her own power , this is an Invention ingeniously excogitated , to escape the difficulty you have cast your self into , by admitting the Soul necessarily wills as she understands , and necessarily understands as the Object appears to her . For thus indeed we were frozen up in a rigid Fatality and Necessity . But this does not cast the ground of free Agency upon the Soul as Intelligent , more than as Volent , if so much . For unless she will exert her Advertency or Attention , how can she to any degree advert or attend to the Object ? So that the ground of free Agency will be still resolved into the Soul , not as Intelligent , but as Volent , and willing to understand the nature of every Object she is concerned to speculate . Moreover , though the Soul be willing to exert her Advertency or Attention to the Object , this alone seems but a defective Principle as to the redeeming us into the ability and freedome of closing with what is best , as discerning it to be so . For as the eye , let it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never so much , if it be vitiated in it self , cannot rightly discern the condition of the visible Object it fixes its sight upon ; so the mind of man , let him set himself never so diligently to contemplate any Moral or Intelligible Object , if she be made dim by Moral corruptions and impurities , will not be able or free to close with what is best in the Circumstances that lye before her , being held captive by the vices the Party has not yet purifyed himself from . Wherefore the true ground of our being able and free to chuse what is best , consists rather in the purity of the Soul from vice , than in Advertency and Attention to the Object , while the mind is vitiated and obscured for want of due purification . Which the best Philosophers and Christians have alwaies declared to be requisite to true Illumination . And that notable Instance of Martyrdome , which you bring in to illustrate the case , methinks , may be made rather to illustrate and confirm what I drive at . Viz. that there is something of greater weight than Advertence or Attention , that will enable a man to witness to the truth with his blood . For notwithstanding the mere being notionally convinced , that sin , or such a sin as the denying of Christ , is the greatest evil in the world , though he never so closely attend to this truth in the Notion thereof , if the old man or carnal mind be still alive in him , that crafty Serpent will not fail to suggest such evasions or Tergiversations , as will excuse him from suffering , and that , it may be , though he do firmly believe the Torments of Hell , and Joyes of Heaven after this life . For the Mercy of God , and future Repentance , and Violence of the Temptation , or pretense of making amends some other way , and I know not how many other such slim Insinuations , may be fool the Unregenerate man from ever adventuring to suffer Martyrdome . But he that is to a due degree Regenerate , and made , as S. Peter speaks , Partaker of the Divine nature ; The Spirit of life in the New Birth being awakened in him , and the Love of God in him perfected ; this New Nature in him into which he is born from above , having rather quicker sensations than the Animal Nature it self , this is the thing indeed that will secure the crown of Martyrdom to him , nor will he be liable to be imposed upon by the Carnal mind , to listen to such Evasions and Tergiversations as I mentioned before , but had rather dye a thousand natural Deaths , than wound and pain that life and spirit into which he is regenerate . Wherefore no fear of pain from man can shake him ; the Love of the Lord Jesus and of his life , into which he is regenerate , being stronger than Death , and all pains of the natural life more tolerable by far to him , than to wound and pain and grieve that life and spirit in him , which is supernatural and Divine . And this is that which the beloved Apostle S. Iohn witnesses , 1 Joh. 4.18 . That there is no fear in Love , but perfect love casteth out fear . Because fear hath torment . He that feareth is not perfected in love . And towards the beginning of that Chapter he saies , Greater is he that is in us , than he that is in the world . Speaking of the Spirit of Christ , and the spirit of the World. These things I hint to you to let you understand , that sometimes more than the notional attending to the hainousness of sin is required to furnish out a Martyr . And that our being redeemed into an ability or freedom of chusing what is best , is not from mere attention to the Object , but from Purification , Illumination and real Regeneration into the Divine Image . But I cannot insist largely on any thing . Verbum sapienti sat est . I will onely take notice of one place more in your ingenious Discourse , and that is , pag. 15. where I stumbled a little at your seeming severity towards the severe Masters , as you call them , of Spiritual Mortification . I confess some passages in them lye fair for your lash . But the high and Hyperbolical expressions of holy and devout men are not to be tryed by the rigid Rules of Logick and Philosophy , but to be interpreted candidly , according to the scope they aym at . Which is a perfect exinanition of our selves , that we may be filled with the sense of God , who worketh all in all , and feelingly acknowledge what ever good is in us to be from him , and so be no more elated for it , than if we had none of it , nor were conscious to our selves we had any such thing . And to be thus self-dead and self-annihilated is the onely sure safe passage into eternal life , peace and glory . And is the most safe and lovely condition of the Soul that possibly can be attained to . All knowledg to this is but vain fluttering , a Feather in a mans Cap tossed with the wind . Here is firm Achorage , Rest , and such a Peace as passes all understanding . This is the proper Character of Christ and his followers . Learn of me for I am humble and meek , and you shall find rest for your souls . And blessed are the poor in spirit , for theirs is the kingdom of Heaven . This Mystical Death or spiritual Annihilation , whereby all self-wishing is destroy'd , is the peculiar transcendency of the Christian state above that of the noblest Heathen Philosophers that ever were . And who ever feels it will find it so . For these are Divine sensations , and lye deeper than imaginative Reason and Notion . Nor is there any mistake in this state devoid of all self-attribution . For tho the soul attribute not to her self what good she has in possession , yet she denyes not but that she has it . Like that profession of S. Paul Gal. 2.20 . I am crucifyed with Christ , nevertheless I live , yet not I but Cbrist liveth in me , namely by his Spirit . And being this Christian state is the most perfect state the soul of man is capable of , we are obliged by way of duty to endeavour after it as much as we can , according to that of the Stoick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But I have dwelt upon this point also longer than I intended . And I know you will pardon my freedom in thus descauting upon these two passages of your learned and Elegant Discourse . I will pass now to your Letter , and endeavour to finish the point betwixt us there , and make up what you think defective in my other Letter . We are both agreed in this , that the simple perception of the pleasure of the sixt sense hath no moral Turpitude in it . But you say hereupon that there is one difficulty still you are entangled in , which , though I took no notice of in my Letter , yet seems to you the greatest and most considerable of all , namely , If there be no Moral Turpitude in the simple perception of Venereal Pleasure , then all abstracted Acts of it , such as voluntary Pollutions , lascivious Embraces , &c. must be accounted lawful , which are yet condemned by all Moral and Divine Writers . And the Reason of the consequence , you say is , because there is nothing in such abstracted Acts besides the simple perception of the pleasure of the sixt sense . For as for Excess , Captivation of Spirit , too sensitive Applications and the like , these are merely Accidental , and equally incident to the same acts in all other circumstances . I suppose you mean in the state of Matrimony , where the perception of this pleasure is lawful and allowed . There was in my former Letter what might answer this difficulty , tho you took no notice of it . But here I will answer more fully and gradually . First therefore , though we should admit , that the perception of the pleasure of the sixt sense in such Circumstances , as you describe , had nothing in it immoral , yet certainly it were a thing Disangelical , if I may so speak , and undivine ; whenas we being born to that high condition of Angels , we ought to breath after that state , and as Aristotle somewhere adviseth ( against that vulgar Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) we ought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to affect the life of the immortal Angels , who neither marry nor are given in marriage , and therefore to have nothing to do with that pleasure farther then necessity requires , not for the mere pleasures sake , which Nature has stigmatized with the sense of shame accompanying it , on purpose to remind us of that immortal and Angelical Condition we are called to , where that pleasure is perfectly silent ; though at the Resurrection , we then having organized bodies , it were hard to conceive , that we should be like the Idols of the Heathen , have eyes and see not , ears and hear not , noses and smell not , no not so much as the fragrant odours of Paradise , nor tast of the food of Angels , as the Psalmist somewhere expresses it . Which Philosophical Hypothesis , if it be true , there is an Obvious Reason why the sixt sense has the stamp of shame upon it , and the other five not , and is no contemptible argument of the immortal state of the Soul out of this earthly body : so handsomely are these things complicated gether . Secondly , it being apparent to any , that has but the least sagacity in interpreting Nature , that the pleasure of the sixt sense is in order to that weighty end of Propagation , it is most manifestly a gross abuse of the pleasure of the sixt sense , to affect it , and excite it merely for the pleasures sake , the end of God and Nature being frustrated at the same time , and the due use of that sensation grosly perverted . If this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an unnatural Act or the transgression of the Law of Nature , what is ? so that it cannot be said that this is the simple perception of the pleasure of the sixt sense , but is the perception thereof in such Circumstances , as make it abominable . And here are broken the Laws of what is fit and decorous , as I intimated to you in my former Letter , and which might have afforded an Answer to this scruple you now again raise in this . But thirdly and lastly , There is an Analogie betwixt the pleasure of the sixt sense , and the pleasure of Tast. The former as it is in order to the propagation of the species of living Creatures , so the latter is in order to the sustentation of the Individuals . The pleasure of the tast is to engage the Animal to eat sufficiently to nourish him and to renew his strength . Now suppose any man had found some Art or Trick , to enjoy the pleasure of the Tast of Meats and Drinks all the day long in a manner , and from day to day , though he eat no more for strength and sustenance than others do , were not this man most wretchedly sensual and gluttonous ? How then can the exciting of the Venereal pleasure by voluntary Pollutions , &c. be thought to be any other than the foulest Act of Lust that may be , thus to indulge to this carnal pleasure meerly for the pleasures sake , against the Law of God and Nature . Wherefore you see that the Reason of your Consequence is very infirm , and that there is something in those Abstract Acts , as you call them besides the simple perception of the pleasure of the sixt sense . For the very Abstractiveness of this pleasure from the natural end and use of it , is its Essential Filth or Moral Turpitude , to be abhorred of all holy Souls , and abominated for the reasons I have mentioned . Nor is the pleasure of the sixt sense lawfully enjoyed , but in the state of Matrimony . But excess Captivation of Spirit , &c. are lawful in no state that I know of . And thus you have as full Resolution of this point as I can give , and if it may have the success to prove satisfactory to you , I shall think my pains well bestow'd . But if upon a deliberate perusal of what I have writ , and an impartial improvement thereof to your best satisfaction you can , there should chance to remain any further scruple , I shall , if you write me word of it , readily endeavour to ease you thereof as it becomes Dear Sir , Your faithful and affectionate Friend to serve you Hen. More . C. C. C. Ian. 16. 1685 / 6. The fourth Letter to D r More . Sir , THere was no need of an Apology either for the lateness of your Answer , or your freedom in descanting upon some passages in my Sermon . I can very easily be contented to stay for what by its excellency will reward my Patience , and can easily forgive him that will make me wiser . For I am concern'd for no Opinion any farther than I think it true , and so far I am , and therefore as I profess my self heartily obliged to you for your kind and excellent endeavours to rescue me from an Errour , so I must beg your leave to return something in defence of my Hypothesis . Which I question not but you will readily grant , especially when I assure you that I argue only to be better inform'd . And that your Authority is so Sacred with me that nothing less than the desire of Truth should ingage me to oppose it . Presuming therefore upon your pardon , I shall first offer something in confirmation of my Opinion , and then consider what you alledge to the contrary . And in the first place 't is agreed betwixt us that there must be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some Principle of free Agency in Man. All that does or can fall under debate is what is the primary and immediate subject of this free Agency . Now this being a Rational perfection must be primarily subjected either in the understanding or in the will , or ( to speak more accurately ) either in the Soul as Intelligent , or in the Soul as Volent . That the latter cannot be the Root of Liberty will be sufficiently clear , if this one Proposition be fully made out , viz. that the will necessarily follows the Dictate of the understanding , or that the Soul necessarily wills as she understands . Now for the Demonstration of this , I shall desire but this one Postulatum , which I think all the Schools of Learning will allow me , viz. that the Object of the Soul as Volent is Apparent good , or that the Soul cannot will Evil as Evil. Now good Apparent or evil Apparent , is the same in other terms with that , which is apprehended or judg'd to be good or evil respectively . ( For to appear thus or thus does not ponere aliquid in re , but is an Extrinsecal Denomination of the Object in reference to the Faculty . ) If therefore good Apparent be the Object of the will , good Apprehended will be so too , and Consequently the Soul necessarily wills as she understands , otherwise she will chuse Evil as Evil , which is against the supposition . This I take to be as clear a Demonstration of the Souls necessarily willing as she understands upon the supposition that our Postulatum be true , as can be afforded in the Mathematicks . But for more Illustration , we will bring it to an example . And for the present let it be that of S. Peter's denying of his Master . Here I say that S. Peter judged that part most eligible which he chose , that is , he judged the sin of denying his Master , at that present juncture , to be a less evil than the danger of not denying him , and so chose it . Otherwise if he had then actually thought it a greater evil , all that whereby it exceeded the other , he would have chosen gratis , and consequently would have will'd evil as evil . There was therefore undoubtedly an errour in his understanding , before there was any in his will. And so it is in the case of every sinner , according to those trite sayings , Omnis peccans ignorant , and Nemo malus gratis &c. And therefore t is that in Scripture , Vertue is expressed by the names of Wisdom and understanding , and Vice goes under the names of Folly and Errour . All who commit sin think it , at the instant of Commission , all things consider'd , a lesser evil , otherwise 't is impossible they should commit it . But this ( as the Psalmist expresses it ) is their Foolishness , and in another place , have they any understanding that work wickedness ? From all which I conclude that the will is necessarily determin'd by the Dictate of the understanding , or that the Soul necessarily wills as she understands , so that in this sense also that of the Stoick is verify'd , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Soul therefore as Volent cannot be the immediate subject of Liberty . If therefore there be any such thing as Free Agency , the seat of it must be in the Soul as Intelligent . But does not the Soul necessarily understand as the Object appears , as well as she necessarily wills as she understands ? she does so , and therefore I do not place the Seat of Liberty in the soul as judging or forming a Judgment , for that I confess to be determin'd by the appearance of things . But though it be necessary that the Soul judge as things appear , yet 't is not necessary ( except only in self evident Propositions ) that things should appear thus or thus , but that will wholely depend upon the degrees of Advertency or Attention ; such a degree being requisite to make the Object appear thus , and such a degree to appear otherwise . And this Advertency is that wherein I place the seat of free agency . Lower than this I discern not the least glimps of it , and higher I cannot go . Here therefore I conceive I have good reason to fix , and to affirm that the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Soul consists in her having an immediate power to Attend or not Attend , or to attend more or less . I say an immediate power , for if you will have an express act of the will interposed , that act of the will must have a Practical Iudgment , that Judgment an Objective appearance , that appearance another Attention , that attention another Will , and so on ad Infinitum . I think it therefore reasonable to stop at the First . I shall now apply my self to your Objections . And first , against the necessity of the Soul 's willing as she understands you alledge that of the Poet , Concerning Medea — Video meliora proboque , Deteriora sequor — I answer by distinguishing the Antecedent , a thing may be judg'd good either by a Speculative or universal knowledg , and that I do not alwaies follow , Or by a Practical Knowledg , when I look upon it and pronounce of it pro hic & hunc as cloath'd with all its Circumstances , and that I do alwaies follow . But you farther urge that if so , then there would be no such thing as Sin against Knowledg . Or ( which is the same otherwise worded ) that then men would be in a state of sincerity . To this I answer , that a sinner according to this Hypothesis may be said to sin both knowingly and ignorantly too in different respects . He sins knowingly in as much as he knows in the Theory or by an Habitual judgment , that such a Fact is a Sin , and yet he sins ignorantly too , in as much as either he does not actually attend to that Speculative and Habitual judgment of his , that such a thing is a sin , Or if he does , yet he thinks it upon the whole matter to be a lesser evil ; which indeed is implicitly and confusely though not explicitly that t is not a sin , because that which is truely a lesser evil cannot be a sin , for a sin can never be eligible , but a lesser evil may . And whereas you say that Advertency , or Attention to the Object is a defective Principle as to the redeeming us into the ability of closing with what is discern'd best , I confess I can easily conceive how a man may be defective in his Attention , but not how Attention it self if duely applied can be defective towards true illumination though in the midst of Moral Corruptions . All that can be said is , that these moral Corruptions may divert the Soul from sufficiently attending to the Beauty of Holiness , and this I take to be the true and ultimate ground of all sin , and here t is I fix the necessity of Grace and Divine assistence . And whereas you say , that the Instance of Martyrdom which I alledg for my Opinion , does rather confirm that there must be something of more weight than Advertency to inable a man to dy for the Truth ; And that though a man be notionally convinc'd that the denying of Christ is the greatest evil in the world , and attend never so closely to this Notion , he may yet find such evasions as will excuse him from suffering ; For you say the Mercy of God , and future Repentance , and of the temptation , or pretence of making amends some other way , may do it . To this I reply , that he who is notionally convinc'd that the denying of Christ is the greatest evil in the world , cannot possibly chuse it so long as he continues that Judgment , or Notional Conviction , there being according to his then apprehension no greater evil for the avoiding of which he should think it eligible . If thefore he should then chuse it , he must chuse it as a greater evil , that is , simply as evil , than which I think there can be no greater absurdity . As for those Considerations therefore which you subjoyn , the Mercy of God , future repentance , &c. these cannot prevail with him to chuse the denying of Christ while he judges it the greatest evil , any more than they can induce him to chuse evil as such . They may indeed prevail with him in the present juncture not to think it the greatest evil , nay to pronounce it a lesser evil than the evil of Pain , and then no wonder if he chuse it . But this I do not conceive to make any thing against my Hypothesis , but to be rather according to it . As to what you remark concerning Humility and Spiritual Mortification , I think I may be perfectly of your mind without retracting or altering any thing of my Sermon , for I don't find , if the business be sifted to the bottom , that we differ any thing at all . Your Determination concerning the pleasure of the sixt sense , I submit to as very full and satisfactory . And I have only one thing more to move concerning it . Which is , that since you make the Abstractedness of this pleasure from the natural end of it , that of propagation , to be its Essential Turpitude , whether this does not conclude against all those who Marry in such an age , when 't is impossible according to the course of nature , that this End should be serv'd . And whether there be any difference according to your Measures between the enjoyment of the sixt sense in such Circumstances or the like , and Voluntary Pollutions . I would willingly know your sense in this matter . And now ( Sir ) all I have to do is to return you extraordinary thanks for your many and great Civilities , to desire a long Continuance of your health and welfare , and favourable construction of the defence which I make against your Reflections . That t is not in the least from a design of wrangling and opposition , but from a perswasion of my being at present in the right , and an earnest desire of being Wiser . I am truely indifferent which side of the Question be true , all that I am concern'd for is to know which is so . And being so indifferent , as I am the more likely to find the Truth , so I hope I am so to obtain pardon from you who are so great a Friend to it . Which yet you will be the more ready to grant when you consider how much your judgment ( tho not in this particular fully assented to ) is yet admired and esteemed by ( Most honour'd and Dear Sir ) Your most obliged Friend and Servant J. Norris . D r More 's Answer . Sir , I Have received yours , and reading the Confirmation of your Hypothesis ( which I took the boldness a little to vellicate ) and your Answer to my Objections against it , I could not but observe your ingenious dexterity therein with pleasure . And yet I must ingenuously confess that I still stick where I was , nor can conceive but that the free Agency we are conscious to our selves of , is placed in the Soul as Volent as much as intelligent , because this Volency , as I may so speak , is implyed in her Attention or Advertency , and is a necessary requisite thereof . The thing therefore that I affirm being this viz. That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed in the Soul as Volent as well as Intelligent , the Volency of the Soul being required to make those free attentions or Advertencies on the object , let us see how you demonstrate that it cannot be seated in the Soul as Volent . Your argument in breif is this , ( For I intend to answer your Letter with all possible brevity I can ) That since the Soul cannot will evil as evil she must necessarily will and and chuse according as the betterness of the Object appears to her understanding , otherwise she will chuse evil as evil which is against the supposition . To this I answer , that though she does not chuse according as the betterness of the Object appears to her understanding , it does not thence follow that she will chuse evil as evil , but that she will chuse a natural good and prefer it before the Moral . So that the absurdity of chusing evil as evil here vanisheth , and the demonstration falls to the ground . And this was the case of S. Peter in denying Christ. The Object of his choice was that natural good , his security from pain and punishment , which he preferred before that Moral good the faithful and professed adhesion to his Lord and Master Christ Jesus . Nor could the understanding of S. Peter err so grosly as not in the Notion to think that faithfulness to his Lord Christ was better absolutely than the securing himself from pain and punishment ( as indeed there is no comparison betwixt the Moral or Divine good and the natural ) but there was wanting in this Act the exertion of his will towards the Divine good ; or else the Divine Nature or Grace was wanting , whence he slipt into this choice of the meaner good . And as for that Maxim , Omnis peccans ignorant ; If it be true in that Vniversality the sense is , that whoever sins it is out of defect of either Notional knowledg or inward sense , such as accompanies real Regeneration ; in which sense the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Insensati in Scripture are to be understood , and on the contrary the Pythagorick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Those that want this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though they have a Notional knowledg of the thing , yet they may sin , and that from the want of this sensibility of Spirit . But he that is born of God sins not because the seed remains in him , this life or sensibility in the New Birth which is an higher and more effectual Principle then Notional knowledg . Which alone is not able to determine the choice of the Soul to a Moral or Spiritual Object without the accession of the other . For life and sense can onely counterpoise life and sense , not mere Notion . Whence the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the Moral or Divine good is not followed , but what is pleasing and grateful to the Animal nature . So that the soul here wills or chuses against the dictate of her understanding , which is the sin against conscience , otherwise there would be no such thing . The cheif Pith of the last Paragraph of your Confirmation is this . Though it be necessary the Soul judg as things appear yet 't is not necessary ( except onely in self-evident Propositions ) that things should appear thus or thus , but that will wholly depend upon the degrees of Advertency or Attention . And in this , say you , I place the seat of free Agency , viz. in an immediate power in the Soul of attending or not attending or of attending more or less to the Objects that occur . I demand therefore is this any thing more then what is couched in that of the Poet , Quid verum atque bonum quaero & rogo & omnis in hoc sum , Viz. A sincere Inquisition ( and sincerity is immediatly in our power , that is , it is in our power to do as well as we can ) after that Truth and Good in which human Happiness consists . Which if it be done in a mere Notional way there will still remain that liberty I mentioned above of the Soul chusing contrary to the dictates of her understanding . So that there will be more liberties then you conclude for in this Paragraph . But if this diligent and sincere Inquisition , or sincere desire of knowing what is man and whereto serveth he , what is his good and what is his evil be absolutely sincere , it cannot fail to inquire what is the most safe and effectual way to have Objects duly represent themselves to the understanding as the Objects of sight to a pure and clear eye . And what can this be but the Purification of the soul as I intimated in my last to you , which is by Mortification and real Regeneration , that the Divine Principle may be more fully awakened in us , and so become life and sense to us in virtue whereof the soul will be free and able to chuse what is absolutely the better , that is to prefer the Moral or Divine Good before that which is Animal or Natural , and if this state advance to the highest , never to chuse any , if they stand in competition but the Moral or Divine , according to that of S. Iohn above mentioned , He that is born of God sinneth not &c. Wherefore so far as I see , it may be but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt us as to this point where you place the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Soul in her immediate power of using the best means she can to find out what is her best good or readiest means to true happiness and riddance of sin and errour . Which taken in the full sense thereof as I have intimated , is , as I conceive , a sound and useful Theorem and well adapted for the chastising of the world for their sloth and laziness in these things . We come now to your Answers to my Objections . And to that of Video meliora proboque you answer indeed learnedly and scholastically , by saying , a thing may be judged good either by a Speculative or Vniversal knowledg , or by a practical knowledg when it is lookt upon and pronounced of pro hic & nunc as cloathed with all its circumstances , the former is not alwaies followed but the latter is . But is there any thing more in this but that the Eligent ( when as both these knowledges are speculative or universal , the former already granted , the other plainly implyed by the choice of the Eligent , who in such circumstances judges the choice is universally to be made , else how is he obliged to make it ? ) but that the Humour of the Eligent onely has made this latter practical by putting it into practice instead of the former , it being clothed with the circumstances of Iucundum or Vtile , when the other recommends it self onely upon the account of Honestum : which though he sees ( as Medea sayes Video meliora proboque — and that hic & nunc , for she speaks of the present case and time , yet deteriora sequor ) notwithstanding he declines that which is absolutè & simpliciter melius according to his own judgment , and closes with that which seems melius , that is , Vtilius and jucundius to himself , to his Animal Nature against the Dictate of the Divine . This is the clear case of the Controversy freed from the clouds of the School . And therefore notwithstanding what you have answered it is plain that the Soul may understand Notionally and actually better then she practises , and not follow the dictate of her Understanding but of her Animal Appetite . To my Objection against your Hypothesis , That thence every man would be sincere , nor any sin against knowledg , you answer , That a sinner may be said to sin both knowingly and ignorantly , he may know in Theory or habitual judgment such a fact is a sin , and yet be ignorant by not actually attending to his Habitual knowledg ; or by judging the sin upon the whole matter to be the lesser evil and thence implicitly to be no sin , and so not sin against knowledg . But I answer , It is incredible that one that has an habitual knowledg , that such a thing is a sin should not remember it is so when he meets with it or is entring upon it . It is as if one had the habitual Idea of such a person in his mind , and should not remember it is he when he meets him in the very teeth . Nor can he judg the sin upon the whole matter to be the lesser evil , but he must in the mean time remember it is a sin and so commit it against his knowledg , onely sugar'd over with the circumstance of Iucundum or Vtile or both . This Composition though there be Ratsbain in the Sugar , makes the Soul listen to the dictate of the Animal Appetite and let go that of Moral reason , tho they both clamour in her ears at once . And there the Soul against the understanding concludes for the suggestion of the Animal Appetite , that bears her in hand , that such a sin with pleasure and profit is better then an Act of of virtue with pain and wordly loss . This I conceive is the naked case of the busines . Nor does this choice seem to be of a lesser evil to the Soul as Intellectual , which dictates the contrary , but as sensual or Animal . To your Answer to my third Objection of Attention or ( Advertency ) being a defective Principle , That though a man may be defective in his Attention , yet you cannot easily conceive how Attention it self if duly applied can be defective : I reply , that mere Attention of it self in a Morally corrupt mind , let it be never so great can no better rightly discover the Moral Object , than the vitiated eye the Natural . It is the Purity of the Soul through Regeneration that enables her to behold the beauty of Holiness as our Saviour speaks , Blessed are the pure in heart , for they shall see God. There is no seeing of God but by being purified and regenerate into his Image . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As Plotinus somewhere has it , touching the Divine Pulchritude . If thou beest it , thou seest it . If we be regenerate into the Image of the Eternal Pulchritude we then shall see it , having ( if I may use the Poets expression here ) — Incoctum generoso pectus Honesto . But if this Principle of life be not sufficiently awakened in us , no Attention is sufficient to make us rightly discern the beauty of Holiness , but onely a shadowy Notion or Meager Monogrammical Picture thereof , which will not avail though you use all the Attention in the world against the dictates of the Animal sense and life unmortified , in the day of trial . Whence the defect of this Principle alone , is evident . But if you mean by sufficiently attending to the beauty of Holiness the diligent and sincere Inquisition after Truth and Holiness , which implies our serious entring into a Method of Purification and clearing our inward Eye-sight by our resolved progress in the way of Mortification and thereby of real Regeneration , whereby the Divine Life and sense will sufficiently at length be awakened to counterpoise and overcome the sway and importunity of the Animal life and sense ; the neglect of this we shall be both agreed in , that it is the ultimate ground of all sin , and that we shall discern , when we seriously make trial , the necessity of Grace and Divine Assistance to carry us thro so weighty an Enterprise as you rightly note in this Paragraph ; which I hope I have sufficiently spoke to by this . I will onely add , that , what occurs Psal. 48. vers . 5 , 6 , 7. seems a figure of this Spiritual Progress towards the beauty of Holiness in virtue of which every one at last appears before God in Sion , according to that promise of our Saviour , Blessed are the pure in heart , for they shall see God. And now lastly for your Reply to what I said touching the Instance of Martyrdome , which Reply of yours is this . That he that is notionally convinced that the denying of Christ is the greatest evil in the world , cannot possibly chuse it so long as he continues that judgment , there being according to his then Apprehension no greater evil for the avoiding of which he should think it eligible . If therefore he should then chuse it he must chuse it as a greater evil , that is , simply as evil , than which I think there can be no greater absurdity , &c. This Reply is handsome and smart , but in my judgment not free from a fallacious subtilty . If where the greater evil is chosen the two compared evils were of one kind that Absurdity would be manifestly consequent , but when one of the Evils is Moral , suppose the greatest Moral evil that is , the other Natural and very great or the greatest Natural Evil that is , suppose a painful torturous and ignominious Death , in the avoiding of which is implied the securing to himself the natural Ease and sweetness of this present life , tho upon this account he chuse that which is the greatest Moral evil and is so esteemed in his notional judgment , yet he cannot be said then to chuse it as evil , but as the onely effectual means and therefore good or expedient for that end , viz. the avoiding the highest natural Evil and enjoying the sweet of that great Natural Good , a life painless and at ease . And therefore upon this account he having onely a Notional judgment of the Moral evil of that highest sin mentioned , but a lively sense both of the natural evil and Good here specified which are the one avoided the other secured by chusing the aforesaid Moral Evil : It is no wonder that , though retaining still his notional judgment of that greatest Moral Evil he yet chuses it to avoid that horrid natural evil , and to enjoy the sweet of that Natural Good , viz. this life with ease and safety , there being in one scale of the balance nothing but the mere truth of Notion , in the other the urgent weight of Life and sense which will easily preponderate , if there be not life and sense also , ( which is the state onely of the Regenerate ) to weigh against it in the other scale of the balance . So that though the Notional judgment be not corrupted , but that such a sin is still held the greatest Moral Evil that is , yet the Soul is born down to follow the suggestion of the Animal Life and sense against the dictate of her notional discernment and may truely pronounce with Medea . — Video meliora proboque Deteriora sequor . — Nor need I proceed any further . For what is already said I hope will reach every Particular of the whole Paragraph which contains your Reply to this last point . At least it will make good , that the Soul does not chuse evil as evil in the present case , which is the main sting of your Argument . That we agree in our sentiments touching Humility and Spiritual Mortification , this profession of yours I easily beleive from reading what occurs in the latter part of your Sermon which is excellently good solid and edifying . And that I have satisfied you in my Determination concerning the pleasure of the sixt sense I am glad of that also . And as for this last scruple you move ; whether what I have said does not conclude against all those who marry in such an Age when it is impossible according to the course of Nature that this end of propagation should be served , I say it does not so conclude . Because there is a considerable end of marriage besides that of propagation of children , which in our Liturgie the Office of Marriage takes notice of , viz. mutual society Help and Comfort , which comprizeth all the handsome Adjustments of the married Parties , Secular affairs and Oeconomical Conveniences , and also their mutual help to one another in Piety and devout pursuance of fitting themselves for the future State , their Age remainding them that it is not far off . And in this Regard their mutual Society may be very delectable to one another while their discourses and Meditations are of the Joyes of the other World , and so they may live chastly and comfortably without any frustranious abuse of their bodyes upon the titillation of lust , which exact Christian Temperance and holy Meditations and discourses together of their joyous change into the other near approaching state ought to prevent . Sir , I have told you freely my sentiments touching all the things you have propounded , but I dictate nothing but leave all to your own free judgment , and so wishing you good success in your vertuous studies , I take leave and rest Dear Sir , Your affectionate Friend to serve you Hen. More . C. C. C. Febr. 22. 1685 / 6. The fifth Letter to Dr. More . Sir , AS I cannot express the thanks which I owe you for your great Condescension and Civility , so neither can I the pleasure which I had in perusing your ingenious and learned Answer . it is spun throughout with a very fine thred , and richly fraught with curious and retired sense . But yet tho I was and still am exquisitely pleased , I am not fully satisfyed with it , whether the defect be in your letter , or in my Apprehension I shall not take upon me to determine . But so it is I cannot as yet bring over my judgment to yours , and that I do not dissent without some Considerable reason , it shall be the business of this paper briefly to shew you . And first then I observe , that the Postulatum upon which I ground my Demonstration of the will 's necessarily following the Dictate of the understanding , is by you admitted , as indeed it is by all except only the School of the Nominals , namely , that the Soul cannot will evil as evil . This you admit by saying ( Paragraph the second ) that the Absurdity of chusing evil as evil vanishes , only you deny the Consequence of that acknowledged absurdity upon such a choice as is made against the Practical Dictate , by saying , that it vanishes , Here then is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the truth or falsehood of which I am content the Demonstration should either stand or fall to the ground . Now to make appear that this is a true Consequence , that the will by not following the Practical Dictate would chuse evil as evil , I shall not add any Positive and direct proof to the former Demonstration , but only consider whether the Consequence is any thing invalidated or evaded by what you have offer'd . You say , that although the Soul does not chuse according as the Betterness of the Object appears to her understanding , it does not thence follow that she will chuse evil as evil , but that she will chuse a natural good and prefer it before the Moral . True , but unless this natural good be in the present Circumstance , all things consider'd , judg'd greater and more eligible than the Moral , the chusing of it will not be the chusing of good , but of evil as evil . For a less good ( whether natural or any other it matters not ) tho good singly consider'd , yet in Competition with a greater does induere speciem mali , as a less evil tho evil singly consider'd yet in competition with a greater does Commence good and eligible . Such a choice therefore as is here suppos'd would not be the choice of a natural good , nay not so much as of good , but of evil as evil . There is therefore no choice but what is according to the appearing Betterness of the Object ; which Conclusion you your self seem unawares to slip into by using the word ( Prefer ) for what is it to Prefer , but to think or pronounce upon the whole matter to be better or more eligible . And thus you say again concerning St. Peter that he prefer'd the natural good of security from pain before the Moral good of adhesion to his Lord. Well , if so , then however strange it may seem , his understanding did err so grossly as at that instant not to think Faithfulness to his Master to be absolutely better than security from pain , otherwise his chusing the latter would have been the chusing of what he then thought a lesser good , and consequently of evil as such . Nor will it suffice to say , that there was wanting in that act of his denial the exertion of his will toward the divine good , That indeed is true , but not the whole Truth , for had there not been also a defect in his understanding , there would have been nothing amiss in his will. As for your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sensibility of spirit , I have a very good liking to the notion , and do think it a Concomitant if no● the principal part of real Regeneration . But whereas you say , those that want this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho right in their judgment may yet sin , and that because Life and sense can only Counterpoise life and sense , to this I reply , that the want of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may indeed in the heat of a Temptation be the occasion of a wrong judgment ( and so indeed t is necessary to the prevention of sin that life and sense Counterpoise life and sense ) but it can never be the Occasion of sin with a right and Practically unerring Iudgment , for the reasons above mention'd . So that notwithstanding this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reason of the action good or bad will be ultimately devolv'd upon the rectitude or obliquity of the Iudgment . And in that respect only the Axiom will hold true , Omnis peccans ignorat . As to the close of this your third Paragraph how sinning according to the Dictate of the understanding and yet against Conscience are consistent , I think they are very reconcileable . For he that commits a sin tho by not sufficiently attending to it at the moment of action either as a sin , or as a greater evil he comes to pronounce it eligible and so to chuse it , and so may be said to sin ignorantly , yet he sins knowingly and against conscience too , in as much as he does such a fact either against an actual Dictate that t is a sin , or an habitual Dictate that t is also a greater evil , as I intimated to you in my last . As to the question which in this next Paragraph you are pleas'd to put to me , whether this Attention , wherein I place the seat of Free Agency , differ any thing from what is coutch'd in that of the Poet Quid verum atque bonum quaero & rogo & omnis in hoc sum . I answer that it does , and that my notion may be more clearly conceiv'd , I shall here breifly explain what I mean by this Power of Attention . Whereas therefore the Operations and Powers of the Soul as Intelligent are usually divided into these three , Apprehension , Iudgment , and Discourse , I find it necessary to add a fourth , that of Attention , which I look upon as really distinct from the other three , they being Conversant about their Objects as true and false , but this only as Intelligible , and is only in short , a general power of converting the Acies of the understanding towards any Intelligible Object , whether simple or complex , and answers exactly to the Application of the eye to a sensible object , and accordingly is as distinct from either Apprehension , Iudgment or Discourse as this Application of the eye is from the very act of Vision . In short 't is a kind of Openness or Wakefulness of Soul , such as I conceive to be hinted at in Scripture by such and the like expressions as these , watch lest you enter into Temptation , Awake to righteousness and sin not , Awake thou that sleepest and arise from the dead &c. The Notion thus explain'd I will now shew how it differs from that of the Poet. The difference is in this . That inquisition of the Poet denotes a particular exertion and employment of all the faculties , a diligent use of all means , methods and opportunities , and that in order to the finding out a Truth or a good not yet known , but this Attention I speak of is onely a general wakefulness of the understanding , or Application of mind to the speculation of a Truth habitually known , which will make it actually present , and so determine the Practical judgment , and by that the Will. I come now to the place where you consider my Answers to your Objections . And here to that distinction of mine of Speculative and Practical knowledg , the latter of which I said was alwaies follow'd , though not the former , you say they are both speculative and universal , the first granted to be so , and the other plainly implied by the choice of the Eligent , who in such circumstances judges the choice universally to be made . I answer , you may call them both speculative if you please , I shall not contend with you for a word , but then 't is to be consider'd that there will be two distinct Speculative Dictates , one that is Habitual , out of the Circumstance of action , that such a thing is a sin and a greater evil , and another that is actual , in the Circumstance of action , that 't is a lesser evil , which therefore for distinction's sake I call Practical , because of the immediate influence it has upon action . Which latter is alwaies follow'd , tho the former is not . Neither is this latter as you say made onely Practical by being put into Practice , but is so Antecedaneously , being that which determines the choice of the Eligent . As to the next Paragraph , where you think it incredible that one , who has an Habitual knowledg that such a thing is a sin , should not remember it to be so when he is entring upon it . I reply , that it seems to me most certain , that whoever commits sin must think it some way or other eligible . Now this must come to pass one of these two waies , either by his not attending to it as sin , or not as a greater evil . The first of which in many cases I can easily conceive possible , and the latter in all cases I think certain . And this methinks you your self run into by saying ( Paragraph the sixth ) that the Animal appetite bears the Soul in hand , and such a sin with pleasure and profit is better than an act of virtue with pain and worldly loss . For what is this but in other words to say , that the Concupiscible may be so strong and rampant , that the Soul may judg pro hic & nunc the uneasiness of abstaining to be a greater evil than an unlawful Indulgence , so as upon that Judgment to chuse the latter . To your next Paragraph where you continue your Charge upon mere Attention as a defective Instrument towards the discovery of a Moral Object in a Morally corrupt mind , I make this short reply , that since for such a Fact to be a sin , or for sin to be the greatest evil , are plain and obvious Theorems , I cannot conceive but that constant and actual Attention should prove a sufficient Directory to the understanding , all the Difficulty is to be thus actually and constantly attentive , and here ( as I said before ) is the work of grace and Regeneration . And now lastly to your last Paragraph concerning the Instance of Martyrdom , whereas I said that he , who is notionally convinc'd that the denying of Christ is the greatest evil in the world , cannot possibly chuse it so long as he continues that judgment , there being , according to his then Apprehension , no greater evil for the avoiding of which he should think it eligible , if therefore he should then chuse it , he must chuse it as the greatest evil , that is simply as evil , &c. This reply you say is not free from a fallacious subtilty , Concerning which you thus distinguish . If where the greater evil is chosen the 2 compared evils were of one kind , that absurdity would certainly follow ; But where one of the evils is Moral , the other Natural , tho a man should chuse the greatest Moral evil , yet he cannot be said to chuse it as evil , but as the only means of avoiding the natural evil , and consequently as good . This is the sum of your Answer . To which I return , that I cannot conceive how the diversity of the compared evils , as to their Specifick Nature , can any thing alter the case , the Question as to eligibility being not concerning their specifick natures , but concerning their Degrees , not which is Natural and which Moral , but which has most of the general nature of evil . So that if I chuse that which to me has the most of the general nature of evil , notwithstanding its being an evil of another kind , I certainly chuse evil as evil . Neither can this be brought off by saying that t is chosen as a means of avoiding the natural evil , and consequently as good , for it can never be good to chuse a greater evil to avoid a less , that being all over loss and damage . And thus as briefly and as fully as I could have I set down the grounds of my opinion , which I am ready to part with upon the first conviction of their weakness or insufficiency . If you should find any thing in this paper worth your notice , you may return answer at your best leisure , for I would by no means divert you from more important concerns . I am very sensible what interruptions I have already given you , but I hope you will easily pardon me when you consider that t is the peculiar reverence I have for your Judgment which has brought this trouble upon you from ( Dear Sir ) Your highly obliged Friend and Servant J. Norris . AN APPENDIX . COnsidering with my self that those into whose hands these Papers may light , may not all of them have that other Book of mine , which contains the Hypothesis here defended concerning the Root of Liberty , and that t is very necessary the Hypothesis should be seen with its Defence , I thought it convenient to set it down here for the Benefit of the Reader . The Hypothesis runs thus . That the will cannot be the immediate Subject of Liberty , must be acknowledg'd plain , if the will necessarily follows the Practical Dictate of the understanding . And that it does so I think there is Demonstration . 'T is an unquestionable Axiom in the Schools of Learning , that the Object of the will is Apparent good . Now Apparent good in other words is that which is Judged to be good , and if so , then it Follows that the will cannot but conform to the Dictate of the understanding ; Because otherwise somthing might be the Object of the will that is not apprehended good , which is contrary to the supposition . In short , the will ( as Aquinas well expresses it ) is the conclusion of an Operative Syllogism , and follows as necessarily from the Dictates of the understanding , as any other Conclusion does from its Premises , and Consequently cannot be the immediate Subject of Liberty . But then are we not involv'd in the same Difficulty as to the understanding ? Does not that act with equal ( if not More ) Necessity than the Will ? So I know 't is Ordinarily taught . But if this be absolutly and universally true , I must Confess it above the reach of my Capacity to Salve the Notion of Morality , or Religion . For since t is evident that the will necessarily conforms to the Dictates of the understanding , if those very Dictates are also wholly and altogether necessary , there can be no such thing as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the man is bound hand and foot , has nothing left him whereby to render him a Moral Agent , to qualify him for Law or Obligation , Virtue or Vice , Reward or Punishment . But these are consequences not to be indured , and therefore I conclude according to the Rules of right reasoning , the Principle from which they flow to be so too . To clear up then the whole Business , I shall no longer consider the understanding and will as Faculties really distinct either from the Soul it self , or from one another , but that the Soul does immediately understand and will by it self , without the intervention of any Faculty . And that for this Demonstrative Reason in short , because in the contrary Hypothesis , either Judgment must be ascribed to the will , and then the will immediately commences understanding , or the Assent of the will must be blind , brutish , and unaccountable , both which are Absurd . This being premised , I grant that as the Soul necessarily wills as she understands , ( For so we must now speak ) so likewise does she necessarily understand as the Object appears . And thus far our sight terminates in fatality , and necessity bounds our Horizon . That then which must give us a prospect beyond it must be this , that altho the Soul necessarily understands or judges according to the appearance of things , yet that things should so appear ( unless it be in Propositions self-evident ) is not alike necessary , but depends upon the degrees of Advertency or Attention which the Soul uses , and which to use either more or less is fully and immediately in her own Power . And this Indifferency of the Soul as to attending or not attending I take to be the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Bottom and Foundation into which the Morality of every action must be at length resolv'd . For a farther proof and illustration of which Hypothesis , let it be apply'd to a particular case , that we may see how well it will answer the Phenomena . In the Case then of Martyrdom , I look upon sin as an evil , and not only so but ( while I attend fully to its Nature ) as the greatest of evils . And as long as I continue this Judgment 't is utterly impossible I should commit it , there being according to my present apprehension no greater evil for the declining of which I should think it eligible . But now the evil of Pain being presented before me , and I not sufficiently attending to the evil of sin , this latter appears to be the lesser evil of the two , and I accordingly pro hic & nunc so pronounce it , and in Conformity to that dictate necessarily chuse it . But because t was at first absolutely in my Power to have attended more heedfully , there was liberty in the Principle , the mistake which influenc'd the action was vincible , and consequently the Action it self justly imputable . This is the Hypothesis . I shall now sum up the whole matter in this Order of Reasoning . 1. THat a Creature void of Liberty cannot be capable of Law or Obligation , Vertue or Vice , Reward or Punishment , is certain . 2. That Man is capable of all these , is certain . 3. That Man therefore is indow'd with Liberty , is certain . 4. That Liberty is a Rational Perfefection , or a Perfection belonging to an Intellectual Nature , is certain . 5. That therefore this Liberty must be subjected either in the understanding or will , or ( to speak more properly ) in the Soul as Intelligent , or in the Soul as Volent , is certain . 6. That it cannot be subjected in that Part which acts Necessarily , is certain . 7. That the will necessarily follows the Dictate of the understanding , Or , that the Soul necessarily wills according as she understands , is certain . 8. That therefore this Liberty cannot be immediately subjected in the will , or , in the Soul as Volent , is certain . 9. That therefore it must be subjected in the Soul as Intelligent , is certain . 10. That even the Soul as Intelligent so far as it acts necessarily cannot be the Immediate subject of Liberty , is also certain . 11. That the Soul as Intelligent necessarily judges according as the Object appears to her , is certain . 12. That therefore the Soul as judging or forming a judgment , can no more be the Immediate subject of Liberty , than the Soul as Volent , is certain . 13. That , since the Soul necessarily wills as she judges , and necessarily judges as things appear , we have thus far no glimps of Liberty , is certain . 14. That therefore our Liberty must be founded upon the No Necessity of some certain things appearing determinately thus or thus , or that we have no Liberty at all , is as Certain . 15. That things appearing thus or thus ( unless in self-evident Propositions ) depends upon the various degrees of Advertency or Attention , and nothing else , is certain . 16. That therefore we have an Immediate Power of Attending or not Attending , or of Attending more or less , is certain . 17. That therefore this Indifferency of the Soul as to Attending or not Attending , or Attending more or less is the Prime Root and Immediate subject of Human liberty , is no less certain , which was the Point to be demonstrated . ERRATA . PAG. 37. for Divisition read Division . p. 43. for Conveiances read Conveionce . p. 57. line 14. after , for , add Our . p. 58. l. 20. for of read or . p. 71. for pertual read perpetual . p. 90. for serve r. serves . p. 97. for Common r. Commonly . p. 120. l. 19. for as r. that . p. 179. l. 2. after , take , add , no. p. 202. for hunc r. nunc . p. 204. l. 18. before of the , r. violence . Books Printed and sold by Henry Clements . ARchaeologiae Atticae Libri Septem , by Francis Rous , and Zachary Bogan . 4o. Mr. Rodericks Visitation Sermon at Blanford-Forum . 4o. 1683. Sermon at the Consecration at the L d Weymouths Chappel at Long Leat . 4o . 1684. Education of young Gentlemen , 5th . Edition . 12o. Angliae notitia , five praesens Status Angliae succinte Enucleatus . 12o. 1688. Smith aditus ad Logicam , 12o. Brerewoodi Elementa Logicae . 12o. Notes, typically marginal, from the original text Notes for div A52437-e1820 De. Civ . Dei l. 14. Cap. 28. Tom. 5. 1.4.16 . Lib. 1. De Inquirendâ veritate . p. 2. Contemp. and Love. p. 296. Can. Rom. 7. See Idea of Happiness . Lib. de Lumine Tom. 1. Cap. 14. p. 1006. Phil. 3. Notes for div A52437-e7820 Psal. 16. Psal. 42. Psal. 119. Psal. 73. 1.2 . 1.7 . 5.8 . Dan. 10. Lib. De Mor. Eccl. Lib. 1. cap. 6. Consid. upon the Nature of Sin. Lib. 3. con . gent. cap. 122. 
A72872	----	Margariton A rich treasure discovered of problemes and their resolves. In three parts. Amorous. Naturall Morall and politique. Faithfully translated out of French, for the profit and delight of the ingenious English of both sexes; to serve as a usefull helpe in their discourse. Delectable demaundes, and pleasaunt questions, with their severall aunswers, in matters of love, naturall causes, with morall and politique devises. 1640 Approx. 315 KB of XML-encoded text transcribed from 184 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A72872 STC 17328 ESTC S123205 99898162 99898162 173635 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A72872) Transcribed from: (Early English Books Online ; image set 173635) Images scanned from microfilm: (Early English books, 1475-1640 ; 2082:3) Margariton A rich treasure discovered of problemes and their resolves. In three parts. Amorous. Naturall Morall and politique. Faithfully translated out of French, for the profit and delight of the ingenious English of both sexes; to serve as a usefull helpe in their discourse. Delectable demaundes, and pleasaunt questions, with their severall aunswers, in matters of love, naturall causes, with morall and politique devises. Landi, Ortensio, ca. 1512-ca. 1553. Quattro libri di dubbi. English. Adaptations. Painter, William, 1540?-1594. T. S. Rawlins, Thomas, 1620?-1670, engraver. [24], 307, [1] p. printed by B. Alsop. and T[homas]. F[awcet]. for Daniel Frere, and are to be sold at his shop, at the Red Bull in little Britaine, London : 1640. Based on the first three books of "Quattro libri di dubbi" by Ortensio Landi, probably through the French translation "Questions diverses" (Lyon, 1558). Wrongly attributed to Alain Chartier. Originally published in English in 1566 as: Delectable demaundes, and pleasaunt questions, with their severall aunswers, in matters of love, naturall causes, with morall and politique devises. Translated by William Painter. STC's attribution of translation of "T.S.", who signs the new foreword, is in error. Fawcet's name from STC. With an additional title page, engraved, with imprint "London printed for D: Frere. 1640", signed: TR fer:, i.e. Thomas Rawlins. The first leaf is blank. Copy at 2082 lacks blank leaf. Reproduction of original in the Folger Shakespeare Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Early works to 1800. Questions and answers -- Early works to 1800. 2007-07 TCP Assigned for keying and markup 2007-07 Aptara Keyed and coded from ProQuest page images 2007-10 Elspeth Healey Sampled and proofread 2007-10 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion MARGARITON . A RICH TREASVRE DIScovered of Problemes and their Resolves ▪ in 3 Parts Amorovs . Natvrall Morall & Politiqve Faithfvlly translated ovt of French. LONDON Printed for D : Frere . 1640 NATVRE MARGARITON . A RICH TREASVRE DISCOvered of Problemes and their Resolves . In three Parts . Amorous . Naturall Morall and politique . Faithfully translated out of French , for the profit and delight of the Ingenious English of both Sexes ; to serve as a usefull helpe in their Discourse . LONDON . Printed by B. Alsop . and T. F. for DANIEL FRERE , and are to be sold at his Shop , at the Red Bull in little Britaine . 1640. TO THE INGENIOVS AND Courteous Readers of both Sexes , in great Britaine Health and Happinesse . THe Learnd Poet Horace intending to bestowe the true praise of Wisedome upon them which are most worthy , saith that they most of all diserve it , which knoweth best to joyne Profit and Pleasure together , for those two thins to the Jngenious are excellent and admirable : For as much as Hesiode reporteth , that the Heathen Gods desire that profit might daily bee accompanied with travell and labour , and that usually the end of pleasure is bitter and unpleasant , therefore ought he to bee mended for a good Artist , which can with facility & dexterity incorporate and unite them , as the one may still interchangeably ensue and rise of the other , to which intent ( notwithstanding their diversity of opinions the ancient Philosophers endeavored to the uttermost , seeking every one according to their ingenuity to polish and beautifie that most excellent portion of us , the Mind as prepaired the beetter to receive the Print of vertues seale , we might in this race of Frailty clime to some degree ( at least of true happinesse & sound felicity ) but because the name of vertue is of such Majesty , as at first view it would dismay the countenance of her timerous beholders , certaine Philosophers casting aside their frosty beardes , and other such ceremonies of Philosophical shew : with loving care to maintaine and cherish those soft and sweet gentle minds , and tender natures that cannot presently combat with the tediousnesse of scholastique exercises have studied and presented certaine pleasant confections ( wherewith to excite & sweeten the study of Philosophy handling each part thereof so familiarly and facilly , that the most wilde and stupid heads were oftentimes incited to hearken and follow their wholesome documents . Like the Phrygian Fabler Aesope , giving fained speech to Creatures vnreasonable , under pretence thereof hath left to future posterity , most necessary Precepts of all Humanity & Moral duty the like hath beene done in all ages by many Noble Poets , who in their fabled Forgery ( if rightly marked ) have uttered all manuer of most deepe and profound Learning . I speake not of Comicke writers , who pretending but sport , by prety contriving of Parts and Persons , teach how to behave our selves towards all sort of Persons , and specially to shun the cousening Ginnes of those which are registred amongst the vilest kind of people ; which fruit is also to be gathered of our common plays and interludes ; which grounded ( ordinarily ) upon the rule of Philosophy , doe whet and sharpen the wits of the beholders ; as those exercises of Tilting , Torney , Wrestling , leaping , or running , doe by use strengthen the limbes , and frame the body better and more ablie to discharge , when need shall require their office of armes . But lest I should wade too farre in the praise of Philosophy , which may be termed as a labyrinth : Give me leave , Courteous Reader , to let you understand that this little booke in French , happening to my hands of late , perusing of it , found it like a bed of various pearle , or a rich ship fraught with precious wares & Aromatique Drugges the VVork sure of som● learned and skilfull wri●ter , although he cōceale●● his name , aiming principally to the like good purpose , though it could not bee labour in vaine to spend some Recreative houres in teaching it to speake our mother English tongue . Especially , for that having throughly perused the same , and found the Author had so excellently by ●ay of question couched to●ether the most necessary ●oints of all Philosophy as to the ingenious Reader . VVho thoroughly and diligently observes , it will bring with it exceeding rich encrease , both of profit and pleasure ; more particularly ; because in order of his treatise , not intermedling with the particular duty ●f any calling or estate , hee generally concludeth of matter not impertinent to all degrees , so that leaving the rawnesse of the Jnfant , and childish yeares to the care and correction of their Nurses and Schoolemasters , beginneth to shape his first Precepts to the best advantage of that age which ( as it is most disposed to the vanity of Love , so most likely bee abused and miscaried by the same ) may here in some part learne to know and eschew the tempting deceits , and subtile devises of that boyish God and his blind Disciples ; From thence our Author leadeth us into the darke store-house of Natures secrets , where with open Eye , perusing the weake condition of the World and Worldly things , and things , and of us our selves for whose sake they were principally ordained , may remaine therof , more mindfull and thankefull to our Creator . Lastly our Author bringeth us to the Fountaine of good nurture , teaching not onely in private cases of our owne lives and houses ; but in Common-wealths matters also , to give such verdict of things incident , as amongst the wise and sagest Governours , shall make us esteem not soly ignorant or empty of understanding : but like the Bee that sucks and tasts of every flower , gathers somewhat to lade her selfe with to her hive : so there is not a question or demand in this Booke , but you may reape some benefit by it . All which things , although they be not unknown , may by the learned be collected out of the Works of sundry authentick Authors , yet al● men having not such opportunity , wherby to searc● and runne over their numerous volumes , it may be expected , the most part of both sexes , especially those who have not such Libraries , but their ingenious disposition moveth them to spend their vacant houres in some vertuous exercises sometimes may imploy themselves in the perusing of this booke which may adde some curious structure to natures Artist ( Discourse ) which is an excellent Ornament to that person who is compleatly furnished & endowed with variety of it , wherfore my courteous Readers and buyers of this book , I hope you which reape and enjoy some benefit by it , will w th equity judge & censure this my translation these briefe Collection as of a labour willingl●● undertaken , and especi●ally those that canno● understand it in the O●riginall . For the delect●able Recreation of you● minde , and profitable helpe unto Discourse whereunto bee wishe●● Vniversally most happy successe . Farewell Yours , T. S. QVESTIONS of LOVE , and the Answers , Question . WHereof doth it come , that Ruffians , Iesters , and common Dancers , be lesse subject to Love then others ? Answer . That may come by the continuall familiari●● that such men have with women : in whom they have no pleasure for respect of Love , or whose familiarity doth make love ●●oathsome , or out of tast . Q. What is the cause , that hee that loveth fervently is soone angry ? A. Because the spirits , and humours of Lovers be very hote , and boyle continually . Q. How commeth it to passe , that an 〈◊〉 morous woman is so curious to be finely ap●parelled and decked ? A. She doth it to increase and set forth her beauty , thereby to subdue and draw●● those unto her , that be most beautifull an●● desirous to Love. Q. But why be rough and hairy 〈◊〉 more prone and disposed to the amorou●● battell of Love , then others ? A. Because they abound and be mo●● full of humours then others . Q. What hath moved certaine Greek Poets , to say : that Love is the most exce●●lent amongst all the heavenly Gods ? A. It is perchance because there is 〈◊〉 Philosopher that doth teach the manners mans life so well as he , or maketh man mo●● practise of quicke spirited . Q. But why hath Love beene esteemed God ? A. Because he maketh an● Idiote to speak well , a coward to be bold and hardy , a m●● lancholike man joyfull , a heavie and sloth●●full man prompt and ready to all enterpri●ses , be they never so great . Or else he 〈◊〉 made a God , for man to excuse himselfe and to cast vpon Love all that , which by the same he hath done and sustained . Q. Why be Lovers so desirous of corporall and bodily beauty ? A. Because beauty ( as ancient Poets doe affirme ) doth please the Gods , is agreeable to men , is not loathsome nor hea●●y to him that is indued therewith , but desired above all things that may be wished . Q. What is the reason and cause of Nosegayes , Garlands of flowers , and greene Boughes , wherewith Lovers bee went to ●●dorn the fronts of their Ladies Lodgings ? A. It is to honour them as their Gods ●n earth , and to shew that such Nosegaies , Garlands , and May-boughes , doe serve for ●he spoyles and triumphes of their Ladies , ●nd for true signes of the service and devo●ion of their loving Servants . Q. But whereof commeth it that wee ●●eame sildome of the thing that we love ? A. All Lovers being tossed and vexed with ●●vers thoughts , cannot stedfastly grave ●nd settle any one thing in their fantasie : ●r their thoughts be like the circles and ●●ubblings of the water , which are dissipated , ●e one by the other . Q. From whence commeth it , that certaine Lovers vpon the view , and sight of their Ladies doe blush ? A. It riseth of the blood and spirits which ascend upwards , whereof the face , fulles● of pores of any part of the body , doth charge it selfe with colour . It may be also that it proceedeth of a singular reverence that they beare to their Paramours . Q. But why doe they afterwards waxe pale ? A. There is no true Lover but is troubled with some disquiet , or contrariety . I● the cause then of his paine doe present it selfe before his eyes , the same doth easily grow and increase . And so Nature retirin● unto the inward parts , as into her hold o● sort , carrieth with her both the blood and spirits , leaving the superiour parts withou● any colour . Q. How chanceth it , that barreine and unfruitfull women be more hote and promp● to love , then they which are fruitfull and bear● Children ? A. Because that such doe more aboun● with-seed , and do purge themselves of thei● naturall disease lesse then other doe . Q. Why doe Lovers delight to beare in their hands Nosegaies and Apples ? A. All Love●s have a desire to enjoy and possesse the flowre and the fruit of others age and beauty , wherein they rejoyce , whensoever they see the same . And so be amorous both of flowrs and fruit , and of all such beautifull things that they see . Q. But why bee Lovers for the most part ready to weepe ? A. Poore Lovers continually be pricked with some Naile , and feele cause whereof to complaine , being of Nature , fearefull , suspicious , jealous , and troubled , so that it is no marvell , if such and the like passions doe provoake them to teares . Q. What meaneth it that Lovers bee continually as it were in a fire ? A. The affection of Love doth move and trouble their spirits , which doth raise in them this heate . Q. Why be women more proue to Love , then any other creatures at all times and seasons ? A. Nature hath indued them with more delicate touchings , and with more moderate complexion then other . Besides this , they be of complexion hote and moyst : a thin● very proper and requisite to Lov● . Q. How commeth it , that men take 〈◊〉 pleasure in the play and Game of Love when they have lust to make water ? A. Because even then the Conduites a● full : and that which is full of moystnes● cannot receive other humour . It may b● also , that the heavinesse and weight of th●n Vrine doth restraine and stop the Condu●● from whence the Seede doth issue an come . Q. Wherefore is the pleasure of Lov● greater then all other pleasures that ma● be imagined ? A. That commeth of the Sperme whic● passeth through all the parts of the body yeelding unspeakeable pleasures to the 〈◊〉 ther members . Q. How chanceth it , that men of M●●lancholicke complexion be more lively , th● other in combat of Love ? A. The windy passions , whereof th●● be full , be causes of the same : which ma●● them more wakefull & disposed thereunt● Q. Why doe Physitians praise mediocr●●ty or sildome vse of Loves desire . A. Because the same doth lighten the body , rejoyce , the spirits , comfort the brain , recreate the senses , and expelleth from them all accidents proceeding of melancholike numours . Excesse also is to be blamed , because it doth weaken the body , and is hurtfull to the sight . Q. Why doth Nature give to Love so great pleasure ? A. For preservation of mankind , which through the same is continued . Q. Why doe they soone grow to gray haires , which be much given to Love ? A. Because they expell from them their naturall heat , whereby life is conserved and maintained . Q. Why doth the haire of the head and eyebrowes of those that be fornicators and lech●rous soonest fall ? A. The Game of Love doth marvellously coole the superiour parts , which being made bare and voyd of blood , and ●pirit , cannot digest that which doth nou●ish the same . And so the vapours proceeding of digestion , be not sufficient and able to engender haire of the head and eye-browes . Q. Whereof commeth it tbat Lover care not to spend the whole Night i● Love ? A. Every vehement passion doth wholl● draw a man thereunto , and suffereth hi● not to give himselfe to any thing else , bu● to that whereof he thinketh , and whereup●on he bendeth his fantasie . Q. Why bee Lovers so carefull of th● sight and amorous lookes of their Ladies ? A. All Lovers are wont to suffer them●selves to be fed with such allurements , and there is no part of the body that doth s● well manifest and declare the interiour passsions of the mind , as the eyes . Also we say that the eyes are the true harboroughes o● the heart . And thereof it commeth , that when one kisseth the eyes affect●ously , as 〈◊〉 thing desired : It seemeth that hee kisseth the thought , and the soule it selfe . Whereof certaine Poets , with good reason have written that Love borroweth his arrowes from the eyes of Lovers , to serve himselfe agains● themselves . Q. What doth move the Poets to fain● VENUS to bee of Massive Gold ? A ▪ That may be by reason of her ra●● and excellent beauty , or else because shee is so much desired as Gold , some assigne the cause vpon the great summes of Gold that Lovers doe consume and spend vpon Love. Q. What is the cause that Lovers doe vse to forsweare themselves ? A. Love doth laugh at such perjuries ; Lovers therefore desirous to serve their God , doe sweare continually . Or else it preceedeth of a certaine lightnesse caused of divers thoughts which doe rise in their minds . Q. How chanceth it , that men leave not to love a woman , although through age or some other accident or chance , shee waxeth ill favoured and foule ? A. That commeth of love , which is blind , and being blind , cannot know or judge the imperfections of other . But how should he take knowledge of that which he cannot blame . And how can he blame that which hee is constrained to embrace and wholly to pursue . Q. From whence commeth it , that most commonly wee be given fervently to love not those onely of whom wee never received pleasure , but those also whom wee never saw ? A. Every one beareth the Image of hi● mind in his face , and thereof may be gathered some signe or token of the wit and nature of the person , by meanes whereo● we may conjecture whereunto she is mo●● enclined , which is the very spring and beginning of Naturall amity or hatred . Q. How chanceth it , that divers me● cannot obtaine the grace and favour o● their Ladies , although they doe serve them honour them , and adore them ? A. Because ( as Aristotle saith ) there i● nothing in them worthy to be beloved . Bu● what man is so voyd of Natures grace but hath somewhat in him worthy 〈◊〉 Love. Q. But what is the cause that some s●●ters be better beloved of their Lndies th●● other some ? A. The Lady enriched with beauty an● good manners , is like unto the Sunne th● doth every where equally extend hi● beames , which notwithstanding are rece●●ved unequally , of some more , of some less● after their capacity . The starres also there in doe beare some rule , so that after the saying of Diogenes the Stoique , the signes common to two persons , that is to say , under which the one and the other shall be borne , and those signes agreeing , doe cause the wills of the same two persons to bee joyned and united . Q. Why be these little and prety angers and fallings out which chance amongst Lovers , the refreshing and renuing of Love ? A. That shall ever be , because Love is the flame that will goe out and dry , if it be not blowne and oftentimes moved : Or else we may well say , that the more the thing which wee desire is denied , the more we desire it . Q. Whereof commeth it , that we be ashamed to communicate to others our desire and lust to the combate of Love , and of other appetites and desires , as to drink , eate , sleepe , and such like , wee be not ashamed ? A. Because that the same carnall affection is not so necessary nor profitable for this life as the other appetites be . Q. Whereof commeth the diversity of weapons wherewith Love is wont to wound men and women , fishes , birds , and other foure ●ooted beasts ? A. Of the divers nature of things that he assaileth . Q. You will say , that beauty failing , love decreaseth ? A. J would say , yea , because Love is no other thing but a desire of beauty . Q. Whereof commeth it , that a man heing touched with Love , cannot ridde himselfe of that passion by any dexterity , policy or wit ? A. Love is a certaine estate and pligh● that doth wrap and fold the mind of man● and with a certaine sweet motion dot● transport him into the thing by him desired . This affection riseth by the contemplation and judgement that hee hath o● beauty , which causeth him to conceive in his Spirit an● Mind such admiration and desire , that whether hee will , or no , he i● caught in the Ginnes and Nets of Love. Q. What reason have certaine people o● the North parts , to seeth with water 〈◊〉 certaine stone called Gagates , causing thei● spouses before they lye with them , to drink thereof ? A. That is to know whether they hav● made any fault or not before . For the pro●perty of that stone is suddainly to force them to make water that have endured , and suffered the act of man. Q. What is the cause that women which be of very bote nature cannot conceive ? A. Great and vehement heat doth destroy and corrupt the seed ; and therefore they which be very hote , are commonly fruitlesse and barren . Q. Why doe some women love men that be blacke , and other , those that be faire and well coloured ? A. Women of feeble sight love them that be blacke , because blacknesse doth joyne and unite the sight too much disparkled , and by this meanes doth comfort the same : Or else we may well say , that every thing doth love and desire his like . They therefore which be hote of nature love them that be blacke ; because they be more prone to hea●e . Other which be of colder Nature doe love them that be white ; because they be of cold Complexion , the Mother of whitenesse . Q. Wherefore have the ancients compared love to drunkennesse ? A. For nothing else , but because it maketh men ( which before were cold , heauy , and covetous ) lusty and liberall . Q. Wherefore doe not common harlots conceive : or if they doe , it is very sildome ? A. The diversity of the seeds doth le● conception , and causeth that the same cannot be retained . Q. What meaneth it , that the purse of Cupido is tyed with a Leeke ? A. This proverbe doth declare that Love is liberall , and findeth no let to put his hand in his purse . Q. Which is greatest , the hurt or profite that commeth of Love ? A. He that doth not love of himselfe , esteemeth the losse to be greater then the profite . Q. Thinke yee that Love hath judgement or no ? A. How can he with judgement cause Lovers daily ( as every man may see ) to fall into such enormities . Q. Whereof commeth it , that for the most part , the Children which married women doe borrow , or which be not lawfully be gotten , commonly called Bastards , doe resemble more their husbands , then those that be legitimate or lawfully by them begotten ? A. The reason commeth of an imagination that they have to be suddainly taken or espyed of their husbands : And so their husbands be alwayes in their fantasie , for it seemeth to them that they be continually before their eyes , and that they say to them : what doest thou , thou shamelesse whore ? Is this thy assured promise made unto me at the marriage day . Q. Wherefore be young women more prompt to laugh then others ? A. Young women are under the safegard and tuition of Venus , the Goddesse of laughter , and so they doe easily laugh . It may also be said , that they have tender and delicate bodies , and laughter is no other thing then a spice of Joy , wantonnesse or tickling . Q. Doe you thinke that Love is so blind as he is painted , or that his sight bee good ? A. Wherefore should not I thinke him blind : sith amongst my neighbours I see the most ill favoured to be best beloved of the fairest . Q. What people ( after your mind and judgement ) be most worthy to be beloved ? A. J thinke those that be learned : be●cause they may give pleasure to the body profit to the Spirit , and make their fa●● immortall . Q. Wherein is the subtilty of women mos● discovered ? A. In that they seeme to love one alone and neverthelesse doe give themselves 〈◊〉 many . Q. What woman thinketh her selfe mos● worthy to bee beloved , the faire or th● foule ? A. Before J shall answer you , shew 〈◊〉 a woman , that thinketh her selfe to be foule . Q. What meaneth it , that the lookes o● Ladies doe wholly turne vs from all othe● objects , and doe draw vs vnto them ? A. The lookes of Ladies be neere neighbour to the Image and imaginatio● of beauty then any other thing , whic● above all things doth ravish our senses , an● they doe pleasantly bind and captivate th● same of purpose , in the end to bring the● to subjection . Q. What be the conditions that an amorous Lady ought to have ? A. That she be not covetous , that she be courteous and easie to be spoken unto , neate and secret in her doings . Q. What properties be requisite in a Lady that right well may bee called faire ? A. That she have a faire and a comely personage , a faire neck , a small body , a little mouth , and white teeth and cleane . Q. Is this a proverbe good ? Love him that will love thee ? A. Yea very good : for he is a beast that will not love , being beloved . Q. Whether is the man or the woman more subject to love . A. That question is very evident , a man is sooner taken and wrapt in love then a woman . For we see that the man , which is borne to a thousand good and great enterprises , doth for loves sake abandon all glory and honour that he may receive . Q. Why have the ancient and they of these dayes , painted love with wings ? A. To declare that the desires of Lovers be high , and labour to attaine high and great enterprizes . Q. Who deserveth more to bee favoured of love : the faire of simple and honest meaning , or the foule that is sage , crafty , and well advised ? A. Prudence is the beauty of the mind● which continueth longer then the beauty of the body . Q. Can love be without Iealousie ? A. I thinke not . For testimony whereof●be Ovid , Virgill , Plutarch , and Boccace● who writeth in a Sonnet : If Love lived without Jealousie , &c. Q. Why he Ladies sooner amorous of 〈◊〉 Souldier , then of a learned man ? A. Souldiers be more liberall , and not so subtill as Schollers be , more easie to be allured with enticements of women . There is no Souldier so brave , if a woman say unto him : that he hath a faire beard , that his leggs be well proportioned , that he is comely on horsebacke , strong to encounter and overthrow his enemy , but incontinently doth give over and submit himselfe unto her will and pleasure . Q. What is the cause , that many despising their wives , be so fond vpon curtezan● and Harlots ? A. The Curtezans suffer not themselves to be seene , except they be first painted , but wives must often be seene of their Husbands , which causeth them to seeme not to be so faire . Or we may say that wives continually be at their husbands backes , misusing them with vile and unseemely words , which maketh them to tast of other meates , and causeth them to imagine a thousand other appetites and lusts . Q. Wherefore have Lovers so feeble voyces ? A. Of the feare that they haue to displease their Ladies . And therewithall the unequall motions wherewith their Spirits are moved , which forceth this feeblenesse of voyce . Q. VVhether doth Love shew her greatest force , either in making the foole to become wise , or the most wise , or advised man , to become a beast ? A. If there be more paine to breake down , then to build : I beleeve there shall be more adoe ' to restore wisedome to him that hath lost it , then newly to make him wise . For love and folly , be nothing else , but analienation o● the good sense and wit. Q. May a man dye , through veheme● Love ? A. Of this the History of Seleucus a●● Antiochus , may testifie and beare witness● which may be reade in the first Tome 〈◊〉 the Pallace of pleasure , lately published . Q. Which should bee the greatest heart breaking , the Lady dying in our sight an● presence , or in our absence ? A. J would thinke by her presence , fo● the eyes doe give greater feeling of dolo● and griefe then the eares . Q. Whereof commeth it , that men hav● divers judgements of the beauty of w●●men ? A. It is a proverbe derived from the an●cient Greekes , that all faire and beautiful things , be hard to be judged : even so of thi● difficulty commeth this diversity of judge●ments . Q. How chanceth it , that many whic● be esteemed men of very good judgment , ar● surprised with the love of foule , and ill fa●voured women ? A. It may be that they have marked 〈◊〉 certain beauty in them , which doth appear● outwardly . In like manner , Painters and Musitians have judgements of draughts and ●●cords , whereof none doe take heed , but ●●ch as have skill in the same . Q. Doe you thinke the discovering of Love , to be the cause sometime that a man ●btaineth not his desire ? A. That chanceth many times by reason ●hat such women doe love their honesty ●ery much . Q. Is the travell greater in secret and ●oncealed love ; then in that which is discovered and open ? A. Without doubt there is greater paine in concealed love : because a man cannot vent the heate of love concealed , which by communicating and counselling with some other , may be made more comfortable and easie . Q. Whether is more constant in love , the man or the woman ? A. The man , being both of body and spirit more firme in all affaires . And naturally he is more constant and of better per●wasion in love . Q. Whereof commeth it , that he which loveth is most commonly beloved ? A. That peradventure may come , because our Spirits cannot resist the amor●● shots which doe proceed of the sweet loo● that Lovers doe continually cast one upo● another . Or else we will say : that it is th● property of nature to couple and joyne lik● to like , and to scatter and divide the thing● which have no proportion together . Q. VVherefore doe men say , that to snee●● is a good signe in the deed of love ? A. Because it commeth of the braine which is as it were the little Canon , and withdrawing place of all the Senses . And it seemeth that all the Senses do agree and give their assent to the sentence and conclusion of Lovers . Q. VVhereof commeth it , that secret love is more burning and fervent , then tha● which is discovered and open ? A. That chanceth because the secret Lover hath no meane of ease and rest to le● out the fire that doth consume him , the vertue of love being of marvailous force and strength , and so not able to attaine the thing which he loveth best , is unto him greater travell and paine , then if he enjoyed it , or might discover it to his friend for his comfort . Q. Whether were it better that there ●ere love or no love ? A. I beleeve it to be better that there ●ere love , for so much as it bringeth unto ●s more good effects then evill , and to my mind and opinion Plato agreeth , who ma●ing a definition of Love , doth say , that it is ●othing else but a desire to get and obtaine 〈◊〉 faire and beautifull thing . Q. Thinke you that one may be in love with another , onely vpon fame and report ? A. If Love be wont to place himselfe in ●he chamber of our minds , by entry through ●he gates of our eyes , who doubteth but likewise he may enter by the doores of our eares , to harbour himselfe in our understanding . Boccacio in his Decameron , and Plutarch , be of the same opinion . Example hereof may be seene , by the History of the Duchesse of Savoy , and the Lord Iohn of Mendozza : which may be reade in the Pallace of Pleasure aforesaid . Q. What doth incite a man more to vertue : either honour : or the desire that he hath to please the thing he loveth ? A. I do not judge or think , that Love doth serve for a spurre to prick men to vertue : supposing that a man desireth it for no●● other purpose , but to enjoy it . Q. Whereof commeth it that divers 〈◊〉 men have remained long time without ●●ving any person , and afterwards have ●●ned with love ? A. J say that the vertue of the Plane hath wrought it : for in this University 〈◊〉 things nothing doth move it selfe , that do●● not take it's first motion of the Planets . Q. Who loveth most fervently , the ha●●dy or the Coward ? A. It is the bold and hardy ; for t●● Coward commonly dareth not advan●● himselfe forth to prove his fortune . Q. Are ye not of this opinion , that h●● which is more lively and of spirit more excellent , is lesse content with one Lo●● alone ? A. Yes truly , and that is accustomably seene among men and women : for why To content himselfe to love in one place is an act of pusillanimity , and of small hear●● and courage , which is the cause that my mistresse doth not content her selfe with 〈◊〉 thousand Servants . Q. Which is greatest paine ; to get an● ●btaine the love of one , or to maintaine ●●he same being gotten ? A. To maintaine it after my judgement , because of the great inconstancy ●●f Women which doe soone fill and sa●isfie themselves , and are quickly angry and soone weary , lightly found and ●●one forgotten , very slippery Cattell . Q. Who is more easie to be perswa●●d that they are beloved , the Man or 〈◊〉 woman ? A. The Man , and that may be clear●● seene ; for Ladies neither by long ●●rvice , great gifts or otherwise , can ●●erswade themselves to be beloved , but ●●vermore they be ready to reply , that 〈◊〉 man doth dissemble and counterfeit 〈◊〉 truth . Q. What doth certifie the woman that she is loved ? A. The perseverance in●one . Q. Is there no other signe then per●●verance ? A. To be jealous of them , and to ●●ve liberally , if perchance they be co●●etous , as indeed they bee for the most 〈◊〉 . Q. Why is Love painted by some 〈◊〉 form● of a Shepheard ? A. Because they which pursue a●● follow love , be more liker beasts the●● men . Q. Which hath greatest force in ma●●●atred or Love ? A. J would say , that the passion , 〈◊〉 Love should be greatest . And why 〈◊〉 Man through ●atred never killed hi●● selfe , which men do oftentimes throug● extremity of Love. Q. Is Love blind as he is painted ▪ A. The vulgar and common love blind , but the celestiall loue is not : 〈◊〉 with great dexterity it openeth and d●● covereth the greatest secrets . Q. Whereof doth it come , that Lover have so little knowledge of the imperfections of their Ladies ? A. One great motion doth let an●ther . Every Lover then being trouble in spirit , the judgement of his sence impeached and letted in such wise as 〈◊〉 remaineth blind in the thing which loveth . Q. Why doe Lovers so often br●● ●h●ir faith and promise one to another ? A. Youth aboundeth in heate , and is ●ubject to divers and many things , and cannot stay it selfe in one thought ; whereby it proceedeth , that the ancients ●●ve made Venus the mother of Love , whom many Lovers doe follow . Q. Doe ye thinke that by Magicke Art the heart of an obstinate woman may be mitigated to condiscend to the pleasure of a Lover ? A. All they that have written of Naturall things affirme the same . The Divines say contrary . And J in the diversity of opinions in so great men dare not declare mine owne . Q. Is it possible that a Covetous man may become amorous ? A. The forces of Love have alwayes beene more brave and fine , then those of Covetousnes . So J beleeve , that love cannot onely make the Covetous libe●all , but also prodigall ; For as the covetous have had no measure to get goods , so they may have as little to spend them , if they thinke that by money ●hey may enjoy the thing that they love . Q. Wherefore have Men more 〈◊〉 herty then women , to love in moe plac●● then one ? A. Take modesty , shamefastness● and feare from Women , and yee take 〈◊〉 way their lives , which chanceth not 〈◊〉 man. Q. Wherefore be Lovers continually ready to demand the hearty goo● will of them that they love ? A. The Heart is the seate of des●● and of all knowledge , all which be re●dy to obey the thing that it loveth the Image whereof representing it self pleasant before the eyes of Lovers , do●● ravish from them both the heart an●● the principall parts . And thereof 〈◊〉 commeth , that being as it were robbe●● of themselves , and oppressed with 〈◊〉 tollerable bondage , they require with all importunity to be restored and pl●●ced in their intire and former estate . Q. Whereof commeth it , that co●monly we suffer our selves to be all 〈◊〉 to love things whereof there is no ho●● to attaine vnto ? A. That is for lacke of knowled●● of the beginnings of Love , the which are light and little . And although that all hope is cut off and taken from us to enjoy the sweet imbracements which Love doth promise : Neverthelesse the beauty of ●he thing beloved , doth delight us , and the remembrance thereof doth occupie the Braine . Such passions have beene called of our elders , Dumbe desires ; because they doe still and steadingly possesse the heart unaware , and by little and little take increase . And our eason should not be hindered if it 〈…〉 Q. 〈…〉 a●l the joyes of Lovers uncertaine ? A. Because in Love there doe daily chance divers casualties ; as Suspition , jealousie , anger , peace , refuse , disdaine . Q. Why is Love compared to a dark Laberinth or Maze ? A. Because the entry and comming in is easie , and the going out impossible . Q. Wherefore doe men compare Love to a Crocadile ? A. The nature of a Crocadile , after the mind of those , that have writt●● of Naturall things , is to follow th●● that flye from him , and to flye from them that doe follow him : and so it i● with Love. Therefore I give counsell that whosoever will enjoy the effect ●f his desires , that hee be not too sharp● and eager to pursue & follow his Lady Q. Beleeve yee that Love and goo● judgement may be together ? A. I beleeve no ; for then the foul● and deformed should never be beloved But we see not onely the contrary to happen , but which is worst , those tha● be the vilest , indued with most treason ▪ and least loyaltie and faith , how foul● soever they be , are most commonly bes● beloved . Q. Whereof commeth it , that diver● which loved fervently to have som● comfort , did sodainly lose that grea● heate of Love ? A. All vehement love doth no● long continue ; for within a while th● spirit hath leysure to examine it selfe and to returne to due understanding thinking upon all things that migh● violate and corrupt the same , whereby the sensuall appetites be by this meanes restrained . Q. Why doe men call Love both flame and fire ? A. It is not possible better to expresse how insupportable a thing it is , considering the heate of the desires which it engendreth in the hearts of his fervants , and the tyrannie that he useth towards those which are under his power , whom hee bringeth to ruine , and consumeth like fire without any pitie . Q. Why are men rather amorous then women ? A. For that they are of hotter Complexion , and their spirits more quicke and prompt . Q. Why be women more firme and stedfast in Love then men ? A. Because things which of themselves be cold , be lesse subject to mobility and inconstancy , then those that be hot . Q. Whereof commeth it , that women be more easily perswaded to be loved then men ? A. Because they esteeme themselves much more then there is cause . Q. But why be they angry , or wh● doe they frowne and lowre , when men sa● they be foule or olde ? A. Foulenesse most commonly com●meth of age : and age is the high-way t● death , which naturally doth annoy and displease all persons . Q. Wherefore is it said ; that th● Cough and the passion of Love cannot 〈…〉 A. They be 〈…〉 force , for the cough troubling the body can scantly be concealed or hidden . Loue is a passion proceeding of a certaine fi●● which by the eyes is discovered ( and manifesteth it selfe by the colour of the face , ) and by all the actes of a Lover it may be comprehended and knowne ; so that without great paine and difficulty ▪ it cannot be hidden . Q. From whence doe the amorous send forth so many sighes ? A. Their continuall thoughts send all the heate to the heart , whereof it commeth , that necessarily it is convenient for them to respire and breathe , of which respiration , sighings be forced : whereby the coldnesse of the ayre is drawne to temper the inward heate . That may also rise of the consideration of the time lost , of the detestation that commeth of lecherie , of the diminution of honour and reputation ; and finally , that the successe of dishonest loue , is tragicall , noysome , furious , and miserable . Q. Wherefore have the ancient painted Love holding Flowers in one hand , and Fish in the other ? A. To shew that Loue is a Lord both of sea and land . Q. Thinke you that Love doth yeeld greater force , courage and strength , to him that doth combat and fight in the presence of his Ladie ? A. There is nothing more certaine . And for this cause was brought in and ordained the brave and lusty company of the errant and wandering Knights , to give pleasure to Ladies by Justs and Tournies . Q. Who receiueth most contentation , the victorious and loving Knight , or the gentlewoman for whom he hath fought ? A. The Knight as I suppose ought to be best contented , as having cause to content himselfe with his owne act and deed of Chiualry . For he that doth best , is worthy of greater praise : And he that runneth best for his Ladies sake , is best worthy to enjoy her . Q. Wherefore doe amorous Ladies impute that to fortune which chanceth contrary to their hearts desire ? A. Because they like rash creature● without due consideration , esteeme all things to be ruled and governed by Fortune . Q. Is it love , to love the Image of 〈◊〉 woman ? A. Jt is not loue , but rather madnesse . Q. What be they that loue by a certaine destiny and influence ? A. They that can give no reason o● any cause of their love . Q. Doe ye thinke it to be true , that the Goddes were Lovers ? A. You must know , that the old and antient Poets were great Divines , and speaking of one thing , they signifi●● another . True it is , that there be divers well learned that cannot abide Poeticall Allegories , which after my judgement have no great reason on their side . Q. Wherefore was Paris desirous to see the three Goddesses naked , when he was appointed arbitrator of their Beauties ? A. To giue better judgement by viewing the proportion of their bodies . O how many faire and beautifull be there in outward appearance , which vnder their sumptuous garments and crimson Robes be full foule and ill favoured : that if Peter Grubbe of Belchelianger , or Ioane Stubbes of Norton Follie , viewed them naked as Paris did the Goddesses , they should runne home for the next Gemman or Iustitian of peace to entertaine them , for they would scarce vouchsafe . Q. Thinke you that the beauties of Ladies is a commendable argument to dispute of ? A. Wherefore not ? seeing that the wisest haue written beauty to be a gift of God. Q. What mooved the ancient to say ; that Love is Lord ouer gods and men ? A. Because all that which is made either in heaven or in earth , is made for Love. Remember what the Philosopher saith : All things doe move that men doe love and desire . Q. Which is most to be feared ? The bowe of Love ? The mace of Hercules ? Or the sword of Mars ? A. The bowe of Love , and specially when hee shooteth his Arrowes of Lead . But not so much when he shooteth his arrowes of Gold and Silver . Q. How is it possible , that Women should have faces of Angels , and heads of Divels ? A. Be not Divels called Angels in holy writ ? Read the Scriptures and yee shall be resolved . Q. Doe you thinke that a Lover may bee enchanted by the sight of his Lady ? A. If Sheepe after the mind of Virgil , by a looke may be charmed ? How much more may delicate Love be subject to enchantments . Q. Can women by any celestiall influence be made better or more rigorous toward their loving servants ? A. The Mathematiques , Astrologians , and Magitians , by divers and many experiences and peremptory reasons affirme the contrary . Q. How can the fire of Love ( not participant with any other element ) inflame our hearts ? A. It is onely a manner of speaking very common to Latinists , called Metaphora . Q. Whereof commeth the love of two which doe equally loue each other ? A. Some thinke that it commeth o● their conversation & mutuall familiarity : other of Angels and spirits assigned to each man. And other of the concurrants and conformity of the Planets . Q. Whereof proceedeth the rare beauty of women ? A. Some doe say that it commeth of the temperature of the elements : other doe tell reasons more excellent . Q. Why did Euripides say ; that Love was like a Tragedy ? A. Because that love is evermor● accompanied with heavinesse , with complaints , and with a hard and bitt●● end . Q. Is there any difference betweene the grace of a woman and her beauty , or whether be they all one ? A. I beleeue that there is a difference ; for the one hath a greater force then the other to cause a man to be content and satisfied . Q. Whether is it a greater adventure to get the grace of a faire woman , or else to recover it , if it were lost ? A. Jt is a greater act to recover it as J beleeue , women being of their owne nature disdainfull and stout in their opinion . Q. How may a man doe to obtaine and get the favour of another ? A. Some do say by merit , some other by fortune , other doe impute it to the conformity of nature , and some do attribute the same to influence or destiny . Q. Whether of these three qualities be best to obtaine the grace of women , Beauty , Riches , or Learning ? A. They which be faire desire to have faire servants . Rich , those that have wherewithall , and the learned love them that be learned : But most-commonly riches is best liked of women for their maintenance , although with wise women learning is of greatest price . Q. Is it possible that a Lover see continually the things that he loveth ? A. That chanceth to those specially that be not touched with Love , that is to wit ; which can represent to themselves those which be absent by cogitations . Q. How may the heart of a Lover liue that is not beloved ? A. He may live very well , considering that it is more pleasure to love ( as I have at other times affirmed ) then to be beloved . Q. May a man establish lawes to Lovers ? A. I thinke not , but yet I will not deny that they which love by a certaine gift of nature or chance fatall , lawes may be established , whereunto they may subdue themselves . Q. Is there any thing in the wor●● that may retire , and draw an amoro●● man from the thing that he loveth ? A. Onely disdaine may withdraw him more then any other thing . Q. Why doe the ancient paint Cu●pido , to force , himselfe to plucke 〈◊〉 branch of Palme out of the hand of an● other Cupido ? A. In ancient Bookes there is re●membrance made of two Cupidoes , th● one chaste , the other lascivious and dishonest . The chaste is he that doth strongly bind and bring him that is lascivious and dishonest into subjection . Q. How can a Lover dye in himselfe and live in another ? A. This is cleare , that the heart i● more where he loveth , then where hee giveth life . Q. Wherefore be the angers of Lovers of so little continuance ? A. Because they are angry for trifles and things of nothing . Q. How many sorts of Lovers be there ? A. Two sorts : the one after Plato celestiall , and the other vulgar and terrestiall . Q. How commeth love in us , by judgement or by destiny ? A. Most often by judgement , for divers times men judge before they loue . Q. Is there any pleasure in the world that surpasseth the contentation of Lovers ? A. No , for why , the seede commeth 〈…〉 the which causeth 〈…〉 throughout all the body . Q. Wherefore doe men esteeme women to be an evill , like to the fire and to the sea ? A. Because there is no day , but that by womens evils doe come an infinite of misfortunes . Q. Which proceedeth most from women , sweetnesse or bitternesse ? A. For one sweetnesse , comes a Sea of sharpe sowre bitternesse . Q. Whereof commeth it , that men compare the state of Lovers to a ship upon the sea ? A. For the great dangers wherei● they daily be . Q. What would a true Lover do being a farre off , when he seeth the shi● ( wherein his Lady is ) to be in dange● of drowning ? A. He would make vowes to Love and with joyned hands beseech him t● save her , though it cost him a Tape● so big as the mast of the Ship , to offe● to his Godhead . Q. Why doe wee love the body so much being but earth and corruptible i● A. We love it , because we canno● alwayes have it . Q. Can the love of the body and 〈◊〉 the spirit agree together , or whether b● they contrary ? A. They be contrary , and one a●gainst the other . Q. I would know whether the body alone might content the Lover ? A. Not if he be vertuous , gentl● and of a good nature . Q. When a woman answereth nothing to the request made vnto her , is i● a signe that she agreeth thereunto ? A. Sometimes yea , sometimes no : whereof a man can ground no certaine judgement if he pursue no further . Q. Wherefore doe young women love perfumes so much ? A. They be all Venus children . And the Greeke Poets affirme , that Venus never departed from any place without leaving an exquisite perfume behinde her , for witnesse of her presence . Besides this , all perfumes and good odours doe either open the appetite or else prouoke Venus . Q. Wherefore doe men compare the beauty of a woman to a flower ? A. Because it is soone come and soone gone . Q. Why doe men feigne that Love liveth among flowers ? A. Because that flowers give continuall hope of fruit : and even so doth Love , for hee nourisheth and entertaineth his servants continually with hope , trusting to enjoy at the last the fruit longed for . Q. Of two Lovers , which shall wee esteeme more to be favoured , him from whom his Lady shall take away a Nosegay and put it in her bosome , or him 〈◊〉 whom she shall giue a nosegay that she 〈◊〉 selfe did weare ? A. The properties of women is 〈◊〉 take and not to give . J say then that 〈◊〉 shall be best beloved , to whom she sha●● give the nosegay . Q. Of what colour should women 〈◊〉 most desired ? A. I would desire them to be of th●● colour wherewith men paint vertu●● which i● Red : but men doe desire th●● 〈…〉 . Q. Of whom have 〈…〉 to close their eares , against the suppli●●cations of poore Lovers ? A. Of the Serpent Aspis which 〈◊〉 deafe and venemous . Q. Wherefore doe men say , that 〈◊〉 woman hath the looke of a Serpent , an● the eye of a Basiliske ? A. By reason of the great subtilty and craft , wherewith they use to entra●● and draw men to their love . Q. Be Hearbes medicinable for love ? A. Yea J have seene the experience thereof at Mantua a City in Italy , al●●eit Ovid cryeth out , that loue can find ●o remedy in hearbes . Q. Wherefore is the life of a lover ●ot beloved , compared to hell ? A. He that made such comparison did it by good judgement . Q. Thinke ye that women be the greatest goodnesse that is in all the world ? A. They that judge and esteeme so be blind , and have placed their sences on earthly things , but they whose minds be directly bent on high would say the contrary . Q. Is there greater sweetnesse then bitternesse in amorous death ? A. Bitternesse in all things doth surmount and passe all sweetnesse , and specially in love . Q. Why doe women generally hate warre ? A. Because it retaineth men , and thereby are deprived of their service and entertainment . Q. Doe lovers live in more peace and quietnesse being neare or farre off ? A. They live better in peace a fa●●● off , that J can speake by good experi●ence ; for it is not long agoe that I b●ing servant to a Lady of Placentia , 〈◊〉 City in Italy , shee assured me to ha●● proved in herselfe , my saying ; and it 〈◊〉 not yet three weekes , that a Lady who●● I serve , with all devotion said the li●● to my great griefe and sorrow . Q. Must we be ceremonious in love● A. All true Lovers live in love wit● fidelity and integrity of heart , withou● any ceremonies . Q. Is it more pleasure to Love 〈◊〉 to be beloved ? A. J beleeve to love , considering● that it commeth and proceedeth of 〈◊〉 free and franke action and deed . Q. Who is better content , the Bride● groome or the Bride when they embra●● each other ? A. The Bride , and that it is so , ye●● shall see them continually rise up merry● and joyfull in the morning . Q. What signified the antient Poet●● by causing the Girdle of virginity to 〈◊〉 unknit at Marriages ? A. What else , but that the Bride just change her estate , and signifieth , ●hat she was untied ( that is to say ) made ●oe , to this end ; that like a good hus●…ife shee should not be slothfull , but ●oe about her house , and looke to all ●arts of the same . Q. Which is best married , the Maid ●●…ken perforce , or the man whom shee ●oveth ? A. In the act of marriage will ru●eth , and not force . Q. Is Love a thiefe ? What is hee ●ccustomed to steale ? A. He is a thiefe , and a great robber of hearts . Q. Doe you thinke it theft , to rob ●y meane of Beauty ? A. Is there any greater theft ? Is ●ot Beauty the cruellest tyrant that is ? Q. Wherein doth the Beauty of wo●en resemble the Spring-times ? A. For it doth soone passe away ●nd perish . Q. Wherefore be all things more dis●…sed to love in the Spring time , then 〈◊〉 any other season ? A. Because that then the hum●●● doe move themselves , and the bl●●● doth waxe hot . Q. What is the greatest happin●●● that man can have in love ? A. To possesse and play with 〈◊〉 Lover , without jealousie or suspition● . Q. The eyes of the Lady haue 〈◊〉 such force upon the heart of the Lov●● as the beames of the Sunne have vp●● things on earth ? A. Yes doubtlesse , if the lookes be●● morous , otherwise it is cleane contrar●● Q. The time imployed about love● it well bestowed , or is it lost ? A. If a man bestow his love well 〈◊〉 loseth nothing , but doth rather gaine● Q. Is loue subject to time , as all ●●ther creatures be ? A. Love is free ▪ and is in prope●● above time . Q. What is the greatest pleasure th●● a true Lover can feele ? A. To thinke that he is borne 〈◊〉 serve and please his Lady . Q. Be our hearts drawne by a●●●morous woman , as the Cloudes by 〈◊〉 Caecias , Iron by the Adamant , and stra●●●y Awmbre ? A. There is farre greater force in th●●●●rawings and inticements of women . Q. May Love be well called and ●●earmed an Enchanter and Magi●●ian ? A. His effects be supernaturall : and ●●herefore to be esteemed a Magitian , and more then a Magitian . Q VVherefore have certaine wise ●●en painted Love with his eyes vn●●ound ? A. To shew that nothing is hid from him , and there is no craft unknowne unto him , whereof hee hath not the ●●ounterpoiz . Q. Doe ye beleeve , that a true Lover ●●oth thinke , that he may merit the grace ●f his Lady by his service ? A. All true Lovers doe judge and ●●steeme their Ladies to be of inestimable ●rice and valour , otherwise they could ●●ot be induced to love them . And if it ●e so , how can a Lover be so arrogant ●o thinke that for a little dured travell ●●e can get such favour . Q. Whereof was Love made ? A. He was composed of pleasure a●● displeasure . Q. Wherefore be women compared 〈◊〉 Proteus ? A. Because of their great inconsta●cie . Q. Whereof proceede so m●●… Bawdes ? A. Because many desire to dep●●… of other , rather then of themselues . Q. How is it possible for poore Love●● to end their travels ? A. By despaire , never to be fortuna●● in Love , or never to enjoy the effe●● thereof . Q. Why be young Whores comm●●… old Bawdes ? A. To cause other to feele the ple●sure which they whilom did feele the●…selves . Or else because they would th●●… all other were like themselves , that th●● might have no cause whereof to be ●…shamed . Q. Falling into the hands of a pitt●lesse woman , what were best to doe ? 〈◊〉 absent himselfe from her , and to pay over into some other Countrey ? Or else ●o have her daily before his eyes , and t●●ake occasion of travell ? A. The surest thing is to absent himselfe farre off . Q. I desire to know if the ordinances of Love be reasonable or not ? A. The principall ordinances of Lovers are , that they love equally : and that betweene the Lover and his Lady there be nothing hidden . And thus J esteeme the ordinances of Love to bee very reasonable , seeing that he useth such equa●ity in things unequall . Q. Doth Love use his lawes with ●●quity or with rigor ? A. He that understandeth them well , shall find that Love continually hath ●sed and doth use his ordinances with great equity . Q. Be not the lawes of Love sub●ect to other lawes ? A. The lawes of Love be soveraigne above all other . Q. Are they contrary to the lawes of Nature ? A. No , they be rather conformable unto them , and bee as it were 〈◊〉 thing . Q. May love be called an exce●… Physitian ? A. Nay rather a hurter of men , 〈◊〉 how can he take upon him the title 〈◊〉 Physitian , that cannot heale any 〈◊〉 wounds but those that he himselfe ●● keth . Q. Of what power is the Scepter 〈◊〉 Love ? A. Able to make them liber●● hardy , and patient , that will follow 〈◊〉 trace . Q. If Love proceed of Idlene●● how can the same make men ingeni●●● and witty ? A. Love hath alwayes done and 〈◊〉 doth great miracles , and therefore 〈◊〉 him to doe that is no great marvell . Q. How may Lovers be most tr●●… tearmed : fooles or wise men ? A. J will call them wise , if they 〈◊〉 well set and placed their love , and 〈◊〉 loving doe not lose themselves . Foo●… I will also esteeme them , if they love●● 〈◊〉 thing without reason and measure , 〈◊〉 not worthy to be beloved . Q. Whereof riseth Iealousie ? A. It commeth to some of the feare ●●at they have to lose the thing that ●●ey most love . To others , to see that ●●hich they love , to love another . Q. Who is most jealous , the man or 〈◊〉 woman , and which of them hath ●●eatest occasion ? A. The woman is most jealous , but ●●e man hath the greater occasion : the ●●eason thereof and the cause I will keep ●●lent for this time . Q. Is the Iealous person blind , or ●●ath hee a good judgement to force 〈…〉 A. If Jealousie be moderate , it shar●●eneth both the judgement and sight in ●●ch wise , as it seeth and knoweth all : ●●ut if it exceed , it is more confuse and ●●lind then a Moule . Q. Whom doth Iealousie become : or ●●hom doth it not become ? A. Iealousie is not comely in him that ●●ath experience of the faithfulnesse of 〈◊〉 is Lady , but Jealousie is not uncomely 〈◊〉 him that is a new Lover . Q. Think you that where love is grea●●● there Iealousie may be great also ? A. Many doe thinke the contrar●● because that the vehemency of lo●● doth so transport the person , that he●● never separated from the thing that 〈◊〉 loveth . Q. Were it good for them that 〈◊〉 Iealous to dye without cause in th●●● rage : what should they feare more ? A. It should be well imployed . Q. Whereof commeth Iealousie ? A. Of envie and love . Q. Is the Iealous man without judg●ment ? A. Not alwayes , considering th●● most commonly the scapes of Ladie● are discovered : and hee is very blin● that cannot perceive them . Q. What is the property of Iealousie ▪ A. It is to serve a thousand deaths ▪ 〈◊〉 prepare embushments for the honour●● Ladies , and to mingle in the middest 〈◊〉 other pleasures , poysons , mischiefes , a●● hatreds . Q. Doe ye thinke that Love doth one●ly intrap the light and tender hearts ? A. I doe thinke that it intrappeth all , ●nd there is none that is able to shut the ●gate against him . Q. Is it possible that a noble spirit for 〈◊〉 small matter may be entrapped ? A. I beleeve that it may , for every gentle spirit for each little trifle is enflamed , whose noble and gentle mind is subject to Love. Q. Is it sufferable to falsifie●faith in ●ove ? A. Why not : sith it is nourished onely with deceit , treason , and falshood . Q. Is the service of Love more trouble some then others ? A. In effect it is more weighty and troublesome : but in will much more easie to be disgested . Q. What is it that pacifieth Lovers in their greatest travell ? A. It is hope . Q. Wherefore doe they faine Love to be tyed to a pillar of Iaspper , with a chaine of a Diamond and To pace , dipped in the floud Lethe ? A. To provoke women to be pudike and chast , and to turne their eyes from the wanton allurements which the●● Lovers doe use towards them . Q. Should the ingrate or vnkind w●●man be beloved ? A. No , because there cannot be foun●● a worse vice then ingratitude . Where●fore we ought to deeme her wholly transformed into the nature of brut●● Beasts . Q. Which is the truest service i●● Love ? A. A stedfast and a constant faith . Q. The Lover that is loved , is he 〈◊〉 Servant or a Master ? A. He is rather a Servant then a Master , for so much as he is clogged with a double chaine . To love and to be loved by two chaines , although that the one be voluntary and the other by necessity . Q. Doe you thinke that a woman without the prejudice and hurt of honor , may satisfie one that hath served her a long time and season ? A. J dare not say without prejudice . But yet I will affirme that she is to be excused , if she give him some ●ase that hath long and faithfully served her . Q. Which is the greatest ingratitude that may chance in love ? A. Not to reward at all his Services . Q. Why is the service of Love worthy of greater rewards then other ? A. Because the longer one continueth therein , the greater bitternesse he endureth and suffereth . Q. Thinke ye that Love hath placed his principall treasure in women ? A. J beleeve so , because it hath given them the Soveraignty above all men . Q. Who is the most fortunate in love : the Attendant , or the possessor ? A. The possessor hath one contentation , but the attendant hath more then a thousand . Q. Is Love the cause of good or evill ? A. Of good , seeing he maketh fooles wise . Q. Why doe men say that Love is a perfect Musitian ? A. Because hee tuneth the spirit●● and affections which before had no●● agreement . Q. Why doe men say , that a faire woman is a monster in beauty ? A. Because it is as rare thing as Monsters be . Q. Doe Courtizans love , or doe they faine to love ? A. There be many reasons to say that they love not , but experience teacheth the contrary , for J knew them that be madde for love , and others that dye for the same . Q. Wherefore doe Lovers many tim●● take vpon them long Iournies to ridde themselves from love ? A. Because daily travell in Iournies doe cause new and strange things to appeare , able to cause a man to forget lov● ▪ I speake nothing of the paines m●●● have , nor yet of the new loves that may chance , which as one naile doth drive out another , so they make and cause them to forget their first . Q. Whereof commeth it that many Lovers , the more they be ill intreated of their Ladies , the more they be inflamed in their Love ? A. That commeth of a certaine constancy of Nature . Or we may well say , that all Lovers be not masters over themselves . Q. Whereof doth it come , that the woman is more , Iealous then the man ? A. Because she is more fearefull , and suspicious : or else because she loveth with lesse discretion then the man. Q. Whether is it more difficult to flye love , or to dissemble it , when one i● entangled with the same ? A. He that loveth not at all , nor is overcome with any affections , can without great paine dissemble love : but where love ruleth and mastereth , it hath such force , that in despite of us he doth manifest and shew himselfe . Q. How chanceth it , that divers great amities and friendships are upon small occasion turned into great hatred and malice ? A. That commeth through the lightnesse and inconstancy of Lovers . Q. How commeth it , that he which 〈◊〉 soone taken with Love , doth soone forg●● it ? A. Hee is like to them that ride 〈◊〉 great gallop , and by and by wax●● weary . Q. Why be some more given to their ●●kin , and of them take more pleasure , the●● of other ? A. For the conformity of blood . Q. What meaneth it , that although● divers women being of Nature covetous and hold-fast , yet cannot giv● themselves to love those that be rich ? A. They doe that , to shew that they will not sell their good grace , but 〈◊〉 willing to give it liberally , as being 〈◊〉 a noble and gentle Spirit : but how many shall ye find of that mind . Q Why doe they esteeme it danger o●● to love a man that is faire ? A. Because that such be most desired , or they be of nature more proud the●● other . For Beauty is the Mother o● pride . Q. Whereof commeth it , that wome● doe greatly hate those that have fors●●●ken them : and with greater malice if they carry away any thing of theirs ? A. The double losse which they receive is the cause . Q. Why should we not ground our love upon those that be too young ? A. Because they be inconstant , very bold , and ever more curious of new Servants and lovers . Q. How chanceth it , that most commonly the beautifull desire to have servants and Lovers that be faire ? And the vertuous , those that be vertuous ? A. Similitude and likenesse doth engender and breed love . Q. How is it that they which have a short or dimme sight , are more given to love then other ? A. It may be because they see not the foulnesse and imperfections so well as others . Q. Whereof commeth it , that ●he Country people doe love peasants better then Citizens ? A. Because they be more affectioned to their like . Q. VVhy doe women appeare fairer by candle light then in the cleare day 〈◊〉 A. Because their painting or beauty doth glister more by candle light the● otherwise : even as our body and flesh doth shine more being in the Sunne , then in the shadow . Q. Which of these were it best to serve : a Mayde : a married woman : or a widow ? A. The love of the maide is most constant , of the widow much more pleasant , and of the wedded woman more slanderous and hurtfull , Q. Whereof commeth it , that many be so amorous of Nunnes ? A. Because the hidden beauty is most desired , and because they be attired and coloured with ten thousand toyes : and it seemeth that all their words be so sweet as Sugar and Rose-water . Q. Whereof of commeth it , that those wh●●h be young are more amorous then other ? A. Because they trust to receive greater pleasure . Q. Wherefore is love painted to be placed betweene slothfulnesse & hatred : and that Idlenesse goeth before , and hatred followeth with wings ? A. Because Idlenesse doth engender ●ove , and of love many times riseth ha●red . Q. Whereof commeth it , that women which of nature be timorous , be neverthelesse strong and hardy in amorous enterprises ? A. Because Love doth darken their understanding , and in things wherein they should be most fearefull , doth harden and encourage them . Q. Wherof doth it come that old women for the most part are imbraced of ●oung men , and that sometimes old men doe sooner enjoy young women ? A. Old women through experience be very bold and hardy , and without any regard imploy themselves upon young men . Old men ( because they be not to be feared , and that without suspition they may speake familiarly by good authority by reason of their age ) doe come for the most part where yong men for nothing that they be able to doe can come . Q. What meaneth it , that women given to Love , ●ee more disposed ▪ charmes and enchantments then men ▪ A. Of their folly and fond belief● which is the thing principally requir● in charmes and Enchantments . An● thereof it commeth that the number 〈◊〉 women witches be greater then men . Q. What is it that causeth most t●● union and conjunction of Lovers ? A. The diversity of complexion cau●seth the effects of Love to be divers . A●● most commonly the celestiall influences bee the causes of their union an●● conjunction . Q. VVhat doth it meane , that simp●● shepheards have beene taken with 〈◊〉 love of some great Lady and Pri●●cesse ? A. We evermore desire the thing●● which we cannot have . But there is y●● a thing more strange , to see two pe●●sons of divers fortune , the one to dy●● for the other . Reade the History of T●●credi , in the Pallace of Pleasure . Q. VVhereof commeth it , that you●● women which be in love , are never s●●tisfied in dancing , and in all other things they be of feeble complexion ? A. Immoderate desire of Dancing is ●●veneriall , young women and Maidens be subject to Venus . So that in such acts they never find themselves molested or wearied . Q. From whence commeth it , that Love maketh vs solitary and pensive ? A. Love as Ovid doth write , is full of feare and care . And it partaineth to the fearefull to bee solitary and pensive . Q. What is the cause that many doe esteeme themselves not to bee well loved , if Iealousie be not mixed with Love ? A. The feare which they have to lose ●he thing that they love , doth cause the Lover to be more cherished . Q. What causeth many men although they be faire● young , rich , and fresh , 〈◊〉 be Jealous of the least wretch they ●●ee ? A. It may come of their owne con●●it . Or for that they know the light●●esse of their Mistresse behaviour . Q. Wherefore doe women require above all things , their Servants aud ●●vers to be secret ? A. Love being discovered , there 〈◊〉 not so great pleasure : besides that , Lo●● disclosed can bring nought else b●● damage and travell , and sometimes danger of death : as may be reade in the ●●cond Tome of the Pallace of Pleasure almost ready to the Print . Of a Lady 〈◊〉 Burgundy . Q. Whereof commeth it , that Love●● delight so much in Musicke ? A. Musicke is a very vaine thin●● And Lovers alwayes follow after vanity Yet I will not blame all sorts of Musick but that onely which is lascivious an●● doth effeminate the spirits . Q. What meaneth it , that many d●● love fervently , and yet cannot be bel●●ved ? A. That proceedeth by reason th●● complexions cannot agree . Q. How chanceth it that love dot● make men lea●e ? A. Lovers be in continuall travell which dryeth up the bones , by reaso●● whereof , they diminish and consum●● themselves . Q. What is the cause that the talke Love or fight of the effects thereof in ●●inted Tables , make men desirous to ●●ter into his snares ? A. The pleasures that be past are by ●●ch meanes brought to our memory , ●●d so the pleasure is double . Q. VVhy doth Love blind vs from ●●eing the imperfections of the thing ●●hich we love ? A. Love is blind and doth blind o●●ers . Q Why is a man many times amo●●ous of a woman vpon her onely fame ? A. Renowne doth evermore make ●●ings greater then they be . And the ●●ind esteemeth things more great by ●●earing then by sight . Q. Why doth the earnest view and beholding of a person make a man amorous ? A. The eyes are the messengers of love , ●●ut especially when the beames which proceed from the heart doe unite and conforme themselves to the thing viewed and looked upon . Q. What is the occasion that Lovers doe st●dy to apply themselves to the imperfections of their Ladies ? A. It is the better to resemble them being well assured that conformity 〈◊〉 manners doth engender love . Q. How commeth it , that women ca●● better perceive and discerne those that be amorous , then men ? A. It may be that they are more expert in the practise of Love , as being more subject unto it then men be . 〈◊〉 goodly History hereof may be seene in the second Tome of the Pallace of Pleasure , of Queene Anne of Hungaria . Q. From whence commeth it , that amorous Ladies are more liberall th●● they which resist Love ? A. It is the property of Love to caus●● them to be liberall and free hearted . Q. Whereof commeth it , that whi●● Lovers doe talke with their Ladies , spettle doth come and encrease in their mouthes ? A. The tongue oftentimes moved doth heate it selfe , and that heate doth resolv●● into spettle . Q. VVhereof commeth it , that whe● amorous Dames doe talke with their Lovers , their brests seeme as though they would depart , their besome doth leape and hop with such force ? A. That proceedeth of the great neighbourhood that the heart hath with the ●p●ppes from whom all the vitall spirits 〈◊〉 proceed , who retiring them to the ●●ests , be the cause of such motions . Q. VVhereof commeth it , that divers amorous women doe oftentimes speake evill of their Servants or Lovers ? A. It is to put away the suspition that men may engender of their love , or else for feare that men should backe-bite them . Q. Why doe men so willingly kisse the eyes of them whom they love ? A. The eye is the dearest part of the body : and in the eye a man may see and know what is hidden in the heart , or else they doe it because the eye is the beginning of Love. Q. Whereo●re doe Lovers hide the●selves when they goe about to content each other ? A. Because of the filthinesse of the act or by a naturall shamefastnesse , for th●● they seeme to doe a thing that is 〈◊〉 very honest . Q. Wherefore be Lovers so curious 〈◊〉 know the name of their Ladies ? A. Because they suppose to find●● the names some secret thing that ma●● yeeld them hope to enjoy the thing th●● they so greatly desire , or else we m●● say , that Lovers will not onely posse●● the bodies of their Ladies , but also hav● all that is joyned thereunto , and tha● which doth depend thereof . Q. Whereof commeth it , that Love●●● be so importunate to demand of their Ladies how well they love them ? A. It is to certifie themselves th●● more , of which assurance the spirit doth appease it selfe , and receiveth contentation . Q. VVherefore doe Lovers deligh● to carry about them any thing that hath beene their Ladies ? A. To be more agreeable unto them and the better to conforme themselve● to their desires and wills . Q. Wherefore doe Lovers give their colours the one to the other ? A. The conformity of deeds and will , doth engender and augment ami●● Besides this , the colours secretly doe give to understand the thing that ●●n vardly we doe suffer , as by signifying of ●nconstancie , diminution of heate , mockeries , travels , humility , highnesse we doe shew it by the colours of a yea , ●●ow , pale , redde , blew , white , gray , and ●ncarnate . Q. VVhat causeth divers Ladies esteemed wise and of good judgement , to give themselves over to vile men , infamous and wicked ? A. J have told you oftentimes that Love is blind , and doth captivate the senses , abandoning judgement and foresight in women , specially in those that 〈◊〉 amorous , whose wits be very weake and unperfect . Q. VVhereof commeth the custome that the Greekes doe eate a confection made of Quinces ( commonly called Marmalade ) the first night of their Marriage ? A. Because they feare to disease 〈◊〉 weary their spouses at the first reco●●●er and meeting . Q. Whereof commeth it that ma●● be in Love with Gardiners ? A. Their simplicity perchance is t●● cause : Or else because Gardens be dedicated to Venus , and those that be co●tinually within them doe savour 〈◊〉 Rosemary , Margerome , or of some oth●● sweet hearbe . Q. How chanceth it , that the 〈◊〉 married women the first night of th●● marriage goe so vnwillingly to bed , a●● doe rise the next day so lusty and joyfull ? A. That commeth of the perfectio●● that they have received of the man , 〈◊〉 then they know that they be wom●● indeed . Q. Wherefore doth agreement in lo●● cause things to please vs , which otherwise should not so doe ? A. Love of necessity doth inflam●● For we seeing many to pursue the thi●● we love , the opinion which we have 〈◊〉 her beauty doth encrease in us . Q. VVhy doth a word many times more allure the heart , then long service ? A. Because service was not imployed ●●o he purpose , and the word was spoken ●●o effect . A. How commeth it that women ●●ched vpon the Navell , be incontinent revoked with a desire to enter the ●●eld ? A. There be certaine veines in the ●●aw , whereof the Navell is made , and he maw is the very seate of voluptuous●esse : It is no marvell then if they bee ●oved thereunto when they be touched ●pon the same . Q. What is the cause that some Lovers be better pleased with the Meancholike , then with the lively and lu●●y ? A. Lovers be easily induced to be●●eve that they be beloved , and percei●ing their Ladies to be Melancholike ●●d heavy , they esteeme that to come of 〈◊〉 care that they doe take of them and 〈◊〉 their affaires , but it may be that it ●●mmeth of the agreement and simili●●de of complexion . Q. Why be rich women more gi●● to love then the poore ? A. Idlenesse is the cause , who is 〈◊〉 mother of all superfluity . I leave to sp●● of the delicate meates and the g●● wines that the rich doth use , without ●●ving any griefe or vexation which 〈◊〉 bleth their braine . Q. VVhy is love most commo●●painted with his eyes bound vp ? A. Because he blindeth poore Lov●● and maketh them so like unto be●● that they cannot at all discerne the 〈◊〉 perfections of their Ladies . Q. Why doe Lovers delight to h●● amorous Histories written by Auth●● of our time ? A. By the conformity of their passio●● and likely hood of their affections . Q. Why be women well content 〈◊〉 they be told that other women be in 〈◊〉 as well as they ? A. Because their fault seemeth 〈◊〉 lesse , not being alone spotted with ●●vice . Q. VVherefore doe stepmothers l●● their Sonnes in law , and hate t●● ●●ughters in law ? A. They hate their Daughters in law , because they draw all the substance from their Sonnes : and they love their Sons in law as the principall goodnesse and solace of their owne Daughters . Q. Why is Love better liked in the Countrey then in the Towne ? A. Because in villages there is not so great respect , and for that all commodities and things are not to be found there , Lover , be constrained to apply themselves one to another . Moreover the pleasure of Gardens , of hunting , fishing , and other Countrey delights , doe most commonly cause men to keepe themselves at home , and to forget the ●●oves and follies of Townes and Cities . Q. Whereof commeth it , that amo●●ous women be more ticklish then others ? A. Women prone to love , be delicate for the most part , whose skis● be loose and soft , more easie to be tickled . Q. Why doe women love them most earnestly that had their maydenhead , and men cleane contrary hate those women whom first of all they imbr●●ced ? A. Women by the conjunction of 〈◊〉 man doe gaine perfection , and the 〈◊〉 thereby maketh himselfe unperfect , 〈◊〉 cause the woman is a creature unperfect and as the Philosophers say , a creatu●● caused and not compleate . Q. Why be some hard to be perswad● that they be beloved ? A. Because they perceive not themselves amiable : and because they kn●●● that in them there is nothing that ma●● incite others to love them . Q. Wherefore doe Lovers many ti●● write to their Lovers , with the Ioy●● Onions , or of Leamonds ? A. Because the thing which is writ●● with such Juice , should not appeare ●●nifest , except it be neere the fire , 〈◊〉 they doe so to keepe their love ●●cret . Q. VVhy do not Lovers subscribe th●● Letters which they write to their Lad●● and Paramours ? A. The reason and cause is ab●● mentioned , being assured that if th●●● Love were deciphred , they should have lesse pleasure . Besides this , a ●●ay should be opened for false tongues , ●●o impeach and let their minds and purposes . Q. VVhy doe Lovers write one to ●●her amorous Sonnets in rhyme rather 〈◊〉 in prose ? A. Poetry is the friend of Love. And all the praise belonging to love was alwayes more sweetly sung and celebrated by Poets then by Orators . Q. Wherefore doe women so willingly ●●●old themselves in Glasses ? A. To contemplate and behold their beauty , to esteeme the same as it is worthy . Or else it proceedeth of a certaine ●●ghtnesse that is in them . Q. But wherefore use they more wil●●ngly Glasses of Steele , then of Christa●● ? A. Steele is of a more sound substance comforting with his glimpse or rever●eration the sight more then Christall ●oth . Q. Wherefore doe we present women with Glasses , Gloves , Chaines , Iewels , ●nd prety Fannes to coole their Faces , or defend the same from the sire ? A. Glasses doe serve them to see the●● beauty : Fannes refresh and coole them 〈◊〉 Chaines doe signifie that they be fooles ▪ and had need to be chained : Gloves doe let their hands from snatching , still ready and proper to the spoyle : Rings that they may consider the end with the beginning , and to thinke upon the time present and to come . Q. What is the occasion that many women have lived chastly in their youth ▪ and approaching to age , have gi●● themselves over to wantonnesse ? A. It may be that in their youth they laboured much , for travell is enemy to love . Or else they were so well looke●● unto , that they had no leisure or time to attempt that enterprise . Q. VVhereof doth it come , thas loving and amorous women be given to babble and prate more then others ? A. If love be not too excessive , it rendreth and maketh folkes joyfull , lusty , and well spoken . And commonly it seemeth that heavinesse stoppeth the Orgaines and conduites of the voyce : ●●on●rariwise , joy and gladnesse of ●●●e heart doth open and unloose ●hem . Q. What is the cause that many wrapt with love , doe upon the suddaine lose his love ? A. All they which be of hote complexion be subject to suddaine mutations and changes , and runne hither and ●●hither without any rest . Q. Whereof commeth it , that Lovers ●●ose their eating or appetite ? The amorous passions doe disperse their hearts into sundry parts , and their ●●ively and vitall spirits be unproper to digestion through being too much distracted hither and thither ▪ and plunged ●●n affections of Love ▪ Q. Why did the ancients paint Love with a window or a gate in his stomack , wherein were written these two words : Farre off , and at hand . A. To shew that he which is a Lover must love as well in absence as in presence . Q. But why was he painted bare headed ? A. To shew that betweene Lovers there should be nothing covered or hidden . Q. Wherefore doe some paint Love with the face of a man , and not of an Infant ? A. To shew that a Lover ought to be constant as very men be , and not like the brutish . Q. I desire to know wherefore the notable Painter Zeuxis did paint him with a greene Robe ? A. Because Lovers live in continu●ll hope : and greene doth signifie no other thing then hope . Q. But why doth he set upon the borders of his Robe these words : Death and Life ? A. Because that true Love dureth both in life , and also after death , and breaketh never for any accident that may happen . Q. And wherefore did Appelles paint him with these words written in his forehead : Spring time and Summer ? A. To shew that in love there is both prosperity and adversity , which are represented by those two seasons . Q. VVherefore doe they give him wings ? A. Because the desires of Lovers doe tend alwayes to high things . Q. Wherefore doe they make him a Child ? A. Because that whosoever doth give himselfe to love , hath no understanding for most commonly he loseth for a thing of nought , matters weighty and of great importance . Q. What mooved the inhabitants of Cypres , to paint Love , having a Turkie bow behind his backe , and his arrowes before ? A. It was because that Love hath a custome to wound all them that hee meeteth . And because that he secretly doth the same , they place the Turkie bow behind his backe . Q. Wherefore be his arrowes never blunt , but sharpe ? A. Because they should wound the better and enter more deepely , for they make him sore , to feele that he is wounded with them . Q. How commeth it that one looke is more hurtfull to Lovers , and woundeth them more then any touching or talke ? A. That is , because Love taketh his beginning of looking . Q. Why doe Lovers waxe so soone pale and leane ? A. The passions of the mind doe bring the body to a poore estate . Q. Whereof commeth it , that Postes , Ryders , Weavers , and generally they which be accustomed to great agitation of the body , be more veneriall then others ? A. Moving doth heate the reynes and the vessels of generation . Travell also doth open the conduits where the seed doth passe & it is not to be doubted , but cold doth cause the humours to be in a manner unmoveable , letting the seed from comming to the generative parts : Q. Whereof commeth it , that men of hote , strong , and good complexion , abstaining from copulation with women , doe commonly fall into the fluxe , or have the yealow Iaundose , or be troubled with immoderate choller ? A. Men with their seed doe avoid certaine corrupt humours , the which remaining in the body , be converted either into choller , or else into the yealow Jaundise . Q. VVhat is the cause that Harlots and whores doe smell so rammish ? A. Because they sildome retaine their seed , which being out of the Matrix doth corrupt and stincke . Q. Is it lawfull for a Lover to take his pleasure with any other besides his owne Lady ? A. I answer no. Neverthelesse his Lady being absent and he cannot enjoy her , he may have liberty to use another if she resemble his owne in such perfection as she may be tearmed a second Lady : but not in any wise to fixe his heart upon her . Hee then , I say , I that useth such a one in his Ladies ahsence is the rather to be excused , but neither of them is to be admitted in my judgement , if he meane to deserve the title of a true Lover . Q. Tell me then , what thing is Love ? A. It is a passion that doth blind the spirits , removeth the understanding , taketh all the memory away , causeth ruine and losse of goods , maketh a man weake , and is the enemy of youth , and the death of old age , the mother of all vices , the receptacle of pensive minds : a thing without reason , without order and stability , and the whirlepoole of mans liberty . Q. What are divers women of themselves ? A. Beasts unperfect , given to tenne thousand passions and pleasures , abhominable to be thought well of . So that if men would doe as they ought to doe , they would not follow them nor pursue them , with other desire or app●●ite , but as things inevitable , which necessity doth constraine them to use . Q. VVherefore be there so few women that can content themselves to love one ? A. Because most of them are given to lust , insatiable . And for this cause they care neither for number , nor for any thing that is honest , so that he be able to cover her skin , he is welcome . Q. What is the cause that love being discovered commeth s●ldome to perfection ? A. For the lets that commeth thereby . Q. Why have old men the repulse of young women ? A. Because they have not wherewithall to ease them of their griefe . Q. Why doe women count them beasts that be over curious and diligent to serve them ? A. Because they know themselves unworthy of such service . Q. Is it true that men say , when one kisseth two mouthes one of them must needs stinke ? A. I beleeve so , if he love perfectly . Q. How commeth it that Lovers be more suspitious then others ? A. Because their minds be continually troubled . Q. VVhy is it so noysome for a rich woman to suffer trouble ? A. Riches engendreth pride and insolency . Q. VVhere doe noble minds commonly meete together ? A. Where the fairest Ladies be . Q. What is required in a perfect Lover ? A. To feare and reverence above all things the mighty power of Love , and to referre or report to him of all his thoughts and desires . Q. How doe men come to the fruit of Love ? A. By hope and perseverance . Q. What things are contrary to the Kingdome of Love ? A. Shame and feare . Q. Who be they that doe not let to serve Love , although they be otherwise pressed with affaires ? A. Lusty and couragious hearts , which in despite of businesse doe not passe to suffer themselves to enter the yoke of Love. Q. What be the paines of Love ? A. Hurts and wounds more then deadly : that is , desires full of rage , extreame travell , exile and banishment , grievous martyrdome , and pride intolerable . Q. What is the meate of perfect Lovers ? A. Sighes and teares . Q. Wherewithall doe they make sacri●● to love ? A. With cleane hearts , which are not spotted with any covetousnesse . Q. Who be the Messengers of Love ? A. Pleasure , Travell , sweete , bitter , warre , Peace , life and death . Q. What are the cause of Lovers sicknesses ? A. Heart-breakings hurtfull fastings , the hunger of Love , trembling , quivering , and continuall travels , secret dolours , the extremity of vexations , and great watchings . Q. Which are the benefits of Love ? A. Playes , sleepe , beds , pleasures , rest , tranquillity , contentation , abundance , peace , refreshings , and other rejoysings . Q. Who be most secret in love , men or women ? A. Women be most secret no doubt , because they speake lesse then men , a thing likely to be true , but sildom●● seene . Q. Is the benefite greater , by being secret in Love , or the hurt by too muc● speaking ? A. I thinke the hurt surmounteth . Q. Thinke you that by the dexterity of the spirit , men may know the secrets of Lovers ? A. The holy Scripture doth witnesse that the heart of man cannot be known , and that GOD alone doth know the same . Q. Why be the secrets of Love so easily kept ? A. For the great sweetnesse that men find in them . Q. Is it better to love them that be faire , or them that be secret ? A. Without doubt the secret wise , are more worthy to be loved , for beauty is of little continuance . Q. How should men keepe themselves secret in love ? A. They must take heed that they passe not oftentimes by their Lovers houses , or often follow their haunt , but waite untill Fortune present apt occasion . Q. How should our pleasures be measured ? A. They ought to agree with our age , with our estate , with the time and place where we be . Q. What should be the faithfull service of a Lover ? A. It ought to be necessary and voluntary with the heart and the life . Q. What meaneth it , that women for the most part doe love them that have ●●low and unsetled heads , and contemne others which have more amiable qualities ? A. They doe esteeme perhaps that they shall be better beloved and served of those meaner spirits , because they have not such knowledge as the other which are of more understanding then they . Q. How many sorts of beauties b●●●h●re ? A. Three , one in the body , the other doth consist in the accord and harmony of the voyce , the third in vertue . Q. How may they be comprehended ? A. The first by the eyes , the second by the eares , the third by the understanding . And men may also enjoy the perfection of beauty , by sight , by hearing , and by thought . Q. VVhat meane the Poets when they faine of Circes , that she with her sorceries did change and transforme all them that taried with her into beasts ? A. They would signifie by that metamorphose no other thing , but the wanton and lascivious allurements of Circe , wherewith deteining all those that fell into her hands , she so farre forth made them equall to brute beasts , that utterly they forgot their true estate of manhood . Q. From whence come the paines that men suffer in this earthly and vulgare love ? A. They proceed of that , that we desire things which we cannot alwayes have at our will and minds . Q. Doe ye thinke that desire of beauty doth hinder the rest and quiet●●sse of men ? A. No , for that desire is not of any ●●ing Corporall . Q. Wherefore doe men attribute ar●●●●es and fire vnto Love ? A. To shew how ardent and full of ●●olour his passions be . Q. VVhy is Love painted naked ? A. Because that all the acts and deeds 〈◊〉 Lovers be such , that they cannot be ●●idden or dissembled . Q. What is the greatest blindnesse in Love ? A. To love her whom we think can●● be contented with the love of one . Q. Whether doe ye esteeme greatest , the beauty or the foulenesse of those that 〈◊〉 not content themselves with the love of●●ne ? A. The foulenesse is farre greater . Q. What deserve they , to be loved , or ●●a●ed ? A. In my judgement they should be ●a●ed and esch●ed as the plague . Q. Which is the greatest spurre that provoketh a man to doe well and honourably ? A. The presence and favour of 〈◊〉 Lady . Q. To what thing is the servitude 〈◊〉 Love like ? A. To the service of Princes . Q. How should a man behave himselfe amongst Ladies ? A. As in the Court amongst Princes and great estates , to wit , that he must be bold and hardy . Q. Is it very true , that he must needs be bold and full of audacity ? A. After my opinion no : but according as a man may use himselfe , I say yea . Notwithstanding I suppose that in the Court and traine of Princes , and in the service of Ladies , men ought rather to march in the steps of humility and reverence , then in too much hardinesse and presumption . Q. Which be the noblest hearts ? A. They whom Love disdaineth not to warme with his sacred heate . Q. Wherefore doe some love many persons at once , and yet doe not use to disclose the same ? A. Noble minds take great pleasure to doe so , but to tell and shew it , is but ●●sse and shame . Q. Is it true which men say , that if 〈◊〉 be in love with another , he then beareth affection to all those things , which resemble the thing he loveth ? A. That is too true , for they be in love even with things that be dumbe and without sense , with pictures and engraven things , and such like : if they shew any remembrance of the thing they love . Q. What is the true pledge of Love ? A. A pure and cleane heart . Q. Why doe women very often times blame or dispraise their Lovers ? A. To the intent that others should praise them , thereby to double their pleasure . Q. Who hath the more lively spirit , and better memory , the man , or the woman ? A. The man , not after the saying onely of the Philosophers , but also of holy Scripture . Q. Who hath the better judgement of the amiable parts , the man or the woman ? A. The man , as being indued 〈◊〉 the nature of a more high under●ta●ding , and a spirit more subtill . Q. May we love the thi●g that 〈◊〉 turne vs to dishonour ? A. I thinke not . Q. VVhat is the greatest recomp●●●● that a woman can make vnto a man ? A. To reveale unto him her secr●● and finally to make him Lord and Master of her body , and of all her though●● Here endeth the Questions and Answers of Love. NATVRALL QVESTIONS and the Answers . THE II. BOOKE . Question . WHerefore is not Cheese made of beasts that be toothed on both sides ? A. Because their milke will not curd nor creame . Q. VVherefore doe men cast Smallage into Pondes ? A. Because Smallage doth serve fish for a medicine , and also they delight to eate the same . Q. VVhereof commeth it , that D●● never love to eate of the tayle , or of 〈◊〉 belly of a Hart ? A. Because the Gall of a H●● sometimes in the tayle , and sometim● in the belly . Q. What is the cause that fat people have little bloud ? A. Because the grease and fatn●● doe consume it . Q. Whereof commeth the saying 〈◊〉 the Ancients : that he who is wont to 〈◊〉 a kind of pulse called Lentiles , is 〈◊〉 the most part pleasant and ami●ble ? A. It is because that Lentils doe ca●● cold humours . Q. How commeth it that we be 〈◊〉 greedy to eate when the North or Northeast wind doth blow , then at oth●● times ? A. That commeth of the cold of th●● aforesaid winds , which doth unite an●● hold the naturall heate together . Q. Whereof commeth it , that to get 〈◊〉 stomacke , men use eager and sharp things ? A. That is , because all egre things be dry and open the stomacke , which ●auseth the appetite . Q. What causeth , that they which ●●ve a feminine voice be not in any ●●eat estimation or of opinion among ●●e wise ? A. Whosoever hath vpon him either ●●ember , or marke , or manner of action which is proper to any other creature whatsoever it be , he is surely participant 〈◊〉 the nature of the said creature . And because the woman is of small practise , whosoever hath the voice like a woman , esteemed of the wise to have little vnderstanding or knowledge . Q. Whereof commeth it , that they which be hasty of speech , are of small ●●stancy , ill conditioned , and extreame●● cholericke ? A. All suddaine motions come of 〈◊〉 extremity and excesse of heate , ●hich engendreth in men this incon●●ancy and lightnesse , to promise with●● any performing , and through cho●● most commonly consider not what 〈◊〉 say . Q. Whereof commeth it , that th●● which have shrill voyces , are most co●monly envious and malicious ? A. The sharpenesse of the voyce p●●ceedeth from the sharpnesse of the pi●● and conduites of the lungs , which rise●●● through drynesse and coldnesse . Such 〈◊〉 melancholike persons , who being nat●rally fearefull , dare never disclose th●● which they thinke . Q. Whereof commeth it , that all th●● which be extreame thirsty doe love 〈◊〉 sweet wines ? A. All things which may ingend●● and enflame choler , are apt to make m●● thirsty , and such is sweet wine . Q. Whereof commeth it , that div●● religious persons , which naturally 〈◊〉 zealous of Chastity , doe abstaine fr●● wine ? A. Wine is hot and full of vapo●● and therefore provoketh lust , his he●● dissolveth seed , and with his ventos●● causeth the courage to rise . Q. Wherefore did our forefather make difficulty to vse at their table●● vers meates and sorts of dishes ? A. The diversity of meates cannot 〈◊〉 digested with one proportion of heat . And so nature being troubled with in●●estion of such diversity of meates , causeth noy somnesse to the stomacke , and specially when it is weake . Q. Whereof commeth it , that the sea is so profitable & del●ctable for Lazermen and such as have the Dropsie ? A. The sea provoketh vomit , and through vomitting , fleame and all other superfluous humors , which cause such diseases doe avoyd . And so those that be infected , doe love the sea . Q. Wherefore is the City of Avignion●●ther ●●ther subject to the Plague then any ●●ther place round about it ? A. The subtill aire is soone infected , and soone purged of the infection , con●rariwise , the grosse aire is not so lightly ●●ected , nor yet so soone purged . Q. How may the fine and subtill 〈◊〉 be knowne from the grosse and cor●upt ayre ? A. The ●enuity and subtilty of the 〈◊〉 is knowne , for at the rising of the 〈◊〉 it is sodainly heated , and waxeth colde at the going downe thereof ▪ The contrary doth chance to the gro●● and vitious aire . Q. VVhy is Musicke more delectable in the morning , then at any other●● times ? A. Because that all things be th●● in silence , the sences be more lusty and waking , and the mind in great moder●●tion and temperance . Q. VVhy ●e fruits commonly believed of all men ? A. For the naturall sweetnesse which is in them : or else because they be of th●● temperature hot and moyst . Q. Wherefore is the sight above 〈◊〉 the other sences most esteemed ? A. Because by the sight we see th●● difference of all things . Or else we m●● say it commeth by the impression 〈◊〉 Love , which taketh his first force 〈◊〉 strength by the sight . Q. VVhereof commeth it , that th●● which have a feeble sight , write smaller letters then other ? A. Because they write their eyes being in a manner halfe closed and shut●● Q. What is the cause that all ill facts 〈◊〉 discover themselves by the eyes and the heart ? A. Because the eye is the messenger of the heart . It may also be said , that the face being tender and open to all vapors the same may easily be judged and discovered by the alterations , that it sheweth principally from the heart . Q. VVhy be they that have little heads naturally more cholericke and disdainfull then others ? A. Because the heate comming from the heart , from whence anger riseth cannot well be cooled , and the choller pro●●eding from the blood , moved & boy●●●ng about the heart causeth heavinesse . VVhereof commeth it , that by thin●●ng vpon strange and horrible things our flesh doth quake and tremble ? A. Because the heat doth retire to the inferior and inward parts . Q. How commeth it , that in the heart of a Stagge there is a bone ? A. Nature hath there placed it to serve for a stay & foundation of the cōtinuall motion of his hart , both in rest & trauel . Q. How commeth it , that in Horses , Mules , Asses , and Crowes , men fin●● no gall ? A. All they haue galles , but it is no in one proper place , but dispierse●● throughout all the veines . Q. VVhy are they commonly lea●● which have great Milts . A. The Milt doth draw unto it much matter and substance , which would els●● turne to nourishment and fatnesse . Q. How come haires to be placed vpon the head ? A. The braine bringeth them forth , discharging it selfe of grosse vapoun ▪ which comming foorth by the pores 〈◊〉 the flesh doe waxe dry , and turne in●● haires . Q. Why doe divers feed vpon bones and not vpon haire ? A. Because of the overmuch drynesse thereof . Q. By how many wayes may th●● braine be purged ? A. The waterish humours be●● purged by the eyes : the melanch●● like by the eares , the cholericke by 〈◊〉 nose : and the flegmaticke by the haire . Q. Wherefore hath nature made the lungs of all creatures like a spunge ? A. To receive ayre the better , for the refreshing and cooling of the heart , and to drive away all hurtfull vapors . Q. Wherefore hath nature placed the heart in the midst of the stomacke ? A. To give life equally to all the members , even as the sunne placed in the middle of the heaven doth equally giue light to all things . Q. Wherefore doth it decline somewhat more to the left side then to the right ? A. To temper the coldnesse of the Milt , which is the seate of melancholy , and placed on the left side . Q. How commeth it , that all those creatures which have little hearts be more hardy then they which have greater ? A. In lit●le hearts the heat is better compact and kept : & so by consequence the more vigorious and of greater force . Q. Whereof commeth it , that some doe dye through Ioy , and some through Sorrow ? A. Great joy doth choake the interior parts , and heavinesse doth coole them , so that life cannot endure where heate lacketh . Q. VVhereof commeth it , that Marmalade of quinces taken before the repast , doth bind and close vp the belly , and taken after the repast , doth vnbinde it ? A. Through his great stiptisity or costivenesse it closeth the nether parts of the ventricle : and if it be taken after repast , it closeth the superiour parts of the stomack , which being shut , the meats be constrained to avoyd by the interior part . Q. VVhereof commeth it , that the Radish roote doth greatly ayd and helpe digestion , and yet of it selfe almost cannot be digested . ? A. The Radish is compound and made of divers qualities . The more subtill parts thereof are very proper and meet to cause digestion . The other which are grosse be contrary to heat , and so let digestion . Q. VVhereof commeth it , that the cholericke complexions doe soonest attaine to beards ? A. For their great heate , and because they have the pores large and wide . Q But how commeth it that haire doth grow in them that he hanged ? A. They be continually in the Sun , and all the humors of their body doe resolve into vapors , which causeth the haires to increase and grow . Q Wherof commeth it , that some have harsh and hard haire , and other soft ? A. The soft haire doth come of the little pores , and the stiffe and hard doth proceed of the greatnesse of the pores , for this cause women have their haire more fine and soft , because their naturall cold doth restraine and make their p●res lesse . Q. VVhat causeth yong men sooner to have an appetite then olde men ? A. It is because they be of a hotter complexion . Q. VVherefore doe Physitians forbid 〈◊〉 meates that be too hot ? A. Because they burne the blood , and dispose it to Leprosie . Q. Whereof commeth it that women have no beards ? A. Because that substance which should convert into the beard doth turn into the haire of the head . Q. What meaneth it , that Garlick and Onions ( although they be not in the ground ) doe sprowt and grow ? A. That is of the great abundance of the humours that they have . Q. Whereof commeth it , that study is noysome aud hurtfull after repast ? A. Naturall heate cannot travell both in digestion and speculation at one instant . Q. Whereof commeth it , that when the stomacke is grieved , all the body languisheth ? A. The stomacke hath certaine aliances with the heart , the braine , and the liver , which are the principall parts of the body . Q. Whereof commeth it , that some doe things best with the right hand , and other some with the left ? A. That proceedeth of the heare that commeth from the heart which maketh that side more apt and meet vnto labour , whereunto it hath his principall accesse . Q. Whereof commeth it , that they which have the hicket , by retaining their breath doe ease themselves of it ? A. The blowing and breath retained , doth heate the interior parts of the body , and the hicket proceedeth of nothing else but of colde . Q. Why doe olde people neeze with great difficulty ? A. Because their conduites be very straight . Q. Why doth wine mingled with water cause vomit ? A. Mingled wine is noysome to the stomacke , and doth weaken the vertue retentiue : contrariwise , pure wine doth comfort it . Q. Why be they so subject to sicknesse that love to drinke strong and mighty wines ? A. Strong wine excessively drunke , doth extinguish naturall heate , and the liver being therewith weakened , cannot engender good blood , but doth rather ingender a certaine aquositie and waterishnesse , that converteth it selfe into a Dropsie . Q. Why be not young children so thirsty and dry , as men of greater age ? A. The moistnesse of young children doth keepe them from being thirstie . For thirst is nothing else but a desire of moistnesse , whereupon they that be of greater age be naturally more dry and therefore more thirsty . Q. Whereof commeth it , that the bottome of a Caldron or kettle is cold , although scalding water remaine in it ? A. It is because of the hot vapours which mount on high , whereby the vpper parts being made hot , the bottome is cold , through the continuall water that is in it . Q. How chanceth it , that the grain which the Ants doe lay vpon the ground is evermore bitten on the oue side ? A. Nature hath taught them to doe so , to take away the growing thereof for the better sustentation . For corne in the earth doth naturally grow , which if 〈◊〉 should , the poore creature should be defrauded of his living . Q. Wherefore doe the Physitians say , that it is dangerous to let one blood that is fat ? A. The veynes of grosse men be hidden and small , and besides that , they have little blood . ● . Why doth the Camelion change colours so often ? A. That commeth of overmuch feare , and for that he esteemeth his blood so deare . Q. Why be rich men more subject to the gout then poore ? A. Because they stuffe themselves with many and divers meates , or that they be too much idle , or else because they use not convenient exercise . The ●●me may also come through too much company with women : for there is nothing that corrupteth more the vertue digestiue , then such excesse . Q. Wherefore is it not good to speake when one eateth ? A. Because speech doth much let and hinder the chawing of meate , or else it is for feare of entring or falling into some cough and strangling . Q. VVhereof doth it come , that the birds and fowles which be fat ( in this Countrey ) if they take their flight into the South parts , or into Ethiopia , they returne leaner then when they departed ? A. The South parts bee hot and dry , and doth dry that which dwelleth in them . Or we may say , that in all places that be hot and colde , both in Summer and in Autumne there be found fruits and seedes , and the dayes are more longer . Q. VVhat is the cause that birdes doe breed in the spring , when they be lea●● , and in Autumne when they are fat and in good liking they doe not breed ? A. The spring time is a moderate season , and all living things at that time be most temperate , and by that meanes are more apt to generation . Contrariwise , Autumne is colde and dry , and by that meanes lesse fit to that matter . Q. Wherefore doe we sooner vomit upon the Seas , then when we travell on foote or horsebacke ? A. Because to sayle vpon the Seas , is a motion the which is not after our nature , but to runne is . To sayle is a moving vnaccustomable , and all extraordinary things doe trouble man. Q. Whereof commeth it , that the first fruits as well of Beasts as of Trees , if they come in their season , be fairer then those that come after ? A. At the first bearings Nature is fresh and lusty , in the other , she is somewhat weake and impotent . Q. VVhat is the cause that a dead co●pes is more heavy then a living body ? A. A living body is replenished with aire and fire , which doth keepe it right vp , for their nature is alwaies to mount on high . Q. VVhy doth the excessive vse of women make vs weak ? A. Because it taketh away from vs our naturall heate Q. VVhy doe the Physitians command salt to be cast amongst the clouts of little Infants , when they be swadled ? A. To harden the skinne . Q. Why did Democrites forbid his schollers ( whom he desired to be chaste ) to eate rapes ? A. Because rapes through the great ventosity wherewith they fill our bod●● prouoke lechery . Q. Wherefore doe women with child forbeare to eate Rue ? A. For that it causeth them to be delivered before their time . Q. Whereof doth it come , that all oyly things doe take away the appetite ? A. The things which are oylie , doe swimme at the mouth of the stomacke where the appetite is engendred , even as the digestion is made in the bottome of the stomacke . Q. Whereof commeth it that by too much vse of egre and sowre things , men waxe olde before their time ? A. All things that consume naturall humidity , doth cause age . Q. What is the cause that things which are salt , be noysome for the ●ight ? A. Because they pierce too much . Q. Whereof commeth it , that women if they chance to fall , doe fall most willingly backward ? A. Because their hinder parts are more grosse and heavie then the rest , through coldnesse , which vnto them is naturall . Q. VVhat is the cause that we be evermore fatter in the belly and in the guttes , then in any other part ? A. Because the belly is neare the stom●cke where digestion is made . Q. Why have women smaller feete then men ? A. Heate being farre greater in men then in women , causeth them to grow in height , engrossing and enlarging the superior parts . Q. VVhat causeth man to be more ●●clined to laugh then to weepe ? A. Because it is a pleasure to laugh , and a displeasure to weepe . Q. Whereof commeth it that some men doe snort sleeping , other sleepe without making any noyse , some doe speake betweene their teeth and some aloude and cleare ? A. This diversity doth proceed of the let that is in the apprehensive sences , accordingly as they be stopped or free . Q. Wherefore is smoake so contrary to the sight ? A. For the grossenesse and sharpenesse thereof . The grossenesse is shewed in the fume that it engendreth : The sharpness is manifested in that it mounteth aloft unequally , and as it were like clouds . Q. Whereof commeth it , that brea●● salted , is lighter then other , notwithstanding that Salt joyned to water should make it more weighty ? A. The heavinesse of the Bread commeth of the humidity , and the more it is dryed , the more lighter is the bread . Q. VVherefore is not hot Bread wholesome ? A. Hot bread is very full of moistnesse and vapours , which doe corrupt the blood . Q. VVhat is the cause , that when a Dog beginneth to barke , all other dogs thereabout doe follow him and doe the like ? A. A Dogge because of choller wherewith hee naturally aboundeth , hath both his sences and his hearing very sharpe . Q. Why is not Bread made of pure meale , nor that which is made of cleane Bran , esteemed good ? A. All extremities are vicious , the Bran because it naturally dryeth too much : The floore of meale contra●●wise , causeth great nourishment , but 〈◊〉 slimy and giving , and consequently of too hard digestion . Q. VVhy doe grosse men and those that have the Dropsie , delight to eate pelt meale ? A. It looseth the naughty humors in grosse bodies , and dissolveth the water● humor which hurteth them , and is t●●perate betweene hot and cold . Q. Why hath man longer haire then any brute beast ? A. Because they receiue greater nutriment , and also because brute beasts , doe often change their haire , which happeneth not to man , except through some great hurt . Q. Wherefore doe the sweet savours delight vs , and the stinking offend vs ? A. Like as in tunes there be both consonants and dissonants , whereof th● one delighteth vs , and the other offendeth vs : Even so in savours , sweet sm●● are the concords , and agreeable to our nature , and stinking are the discord● , and dislike vs. Q. Whereof commeth it , that abou● all other meates , we love flesh best , and that it doth profit vs most ? A. Because flesh doth yeeld more strength , repl●nisheth better our bodies . Or else because it approacheth more nearer to our substance . Q. How commeth it , that such 〈◊〉 have the disease called Gonorrhea , avoid ●●eir seed without any pleasure ? A. Because their seed is thinner and lesse digested and their conduits made ●●ider . Q. How commeth it that they which ●e chollerick have loud voyces ? A. That proceedeth of the extremity of heate . Q. What is the cause that Turpen●●● is commonly smelt in the vrine of those that vse it ? A. Turpentine is a substance very subtill , and therefore it doth easily pe●●rate and passe to the bladder where 〈◊〉 vrine is , and infecteth it with his ●●our . Q. Whereof commeth it that faire ●ather beginning towards night , most ●●●monly doth not long continue ? A. Of the inconstancy of the Moone , which hath her principall domination and power in the night . Q. What meaneth it , that Cranes 〈◊〉 prognosticate faire weather ? A. Cranes doe naturally feele the 〈◊〉 and change of the weather , and accordingly goe and depart into other Countries . Q. VVhereof commeth it , that Old men remember so well that which they have seene and done in their youth : and forget that which they learne and doe in their age ? A. Things learned in youth , have already taken a certaine habitude in the person . But things which they learne in age ; because their sences be weakened , are easily lost and forgotten . Q. VVhy doe men say , that to grow fast is a figure of short life ? A. Because the humor that causeth the growing , as it is easily enlarged even so it soone consumeth . Q. Why doe Cranes set themselves in array , when they prepare to flye ? A. To trouble themselves the lesse in flying . Q. How commeth it , that unhorned Beasts have not teeth on both sides ? A. That commeth for lacke of the matter or substance which causeth the same . Q. VVhy be sodden stones more 〈◊〉 then other ? A. It may be , because the fire hath rendred them more solide and better compact . Q. Whereof commeth it , that Bees are more fierce then other creatures ? A. Because they are of nature dry , and be voyd of excrements and other superfluities . Q. Why doe not fat things soone corrupt ? A. Because they be replenished with ayre . Q. Why doe Trees that grow in marishes dye so soone ? A. Because they are of great moisture , and do receive little nourishment . Q. VVherefore cannot fire indure , except it be continued and nourished ? A. Because of the great vehemency and impetuosity of his heate . Q. VVhy did not nature create Birds to goe upright accordingly as she did man ? A. Because they be voyd of reason and have no care of heavenly things . Q. How chanceth it , that Nature 〈◊〉 no wings to Man ? A. Because man is not created to flye , nor to walke in the aire , but vpon earth . Q. Why doe the pulses of young Infants beate so swiftly ? A. Because their heate receiveth aire without any let , and are againe sodainly cooled . Q. Why doe Dolphins when they appeare aboue water , signifie some storm● or tempest to come ? A. Because at the beginning of th● tempest there doe rise from the bottom● of the Sea , certaine hot exhalatio●● and vapours , which doe warme an● heate the Dolphins , at what time the●● mount to seeke for colde . Q. Why be the pulses of young pe●●ple more vehement , then the aged ? A. Because their complexion 〈◊〉 hotter . Q. Wherefore doe aged people dy●● as it were without dolour and paine ? A. Because all their sences are d●●litate and weakned . Q. Wherefore hath Nature giv● the Mil● to the noblest creatures ? A. Because they have need of greater ●●●iration and breath . Q. Whereof commeth it , that beasts , which live partly on the land , and ●●tly in the water , doe alwayes bring ●●th their young ones vpon the 〈◊〉 ? A. Because they are more participant 〈◊〉 the earth , then of the water . Q. What moved Democritus to say , 〈◊〉 the soule was made and composed 〈◊〉 Atomi , that is to say , of things indi●●sible , as those things be , which we see 〈◊〉 the beames of the Sunne ? A. Because the soule is the fountain 〈◊〉 spring of all our actions : and those ●tomi be above all other things most 〈◊〉 to motion . Q. How commeth it , that creatures 〈◊〉 vpon the land be strangled in the 〈◊〉 , and those of the water be choaked 〈◊〉 the ayre ? A. Because that land creatures cannot ●●ath in the water : and those of the ●●ter be stuffed vp with the heat of the 〈◊〉 . Q. Whereof commeth it , that overmuch fasting causeth thirst ? A. Through default and lacke 〈◊〉 nourishment , whereby naturall hea●● doth extenuate and dry vp the body . Q. Why doth not fire goe out , 〈◊〉 covere● with Ashes ? A. Because the same being covered hath the nourishment that it requireth . Q. What mooved some of the Sag●● to say , that death is colde and witho●● blood ? A. Because our life doth consist 〈◊〉 heate and blood . Q. Wherefore is there more vnder●standing in the head then in any oth●● part of the body ? A. Because the head is as it 〈◊〉 the bulwarke and chiefe part of 〈◊〉 body . Q. Whereof is it that among hea●● and plants , some come vp and gro●● the seede , and other of the roote ? A. That commeth of their perfecti●● or imperfection . Q. Wherefore doe hearbes and 〈◊〉 continue longer then other creatures . A. Because their nutriment vertue is ●●re lusty , and doe easilier find where●●th to nourish them . Q. Why is it , that the greater the creature is , the longer he endureth ? A. Because the greater they be , the ●●otter they be : and in heate the life and strength consisteth . Q. Wherefore cannot Heaven be subject to corruption ? A. Because it is not composed of contrary Elements . Q. Why doth feare make the heart to beate ? A. Because the blood when wee be ●fraid , retyreth to the inward parts , and hath need to be refrigerated and cooled , ●hich thing commeth by the b●ating of the heart . Q. Why did nature make man high , 〈◊〉 streight of stature ? A. That proceedeth of his heate , which following the quality of fire , causeth him continually to mount and grow in height : or to the end he might with his hands apply himselfe to han●●y worke , and hardy exploits . Q. Why can little Children neither goe nor stand vpright ? A. Through feeblenesse of the inferior and nether parts , and by reason of the greatnesse and heavinesse of the vpper parts . Q. Wherefore are the nights more qui●● then the dayes , and lesse windy ? A. The motion of the ayre is let by the coldnesse of the night . Q. Whereof commeth it , that men of Red complexion , have more revelati●ns by dreames then other ? A. Because they be of imagination more free and liuely . Q. Wherefore did the ancients vse to drinke the blood of those that were called Glad●●tories , which were hurt and w●unded in the Combats and fenceplaies ? A. Because they were perswaded by the Physitians , that it served against the falling sicknesse . Q. Why is bread hard of digest●●on ? A. Because it lyeth long in the stomac● , besides that , if it be not well baked , 〈◊〉 ●●useth the Liver to fill the veines , called by the Physitians Meseraiche . Q Whereof commeth it , that they which are drowned , at the beginning doe sinke to the bottome , and afterwards then they begin to corrupt , doe rise above the water ? A. The body being partly corrupted hath many open places called vents to receive the ayre : which breaking the powers , the body becommeth very light . Q. What is the cause , that round egges doo bring forth males , and they which be long , females ? A. Because in the round Egges all the vertue is equally divided throughout all the extremities : and in the long egge the vertue is much extended , and lesse closed , and so of lesse heate then the other . Q. Why is not wine good fasting ? A. Because it engendreth the crampe , 〈◊〉 maketh a man dull and heavie . Q. Why doe Physitians vse to touch the pulse of the right arme ? A. Because it is the part that is most hot . Q. But wherefore will they not , that the patient hold his hand hard closed , nor yet stretched forth ? A. Because the Sinewes and arteri●● be strained , the hand being either stretched or closed . Q. Whereof commeth it , that Hares have so feeble sight ? A. Because the Hare is a beast very sleepie , and too much sleepe hurteth the sight . Or else it is of too much swiftnesse ; for overmuch swiftnesse is hurtfull to the eyes . Q. How chanceth it , that the pawe●● of a Beare are better venison , then 〈◊〉 other part of his body ? A. That commeth of their contin●● all agitation and stirring ; for the Bear●● doth continually walke and beate wi●● his feet . Q. Why doe Physitians call a disor●dinate appetite ( Fames Canina ) 〈◊〉 hunger of a Dog ? A. Because Dogs are without me●●●ure , in the appetite of eating . Q. Why doe Dogs scommer with so great paine ? A. Because their bowell and receiving Gut is larger at that part where it joyneth with the belly , then it is at the place where it endeth . Q. Why are they more sleepie that have great heads , then others ? A. The greater the head is , the more vapours it comprehendeth . Q. Why doe Dwarfes love to sleepe much ? A. Because great plenty of humors get forthwith into their heads , which engender in them a desire to sleepe . Q. Wherefore are they most hungry , that have large and grosse veynes ? A. Because they bee of nature dry and adust . Q. VVhat causeth them that dwell towards the South , to bee lesse subject to the falling sicknesse , then ●ther people ? A. Because they be sound within , and full of heate . Q. Whereof commeth it , that the oyle of Lentiles doth heale the inflamamation of the Gummes ? A. Because it is good to take away all hot and burning humors . Q. Why doth the edge of a knife turn , when one doth cut waxe ? A. Because that every Agent , in his action is also patient , that is , subject to contraries . Q. How commeth the humor in the eye called Glauconia , which is like Christall , and hurteth the sight ? A. Eyes infected with that humor , be like the eye of a Civet , and doth come of the aboundance of the Christ all in humour . Q. Why doth Licorice take away thirst ? A. Because of his moystnesse . Q. Why is the Liver of a Wolfe medicinable for them that be diseased in the Liver ? A. By reason of a certain secret vertue in the same . Q. VVhy be they more hardy then another , that have hairy breasts ? A. Because they have a boyling heart . Q. VVherefore is Milke evill for the teeth and gums ? A. Because of the immoderate coldnesse . Q. Why doth Lettise provoke s●eepe ? A. Because it engendreth grosse humours . Q. VVhereof commeth it , that Lent●les and Colewortes be hurtfull to the sight ? A. That commeth of their crassitude and thicknesse . Q. VVhere of commeth it , that by too much eating of Lentiles are engendred Cankers ? A. That commeth of the melancholicke blood , which Lentiles doe e●gender . Q. How chanceth it , that Lions have no marrow in their bones ? A. Through the extreame heate of the said beast . Q. But why doth the shining and brightnesse of the Moone hurt the 〈◊〉 ? A. Because it moveth the humours of the braine , and cannot afterwards resolve them . Q. VVhy doe some dye by too much Ioy ? A. Because the spirits doe abandon and forsake the heart . Q. VVhy should men beware of too much fasting ? A. Because long fasting engendreth a heape of ill humours , and causeth feeblenesse and loathsomenesse . Q. Why is vineger very good for cholericke persons , and hurtfull to the● that be melancholike ? A. Because it refresheth choller , and dryeth melancholy . Q. What causeth the eyes to shed forth teares ? A. Coldnesse is the occasion which naturally doth make thick and restrain whereby teares proceed . Q. VVhy have things that be very sweet and odoriferious , a certaine spic●● of bitternesse ? A. Sweet smells doe alwayes search hot places , which commonly are 〈◊〉 what bitter . Q. VVhereof commeth it , that things that nourish and encrease milke , doe warme moderately without drying ? A. Because such things doe engender blood , whereof milke commeth . Q. Why be all nourishing things participant with sweetnesse ? A. Because all sweet things be very temperate . Q. VVhereof commeth it , that wine in processe of time is of greater heate ? A. Because the waterish parts doe vanish and avoyd . Q. Whereof commeth it , that some wines are sower so soone ? A. Because in the vintage time they were replenished with superfluous humours . Q. Why doe men rather vse Sorrell then Vineger , against the inflamations of the Intestines and Bowels ? A. Because that Sorrell is more moderate then Vineger . And whosoever is ●iseased therewithall should not vse any medicine , that is sharpe or violent , but ●●ther pleasant . Q. VVhereof commeth it , that yellow Choller is alwaies bitter , and the blacke egre and sharpe ? A. Heate causeth bitternesse , and cold causeth sharpenesse . Q. VVhy is Catarre or Rewme , sometimes sweet , sometimes sharpe , and somtimes salt ? A. Of a certaine mixture of the humours . Q. Why doth the wilde Bore pisse before he doth runne or flye away ? A. To dispatch himselfe of the heavinesse of his vrine , the more swiftly 〈◊〉 runne . Q. VVherefore doe Physitians giv● to Infants and young children a hear●● called Abrobatum , in English Sother●●wood ? A. Because it killeth wormes . Q. How chanceth it , that Scorpion●● doe smite and hurt side-waies ? A. Because their pricke and sting 〈◊〉 crooked . Q Why doe men waxe pale wh●● they be afraid ? A. Because the blood flyeth away and retireth to the vitall parts . Q Why doth the sea called Mare mortuum , bring forth neither Plant nor ●ish ? A. Through the great bitternesse of the same . Q. VVhat is the cause , that a salt thing being heated againe , waxeth bitter ? A. Bitternesse commeth of adustion . Q. VVhy hath the Scorpion venome in her taile ? A. Because venome is the excrement of the Scorpion . Q. VVherefore did nature make mens eares so eminent standing out , and of gristles ? A. To be more quicke of hearing , and to bee lesse grieved when they be hurt . Q. VVhy cannot Milke , creame or curd , being incorporated with Honey ? A. Because hony with his vertue incisive and abstersive , doth let it . Q. VVhy doth not artery or sinew being cut , grow againe as flesh doth ? A. Because they be spermatick members . Q. Wherefore doe the leaves of a Service Tree fall together at one instant ? A. Because he hath no viscous or slimy humour . Q. Wherefore is a Bay tree alwaies greene ? A. Because the heate of that Tree is alwaies tempered with humidity and viscosity . Q. Wherefore is the female more imperfect then the male ? A. Because she is more cold . Q. What caused Hipocrates to suffer those that had hot and sharpe fevers to drinke wine ? A. To ayde and helpe digestion , and to strengthen the patient . Q Whereof commeth the quotidian fever ? A. Of the great aboundance of the ●●eame . Q. VVhy doe the hearbes called Peniroyall , Ditton and Nill , cause women to have their naturall disease ? A. Because their vertue and property is to open . Q. VVherefore is the meale of beanes good for the spots in the face ? A. Because it is marvellous abstersive and clensing . Q. VVherefore doe we sleepe better when we have travelled , then otherwise ? A. Because the spirits have then more need to be refreshed . Q. VVhereof commeth it , that sometimes we be laxative , and sometimes too much costive ? A. It is because of the feeblenesse of the vertue retentive , or through sharpe humours that vexeth and troubleth vs , and the cause why we be bound , proceedeth of contrary occasions . Q. Whereof commeth the Tertian agues ? A. Of yellow choller corrupted . Q. Whereof proceedeth the Falling s●cknesse ? A. Of grosse fleame , or rather of a ●●ncholike humour which is retained 〈◊〉 the ventricles of the braine . Q. Wherefore did nature make the ●●cull of the head grosse , and thicke and ●●llow ? A. The scull is grosse and thicke to defend the braine the better , and hollow that the vapours of the brain might 〈◊〉 out of the same more easily : for the head is a way through the which all the vapours of the body doe passe . Q. VVherefore is not wine good for them that be growing still in greatnesse ? A. Wine doth straight goe into the head , and children in their infancy haire the head grosser after the proportion of the rest of the body , than in any other age . Q. Why doe Melons and Cucumbers cause men to make water ? A. That commeth of their great humidity . Q. VVherefore is it not good to sleepe with the face vpwards ? A. Because it heateth the reines , inflameth the blood , and not onely the blood but the spirits also , which are in the hollow veyne and in the gr●●t Arterie . Q. How commeth it , that Trees are more hard and strong of the North-side , then they are of th● 〈◊〉 and West side ? A. Because the North winde doth better harden . Q. Whereof proceedeth the sweetn●sse of F●uits ? A. Of moderate heate . Q. Why doe olde men doate so much ? A. Through the great cold that is in them . Q. Whereof proceedeth the Laske and Flux of the belly called Dissenteria ? A. Of biting and sharpe humours . Q. Why doe Herrings in so great multitudes leave the Northerne , and goe to the westerne Sea ? A. To enjoy the temperature of that climate . Q. VVhat is the cause that the Pulse commonly called Chiche peason , doth provoke Venerie ? A. By reason of the saltnesse , whereof the hull is participant . Q. Whereof commeth it , that men to see the better doe close one of their eyes ? A. Because the one eye being shut , hee seeth the more perfectly with the other . Q. Wherefore doe Physitians thin●● them to be of small capacity that have sharpe heads ? A. Because the spirits finde not the conduits so free and open . Q. Why be there no Serpents in Ireland ? A. Because that Region is nothing waterish . Q. What causeth those that have the Iaundise , to thinke Honey to be bitter ? A. Because of the great choller ▪ wherewith they have the tongue an● pallet infected . Q. Whereof commeth it , that th● meats oftentimes wax sower in the van●tricle ? A. That proceedeth of the coldnes● of the stomacke . Q. Why is not that ayre good , whic●● is both hot and moyst ? A. Because it is subject to be cor●rupted . Q. Whereof commeth it , that the Ethiopians have curld haire ? A. Of the great ficcity and drinesse of their humours . Q. Why be Drunken persons commonly cold ? A. Because wine immoderately drunken , doth cause cold effects . Q. Wherefore is Venison more esteemed and praised of the learned Physitians , then other flesh ? A. Because it is of good nourishment and engendreth good blood . Q. VVhy is the white of an Egge hard of digestion ? A. Through the coldnesse thereof . Q. Wherefore doe men drinke wate● , and yet it nourisheth not ? A. Water causeth the nutriment to spread throughout all the body . Q. Why is not the hand hairy within ? A. Because the skinne is thicke and h●rd . Q. VVhy is Autumne so unwholes●me and full of diseases ? A. Through the inequality of his temperature . Q. VVhy be the eares vnmoveable ? A. Because they have no Muscle . Q. VVhy be no remedies convenient to be received , in the greatest extrem●●● of sicknesse ? A. Because nature should not bee hindered . Q. Wherefore are the bathes of sweet water esteemed ? A. Because they doe heate and moysten , and are good against Terci●● agues . Q. VVhy doth the Northren winde preserue things from putrifying ? A. Because it dryeth much . Q. Whereof commeth it , that Buglosse tempered and dipt in wine , rejoyceth him that doth eate it ? A. Because it augmenteth the blood and restoreth the forces of the heart . Q. Whereof commeth it , that Piony hanged about ones necke , doth heale the falling sicknesse ? A. That hearbe sendeth certain va●ours to the head , which doe dry the braine . Q. VVhy be Stockdoves better then Pigeons of the dovehouse ? A. Because they have lesse dung 〈◊〉 excrements . Q. VVhereof commeth it , that Azure ●●our is pleasant to the eye ? A. Because in that colour is a mean all other colours . Q. Wherefore doe we sweate more in 〈◊〉 vpper parts of our body , then in the ●●er parts ? A. The property of heat , is , to ascend , 〈◊〉 not to discend . Q. Why doth not the dung of wilde 〈◊〉 stink ▪ so much as other ? A. Because they be dry of nature . Q. VVhy be our eyes greater in our ●●fancie , then when we be of more 〈◊〉 ? A. Through the great humidity and ●●ystnesse . Whereof in like manner it ●●mmeth , that we are more desirous of 〈◊〉 in our Infancie , then in any other 〈◊〉 . Q. How commeth it , that mens eyes 〈◊〉 differ so much in colour one from ●●other ? A. Of the diversity of the humours , ●●reof they be composed . Q. Wherefore is sodden water better then the cold ? A. Boyl'd and sodden water hath lesse ventosities , and is more light and subtill ; because the earth and heavie substance is separated from it . Q. VVherefore hath Nature ordained neezing in man ? A. To purge the superfluity of the braine , even as by the Cough the milt is purged . Q. VVhy doe we neeze sooner in the Sunne , then when we be neare the fire ? A. Because the heate of the Sunne , resolveth the humour , and consumeth it not , but the fire resolveth and consumeth it . Q. VVhereof commeth it , that the eares of all creatures doe move , excep●● the eares of a man ? A. That proceedeth of a certain● muscle which is in the Jawes , and doth let and hinder the moving of the eares . Q. VVhere of commeth it , that A●●ses doe sooner lift vp their eares when 〈◊〉 will raine , then at any other time ? A. Their melancholicke nature 〈◊〉 it , the like hapneth to many other ●●●ancholicke beasts to prognosticate ●●raine : as Frogs , Dolphins , Crowes , ●nd Cuckoes . Q. Why have Birds no eares ? A. Because they would hinder their ●ing , for which cause they are created ●nd made , as man is made to travell . Q. Wherefore are the waters of Marishes and Ponds so evill ? A. Because they are so Phlegmatick , ●nd in Summer they doe corrupt . In●omuch as the finest of the water is converted into vapours , and the earthinesse doth remaine . Q. VVhereof commeth it , that they which have hollow eyes , doe see better , then those whose eyes doe stand more ●●tward ? A. Hollow eyes have their vertue more fast and better compact , and so they see the better and further off . Q. Why doe the eyes of Wolves and Cattes shine in the night and not in the day ? A. The greater clearnesse doth ob●●cat● and darken the lesser . Q. Whereof commeth it , that when wee looke and behold our selves in a Glasse , we doe immediatly after forget our favour ? A. The image seene in a Glasse doth represent it selfe to our visible sight very slenderly , and by a certain● reflection ; and therefore cannot long be reteyned in memory , but quickly vanisheth away . Q. Whereof commeth it , that ma● smelleth so little in comparison of oth●● creatures ? A. That commeth of the great h●midity of the brain , whereas Ravens and other birdes having it dry , are not hi●dred by moysture , but doe receive the smell through the ayre a farre off . Q. Wherefore doth that water keep● better which is open in the Sunne and the wind , then that which is covered and hidden ? A. That which is open to the Sun is better purged of all grosse vapours , and is made thereby more subtill and better digested , Q. Whereof commeth it , that Infants are sooner inchanted or bewitched then they which are greater ? A. Of the delicatenesse and tendernesse of their bodies , which are not ●ong enough to resist such impressi●●● . Q. Whereof commeth it , that a bird ●●…led in Latine Rupex , doth feare to ●…hold those that have their gall spread throughout their bodies ? A. Because the same Bird is sory 〈◊〉 the remedy that shee giveth them , 〈◊〉 she draweth that sicknesse to her ●●lfe . Q. VVhat meaneth it , that the 〈◊〉 made of ashes of a Figtree , is so ●…ood to cleanse things which are foule and spotty ? A. That commeth of his nature , which ● very abstersive & cleansing , through ●he sharpenesse whereof , it taketh away ●he filth or sweate of our bodies better ●hen any other thing . Q. Whereof commeth it , that the Fig tree , the Lawrell tree , the Eagle and 〈◊〉 Sea Calfe are never smitten with ●●…htning ? A. It may be that commeth of the bitternesse and sharpenesse . Q. VVhat causeth nature to give vs eares ? A. It was for no other thing , but that thereby man might heare and judge the difference of voyces and sounds . And that by the eares the head might be purged of his cholericke superfluity , even as by the nose he is accustomed to bee purged of his flegmaticke . Q. But what moved nature to make the lippes ? A. To the end that the teeth being of nature cold , should not bee harmed with externall hurt , or else because that in any talking they might somewhat helpe and temper the tongue , that it should not be too lavish . Q. For what respect was the mouth made ? A. Because it should be the doore of the stomacke , and because the mea●e should be chawed and prepared for the first digestion . Q. What causeth a man to yawne ? A. The grosse vapours that repl●nish the Jawes , which willing to come forth , constraine men to stretch their Jawes : or else yawning commeth of unlustinesse , or of being too full . Q. How commeth it that the teeth have the sense of feeling , and the same to other bo●●es is denyed ? A. Because the teeth might discerne hot and cold . Q. What meaneth it that the teeth doe grow daily ? A. If Nature had not ordained the teeth to grow daily , they would consume themselves , and should be reduced to nothing by continuall chawing . Q. What causeth the teeth to grow againe , and the other bones grow not ? A. Other bones be engendered and made of the naturall humour in the mothers wombe , but the teeth are engendered of the nutritive humour , which daily groweth , and so encreaseth them . Q. Why have birds no teeth ? A. The substance of teeth is converted ●●to the bill . Q. Why doe divers stut and stamme● ? A. Through the great moystnesse of the tongue or of the braine . Q. Why doe divers hold opinion that the tongue of a Dogge is medicinable , and the tongue of a Horse cleane contrary ? A. The tongue of a Dog is full of pores , and by that meanes it draweth from the wound all viscosity and sliminesse : Or else there is in it some humor meet to heale wounds by licking , which is not in a Horses tongue . Q. Whereof commeth it , that spettl● being taken and applyed fasting , is go●● and meete for Impostumes ? A. Because then it is more subtil● and better digested , then at oth●● times ? Q. Whereof commeth it , that 〈◊〉 br●ath of divers doth stinke although they be but young ? A. Of the evill vapours of the stomacke : or else of the corruption of the members and instruments of the s●●rits . Q. What is the cause that Lazermen speake so hoarse ? A. Because the organes and pipes of their voyces are corrupted . Q. Whereof commeth hoarsenesse ? A. Of a rhewme descending from the braine , which filleth the passage of the lunges . Q. Why doe little birds sing and ●hirpe , better then great ones ? A. The spirit of little birds is more delicate and light , then of the great , and soule , and therefore at every motion they are disposed to sing . Q. Why doth the male sing more then the female ? A. Because he is more hote . Q. What moved nature to make the ●●ke of bones ? A. Because it might the better su●●aine the head . Q. Wherefore is well water the better , when the well is often draw●● ? A. Because by the oftentimes drawing the water hath no leisure to be corrupted . Q. Why have Cranes and Storkes so long neckes ? A. Because such beasts take their food and nourishment in deepe places . Q. Why doe Pullets and Hennes , their throates being cut , move and sturre very long after , which to man doth not chance at all ? A. Hennes and Pullets have small and little sinnes , whereby the spirits tarry the longer . Q. What is the cause , that Barley bread maketh them to be ill coloured that use to eate it ? A. That commeth because Barley bread tarrieth no while in the stomack and hath an abstersive and a cleansing vertue , and so doth suddenly alter and change the digestion , which thing causeth that Nature cannot with any small nourishment give good colour to any person . Q. Why should wheaten bread be both salted and leavened ? A. Because that wheate of it selfe doth stop and is slimy , but salt doth dry , and the leaven rendreth it much lighter . Q. VVhy doe they serve fruit after meate and not before ? A. Because that a full belly demandeth sweet things : or else the heavinesse of the fruit driveth downe all other meates . Q. What causeth the haires of sicke men to fall ? A. Because the nutriment wherewith haire is nourished and entertained , is consumed of the adust and burnt vapours . Q. How chanceth it , that divers have never any beards ? A. Because they have the pores so great , that the nutriment which causeth the haire , is vanished before the haire h●th taken roote , and therefore can bring nothing forth . Q. Whereof commeth it , that in old folke the haire of the browes groweth more , then in other members ? A. Because in the age the bones of the browes be enlarged , and doe open the way to vapours . Q. Why is the water better , that runneth upon the gravell of Sand , or upon the earth ( so that it be not stinking ) then that which runneth upon the rocke , or upon stones ? A. Because that earth and gravell doth cleanse it better , then either stone or rocke . Q. Wherefore commeth it , that the haire waxeth hard and sharpe when one is dead ? A. Because the haire is no more nourished with the vapours of the body , and because the pores be closed up . Q. But whereof commeth baldnesse ? A. Of corrupt fleame . Q. Why be men sooner bald upon the Head , then in other parts of the body ? A. Coldnesse of the braine is the cause . Q. VVhy is it that studious and learned men be so soone bald ? A. Of the great diminution and weaknesse of their spirits , or else of great indigestion that causeth fleame to abound . Q. Why doe we sweate more sleeping then walking ? A. Because heare in sleeping is united and joyned , which hath more vertue to drive away all superfluous humours . Q. VVhy doe we count raine water to be the best ? A. Because it is better fined and soden in the ayre , and so more proper and meete to nourish . Q. VVhereof commeth it , that many are healed of a Quartaine , by a sudden feare ? A. Like as the Quartaine is engendered by sudden mutation , even so sudden mutation doth drive it away : for by such sudden : accidents our spirits be moved , and all their forces awaked . Q. VVherefore are those waters better that have their course towards the East , then they that runne towards the West ? A. Because that by running against the Sun they doe fine , and waxe warme , and doe lose their natu●all 〈◊〉 ▪ Q. VVherefore doe Musitians when they entend to sing , and Advocates before they pleade , eate Leekes rosted in the embers ? A. Because that Leekes have a certaine slimish moistnesse , that cleanseth the pipe of the Lungs . Q. Why doe Physitians give order that meates in winter ought to be of a grosse nourishment , and in Summer fine and light ? A. Because in Winter the naturall heate flying the cold , and retiring into the inward parts , doth cause better digestion . But in Summer , heate seeking for heate is dispersed , and is not of force to digest . Q. Why doth too long watching make braine feeble ? A. Too long watching doth engender and multiply Choller , the which by that meanes doth dry and extenuate us . Q. But why cannot the child borne in the eigth moneth live , and the child of the seventh moneth customably doth live ? A. Because the number of seven is a perfect number . If the opinions of the Pythagorians be true . Q. Wherefore be steele glasses better for the sight then other glasses ? A. Because steele is harder , and doth represent unto us more substantially the tyre , that receiveth the light . Q. VVhereof commeth it , that vineger doth stoppe bloud ? A. Because the nature thereof is bin●ing . Q. Whereof commeth it , that women and little Children doe so quickly weepe ? A. Of the great humidity and moistnesse that is in them . Q. Whereof commeth it , that among bird● the Sparrow liveth least while ? A. Because he is too leacherous . Q. Wherefore be women with child in more danger to miscary in the first , second , and third Moneth , then in the rest of the moneths that follow ? A. Because the Infant is most tender , much like to an apple that beginneth to be fashioned , not yet having the stalke strong enough to sustaine it . Q. VVhy be children borne more safely in the seventh , eigth , and ninth moneth then before ? A. The riper that the fruite is , the sooner and easier it falleth . Q. Why is the travell of some women greater and more painfull , then of other some ? A. There be divers reasons , for sometimes it commeth of the strength of the woman , sometimes according to the proportion of the substance received , sometimes for that the child is dead , which causeth that they cannot bow nor turne . Q. But why are women being with child of a man child , lesse molested and in better health , then they that be with child of a woman child ? A. The male is alwayes more lusty and beareth himselfe better , troubling his Mother lesse then doth the female which is cold and heavie of mooving . Q. Why is not wine good for Children ? A. Because it heateth and moisteneth too much , and filleth the head inconti●ently full of vapours . Q. Why doe not women commonly exercise both their hands as well as men ? A. To exercise both hands procee●eth of the force and strength of the sinewes and muscles , the which is not in women . Q. Whereof commeth the sterility and barrennesse of women ? A. It proceedeth of mans causes , either of the coldnesse of the man , which causeth the seed to be of none effect in generation , or because the seed is waterish and of small force . Q. VVhy is a drunken person cold , the wine being hote ? A. Because naturall heate is extinct , by the heate of the wine . Q. Wherefore have women most commonly the headach , more then men ? A. The vapors of the menstruall blood ●●●end to the head , which causeth the 〈◊〉 . Q. Why have men more teeth then women ? A. Because they are more abundant both in blood and in heate . Q. Wherefore doe maydens voyces change , when their breasts begin to waxe great ? A. Because the Organes of the voyce are then more loose , and lesse closed . Q. Why have women their brests above their stomakes , and other creatures underneath ? A. If womens breasts had beene placed under their belly ( they having but two feete ) it would have hindered their going : which troubleth not other creatures that have foure feete . Q. Wherefore is wine forbidden them that have paine in their sides ? A. Because it burneth and sendeth to the sides divers burnt ▪ and adust humours , which encrease the disease . Q. Whereof commeth it , that Twinnes are not so strong as other Children ? A. Because the seed which should 〈◊〉 to the genaration of one , is parted into two . Q. Whereof commeth it , that our priuy parts are more subject to catch hurt , then the other parts of our body ? A. That commeth of the heate and moistnesse united together , which are the cause of all corruption . Q. Whereof commeth it , that fasting spittle is good to take away the spottes of the body : and not spittle after meate ? A. Because the spittle after meat is full of moystnesse , and is partly grosse , by reason of the meate which is mingled with it , in such sort , that it cannot so well ●●eanse as the other . Q. Why doth the smoake of Brimstone make the haire white ? A. Because it dryeth up and purifieth the grosse matter which is dispearsed among the haire . Q. How happeneth it that man onely doth become bald ? A. Because he is of a more rare composition and matter , lesse fleshy , and consequently more meete and apt to be dryed . Q. VVhy doth a man waxe bald 〈◊〉 vpon the head ? A. The head is a member more mo●● then all the rest , wherein are united great number of flegmaticke superfl●●ties , and therefore the same sooner wax●eth bald . Q. VVhereof commeth it , that 〈◊〉 which sleepeth soundly , dreameth very little ? A. Because that then all the senses 〈◊〉 accord to doe their duty , and doe 〈◊〉 wander hither and thither for to provoke dreames . Q. VVhy is the Southwest wind 〈◊〉 sweet and pleasant ? A. Because it is temperate , neith●● too hote , nor too cold . Q. Wherefore hath the wind ( 〈◊〉 Ceci ) East and by North , the power t● draw the Cloudes unto him ? A. Because that his motion 〈◊〉 round . Q. How commeth it , that wine 〈◊〉 after a rotten or perished apple , 〈◊〉 bitter ? A. Because that all rottennesse is 〈◊〉 Q. Wherefore doe men bleed so often at the nose ? A. Because the nose hath more participation with the braine , then any other member . Q. But why is that water which is ●●onest hote and soonest cold , better then other water ? A. Because it is more subtill and more ●ight . Q. Wherefore is over great exercise 〈◊〉 labour evill for the sight ? A. Because it dryeth the blood too ●uch . Q. How commeth it that men sleepe ●●tter and sooner on the right side , then 〈◊〉 the left ? A. Because being awake , he doth leane 〈◊〉 rest more upon the left side then 〈◊〉 the right . Q. How chanceth it that Figs which 〈◊〉 sweet and tender , doe neverthelesse ●use tooth-ache ? A. Because they cleave to the gummes , ●ough their viscosity and slimi●●e . Q. Why doe we esteeme Goates milke to be better for our stomacke , then any other ? A. Because the Goat taking his nourishment rather of wood and boughes then of grasse , causeth his milke to bee the more thicke , and lesse slimy . Q. How commeth it , that Cow milke is more medicinable then other milke ? A. Because a Cowe being a great eating beast , doth feed not onely upon grasse , but also upon all sorts of gree●● hearbes . Q. VVhy is the bloud of a Bull hur●● full to them that drinke it ? A. Because it is very fatte and full of threds , and soone waxeth hard , engendring thereby hurtfulnesse . Q. Why doe all beasts refuse to 〈◊〉 of any thing that a Beare hath blow●● vpon , or smelt unto ? A. Because the blowing or smelling of a Beare is pestiferous . Q. For what respect be they feareful● that dwell in hot Countries , 〈◊〉 they strong which dwell in cold Countries ? A. Cold doth restraine and thicken the flesh , which causeth the heate to 〈◊〉 better gathered and compact with●● . Q. Wherefore be they that have their 〈◊〉 rolling and turning , and their sight 〈◊〉 , deceivers , theeves , and of hot ●●ture ? A. Deceite and theft proceed of the ●●htilty of the mind , and the subtilty 〈◊〉 the mind commeth of the subtilty of ●●ours caused of heate , that causeth 〈◊〉 eyes to wander , and the sight to bee 〈◊〉 . Q. Whereof commeth it , that the eyes Drunkards doe still water ? A. That proceedeth of the humours 〈◊〉 the wine hath engendered in the ●●●ine , whereof feeling it selfe laden , it ●●deth the same againe to the eyes , ●●ich of their nature are full of pores . Q. Whereof commeth it , that too much ●●tation and griefe bringeth age ? A. Because it dryeth : and age is no●●●ng else but a very drought . Q. What meaneth it , that they which 〈◊〉 of age feele no griefe ? A. It is through lacke of heate , whi●● causeth the life to vanish away witho●● paine . Q. Why are our eyes so mov●●able ? A. Because they should not so easi●● be hurt , with that which happeneth 〈◊〉 come before them . Q. Whereof commeth it , that Oy●● swimmeth above any other Liquour ? A. Because it is fatter : And all fa● things doe participiate very much wi●● the ayre . Q. How chanceth it , that the Oestrich onely above all other Birds hath be clawes cloven ? A. The Oestrich is rather a beast 〈◊〉 the earth , then a bird : and his win●● were given him rather to helpe him 〈◊〉 runne , then to flye . Q. Why be not fatte things 〈◊〉 corrupted ? A. Because they hold very much 〈◊〉 the ayre , and the fire . Q. Whereof proceedeth it , that m● birds doe soonest assaile the eyes ? A. Because they see them cleare , 〈◊〉 with great brightnesse . Q. Why cannot the Diamont be burns 〈◊〉 well as other stones ? A. The fire cannot hurt it , by reason this great hardnesse . Q. Whereof commeth it , that the fea●●rs of an Eagle mingled amongst the ●thers of other birds , doe consume 〈◊〉 ? A. It is by a secret vertue that is given ●he Eagles feathers , to have the ●●wer to consume all other fea●●rs . Q. Whereof commeth it , that he that ●●th the thickest bloud , is alwayes most ●errie and frollicke ? A. The blood that is grosse and fatte , ●●keth the spirits firme and constant , herein consisteth the force of all Creates . Q. But what is the occasion that wo●● be not bald as well as men ? A. It is their great moystnesse : for ●●dnesse commeth of drinesse . Q. Why doe divers use to lay chalke 〈◊〉 the rootes of Chery trees ? A. To make them ripe before their time . Q. How chanceth it , that the Vine and the Rape or Radish , doe not love to grow one nigh another ? A. Because they are of divers natures . For the Rape loveth cold places : whereof it commeth , that in Almaigne they are as bigge as little children : But the Vine loveth those places that bee warme . Q. Why doe not the Elephants and Cammels drinke , but in puddles or troubled waters ? A. Because they are afraid to see themselves in the water . Q. Why doth a man sneese against the Sunne ? A. The Sunne through his hea●● doth provoke the humours that remaine in the conduit of the Nose to bee open to the ayre , which causeth sneesing . Q. Why doe Melancholicke people sleepe so little ? A. Because they have little moistness whereby few vapours ascend up to the braine . Q. Why doth mettall melt better when it is very cold weather then at any other time ? A. Because then the heat is wholly retired inwardly . Q. Whereof commeth it , that they which have greene or gray eyes , doe see well , neither in the day time , nor yet in the night : and the contrary chanceth to them that have blacke eyes ? A. Because the greene eyes doe abonnd is fire : and the blacke abound with water . Q. Why be those Creatures of short life , that engender very often ? A. Because with the spermaticke superfluities they lose much moysture , which is the true retainer of naturall ●ate . Q. How chanceth it , that the Lyon ●oth so much feare the flame of ●ire ? A. Naturally the fire is hurtfull to the sight : and especially to those that are hot and dry , as chiefly the Ly●● is . Q. Whereof commeth it , that man●ind hath the head more hairy , then any other creature ? A. By reason of the great coldnesse of the braine , and heate of the heart , which panteth continually , and bringeth forth many vapours , which doe engender haire . Q. Whereof commeth it , that the Serpent doth so much flye the hearbe called Rue , and especially the wilde Rue ? A. Because the Serpent is cold , drye , and full of Sinewes , and the hearbe Rue of a contrary nature . Q. How chanceth it , that all gelded Creatures are weaker then tbe ungelded ? A. Because the strength commeth from the Coddes . Q. Whereof proceedeth it , that wh●● one is hungry the spittle is more bitter and salter then at other times ? A. Because hunger augmenteth choller : the which easily turneth into bitternesse , by reason of his sharpenesse . Q. VVhereof commeth it , that mil●● sometimes doth loosen the belly , an● sometimes bindeth it ? A. That proceedeth of the divers qualities which are in Milke . Q. Whereof commeth it , that most commonly women are fatter then men ? A. Because they are colder , and doe lesse labour . Q. Why have not men so great breast : as women ? A. Because they have no menstruall blood : and further , they have no vessell to retaine it . Q. Whereof commeth it that great nipples or teates are not the best ? A. The heat is better inclosed in a little and round Nipple , then in great Teates , where the warmnesse of the milk ●●neth out . Q. Whereof proceedeth it , that betweene thirteene and foureteene yeares , the Nipple of young maydens doe begin to pricke ? A. Because at that age the menstruall blood beginneth to encrease in them . Q. Whereof commeth it , that the milke in a womans breast suddenly decayeth if she give herselfe to ●e immoderate in lust ? A. Because the menstruall blood doth not ascend to the breasts to nourish the child . Q. VVhereof commeth it , that those women that are with child of a Sonne , have their right breast harder then the left ? A. It is because the male breedeth in the right side : and so the menstruall blood comming to that side , to nourish the child , maketh it more hard and stiffe . Q. Wherefore hath Nature given unto woman but two Teates onely , and other Creatures more ? A. Because other Creatures doe bring forth many young ones at once : and women most commonly have but one or two children at the most . Q. But why is the thicke and plentifull milke a token of a man child , and the milke that is cleare and thinne betokeneth a daughter ? A. The woman being with child with a Sonne , is of greater heate , which thickeneth and maketh the milke to digest : contrariwise , the milke of a woman being with child of a Daughter , is lesse digested , by having of l●sse heat . Q. VVhereof commeth it that the milke of faire women is not so good , as of blacke women ? A. Browne women are of hotter complexion , and therefore have their milke better digested . Q. Whereof commeth the disordinate desire that women with child have to eat things that are loathsome , most commonly in the first or third moneth after they have conceived ? A. Such is the appetite as the humours be which are within . And because the humours of women with child are corrupted , it is no marvell although their appetite be without reason . Q. VVhy doe Physitians appoint the bread for those that be sicke to be first tempered before it be given them ? A. The Leave ● hath a certaine corrupt heat in it , which augmente● f●●●ers ▪ in such sort , that it corrupteth the ●read if there be too much . Q. Whereof commeth it , that 〈◊〉 pasty , the more it is kneded , the better is ? A. It is because the liquour , 〈◊〉 meale , and the leaven , being well inc●●porated , and the moystnesse resolv●● the bread is more wholesome and b●●ter . Q. Whereof commeth it , that 〈◊〉 outward parts of the body are more su●ject to cold , then any other part of 〈◊〉 same ? A. Because they are thinner , a●… further from the hart . Q. Whereof commeth it that 〈◊〉 hearbes Purslin and Lettice , doe 〈◊〉 coole and then warme the bodies of th●●… that doe eate them ? A. Untill the digestion be made , th●… coole the body : but the digestion mad●… they change into good bloud , and 〈◊〉 encrease heate . Q. Why is the Capon better 〈◊〉 〈◊〉 eaten then the Cocke ? A. The Capon o●eth not his moi 〈◊〉 〈◊〉 nesse , because he treadeth not the 〈◊〉 Cocke doth : and therefore is 〈◊〉 〈◊〉 Q. What is the cause , that after sleepe 〈…〉 our selves ? A. To drive away evill : vapours . Q. Why doe they that have travelled ●eepe better then others ? A. Because the spirits desire to bee at ●est . Q. Whereof commeth it , that they which are drunke , in beholding one thing , doe thinke that they see two , or ma●●y ? A. That commeth of the continuall and sudden motion of the e●es , proceeding of the vapours and exhalations of the wine . Q. Why is a Drunkard of better ●udgement in 〈◊〉 that are bitter , 〈◊〉 , salt , and of evill east , then any other : A. A Drunkard hath his tongue better seasoned with the liquour and sweetnesse of the wine , and hath more moistnesse in his tongue , then he that liveth soberly : whereby hee may the better judge . Q. What difference is there betweene heavinesse 〈◊〉 head , and Drunkennesse ? A. Heavinesse in the head causeth oppilations and stopping : Drunkennesse commeth of subtile vapours , which trouble and mingle themselves with the braine and the vitall spirits . Q. Whereof commeth it , that they which have grosse cheekes , are of dull and hard understanding ? A. Grosse flesh commeth of grosse humours , which also causeth grosse spirits , and so consequently dull understanding . Q. VVhy , doe they rubbe their eyes that would sneese ? A. Sneesing commeth of heare : and the rubbing provoketh heate . Q. VVhy doe the Eagles drive away their young ones , before they be feathered or fledge ? A. Because that without feathers they be very ill favoured : or else because they be very ravenous . Q. Whereof proceedeth it , that most commonly a man doth sneese twise together ? A. Because there bee two holes or breathing places in the nose . Q. Whereof commeth it that cold water being cast in the face doth stanch bleeding of the Nose ? A. It is because that by that meanes heate is driven in . Q. Why is smoke painfull to the eyes ? A. Because the eyes be of a weake complexion . Q. Why doe they live longest that dwell in hot Countries ? A. Because they are dryer : and their naturall moystnesse and heate doth preserve them the better . Q. Why doe we smell a thing lesse in Winter , then in Summer ? A. Because the ayre is thicker , and lesse moveable . Q. Whereof commeth it , that the urine , the longer it is retained within the body , the worse it smelleth : and the excrement , the longer it is kept , the lesse it stinketh ? A. The excrement the longer it tarrieth in the body , the more it dryeth , and is of lesse corruption . The urine contrariwise , the longer it is retained in the bladder , the thicker it waxeth and more filthy . Q. Why doth the haire burne so quickly ? A. Because it is cold and dry . Q. Why doe we cover our heads close in cold weather ? A. The head doth waxe warme when it is kept close : for by that meanes the heate is kept in . And the kercheffe or hood serveth for the head , as the gowne doth for the body . Q. Whereof commeth it that bitter Almonds doe keepe one from Drunkennesse ? A. Because they drye the body : and will not suffer the veines to bee filled , resisting the strength of the wine . Q. Whereof commeth it that women bee not suddenly drunke , and old folkes are incontinently overcome with wine ? A. The wine remaineth longer in the stomackes of old people , being dry by nature : even as water doth in a Tronke of Wood , dry and halfe putrified . But women are too cold and ●●moyst , by meanes whereof they 〈◊〉 doe better resist the force of the Wine . The end of Naturall Questions . MORALL AND POLITIQVE Qnestions . THE III. BOOKE . Question . WHy did the Ancient● paint Fortune with a double forehead , the one side bald , and the other hairy ? A. The shaven side signifieth adversity : the hairy part prosperit● , which we enjoy when it pleaseth her . Q. What hath moved many to think the seat of the spirit to be placed in the eyes ? A. Because the opinion of the spirit doe appeare in the eyes . Q. Why did the Romanes deeme him hurtfull to the Common-wealth , that would not content himselfe with seven yokes of Land ? A. After the Kings were chased from Rome , the Romanes desirous to content themselves with a little , to avoid all occasion of Tyranny , assigned every Romane Citizen seven yokes of Land , and no more . Q. Why was it so long before the Romanes did plant any Vines ? A. Because they foresaw , that wine made them dull , debilitated their sinues , weakned their forces , troubled their braines , and made them have a stinking breath . Q. Whereof commeth it , that the Persians breath commonly stinketh ? A. Because of the diversity of meates , and excesse of wines . Q Why did the Romans esteeme the men of the Country to be more meet for the warres , then the Citizens ? A. Because the Peasant and Country man is more accustomed to sleepe upon hard places , to endure cold and heate , hunger and thirst . Q. Wherefore is he esteemnd more vilanous and infamous that denieth the thing which is delivered him to keepe , then he that rendereth not the thing he borroweth ? A. Because there is nothing more villanous , then a man to doe wrong to his friend , for no man delivereth any thing in keeping to any man , but to him in whom he hath reposed his greatest trust . Q. What meant the Romanes to have no Bakers in their City , before the wars of the Persians , which was five hundred and fourescore yeares after the building of Rome ? A. The Romanes esteemed the Science of Baking to be but the worke of women . Q. But tell me I pray you , why had they no Cookes as we have ? A. Because they are strong and lusty men , not given to delicates , which maketh men faint and effeminate . Q. How chanceth it , that the drowned bodies of men doe swimme vpwards , and those of women downewards ? A. Nature her selfe hath a speciall regard to the honesty of women , desirous to cover their secret places . Whereof I would ( it might please God ) that women themselves had better consideration and regard . Q. VVherefore were the Cirthaginians counted deceivers and mockers ? A. The Scituation of Carthage did cause the same . For by reason of the marchandise and traffique which they had with all the Nations of the world , they were very much used and frequented to to trompery and deceit . Q. But why were the Carthaginians so desirous , that all their Magistrates should be rich ? A. Because they thought that the poore man could not faithfully minister Justice . Q. What meant many brave and lusty Nations continually rather to love warre then peace ? A. Because warre stirreth men to vertue and valour , and peace draweth them to idlenesse and all kind of wantonnesse . Q. Why have divers men in times past allowed and commended Flattery ? A. Because Flattery setteth forth before our eyes what wee ought to be . Q. Why doth the vice of anger daily displease the wise ? A. Because it is a spice of Folly and Rage . Q. Wherefore ought the vertue of Iustice to be in Princes commendable above all other things ? A. Because it is the mother of all vertue . But what shall be deemed of that Realme that is without Justice , if not a very sanctuary of theeves and Pirates . Q. Wherefore were they of the Country Campagnia , esteemed proud and brave ? A. Because of the fertilty of the Country , and beauty of their Cities . Q. Why be the people of Beotia more then any other counted blockheads and asses ? A. Because they eate too much . Q. What moved them of Locris to make a Law , that whosoever would goe about by any law or ordinance to establish some new device or innovation in their City , ought without remedy ( the Rope about his necke ) to recite openly before the people the law which he would establish , and the reason wherefore ? A. That was to chastise and correct those that love novelties and new devises : for if the law proposed pleased not the people , or was found to be wrongfull and unjust , the proposer of the law had no more hurt ; but suddenly was strangled . Which ordinance and decree kept the good City of Locris more then two hundreth yeares in good estate of common-wealth without any alteration and change . Q. Why did the ancients in the old time arme their Souldiers onely with the plackard , without any other armour ? A. To cut from them all hope of running away . Q. VVherefore did the ancients above all things desire to dye honourably ? A. Because honourable death covereth the faults of the life past . Q. What meant the wise continually to joyne wisedome with puissance ? A. That puissance might not be converted into tyranny . Q. Wherefore did the ancients say , that their minds and soules were like unto Lampes ? A. Because through good instructions they might give light each to other . Q. What meant many singularly to comm●nd poverty ? A. Because it made men industrious and vigilant . Q. Why be those that be expert in the Art of warre alwayes blamed , if they enter rashly into combat ? A. Because that the issue of the battels are uncertaine . Q. Why did the ancients paint the Image of vertue girded ? A. To declare that the vertuous man ought to be diligent in his affaires , and not slothfull . Q. What meaneth it , that women are desirous of revenge above all other creatures ? A. Their weaknesse is the cause . Q. Why were the Persians so curious to accustome their children to avoid lying and to tell the truth ? A. Because they deemed verity to dwell amongst the Gods. And that they ought not to premeditate what to say . Q. Wherefore ought Intemperance to be avoyded ? A. Because it bringeth with it all disorder , negligence , and inordinate life . Q. Why doe some praise poverty ? A. Because she teacheth all good manners , nourisheth and maintaineth the good spirit , and causeth assurance in man. Q. Why is a rich wife to be eschew●●d ? A. Because she doth not content her selfe with the estate of a wife : but would be Mistresse and more then a Mistresse . Q. Why is it better for a Prince to be Ioved , then feared ? A. Because feare cannot alwayes last nor endure . Q. Why is it said , that in giving of benefits we ought to imitate the fertile f●elds ? A. Because they yeeld more then they receive . Q. Why is delicate fare to be eschewed ? A. Because it corrupteth good wits . Q. Why ought no credit to be given to Fortune ? A. Because she is inconstant . Q. VVhy is it not good to follow the opinion of the common people ? A. Because they judge all things by their opinion , and not according to the truth . Q. What moved some to give counsell indifferently to avoid the conversation of women ? A. Because they bee all equally instructed in the schoole of malice , as the Comicall Poet Terence affirmeth . Q. Why ought a man to beware of extreame Poverty ? A. Because it destroyeth good wits . Q. Why ought unlawfull gaine to be eschewed ? A. Because the end thereof is not good , neither doth such gaine long continue . Q. Why doe they compare a covetous man to him that hath the drop● ▪ A. Because he is sildome satisfied , and cannot quench the covetous thirst wherewith he is alwayes infected . Q. What was the cause of the com●andement that we have to ho●our Princes ? A. Because they are on earth a representation and lively Image of God , who governeth all things . Q. Why did the Persians make their children behold the orders and fashions of Drunkards ? A. To teach them to abhorre Drunkennesse , by seeing the disordinance fas●ions of those that were drunke . Q. Why did the Ancients say , that it were much better to fall into the hands of Ravens then of Flaiterer● ? A. Because Ravens and Crowes doe eate us when we be dead , but Flatterers doe devoure us alive . Q. Why is it not seemely for a man to praise or dispraise himselfe ? A. Because the one is a signe of folly , the other of inconstancy . Q. Wherein resteth true Amity ? A. In the unity and equality 〈◊〉 minds , by following and refusing , loving and hating one thing . Amity is like to the Sun of the world : without which all things are darke and out of order . Q. How may a true friend be knowne ? A. By things uncertaine . Q. Who be they that doe least feare death ? A. They that least trouble themselves with worldly things . Q. What thing getteth friends ? A. Good fortune getteth them , and ill fortune loseth them ▪ Q. What difference is there between friendship and hatred ? A. The one ought to be immortall , and the other is mortall . Q. Which is the best patrimony that man can have in this world ? A. To be spare and continent in living : and if our goods be not sufficient for us , let us be sufficient for our goods . Q. What kind of avarice or covetousnesse is counted most honest ? A. The covetousnesse of time , when it is imployed as it ought to be . Q. What is the state of the rich covetous man ? A A continuall torment , and an extreame d●sire to get goods together , with feare of losse of the same . Q. How may a man truly tearme temporall riches ? A. Heavinesse of mind , snares , and n●ttes to catch us : and thornes that pierce through the heart . Q. What chanceth to sluggards , and to the flothfull ? A. To live barely , and to rest without profit . Q. What is the property of ●ortune ? A. To feare the mighty , and to ●read under feet the simple . Q. Why have the Ancients praised temperance above all things ? A. Because temperance encreaseth the pleasure that may be had in delectable things . Q. Why is the idle and delicate life to be blamed ? A. Because with pleasure it bringeth a thousand sorrowes . Q. Why did the Ancients so much commend the countrey life ? A. Because it is the mistresse of frugality , diligence and Iustice . Q. VVhy is a Ieaster or Parasite so displeasant ? A. Because they have but one song oftentimes reciting their lyes and jeasts . Q. Whereof commeth it , that the AE gyptians did cut off their skinne before their members ? A. To keepe them more cleane . Q. Who be they that indeed are esteemed happy in thi● world ? A. They that can live and dispatch ●heir affaires without danger : and in ●st to live in honour . Q. Which is the first point to attaine ●sedome ? A. For a man to know himselfe : and the more difficult it is , the more profitable . Q. In what sort should a man behav●●imselfe in other mens affaires ? A. In such sort as he forget not his ●wne . Q. Whilest we be young , what thing ●ght we most to remember ? A. That one day we shall be old . Q. What is he that liveth well ? A. He that boasteth not himselfe ●●ereof . Q. After what sort ought the igno●●nce of youth to be corrected ? A. By the wisedome of the old . Q. What is he that is brave indeed ? A. He that can exalt himselfe . Q. VVhat is the property of a glori●● man ? A. R●ther to abhorre death , then to desire life . Q. How doth vertue encrease ? A. Through perills and adver●●ty . Q. How may one avoid advers●ty ? A. By patience . Q. How should we preserve 〈◊〉 goods , and become subject to the inconstancy of Fortune ? A. In giving them to our friend● and in making participation thereof ● mongst those that wish well to us . Q. To whom is Poverty noy some●● A. To him that suffereth not th● same patiently . Q. VVhat is the sauce that appert● neth to travell ? A. That is rest . Q. Why is Fortune painted blind ? A. Because she blinderh her pur●●ers . Q. What thing is very easie to be gotten , and very hard to be kept ? A. Good Fortune . Q. VVhat is he that is free indeed ? A. He that doth not beastly 〈◊〉 himselfe to his affections . Q. What is it tha● maketh an evill ●an ? A. Too much Liberty . Q. What ought he to learne above 〈◊〉 things that desire●● to raigne and go●erme ? A. To sustaine Envie , with great ●●urage . Q. What is that which most of all ●th overthrow Princes ? A. The poyson of flattery . Q. How be true Friends got●● ? A. With Fidelity and like du●● . Q. VVhat is that which so sildome found together , and rests in one per●● ? A. Beauty with chastity , wisedome and riches , youth and continence , Age ●ithout Jealousie . Q. What is that which men call 〈◊〉 ? A. It is the death of the memory , ●yson for man , corruption of beauty ●dvertue , and the flower of age . Q. What is he that cannot speake ? A. He that knoweth not how to ho●● his peace . Q. Where is it most s●●cially req●●●it for a man to hold his peace ? A. At the Table . Q. What is the true Image of 〈◊〉 A. The speech . Q. What kind of man is most 〈◊〉 hated ? A. Those which use reproach . Q. To whom ought a man to 〈◊〉 good ? A. Neither to old men , nor 〈◊〉 young children because young ●●●●dren doe forget good turnes done u 〈◊〉 them , before they come to the age● knowledge : and old men doe forg●● them by and by . Q. What manner of life liveth a 〈◊〉 without learning ? A. The life of a dead man , or of s●● a one that liveth in darknesse . Q. What things be those that sti●● vs most to vertu ? A. The love of glory , and feare blame . Q. How may true glory be nouris●● A. By doing much , and speaking ●tle . Q. How doe Common-wealths begin 〈◊〉 encrease and flourish ? A. They encrease by unity , and are ●verthrowen by dissension . Q. VVherefore did Hieron demand ●f ●imonides what thing God was , and ●every time he tooke a great pause to ●ake him answere ? A. To declare that God was infinit ●nd incomprehensible . Q. Wherefore is it better , according 〈◊〉 the opinion of Themistocles , to give ●he Daughter in marriage to a poore ●an being honest , then to a rich man fill conditions ? A. Because it is better to marry a man without money , then money without a man. Q. What is it that maintaineth Common-wealths ? A. Penalty and reward . Q. What is the most pestilent thing ●hat can be in man ? A. Love of our selves , and delight our selves . Q. VVhy ought anger to 〈◊〉 voide and eschewed ? A. Because it is the enemie of goo● counsell . Q. And why Ryot ? A. Because it is vile and unseemely 〈◊〉 all ages and degrees . Q. Why ought humane things 〈◊〉 despised ? A. Because there is no constancy 〈◊〉 stedfastnesse in them . Q. VVherefore is courage of heart 〈◊〉 much esteemed : that is to say , constantly to sustaine and beare all sorrowes a 〈◊〉 calamities that may chance ? A. Because it is not inferiour to wa●● like bravery and courage . Whereof many times the very Souldier himselfe ha 〈◊〉 need . Q. VVherefore is equity and justi●● 〈◊〉 nable and meet in a Prince about all things ? A. Because it establisheth Kingdomes , and maketh Kings to raigne . Q VVhy ought pleasure to be con●●●emned ? A. Because continually she is accom●●nied with sorrowes . Q. What meaneth the Swanne , when 〈◊〉 is neare vnto his death , to fing better then at any other time ? A. By natures teaching , to declare that benefit wee receive by death , which openeth unto us the Gate of eter●all Life . Q. Why have the wise men of old 〈◊〉 compared our life to a stage Play Tragedy ? A. For that many times the worst 〈◊〉 of men doe occupy the places of the 〈◊〉 , as oftentimes wee see in such ca●● Q. Why doe we hate poverty ? A. Because poverty ca●seth many to ●●er out of the right way , who rather 〈◊〉 they would be constrained to beg 〈◊〉 sterve for hunger , apply themselves 〈◊〉 and murther . Q. Wherefore was Gold first found 〈◊〉 ? A. For the destruction of man. Where they be so covetous , that they care into adventure each danger for 〈◊〉 of the same , according to the ●rue verse of Virgill the Father of ●●●ts . Quid non mortalia Pectora cogit Auri sacra sames ? Q. Wherefore is Gold so pale ? A. For feare of so many dangers 〈◊〉 ambushments planted by man to rec●● ver the same . Q. Why were women forbidden w●●● in the old time ? A. Because wine provoketh leach●● and is noysome unto the sense and 〈◊〉 derstanding . Q. Why were the Magistrates 〈◊〉 forbidden the same ? A To the intent their braine sho●●● be good and strong , righteously to 〈◊〉 termine and judge . Q. But why were the Souldier 〈◊〉 men of warr● forbidden from 〈◊〉 same ? A. That by too much drinking the● should not sleepe , and by that meane 〈◊〉 occasion of advantage might bee 〈◊〉 from the enemy . Q. What ●eaneth th●● saying , that ●●atune doth captivate and blind the ●●derstanding ? A. That is when one maketh no restance unto her , but suffere●h , her to 〈◊〉 at her pleasure . Q. VVhy 〈◊〉 Bacchus tearmed to be foolish God ? A. Because he maketh them fooles that ●ste too much of his liquour . Q. Why be rich men most commonly ●●ked , and those that be good men not 〈◊〉 ? A. Goodnesse seeketh them that bee 〈◊〉 , in them to fixe its sure and long ●●tation . Q. Shamefastnesse either in man or ●●a● , what is it properly ? A. The bridle and bit that restraineth 〈◊〉 appeti●●s . Q. What vice blotted the great libe●lity and patience in adversity of Mar●● Antonius ? A. Play , Drunkennesse , Surfetting , 〈◊〉 too much familiarity with his ●●shold Servants . Q. VVhat made Iulius Caesar the first Emperour of Rome so beloved of 〈◊〉 Souldiers ? A. The not telling and counting 〈◊〉 his Souldiers prey , causing every one of them to take what he list . Q. What moved Polign●tus to cause at his owne costs and ●harges the whole warres of Troy to be painted ? A. The ardent desire he had to immortalize his name . Q. Wherefore was Aurelius that excellent Painter in Rome , counted to 〈◊〉 infamous ? A. Because he mingled Whores 〈◊〉 Drabb●s among the heavenly Godd 〈◊〉 ses , so farre was he enamoured with 〈◊〉 mery tricks . Q. Why is it so much requisit to ch●● a good Nurse for a Child ? A. Because the body doth not one re●eive the substance of the milke , 〈◊〉 the spirits also doe feele it . Q. Whereof commeth it that 〈◊〉 Romanes did not see their Children vntill th●y were of the age of 〈◊〉 yeares ? A. Bec●use they would not that 〈◊〉 ●●ould come home to them , before they ●●●d learned to honour them . The French ●●n were more diverse , for they would not see their Children untill they were strong to handle weapons . Q. Why did they forbid their children the company of Ruffians , Ieasters , Bablers , and all such Ribalds ? A. To the intent they should not ●arne to give themselves to dishonest , pleasures , and to forget the good nature , wherewith they were endued , which in the end would be the destruction both of their body and soule . Q. What ought the tales and com●u●ications be that are had with Children ? A. They ought to have some sem●ance of truth : and above all things ●●ey must not be fearefull unto them , ●or superstitious . Q. Why were the Pensions received 〈◊〉 Princes , abolished in many Ci●●s ? A. Because there is nothing that ●th sooner corrupt the perso● the●●ts : for they engender great suspi●ion in them , that doe receive them . Demesthenes for receiving of bribes of Arpalus King of Persia , was chased out of Athens . Q. Why were Coriolanus and Themistocles so much against their owne Country ? A. For the ingratitude of their Citizens , who denyed them both their due honors . Caesar also because his Country men denied him his well deserved triumph , became enemy to his Country . Q. Why was Cato of many men counted a foole ? A. Because he rather chose voluntary death , then to yeeld himselfe into the hands of Caesar , who sought no other thing of him but friendship , and was minded to pardon him all his injuri●● past . Q. VVhy did Scipio take heed of going rashly to the Skirmish and Com bat ? A. He knew well that by his nativity he was appointed to be Generall of Almiea : and not a simple Souldiour ▪ ●herefore hee behaved himselfe acco●●ing to the Majesty of that Office , and a like a private Souldiour . Q. VVhy was Demetrius reprehended ●●en he desired to have the surname of 〈◊〉 that had broken the first ranke of 〈◊〉 enemies ? A. The true title of a Prince is rather ●●he just then mighty : and ought ra●●er to resemble God by vertue , then the Lyonby force . Q. VVhy did Plato refuse to reduce the Common●-wealth of the Cirenians , ●●to good order and discipline ? A. Because the aboundance of riches ●●d made it too licentious . Q. Where of came it , that Marius , Vi●●tus , and Ventidius Bassus , were so ●●cellent in armes , and did suffer 〈◊〉 patiently the labours of the ●●●res ? A. The one was a labourer , the other ●●epheard , and the third was a horse●●per , whereby all three were used to 〈◊〉 travell , to paine , to heate and cold , 〈◊〉 to sparenesse of life . Q. What is the ●rue duty of a Prince ? A. To make his Subjects to live 〈◊〉 q●●et●y and godly , which thing he cau●● doe , if he himselfe be not good , just , 〈◊〉 vertuous . Q. What difference is there betweene the equall and just Prince , and the Tyrant ? A. The one useth the office of a man ▪ the other of a beast . The Prince serveth as a Father to his Subjects : the Tyrant devoureth them . Q. Why bee men naturally afraid to rebell or encounter with a Prince ? A. Because that ( after the mind 〈◊〉 Hesiodus ) the Prince is established by God. Q. Thinke you that God hath any regard of things to come ? A. There is nothing more certaine . Romulus testifieth the same , being re●●cued from the water , and nourished with the milke of a Wolfe : Abidus nourished with the milke of a Hind : and Cyru●● of a Goate . Q. Is it any marvell then , 〈◊〉 though the Persians did worship them 〈◊〉 Gods ? A. No truly . Moreover Ho●●er and ●●siodu● doe affirme● that principality 〈◊〉 government is ▪ a gift proceeding 〈…〉 given unto men , thereby to 〈◊〉 the power of God. Q. What is that which maketh a 〈◊〉 wicked ? A. To thinke that it is lawfull for him to doe all things , and that all wickednesse is sufferable , having power 〈◊〉 doe what he list . His great wealth and abundance may bee also the occasion , and flatterers , evill Ministers , and truell 〈◊〉 of warre , such as attend about his person . Q. Which is the hardest thing for him to doe ? A. Dioclesian the Emperour said : to know perfectly how to use himselfe 〈◊〉 his Kingdome . Q. Why are civill ●arres so greatly 〈◊〉 be commanded ? A. Because hee that hath the 〈◊〉 and doth not onely what he listeth but 〈◊〉 they that take his part doe the ●●me . Q. Why bee Princes esteemed like vnto God ? A. As God considereth the affection of man , even so the liberall and ●●●n●nimous Prince ought to consider 〈◊〉 heart and power of him that doth him service ? Q. VVhy was the liberality of Zeuxis reprehended of the ancients ? A. Because he gave to receiue twist the value . Q. Whereof proceeded the custome that the Kings of Persia had , to give gold and silver to all women that they 〈…〉 , and 〈…〉 Darts and Arrowes ? A. Gold and silver is convenable to women : and weapons to men . Q. Why did Plato in his lawes forbid that any God should be made , either of gold or silver ? A. Because hee deemed those mettals to be the very poyson of the world ? Q. Why did the Kings of Pers●● 〈◊〉 to reward women that brought forth many male children ? A. Because they filled the Country 〈◊〉 Souldiers , which served for the ●●servation of the same . Q. How was Caesar hea●ed of the 〈◊〉 evill ? A. By sobriety and abstinence from ●●vine . Q. Why have many wise men studied ●●be obscure in their writings ? A. To astonish dull wits at the first ●●ght , thereby to encourage the studious 〈◊〉 search the mysteries and secrets of the ●●he . Q. How long is it lawfull for a man 〈◊〉 desire to live ? A. So long as a man is out of hatred and necessity . Q. Where ought true pleasure to be ●●ught ? A. In our selves , and not in other . Q. Why is moderation so much commanded ? A. Because it encreaseth pleasure . Q. Why did Epaminon●as make so ●●tle preparation in a feast that he made 〈◊〉 certaine Embassadours ? A. To declare that they that can 〈◊〉 be rich and suffer poverty , may 〈◊〉 be corrupted , with money if it be ●●red . Q. What is most to be feared 〈◊〉 City ? A. Hunger . Q. How may a man enrich himselfe ? A. By forsaking his appetites . Q. How may we live joyfully ? A. By putting our trust in thing that never shall have end . Q. How should a man be master 〈◊〉 himselfe ? A. By amending that fault in himselfe , which hee espyeth in another . Q. What ought they to eschew 〈◊〉 are in prosperity ? A. Hatred . Q. What is the property of a 〈◊〉 ? A. To apply well his time . Q. Where 〈◊〉 the f●licity 〈◊〉 man ? A. In the quiet state of the min●● Q. What manner of thing is Huma●● ? A. It is a vertue joyned with good ●●ction : or rather , a benevolence ●●ed and tempered with dexteri●● . Q. What manner of thing is Mer●● ? A. It is an affection of the spirit joy●● with Humanity . Q. VVhat thing is facility ? A. It is a vertue , which easily ma●●th a man to engender friendship with ●●ers , and doth long maintaine the 〈◊〉 . Q. What be they that were 〈◊〉 facility ? A. Philip , and Alexander his Son : 〈◊〉 shewing the same to Dimocrates , 〈◊〉 Architect . Q. What is Faith ? A. It is such a godly vertue , that all ●●her vertues without the same , is nothing . Without faith wisedome is folly . ●●perance is displeased , Force is ancient , and Justice is turned into cru●● Q. Of all the Ancients , who w●● most excellent in that vertue ? A. Sextus Pompeius , Sonne of Pompeius the great , Alexander and Scipio . Q. Why did Nature make man naked and unarmed ? A. Nature having made man wise , hath given him meanes enough , whereby to arme himselfe at his pleasure , and to use at one time sundry kinds of weapons . Q. Where of commeth it , that all men commonly are not wise ? A. The length of the body commeth of great moystnesse and heat●● but drynesse engendereth wisedome in man. Q. VVhereof proceedeth it , that Iulges , and Advocates are more reverenc●● of their Clients , then Physitians ●ee of their Patients ? A. The g●in● and hope of Clients dependeth upon the Judges and Advocates : but the ●●pe of the sicke dependeth not onely of the Physitian , but rather of God. Q. Why did the Ancients call 〈◊〉 falling evill , the disease of Hercules A. Because Hercules was subject ●●eunto . Q. What is the office of a thrifty 〈◊〉 ? A. To remember that which ●●past , and to thinke upon that to ●●me . Q. How may a man live godly ? A. To thinke every day to be the last ●●y of his life . Q. Why should a man take more care ●●or his soule , then for his bo●● A. Because the perfection of the ●●le maketh the imperfection of the ●●dy : and the beauty or force of the ●●dy maketh the soule never the better . Q. Where lyeth the seate of our life ? A. In Wisedome , Strength , and Magnanimity : for there is neither wind nor tempest that can shake them . Q. What difference is betweene aff●ction , and good will ? A. Affection is a generall inclination of the spirit , which induceth a man ●●loue : and maketh him sorry , if the●● chance any thing evill unto him who 〈◊〉 he loveth . But goodwill is shewed , wher● being moved with affection , we endeavour our selves to shew pleasure unto them whom we love : in such sort that goodwill is the effect of the affection . Q. How shall the vertue of man bee knowne ? A. By adversity : as Gold by the fire . Q. Wherefore is a plurality of Princes evill , and not to be suffered . A. All that which may be done by one , is better done , then when it is do●● by many . Moreover , if a Kingdome be turned into Tyranny , the Tyranny 〈◊〉 one is more sufferable , then of many , and to be short , the raigne of one is 〈◊〉 best . Q. From whence came the custom●● not to name the new borne , before th● seventh day ? A. Because they esteemed the child●● 〈◊〉 dayes of age to have escaped the ●●ger . Q. VVhy did the Aegyptians , desi●● to live chast eate no sault ? A. Because through the heat thereof , provoketh Leachery . Q. Why doth Homer call salt a di●● thing ? A. Because it giveth taste to all meat , 〈◊〉 preserveth the same from stinking , 〈◊〉 hath a force and vertue genera●●e . Q. VVherefore be we afraid to passe ●●ough a Church-yard ? A. Because it representeth our 〈◊〉 . Q. How was the Common-wealth 〈◊〉 Sparta so long time maintai●● . A. Some imputed the cause to the ●●gistrates , which knew well how to ●●mand , some to the people , because 〈◊〉 knew how to obey . Q. Who was the cause of the great story that the Lacedemonians obtai●● against the Illyrians ? A. The presence of their King , which was but a child , perswaded thereunto 〈◊〉 the counsell of their priests . Q. What caused the Kingdome 〈◊〉 Persia so much to flourish ? A. Xenophon saith , that it was the great love that they bare to th● King. Q. What thing is hardest for a ma●● to doe ? A. To be secret . Which Philippi 〈◊〉 affirmed , when he besought Lysimach●● his friend not to reveale his se●crets . Q. VVherefore was it written before the Gates of the Temple of Apollo a Delphos : Know thy selfe ? A. To induce us to know that spark of Divinity which God hath placed i● us , whereby we know that God hath done all things . Q. VVherefore is it said , that ther● is nothing that may better resemble th●● Kingdome of Heaven , then the state 〈◊〉 a Monarchy ? A. Because there is but one God which alone doth raigne and gove●● all things . Q. Of what sort of men ought a 〈◊〉 to be chosen in a Common●●th ? A. He ought to be noble of blood , ought to be vertuous , rich , and puis●●in armes . Q. Doe you thinke it to be requisit 〈◊〉 a Lieutenant Generall of an Army , ●●ght to be , not onely valiant and wise , 〈◊〉 also happy and fortunate ? A. I thinke doubtlesse that hee ●●ght to be fortunate . The ill fortune 〈◊〉 Pompeius may very well avouch the 〈◊〉 . Q. What is the principall duty of a ●●nd Prince ? A. To seeke meanes that his people 〈◊〉 well instructed . Q. What was the cause of the evill ●●ds of Sardanapalus and Nero ? A. The number of Flatterers in their ●●urts , Ieasters , Parasites , Bawdes , ●●hores , Ruffians , and all sortes of people disposed to vice , where the wise and ●●ve were expulsed and driuen a●● Q. Why would King Cyrus that Xenophon should bee alwayes in his comp●●ny ? A. To give him counsell in thou●● faires of his Realme . For Xenephon wa●● not onely wise , but also valiant and well instructed in the deeds of warre . Q. Wherefore would Alexander the great , that Onoficrates should alwayes accompany him in the warres ? A. To enroll and register his act●● and deeds . Q. Whereof ought a Prince princ●●pally to take heed ? A. Not to change his bounty an● goodnesse for any occasion that 〈◊〉 happen , nor yet to encline his eares 〈◊〉 flatterers . Q. VVhat is the chiefest cause of 〈◊〉 Princes overthrow ? A. Flattery , more then force 〈◊〉 armes . Q. What is he indeed that may truly be called happy in this world ? A. The vertuous man of mean●● wealth . Q. VVhereunto serve riches ? A. To make the mind quiet and con●●●t , without which contentation , there ●●ho happinesse or felicity in this ●●ld . But how can hee be in rest and 〈◊〉 that hath not wherewith to buy ●●bread . Q. What caused Alcibiades to be so 〈◊〉 , contrary to the nature of the A●●nians ? A. His Nurse Amilea , which was a ●●rtan woman . Q. What mooved Diogenes comming 〈◊〉 Sparta and going to Athens , to say : ●●at he came from men , and was going ●●wards women ? A. Thereby he reprehended the de●●ts of Athens , which made them effe●●ate and womanish . Q. Which is most requisite , either 〈◊〉 the souldiers should defend the wall the wall the souldiers ? A. It is better , that the souldiers should ●●end the wall . Q. What is the poyson of friendship ? A. Flatterie . Q. What manner of Nurses ought 〈◊〉 to be which are chosen for Princes ●●dren ? A. Faire , well conditioned , sage●● discreet , pleasant , curteous , amiable , chaste , healthy , and of good complexion , eloquent , their speech fine and neat , that the child may learne to pronounce well . Q. What is the surest guard of a Prince ? A. The good will of his subjects : For that Prince is vnhappy which for the surety of his person had need of sor● and diversities of guard and watch . Q. VVhat is justice ? A. The honour and glory of the● that doe the same , and a great benefit vnto them , vpon whom the same 〈◊〉 executed . Q. VVhereby shall a man know when a Prince beginneth to be a Tyrant ? A. When forcible he draweth vnto him the service of his people . Q. VVhat caused Theseus to be so v●liant ? A. The great fame and renowne 〈◊〉 Hercules enflamed him , to make 〈◊〉 name immortall . Q. How may a man be like unto 〈◊〉 ? A. In doing good to many indiffe●●ntly , and not to one alone . Q. What is the greatest shame that 〈◊〉 can receive ? A. To be surpassed in honesty , cur●●esie , and humanity , by those which be ●●ur inferiours . Q. How did Philip King of Mace●●n gaine and winne all Grecia ? A. By Gold and silver more then by ●●rce of armes , for he was wont to say ; that there was no force or Castle , were 〈◊〉 never so inexpugnable , but he would take upon him to subdue it , if so be an ●●sse laden with Gold were able to enter ●●he gates . Q. What kind of Tragedies ought 〈◊〉 not to reade ? A. Those which containe nothing ●●se but things that bee proud , cruell , and full of inhumanity . But those wee ought specially to reade which be honest and full of grave Sentences , inter●●ced with pleasant talke , as the Tragi●●ies of Euripides , and Sophocles be . Q. Why ought wee indifferently 〈◊〉 reade all kind of Poets ? A. Because with marvellous sweetnesse of language , they entermeddle the Graces with the Muses : whereof it came that Aelius Comodus the Emperor , was so farre in love with Martiall , that hee termed him to be his Virgil. Q. Are men to be commended for their corporall beauty sake ? A. No : But for their vertue , wisedome , counsell , and force , which declare what manner of minds they have within . Q. What caused Driopas the Athenian to establish this Law : That whosoever had conceived any evill opinion of God , should have his head cut off ? A. Because there is no worse thing then to have an evill opinion of him , which hath made and mainteineth all things . Q. What manner of thing is ●●ligion ? A. It is the true knowledge of Gods owne service . Q. Wherefore did Alcibiades reject all kind of Musicke , saving when he was at the Table at his meales ? A. Because Musicke provoked him to conceiue delight familiarly to talke at the Table . Q. A strange Question , whereof I ●●ould faine be resolved . One Stesichorus lying in his Cradle , a Nightingale lighted on his mouth , and sung vpon the same ? A. It was a presage that Stesichorus should prove an excellent singer . Q. What profit bringeth Musick to him that hath delight in the same ? A. It sharpeneth the spirit , not onely to know the harmonie of the voyce , but also it maketh the person to have a better judgement to indite either in 〈◊〉 or prose . Q. What is true Philosophy ? A. The knowledge of goodnesse , and how to live well . Q. What caused the Poets to vse so ●●ny fictions and inventions ? A. To allure men to abandon their ●●barous conditions and brutish behaviours , and to turne themselves to vertue and exercises . Q. What was the cause of the death of Cinna ? A. Because hee was cruell towards his Souldiers , and constrained them to fight perforce and by compulsion . Q. What is Patience ? A. A voluntary sufferance in things difficult , for love of honour and profit . Q. VVhat is Constancy ? A. It is a vertue which conserveth good counsell , and maketh a man persevere in honourable deeds . Q. What is Opinion ? A. It is a stay fixed either in deed 〈◊〉 word , which maketh vs obstinately 〈◊〉 follow our fancy , although it be without reason : onely to be superior in all controversies . Q. What is Iustice ? A. After the mind of the ancient Poets , it is a celestiall vertue powred down from God into our spirits , that 〈◊〉 might the better honour , love and san●ctifie him as author of all things : an● therefore Princes were , for good respect called of Homer , Iupiters schollers . Q. What is the property of Iustice ? A. To love and honour God above all things : and our neighbour as our selfe . Q. How many kinds of Iustice bee there ? A. Foure , that is to say : Divine , Naturall , Civill , and Judiciall . Q. Of what things is the world gouerned ? A. By reward and punishment . Q. What is divine Iustice ? A. It is that which maketh vs to acknowledge God to be our Creator , the beginning and end of all things , and him of whom all creatures receive life , without participation of mortall things . Q. What is naturall Iustice ? A. It is alwayes one in all men , and varieth nothing through the diversity of Regions and Nations : being alwaies convenable to Nature . And as divine Iustice sheweth the duty towards God : even so naturall Iustice is subject to the satisfaction of nature . The Disciples of Socrates affirmed , that naturall Justice is a knowledging 〈…〉 and just things , and agreeable to naturall reason : which thing whosoever doth vse , shall become good of himselfe . Q. What is civill Iustice ? A. Jt is appertaining to a Prince or Magistrate : whose office is to provide●● that the people be well ruled and governed , and that no harme be done vnto the place whereof he hath the rule . Q. What is 〈◊〉 civill Iustice ? A. That consisteth in being reasonable to all men , and to discerne the just from the vnjust . Q. Why were Achilles and Sylla ▪ ●●prehended for their victories ? A. Because they were cruell and insolent towards their enemies , when they had overcome them . The contrary 〈◊〉 Caesar , Alexander , Hannibu●● , ●●nius , and Aege●● , all which 〈◊〉 greatly praised for their victories . Q. Before whom is it lawfull 〈◊〉 man to vaunt himselfe of well doing ? A. Before the valiant , or before 〈◊〉 that know him not , or have small knowledge what vertue is . Q. Why was Metellus despised ? A. For being too much desirous to have surpassed Sertorius : to whom notwithstanding he was not comparable in 〈◊〉 . Q. How ought a man to vse the goods 〈◊〉 Fortune ? A. That they may become subject to man , and not man to them : following the verse of Horace . Et mihires non me rebus submittere 〈◊〉 conor . Q. Whereof proceeded the saying of Poets , that Mars was armed with Di●●●●onds ? A. To declare that a Prince ought to be strong , not in body , but in heart 〈◊〉 courage . Q. What is the property of a good Captaine ? A. To be gentle , politique , wise , and witty : not be discouraged in hard fortune , nor inflamed in prosperity . Such was Hanniball . See a further description hereof in the 24. Novell of the Pallace 〈◊〉 pleasure . Q. From whence came the great r●●now● that in olde time the Cimbri●●●nd ●nd Celtiberians , atchieved in the warres ? A. Because they esteemed the 〈◊〉 of honour to be in the warres : and had rather fley their owne children , then they should be thrall and taken of their enemies . Q. Why doe some praise Anger ? A. Because it doth commonly accompany courage . Q. How many kinds of Amity bee there ? A. Three , that is to say : profitabl , honest , and delectable . Q. Why was Dionisius expelled by the Locrences ? A. Because he being curteously received of them , in the time of his ●●●●●ishment , vsed dishonest orders toward●● their wives . Q. Why did Amphitryon give 〈◊〉 sonne Hercules to Euristeus ? A. To teach him to flye the volu●●tuousnesse of the Thebanes , and 〈◊〉 accustome him with honest labo●● 〈◊〉 following the vertues of Euristeus Q. Whereof proceedeth the difference between one man and another ? A. By digressing from Philosophy . 〈◊〉 that it riseth through the trayell 〈◊〉 ●he soule , when it passeth into our ●●cies , descending from God through the Lodiaque , and the white Circle . In which passage all soules take their affections , and doe participate with all the natures and motions of each Sphere and Starre , according to their aspects . Q. What is Choler ? A. Jt is an anger soone come , and soone gone , proceeding of a feeble ●eate . Q. What is taken of the Planet Sa●●ne . A. Reason , eloquence , and vnder●●anding , as of Iupiter , force of doing , 〈◊〉 Mars boldnesse , and of the heate 〈◊〉 the Sunne , feeling and opinion , and 〈◊〉 forth . Q. What is hatred ? A. It is an anger that hath taken 〈◊〉 . Q. What is discord ? 〈◊〉 and Morall and politique Question● , A. It is a frowardnesse and anger comming of hatred , which maketh men rebellious to the Cōmon-wealth : which indeed , is the destruction of all human●● things . Q. What is Concord ? A. It is a vertue , which in short time , maketh small and weake things to grow , as Salust saith 〈…〉 cresc●●● ? Q. Why be Flatterers esteemed 〈◊〉 then those that are fall● ? A. Because the false man doth 〈◊〉 deceive onely , but the Flatterer corrupteth men ▪ and therefore the 〈…〉 punished Flatterers by death , as ●●●●goras was . Q. VVhat was the cause that ●●●igonus lost the most part of his Kingdome , and was c●nstrained to 〈…〉 with th● Romanes ? A. Because he gave more 〈…〉 Flatterers then to Hunnihall , that 〈◊〉 him profitable counsell . Q. What is the office of a good 〈◊〉 A. To doe well , and not to caro●● speake evill of him . Q. Why had Epaminondas no regard 〈◊〉 be revenged vpon them that ▪ spake will of him ? A. Because he 〈…〉 such pati●nce proceeded of the 〈…〉 . Q. What was the cause of the death 〈…〉 ? A. His evill life , his lasciviousnesse 〈…〉 ; and the little justice tha● 〈◊〉 vsed . Q. Why was Marcellus●reated ●reated Con●●ull of Rome , with Cato that dyed at 〈…〉 A. To the intent that by the gentle 〈◊〉 good 〈◊〉 of Marcellus , the 〈◊〉 my and rigour of Cato might be moderated . Q. What caused Nero , to cause the 〈◊〉 or incontinently to be dispatched of life ? A. His naturall cruelty . The contrary rested in Caesar , for reward whereof , in the end hee received 〈◊〉 . Q. Why is dominion or rule so weighty a matter ? A. Because it is impossible to ple● all men . Q. Why would not Caligula 〈◊〉 Emperour , heare the accusation of 〈◊〉 person ? A. Because he would that no 〈◊〉 should hate him . Q. What induced Dionisius to 〈◊〉 over his good nature , wherewith he 〈◊〉 indued at the first , and to become , ●r●●in the end ▪ A. The mockes and cavillations his subjects , who mocked him for 〈◊〉 looking a squint , and for the grosen●● of his body , which is a notable exam●● to beware of jesting and backbiting● Princes . Q. Why did the Magnesians cr●●●sle Daffitas the Gramarian , vpon 〈◊〉 Mount Thorax ? A. Because he did speake ill of man●● specially of Lysimachus their Prince , 〈◊〉 deare soveraigne Lord. Q. What is vertue ? A. It is a perfect & entire reason , whi●● followeth the minds of the wise , 〈◊〉 procureth them to shun and avoid 〈◊〉 Q. What is Avarice ? A. A disordinate appetite , a cupidi●in atiable , a disease which infecteth 〈◊〉 person , making man vile and effe●nate . But after the opinion of the ●ikes , Plato declareth that he which ●ireth to be rich must give over his ●●etites , & heape no treasure together . ●●her Philosophers affirme , that Co●ousnesse is a disease that poysoneth 〈◊〉 body , and maketh the mind effemi●● , and can never be recovered . Q. Why was Acchius the King of ●●dia slaine ? A. For his extreame Covetousnesse , ●●ich caused him to make Taxes and 〈◊〉 Imposts vpon his people , to ga●● together much treasure . Where●● in the end his people did cast him 〈◊〉 the River Pactolus , which is full of 〈◊〉 gold , to the intent he might glut ●●elfe with Gold , after which he so ●●ch thirsted . The selfe same vice of co●●ousnesse was the occasion of the ●●th of Crassus , who was slaine by the ●●sians . Q. What is liberality ? A. To use Riches indifferently , 〈◊〉 is to say , to spend neither too much , 〈◊〉 too little ; So that it is as it we●● meane between Covetousnesse and p●●digality . Q. Why was Scopas of Thessaly ▪ much contemned of the wise in his 〈◊〉 ? A. Because hee counted hims●● happie , for that his Counting h● was full of those things that 〈◊〉 profited himselfe , nor yet any other●● . Q. What is that m●k●th 〈◊〉 happie ? A. The bridling of his disordi●● appetite . Q. VVhy did Piso reprehend th●● heral●y of the Emperour O●ho ? A. Because he gave not his 〈◊〉 but threw them away . Vertu● cas●● nothing away , Vertue usurpeth noth●● of any other mans , Vertue hath ne●● nothing . Q. Who were they that were ●●ted infamous in Rome ? A. They that spent their goods 〈◊〉 on dishonest things ; and they 〈◊〉 did , take Fines to enrich thems●● 〈◊〉 lawfull meanes . Q. What was the cause of the evill 〈◊〉 of Sylla ? A. Because hee grew very rich in ●●ort time , which made him to be sus●●cted of bribery Q. Why did Plato say , that to live ●●ietly in a City , both riches and po●●ty ought to be expelled ? A. Riches maketh a man proud , and ●●verty induceth him to evill . Q. Whereof commeth it , that Caesar 〈◊〉 once blamed for his Liberality ? A. Because being but a private man 〈◊〉 used disordinate Expences , unmeet 〈◊〉 his degree . And it is to be noted , 〈◊〉 that which is prodigality in a pri●●e person , is Magnanimitie in a ●●ince . Q. How did Nicias obtaine the favour 〈◊〉 of the people ? A. By spending and giving his ●●ods liberally , although hee was not ●●ry much commended of the Wise . ●●exd●●er was greatly praised for de●●ing of worldly goods , esteeming his 〈◊〉 riches to consist in his Friends . A. Those which are well gotten : an●● such as doe serve us , and not we the●● Q. What is Anger ? A. It is a certaine boyling blo●● burning in desire to be revenged up●● him with whom a man is offended , 〈◊〉 is alwayes accompanied with wrath . Q. What difference is there betwe●● anger and wrath ? A. The one consisteth in the 〈◊〉 the other in the deed ; and the one 〈◊〉 be without the other , even as a 〈◊〉 may be drunke , and yet notwithsta●ding is no Drunkard ; that is to say , 〈◊〉 customed to be overcome with wine . Q. Why did the Romans ordai●● that when their armies did prepare●● encounter , certaine bands should 〈◊〉 hast to give the on-set , and there ●●●all should utter vehement cryes ? A. To astonish the Enemy , and 〈◊〉 courage their owne Souldiers to 〈◊〉 more fiercely . Q. Of what age ought he to be 〈◊〉 is first trained in the warres , to 〈◊〉 him perfect in the art of warfare ? A. The younger he is , the more per●● he shal be in Warfare : as witnesseth ●●nniball , who at the age of ten yeares ●●owed his Father Amilcar in the ●●rres . Scipio tooke upon him to be a ●●ldier at 17 yeares of age . Q. Amongst the ancients , who hath 〈◊〉 deserved the name of a good and ●●●ant Captaine ? A. J am of the opinion of Antigo●● , who judged Pirrhus to be the har●●st Captaine that ever served in the ●●res , and most happiest , if fortune had ●●ered him to live out his time . Q. Why was the Camp of Mars at Rome●●inted ●●inted hard by the River of Tyber ? A. To the intent , that after sweating 〈◊〉 exercise of armes , the youth to wash 〈◊〉 their sweat and dust , should enter 〈◊〉 the River , not onely to bathe them●●ves , but also to learne to swim , a thing 〈◊〉 necessary in a Soldier , as Alexander●●pented ●●pented himselfe of nothing so much , 〈◊〉 for that he never learned to swim . Q. What causeth Idlenesse ? A. Cato said , that by doing nothing , 〈◊〉 did learne to doe evill . Q. From whence came the g●●… hardinesse wherewith Horatius Co●●… was endued , when hee sustained suc●… fierce assault given by the Enemies 〈◊〉 the woodden bridge of Tyber at Rom● ▪ A. Because he could swimme . 〈◊〉 by the same meanes Caesar escaped fr●● his enemies in the warres at Alex●●dria . Sertorius also used the same , ●●… sing the River of Rodanus ? Q. VVhy did the Romans erect 〈◊〉 Image of Claelia on horsebacke , and 〈◊〉 otherwise ? A. Because they flying from k●●… Porsenna , shee feared not to passe 〈◊〉 〈◊〉 row the River of Tyber on horseba●● Or else as some say , because she be●●… sent back againe by the Senate of R●●● to Porsenna , she presented him a 〈◊〉 Horse richly garnished . Q. VVhy did Lycurgus make 〈◊〉 Maydens of Sparta accustomably 〈◊〉 runne and wrastle naked ? A. To make them the stronger 〈◊〉 abide the travell of Child . Q. What ought a man chiefly 〈◊〉 aske of God , according to the min●● 〈◊〉 Philosophers ? A. Good fortune , after a man is en●●d with understanding , how to use 〈◊〉 same . Q. What manner of thing is it to be ●●ry just ? A. To have the knowledge of Di●● and humane things . Q. VVhat is the most grievous dis●● that may happen unto a Prince ? A. To love Flatterers . Q. VVhy did Agamemnon the King ●●re rather to have in his company ten ●●tors , then tenne Ajaxes ? A. Because the man that is wise , is her to be desired then he that is har●● For that occasion Antigonus desi●● alwayes to have Zeno with him , to 〈◊〉 him counsell concerning the af●●ts of his Realme . Q. VVhat bookes ought Princes to 〈◊〉 , that they might learne to bee 〈◊〉 ? A. Those that give them admonish●●t of their duty ; for no man dareth ●●ke unto them that thing without 〈◊〉 feare , which they may finde in ●●ng . Q. What was the cause of the gr●● friendship of Lysimachus towards ●●lippides the Comicall Poet ? A. Because he did not flatter , wh●● is many times the property both 〈◊〉 Poet and a Courtier . Q. What is Pleasure ? A. A recreation of the spirit , pr●voking mans mind to thinke to enj●● any thing , although not grounded 〈◊〉 on reason ; and therefore , it is alwa●● an enemy to vertue . Q. What is Ioy or Gladnesse ? A. It is a motion of the spirit , p●●●ceeding of a certaine opinion of a th●● which we hope to enjoy ; and there●● is unseemely for a man of great est●● because it troubleth the mind , and ●●seth it to passe the limits of reason . Q. Is it requisite then to rej●● with measure ? A. Yea : chiefly to have respect the inconvenience that might hap●● by too much mirth , as it chanced to th●● two Roman women , that thought th●● Children to have beene dead in 〈◊〉 journey of Cannas , which afterwa●●●enly returned safe , contrary to 〈◊〉 Mothers expectations ; and as it ●●pened to Chilo , who dyed through much Joy. Q. To what thing ought a man to 〈◊〉 most regard ? A. To Vertue , then to his Health , 〈◊〉 that to honest pleasures , and finally ●●iches . Q. What is Prodigality ? A. It is a perturbation of the mind , ●●inishing vertue : which consisteth spending extraordinarily , and with●● order of reason . Q. VVhat was the cause of the death Apisius , that wrote so diligently of ●●ery ? A. He killed himselfe with nothing ●●ut gluttony . Q. What is Ambition ? A. It is a troubling of the mind , so ●●ent , that it consumeth the heart 〈◊〉 spirit , with great desire to attain to 〈◊〉 dignity , and honour . Q. What is it , that a man ought to 〈◊〉 in this world ? A. All things that are honest . Q. What is assurance ? A. It is a vertue proper to high 〈◊〉 lofty minds , which approacheth 〈◊〉 vnto confidence ▪ and the property that vertue , is to make a man alwa●● looke with a bold and merry coun●●●nance , not studying or taking any 〈◊〉 for ought that may chance , and prop●●●ly it is a tranquility of the mind , wh●● unto Phocion greatly exhorted Alex●●●der the great , but in vaine . Q. What is Magnificence ? A. Jt is a vertue proper onely 〈◊〉 Princes : because it consisteth in gr●● and hard things , and great expence●● Q. Who is he that worthily may called liberall ? A. Aristotle saith , that it is he wh●● spendeth his revenue in good ord●● and vpon things decent . Q. Is there any difference betw●● liberality and magnanimity ? A. Great difference : although 〈◊〉 seeme to be but one . He that is libe●● ought to have respect how much 〈◊〉 doth spend , what that thing is 〈◊〉 that he buyeth , and above all thi●● ●●at he doe not exceed in expence of 〈◊〉 revenue . The magnanimous and ●●onourable without any care for pub●●ke expence , hath respect onely how 〈◊〉 may doe some great and valiant en●●prise . Q. Who was the most excellent a●ongst the ancients , to acknowledge and ●●compence a good turne done unto 〈◊〉 ? A. Pirrhus : of whom it is said , that was thought to have dyed for anger , at he had not time enough to succour 〈◊〉 of his friends . Q. What is the nature of an un●●nk full man ? 〈◊〉 To forget the taste of good turnes 〈◊〉 , if a man doe not persevere still in 〈◊〉 him good . Q. Who loveth more , either he that 〈◊〉 the good tnrne , or he that receiveth 〈◊〉 same ? A. He tha● receiveth a good turne , is 〈◊〉 to him that doth it . The nature ●●he debter is to shunne the company 〈◊〉 creditor , and to disdain him when ●●ath not wherewithall to pay him : w●●nt to despise all other Captaines ? A. Because he was ready in fight , and knew how to defend himselfe . Q. Why was Philip King of Macedonia so negligent and slow in the warres ? A. Because hee thought it better to overcome his enemy by policy , then with effusion of blood . Q. How chanced it , that the Lacedemonians , when they had obtained victory by force of armes , did sacrifice a Cock : and when they came upon the enemy by policy , subtilty , or knowledge , they sacrificed an Oxe ? A. Because they esteemed policy better then strength . Q. What vertues appertaine unto strength ? A. Magnanimity , confidence , assur●●ce , valour , constancy , stedfastuesse ▪ and patience . Q. Why was Fabius Maximus crowned universally throughout all Italy with Grasse ? A. Because that crowne was ordained for Captaines and Generalls , that could conduct their Souldiers to the warres , and returne with them againe , without losse and effusion of blood . After that sort did Antigonus escape from the fury of Pirrhus ? Q. What ought a man principally to expect in the warres ? A. Opportunity . Which Pelopidas , Pirrhus , and Marcellus , knowing not how to use , arrived very soone to the end of their lives . Q Why did the Lacedemonians beat their children upon the 〈◊〉 of Jupiter ? A. To use them to be constant , and to endure stripes without making complaint . Q. What was the reason of a Law 〈…〉 which was ●hat the 〈…〉 ? A. Because weeping and 〈◊〉 doe ●●itnesse 〈◊〉 a 〈◊〉 faint 〈◊〉 and effeminate ●●eart . Q. What meane the Poets to bring in ●rinces and Knights lamenting the●●●isfortunes ? A. To mocke them secretly , for to pay him : But the credit or desireth none other thing but the health of his debter , whereby , he may find meanes sometime to be paid . Q. What is Constancy ? A. It is a vertue which properly resisteth sorrow , and is contrary to Inconstancy . Q. What is the property of Continency ? A. To vanquish and subdue the fleshly lusts . And although it be a harder matter to vanquish , then to fight and resist : yet the Ancients have better esteemed the continent man then the constant . Q. What is Trust ? A. It is a sure hope , and presage 〈◊〉 a good turne that we hope for , as thoug● it , should without all doubt happen un●to us . Q. Why was Chrysippus disdained o● all other Philosophers ? A. For his arrogancy ▪ for he boaste● that he knew all things . Q. Why was Hippocrates blamed 〈◊〉 arrogancy ? A. Because hee wrote to Xerx●s King of Persia , that he would not utter his knowledge ▪ unto barbarous people . Q. And why was Zeuxes the Painter also blamed of arrogancy ? A. Because when he had painted Helena , hee said that Leda her mother for all that she was gotten with child by Iupi●●r had not made Helena so faire as he 〈◊〉 painted her . Q. How ought a man to behave himselfe towards his friends ? A. In such sort as a man must thinke that in time to come they might bee enemies : although that Cicero maketh a mocke at that opinion , and saith , that it is the poyson of friendship . Q. How did Miltiades the Sonne of Cimon of Athens obtaine so great renowne ? A. Because there was no man how poore so ever he was , but he would give care to his requests . Q. Why was Viriatus so much esteemed of the Portugals , who were without danger they durst not doe it openly . Q. Whereof commeth it , that Alcibiades was in his time compared to the fish called in Italian Polpo ? A. Because he was of a nature so tractable that he could man himselfe to all uses and fashions , like to the fish called Polpo , which taketh his colour of the Sand , where he gravelleth or groundeth himselfe . Q. Vpon what reason did Homer ca●● certaine people of Thracia halfe men ▪ and why did he say , that the house of Protesilaus was imperfect ? A. Because the people of Thracia lived without women , and in the house 〈◊〉 Protesilaus , there were none bnt men ▪ The like affirmeth Menander of th● Geti or Gothes . But what good can a● housholder doe without a woman surely in mine opinion ( J speake it no● to please women ) no more then a ma● can live without meate , or continu●● without cloathing . Q. Who was the first that taught 〈◊〉 man to live an active life ? A. 〈◊〉 : and as Cicero saith , such a life is very agreeable to God. Q. What is vertue ? A. It is an Harmony , or pleasant accord of Nature , with other good things agreeing thereunto . Q. VVhat is the chiefest goodnesse , according to the Philosophers opinion ? A. To feele no kind of sorrow , as Hierom Rhodiotto saith : albeit that the S●orques and Epicurians affirme the contrary . Q. Why is Lycurgus amongst all the Law-makers esteemed the best ? A. Because he did observe and keepe that which hee ▪ himselfe commanded . Q. Why did the Poets faine that Prudence was borne or 〈◊〉 of the braine of Jupiter A. To declare that wit and understandings ( whereof Prudence doth spring ) which causeth us to foresee all things undivine . Q. VVherefore doe the Poets fain● Philocteres to bee banished from his Country , and to wander by Hills and Dales , daily weeping and sighing ? A. To declare that there is no sorrow nor accident , how weighty soever it be , which ought to induce man to violate nature , or to kill himselfe . Q. Wherein consisteth true force ? A. To abide and support all hard things , and not to imbase his heart in adversity . Q. Wherefore did the Ancients 〈◊〉 before they did sacrifice ? A. To declare that all disordinate thoughts proceeding of beastly affections , be displeasant to God. Q. For what reason did the ancient Romanes tearme God to be Optimum Maximum , so much to say , right good and very great : And wherefore did they place Optimum before Maximu● ? A. The one Epitheton , signifieth vertue , and the other puissance or mig●●● yet vertue was alwayes preferred as he chiefest . Q. What moved Anoxagoras to give all his goods to his friends ? A. The more franckly to play the part of a Philosopher , to yeeld unto heaven our true Country ( whereof wee doe take our beginning and issue ) the first fruites of our minds and spirits . Q. What was the cause that Accius the Poet did make a Comedy intituled I l Cavallo Troiano : in English the Trojan horse ? A. A desire he had to reprehend those that are slow of understanding , that were ignorant to use time before necessi●y , and not afterwards when ill fortune did succeed . Whereof rose the proverbe . Sero sapiunt Phryger ? Q. Wherefore did the Romanes●earme ●earme Fabius Maximus to be the Targ●t of the Roman people , and Marcellus the Sword. A. Because the one gave himselfe to maintaine the Common-wealth , but the other was eger and sharpe to revenge the enemies of the same . And yet both they were set together by the Senates order , that the gravity of the one might moderare the hardinesse of the other . Q. VVherefore is Pompeius reproved by certaine Historiographers , not to have beene skilfull and wise enough ? A. Because at the journey of Pharsalia which he lost , hee left in an Island called Corsu , a puissant Army , wherewith he might have stopped the passage of Caesar ? Q. What was the cause of the death of the Emperour Otho ? A. The hazarding of the battell 〈◊〉 his enemies being as it were in despaire . Q. What difference is there between● prudence and vivacity of wit , otherwis● called pregnancy of mind , or Sag● city ? A. Prudence giveth good counsell and the pregnant wit comprehende●… and judgeth the counsell which is mo●● requisite , the one being necessary f●● the other . Q. Wherefore was Paulus Minuti●… the companion of Fabius , esteemed 〈◊〉 prudent and wise ? A. Because he tooke counsell of himselfe in that which he knew , and followed the counsell of others in that which he did not understand esteeming him to be a sot and a beast , that had not good advice in himselfe , and would not obey them that had experience . Q. What is the duty and property of them which be accounted to be fine witted ? A. To use their wits to each device and quality like unto the fish Balena , which is a great fish in the Sea , having a ●hole in his head , wherewith hee taketh ●yre , thrusting forth abundance of water , sometimes here , and sometimes there . Q. Why was Lysander so flouted ▪ and mocked of his owne people ? A. Because he ●aunted and boasted himselfe to be the kinsman of Hercules , not doing any sign or token of verrue : 〈◊〉 all that he did was by trumpery and deceit . Q. Wherefore was Helanicus of E●●irots so greatly esteemed for his subtil●y ? A. Because all that he did was for ●he publike wealth , 〈◊〉 and not for his owne particular profit . Q. What is Equanimity , a vertue so much praised ? A. It is a certaine purenesse and constancy of mind , wherewith we continue alike in prosperity and adversity , not being pussed up with pride , or abasing our mind . Socrates the Philosopher , and Antoninus Pius , the Emperor , was excellent in that vertue . Q. Where is the seate of the affections in our bodie ? A. Joy resteth in the splene , Anger 〈◊〉 the gall , Feare in the heart , Lechery 〈◊〉 the Liver . Q. What manner of thing is modesty ? A. It is a moderation of our appetite which obeyeth reason . Q. For what respect did Antioch● give so great thankes unto the Roman●… for leaving him so little a Countrey which before was a King so mighty , 〈◊〉 Prince puissant ? A. His modesty did him him to u●derstand , that he was discharged of great burthen , which hindred him ●●fore oftentimes from sleepe , from eating and drinking . Q. Wherein did Tiberius most of all declare his modesty ? A. In that being desired to take his people , he said that it was the office of a good Shepheard to sheare his sheepe , and not to pull of their skinnes . Q. Dionysius of Siracusa , wherein did hee shew himselfe praise worthy ? A. For being so modest , that although he were come to the estate of a King : yet he would not alter the manner of apparell , which he ware when he was a private man. Q. What manner of thing doe ye call shamefastnesse ? A. It is a certaine passion which maketh the person blush , specially in any good and honest matter , and proceeding of a certaine honesty of mind . Many have tearmed it to be the mistresse of comeliuesse , and the mother of honesty . Q. What was the cause of the victory that the Persians had against Astiages ? A. The shame that their wives 〈◊〉 unto them when they fled from the battell , who seeing them runne away like sheep , lifting up their garments , smoc● and all , said unto them , whether will 〈…〉 and dastardly men , you 〈◊〉 dare not stand to the battell . Whither will ye flye : Is there no way left for you , but to pierce againe the wombes o● your mothers : Which man like word● although proceeding from women mouthes , made that dastardly Nation to returne and gaine the battell . Q. VVherein appeared the honesty 〈◊〉 Socrates , so much 〈…〉 ? A. Many and sun●●y wayes : but specially in this point , for when he hea●● any one talke dishonestly , hee hid hi● head with his cloake , untill the oth●● had done his tale ? Q. What is Abstinence ? A. It is a vertue of the mind , bridl● by reason , drawing us from disordina●● appetites , which we have after the good of this world . Q. What is Continence ? A. It is a vertue of the mind , which maketh our sensuall appetites subject to reason : so that by Abstinence , covetousnesse is refrained : and through Continence , Leachery is chastised . Q. Who amongst the ancients was esteemed most abstinent ? A. Paulus Emitius , chiefly in the victory that he atchieved of the Persians : and in the enterprises of Spaine and Macedonia : Lucius Acummius at the overthrow of Corinthe ? Q. And in Continency who hath excelled amongst the ancients ? A. Scipio the great , Alexander , and Ca●sar ? Q. What is it that made the Corinthians infamous ? A. Because they sold their Daughters , to enrich themselves . Q. What was the cause of the defa●mation of Messalina the wife of Claudi●●s ? A. Her dishonest intemperance and filthy lust , who would not sticke to adventure combat with any adventurous Knight . Q. How did Hieron of Siracusa 〈◊〉 so great fame , being but the bastar● Sonne of a poore labouring man ? A. By great temperance , honest and valour : which did so shine in him that he was made Captaine Genera● of the Syracusiant , amongst the Ca●●thaginians : and in the end he beha●ved himselfe so well , that he was ma●● King. Q. What things are very 〈◊〉 ? A. Those , which without respec● either of profite or commodity , 〈◊〉 deserve of themselves to bee commen●ded . And honesty is no other thing , 〈◊〉 a provocation alwayes to doe vertuo● deeds . Q. What was the cause of the glor● of Theseus ? A. The affection that he had to follo● the vertues of Hercules : which cause him continually to be troubled both● body and mind . Q. In what vertue did Pompon●● Atticus excell ? A. In modesty , the companion 〈◊〉 honesty . Such also were Hanniball , Publius Surus , Anaxilaus , Epictetus , ●nd King Philip of Macedonia . Q. VVhat is the profit of Chastity ? A. To rule and governe the affecti●ns of the mind , to chase away all disor●●nate appetites , to counterpoise riot ●ith reason , and in all things to bee ●onstant . Q. What difference is there betweene hastity and shamefastnesse ? A. Chastity is a generall chastisement four affections , be it either leachery , 〈◊〉 , or covetousnesse . But shame●●●nesse is tryed onely in containing 〈◊〉 leachery . Those women then that ● chaste , are such as have not commit●d offence , neither in body nor thought , at the shamefast are those which have 〈◊〉 to doe with any man but with 〈◊〉 owne husbands . Q. How did Evagoras King of Cy●●s obtaine so great renowne ? A. By not deceiving any man for ●●ping of his promise , gratifying his ends , for his valour , for being enemy to vice , and all evill thoughts . Q. What is moderate sparing properly ? A. It is a vertue neare unto modesty which is so necessary unto man , th● without it , he falleth into many vices , causeth man to spend nothing superflu●ously , and to spare nothing that is necessary to be spent . Q. How may we godlily encrease 〈◊〉 goods ? A. By moderate sparing , and by tif● i● the earth . Q. What is sobriety ? A. It is a vertue that ruleth drink● and eating : without which , other v●●●tues are obscure . Q. How may that man become 〈◊〉 that is insatiable in drinking and 〈◊〉 ? A. By considering the follies which they doe that are drunke . Q. Why did the Lacedemonians 〈◊〉 in their Feasts alwayes to cause one 〈◊〉 be made drunke , for example unto the● children ? A. To make their children to abhor● beastly vice . Q. How ought a man to drinke ? A. With such moderation that hee ●ay abate his thirst : avoyding drun●ennesse , the disease of the head and sto●acke , which continually doe follow ●e same . Q. What did obscure the great ver●●es of King Philip and Alexander the ●eat , his Sonne ? A. Drunkennesse : the like hapned ●●so to Cyrus the lesse , to Cato , Proma●us , and to the Sonne of Cicero . Q. What signifieth wine so disordi●●tely taken ? A. The blood of the earth , converted 〈◊〉 to poyson . Q. What made Masinissa of such ●eat estimation ? A. Sobriety , and his being content ●●ith such victualls , as the meaner Soul●ers used to eate . And by that sobriety 〈◊〉 behaved himselfe so well , that at ●●urescore and sixe yeares of age , he be●●t a child , and at fourescore and ●●velve , he vanquished the Carthagini●●s ? Q. Why did Solon ordaine that man should lye with his wife but th●● times in a moneth onely ? A. To accustome his people by li●● and little to shamefastnesse : a thi●● that advanceth not onely women , 〈◊〉 also men . Q. How may a man avoid all hor●●●ble and fear efnll things ? A. By vertue : by which thing on●ly , most cruell Tyrants have beene●● formed . Q. VVherefore did Democritus 〈◊〉 out his eyes ? A. To the intent he might not 〈◊〉 the prosperity and insolency of 〈◊〉 Country men , which lived without 〈◊〉 stice , and all king of vertue . Q. What priviledge have brave 〈◊〉 valiant men ? A. To be none of fortunes sub●jects . Q. Is it possible to find perfect val●● in one man alone ? A. Homer thinketh not so , a●● holdeth opinion , that force and val●● in respect of other vertues in the sa●● many times receive certaine furious ●●…ults . Likewise hee supposeth that , ●●…e be many kinds of valour : for he ●●…seth Achilles for his anger , and ●●…sses for his wisedome . Q. Why is it requisite for a Souldier 〈◊〉 〈◊〉 Cholericke ? A. Because Choler stirreth up the ●●…rt , and enflameth the spirit . That is ●●…ce , saith Homer , which entreth in at 〈◊〉 nose , and chafeth the bloud . Q. Amongst morall vertues , which 〈◊〉 he best ? A. I thinke it to be force , which by vertue maketh a man not to feare ●●…th in an honourable enterprise , and ●●…ueth his heart to justice and wife●●me . Q. Who was the first that rewarded ●●…ur with precious gifts ? A. Bacchus was the first that gave ●●sents unto valiant Souldiers , 〈◊〉 as ●…ownes , Speares , Chaines , Victories , ●●●…ures , and Helmets . Q. How did the wise define that ●●tue ? 〈◊〉 . Diversly . The Disciples of Socrates said , that it was a vertue , which will ▪ man not to feare adverse fortune : 〈◊〉 whom agreed Chrysippus . The Stoiq●● said , that it was an affection of the pa●sionate mind , which made them obe●●●ent to the lawes without any feare . T●● Schollers of Plato said , that it is a s●● and stedfa meanes to chase aw●● and receive ( when time serveth ) 〈◊〉 things which seeme horrible . Aristo●● faith , that it is a meane betweene hard●nesse and feare . Q. What maketh a man to be 〈◊〉 and valiant ? A. Desire of honour and g●●●ry . Q. Itainus the Souldier of Antigon●● did he despise death for glories sake ? A. No : but was content to dye , ●●●cause being a very wicked person , 〈◊〉 abhorred life . Q. What meaneth it that Timothe●● the Musitian , alwayes when he li●● could cause Alexander the great to en●● battell , and take upon him armes 〈◊〉 weapons , and yet could never move 〈◊〉 braine of Sardanapalus ? A. That proceeded of the nature of ●●her of them , which could not be alte●● without great difficulty . Q. Is there nothing besides Choler 〈◊〉 doth make a man to bee vali●● ? A. Sorrow maketh a man to lowre though the true valiant man is con●●nt both in sorrow and harmes , and ●●weth alwayes a good face . Q. They that chafe through Choler , sorrow , may they bee called vali●● ? A. No : but rather hardy , cruell , and ●●●ous . Q. Doe you thinke it a good thing to revenged upon the enemies ? A. Yea : if the revengment be done by ●●ue and valour of heart , and not by a ●●mon . Q. What is the property of a valiant●● ? A. Not to feare that thing which ●●heth fearefull unto him : and that ●●ly for a zeale that he hath to honour 〈◊〉 not by constraint . Q. Thinke you that despaire doth 〈…〉 Q. Thinke you that despaire do●● not sometimes enflame the hearts of 〈◊〉 to be couragious and valiant ? A. Virgil thinketh yea , by saying th●● Vna salnò victis nullam sperare sal●●●tem . But I suppose that despaire in●flameth our hearts against our selv●● and not against others . Q. Thinke you also that necess●● maketh a man valiant ? A. J would suppose so : for so 〈◊〉 as necessity constraineth a man to 〈◊〉 what he list . And so were the Ambro●●ans constrained by their wives 〈◊〉 fight . Q. Why did the Santians kill the●● selves ? A. Because they were in despaire th●● they should never recover their libe●●ty . Q. May a man place hope among the number of Morall vertues ? A. Many have esteemed it to be 〈◊〉 Queene of vertues . Q. Who is the Master of 〈◊〉 things ? A. Use . For which cause the Sould●● that is not accustomed to battell , da●●eth scarce shew his face to the Enemy . Q. Whereunto ought a good Captaine principally to have respect ? A. To common profit , rather then 〈◊〉 his own particular commodity . Such was the advice that Pelopidas the Generall of Thebes , received of his wife , as he was going to the warres . Q. What is the chiefe end of Magnificence ? A. To get friends . Q. VVhy were Caesars gifts best esteemed , although they were lesse then others ? A. Because he gave them with a good will , and with his owne hand . Voluntary gifts doe engender more favour towards him that giveth them , and bindeth him more that receiveth them . Q. VVhy did the Persians establish a law against those that were ingrate ? A. Because they knew ingratitude to be the spring of all vice , the enemy of nature , the poyson of amity , and the ruine of gentlenesse , and benignity . Q. What was the cause of the death of Epaminondas ? A. Because he would have saved his Army besides Mantinea . The like did Paulus Aemilius , although Varro his companion did the contrary , through whose temerity and negligence , the Romans received that great overthrow at Cannas . Q. Whereof came it , that the ordinances which Lycurgus made for the state of the warres , were so greatly esteemed ? A. Because they still tended to honourable victory . Q. How like you the saying of Caesar , which is that a man ought not to violate Iustice , but at such time , when he desireth to reigne and governe ? A. To enterprise and doe things disticill and great , without hope of recompence , and with modesty and sobriety to talke of the same . Q. What is the principall vertue that a Prince can desire ? A. To aspire to be the best in doing well . Q. What moved Caesar to send home Prolome King of Alexandria his prisoner , considering the ill-wills that the Alexandrines bare vnto him ? A. Because he thought to winne more honour to fight with a King , then with a multitude without a head . Q. What was the overthrow of Galba . A. Because he committed his government to another , and would not vnderstand the state of the same , but referred all to certaine naughty persons which were about him . Q. Wherefore would not Alexander give eare to the counsell of Parme●●nio , who advised him to assaile his enemies in the night ? A. Because he esteemed that , rather ●o be the act of a thiefe then of a valiant Captaine , which ought to fight by vertue and not by policies . Q. What manner of thing is Sloth ? A. Tully doth say , that it is a certain ●●eare which the slothfull man conceiveth in himselfe of the labour and pain ●hat he ought to doe , and is contrary to ●iligence . Demosthenes was not to bee reprehended herein , for he was angry that day that he saw an Artificer or crafts man rise before him , for which cause , Pithias the Orator was wont to say , that the workes of Demosthenes did smell of the oyle and Candle . Q. What was the cause that Tiberius the Emperour lost the whole Countrey of Armenia , which was taken from him by the Persians , Missia by the Dane● and Samothracians , and France by the Almaines ? A. Sloth and feare of travell , giving himselfe day and night to the delights of Ladies in the Island of Cypres . Q. Why did the people of Saba the next neighbours of the Nabathei , give themselves so much to Idlenesse , considering the diligence and industry of the said Nabathei their next neighbours ? A. The fertility of Saba made them slothfull , and the barrennesse of the Countrey of the Nabathei , made them vigilant and industrious . Q. Why did Euripides introduct Theseus to consider and talke of all the evils that can happen to man ? A. Because a stripe foreseene , doth hurt a man the lesse . Q. VVhat is Mercy properly ? A. It is a certaine heavinesse arising of another mans griefe : which , as some say ▪ ought not to move the minds of the good , but rather they ought to content themselves with their innocency , without taking paine or care what the wicked doe sustaine and abide . Q. What is Felicity ? A. It is an abundance of spirituall , corporall , and earthly goods . Q. Why was Archagathus the Surgeon , made a Citizen of Rome ? A. Because hee was very mercifull and cunning in his cures : that the like of whom , the Romans never saw . Q. Why was Antonius the Emperor surnamed Pius ? A. Because he raigned without effusion of blood , and was so mercifull as ever Caesar , Alexander , or Vespatian was . Q. Why doe souldiers love hunting ? A. Because it is like vnto the warres : which is the place where every man may learne to live vertuously . Q. Which is the godliest exercise that a man can learne ? A. Husbandry : in which there is not onely profit but pleasure . Q. Where is the best walke that can be found ? A. That walking place which is furnished with wise men . Q. Whereof proceeded the great estimation of Homer ? A. Because his workes are so full of learning , and very good to encourage mens hearts to vertue . Q. Why were the Greeke Authou●● counted great lyers ? A. Because they confounded Histories with fables : such as Herodotus and Hellanicus be . Q. What is the property of Iustice ? A. To deceive no man : even as the property of wisedome is not to be deceived . Q. When is it lawfull to lye ? A. For safegard of the goods or the life of another : as Chilo did , when he forsware himselfe , to save the life of a certaine man. Q. What is the property of a glorious man ? A. To beleeve rather that which is spoken of him , although it be false , then that which he perceiveth indeed to be in himselfe . For that cause was the fable of Iuno and Ixion feigned . Q. What is the property of a vile and naughty man ? A. To hide the truth for feare : which never chanceth to the valiant and honest , who cannot abide that any man should lye . Q. Why did the Poets say , that verity 〈◊〉 〈◊〉 〈◊〉 memory and time ? A. Because she cannot be long hidden . Q. From whence came the wheele that Ixion doth turne continually , as the Poets doe feigne ? A. It is the true token of a common liar , who , the neerer he thinketh he is to vertue , the further he is from it . Q. Why did the Egyptians ordain that a vagabond and common Jester should not be taken for a witnesse ? A. Because such people are not worthy to be regarded ; and for a little bribe , they are ready to all mischiefe . Q. Wherefore did the Romans forbid playing for money , except it were in warlike exercises : as to throw the Bar , to Dance , to wrastle , to vaute , to play at defence , and other such like pastimes ? A. Because in other pastimes , Fortune ruleth , and not vertue . Q. Why did Apelles the Painter set his tables abroad for every man to view ? A. That he might vnderstand mens judgement of his faults . As appeared by a Cobler , who found fault in a pantofle or slipper which Apelles had made . Q. What mischiefes doe Flatterers bring ? A. They corrupt all good manners , they tell lyes in stead of truth , they doe evill in stead of good , vice in stead of vertue , and are ordained to destroy the good , and those that doe righteously . Q. Why would not Socrates suffer himselfe to be praised of a young man ? A. Because that praise in presence , is a kind of flattery . Q. Why did the Romanes so much disdaine Prusias King of Bythinia ? A. Because he was the greatest flatterer that ever was borne . Insomuch that his flatteries were the cause that it was ordained at Rome , that no King should come thither , without licence of the Senate obtained before . Q. What is Flattery properly ? A. It is a vice proper and particular to vile minds , to women and cowards : for it proceedeth of nothing else but of feare . Q. What is shamefastnesse ? A. It is a kind of feare to fall into any infamy , or to be blamed for any deed doing , or to be worthily reprehended for some fault . Therefore Cicero did tearme it to bee the Tamer of evill thoughts ; for she withdraweth man , and preserveth him from committing any offence . Q. To whom ought a man to bee shamefast ? A. To children onely ; for a man of age it is vnmeet to blush , and to say , I had not thought to doe it , Q. Who is he that worthily may be counted valiant ? A. He that loveth life , and feareth not death . Q. What is death ? A. Jt is an end : from which a man ought not to retire , but to goe to it joyfully , and as some say , it is a gift given of God to men , by a singular grace . Q. Why did Mallius say in the oration that he made at Rome against Furius and Aemilius , that envy was bleare-eyed , and had a very evill sight ? A. Because that the envious man considereth those things which are next him , and not them a farre off , which should bee more to be envied , if envie were a vertue . Q. Why is Envy compared vnto fire ? A. Because it alwaies mounteth : for there is no man so mighty , that Envie will sticke to assaile , and surmount him also , if it be possible . Q. VVhat was the cause of the death of Socrates , being so innocent a man ? A. The envie of the Athenians : a vsuall thing in that City which caused also the death of Themistocles , and Aristides the just ? Q. Why doe the Poets feigne , that Marcias was beaten of Apollo , and Thamiras had his eyes put out by the Muses ? A. To declare that how mighty soever a man be , he hath some body that goeth about to make himselfe equall with him : which is a passion almost like vnto Envie , but not so much different from vertue . Q. What was the cause of the sudden death of Diodorus the Sophister ? A. The thought that he tooke , because he could not resolve a questiō that Stilpho the Philosopher put to him in pastime . And excessive thought ought not to fall into the heart of a vertuous man. Q. What meane the Poets , by feigning an Eagle alwaies to gnaw the heart of Prometheus ? A. To declare the continuall study of Prometheus , who was very learned , and wise in Astrologie . Q. Whereof commeth it , that in the time of Ptolome there were found so many Mathematicians : in the time of ●erxes so many pleasures ; & in the time of Nero so many Musitians ? A. Because subjects doe alwaies give their minds to that which pleaseth their Prince . Q. Wherein did Vespasian most declare his wicked nature ? A. Because he surrendred the greatest offices into the hands of the greatest Bribers , that afterwards he might have their goods confiscate . Q. Why did the Persians ordaine , that he which procured to establish new lawes amongst them , should be put to death ? A. That they might alwaies continue in their old customes . Q. How may the just and vnjust bee knowne ? A. By law and not by Nature . Q. What is the foundation of Lawes ? A. Vertue . Q. How did Chrysippus paint Justice ? A. In forme of a Virgin , having a severe , grave , and fearfull countenance , & yet neverthelesse honourable , shame fast ; humble , and full of Majesty . Q. What is Nobility without vertue ? A. It is a thing stuffed with pride and violence . Q. Shew me I pray you , what things are contrary unto vertue , and which are like thereunto ? A. The contrary of wisedome is foolishnesse , and the like to it is subtilty . The contrary of Cōstancy is inconstancy , and his like obstinacy . Strength hath for his contrary feeblenesse of heart , and hardinesse for his like . Injustice is contrary to Iustice : but Cruelty is kin to Iustice . Q. Why would not Plato return home to his City , although he was greatly required thereunto by the people ? A. Because they would not vnderstand just and reasonable causes : and because he could not get them by any meanes to acknowledge the same . Q. What is Innocency ? A. It is a certaine nature so well ingraven in the heart of a man , that it causeth him that he cannot , nor may not doe hurt to any man. Q. What is he that worthily deserserveth to be called happie ? A. He that goeth about most of all to resemble God. Q. Which be the vertues that doe conduct or bring us to heaven ? A. Charity , faith , hope , piety , Religion , and godlinesse . Q. What things are contrary to them ? A. Hatred , meredulity , dispaire , impiety , Hipocricy , and wickednesse . Q. Which are the morall vertues ? A. Prudence , Iustice , strength , temperance , magnanimity , magnificence , liberality , sloutnesse of courage , meekenesse , innocency , continence , gravity , fidelity , and shamefastnesse . Q. Which be the vices that are contrary to the said vertues ? A. Imprudence , Injustice , fury , intemperance , pride , vain-glory , covetousness , fearefulnesse , choller , noysomenesse , incontinency , rashnesse , infidelity , and holdnesse . Q. Is vertue the soveraigne goodnesse it selfe , or the way to attaine thereunto ? A. It is the Ladder to climbe thereunto . Q. May vices be turned into vertues , and vertues into vices , by the variety ●f the time , places and customes , or no ? A. Yea , considering the diversity that 〈◊〉 amongst the people , in their manner of livings . Q. May a young man be wise ? A. Wisedome commeth not , but by long space . Q. Nobility , doth it proceed of vertue ? A. Yea : and of nothing else . Q. What is requisite in an History ? A. That it declare first the Counsels , and after the deed , and thirdly the issue , called of the Latine Authors , Even●●um . Q. Why were Lawes established ? A. To bridle the wickednesse of our minds . Q. Which is the most dangerous Ignorance ? A. Not to know God : and afterwards not to know himselfe . Q. May a Captaine overcome Fortune with prudence ? A. Very hardly , considering that fortune is by the Poets made a goddesse , and placed in heaven . Q. Why is vertie so much to be beloved or imbraced ? A. Because she is conformable to reason . Q. VVhy ought not wise men to feare death , but rather to desire the same ? A. Because that our life is nothing else , but a prison . Q. VVhat Poets are to be eschewed and chased ? A. Those that write onely to please and delight the eares , and to corrupt youth . Q. VVhereof consisteth the force of an Army ? A. Some say that it resteth in councell , others in the fortune of the Captaine ; some say that it consisteth wholly in the hearts of the souldiers ; other in strong holds ; and some in that the souldiers be well armed and appointed . Q. VVhat warres be lawfull ? A. Those that be made to obtain peace . Q. Why was Octavian the Emperor esteemed happy ? A. Because he raigned in peace 56. yeares . Q. Is it a fable or History , that Gyges , by vertue of a Ring that he had , was made King of Lydia ? A. If it be true that Polycrates the Tyrant , by reason of a stone called a Sardone , did avoyd all dangers ; and if it be credible , that Appollonius did live a hundreth and thirty yeares , alwaies as it were at the flowre of his age , by vertue of seven Rings that Iarcas gave him ; and if a man may beleeue the two Rings forged by Moses , the one for love , the other for oblivion ; and if the Ring of Bacchus be true , this History of Gyges may also be beleeved . Q. Why did they prepare Arkes and ●ageants of tryumph at Rome ? A. To stirre men to vertue . Q. What was the true meaning of the three Syrenes ? A. They were three harlo●s , which with deceits , and with sweetnesse of their voyces , vsed to deceive those that were given to Banquets and pleasure . Q. Why was the Temple of Diana of Ephesus erected ? A. Some thinke that it was built by the will of God : Some say that it was for Religion , and for the pride of men . Q. Why is it said , that worldly pleasure is like to a Laborinth or Maze ? A. Because the entry thereof is easie , but the comming out very hard . Q. Why did Nature make Mercurie ? A. To make Alchimists fooles , and covetous men poore . Q. Whereof proceedeth it , that the Philosophers of our time , are for the most part covetous , and of evill life and manners ? A. They turne vertue into vice , because they see Princes to make 〈…〉 account of those that be vertuous . Q. Whereof proceedeth the credite that Flatterers have of Princes ? A. Princes for the most part be great lovers of themselves : and therefore doe love those that doe praise them : in which point they doe resemble certaine beasts which can scarce see at noone dayes , and in the darke their eyes be very cleere . Q. Whereof commeth it , that dogges doe alwaies barke at those that be ill apparelled , ragged and torne like beggers . A. Those are the dogs of the Cities , accustomed onely to see people richly and well apparelled ; and contrariwise the Countrey Dogs doe never barke at any peasant or begger . Q. Why is wine forbidden women in some Countries ? A. Because it provoketh lechery : a thing very vncomely in women . Q. What meaneth this Proverbe . Take away the light , and every woman 〈…〉 ? A. Perhaps because they would be all naught , if shame fastnesse did not let them . Q. Wherof commeth it , that for y● most part the learned have very evill sight ? A. J● commeth of the paper which they doe oftentimes handle : for there is nothing more hurtfull to the sight then whitenesse . Or else we might rather say , that much study doth coole the parts of the body , specially those , which are colde by nature , as the braine , the stomacke , and hindreth digestion : in such wise , that by evill digestion , 〈◊〉 engendreth in the body , and stoppeth the conduit ; then the eyes a● partakers of such passions , are debilitated . Q. Of what power is Negromanci●● and Wit●●craft ? A. If a man may beleeve the dreame of many writers , it can stay the course of the Element and of the Sunne , it can make the Moone to be as red as blood appease the windes , make the earth to tremble , enchant Beasts , and cause 〈◊〉 Man or woman to be loved perforce . Q. But how can the Negromance doe such strange things ? A. With perfumes , conjuration● ceremonies , charmes , and characters . Q. VVhat is he that is like unto the Image of Sardanapalus ? A. A man well proportioned of body , but of brutish nature . Q. VVhat doth Fortune represent with her apple of Gold ? A. That good spirits are accompanied with good Fortune . Q. VVhat meaneth a Plow , in the hands of a Labourer ? A. That travell is the true treasure of man. Q. VVhat signifieth a Wolfe carrying a Lambe in his mouth ? A. A man that careth not what hurt ●e doth to another . Q. VVhat betokeneth a man with his Purse open ? A. That a wise man spareth nothing for his health . Q. What signifieth a Ship sunke in the bottome of the Sea ? A. That the perill of other ought to make us take better heed . Q. What doth the Ants carrying of ●orne represent unto us ? A. Those that live of the sweat of other mens browes . They teach us also in youth to provide for age , as they in Harvest doe provide to live withall in Winter . Q. How may wee represent gratitude and acknowledging of good turnes which we have received ? A. By a Storke that nourisheth the ●●●mme . Q. And great travell with little profit , how should we paint that ? A. By a child that swimmeth . Q. What is to be vnderstood by a Serpent ? A. That an evill disposed person , cannot accustome himselfe to goodnesse , Q. What signifieth a man that is painted with Gold in the right hand , and fire in the left ? A. That he is not worthy to be a partaker of the felicity , which hath done no friendship in time of adversity . Q. What doth he betoken that breaketh his head against the wall ? A. That he esteemeth his life but a little , which contendeth with great men . Q. VVhat representeth a Quadrant vnto us ? A. That nothing ought to be done without counsell . Q. VVhat is Envie ? A. An horrible monster . Q. VVhere is her habitation ? A. At the Court. Q. If she should happen to be banished from thence , whither would she goe ? A. To Monasteries and Conuents . Q. VVhereof proceedeth it , that children doe not love the father so well as the father doth the children ? A. Love is alwaies advanced , and ●oth never turne backe againe especially for the desire that a man hath to make his posterity perpetuall . Or rather it proceedeth of this , that the father hath nothing of the son , but the soone hath and holdeth all of the father . Q. Whereof commeth it , that although every man is desirous of knowledge , yet very few doe apply themselves to scien●es and Art● ? A. Because to attaine to sciences , great ●aine is to be taken : and is subject to his pleasure , a thing contrary to contemplation ; or else some doe want the ●ight way and meane to study . Q. Why is a Philosopher painted naked ? A. Because both in verity and Philo●ophy , there needeth not coverture , but is necessary that all things be handled ●ainly and purely , and ought to bee ●oyd of all sophisticall colours and car●all affections . Q. Why did Euripides say in his Tragedy entituled Medea , that womens wit is unapt to goodnesse , but very well inclined to unhappinesse ? A. Because a Woman is a creature unperfect : and where Perfection is not , there can rest nothing that is good . Q. VVhy is the counsell that a woman giveth upon the sodaine of much estimation , and that which she doth devise and study nothing worth ? A. Even as unreasonable creatures are induced and provoked to their actions , without any resistance , by a certaine superiour occasion , which is Nature : even so the Woman , although of her selfe she be evill , yet the understanding and knowledge that Nature hath given her ( which will not be deceived , no● yet abuse or deceive any person ) doth provoke her at the first motion to give good advice . But if she have leysure by study to follow her own inclination , all that she will doe shall be little worth . Q. Why be women more covetous the●● men ? A. Because they 〈…〉 will set by them 〈◊〉 riches . Q. Why be reasonable creatures 〈◊〉 short life ? A. The perfection of transitory thing 〈◊〉 not measured by time : for the life of reasonable creatures , although it be ●●orter , yet is more desired then the life brute beasts . Q. Why is death called the last of terrible thiugs ? A. Because she is terrible both to them ●●t thinke to be immortall , and also ill livers , and to those that dye of a ●●lent death : but not to others . Q. Why is sneesing deemed a good ●●ne , and not belching ? A. Because sneesing commeth from ●e head , which is as it were the Lord ●●d Ruler of the body . Q. Why is it a thing so shamefull 〈◊〉 ill a woman ? A. Because she is weake , and not able resist . Q. Why did the Painter Phidias , 〈◊〉 Venus setting her feete upon a ●●rtoise ? A. To declare that a woman of honour is no runner out of the doores , but keepeth her selfe within her house . Q. VVhereof commeth it , that many Ladies have so greatly esteemed the leaves and seed of Agnus Castus ? A. Because it is enemy to Leache●y . Q. Why did nature ordaine , that when Bees doe engender ; no man can see them ? A. To teach us shamefastnesse and modesty . Q. Why are cloathes of silke bette● esteemed , then those of wooll ? A. Because silke is more fine and light , better coloured , more bright and orient then woollen . Q. VVhat is it that breedeth envi● most in man ? A. To bee sad and Melancholicke . Q. VVhat manner of motion hath envie ? A. Slow and heavie . Of what age is she ? A. Old , crooked , withered , having pale and leane face , her tongue infected with poyson . Q. From whence commeth the beauty that is in the neckes of Pigeons , and in Peacockes feathers ? A. Of the variety and diversity of colours . Q. What is the property of mans heart ? A. To faigne and dissemble . Q. Why is the Camaeleon so marvailous ? A. Because he transformeth himselfe into all colours . Q. Whereof commeth the brightnesse that is in rotten wood ? A. Nature sheweth us thereby , that there is nothing so abject , but it hath some vertue . Q. VVhat is the property of the Sirenes ? A. To bring death by singing . Q. Wherein consist the effects of vertue ? A. In words and in deeds . Q. How may a man seeme gentle in his behaviour ? A. By his gate or going , by countenance , by his manner of living , and above all things by his civility . Q. How are secret advertisements disclosed ? A. By letters , by weapons , in love and by courses of armes . Q. How must a man doe reverence ? A. By putting off his cappe , and bowing downe his head . Q. How ought a man to obey his superiours ? A. With fidelity goodwill , devotion , feare and hope . Q. How is a man modest in his behaviours ? A. When his hand is on his stomacke , his eyes looking on the ground , and his mouth shut . Q. In Chiromancy , what signifieth it when the mount of the Sunne is elevated , or bowing downward ? A. It betokeneth much good , or much evill . Q. And that of Mercury . A. Goodnesse or dulnesse of spirit . Q. And that of the Moone ? A. Happy or infortunate voyages . Q. And Mars ? A. Good or evill fortune in battell . Q. And the Triangles ? A. Strength : even as Angels doe signifie riches . Q. How is the life of man divided ? A. Into a life contemplative , civill , solitary , and wild . Q. What thing is most harde to be tamed ? A. Necessity : which the Gods themselves cannot resist , Q. VVhat is requisite to be considered of our birth ? A. The conception the forme , the birth , and nourishment . Q. From whence commeth deceit ? A. Of Trust . Q. What be the properties of a wise man ? A. To rule the Starres , to know and governe himselfe , not to quaile through the assaults of Fortune , with good discretion to spend the time , not to bee afraid of death , and to live neither in feare nor hope . Q. What is the state of a covetous man ? A. Never to have rest , and to be alwayes gaping after riches . Q. What is the estate of Courtiers ? A. To be nourished with hope . Q. What is the estate of him that loveth vertue ? A. To aspire alwayes to honourable things . Q. Which are the goods of the soule ? A. Vertue and her traine : honour , glory , quicknesse of spirit , memory , counsell and discipline . Q. Wherein consisteth true Philosophy ? A. To endeavour to live vertuously . Q. What is a chaste woman ? A. A miracle of miracles , the path way to immortality , a heavenly thing , and an inestimable fortresse . Q. Choniclers , can they set forth 〈◊〉 illustrate the fortunes of Noble men ? A. Yea. Q. And Poets likewise ? A. They doe no lesse delight , then instruct . Q. Which be the goods of the body ? A. Nobility , riches , friends , dignity , an honest wife , many children . Q. What is Felicity ? A. Fortunate vertue . Q. Which be the true goods , and which the counterfeit of the body , of the soule , and of Fortune ? A. The counterfeit goods of the body are deformity and sicknesse : Of the soule , vice and ignorance : and of Fortune , base estate and poverty . Q. What is Misery ? A. It is a vicious and infortunate life , full of sorrowes and perills . Q. Wherein consisteth the Musicke of the soule ? A. In temperance , but , as some hold opinion in strength . Q. What is the office of an excellent , Painter ? A. To know sundry kinds of beasts the differences of their sexe , their age , their properties , and other things . Q. Why were the wise women called Sybillae , esteemed Divines ? A. Because they were the Secretaries and Trumpets of divine Mysteries . Q. Whether is it harder to vanquish a Monster , or to bridle the affections ? A. The affections are most harde to be subdued . Q. What is the office of a Conquerour ? A. To pardon the conquered . Q. What be the properties of Harlots and Courtizans ? A. To be ●ull of wily fetches , damnable devises , tyrannous , scornfull , subtill , ●icorous , evill conditioned , with ●lluring lookes , and shamelesse gestures . Q. Why doe men love to wear●ings ? A. Because the same by circle resembling the Heaven , and the precious stone the Starre , besides that , for the most part they are endowed with marvellous vertue , they give also a ●ertaine gladnesse to the eye , and to the hand an honour . Q. How is the chastity of Lucretia knowne ? A. By her death : as the like of Penelope , by long abode , Virginia by the disdaine of her Father : the Almaig●● Ladies by the halter , wherewith they were hanged , Cloelia by the sive : Sulpitia by the Temple : Dido by he● ashes : and Hippo by her leaping into the Sea. Q. Which bee the instruments of Chastity ? A. The Target of Medusa , the Necklace of Iasper , and the Chaine of Diamonds and Topazes . Q. VVhereof commeth it , that the Palme Tree representeth Constancie ? A. Because the more it is oppressed , and the greater waight it hath , the better it is . Q. What is the property of age ? A. To make a man to be good of experience , wise in his doings , of good counsell when time requireth , modest and temperate in word and deed , and grave in considerations . Q. Why ought a man to avoid carnall love ? A. Because his pleasures doe incontinently decrease , but his sorrowes doe still remaine : and he is stuffed with vanities , dreames , and vaine hopes . Q. What is carnall love ? A. It is a furie full of care a strong sorrow , and a weake strength . Q. What properties have the Fountaines of Chius ? A. To make a man foolish and hard of understanding . Q. And those of Paphlagonia ? A. To make them drunke that drinke thereof . Q. And that of Suses ? A. To make the teeth fall . Q. And that of Tharsa ? A. To make the voice pleasant and harmonious . Q. And that of the Sunne ? A. To burne in the night , and to be cold in the day . Q. What that of Garramanta ? A. To freese twise in the day , and burne twise in the night . Q. What that of Examphus ? A. Bitter , filthy , and naught . Q. What Fountaines of Arabia ? A. To make cattell change their haire . Q. What that of Epirus ? A. It lighteth that which is put out , and putteth out that which is lighted . Q. What that of Carthage ? A. To cast forth oyle to heale beasts withall . Q. What that of Neptune . A. To make them to dye that doe drinke thereof . Q. What the water of Dalmatida . A. To make him amorous that drinketh thereof . Q. The Rubie , wherefore is it good ? A. Against poyson . Q. What is the Granat ? A. To exhilarate and content the person . Q. The Balais , what is his property ? A. Never to bee hot with any fire . Q. What the Saphire ? A. To make humble and chast . Q. The lacint stone , the Amethyst , Sardony , and the Asbeste , wherefore be they good ? A. Against the plague , drunkennesse evill fortune , and fire . Q. The Chrysolith , Girassoll , the ●●sper , the Turquis , and the Agat , wherefore serve they ? A. To reestablish the braine , to make invisible , to stanch blood , to escape a danger , and to give good breath to him that runneth . Q. The Berall , the Cassidony , the Corneline , the Corall , the Chrystall , and the Adamant ? A. To make the person amorous to preserve the understanding , to mitigate hatred and anger , to resist lightning , to quench the thirst , to draw flesh and yron . Q. Which is the most worthy person , the man or woman ? A. God hath alwayes given increase of excellency , unto the last creature , that he created . And because the woman was last created , and is as it were the chiefe of the worke of God , she is truly the worthiest of all , being made of the most excellent creature that God created , that is to say of man. Q. Which is most subject to their appetites , either the man or the woman ? A. The woman was most purified in her creation : and so she is most subdued to her appetites best . Q. Tell mee the properties of the Phenix , the Eagle , the Swan , the Faucon , the Popinjay , the Crane , the Pelican , the Peacocke , the Nightingale , the Turtle , Dove , the Pie , and the Crow ? A. To be immortall , high minded , a good singer to have good wings , to bee beautifull , vigilant , amiable , glorious , delectable , sad , chast , royall , and to prognosticate the time to come . Q. The Larke , the Cocke , the Quaile , the Swallow , and the Storke , what properties have they ? A. To be pleasant , magnanimous delectable , sadde , and mindfull of a good turne . Q. And the Lyon , the Tygre , the Elephant , the Vnicorne , the Beare , the Hyaena , the Wolfe , the Panther , the Rhinoceron , and the Leobert ? A. To be vigilant , swift , obedient , humble , furious , inhumaine , a devourer , to smell well , to be faire , and of great courage . Q. The Bever , the Hart , the Squerill , the fallow Deare , the Ape , the Foxe , the Gray or Brocke , the Marteine , and the Wolfe engendred of the Hart ? A. To be providing , of long life , nimble , fearefull , a counterfeiter , crafty , sleepy , honourable , and spotted . Q. What signifieth the colours of white , greene , yellow , golden , pale , Orenge colour , blew , pale , and cornation colour ? A. Truth , hope , gladnesse , diminut on of amity , inconstancy , heate , and revengement , friendship , treason , and sorrow . Q. The changeable colour , the violet , the Skye colour , and the Tawnie ? A. Inconstancy , government , high state and low . Q. The mount of Venus being elevated or declined , what signifieth the same ? A. Love or hatred . Q. The Mount of Saturne , another token of Palmistry , what signifieth the same ? A. Riches or poverty . Q. How ought every age of man to be governed ? A. Sucking babes with milke , the Infant with rods , the child with shame , the young man with good discipline , the man with armes , the old man with good counsell , and the latter age is deceit and twise childishnesse . Q. What be the titles of the Sunne ? A. The Sunne is called the Father of the day , the governour of nature , the life of the body , the eye of the world , the heart of nature , the King of the Starres , and the visible Sonne of God. Q. Which be the wings of Time ? A. The time past , the time present , and the time to come . Q. What bee the teeth whereby Time doth consume all things ? A. The day , the night , life and death . Q. What is the cause that in our time men be not so excellent as they have beene in times past ? A. It is Nature which daily groweth worse and worse , or else it is because vertue is not so much commended or ●steemed at this present , as in times past it hath beene . Or else it may be said , that it is the custome of each age to make complaint of the present state . FINIS . Imprimatur . T. WYKES . March. 14. 1639. 
A53681	----	A discourse concerning evangelical love, church-peace and unity with the occasions and reasons of present differences and divisions about things sacred and religious, written in the vindication of the principles and practise of some ministers and others. Owen, John, 1616-1683. 1672 Approx. 403 KB of XML-encoded text transcribed from 131 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A53681 Wing O735 ESTC R13316 12254888 ocm 12254888 57351 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A53681) Transcribed from: (Early English Books Online ; image set 57351) Images scanned from microfilm: (Early English books, 1641-1700 ; 156:11) A discourse concerning evangelical love, church-peace and unity with the occasions and reasons of present differences and divisions about things sacred and religious, written in the vindication of the principles and practise of some ministers and others. Owen, John, 1616-1683. [2], 258, [1] p. [s.n.], London : 1672. Errata: p. [1] at end. Attributed to J. Owen. Cf. BM. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects. 2005-03 TCP Assigned for keying and markup 2005-03 Aptara Keyed and coded from ProQuest page images 2005-04 Emma (Leeson) Huber Sampled and proofread 2005-04 Emma (Leeson) Huber Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A DISCOURSE Concerning Evangelical Love , Church-Peace and Unity . With the OCCASIONS and REASONS of present Differences and Divisions about Things Sacred and Religious . Written in the Vindication of the Principles and Practise of some Ministers and others . Speciosum quidem nomen est Pacis , et pulchra opinio Unitatis : sed quis ambigat eam solam unicam Ecclesiae Pacem esse quae Christi est ? Hilar. London , Printed 1672. A DISCOURSE CONCERNING Christian Love and Peace . CHAP. I. Complaints of want of Love and Vnity among Christians , how to be mannaged , and whence fruitless . Charge of Guilt on some , why now remov'd , and for whose sakes . Personal miscarriages of any not excused . Those who mannage the Charge mentioned not agreed . THe great Differences that are in the world amongst Professors of the Gospel about things relating to the Worship of God , do exercise more or less the minds of the Generality of men of all sorts : For either in themselves , or their Consequents , they are looked on to be of great importance , Some herein regard principally that disadvantageous influence which they are supposed to have into mens spiritual and Eternal Concernments : Others , that Aspect which they fancy them to have upon the Publick Peace and tranquility of this world . Hence in all Ages such divisions have caused great thoughts of heart ; especially because it is very difficult to make a right judgement either of their Nature , or their Tendency . But generally by all they are looked on as evil ; by some , for what they are in themselves ; by others , from the disadvantage which they bring ( as they suppose ) unto their secular interest . Hence there are amongst many great Complaints of them , and of that want of Love which is looked on as their cause . And indeed it seems not only to be in the Liberty , but to be the Duty of every man soberly to complain of the Evils which he would , but cannot remedy . For such complaints testifying a Sense of their Evil , and a desire of their Cure , can be no more than what Love unto the Publick Good requireth of us . And if in any case this may be allowed , it must be so in that of Divisions about sacred things , or the worship of God , with their causes and manner of mannagement amongst men . For it will be granted that the Glory of God , the Honour of Christ , the Progress of the Gospel , with the Edification and peace of the Church , are deeply concerned in them , and highly prejudiced by them . And in these things all men have , if not an equal , yet such a special interest , as none can forbid them the due consideration of . No man therefore ought to be judged as though he did transgress his Rule , or goe beyond his Line , who soberly expresseth his sense of their Evil , and of the Calamities wherewith they are attended . Yet must it not be denyed , but that much Prudence and moderation is required unto the due mannagement of such Complaints . For those which either consist in , or are accompanyed with Invectives against the Persons or ways of others , instead of a Rational discourse of the causes of such Divisions , and their Remedies , do not only open , enflame and irritate former wounds , but prove matters of new contention and strife , to their great increase . Besides in the manifold Divisions and Differences of this nature amongst us , all men are supposed to be under an adherence unto some one Party or other . Herein every Man stands at the same Distance from others , as they do for him . Now all complaints of this kind , carry along with them a tacit Justification of those by whom they are made . For no man can be so profligate as to judge himself and the way of Religious worship wherein he is ingaged , to be the cause of blaneable Divisions amongst Christians , and yet continue therein : Reflections therefore of Guilt upon others , they are usually replenished withall . But if those are not attended with evident Light and unavoidable Conviction , because they proceed from Persons , supposed not indifferent , yea culpable in this very matter more of less themselves , by them whom they reflect upon , they are generally turned into Occasions of new exasperations and contests . And hence it is come to pass , that although all good men do on all occasions bewail the want of Love , forbearance and condescention , that is found among Professors of the Gospel , and the Divisions which follow thereon , yet no comfortable nor advantagious effects do thence ensue . Yea not only is all Expectation of that blessed fruit , which a general serious consent unto such Complaints might produce , as yet utterly frustrated ; but the small remainders of Love and Peace amongst us are hazzarded and impaired , by mutual charges of the want and loss of them , on the Principles and Practices of each other . We have therefore need of no small Watchfulness and care , least in this matter it fall out with us , as it did with the Israelites of old , in another occasion . For when they had by a sinful sedition cast out David from amongst them , and from reigning over them ; after a little while , seeing their folly and iniquity , they assembled together with one consent to bring him home again . But in the very beginning of their indeavours to this purpose , falling into a dispute about which of the Tribes had the greatest interest in him , they not only desisted from their first design , but fell into another distemper of no less dangerous importance then what they were newly delivered from . It must be acknowledged that there hath been a sinful decay of Love amongst Professors of the Gospel in this Nation , if not a violent casting of it out , by such prejudices and corrupt Affections , as wherewith it is wholly inconsistent . And it would be a matter of no small lamentation , if upon the blooming of a design for its Recovery and Reduction , with all its trains , as forbearance , Condescention , Gentleness and Peace , if any such design there be , by contests about the occasions and causes of its Absence , with too much seriousness in our own vindication , and pleas of a special Interest in it above others , new distempers should be raised , hazzarding its everlasting exclusion . In this state of things we have hitherto contented our selves with the Testimony of our own hearts unto the sincerity of our desires , as to walk in Love and Peace with all Men , so to exercise the fruits of them on all occasions administred unto us . And as this alone we have thus far opposed unto all those Censures and Reproaches which we have undergone to the contrary ; so therewithall have we supported our selves under other things , which we have also suffered . Farther to declare our thoughts and Principles in and about the worship of God , than they are evidenced and testified unto , by our Practice , we have hitherto forborne ; least the most moderate claims of an especial interest in the common Faith and Love of Christians , should occasion new contests and troubles unto our selves and others . And we have observed , that sometimes an over-hasty indeavour to extinguish flames of this nature , hath but increased and diffused them ; when perhaps if left alone , their fewel would have failed , and themselves expired . Besides , a peaceable practice , especially if accompanyed with a quiet baring of injuries , gives a greater conviction to unprejudiced minds , of peaceable principles and inclinations , than any verbal declaration , whose sincerity is continually obnoxious to the blast of evil Surmises . In a Resolution therefore to the same purpose we had still continued , had we not so openly and frequently been called on , either to vindicate our Innocency , or to confess and acknowledge our Evil. One of these we hope is the aim and tendency of all those charges or Accusations , for want of Love , peaceableness , and due compliance with others , of being the Authors and somentors of Schisms and divisions , that have been published against us , on the account of our dissent from some Constitutions of the Church of England . For we do not think that any good men , can please themselves , in meerly accusing their Brethren , whereby they add to the weight of their present troubles , and evidently expose them unto more . For every charge of Guilt on those who are already under sufferings , gives new incouragement and fierceness to the minds of them from whom they suffer . And as no greater incouragement can be given unto men to proceed in any way wherein they are ingaged , then by their Justification in what they have already done ; so the only justification of those who have stirred up Persecution against others , consists in charging Guilt on them that are Persecuted . As therefore we shall readily acknowledge any Evil in our Persons , Principles or ways , which we are , or may be convinced of ; So the sober vindication of Truth and Innocency , that none of the ways of God be evil spoken of by reason of us , is a Duty , in the care whereof we are no less concerned . Yea did we design and directly indeavour our own Justification , we should do no more than the prime dictates of the Law of Nature , and the Example of some of the best of Men , will give us a sufficient warrant for . Besides the clearing of Private Persons , especially if they are many , from undue charges and false accusations , belongs unto publick Good ; that those who have the Administration of it committed unto them , may not be misled to make a wrong Judgment concerning what they have to do ; as David was in the Case of Mephibosheth upon the false suggestions of Ziba . Neither could we be justly blamed should we be more than ordinarily urgent herein ; considering how prone the Ears of Men are to receive calumnious Accusations concerning such as from whom they expect neither Profit nor Advantage ; and how slow in giving admittance to an address of the most modest defensative . But this is the least part of our present Design . Our onely aim is to declare those Principles concerning mutual Love and Unity among Christians , and Practices in the Worship of God , wherein our own Consciences do find Rest and Peace , and others have so much misjudged us about . This therefore we shall briefly do ; and that without such Reflexions or Recriminations , as may any way exasperate the Spirits of others , or in the least impede that Reintroduction of Love and Concord , which it is the Duty of us all to labour in . Wherefore we shall herein have no regard unto the Revilings , Reproaches , and threatnings of them , who seem to have had no regard to Truth , or Modesty , or Sobriety , indeed to God or Man , in the mannagement of them . With such it is our Duty not to strive , but to commit our cause to him that Judgeth Righteously , especially with respect unto those impure outrages which goe before unto Judgment . Furious Persons , animated by their secular Interests , or desire of Revenge , unacquainted with the Spirit of the Gospel , and the true nature of the Religion revealed by Jesus Christ incompassionate towards the Infirmitics of the minds of Men , whereof yet none in the world give greater Instances than themselves , who have no thoughts but to trample under foot and destroy all that differ from them , we shall rather pitty and pray for , then either contend withal , or hope to convince . Such they are , as if outward prevalency were added to their Principles and desires , they would render all Christians like the Moabites , Ammonites , and Edomites , who came out to fight against Judah . The two greater Parties upon some difference or distaste , conspire at first to destroy the Inhabitants of Seir ; not doubting but that when they had dispatched them out of the way , they should accord well enough among themselves : But the Event deceived their Expectation ; their Rage ceased not untill issued in the mutual destruction of them all . No otherwise would it be with those who want nothing but force or opportunity to exterminate their next dissenters in matters of Religion . For when they had accomplished that design , the same Principle and Rage would arm them to the wasting of the residue of Christians , or their own . For a conceit of the Lawfulness hereof , is raised from a desire of enlarging power and dominion , which is boundless . Especially is it so , where an Empire over the Reason , Faith and Consciences of men is affected ; which first produced the fatal Engine of Papal Infallibility ; that nothing also could have strained the wit of man to invent , and nothing less can support . Unto such as these we shall not so much as tender satisfaction , untill they are capable of receiving the advice of the Apostle , Eph. 4. 31. Let all bitterness , and wrath , and anger , and clamour , and Evil speaking , be put away from you , with all Malice . For untill this be done , men are to be esteemed but as raging waves of the Sea , foaming out their own shame , whom it is to no purpose to seek to pacifie , much less to contend withall . It is for the Sake of them alone who really value and esteem , Love , Peace , and Unity among Christians for themselves , that we here tender an account of our thoughts and Principles concerning them . For even of them there are some who unduely charge us with owning of Principles , destructive unto Christian Love and Condescention , and suited to perpetuate the Schisms and Divisions that are amongst us . Whether this hath been occasioned by an over-valuation of their own Apprehensions , conceiting that their judgments ought to give Rule and measure to other mens ; or whether they have been , it may be insensibly unto themselves , byassed by Provocations as they suppose unjustly given them , we are not out of hopes , but that they may be convinced of their mistakes . Upon their Indications we have searched our Consciences , Principles , and Practices , to find whether there be any such way of perverseness in them , as we are charged withall ; and may with confidence say , that we have a Discharge from thence , where we are principally concerned . Having therefore satisfied that Duty which on this occasion was in the first place incumbent on us , we shall now for their Satisfaction , and our own Vindication with all impartial Men , declare what are our thoughts and Judgments , what are our Principles , ways , and Practices , in and about the great concerns of Christian Love , Unity , and Peace ; referring the final decision of all differences , unto him , who hath appointed a day wherein he will judge the World in Rightcousness , by the Man whom he hath ordained . This being our present Design , none may expect , that we should attempt to justifie or excuse , any of those miscarriages or failings that are charged on some , or all of those Professors of the Gospel , who at this Day come not up unto full Communion with the Church of England . For we know that no man liveth and sinneth not ; yea that in many things we all offend . We all know but in part , and are liable to manifold Temptations , even all such as are common unto Men. Those only we have no esteem of , who through the feaver of Pride have lost the Understanding of their own weak , frail , and sinful condition . And we do acknowledge , that there are amongst us , Sins against the Lord our God , for which he might not only give us up unto the Reproaches and Wrath of Men in this World , but himself also cast us off utterly and for ever . We shall not therefore in the least complain of those who have most industriously represented unto the publick view of the world , the weakness miscarriages , that have really fallen out amongst some or more of them whose Cause we plead , and discovered those corrupt Affections , from whence , helped on with variety of Temptations , they might probably proceed ; Nor shall we use any Reflections on them who have severely , and we fear Maliciously laid to their charge things which they know not ; as hoping that by the former the Guilty may learn what to amend , now they are taught with such thorns and briers as are the scorns and reproaches of the World ; and by the latter the Innocent may know what to avoid . Such charges and Accusations therefore we shall wholly pass over , with our hearty prayers that the same or worse evils may never be found amongst them by whom they are accused . Much less shall we concern our selves in those Reflections on them , which are raised from the Words , Expressions , or Actions of particular Persons , as they have been reported and tossed up and down in the Lips of talkers . The debate of such things tends only to mutual exasperations , and endless strife . It may be also , that for the most part , they are false , or misreported inviduously , or misapplyed ; and true or false , have been sufficiently avenged by severe retortions . And in such Altercations few men understand the sharpness of their own words . Their Edge is towards them whom they oppose : But when a return of the like Expressions is made unto themselves , they are sensible how they pierce . So are provocations heightened , and the first intendment of reducing Love , ends in mutual defamatory contentions . All things therefore of this nature , we shall pass over , and help to bury by our Silence . The principal charge against us , and that whereinto all other are resolved , is our Non-conformity unto the present Constitutions of the Church of England . For hence are we accused to be guilty of the want of Christian Love and peaceableness , of Schism , and an inclination to all sorts of Divisions , contrary to the Rules and Precepts of the Gospel . Now we think it not unreasonable to desire , that those who pass such censures on us , would attend unto the common known Rule , whereby alone a right Judgment in these cases may be made . For it is not equal that we should be concluded by other Mens particular Measures , as though by them we were to be regulated in the exercise of Love , and observance of Peace . And as we doubt not but that they fix those measures unto themselves in sincerity , according unto their own Light and Apprehension of things ; so we are sure it will be no impeachment of their Wisdom or Holiness , to judge that others who differ from them , do with an equal integrity indeavour the direction and determination of their Consciences , in what they believe and Practise . Yea , if they have not pregnant evidence to the contrary , it is their duty so to judge . A defect hereof is the spring of all that want of Love , whereof so great a Complaint is made . And rationally they are to be thought most sincere and scrupulous herein , who take up with determinations , that are greatly to their outward disadvantage . For unless it be from a conviction of present Duty with respect unto God , and their own eternal Good , men are not easily induced to close with a judgment about sacred things and religious Worship , which will not only certainly prejudice them , but endanger their ruine , in things Temporal . It is ordinarily , outward secular Advantages wherewith the Minds of Men are generally too much affected , that give an easie admission unto Perswasions and Practices in Religion . By these are Men turned and changed every day from what before they professed ; when we hear of no turnings unto a suffering profession , but what arise from strong & unavoidable convictions . Moreover should we indeavour to accommodate our selves to the Lines of other Men , it may make some change of the Persons with whom we have to doe , but would not in the least relieve us against the charges of guilt of Schism and want of Love which we suffer under . Some would prescribe this Measure unto us , that we should occasionally joyn with Parish Assemblies as now stated in all their worship and sacred Administrations ; but will not require of us that we should absolutely forbear all other ways and means of our own Edification . Will this Measure satisfie all amongst us ? will it free us from the imputation we suffer under ? shall we not be said any more to want Christian Love , to be factious or guilty of Schism ? It is known unto all how little it will conduce unto these Ends , and how little the most will grant that Church Peace is preserved thereby . Yea the Difficulty will be increased upon us beyond what an ordinary Ability can solve , though we doubt not but that it may be done . For if we can do so much , we may expect justly to be pressed severely to answer , why we do no more . For others say immediately , that our Attendance on the publick Worship must be constant , with a forbearance of all other ways of Religious worship beyond that of a Family ; yet this they would have us so to doe , as in the mean time studiously to indeavour the Reformation of what is judged amiss in the Doctrine , Discipline , and Worship of the Church . This is the measure which is prescribed unto us by some ; and we know not how many censures are passed upon us for a nonconformity thereunto . Will therefore a complyance unto this length better our condition ? will it deliver us from the severest Reflections of being Persons unpeaceable and intolerable ? shall we live in a perpetual dissimulation of our Judgments as to what needeth Reformation ? will that answer our Duty ? or give us peace in our latter End ? Shall we profess the perswasions of our minds in these things ; and indeavour by all Lawful means to accomplish what we desire ? shall we then escape the severest censures , as of Persons inclined to Schisms and Divisions ? Yea many great and wise Men of the Church of England doe look on this as the most pernicious Principle and Practice that any can betake themselves unto . And in reporting the Memorials of former times , some of them have charged all the calamities and Miseries that have befallen their Church , to have proceeded from Men of this Principle , endeavouring Reformation according unto Models of their own , without Seperation . And could we conscientiously betake our selves to the pursuit of the same Design , we should not , especially under present jealousies and exasperations , escape the same condemnation , that others before us have undergone . And so it is fallen out with some , which might teach them that their measures are not authentick ; and they might learn Moderation towards them who cannot come up unto them , by the security they meet withall , from those that do out go them . Shall we therefore , which alone seems to remain , proceed yet farther , and making a Renunciation of all those Principles concerning the Constitution , Rule , and Discipline of the Church , with the ways and manner of the Worship of God to be observed in the Assemblies of it , come over unto a full Conformity unto the present Constitutions of the Church of England , and all the proceedings of its Rulers thereon ? Yea this is that , say some , which is required of you , and that which would put an End unto all our Differences and Divisions . We know indeed that an Agreement in any thing or way , right or wrong , true or false , will promise so to do , and appear so to do , for a season : But it is Truth alone that will make such Agreements durable , or useful . And we are not ingaged in an inquiry meerly after Peace , but after Peace with Truth . Yea to lay aside the Consideration of Truth , in a disquisition after Peace and Agreement in and about spiritual things , is to exclude a regard unto God and his Authority , and to provide only for our selves . And what it is which at present lays a Prohibition on our Consciences against the compliance proposed , shall be afterwards declared ; neither will we here insist upon the discouragements that are given us , from the present state of the Church it self , which yet are not a few . Only we must say , that there doth not appear unto us in many that steadiness in the profession of the Truth owned amongst us upon , and since the Reformation , nor that consent upon the Grounds and Reasons of the Government and Discipline in it , that we are required to submit unto , which were necessary to invite any dissentors to a through Conformity unto it . That there are daily inrodes made upon the ancient Doctrine of this Church , and that without the least controle from them who pretend to be the sole Conservators of it , untill , if not the whole , yet the principal parts of it are laid waste , is sufficiently evident , and may be easily proved . And we fear not to own , that we cannot conform to Armianism , Socinianism , on the one hand , or Popery on the other , with what new or specious pretences soever they may be blended . And for the Ecclesiastical Government , as in the hands of meer ecclesiastical Persons , when it is agreed among themselves , whether it be from Heaven or of Men , we shall know the better how to judge of it . But suppose we should wave all such considerations , and come up to a full Conformity unto all that is , or shall , or may be required of us ; will this give us an universally pleadable acquitment from the charges of the Guilt of want of Love , Schism and Divisions ? We should indeed possibly be delivered from the noyse and clamour of a few , crying out Sectaries , Phanaticks , Schismaticks , Church-Dividers ; but withal should continue under the censures of the great , and at present thriving Church of Rome , for the same supposed Crimes . And sure enough we are , that a compliance with them who have been the real causes and occasions of all the Schisms and Divisions that are amo●gst Christians almost in the whole world , would yield us no solid relief in the change of our condition . Yet without this no Men can free themselves from the loudest outcries against them on the account of Schism . And this sufficiently manifests how little indeed they are to be valued , seeing for the most part , they are nothing but the steam of Interest and Party . It is therefore apparent that the Accommodations of our Judgments and Practices to the measures of other men , will afford us no real advantage , as to the imputations we suffer under ; nor will give satisfaction unto all Professors of Christianity that we pursue Love and Peace in a due manner : For what one sort requireth of us , anonother will instantly disallow and condemn . And it is well if the Judgment of the Major Part of all sorts be not influenced by Custome , prejudices , and secular Advantages . We have therefore no way left , but that which indeed ought to be the only way of Christians in these things ; namely to seek in sincerity the satisfaction of our own Consciences , and the approving of our hearts unto the search of them , in a dilligent attendance unto our own especial Duty , according to that Rule which will neither , deceive us , nor fail us . And an Account of what we do herein , we shall now render unto them that follow Truth with Peace . CHAP. II. Commendations of Love and Vnity . Their proper objects with their geniral Rules and measures . Of Love toward all mankind in gene●al . Allows not salvation unto any without faith in Christ Jesus . Of the differences in Religion as to outward Worship . THe Foundation of our discourse might be laid in the commendation of Christian Love , and Unity ; and thereon we might easily enlarge ; as also abound in a collection of Testimonies confirming our Assertions . But the old reply in such a Case , by whom ever were they discommended evidenceth a labour therein to be needless and superfluous . We shall therefore only say , that they are greatly mistaken , who from the Condition whereunto at present we are driven and necessitated , do suppose that we value not these things at as high a Rate as themselves , or any other Professors of Christian Religion in the world . A greater noyse about them may be made possibly by such as have accommodated their name and notion to their own Inter●sts , and who point their Pleas about them , and their pretences of them , to their own secular Advantage . But as for a real valuation of the things themselves , as they are required of us , and prescribed unto us in the Gospel , we shall not willingly be found , to come behind any that own the name of Christ in the world . We know that God hath stiled himself , the God of Love , Peace and Order , in the Church , because they are eminently from him , and highly accepted with him . And as Love is the new Commandment which Jesus Christ hath given unto his Disciples , so he hath appointed it to be the bond of Perfection unto them ; which nothing else will ever be , however finely invented for them , or forceably imposed on them . Without this Love , in what relates to Church Communion , whatever else we are , we are but as founding brass and tinkling Cymbals . And all Vnity or Agreement in outward order not proceeding from , and animated by this Love , are things wherein neither Christ nor the Gospel are much concerned . An indeavour also after one Mind and one Judgment , amongst all Believers , for a help unto us , to keep the Vnity of the spirit in the bond of Peace , we acknowledge to be indispensably required of us . And therefore where any Opinion , or Practice , in or about Religion or the worship of God , do apparently in themselves impair the Gracious holy principles of Love and Peace , or obstruct Men in the Exercise of any Duties which those Principles require or lead unto , it is a great and weighty prejudice against their Truth , and Acceptation with God. As therefore we shall not boast of the prevalency of these Principles in our minds ; seeing that though we should know nothing to the contrary by our selves , yet are we not therefore justified ; so we are assured that none can justly condemn us , for the want of them , unless they can make good their charge by Instances not relating to the peculiar Differences , between them and us . For what doth so , will neither warrant any to make such a Judgment , nor carry any Conviction in it towards them that are judged . Upon the whole matter , we shall not easily be diverted from pursuing our claim unto an equal Interest in these things with any other Professors of the Christian Religion ; although at present we do it not by enlarged Commendations of them . Much less are we in the least moved or shaken in our Minds from the Accusations of them , who having the Advantage of Force and Power , do make a Compliance with themselves , in all their impositions and self-interested Conceptions , the sole measure of other mens exercise and actings of these Principles . We have a much safer Rule whereby to make a Judgment of them , whereunto we know we shall do well to attend , as unto a Light shining in a dark Place . But now whereas all these things , namely Love , Peace , and Vnity , are equally dear unto us ; yet there are different Rules prescribed , for the Exercise and pursuit of them . Our Love is to be Catholick , unconfined as the beams of the Sun , or as the showrs of rain that fall on the whole Earth . Nothing of Gods Rational Creation in this world , is to be exempted from being the Object thereof . And where only any Exception might seem to be warranted by some Mens causeless hatred , with unjust and unreasonable persecution of us , there the exercise of it is given us in especial and strictest charge ; which is one of the noble singularities of Christian Religion . But whereas men are cast into various conditions on the account of their Relation unto God , the actual exercise of Love towards them is required of us in a suitable variety . For it is God himself , in his Infinite Excellencies , who is the first and adequate Object of our Love ; which descends unto others according to their Participations from him , and the especial Relations created by his Appointment ; whereof we shall speak afterwards . Our Duty in the Observance of Peace , is , as unto its Object , equally extended . And the Rule or Measure given us herein , is the utmost of our indeavours in all ways of Truth and Righteousness , which are required , or may have a tendency thereunto . For as we are commanded to follow Peace with all men under the same indispensible necessity as to obtain and observe Holiness in our own Persons , without which none shall see God ; so as to the measure of our indeavours unto this End , we are directed , if it be possible , and as far as in us lieth , to live peaceably with all Men. The Rule for Vnity , as it is supposed to comprize all Church Communion , falls under many Restrictions . For herein the especial Commands of Christ , and Institutions of the Gospel committed unto our Care and Observance falling under consideration , our Practice is precisely limited unto those Commands , and by the nature of those Institutions . These being the things we are to attend unto , and these being their general Rules and measures , we shall with respect unto the present state of Religious Affairs in the world , amongst those who make Profession of the Christian Religion , plainly declare what are our thoughts and Judgments , what we conceive to be our Duty , and what is our Practice , submitting them unto the present Apprehensions of unprejudiced Persons , leaving the final Sentence and determination of our Cause to the Judgment-Seat of Jesus Christ. Love toward all Mankind in general we acknowledge to be required of us ; and we are Debtors in the fruits of it to the whole Creation of God. For he hath not only implanted the Principles of it in that nature whereof we are in common Partakers with the whole Race and Kind , whereunto all hatred and its Effects were originally forreign and introduced by the Devil ; nor only given us his Command for it , enlarging on its grounds and Reasons in the Gospel ; but in his Design of recovering us out of our lapsed condition unto a Conformity with himself , proposeth in an especial manner the Example of his own Love and Goodness , which are extended unto all , for our imitation . Mat. 5 , 44 , 45. His Philanthropie and Communicative Love , from his own infinite self-fulness , wherewith all Creatures in all Places , Times , and Seasons , are filled and satisfied , as from an immeasurable Ocean of Goodness , are proposed unto us to direct the exercise of that drop from the Divine Nature , wherewith we are intrusted . Love your Enemies , saith our Saviour , bless them that curse you , do good to them that hate you , and pray for them which despightfully use you and persecute you ; that you may be the Children of your Father which is in Heaven , who maketh his Sun to rise on the Evil and the Good , and sendeth rain on the Just , and on the Vnjust . Now all Mankind may be cast into two Ranks or Orders . For First , there are those who are yet without Christ , being Aliens from the Common-wealth of Israel , and strangers from the Covenants of Promise , having no hope , and without God in the World ; such we mean as are either Negatively or Privatively Infidels , or Unbelievers ; who have yet never heard the Sound of the Gospel , or do continue to refuse and reject it , where it is proposed and tendred unto them . And there are those , Secondly , who have in one way or other received the Doctrine of the Gospel , and do make profession thereof in the World. To both these sorts we do acknowledge that we owe the Duty of Love. Even towards the Infidel , Pagan , and Mahumetan world , Jews and Gentiles , we are Debtors in this Duty ; and we desire to be humbled for it as our Sin , wherein we are wanting in the discharge of it , or wherein the fruits of it do not abound in us to the Praise of God. Now Love , in the first notion of it , is the willing of a wanted Good unto the Object of it , or those that are Loved , producing an endeavour to effect it , unto the utmost of the Ability of them in whom it is . Where this absent Good is of great importance , the first natural and genuine Effect of Love is Compassion . This Good , as unto all Vnbelievers , is whatever should deliver them from present or eternal misery ; whatever should lead , guide , or bring them unto Blessedness in the Enjoyment of God. Besides the absence hereof is accompanied even in this world , with all that Blindness and Darkness of Mind , all that slavery unto Sin and the Devil , that can any way concur to make a Rational Being truly miserable . If we have not hearts like the flint or Adamant , we cannot but be moved with Compassion towards so many perishing Souls , originally made like our selves in the Image of God , and from whom that we differ in anything , is an Effect of meer Soveraign Grace , and not the fruit of our own Contrivance , nor the Reward of our worth or merit . And those who are altogether unconcerned in others , are not much concerned in themselves ; for the true Love of our selves , is the Rule of our Love unto other Men. Again , Compassion proceeding from Love will work by Prayer for Relief : For it is God alone who can supply their wants ; and our only way of treating with him about it , is by our humble Supplications . And if herein also we should be found wanting , we should more judg our selves to be defective in true Christian Love and Charity , than we can for many of those mistakes which are charged on us in other things , were we convinced that such they are , which as yet we are not . It is therefore our continual Prayer , that God would send out his Light and his Truth unto the utmost parts of the Earth , to visit by them those dark places , which are yet filled with habitations of cruelty ; that he would remove the vail of covering which is yet on the Face of many great and Populous Nations , that the whole Earth may be filled with the knowledg of the Lord , as the waters cover the Sea ; even that according to his Promise , he would turn to the People a pure Language , that they may all call upon the Name of the Lord , to serve him with one consent . And this we desire to be found doing , not in a formal or Customary manner , but out of a sincere Compassion for the Souls of men , a deep sense of the Interest herein of the Glory of God , and a desire after the Accomplishment of those Prophecies and Promises in the Scripture , which speak comfortably towards an Expectation of abundant Grace to be manifested unto the residue of Sinners , both Jews and Gentiles , in the latter dayes . Moreover , unto Compassion and Supplications , Love requireth that we should add also all other possible Endeavours for their Relief . Herein consists that work and Labour of Love , which are so much recommended unto us . But the Actings of Love in these most useful ways , are for the most part obstructed unto us , by the want of opportunities , which under the Guidance of Divine Providence are the Rule of our Call unto the Duties wherein such endeavours consist , and whereby they may be expressed . Only this at present we have to rejoyce in , that through the unwearied Labours of some Holy and Worthy Persons , Sundry Churches of Indians are lately called and gathered in America , wherein the Natives of those parts of the World , who for so many Generations sate in Darkness , and in the shadow of death , do under the guidance of Pastors and Elders of their own , walk in the Fellowship of the Gospel , giving Glory to God by Jesus Christ. And let it not seem impertinent that we have given this Account of our Judgments concerning that Love which we do and ought to bear unto all , even the worst of men ; seeing those by whom our Testimony is received , will not , nay , cannot easily suppose that we would wilfully neglect the exercise of the same Affections towards those , concerning whom our Obligations thereunto , are unspeakably greater and more Excellent . There is indeed another kind of pretended charity towards this sort of men , which we profess we have not for them , although we judge we do not want it . For there can be no want unto any of an Errour or mistake , wherein the charity intended doth consist . And this is the judgment of some , that they or some of them may attain salvation or eternal blessedness in the condition wherein they are , without the knowledge of Jesus Christ. This we acknowledge we neither believe , nor hope concerning them ; nor , to speak plainly , can desire it should be so , unless God had otherwise revealed himself concerning Jesus Christ and them , than yet he hath done . And we are so far from supposing that there is in us on this account any blameable defect of charity , that we know our selves to be freed by this perswasion from a dangerous errour , which if admitted , would both weaken our own faith , and impair all the due and proper effects of charity towards others . For though there be that are called gods , whether in Heaven or in earth ( as there be gods many , and lords many ) yet unto us there is but one God the Father , of whom are all things , and we in him ; and one Lord Jesus Christ , by whom are all things , and we by him . We know there is no salvation in any other but by Jesus Christ ; and that there is no other name under heaven given among men whereby we must be saved . Nor is this Name given any otherwise amongst men , but by the Gospel : For it is not the giving of the person of Christ absolutely to be a Mediatour , but the declaration of his Name by the Gospel , as the means of salvation , that is intended . Hence our Lord Jesus Christ , giving that Commission to his Apostles to preach it , Go ye into all the world , and preach the Gospel to every Creature , he adds unto it that decretory sentence , concerning the everlasting condition of all men with respect thereunto ; He that believeth and is baptized , shall be saved ; and he that believeth not , shall be damned . As the Preaching of the Gospel , and the belief on Jesus Christ thereon , are the only means of obtaining salvation ; so all those who are not made partakers of them must perish eternally . So when the Apostle affirms that the Jewes would have hindred them from preaching to the Gentiles that they might be saved , he plainly declares that without it they could not so be . Neither were any of them ever better , or in a better condition , than they are described by the same Apostle , Ephes. 2. 12. And in sundry other places , wherein he allows them no possibility of obtaining eternal blessedness . Neither do we in this matter consider what God can do , or what he hath done to the communicating of grace and faith in Jesus Christ unto any particular persons at any time , or in any place , in an extraordinary manner . We are not called to make a judgment thereof , nor can any Rule be hence collected to regulate the exercise of our love . Secret things belong to the Lord our God , but revealed things to us and our children , that we may do his will. When and where such grace and faith do manifest themselves by their effects , we ought readily to own and embrace them . But the only inquiry in this matter is , What those that are utterly destitute of the Revelation of Jesus Christ , either as made originally in the promise , or as explained in the Gospel , may under the meer conduct of the Light of Nature , as consisting in the innate principles of Reason , with their improvement , or as increased by the consideration of the effects of divine power and Providence , by the strength and exercise of their own moral principles attain unto , as unto their present acceptance with God , and future eternal salvation . That they may be saved in every Sect , who live exactly according to the Light of Nature , is a Doctrine anathematized by the Church of England , Artic. 8. And the Reason given hereof is , because the Scriptures propose the Name of Jesus Christ alone whereby we may be saved . And if we do believe that description which is given in the Scripture of men , their moral abilities , and their works , as they lye in the common state of Mankind , since the entrance of sin , with respect unto God and salvation , we shall not be able to be of another mind : For they are said to be blind , yea to be darkness , to be dead in trespasses and sins , not to receive the things of the Spirit of God , because they are foolishness unto them ; and their minds to be enmity against God himself . That there may be any just expectation concerning such persons , that they will work out their salvation with fear and trembling , we are not convinced : Neither do we think that God will accept of a more imperfect obedience in them that know not Jesus Christ , than he requires of them who do believe in him , for then should he prove a disadvantage unto them . Beside , all their best works are severely reflected on in the Scripture , and represented as unprofitable : For whereas in themselves they are compared to evil Trees , Thorns , and Briars , we are assured they neither do , nor can bring forth good grapes or Figgs . Besides in the Scripture , the whole business of salvation in the first place turns upon the Hinge of Faith supernatural and divine ; for without faith it is impossible to please Gid ; and , He that believeth not , shall be damned ; He that believeth not in the name of the Son of God is condemned already ; for neither Circumcision availeth any thing , nor uncircumcision , but faith that worketh by love : And it is by faith that the just shall live . That this Faith may be educed out of the obediential Principle of Nature , 't was indeed the opinion of Pelagius of old ; but 't will not now , we hope , be openly asserted by any . Moreover , this Faith is in the Scripture , if not limited and determined , yet directed unto Jesus Christ as its necessary peculiar Object : For this is Life eternal , that we may know the only true God , and Jesus Christ whom he hath sent . It seems therefore that the knowledge of the only true God , is not sufficient to attain eternal life , unless the knowledge of Jesus Christ also do accompany it : For this is the record of Heaven , that God hath given unto us eternal Life , and this life is in his Son : He that hath the Son hath life , and he that hath not the Son of God hath not life . Which is enough to determine the controversie . And those Assertions , that there is no other Name given amongst men , whereby they may be saved ; and that other foundation can no man lay , save what is laid , that is , Jesus Christ ; are of the same importance ; and it were needless to multiply the Testimonies that are given us to that purpose elsewhere . Neither can it be made to appear , that the concatenation of the saving means , whereby men that are adult are brought unto glory , is not absolutely universal : And amongst them there is Vocation , or an effectual Calling to the knowledg of Christ by the Gospel . Neither will the same Apostle allow a saving invocation of the Name of God to any but those that are brought to believe by hearing the Word preached . It is said , that God may by wayes secret and unknown to us , reveal Jesus Christ to them , and so by faith in him sanctifie their natures , and endow them with his Spirit ; which things , it is granted , we suppose , are indispensibly necessary unto salvation . Those whom God thus deals withall are not Pagans , but Christians , concerning whom none ever doubted , but they might be sa●ed . It is also granted , that men may learn much of the power , wisdome and goodness of God , which both require and teach many Duties to be performed towards him ; but withall we believe , that without the internal sanctification of the Spirit , communicated by and with the knowledg of Jesus Christ , no man can be saved . But we intend not here to dispute about these things . Instead of an effect of Love and Charity , it is manifest that the Opinion which grants salvation unto the Heathen , or any of them , upon the due improvement of their Rational Faculties and moral Principles , ariseth from a want of due consideration of the true nature of Sin and Grace , of the Fall of Man and his Recovery , of the Law and Gospel , and of the Wisdome and Love of God in sending Jesus Christ to make attonement for sinners , and to bring in everlasting Righteousness . And not only so , but it evidently Prepares the way unto those noxious Opinions which at this day among many infest and corrupt Christian Religion , and foment those Seeds of Atheism which spring up so fast as to threaten the overspreading of the whole Field of Christianity . For hence it will follow by an easie deduction , that every one may be saved , or attain unto his utmost happiness in his own Religion , be it what it will , whilst under any notion or conception he acknowledgeth a Divine Being , and his own dependance thereon . And seeing that on this supposition it must be confessed , that Religion consists solely in moral Honesty , and a fancied internal Piety of mind towards the Deity , ( for in nothing else can a centring of all Religions in the world unto a certain end be imagined ) it follows , that there is no outward Profession of it indispensibly necessary , but that every one may take up , and make use of that which is best suited unto his interest in his present condition and circumstances . And as this being once admitted , will give the minds of men an Indifferency , as unto the several Religions that are in the world , so it will quickly produce in them a Contempt of them all . And from an entertainment of , or an indifferency of mind about these and the like noysome opinions , it is come to pass , that the Gospel after a continued Triumph for sixteen hundred years over Hell and the world , doth at this day in the midst of Christendome hardly with multitudes maintain the reputation of its truth and Divinity ; and is by many , living in a kind of outward conformity unto the Institutes of Christian Religion , despised & laughed to scorn . But the proud and foolish Atheistical Opiniators of our dayes , whose sole design is to fortifie themselves by the darkness of their minds , against the charges of their own consciences upon their wicked and debauched conversations , do but expose themselves to the scorn of all sober and rational Persons . For what are a few obscure , and for the most part vitious Renegadoes , in comparison of those great , wise , numerous and sober persons , whom the Gospel in its first setting forth in the world , by the evidence of its truth , and the efficacy of its Power ▪ subdued and conquered ? Are they as learned as the renowned Philosophers of those dayes , who advantaged by the endeavours and fruits of all the great Wits of former Ages had advanced solid rational Literature to the greatest height that ever it attained in this world ; or possibly ever will do so ; the minds of men having now somthing more excellent and noble to entertain themselves-withall ? Are they to be equalled in wisdome and experience , with those glorious Emperors , Senators and Princes , who then swayed the Scepters and affairs of the world ? Can they produce any thing to oppose unto the Gospel , that is likely to influence the minds of men , in any degree comparably to the Religion of these great , learned , wise and mighty Personages , which having received by their Fathers , from dayes immemorial , was visibly attended with all Earthly Gloryes and Prosperities , which were accounted as the reward of their due observance of it ? And yet whereas there was a Conspiracy of all those persons , and this influenced by the craft of infernal Powers , and managed with all that wisdome , subtlety , power and cruelty , that the nature of man is capable to exercise , on purpose to oppose the Gospel , and keep it from taking Root in the world ; yet by the glorious evidence of its divine extract and original wherewith it is accompanied , by the efficacy and power which God gave the Doctrine of it in and over the minds of men , all mannaged by the spiritual weapons of its Preachers , which were mighty through God , to the pulling down of those strong holds , casting down imaginations , and every high thing that exalted it self against the knowledge of God ; it prevailed against them all , and subdued the world unto an acknowledgment of its truth , with the divine power and authority of its Author . Certainly there is nothing more contemptible , than that the Indulgence of some inconsiderable Persons unto their lusts and vices , who are void of all those excellencies in notion and practise , which have already been triumphed over by the Gospel , when set up in competition with it , or opposition unto it , should be once imagined to bring it into question , or to cast any disreputation upon it . But to treat of these things is not our present design ; we have only mentioned them occasionally , in the account which it was necessary we should give concerning our Love to all men , in general , with the grounds we proceed upon in the exercise of it . CHAP. III. Nature of the Catholick Church . The first and principal Object of Christian Love. Differences among the Members of this Church , of what nature , and how to be managed . Of the Church Catholick as visibly professing : The extent of it , or who belongs unto it . Of Vnion and Love in this Church-state of the Church of England with respect hereunto . Of particular Churches : Their institution : Corruption of that Institution . Of Churches Diocesan , &c. Of separation from corrupt particular Churches . The just Causes thereof , &c. IN the second sort of Mankind before mentioned , consists the visible Kingdome of Christ in this wo●ld . This being grounded in his Death and Resurrection , and conspicuously settled by his sending of the Holy Ghost after his Ascension , he hath ever since preserved in the world , against all the contrivances of Satan , or oppositions of the Gates of Hell , and will do so unto the consummation of all things ; For he ●●●st reign until all his enemies are made his Foots●ool . Towards these on all accounts our Love ought to be intense and fervent , as that which is the immediate Bond of our Relation unto them , and Union with them . And this Kingdome or Church of Christ ▪ on the earth , may be , and is generally by all considered under a threefold notion . ( 1. ) First , as therein , and among the Members of it , is comprized that real living and spiritual body of his , which is firstly , peculiarly , and properly the Catholick Church militant in this world . These are his Elect , Redeemed , justified , and sanctified ones , who are savingly united unto their Head , by the same quickning and sanctifying Spirit , dwelling in him in all fulness , and communicated unto them by him , a●cording to his Promise . This is that Catholick Church which we profess to believe , which being hid from the eyes of men , and absolutely invisible in its Mystical Form , or spiritual saving Relation unto the Lord Christ , and its Unity with him , is yet more or less alwayes visible , by that Profession of Faith in him , and obedience unto him , which it maketh in the world , and is alwayes obliged so to do . For With the Heart man believeth unto Righteousness , and with the mouth confession is made unto salvation . And this Church we believe to be so disposed over the whole world , that where-ever there are any Societies or Numbers of men who ordinarily profess the Gospel , and subjection to the Kingly Rule of Christ thereby , with an hope of eternal blessedness by his Mediation ; we no way doubt but that there are among them some who really belong thereunto . In and by them doth the Lord Christ continually fulfil and accomplish the Promise of his Presence by his Spirit with them that believe in his name ; who are thereby Interested in all the Priviledges of the Gospel , and Authorized unto the Administration and Participation of all the Holy Ordinances thereof . And were it not ▪ that we ought not to boast our selves against others , Especially such as have not had the Spiritual Advantages that the Inhabitants of these Nations have been intrusted withal , and who have been exposed unto more violent Temptations than they , we should not fear to say , that among those of all sorts who in these Nations hold the Head , there is probably according unto a Judgment to be made by the fruits of that Spirit which is savingly communicated unto the Church in this sense alone , a greater number of Persons belonging thereunto , than in any One Nation or Church under Heaven . The charge therefore of some against us , that we Paganize the Nation , by reason of some different Apprehensions from others , concerning the regular Constitution of particular Churches for the Celebration of Gospel Worship , is wondrous vain and ungrounded . But we know that men use such severe Expressions and Reflections , out of a discomposed habit of Mind which they have accustomed themselves unto , and not from a sedate Judgment and consideration of the things themselves . And hence they will labour to convince others of that , whereof , if they would put it unto a serious Tryal , they would never be able to convince themselves . This then is that Church which on the account of their Sincere faith and Obedience shall be saved ; and out of which , on the account of their Profession , there is no salvation to be obtained ; which things are weakly and arrogantly appropriated unto any Particular Church or Churches in the World. For it is possible that men may be Members of it , and yet not belong or relate unto any particular Church on the Earth ; and so it often falleth out as we could manifest by instances , did that work now lie before us . This is the Church which the Lord Christ loved and gave himself for it ; that he might sanctifie and cleanse it with the washing of water by the Word ; that he might present it unto himself a Glorious Church , not having spot or wrinkle or any such thing , but that it should be holy and without blemish . And we must acknowledge that in all things this is the Church , unto which we have our first and Principal regard , as being the spring from which all other considerations of the Church do flow . Within the virge and compass of it , do we indeavour to be found , the End of the Dispensation of the Gospel unto Men being that they should do so . Neither would we to save our Lives , ( which for the Members of this Church and their good , we are bound to lay down , when justly called thereunto ) wilfully live in the neglect of that Love towards them or any of them , which we hope God hath planted in our hearts , and made natural unto us , by that one and self-same Spirit , by whom the whole Mystical Body of Christ is animated . We do confess , that because the best of Men in this Life do know but in part , that all the Members of this Church are in many things liable to Error , mistakes , and Miscarriages : And hence it is , that although they are all internally acted and guided by the same Spirit , in all things absolutely necessary to their Eternal salvation , and do all attend unto the same Rule of the Word , according as they apprehend the mind of God in it , and concerning it , have all for the Nature and Substance of it , the same Divine Faith and Love , and are all equally united unto their Head ; yet in the Profession which they make of the conceptions and perswasions of their minds , about the things revealed in the Scripture , there are , and always have been many Differences among them . Neither is it morally possible it should be otherwise , whilst in their Judgment and Profession they are left unto the Ability of their own Minds , and Liberty of their Wills , under that great variety of the Means of Light and Truth , with other Circumstances , whereinto they are disposed by the Holy Wise Providence of God. Nor hath the Lord Christ absolutely Promised that it shall be otherwise with them ; but securing them all by his Spirit in the foundations of eternal Salvation , he leaves them in other things to the exercise of mutual Love and forbearance ; with a charge of Duty after a continual endeavour to grow up unto a perfect Union , by the improvement of the blessed Aids and Assistances which he is pleased to afford unto them . And those who by ways of Force would drive them into any other Union or Agreement , than their own Light and Duty will lead them into , do what in them lies to oppose the whole Design of the Lord Christ towards them , and his Rule over them . In the mean time it is granted , that they may fall into Divisions and Schisms , and mutual Exasperations among themselves , through the Remainders of Darkness in their minds , and the Infirmity of the flesh . And in such Cases mutual judgings and despisings are apt to ensue ; and that to the Prejudice and great Disadvantages of that Common faith which they do profess . And yet notwithstanding all this ( such cross intangled wheels are there in the course of our Nature ) they all of them really value and esteem the things wherein they agree incomparably above those wherein they differ . But their valuation of the matter of their Union and Agreement is purely spiritual ; whereas their Differences are usually influenced by Carnal and Secular Considerations , which have for the most part a sensible Impression on the Minds of poor Mortals . But so far as their Divisions and Differences are unto them unavoidable , the Remedy of farther Evils proceeding from them , is plainly and frequently expressed in the Scripture . It is Love , Meckness , forbearance , bowels of Compassion , with those other Graces of the Spirit , wherein our Conformity unto Christ doth consist , with a true understanding and due valuation of the Vnity of faith , and the common Hope of Believers , which are the ways prescribed unto us , for the prevention of those Evils which , without them , our unavoidable Differences will occasion . And this excellent way of the Gospel , together with a Rejection of evil surmises , and a watchfulness over our selves against irregular judging and censuring of others , together with a peaceable walking in consent and Unity so far as we have attained , is so fully and clearly proposed unto us therein , that they must have their Eyes blinded by Prejudices and Carnal Interests , or some effectual working of the God of this world on their minds , into whose understandings the Light of it doth not shine with uncontroulable Evidence and Conviction . That the Sons or Children of this Church of Jerusalem which is above , and is the Mother of us all , should on the account of their various Apprehensions of some things relating to Religion or the worship of God , unavoidably attending their frail and imperfect condition in this world , yea or of any Schisms or Divisions ensuing thereon ; proceeding from Corrupt and not throughly mortified Affections , be warranted to hate , judge , despise or contemn one another , much more to strive by external force to coerce , punish or destroy them that differ from them , is as forreign to the Gospel , as that we should believe in Mahomet , and not in Jesus Christ. Whatever share therefore we are forced to bare in Differences with , or Divisions from the Members of this Church , ( that is , any who declare and evidence themselves so to be , by a visible and regular Profession of faith and Obedience ) as it is a continual sorrow and trouble unto us ; so we acknowledge it to be our Duty ( and shall be willing to undergo any blame , where we are found defective in the Discharge of it , unto the utmost of our Power ) to endeavour after the strictest Communion with them in all Spiritual things , that the Gospel doth require , or whereof our condition in this world is capable . In the mean time , until this can be attained , it is our desire to mannage the Profession of our own Light and Apprehensions , without Anger , Bitterness , Clamours , Evil speaking , or any other thing that may be irregular in our selves , or give just cause of offence unto others . Our Prayers are also continually for the spiritual Prosperity of this Church , for its increase in Faith and Holiness , and especially for the healing of all breaches that are among them that belong thereunto throughout the World. And were we not satisfied that the Principles which we own , about the right Constitution of the Churches of Christ , and the Worship of God to be observed in them , are singularly suited to the furtherance and Preservation of Vnion and due Order among all the members of this Church , we should not need to be excited by any unto their Renunciation . But our main design in all these things is , that both they , and we with them , may enjoy that peace which the Lord Christ hath bequeathed unto us , and walk in the way which he hath prescribed for us . And these things we mention , neither to boast of , nor yet to justifie our selves , but only to acknowledge what is our conviction concerning our Duty in this matter . And might there any sedate , peaceable , unprejudicate endeavours be countenanced and encouraged , for the allaying of all occasional distempers , and the composing of all differences among them who belong to this Church of Christ , so as that they might all of them ( at least in these Nations ) not only keep the unity of the Spirit in the Bond of Peace , but also agree and consent in all wayes and Acts of Religious Communion ; we doubt not but to manifest , that no rigid adherence unto the practise of any conceptions of our own , in things wherein the Gospel alloweth a condescention and forbearance , no delight in singularity , no prejudice against persons or things , should obstruct us in the promotion of it to the utmost of our power and ability . Upon the whole matter we own it as our duty to follow and seek after peace , unity , consent and agreement in holy worship , with all the members of this Church , or those who by a regular profession manifest themselves so to be ; and will with all readiness and alacrity renounce every principle or practise , that is either inconsistent with such communion , or directly or indirectly is in its self obstructive of it . Secondly , The Church of Christ may be considered with respect unto its outward Profession , as constitutive of its Being , and the formal Reason of its denomination . And this is the Church Catholick visible , whereunto they all universally belong , who profess the invocation of the Name of our Lord Jesus Christ , their Lord and ours , under the limitations that shall be mentioned afterwards . And this is the visible Kingdome of Christ , which on the account of its profession , and thereby , is distinguished from that world which lyeth in evil , and is absolutely under the power of Satan : And so in common use , the Church and the world are contradistinguished . Yet on other accounts many who belong unto this Church , by reason of some kind of profession that they make , may justly be esteemed to be the world , or of it . So our Lord Jesus Christ called the generality of the professing Church in his time : The world , saith he , hateth me ; And that we may know that he thereby intended the Church of the Jewes , besides that the circumstances of the place evince it , he puts it out of question by the Testimony which he produceth in the confirmation of his Assertion concerning their unjust and causless hatred ; namely , It is written in their Law , they have hated me without a cause ; which being taken out of the Psalms , was part of the Law , or Rule of the Judaical Church only . Now he thus terms them , because the generality of them , especially their Rulers , although they professed to know God , and to worship him according to his Word , and the Tradition of their Fathers , yet were not only corrupt and wicked in their Lives , but also persecuted him and his Disciples , in whom the Power and Truth of God were manifested beyond what they were able to bear . And hence a General Rule is established , that what Profession soever any men do make of the Knowledge and Worship of God , to what Church soever they do , or may be thought to belong , yet if they are wicked or ungodly in their Lives , and Persecuters of such as are better than themselves , they are really of the World , , and with it will perish , without Repentance . These are they , who receiving on them a Form or Delineation of Godliness , do yet deny the Power of it ; from whom , we are commanded to turn away : But yet we acknowledge that there is a real difference to be made between them , who in any way or manner make profession of the Name of Christ with subjection unto him , and that Infidel world , by whom the Gospel is totally rejected , or to whom it was never tendred . In the Catholick visible Church , as comprehensive of all who throughout the world outwardly own the Gospel , there is an acknowledgment of one Lord , one Faith , one Baptism , which are a sufficient Foundation of that Love , Union and Communion among them , which they are capable of , or are required of them . For in the joynt Profession of the same Lord , Faith and Baptism , consists the Union of the Church , under this consideration , that is , as Catholick and visibly professing , and in nothing else . And hereunto also is required as the principle animating that Communion , and rendring it acceptable , mutual Love with its occasional Exercise ; as a fruit of that Love which we have unto Jesus Christ , who is the Object of our Common Profession . And setting aside the consideration of them who openly reject the Principal Fundamentals of Christian Religion , ( as denying the Lord Christ to be the Eternal Son of God , with the use and efficacy of his death , as also the Personal subsistence and Deity of the Holy Spirit , ) and there is no known Community of these Professors in the world , but they own so much of the Truths , concerning one Lord , one Faith , and one baptism , as are sufficient to guide them unto Life and Salvation . And hereon we no way doubt , but that among them all there are some really belonging to the Purpose of Gods Election , who by the means that they do enjoy , shall at length be brought unto everlasting Glory . For we do not think that God by his Providence would maintain the Dispensation of the Gospel in any Place , or among any People , among whom there are none whom he hath designed to bring unto the Enjoyment of Himself . For that is the Rule of his sending and continuing of it ; whereon he enjoyned the Apostle Paul to stay in such places where he had much People whom he would have to be converted . He would not continue from Generation to Generation , to scatter his Pearls where there were none but rending Swine , nor send Fishers unto waters wherein he knew there were nothing but Serpents and Vipers . It is true , the Gospel as preached unto many is only a Testimony against them , leaving them without excuse ; and proves unto them a Savour of Death unto Death . But the first , direct , and principal Design of the Dispensation of it , being the Conversion of Souls , and their eternal salvation , it will not probably be continued in any Place , nor is so , where this Design is not pursued nor accomplished towards any . Neither will God make use of it any where meerly for the Aggravation of Mens Sins and Condemnation ; nor would his so doing consist with the Honour of the Gospel its self , or the Glory of that Love and Grace which it professeth to declare . Where it is indeed openly rejected , there that shall be the Condemnation of Men ; but where it finds any admittance , there is hath somewhat of its genuine and proper work to effect . And the Gospel is esteemed to be in all Places dispensed and admitted , where the Scripture being received as the word of God , Men are from the Light , Truth , and Doctrine contained therein , by any means so far instructed , as to take upon them the profession of subjecting their Souls to Jesus Christ , and of observing the Religious Duties by him prescribed , in opposition to all false Religions in the World. Amongst all these the Foundations of saving Faith are at this day preserved : For they universally receive the whole Canonical Scripture , and acknowledge it to be the word of God , on such motives as prevail with them to do so sincerely . Herein they give a tacit consent unto the whole Truth contained in it ; for they receive it as from God without exception or limitation . And this they cannot do without a General Renunciation of all the falsities and Evils that it doth condemn . Where these things concur , men will not believe nor practise any thing in Religion , but what they think God requires of them , and will accept from them . And we find it also in the Event , that all the Persons spoken of , where-ever they are , do universally profess , that they believe in the God and Father of our Lord Jesus Christ , and in his only and Eternal Son. They all look also for Salvation by him , and profess obedience unto him , believing that God raised him from the Dead . They believe in like manner that the Holy Spirit is the Spirit of the Father and the Son , with many other sacred Truths of the same importance ; as also , that without Holiness no Man shall see God. However therefore they are differenced and divided among themselves , however they are mutually esteemed Hereticks and Schismaticks , however through the Subtlety of Satan they are excited and provoked to Curse and Persecute one another , with wonderful Folly , and by an open contradiction unto other Principles which they profess ; yet are they all Subjects of the Visible Kingdom of Christ , and belong all of them to the Catholik Church , making profession of the name of Christ in the World , in which there is Salvation to be obtained , and out of which there is none . We take not any consideration at present of that absurd foolish and uncharitable Error , which would confine the Catholick Church of Christ unto a particular Church of one single Denomination ; or indeed rather unto a combination of some Persons , in an outward mode of Religious Rule and Worship ; where of the Scripture is as silent , as of things that never were , nor ever shall be . Yea we look upon it as intollerable Presumption , and the utmost height of Vncharitableness , for any to judge , that the constant Profession of the name of Christ , made by Multitudes of Christians , with the lasting miseries and frequent Martyrdomes which for his sake they undergo , should turn unto no advantage either of the Glory of God , or their own Eternal Blessedness , because in some things they differ from them . Yet such is the Judgment of those of the Church of Rome ; and so are they bound to judge by the fundamental Princiciples and Laws of their Church Communion . But men ought to fear least they should meet with Judgment without Mercy , who have shewed no Mercy . Had we ever entertained a thought uncharitable to such a Prodigie of insolence , had we ever excluded any sort of Christians absolutely from an interest in the Love of God or Grace of Jesus Christ , or hopes of Salvation , because they do not , or will not comply with those ways and terms of outward Church Communion which we approve of , we should judg our selves as highly criminal in want of Christian Love , as any can desire to have us esteemed so to be . It is then the universal Collective Body of them that profess the Gospel throughout the world which we own as the Catholick Church of Christ. How far the Errors in Judgment , or miscarriages in sacred worship , which any of them have superadded unto the Foundations of Truth which they do profess , may be of so pernicious a nature as to hinder them from an Interest in the Covenant of God , and so prejudice their Eternal Salvation , God only knows . But those Notices which we have concerning the Nature and will of God in the Scripture , as also of the Love , Care and Compassion of Jesus Christ , with the Ends of his Mediation , do perswade us to believe , that where Men in sincerity do improve the Abilities and Means of the Knowledg of Divine Truth where with they are intrusted , endeavouring withall to answer their Light and Convictions with a suitable Obedience , there are but few Errors of the Mind , of so malignant a nature , as absolutely to exclude such Persons from an Interest in Eternal Mercy . And we doubt not , but that men out of a Zeal to the Glory of God , real or pretended , have imprisoned , banished , killed , burned others for such Errors , as it hath been the Glory of God to pardon in them , and which he hath done accordingly . But this we must grant , and do , that those whose Lives and Conversations are no way influenced by the Power of the Gospel , so as to be brought to some Conformity thereunto ; or who under the Covert of a Christian Profession , do give themselves up unto Idolatry and Persecution of the true Worshipers of God ; are no otherwise to be esteemed but as Enemies to the Cross of Christ. For as without Holiness no Man shall see God , so no Idolater , or Murderer , hath eternal Life abiding in him . With respect unto these things we look upon the Church of England , or the Generality of the Nation professing Christian Religion , ( measuring them by the Doctrine that hath been preached unto them , and received by them , since the Reformation , ) to be as sound and healthful a part of the Catholick Church as any in the world . For we know no Place , nor Nation , where the Gospel for so long a season hath been preached with more Diligence , Power , and Evidence for Conviction ; nor where it hath obtained a greater Success or Acceptation . Those therefore who perish amongst us , do not do so , for want of Truth , and a right belief , or Miscarriages in Sacred worship , but for their own Personal Infidelity and Disobedience . For according to the Rules before laid down , we do not judge that there are any such Errors publickly admitted among them , nor any such Miscarriages in Sacred Administration , as should directly or absolutely hinder their eternal Salvation . That they be not any of them , through the Ignorance or Negligence of those who take upon them the conduct of their Souls , encouraged in a State or way of Sin , or deprived of due Advantages to farther their spiritual Good , or are lead into Practices in Religion neither acceptable unto God , nor tending to their own Edification , whereby they may be betrayed into Eternal Ruine , is greatly incumbent on themselves to consider . Unto this Catholick Church we owe all Christian Love , and are obliged to exercise all the Effects of it , both towards the whole , and every Particular Member , as we have Advantage and Occasion . And not only so , but it is our Duty to live in constant Communion with it . This we can no otherwise do , but by a Profession of that Faith , whereby it becomes the Church of Christ in the notion under Consideration . For any failure herein , we are not that we know of charged by any Persons of Modesty or Sobriety . The Reflections that have been made of late by some on the Doctrines we teach or own , do fall as severely on the Generality of the Church of England , ( at least until within a few years last past ) as they do on us . And we shall not need to owne any especial Concernment in them , until they are publickly discountenanced by others . Such are the Doctrines concerning Gods Eternal Decrees , Justification by Faith , the Loss of Original Grace , and the Corruption of Nature , the Nature of Regeneration , the Power and Efficacy of Grace in the Conversion of Sinners , that we say not of the Trinity and satisfaction of Christ. But we do not think that the Doctrines publickly taught and owned among us , ever since the Reformation , will receive any great dammage by the impotent assaults of some few ; especially considering their mannagement of those assaults , by tales , railing , and ralliery , to the lasting reproach of the Religion which themselves profess , be it what it will. Thirdly , The Church of Christ , or the visible Professors of the Gospel in the world , may be considered as they are disposed of by Providence , or their own choyce , in Particular Churches . These at present are of many sorts , or are esteemed so to be . For whereas the Lord Christ hath instituted sundry solemn Ordinances of Divine Worship to be observed joyntly by his Disciples , unto his honour and their edification , this could not be done but in such Societies , Communities , or Assemblies of them to that purpose . And as none of them can be duly performed , but in and by such Societies ; so some of them do either express the Union , Love , and common Hope that is among them , or do consist in the means of their preservation . Of this latter sort are all the wayes whereby the Power of Christ is acted in the Discipline of the Churches . Wherefore we believe that our Lord Jesus Christ , as the King , Ruler , and Lawgiver of his Church , hath ordained that all his Disciples , all persons belonging unto his Church in the former notions of it , should be gathered into distinct Societies , and become as Flocks of Sheep in several Folds , under the eye of their Great Shepherd , and the respective Conducts of those employed under him . And this conjunction of Professors in and unto particular Churches , for the celebration of the Ordinances of sacred Worship appointed by Christ , and the participation of his Institutions for their edification , is not a matter of accident , or meerly under the disposal of common Providence ; but is to be an act in them of choice , and voluntary obedience unto the commands of Christ. By some this Duty is more expresly attended unto than by others ; and by some it is totally neglected . For neither antecedently nor consequentially unto such their Conjunction , do they consider what is their duty unto the Lord Christ therein , nor what is most meet for their own edification : They go in these things with others , according to the custome of the Times and Places wherein they live , confounding their Civil and spiritual Relations . And these we cannot but judge to walk irregularly , through ignorance , mistakes , or prejudices : Neither will they in their least secular concernments , behave themselves with so much regardlesness ot negligence . For however their Lot previously unto their own choyce , may be cast into any place or Society , they will make an after-judgment whether it be to their advantage , according to the Rules of prudence , and by that judgment either abide in their first station , or otherwise dispose of themselves . But a Liberty of this nature regulated by the Gospel , to be exercised in and about the great concernments of mens souls , is by many denyed , and by most neglected . Hence it is come to pass , that the Societies of Christians are for the most part meer effects of their Political Distributions by Civil Lawes , aiming principally at other ends and purposes . It is not denyed but that Civil Distributions of Professors of the Gospel , may be subservient unto the ends of Religious Societies and Assemblies : But when they are made a means to take off the minds of men from all regard to the Authority of the Lord Christ , instituting and appointing such Societies , they are of no small disadvantage unto true Church-Communion and Love. The Institution of these Churches , and the Rules for their disposal and Government throughout the world , are the same , stable and unalterable . And hence there was in the first Churches , planted by the Apostles , and those who next succeeded them in the care of that work , great Peace , Vnion and Agreement . For they were all gathered and planted alike , according unto the Institution of Christ ; all regulated and ordered by the same common Rule . Men had not yet found out those things which were the Causes of Differences in after-Ages , and which yet continue so to be . Where there was any difference , it was for the most part on the account of some noysom foolish Phantastical Opinions , vented by Impostors , in direct opposition to the Scripture , which the generality of Christians did with one consent abhor . But on various occasions , and by sundry degrees , there came to be great variety in the conceptions of men about these Particular Churches appointed for the Seat and Subject of all Gospel Ordinances , and wherein they were authoritatively to be administred in the Name of Jesus Christ : For the Church in neither of the former notions is capable of such administrations . Some therefore rested in particular Assemblies , or such Societies , who did or might meet together under the guidance and inspection of their own Elders , Overseers , Guides , or Bishops : And hereunto they added the occasional meetings of those Elders and others , to advise and determine in common about the especial necessities of any particular Church , or the general concernments of more of them , as the matter might require . These in name , and some kind of resemblance , are continued throughout the World in Parochial Assemblies . Others suppose a particular Church to be such a one as is now called Diocesan ; though that name in its first use and application to Church Affairs was of a larger extent , than what it is now applyed unto , for it was of old the name of a Patriarchal Church . And herein the sole Rule , Guidance , and Authoritative inspection of many , perhaps a multitude of particular Churches , assembling for sacred Worship and the Administration of Gospel Ordinances distinctly , is committed unto one man , whom in contradistinction from others they call the Bishop . For the joyning of others with him , or their subordination unto him in the exercise of Jurisdiction , hinders not , but that the sole Ecclesiastical Power of the Diocess , may be thought to reside in him alone : For those others do either act in his name , or by power derived from him , or have no pretence unto any Authority meerly Ecclesiastical ; however in common use , what they exercised may be so termed . But the nature of such Churches , with the Rule and Discipline exercised in them and over them , is too well known to be here insisted on . Some rest not here ; but unto these Diocesan adde Metropolitical Churches , which also are esteemed particular Churches , though it be uncertain by what warrant , or on what grounds . In these one person hath in some kind of Resemblance , a respect unto , and over the Diocesan Bishops , like that which they have over the Ministers of Particular Assemblies . But these things being animated and regulated by certain Arbitrary Rules and Canons , or Civil Laws of the Nations , the due bounds and extent of their power cannot be taken from any Nature or Constitution peculiar unto them . And therefore are there , where-ever they are admitted , various Degrees in their Elevation . But how much or little the Gospel is concerned in these things , is easie for any one to judge . Neither is it by wise men pretended to be so , any further , than that as they suppose , it hath left such things to be ordered by humane wisdome , for an expediency unto some certain ends . One or more of these Metropolitical Churches , have been required in latter Ages , to constitute a Church National . Though the truth is , that Apellation had originally another occasion ; whereunto the invention of these Metropolitical Churches was accommodated : For it arose not from any respect unto Ecclesiastical Order or Rule , but unto the supream Political Power , whereunto the Inhabitants of such a Nation as gives Denomination to the Church , are Civilly subject . Hence that which was Provincial at the first Erection of this Fabrick , which was in the Romish Empire , whilst the whole was under the power of one Monarch , became National when the several Provinces were turned into Kingdomes , with absolute Soveraign power among themselves , wholly independent of any other . And he who in his own Person and Authority , would erect an Ecclesiastical Image of that demolished Empire , will allow of such Provincial Churches as have a dependance upon himself ; but cares not to hear of such National Churches , as in their first notion include a Soveraign Power unto all intents and purposes within themselves . So the Church of England became National in the dayes of King Henry the Eighth , which before was but Provincial . Moreover , the consent of many had prevailed , that there should be Patriarchal Churches , comprehending under their Inspection and Jurisdiction many of these Metropolitical and Provincial Churches . And these also were looked on as Particular ; for from their first invention there having been four or five of them , no one of them could be imagined to comprize the Catholick Church ; although those who presided in them , according to the pride and vanity of the declining Ages of the Church , stiled themselves Oecumenical and Catholick . Things being carried thus far , about the Fifth and Sixth Century of years after Christ , One owned as Principal or chief of this latter sort , set up for a Church denominated Papal , from a Title he had appropriated unto himself . For by Artifices innumerable he ceased not from endeavouring to subject all those other Churches and their Rulers unto himself : And by the advantage of his Pre-eminence over the other Patriarks , as theirs over Metropolitans , and so downwards , whereby all Christians were imagined to be comprized within the Precincts of some of them , he fell into a claim of a Soveraignty over the whole Body of Christianity , and every particular member thereunto belonging . This he could have had no pretence for , but that he thought them cast into such an Order , as that he might possess them on the same grounds , on which that Order it self was framed : For had not Diocesan , Metropolitical , and Patriarchal Churches made way for it , the thought of a Church Papal , comprehensive of all believers , had never befallen the minds of mind . For it is known , that the prodigious Empire which the Pope claimed and had obtained over Christianity , was an emergency of the contests that fell out among the Leaders of the greater sorts of Churches , about the Rights , Titles , and Pre-eminences among themselves , with some other occasional and intestine Distempers . Only he had one singular advantage for the promotion of his Pretense and desire . For whereas this whole contiguation of Churchts into all these Storyes , in the top whereof he emerged and lifted up himself , was nothing but an accommodation of the Church and its Affairs unto the Government of the Roman Empire , or the setting up of an Ecclesiastical Image and Representation of its Secular Power and Rule , the centring therein of all subordinate Powers and Orders in one Monarch , inclined the minds of men to comply with his Design , as very reasonable . Hence the principal Plea for that Power over the whole Church which at present he claims , lyes in this , that the Government of it ought to be Monarchial . And therein consists a chief part of the mystery of this whole work ; that whereas this Fabrick of Church Rule was erected in imitation of , and complyance with the Roman Empire ; that he could never effect his Soveraignty whilst that Empire stood in its strength and union , under the command of one or more Emperours by consent ; yet when that Empire was destroyed , and the Provinces thereof became parcelled out unto several Nations , who erected absolute independent Soveraignties among themselves , he was able by the Reputation he had before obtained , so to improve all emergencies and advantages , as to gather all these new Kingdomes into one Religious Empire under himself , by their common consent . In the mean time , by the Original Divisions of the Empire , and the Revolutions that happened afterwards amongst the Nations of the World , the greatest number of Christians were wholly inconcerned in this new Church Soveraignty which was erected in the Western Provinces of that Empire . So was the Mystery of Iniquity consummated ; for whereas the Pope , to secure his new Acquisitions , endeavoured to empale the Title and Priviledges of the Catholick Church , unto those Christians which professed Obedience unto himself , unto an exclusion of a greater number ; there ensued such a confusion of the Catholick , and a particular Church , as that both of them were almost utterly lost . Concerning these several sorts of conceited particular Churches , it is evident that some of them , as to their nature and kind , have no Institution in , nor warrant from the Scripture , but were Prudential Contrivances of the men of the Dayes wherein they were first formed ; which they effected by various degrees , under the conduct of an Apprehension , that they tended unto the increase of Concord and Order among Christians . Whether really and effectually they have attained that end , the event hath long since manifested . And it will be one day acknowledged , that no Religious Vnion or Order among Christians will be lasting , and of spiritual use or advantage unto them , but what is appointed and designed for them by Jesus Christ. The truth is , the mutual intestine Differences and Contests among them who first possessed the Rule of such Churches , about their Dignities , Pre-eminences , Priviledges , and Jurisdictions , which first apparently let in Pride , Ambition , Revenge , and Hatred , into the Minds and Lives of Church-Guides , lost in the peace of Christendome ; and the degeneracy of the●r Successors more and more , into a secular Interest and worldly frame of Spirit , is one great means of continuing us at a loss for its retrival . How far any man may be obliged in Conscience unto communion with these Churches in those things wherein they are such , and as such behave themselves in all their Rule and Administrations , may be enquired into by them who are concerned . What respect we have unto them , or what Duty we may owe them , as they may in any place be established by the Civil Laws of the Supream Magistrate , is not of our present consideration . But whereas in their Original and Rise , they have no other warrant , but the Prudential contrivance of some men , who unquestionably might be variously influenced by corrupt Pre●ud●ces and Affections in the finding out and mannagement of their Inventions ; what ground there is for holding a Religious communion with them , and wherein such communion may consist , is not easie to be declared . For the notion that the Church-communion of the generality of Christians and Ministers , consists only in a quiet subjection unto them , who by any means may pretend to be set over them , and claim a right to rule them , is fond and impious . In the mean time , we wholly deny , that the Mistakes or Disorders of Christians in complying with , or joyning themselves unto such Churches as have no warrantable institution , ought to be any cause of the diminishing of our Love towards them , or of withdrawing it from them . For notwithstanding their Errors and Wanderings from the Paths of Truth in this Matter , they do , or may continue interested in all that Love which is due from us unto the Church of Christ , upon the double account before insisted on : For they may be yet persons born of God , united unto Christ , made partakers of his Spirit , and so belong to the Church Catholick , Mystical , which is the first principal Object of all Christian Love and Charity . The Errors wherewith they are supposed to be overtaken , may befal any persons under those Qualifications , the admittance of them , though culpable , being not inconsistent with a state of Grace and acceptation with God. And they may also by a due profession of the fundamental Truths of the Gospel , evince themselves to be professed Subjects of the visible Kingdom of Christ in the world , and so belong to the Church Catholick v●sibly professing ; under which notion , the Disciples of Christ are in the next place commended unto our Love. And it is the fondest imagination in the world , that we must of necessity want Love towards all those with whom we cannot join in all acts of Religious Worship ; or that there need be any Schisme between them and us , on the sole account thereof , taking Schisme in the common received notion of it . If we bear unkindness towards them in our minds and hearts , if we desire , or seek their hurt , if we persecute them , or put them to trouble in the world for their Profession , if we pray not for them , if we pity them not in all their Temptations , Errors , or Sufferings , if we say unto any of them when naked , be thou cloathed ; and when hungry , be thou fed ; but relieve them not according unto our abilities and opportunities ; if we have an aversation to their Persons , or judge them any otherwise than as they cast themselves openly and visibly under the sentence of Natural Reason , or Scripture-Rule , we may be justly thought to fail in our Love towards them . But if our Hearts condemn us not in these things , it is not the difference that is or may be , between them and us , about Church-Constitutions or Order , that ought be a cause , or can be an evidence of any want of Love on our parts : There will indeed be a distinct and separate practice in the things wherein the difference lies , which in it self , and without other avoidable evils , need not on either side to be Schismatical . If by censures or any kind of power , such Churches or Persons would force us to submit unto , or comply with such things or ways in Religious Worship , as are contrary unto our Light , and which they have no Authority from the Lord Christ to impose upon us , the whole state of the Case is changed , as we shall see afterwards . As for those Particular Churches , which in any part of the world , consist of Persons assembling together for the worship of God in Christ , under the Guidance of their own Lawful Pastors and Teachers , we have only to say , that we are full well assured , that where-ever two or three are gathered together in the name of Christ , there he is present with them ; and farther than this , there are very few concerning whom we are called to pass any other Censure or Judgment . So we hope it is with them , and so we pray that it may be . And therefore we esteem it our Duty to hold that Communion with all these Assemblies , when called thereunto , which is required of any Christians in the like cases and Circumstances . Unless we are convinced that , with respect unto such or such Instances , it is the Mind of Christ that neither among our selves , nor in Conjunction with others , nor for the sake of present Communion with them , we should observe them in his worship , we judge our selves under an Obligation to make use of their Assemblies in all Acts of Religion , unto our Edification , as occasion shall require . But where the Authority of Christ in the things of sacred worship doth intervene , all other considerations must be discarded ; and a compliance therewith will secure us from all irregular Events . It must be acknowledged that many of these Churches have wofully degenerated , and that any of them may so do , both from their Primitive Institution , and also the sole Rule of their worship . And this they may do , and have done , in such various Degrees and ways , as necessarily requires a great variety in our Judgments concerning them , and our Communion with them . The whole Christian world gives us Instances hereof at this Day ; yea , we have it confirmed unto us in what is recorded concerning sundry Churches mentioned in the Scripture its self . They were newly planted by the Apostles themselves , and had Rules given by them , to attend unto , for their Direction . And besides , they were obliged in all Emergencies to enquire after and receive those Command ▪ and Directions , which they were inabled infallibly to give unto them . And yet notwithstanding these great Advantages , we f●nd that sundry of them were suddenly fallen into si●ful neglects , disorders , and miscarriages , both in Doctrine , Discipline , and worship . Some of these were reproved and reformed by the Great Apostle , in his Epistles written unto them for that End : And some of them were rebuked and threatned by the Lord Christ himself immediately from Heaven . That in process of Time they have increased in their Degeneracy , waxing worse and worse , their present state and Condition in the world , or the Remembrance of them which are now not at all , with the severe dealings of God with them in his Holy wise Providence , do sufficiently manifest . Yea some of them , though yet continuing under other Forms and shapes , have by their Superstition , false worship , and Express Idolatry , joyned with wickedness of Life , and Persecution of the true worshipers of Christ , as also by casting themselves into a new worldly Constitution , utterly forreign unto what is appointed in the Gospel , abandoned their Interest in the State and Rights of Churches of Christ. So are sundry faithful Citties become Harlots ; and where Righteousness inhabited , there dwells Pers●c●ting Murderers . Such Churches were planted of Christ wholly noble vines , but are degenerated into those that are bitter and wild . Whatever our Judgment may be concerning the Personal condition of the Members of such apostatized Churches , or of any of them ▪ all Communion with them , as they would be esteemed the Seat of Gospel Ordinances , and in their pretended Administrations of them , is unlawful for us ; and it is our indispensible Duty to separate from them . For whatever Indifferency many may be growing into , in matter of outward worship , which ariseth from ignorance of the Respect that is between the Grace and Institutions of Christ , as that , from an Apprehension that all internal Religion consists in Moral Honesty only ; yet we know not any other way whereby we may approve our selves faithful in our Profession , but in the Observance of all whatever Christ hath commanded , and to abstain from what he condemns . For both our Faith and Love , whatever we pretend , will be found vain , if we endeavour not to keep his Commandments . Such was the state of things in the Church of Israel of old , after the Defection u●der Jeroboam . It was no more a true Church , nor any Church at all , by vertue of positive Institution : For they had neither Priests , nor Sacrifices , nor any Ordinances of Publi●k worship , that God approved of . Hence it was the Duty of all that feared God in the Ten Tribes , not to joyn with the Leaders and Body of the People in their worship ; as also to observe those Sacred Institutions of the Law , which were forbidden by them , in the Order that they should not go up to Jerusalem , but attend unto all their Sacred Solemnities in the Places where the Calves were set up . Accordingly many of the most Zealous Professors among them , with the Priests and Levites , and with a great Multitude of the People , openly seperated from the Rest , and joyned themselves unto Judah in the worship of God , continued therein . Others amongst them secretly in the worst of times preserved themselves from the Abominations of the whole People . In like manner under the new Testament , when some have deserved the Title of Babylon , because of their Idolatry , false worship and Persecution , we are commanded to come out from among them , in an open visible professed Seperation , that we be not Partakers of their Sins , and Plagues . But this Judgment we are not to make , nor do make concerning any , but such as among whom Idolatry spreads its self over the Face of all their Solemn Assemblies , and who joyn thereunto the Persecution of them who desire to worship God in Spirit and in Truth . The Constitution of such Churches , as to their being acceptable Assemblies of worshipers before God , is lost and dissolved : Neither is it Lawful for any Disciple of Christ to partake with them in their Sacred Administrations ; For so to do , is plainly to disowne the Authority of Christ , or to set up that of wicked and Corrupt men above it . Yet all this hinders not but that there may in such Apostatical Churches remain a profession of the fundamental Truths of the Gospel . And by vertue hereof , as they maintain the interest of Christ's visible Kingdome in the world ; so we no way doubt but that there may be many amongst them , who by a saving faith in the Truths they do profess , do really belong to the Mistical Church of Christ. An instituted Church therefore may by the Crimes and wickedness of its Rulers , and the generality of its Members , and their Idolatrous Administrations in holy things , utterly destroy their Instituted Estate , and yet not presently all of them cease to belong unto the Kingdome of Christ. For we cannot say , that those things which will certainly annul Church Administrations , and render them abominable , will absolutely destroy the salvation of all individual persons who partake in them ; and many may secretly preserve themselves from being defiled with such abominations . So in the height of the Degeneracy and Apostacy of the Israelitish Church , there were seven thousand who kept themselves pure from Baalish Idolatry , of whom none were known to Elijah . And therefore did God still continue a respect unto them as his people , because of those secret ones , and because the Token of his Covenant was yet in their flesh ; affording unto them an extraordinary Ministry by his Prophets , when the ordinary by Priests and Levites was utterly ceased . This we are to hope concerning every place where there is any Profession made of the Name of Christ ; seeing it was the Passion of Elijah which caused him to oversee so great a Remnant as God had left unto himself in the Kingdome of Israel . And from his example we may learn , that good men may somtimes be more severe in their censures for God , than he will be for himself . Moreover , such as were baptized in those Churches , were not baptized into them as particular Churches , nor initiated into them thereby : But the Relation which ensued unto them thereon , was unto the Catholick Church visible , together with a seperation from the Infidel world , lying wholly in darkness and evil , by a dedication unto the Name of Christ. Upon a personal avowment of that Faith whereinto they were baptized , they became compleat Members of that Church . Whatever state they are hereby admitted into , whatever benefit or priviledge they are personally interested in , they lose them not by the miscarriage of that particular Church whereunto they do relate : Yea , losing the whole advantage of an Instituted Church-state , they may still retain whatever belongs unto their Faith and Profession . Were Baptisme only an Initiation into a Particular Church , upon the failure of that Church , Baptism as to all its benefits and Priviledges , must cease also . We do therefore own , that amongst those whose Assemblies are rejected by Christ , because of their false worship and wickedness , there may be persons truly belonging to the Mystical Church of God , and that also by their Profession are a portion of his Visible Kingdome in the World. How far they do consent unto the Abominations of the Churches whereunto they do belong , how far they have Light against them , how far they do bewaile them , how far they repent of them , what God will bear withall in them , we know not , nor are called to judge . Our Love is to be towards them as persons relating unto Jesus Christ in the capacity mentioned ; but all Communion with them in the Acts of false Worship is forbidden unto us . By vertue also of that Relation which they still continue unto Christ and his Church as believers , they have Power , and are warranted , ( as it is their Duty ) to reform themselves , and to joyn together anew in Church Order , for the due celebration of Gospel Ordinances , unto the Glory of Christ , and their own edification . For it is fond to imagine , that by the sins of others , any Disciples of Christ in any place of the world , should be deprived of a Right to perform their Duty towards him , when it is discovered unto them . And these are our thoughts concerning such Churches , as are openly and visibly Apostatical . Again , There are Corruptions that may befall or enter into Churches that are not of so heinous a nature , as those before insisted on : Especially if , as it often falls out , the whole Lump be not leavened ; if the whole Body be not infected , but only some Part or Parts of it , which others more sound do resist , and give their Testimony against : And these may have none of the pernicious consequences before mentioned . Thus many Errours in Doctrines , Disorders and Miscarriages in sacred Administrations , irregular walking in conversation , with neglect or abuse of Discipline in Rulers , may fall out in some Churches , which yet may be so far from evacuating their Church state , as that they give no sufficient Warrant unto any person , immediately to leave their Communion , or to seperate from them . The Instances that may be given of the failings of some of the Primitive Churches , in all these things , with the consideration of the Apostolical Directions given unto them on such Occasions , render this Assertion evident and incontroulable . Nor do we in the least approve of their practise ( if any such there be , that are considerable ) who upon every failing in these things in any Church , think themselves sufficiently warranted , immediately of their own minds , to depart from its Communion . Much more do we condemn them who suffer themselves in these things to be guided by their own surmises and misapprehensions . For such there may be , as make their own hasty conceptions to be the Rule of all Church Administrations , and Communion ; who unless they are in all things pleased , can be quiet no where . Wherefore when any Church , whereof a man is by his own consent antecedently a Member , doth fall in part or in whole from any of those Truths which it hath professed , or when it is overtaken with a neglect of Discipline , or irregularities in its administration , such a one is to consider , that he is placed in his present state by divine Providence , that he may orderly therein endeavour to put a stop unto such Defections , and to exercise his charity , Love and Forbearance towards the persons of them whose Miscarriages at present he cannot Remedy . In such cases there is a large and spacious Field , for Wisdom , Patience , Love and prudent Zeal to exercise themselves . And it is a most perverse Imagination , that Separation is the only cure for Church-disorders . All the Gifts and Graces of the Spirit , bestowed on Church-Members , to be exercised in their several stations at such a season , all Instructions given for their due improvement unto the good of the whole ; the Nature , Rules and Laws of all Societies , declare that all other Remedies possible and lawful , are to be attempted , before a Church be finally deserted . But these Rules are to be observed , provided alwayes , that it be judged unlawful for any Persons , either for the sake of Peace , or Order , or Concord , or on any other consideration , to join actually in any thing that is sinful , or to profess any Opinion which is contrary to Sound Doctrine , or the form of wholesome words , which we are bound to hold fast on all Emergencies . And farther , if we may suppose , as sure enough we may , that such a Church so corrupted shall obstinately persist in its Errors , Miscarriages , Neglects , and Mal-administrations ; that it shall refuse to be warned or admonished , or being so by any means , shall wilfully reject and despise all Intruction ; that it will not bear with them that are yet sound in it , whether Elders or Members , in peaceable Endeavors to reduce it unto the order of the Gospel , but shall rather hurt , persecute and seek their trouble for so doing , whereby their Edification comes continually to be obstructed , and their Souls to be hazarded through the loss of Truth and Peace ; we no way doubt but that it is lawful for such persons to withdraw themselves from the Communion of such Churches , and that without any apprehension that they have absolutely lost their Church-state , or are totally rejected by Jesus Christ. For the means appointed unto any end , are to be measured and regulated according unto their usefulness unto that end . Aud let mens present Apprehensions be what they will , it will one day appear , that the end of all Church-Order , Rule , Communion and Administrations , is not the Grandeur or secular Advantages of some few , not outward Peace and Quietness , unto whose preservation the Civil Power is ordained ; but the Edification of the Souls of men in Faith , Love , and Gospel-Obedience . Where therefore these things are so disposed of and mannaged , as that they do not regularly further and promote that End , but rather obstruct it , if they will not be reduced unto their due Order and Tendency , they may be laid aside , and made use of in another way . Much more may any refuse the communion of such Churches , if they impose on them their Corruptions , Errors , Failings and Mistakes , as the coudition of their Communion : For hereby they directly make themselves Lords over the Faith and Worship of the Disciples of Christ , and are void of all Authority from him in what they so do or impose . And it is so far , that any mens withdrawing of themselves from the communion of such Churches , and entring into a way of Reformation for their own good , in obedience to the Laws of Christ , should infer in them a want of Love and Peaceableness , or a Spirit of Division , that to do otherwise , were to divide from Christ , and to cast out all true Christian Love , embracing a Cloud of slothful negligence and carelesness in the great concernments of the Glory of God , and their own Souls , in the room thereof . We are neither the Authors nor the Guides of our own Love : He who implants and worketh it in us , hath given us Rules how it must be exercised , and that on all emergencies . It may work as regularly by sharp cutting Rebukes , as by the most silken and compliant expressions ; by manifesting an aversation from all that is evil , as by embracing and approving of what is good . In all things and cases it is to be directed by the Word : And when under the pretence of it we leave that Rule , and go off from any Duty which we owe immediately unto God , it is Will , Pride , and Self-conceit in us , and not Love. And among all the Exhortations that are given us in the Scripture unto Unity , and Concord , as the Fruits of Love , there is not one that we should agree or comply with any in their sins or evil practices . But as we are commanded in our selves to obtain from all appearance of evil , so are we forbidden a participation in the sins of other men , and all fellowship with unfruitful works of darkness : Our Love towards such Churches is to work by Pity , Compassion , Prayer , Instructions , which are due means for their healing and recovery ; not by consent unto them , or communion with them , whereby they may be hardned in the Error of their way , and our own Souls be subverted : For if we have not a due respect unto the Lord Christ , and his Authority , all that we have , or may pretend to have unto any Church , is of no value . Neither ought we to take into consideration any terms of Communion , whose foundation is not laid in a regard thereunto . Moreover , ( as hath been declared ) there is no such society of Christians in the world , whose Assemblies , as to Instituted Worship , are rejected by Christ , so that they have a Bill of Divorce given unto them by the Declaration of the Will of the Lord Jesus to that purpose in the Scripture ; but that until they are utterly also as it were extirpate by the Providence of God ( as are many of the Primitive Plantations ) we are perswaded of them , that there are yet some secret hidden ones among them , that belong unto the purpose of Gods Grace . For we do judge that where-ever the Name of Jesus Christ is called upon , there is salvation to be obtained ; however the wayes of it may be obstructed unto the most ▪ by their own Sins and Errors . They may also retain that Profession which distinguisheth them from the Infidel world . In these things we are still to hold communion with them ; and on these accounts is our Love to be continued unto them . Some kind of communion we may hold with them , that that are of no Instituted or Particular Churches , or whose Church-State is rejected , even as a person excommunicated is to be admonished as a Brother . And some kind of communion we may lawfully refuse with some true Churches ; Instances whereof shall be given afterwards . There is therefore no necessity that any should deny all them to be true Churches , from whom they may have just reason to withdraw their communion . For such as are so , may require such things thereunto , as it is not lawful for them to accept of , or submit unto . What Assemblies of Christians we behold visibly worshiping God in Christ , we take for granted to be true visible Churches . And when we judge of our own communion with them , it is not upon this Question , whether they are true Churches or no , as though the determination of our practice did depend solely thereon : For as we are not called to judge of the being of their Constitution , as to the substance of it , unless they are openly judged in the Scripture , as in the case of Idolatry and Persecution persisted in , so a determination of the Truth of their constitution , or that they are true Churches , will not presently resolve us in our Duty as to communion with them , for the Reasons before given . But in such a càse , two things are by us principally to be considered . 1. That nothing sinful in it self , or unto us , be required of us as the condition of communion . 2. That we may in such Churches obtain the immediate end of their Institution , and our Conjunction with them , which is our Edification in Faith , Love and Obedience . And the things whereof we have discoursed , comprize our . Thoughts concerning those Societies of Christians , whose degeneracy from their primitive Rule and Institution is most manifest and notorious . Whilst there is any Profession of the Gospel , any subjection of Souls unto Jesus Christ avowed , or any expectation of help from him continued among them , we cannot but hope that there are in all of them , at least some few Names that are written in the Lambs Book of Life , and which shall be saved eternally : For as a Relation unto a particular visible Church walking according to the Order and Rule of the Gospel , is the Duty of every Believer to give himself up unto ; as that which is a means appointed and sanctified to the furtherance of his Edification and Salvation ; so where it cannot be obtained through invincible outward Impediments , or is omitted through ignorance of Duty , or is on just Causes refused where opportunities make a tender of it ; or where the being and benefit of it is lost through the Apostasie of those Churches whereunto any persons did belong , the utter want of it , and that alwayes , is not such as necessarily infers the eternal loss of their Souls who suffer under it . Other Churches there are in the world , which are not evidently guilty of the Enormities in Doctrine , Worship and Discipline , before discoursed of . These all we judge to be true Churches of Christ ; and do hope that his promised presence is with them in their Assemblies . Answerable hereunto is our Judgment concerning their Officers or Rulers , and all their Sacred Administrations . It becomes us to think and believe , that the one have Authority from Christ ; and that the other are accepted with him : For it is most unwarrantable rashness and presumption , yea an evident fruit of Ignorance , or want of Love , or secular private Interest , when , upon lesser Differences men judge Churches to be no true Churches , and their Ministers to be no true Ministers , and consequently all their Administrations to be invalid . So do some judge of Churches , because they have 〈◊〉 Bishops ; and so do more of others , because they have none . But the Validity or Invalidity of the Ordinances of Christ , which are the Means of Union and Communion with him unto all his Disciples , depend not on the determination of things highly disputable in their Notion , and not inconsistent with true Gospel-Obedience in their Practice . And we are unduly charged with other Apprehensions . God forbid that any such thought should ever enter into our heorts , as though the Churches constituted in all things according unto our Light , and the Rules we apprehend appointed in the Scripture for that purpose , should be the only true Churches in the world . They do but out of design , endeavour to expose us to popular envy and hatred , who invent and publish such things concerning us , or any of us : But whatever be the Judgment of others concerning us , we intend not to take from thence any such provocation as might corrupt our Judgments concerning them ; nor to relieve our selves by returning the like censures unto them , as we receive from them : Scripture Rule and Duty must in these matters regulate our thoughts on all occasions . And whilst we judge others to be true Churches , we shall not be much moved with their judgment that we are none , because we differ from them : We stand to the judgment of Christ and his Word . We cannot but judge indeed that many Churches have missed , and do miss in some things the precise Rules of their due constitution and walking ; that many of them have added useless , superfluous Rites to the Worship of God among them ; that there is in many of them a sinful neglect of Evangelical Discipline , or a carnal Rule erected in the stead of it ; that Errors in Doctrines of importance and danger , are prevalent in sundry of them ; that their Rulers are much influenced by a spirit of bitterness and envy against such as plead for Reformation beyond their measure or interest ; yet that hereupon they should all or any of them immediately forfeit their Church-State , so as to have no lawful Ministers , nor acceptable sacred Administrations , is in it self a false Imagination , and such as was never by us entertained . In particular , as to those Churches in Europe , which are commonly called Reformed ; we have the same thoughts of them , the same Love towards them , the same readiness for communion with them , as we would desire any Disciples of Christ in the world to have , bear , or exercise towards our selves . If we are found negligent in any Office of Love towards them , or any of their Members , in compassion , help or assistance , or such supplies in outward or inward things , as we have opportunity or ability for , we are willing to bear the guilt of it as our Sin , and the reproach of it as our shame . And herein we desire to fulfil the Royal Law , according to the Scripture , thou shalt love thy Neighbour as thy self . The same we say concerning all the Churches in England of the same mould and constitution with them ▪ especially if it be true which some say , that Parochial Churches are under a force and power , whereby they are enjoyned the practice of sundry things , and forbidden the performance of others , wherein the compliance of some is not over-voluntary , nor pleasing to themselves . Neither is there a Nullity or Invalidity in the Ordinances administred in them , any otherwise , than as some render them ineffectual unto themselves by their unbelief . And this is the Paganizing of England , which some of us are traduced for . We believe , that among the visible professors in this Nation , there is as great a number of sincere Believers as in any Nation under Heaven ; so that in it are treasured up a considerable portion of the invisible Mystical Church of Christ. We believe , that the Generality of the Inhabitants of this Nation , are by their Profession constituted an eminent part of the Kingdome of Christ in this world . And we judge not , we condemn not those , who walking according to their Light and Understanding in Particularities , do practise such things in the Worship of God , as we cannot comply withal . For we do not think that the things wherein they fail , wherein they miss , or out go the Rule , are in their own nature absolutely destructive of their particular Church-state . And what more can reasonably be required of us , or expected from us in this matter , we know not . The causes of the Distance that doth remain between us & them , shall be afterwards enquired into . For our Duty in particular presential communion , at the celebration of the same individual Ordinances , with such Churches as are remote from us in Asia or Africa ; we shall we hope be directed to determine aright concerning it , when we are called thereunto . In the mean time , what are our Thoughts concerning them , hath been before declared : To love them as Subjects of the Kingdom of Jesus Christ in the world , to pray for them , that they may have all needful supplies of Grace , and the Holy Spirit , from above , that God would send out his Light and Truth to guide them in their Worship and Obedience , and to help them in things spiritual and temporal , as we have opportunity , is the Sum of the Duty which is required in us towards them . Those we are more concerned in , who are within the Lines of our ordinary Communication , among whom we walk and converse in the world : Unto any of these it is in the Liberty and power of every Believer to join himself by his own consent : And no more is required hereunto , in the present constitution of Churches among our selves , but that a man remove his habitation , to comply with his own desires herein : And this choice is to be regulated by a judgment , how a man may best improve and promote his own Edification . We see not therefore how any man with the least pretence of Sobriety or Modesty , can charge us with the want of an esteem and valuation of Evangelical Vnity : For we embrace it on all the Grounds , that it is in the Gospel recommended unto us . And we do know within what narrow bounds the Charity and Vnity of some are confined , who yet advantage themselves by a noise of their pretence . But that we do not in the least disturb , break , or dissent from the Catholick Church , either as it is invisible , in its internal form , by Faith and the Renovation of the Holy Ghost ; or as visibly professing necessary Fundamental Truths of the Gospel , we have sufficiently evinced . And the Principles laid down concerning particular Churches , Congregations , Assemblies or Parishes , have not as yet been detected by any to spring from want of Love , or to be obstructive of the exercise of it . Having therefore thus briefly given some account of what we conceive to be our duty in relation unto the whole Church of God , we can with confidence and much assurance of mind , own as dear a valuation of Love , Unity and Peaceableness in the Profession of the Gospel , as any sort of Professors whatever . And we are perswaded that our Principles do as much tend and and conduce unto the improvement of them , as any that are , or can be proposed unto that end . For we either do , or are in a readiness to embrace every thing or way , that the Lord Christ hath appointed , or doth bless thereunto . We doubt not , as hath been before acknowledged , but that there have been many failings and sinful miscarriages among all sorts of Professors , who separate , or are rather driven from the present Publick worship . There is no question but that in them all , there are some remainders of the bitter Root of corrupt affections , which under the various temptations and provocations they have been exposed unto , hath brought forth fruit of an unpleasant relish . It is no new thing that irregular prejudices should be found acting themselves in Professors of the Gospel : It hath been so among them from the Beginning . And we hope that where there is , or hath been any guilt of this nature , that the Reproofs which have been publickly given unto it ( with what Spirit or Intention soever mannaged ) may be useful to the amendment of them who have offended . But for our own Parts , we must bear this Testimony unto our sincerity , that we not only condemn , but abhor all evil surmises among Professors , all rash and uncharitable censures , all causless aversations of Mind and Affections , all strife , wrath , anger , and debate , upon the account of different apprehensions and practises in and about the concerns of Religious worship . Much more do we cast out all thoughts of judging mens eternal state and condition , with respect unto such differences ; nor do we , nor dare we , give countenance unto any thing that is in the least really opposite to love , Peace , Unity , or Concord , amongst the Disciples of Christ. And as we shall not excuse any of those Extravagancies and intemperate Heats , in words or otherwise , which some it may be have been guilty of , who until their Repentance must bear their own Judgment ; so we will not make a recharge on others who differ in Perswasion from us , of the same or the like crimes ; nor indeed need we so to do , their Principles and Practises , contrary unto all Christian Love and Charity , being written as with the beams of the Sun. And we do not complain of our Lot in the world , that the appearance of such things iu any of us would be esteemed a scandalous crime , which others that condemn them in us , indulg in themselves without the least check or controul . The Law of this condition is put upon us by the Profession which we do avow . Only we are not willing that any should make advantage against us by their Pleas , for Love , Unity , and Concord , as if indeed they were for Peace , but that we make our selves ready for warr . Could they convince us that we come behind them in the valuation and secking after these things by all ways and means blessed by Christ to that purpose , we should judge our selves with a severity at least commensurate to the utmost they are able to exercise against us , whilst free from malice and evil designs . Only we must adde , that there is no true measure of Love , to be taken by the Accessions that men can make towards them who depart from Truth . If it were so , those must be judged to abound most with it , who can most comply with the practises of the Church of Rome . But we are perswaded that such Discourses , with the application of them unto those who differ from their Authors , do proceed from sincerity in them ; only , as we fear , somwhat leavened with an apprehension that their Judgments and Practices being according unto truth , ought to be the Standard and Measure of other mens ; perhaps no less sincere and confident of the Truth than themselves , though differing from them . And hence it is unhappily fallen out , that in the Reproofs which some do mannage on the foundations mentioned , and in the way of their mannagement , many do suppose that there is as great an appearance , if not evidence of evil surmises , ungrounded temerarious censures , of self-conceit and elation of mind , of hard thoughts of , undue charges on , and the contempt of others , and in all of a want of real love , condescention , and compassion , as in any things that are true , and to be really found among Professors blamed by them . For these things , both as charged and recharged , have a double appearance . Those from whom they proceed look on them in the light of that sincerity and integrity which they are conscious of to themselves , wherein they seem amiable , useful , and free from all offence ; whereas others that are concerned viewing of them in the disordered Reflections of their opposition unto them , and the disadvantage which they undergo by them , do apprehend them quite of another nature . And it is a matter of trouble unto us , to find that when some are severely handled for those Principles and ways wherein they can , and do commend their Consciences unto God , and thereby apprehending that their Intentions , Purposes , Principles and Affections , are injuriously traduced and perverted , they fall with an equal severity on them by whom they are reproved , though their Reproofs proceed from an equal Sincerity unto what themselves profess , and expect to be believed in . Especially are such mutual Reflections grievous and irksome unto Men , when they apprehend that in them , or by them , Professed Friends do industriously expose them to the contempt and wrath of Professed Adversaries . CHAP. IV. Want of Love and Vnity among Christians justly complained of . Causes of Divisions and Schisms . 1. Misapprehensions of Evangelical Vnity . Wherein it doth truly consist . The ways and means whereby it may be obtained and preserved . Mistakes about both . 2. Neglect in Churches to attend unto known Gospel-Duty . Of preaching unto Conversion and Edification . Care of those that are really Godly . Of Discipline : How neglected , how corrupted . Principles seducing Churches and their Rulers into miscarriages . 1. Confidence of their place . 2. Contempt of the people . 3. Trust unto worldly Grandeur . Other causes of Divisions . Remainders of corruption from the General Apostacy . Weakness and Ignorance . Of Readiness to take offences . Remedies hereof . Pride . False Teachers . UPon the whole matter , it is generally acknowledged that there is a great Decay of Love , a great want of Peace and Unity among Professors of the Gospel in the world . And it is no less evident , nor less acknowledged , that these things are frequently commanded and enjoyned unto them in the Scripture . Might they be obtained it would greatly further the Ends of the Gospel , and answer the mind of Christ : And their Loss is obstructive unto the one , and no less dishonourable unto that Profession which is made of the Name of the other . For the Divisions of Christians ( occasioned chiefly by false notions of Unity , and undue means of attaining it ) are the chief cause of Offences unto them who are yet strangers from Christianity . The Jews object unto us the Wars among Christians , which they suppose shall have no place under the Kingdom and Reign of the true Messiah . And we have been reproached with our intestine Differences by Gentiles and Mahumetans . For those who never had either Peace or Love , or Unity among themselves , do yet think meet to revile us with the want of them ; because they know how highly we are obliged unto them . But any Men may be justly charged with the neglect of that Duty which they profess , if they be found defective therein . Under the sad Effects of the want of these things we may labour long enough , if we endeavour not to take away ihe Causes of it . And yet in the entrance of our Disquisition after them we are again entangled . Christians cannot come to an Agreement about these Causes , and so live under the severity of their Effects , as not being able to conclude on a Remedy . The multitude of them is here divided , and one cryeth one thing , another another : Most place the Cause of all our Differences in a dissent from themselves , and their Judgments : Yea they do so apparently , who yet disavow their so doing . And it may be here expected that we should give some account of our thoughts as to the Causes of these Differences whereof we also have now complained , so far as they are contrary to the nature , or Obstructive of the Ends of the Gospel . We shall therefore briefly endeavour the satisfaction of such as may have those Expectations . Particular Evils which contribute much unto our Divisions , we shall not insist upon ; much less shall we reflect upon , and aggravate the failings of others , whether Persons or Societies . Some of the Principal and more General Reasons , and Causes of them , especially amongst Protestants , it shall suffice us to enumerate . The Principal Cause of our Divisions and Schisms is no other than the Ignorance or Misapprehension that is among Christians , of the true nature of that Evangelical Vnity , which they ought to follow after , with the ways and means whereby it may be attained and preserved . Hence it is come to pass , that in the greatest Pleas for Vnity , and endeavours after it , most men have pursued a shadow , and fought uncertainly , as those that beat the Air. For having lost the very notion of Gospel Vnity , and not loving the thing its self , under what terms soever proposed unto them , they consigned the Name of it unto , and cloathed with its ornaments and Priviledges a vain Figment of their own , which the Lord Christ never required , nor ever blessed any in their Endeavours to attain . And when they had changed the End , it was needful for them also to change the Means of attaining it ; and to substitute those in their Room which were suited to the new Mark and Aim they had erected . Farther to evidence these things we shall give some account of the Nature of Evangelical Vnity , the means of attaining it ; with the false notion of it that some have embraced , and the corrupt means which they have used for the compassing of the same . First , that Unity which is recommended unto us in the Gospel is spiritual ; and in that which is purely so , lies the Foundation of the whole . Hence it is called the Vnity of the Spirit , which is to be kept in the bond of Peace ; because there is one Body , and one Spirit , whereby that Body is animated . Thus all true Believers become one in the Father and the Son ; or perfect in one . It is their Participation of , and quickening by the same Spirit that is in Christ Jesus , whereby they become his Body , or Members of it , even of his flesh and of his bones ; that is , no less really Partakers of the same Divine Spiritual Nature with him , than Eve was of the Nature of Adam , when she was made of his fl●sh and his bones . The real Union of all true Believers unto the Lord Christ as their Head , wrought by his Spi●i● which dwelleth in them , and communicates of his Grace unto them , is that which we intend . For as hereby they become one with , and in him , so they come to be one among themselves , as his Body ; and all the Members of the Body being many are yet but one Body , wherein their oneness among themselves doth consist . The Members of the Body have divers forms or shapes , divers uses and Operations , much more may be diversly cloathed and adorned ; yet are they one Body still , wherein this Unity doth consist . And it were a ridiculous thing to attempt the appearance of a dead useless Unity among the Members of the Body , by cloathing of them all in the same kind of Garments or Covering . But granting them their Vnity by their Relation unto the Head , and thence to one another , unto the Constitution of the whole ; and their different Forms , shapes , Uses , Operations , ornaments , all tend to make them serviceable in their Unity unto their proper Ends. And saith the Apostle , as the Body is one , and hath many Members , and all the Members of that one Body being many are one body , so also is Christ. For by one Spirit we are all baptized into one Body , whether we be Jews or Gentiles , whether we be bond or free , and have been all made to drink into one Spirit . And he doth elsewhere so describe this Fundamental Unity of Believers in one Body , under and in dependance on the same Head , as to make it the only means of the usefulness and Preservation of the whole . They grow up into him in all things which is the Head even Christ : From whom the whole Body fitly joyned together and compacted by that which every joynt supplyeth , according to the effectual working in the measure of every part , maketh increase of the Body unto the Edifying of its self in Love. The conjunction of all the Members into one Body , their mutual usefulness unto one another , the Edification of the whole , with its increase , the due exercise of Love , ( which things contain the whole nature ▪ and the utmost Ends of all Church-Communion ) do depend meerly and solely upon , and flow from , the Relation that the Members have to the Head , and their Union with him . He speaketh again to the same purpose in the reproof of them who hold not the Head , from which all the Body by joynts and bands having nourishment ministred and knit together , increaseth with the increase of God. This is the Foundation of all Gospel Vnity among Believers , whereunto all other things which are required unto the compleating of it , are but accessory ; nor are they without this , of any value or acceptation in the sight of God. Whatever Order , Peace , Concord , Vnion in the Church , any one may hold or keep , who is not interested herein , he is but like a Stone in a building , laid it may be in a comely order , but not cemented and fixed unto the whole , which renders its station useless to the building , and unsafe unto its self : or like a dead , mortifyed part of the Body , which neither receives any vital Influence from the Head , nor administers nourishment unto any other part . Now it cannot be denyed but that in the Contests that are in the world about Church Vnion and Divisions , with what is pleaded about their nature and Causes , there is little or no consideration had thereof . Yea those things are principally insisted on , for the constituting of the One , atd the according of the Other , which cast a neglect , yea a contempt upon it . It is the Romanists who make the greatest outcryes about Church Union , and who make the greatest Advantage by what they pretend so to be . But hereunto they contend expresly on the one side , that it is indispensibly necessary that all Christians should be subject to the Pope of Rome , and united unto him ; and on the other , that it is not necessary at all that any of them be spiritually and savingly united unto Christ. Others also place it in various Instances of Conformity unto , and Complyance with the Commands of Men , which if they are observed , they are wondrous cold in their enquiries after this Relation unto the Head. But the truth is , that where any one is interested in this Foundation of all Gospel Unity , he may demand Communion with any Church in the world , and ought not to be refused , unless in Case of some present Offence or scandal . And those by whom such Persons are rejected from Communion , to be held on Gospel terms , on the account of some Differences not entrenching on this Foundation , do exercise a kind of Church Tyranny , and are guilty of the Schism which may ensue thereon . So on the other side , where this is wanting , mens complyance with any other terms or conditions that may be proposed unto them , and their obtaining of Church-Communion thereon , will be of little Advantage unto their Souls . Secondly , Unto this Foundation of Gospel Unity among Believers , for and unto the due improvement of it , there is required an Vnity of Faith ; or of the belief and Profession of the same Divine Truth . For as there is one Lord , so also one Faith and one Baptism unto Believers . And this ariseth from , and followeth the other . For those who are so united unto Christ , are all taught of God to believe the Truths which are necessarily required thereunto . And however by the Power of Temptation they may fall in it , or from it for a season , as did Peter , yet through the Love and care of Jesus Christ , they are again recovered . Now unto this Vnity of Faith two things are required . First , a precise and express Professio 1 of the Fundamental Articles of Christian Religion . For we outwardly hold the Head by a consent unto the form of wholsome words wherein the Doctrine of it is contained . Of the Number and Nature of such Fundamental Truths , whose express Acknowledgment belongs unto the Unity of Faith , so much hath been discoursed by others , as that we need not add any thing thereunto . The sum is , that they are but few , plainly delivered in the Scripture ; evidencing their own necessity ; all conducing to the begetting and increase of that Spiritual Life , whereby we live unto God. Secondly , It is required hereunto , that in other things and Duties , every man be fully perswaded in his own mind , and walking according to what he hath attained , do follow Peace and Love , with those who are otherwise perswaded than he is . For the Vnity of Faith did never consist in the same precise Conceptions of all revealed Objects : Neither the nature of Man , nor the means of Revelation , will allow such a Unity to be morally Possible . And the figment of supplying this variety by an implicit Faith , is ridiculous . For herein Faith is considered as professed ; and no man can make profession of what he knoweth not . It is therefore condescention and mutual forbearance whereby the Vnity of Faith consisting in the joynt belief of necessary Truths , is to be preserved with respect unto other things about which Differences may arise . Yet is not this so to be understood , as though Christians , especially Ministers of the Gospel , should content themselves with the knowledge of such Fundamentals , or confine their Scripture inquiries unto them . Whatever is written in the Scripture ▪ is written for our instruction ; and it is our duty to search diligently into the whole Counsel of God therein revealed : Yea to inquire with all diligence , in the use of all means , and the improvement of all advantages , with fervent supplications for light and aid from above , into the whole Mistery of the will of God , as revealed in the Scripture , and all the Parts of it , is the principal duty that is incumbent on us in this world . Aud those who take upon them to be Ministers and Instructors of others , by whom this is neglected , who take up with a superficiary knowledg of general Principles , and those such for the most part as have a coincidence with the Light of Nature , do but betray the souls of those over whom they usurp a charge , and are unworthy of the Title and Office which they bear . Neither is there any thing implyed in the means of preserving the Vnity of Faith , that should hinder us from explaining , confirming and vindicating , any Truth that we have received , wherein others differ from us ; provided that what we do , be done with a spirit of meekness and love : Yea , our so doing is one principal means of ministring nourishment unto the Body , whereby the whole is increased as with the increase of God. But in the Room of all this , what contendings , fightings , destructions of men , body and soul , upon variety of Judgments about sacred things , have been introduced by the Craft of Satan , and the carnal interest of men of corrupt minds , is known to all the world . Thirdly , There is an Vnity of Love , that belongs unto the Evangelical Unity which we are in the description of . For Love is the bond of perfection ; that whereby all the Members of the Body of Christ are knit together among themselves , and which renders all the other ingredients of this Unity useful unto them . And as we have discoursed of the nature of this Love before , so the exercise of it , as it hath an actual influence into Gospel Vnity among Christians , may be reduced unto two Heads . For , First , it worketh effectually according to the measure of them in whom it is , in the Contribution of supplyes of Grace and Light , and helps of obedience , unto other Members of the body . Every one in whom this Love dwelleth , according to his Ability , Call , and Opportunities , which make up his measure , will communicate the spiritual supplies which he receiveth from the Head Christ Jesus unto others , by Instructions , Exhortations , Consolations and Example , unto their Edification . This he will do in Love , and unto the ends of Love ; namely , to testifie a joynt Relation unto Christ the Head of all , and the increase of the whole by supplyes of life from him . Instead hereof , some have invented bonds of Ecclesiastical Vnity , which may outwardly bind men together in some appearance of order , whilst in the mean time they live in envy , wrath , and malice , biting and devouring one another ; or if there be any thing of Love among them ; it is that which is meerly natural , or carnal and sensual , working by a joynt consent in delights and pleasure , or at best in Civil things , belonging unto their conversation in this world . The love that is among such persons in this world , is of the world , and will perish with the world , But it is a far easier thing to satisfie Conscience with a pretence of preserving Church Unity , by an acquiescency in some outward Rules and Constitutions , wherein mens minds are little concerned , than to attend diligently unto the due exercise of this Grace of Love , against all Oppositions and Temptations unto the contrary : For indeed the exercise of this Love requires a sedulous and painful labour , Heb. 6. 10. But yet this is that alone which is the Bond of Perfection unto the Disciples of Christ , and without which , all other pretences or appearances of Unity , are of no value with him . Secondly , This Love acts it self by forbearance and condescention towards the Infirmities , mistakes , and faults of others ; wherein , of what singular use it is for the Preservation of Church Peace , and Order , the Apostle at large declares , 1 Cor. 13. Fourthly , The Lord Christ by his Kingly Authority hath instituted Orders for Rule , and Ordinances for Worship , to be observed in all his Churches . That they be attended unto , and celebrated in a due manner , belongs unto the unity which he requires among his Disciples . To this end he communicates supplyes of spiritual ability and wisdome , or the Gifts of his Spirit , unto the Guides and Rulers of his Churches , for their administration unto edification . And hereon , if a submission unto his Authority be accompanyed with a due attendance unto the Rule of the Word , no such variety or difference will ensue , as shall impeach that Unity which is the Duty of them all to attend unto . In these things doth consist that Evangelical Church Vnity which the Gospel recommends unto us , and which the Lord Christ prayed for with respect unto all that should believe on his Name . One Spirit , one Faith , one Love , one Lord , there ought to be in and unto them all . In the possession of this Vnity , and no other , were the first Churches left by the Apostle : And had they in succeeding Generations continued according to their Duty , in the preservation and liberty of it , all those scandalous Divisions which afterwards fell out among them on the account of Pre-eminences , Jurisdictions , Liturgies , Rites , Ceremonies , violently or fraudulently obtruded on their Communion , had been prevented . The ways and means whereby this Vnity may be obtained and preserved amongst Christians , are evident from the Nature of it : For whereas it is Spiritual , none other are suited thereunto ; nor hath the Lord Christ appointed any other , but his Spirit and his Word . For to this end doth he promise the presence of his Spirit among them that believe , unto the consummation of all things . And this he doth , both as to lead and guide them into all Truth necessary unto the Ends mentioned ; so to assist and help them in the orderly performances of their Duties in and about them . His Word also , as the Rule which they are to attend unto , he hath committed unto them ; and other ways and means for the compassing of this end , besides the due improvement of spiritual Assistances , in a compliance with the holy Rule , he hath not designed or appointed . This is that Gospel-Vnity which we are to labour after ; and these are the means whereby we may do so . But now through the mistake of the minds of men , with the strong influence which carnal and corrupt Interests have upon them , we know how it hath been despised , and what hath been set up in the room thereof ; and what have been the means whereby it hath been pursued and promoted . We may take an Instance in those of the Church of Rome . No sort of Christians in the world ( as we have already observed ) do at this day more pretend unto Vnity , or more press the necessity of it , or more fiercely judge , oppose and destroy others for the breach of it , which they charge upon them ; nor more prevail or advantage themselves by the pretence of it , than do they : But yet notwithstanding all their Preten●es , it will not be denied , but that the Vnity which they so make their boast of , and press upon others , is a thing utterly forreign to the Gospel , and destructive of that Peace , Union and Concord among Christians , which it doth require . They know how highly Unity is commended in the Scripture , how much it is to be prized and valued by all true Believers , how acceptable it is to Jesus Christ , and how severely they are condemned who break it , or despise it : These things they press , and plead , and make their advantage by . But when we come to enquire what it is that they intend by Church-Vnity , they tell us long Stories of Subjection unto the Pope , to the Church in its Dictates and Resolutions , without farther examination , meerly because they are theirs . Now these things are not only of another nature and kind than the Unity and Concord commended unto us by Jesus Christ , but perfectly inconsistent with them , and destructive of them . And as they would impose upon us a corrupt confederacy for their own secular Advantage , in the room of the spiritual Unity of the Gospel ; so it was necessary that they should find out means sutable unto its Accomplishment and Preservation ; as distant from the means appointed by Christ , for the attaining of Gospel-Vnion , as their carnal Confederacy is from the thing its self . And they have done accordingly : For the enforcing men by all wayes of deceit and outward violence , unto a compliance with , and submission unto their Orders , is the great Expedient for the establishment and preservation of their perverse Union , that they have fixed on . Now that this Fictitious Vnity , and corrupt carnal pursuit of it , have been the greatest occasion and causes of begetting , fomenting and continuing the Divisions that are among Christians in the world , hath been indeniably proved by Learned men of all sorts . And so it will fall out , where-ever any reject the Union of Christs Institutions , and substitute in the room thereof , an Agreement of their own Invention ; as his will be utterly lost , so they will not be able to retain their own . Thus others also not content with those bounds and measures which the Gospel hath fixed unto the Vnity of Christians and Churches , will have it to consist almost wholly in an outward Conformity unto certain Rites , Orders , Ceremonies , and Modes of Sacred Administrations , which themselves have either invented and found out , or do observe and approve . Whoever dissents from them in these things , must immediately be branded , as a Schismatick , a Divider of the Churches Vnity , and an enemy unto the Peace and Order of it . Howbeit , of Conformity unto such Institutions and Orders of men , of Vniformity in the observation of such external Rites in the worship of the Church , there is not one word spoken , nor any thing of that nature intimated , in all the Commands for Vnity which are given unto us , nor in the Directions that are sanctified unto the due preservation of it . Yet such an Vniformity , being set up in the room of Evangelical Unity and Order ; Means suited unto the preservation of it , but really destructive of that whose name it beareth , and whose Place it possesseth , have not been wanting . And it is not unworthy consideration , how men endeavour to deceive others , and are deceived themselves , by manifold Equivocations in their arguings about this Matter . For first , they lay down the necessity of Vnity among Christians , with the evil that is in Breaches , Divisions and Schismes ; which they prove from the Commands of the one , and the Reproofs of the other , that abound in the Scripture . Then , with an easie deduction , they prove that it is a Duty incumbent on all Christians in their several Capacities to observe , keep , further , and promote this Vnity , and to prevent , oppose , resist and avoid all Divisions that are contrary thereunto . If so , the Magistrate must do the same in his place and capacity . Now seeing it is his Office , and unto him of God it is committed , to exercise his power , in Laws and Penalties , for the promoting of what is good , and the punishing of what is contrary thereunto , it is his Duty to coerce , restrain and punish all those who oppose , despise , or any way break or disturb the Unity of the Church . And this Ratiocination would seem reasonable , were it not doubly defective : For first , the Vnity intended in the first Proposition , whose necessity is confirmed by Scripture-Testimonies , is utterly lost before we come to the Conclusion ; and the outward Vniformity mentioned , is substituted in the room thereof . And hereby , in the second place , are they deceived to believe , that external force and penalties are a means to be used by any for the attaining or preserving of Gospel-Vnity . It is not improbable indeed , but that it may be suited to give countenance unto that external Vniformity which is intended ; but that it should be so unto the promotion of Gospel-Vnion among Believers , is a weak imagination . Let such persons keep themselves and their Argument unto that Vnion which the Scripture commends amongst the Disciples of Christ , and his Churches , with the means fitted and appointed unto the preservation of it , and they shall have our compliance with any Conclusion that will thence ensue . Herein therefore lies the Fundamental Cause of our Divisions , which will not be healed , until it be removed and taken out of the way . Leave Believers or Professors of the Gospel unto their Duty in seeking after Evangelical Vnity in the use of other Means instituted and blessed unto that End ; impose nothing on their Consciences or Practice under that Name which indeed belongs not thereunto ; and although upon the Reasons and Causes afterwards to be mentioned , there may for a season remain some Divisions among them , yet there will be a way of healing continually ready for them , and agreed upon by them as such . Where indeed men propose unto themselves different Ends , though under the same Name , the use of the same Means for the compassing of them , will but encrease their variance . As where some aim at Evangelical Vnion , and others at an External Vniformity , both under the name of Vnity and Peace . in the use of the same Means , for these Ends , they will be more divided among themselves . But where the same End is aimed at , even the debate of the Means for the attaining of it , will insensibly bring the Parties at difference into a Coalition , and work out in the issue a compleat Reconciliation . In the mean time , were Christians duly instructed , how , many lesser Differences in Mind , Judgment and Practice , are really consistent with the Nature , Ends , and genuine Fruit of the Vnity that Christ requires among them , it would undoubtedly prevail with them so to mannage themselves in their Differences by mutual forbearance and condescention in Love , as not to contract the guilt of being Disturbers or Breakers of it . For suppose the Minds of any of them to be invincibly prepossessed with the Principles wherein they differ from others ; yet all who are sincere in their Profession , cannot but rejoyce to be directed unto such a Mannagery of them , as to be preserved from the guilt of dissolving the Unity appointed by Christ to be observed . And to speak plainly , among all the Churches in the world which are free from Idolatry and Persecution , it is not different Opinions , or a difference in Judgment about revealed Truths , nor a different practice in sacred Administrations , but Pride , Self-interest , Love of Honour , Reputation , and Dominion , with the influence of Civil or Political Intrigues and Considerations , that are the true cause of that defect of Evangelical Vnity that is at this day amongst them . For set them aside , and the real differences which would remain , may be so mannaged in Love , Gentleness and Meekness , as not to interfere with that Vnity which Christ requireth them to preserve : Nothing will from thence follow , which shall impeach their common Interest in one Lord , one Faith , one Love , one Spirit , and the Administration of the same Ordinances according to their Light and Ability . But if we shall cast away this Evangelical Vnion among the Disciples and Churches of Christ , if we shall break up the Bounds and Limits fixed unto it , and set up in its place a compliance with , or an agreement in the Commands and Appointments of men , making their Observations the Rule and measure of our Ecclesiastical Concord , it cannot be , but that innumerable and endless Divisions will ensue thereon . If we will not be contented with the Union that Christ hath appointed , it is certain we shall have none in this world . For concerning that which is of mens finding out , there have been and will be Contentions and Divisions , whilst there are any on the one side who will endeavour its imposition ; and on the other , who desire to preserve their Consciences entire unto the Authority of Christ in his Laws and Appointments . There is none who can be such a Stranger in our Israel , as not to know that these things have been the great Occasion and Cause of of the Divisions and Contentions that have been among us , near an hundred years , and which at this day make our Breaches wide like the Sea ; that they cannot be healed . Let therefore those who have Power and Ability , be instrumental to restore to the minds of men the true Notion and Knowledge of the Unity which the Lord Christ requireth among his Churches and Disciples ; and let them be left unto that Liberty which he hath purchased for them , in the pursuit of that Vnity which he hath prescribed unto them ; and let us all labour to stir up those Gracious Principles of Love and Peace , which ought to guide us in the use of our Liberty , and will enable us to preserve Gospel-Unity , and there will be a greater Progress made towards Peace , Reconciliation and Concord , amongst all sorts of Christians , than the spoiling of the Goods , or imprisoning of the Persons of Dissenters , will ever effect . But it may be such things are required here unto , as the world is yet scarce able to comply withal . For whilst men do hardly believe that there is an efficacy and power accompanying the Institutions of Christ , for the compassing of that whole end which he aimeth at and intendeth ; whilst they are unwilling to be brought unto the constant exercise of that spiritual Diligence , Patience , Meekness , Condescention , Self-Denial , Renunciation of the world , and Conformity thereunto , which are indispensibly necessary in Church-Guides , and Church-Members , according to their measure , unto the attaining and preservation of Gopel-Unity ; but do satisfie themselves in the disposal of an Ecclesiastical Vnion , into a subordination unto their own secular Interests , by external force and power ; we have very small expectation of success in the way proposed . In the mean time we are herewith satisfied . Take the Churches of Christ in the world that are not infected with Idolatry or Persecution , and restore their Vnity unto the Terms and Conditions left unto them by Christ and his Apostles ; and if in any thing we are found uncompliant therewithal , we shall without repining , bear the reproach of it , and hasten an amendment . Another Cause of the evil Effects and Consequents mentioned , is the great neglect that hath been in Churches , and Church-Rulers , in the pursuance of the open direct Ends of the Gospel , both as to the Doctrine and Discipline of it . This hath been such , and so evident in the world , that it is altogether in vain for any to deny it , or to attempt an Excuse of it . And men have no reason to flatter themselves , that whilst they live in an open neglect of their own Duty , others will always , according to their wills or Desires , attend with diligence unto what they prescribe unto them . If Churches or their Rulers would excuse or justifie their Members , in all the evils that may befal them through their Miscarriages and Mal-administrations , it might justly be expected that they should go along with them , under their conduct , whither-ever they should lead them . But if it can never be obliterated out of the Minds and Consciences of men , that they must every one live by his own Faith , and every one give an account of himself unto God , and that every one , notwithstanding the interposition of the help of Churches and their Rulers , is obliged immediately in his own person , to take care of his whole Duty towards God ; it cannot be , but that in such cases , they will judge for themselves , and what is meet for them to do . In case therefore that they find the Churches whereunto they do relate under the guilt of the neglect mentioned , it is probable that they will provide for themselves and their own safety . In this state of things it is morally impossible , but that Differences and Divisions will fall out , which might all of them have been prevented , had there been a due attendance unto the Work , Doctrine , Order and Discipline of the Gospel , in the Churches that were in possession of the Care and Administration of them . For it is hard for men to believe , that by the Will and Command of Christ they are inevitably shut up under spiritual disadvantages ; seeing it is certain that he hath ordered all things in the Church for their Edification . But the consideration of some particular Instances , will render this Cause of our Divisions more evident and manifest . The first End of Preaching the Gospel is the Conversion of the Souls of men unto God , Acts 26. 17 , 18. This we suppose will not be questioned , nor denied . That the work hereof in all Churches ought to be attended and pursued with Zeal , Diligence , Labour and Care , all accompanied with constant and fervent Prayers for success in and by the Ministers and Rulers of them , ( 1 Tim. 5. 17. 2 Tim. 4. 1 , 2. ) is a Truth also that will not admit of any Controversie among them that believe the Gospel . Herein principally do men in Office in the Church , exercise and manifest their Zeal for the Glory of God , their compassion towards the Souls of men , and acquit themselves faithfully in the Trust committed unto them by the great Shepherd of the Sheep , Christ Jesus . If now in any Assembly , or other Societies professing themselves to be Churches of Christ , and claiming the Right and Power of Churches towards all persons living within the bounds or limits which they have prescribed unto themselves , this work be either totally neglected , or carelesly & perfunctorily attended unto ; if those on whom it is immediately incumbent , do either suppose themselves free from any Obligation thereunto , upon the pretence of other Engagements ; or do so dispose of themselves in their relation unto many Charges or Employments , as that it is impossible they should duly attend unto it , or are unable and insufficient for it ; so that indeed there is not in such Churches a due representation of the Love , Care and Kindness of the Lord Jesus Christ towards the Souls of men , which he hath ordained the Administrations of his Gospel to testifie ; it cannot be , but that great thoughts of heart , and no small disorder of mind , will be occasioned in them , who understand aright how much the principal end of constituting Churches in this world is neglected among them . And although it is their duty , for a season patiently to bear with , and quietly seek the Reformation of this Evil in the Churches whereunto they do belong ; yet when they find themselves excluded , it may be by the very Constitution of the Church its self , it may be by the iniquity of them that prevail therein , from the performance of any thing that tends thereunto , it will increase their disquietment . And whereas men do not joyn themselves ; nor are by any other ways joyned unto Churches , for any Civil or Secular Ends or Purposes , but meerly for the promotion of Gods Glory , and the Edification of their own Souls in Faith and Gospel-Obedience ; it is altogether vain for any to endeavour a satisfaction of their Consciences , that it is sin to withdraw from such Churches , wherein these ends are not pursued nor attainable . And yet a confidence hereof is that which hath countenanced sundry Church-Guides into that neglect of Duty , which many complain of , and groan under at this day . The second end of the Dispensation of the Gospel in the Assemblies of the Churches of Christ by the Ministers of them , is the Edification of them that are converted unto God , and do believe . Herein consists that feeding of his Sheep and Lambs that the Lord Christ hath committed unto them : And it is mentioned as the principal end for which the Ministry was ordained ; or for which Pastors and Teacher's are granted unto the Church , Eph. 4. 8 , 9 , 10 , 11 , 12. And the Scripture abounds in the Declaration of what skill and knowledge in the Mystery of the Gospel , what Attendance unto the Word and Prayer , what Care , watchfulness and diligent Labour in the Word and Doctaine , are required unto a due discharge of the Ministerial Duty . Where it is omitted , or neglected , where it is carelessly attended unto , where those on whom it is incumbent , to act more like Hirelings than true Shepherds , where they want skill to divide the Word aright , or wisdom and knowledge to declare from it the whole Counsel of God , or diligence to be urgent continually in the Application of it ; there the principal end of all Church-Communion is ruined and utterly lost . And where it so falls out , let any man judge what thoughts they are like to be exercised withal , who make Conscience of the performance of their own Duty , and understand the necessity of enjoying the Means that Christ hath appointed for their edification . And it is certain , that such Churches will in vain , or at least unjustly expect that Professors of the Gospel should abide in their particular communion , when they cannot or do not provide food for their Souls , whereby they may live to God. Unless all the Members of such Churches are equally asleep in security , Divisions among them will in this case ensue . Will any Disciple of Christ esteem himself obliged to starve his own Soul , for the sake of communion with them who have sinfully destroyed the principal end of all Church-communion ? Is there any Law of Christ , or any Rule of the Gospel , or any Duty of Love , that require them so to do ? The sole immediate end of mens joyning in Churches , being their own edification , and usefulness unto others , can they be bound in Conscience alwayes to abide there , or in the communion of those Churches , where it is not to be attained , where the means of it are utterly cast aside ? This may become such as know not their duty , nor care to be instructed , in it , and are willing to perish in , and for the company of others . But for them which in such Cases shall provide according to the Rules of the Gospel for themselves , and their own safety , they may be censured , judged and severely treated by them whose Interest and Advantage it is so to do ; they may be despised by Riotous Persons who sport themselves with their own Deceivings ; but with the Lord Christ , the Judge of all , they will be accepted . And they do but encrease the dread of their own Account , who under pretence of Church-Power and Order , would forcibly shut up Christians in such a condition , as wherein they are kept short of all the true ends of the Institution of Churches . To suppose therefore that every voluntary departure from the constant Communion of such Churches , made with a design of joyning unto those , where the Word is dispensed with more diligence and Efficacy , is a Schisme from the Church of Christ , is to suppose that which neither the Scripture , nor Reason will give the least Countenance unto . And it would better become such Churches to return industriously unto a faithful Discharge of their Duty , whereby this occasion of Divisions may be removed out of the way , than to attempt their own Justification by the severe prosecution of such as depart from them . Thirdly , In pursuit of the Doctrine of the Gospel so improved and applyed , it is the known and open Duty of Churches in their Guides or Ministers , by all means to countenance and promote the Growth of Light , Knowledge , Godliness , strictness and fruitfulness of Conversation , in those Members of them , in whom they may be found , or do appear in an especial manner : Such are they to own , encourage , and make their companions , and endeavour that others may become like unto them . For unless men in their ordinary and common conversation , in their affections , and the interest which they have in the Administration of Discipline , do uniformly answer the Doctrine of Truth which they preach , it cannot be avoided but that it will be matter of offence upto others , and of Reproach to themselves . Much more will it be so , if instead of these things , those who Preside in the Churches , shall beat their fellow servants , and eat and drink with the drunken . But by all wayes it is their duty to separate the precious from the vile , if they intend to be as the Mouth of the Lord , even in their Judgments , Affections , and Conversations : And herein what Wisdome , Patience , Diligence , Love , Condescention and Forbearance are required , they alone know , and they full well know , who for any season have in their places conscientiously endeavoured the Discharge of their Duty . But whatever be the Labour which is to be undergone therein , and the trouble wherewith it is attended , it is that which by the appointment of Christ all Ministers of the Gospel are obliged to attend unto . They are not by contrary actings to make sad the hearts of them whom God would not have made sad , nor to strengthen the hands of them whom God would not have encouraged , as they will answer it at their peril . The hearts of Church Guides , and of those who in an especial manner fear God , thriving in Knowledge and Grace under the Dispensation of the Word , ought to be knit together in all holy affections , that they may together grow up into him who is the Head. For where there is the greatest evidence & manifestation of the power and presence of Christ in any , there ought their Affections to be most intense . For as such persons are the Crown , the Joy and rejoycing of their Guides , and will appear to be so in the Day of the Lord ; so they do know , or may easily do so , what Obligations are on them , to honour and pay all due respects unto their Teachers , how much on all accounts they owe unto them , whereby their mutual Love may be confirmed . And where there is this Vniformity between the Doctrine of the Gospel as Preached , and the Duties of it as practised , then are they both beautiful in the eyes of all Believers , and effectual unto their proper ends . But where things in Churches , through their negligence or corruption , or that of their Guides , are quite otherwise , it is easie to conjecture what will ensue thereon . If those who are forwardest in Profession , who give the greatest evidence that they have received the power of that Religion which is taught and owned among them , who have apparently attained a growth in spirituol Light and Knowledge above others , shall be so far from being peculiarly cherished and regarded , from being loved , liked , or associated withal , as that on the other side they shall be marked , observed , reproached , and it may be on every slight provocation put even to outward trouble ; whilst men of worldly and prophane Conversations , ignorant , perhaps riotous and debauched , shall be the delight and companions of Church Guides and Rulers , it cannot be that such Churches should long continue in peace ; nor is that peace wherein they continue much to be valued . An Agreement in such wayes and practises , is rather to be esteemed a Conspiracy against Christ and Holiness , than Church Order or Concord . And when men once find themselves hated , and it may be Persecuted , for no other cause , as they believe , but because they labour in their Lives and Professions to express the power of that Truth wherein they have been instructed , they can hardly avoyd the entertainment of severe thoughts concerning them , from whom they had just reason to expect other usage ; as also to provide for their own more peaceable encouragement and edification . Fourthly , Hereunto also belongeth the due exercise of Gospel Discipline , according to the mind of Christ. It is indeed by some called into question , whether there be any Rule or Discipline appointed by Christ to be exercised in his Churches . But this doubt must respect , such outward forms and modes of the Administration of these things , which are supposed , but not proved necessary . For whether the Lord Christ hath appointed some to Rule , and some to be ruled ; whether he hath prescribed Lawes or Rules , whereby the One should govern , and the other obey ; whether he hath determined the Matter , Manner , and End of this Rule and Government , cannot well be called into Controversie by such as profess to believe the Gospel . Of what nature or kind these Governours or Rulers are to be , what is their Office , how they are to be invested therewith , and by what Authority , how they are to behave themselves in the Administration of the Laws of the Church , are things determined by him in the Word . And for the Matters about which they are to be conversant , it is evidently declared of what nature they are , how they are to be mannaged , and to what end . The Qualifications and Duties of those who are to be admitted into the Church , their deportment in it , their removal from it , are all expressed in the Lawes and Directions given unto the same end . In particular it is ordained , That those who are unruly or disorderly , who walk contrary unto the Rules and wayes of holiness prescribed unto the Church , shall be rebuked , admonished , instructed ; and if after all means used for their amendment they abide in impenitency , that they be ejected out of Communion . For the Church , as visible , is a Society gathered and erected to express and declare the Holiness of Christ , and the power of his Grace , in his Person and Doctrine : And where this is not done , no Church is of any advantage unto the interests of his Glory in this World. The Preservation therefore of Holiness in them , whereof the Discipline mentioned is an effectual means , is as necessary , and of the same importance with the preservation of their Being . The Lord Christ hath also expressly ordained . That in case Offences should arise in and among his Churches , that in and by them they should be composed , according to the Rules of the Word , and his own Lawes ; and in particular , that in sinful miscarriages causing offence or scandal , there be a regular proceeding , according unto an especial Law and Constitution of his , for the removal of the offence , and recovery of the offendor ; as also that those who in other cases have fallen by the power of temptation , should be restored by a spirit of meekness ; and , not to instance in more Particulars , that the whole Flock be continually watched over , exhorted , warned , instructed , comforted , as the necessities or occasions of the whole , or the several Members of it , do require . Now supposing these , and the like Laws , Rules , and Directions , to be given and enjoyned by the Authority of Christ ( which gives Warranty for their Execution , unto men prudent for the ordering of affairs according to their necessary circumstances , and Believers of the Gospel , doing all things in obedience unto him ) we judg that a compleat Rule or Government is erected thereby in the Church . However we know that the exercise of Discipline in every Church , so far as the Laws and Rules of it are expressed in the Scripture , and the Ends of it directed unto , is as necessary as any Duty enjoyned unto us in the whole course of our Gospel Obedience . And where this is neglected , it is in vain for any Churches to expect Peace and Vnity in their Communion , seeing it self neglecteth the principal means of them . It is pleaded , that the mixture of those that are wicked and ungodly in the sacred Administrations of the Church , doth neither defile the Administrations themselves , nor render them unuseful unto those who are rightly interested in them , and duly prepared for the participation of them : Hence that no Church ought to be forsaken , nor its Communion withdrawn from meerly on that account , many of old and of late have pleaded . Nor do we say , that this solely of its self , is sufficient to justifie a separation from any Church . But when a Church shall tolerate in its Communion , not only evil men , but their evils , and absolutely refuse to use the Discipline of Christ for the Reformation of the One , and the taking away of the other , there is great danger least the whole Lump be leavened , and the edification of particular persons be obstructed , beyond what the Lord Christ requires of them to submit unto , and to acquiesce in . Neither will things have any better success where the Discipline degenerates into an outward forcible Jurisdiction and Power . The things of Christ are to be administred with the Spirit of Christ. Such a frame of heart and mind as was in him , is required of all that act under him , and in his Name . Wherefore Charity , Pity , Compassion , Condescention , Meekness and Forbearance , with those other Graces , which were so glorious and conspicuous in him , and in all that he did , are to bear sway in the minds of them who exercise this Care and Duty for him in the Church . To set up such a Form of the Administration of Discipline ; or to commit the exercise of it unto such persons , as whereby , or by whom , the Lord Christ in his Rule of the Church , would be represented as furious , captious , proud , covetous , oppressive , is not the way to honour him in the world , nor to preserve the peace of the Churches . And indeed some while they boast of the Imitation of Christ and his Example in opposition to his Grace , do in their Lives and Practises make unco the world a Representation of the Devil . But an account of this Degeneracy is given so distinctly by Peitro Suave , the Author of the History of the Council of Trent , lib. 4 : ad Ann. 1551. that we think it not unmeet to express it in his own words . He saith therefore , that , Christ having commanded his Apostles to preach the Gospel and administer the Sacraments , he left also unto them , in the person of all the faithful , this principal precept , to love one another , charging them to make peace between those that dissented , and for the last Remedy giving the care thereof to the Body of the Church ; promising it should be bound and loosed in Heaven , whatever they did bind and loose on earth ; and that whatever they did ask with a common consent , should be granted by the Father . In this charitable office , to give satisfaction to the offended , and pardon to the offendor , the Primitive Church was alwayes exercised . And in conformity to this , St. Paul ordained , that brethren having Civil Suits one against another , should not go to the Tribunals of Infidels ; but that wise men should be appointed to judg the Differences ; and this was a kind of Civil Judgment , as the other had the similitude of a Criminal ; but were both so different from the Judgments of the world , that as these are executed by the Power of the Judg who enforceth submission , so those only by the will of the guilty to receive them ; who refusing of them , the Ecclesiastical Judge remaineth without execution , and hath no power but to foreshew the Judgment of God , which according unto his omnipotent good pleasure will follow in this life or the next . And indeed the Ecclesiastical Judgment did deserve the name of Charity , in regard that it did only induee the guilty to submit , and the Church to judg with such sincerity , that neither in the one any bad effect could have place , nor just complaint in the other ; and the excess of charity in correcting , did make the Corrector to feel greater pain than the corrected ; so that in the Church no punishment was imposed , without lamentation of the multitude , and greater of the better sort . And this was the cause why to correct was called to Lament . So St. Paul rebuking of the Corinchians , for not chastising the incestuous , said , you have not lamented to separate such a Transgressor from you . And in another Epistle , I fear that when I come unto you , I shall not find you such as I desire , but in contentions and tumults , and that at my coming I shall lament many of those who have sinned before . The Judgment of the Church ( as it is necessary in every multitude ) was fit that it should be conducted by one , who should preside and guide the action , propose the matters , and collect the poynts to be consulted on . This care due to the most principal and worthy psrson , was alwayes committed to the Bishop : And when the Churches were many , the propositions and deliberations were made by the Bishop , first in the Colledge of the Priests and Deacons , which they called the Presbitery , and there were ripened , to receive afterwards the last resolution in the general Congregation of the Church . This form was still on foot in the year 250 , and is plainly seen by the Epistles of Cyprian , who in the matter concerning those who did eat of meats offered to Idols , and subscribe to the Religion of the Gentiles , writeth to the Presbitery , that he doth not think to do any thing without their counsel , & consent of the people , & writeth to the people , that at his return he will examine the causes and merits thereof in their presence , and under their judgment ; and he wrote to those Priests , who of their own brain had reconciled some , that they should give an account to the people . The Goodness and Charity of the Bishops made their Opinion for the most part to be followed , and by little and little , was cause , that the Church , Charity waxing cold , not regarding the Charge laid upon them by Christ , did lean the ear to the Bishop ; and Ambition , a witty Passion , which doth insinuate it self in the shew of Virtue , did cause it to be readily embraced . But the principal cause of the change was the ceasing of the Persecutions : For then the Bishops did erect , as it were a Tribunal , which was much frequented ; because as Temporal Commodities , so Suits did encrease . This Judgment , though it were not as the former , in regard of the Form , to determine all by the Opinion of the Church , yet it was of the same Sincerity . Whereupon Constantine seeing how profitable it was to determine Causes , and that by the Authority of Religion , captious actions were discovered , which the Jadges could not penetrate , made a Law that there should lie no Appeal from the Sentences of Bishops , which should be executed by the Secular Judge . And if , in a Cause depending before a Secular Tribunal , in any state thereof , either of the Parties , though the other contradict , shall demand the Episcopal Judgment , the Cause shall be immediately remitted to him . Here the Tribunal of the Bishop began to be a common Pleading Place , having Execution by the Ministry of the Magistrate , and to gain the name of Episcopal Jurisdiction , Episcopal Audience , and such like . The Emperor Valence did enlarge it ; who , in the Year 365. gave the Bishop the care over all the Prizes of vendible things : This Judicial Negotiation pleased not the good Bishops . Possidonius doth recount , that Austin , being employed herein , sometimes until Dinner-time , sometimes longer , was wont to say , that it was a trouble , and did divert him from doing things proper unto him ; and himself writeth , that it was to leave things profitable , and to attend things tumultuous and perplexed . And St. Paul did not take it unto himself , as being not fit for a Preacher ; but would have it given to others . Afterwards , some Bishops beginning to abuse the Authority given them by the Law of Constantine , that was seventy years after , revoked by Horcadius and Honorius ; and an Ordination made , that they should judge Causes of Religion , and not Civil , except both Parties did consent , and declared that they should not be thought to have a Court : Which Law being not much observed in Rome , in regard of the great power of the Bishops , Valentinian being in the City in the year 452. did renew it , and made it to be put in execution . But a little after , some part of the Power taken away , was restored by the Princes that followed ; so that Justinian did establish unto them a Court and Audience , and assigned unto them the Causes of Religion , the Ecclesiastical Faults of the Clergy , and divers voluntary Jurisdictions also over the Laity . By these Degrees , the charitable correction of Christ , did degenerate into Domination , and made Christians lose their ancient Reverence and Obedience . It is denied in words , That Ecclesiastical Jurisdiction is Dominion ; as is the Secular ; yet one knoweth not how to put a difference between them . But St. Paul did put it , when he wrote to Timothy , and repeated it to Titus , that a Bishop should not be greedy of gain , nor a Striker . Now on the contrary , they made men pay for Processes , and imprison the Parties , as is done in the Secular Court , &c. This Degeneracy of Discipline was long since esteemed burdensome , and looked on as the cause of innumerable troubles and grievances unto all sorts of people : Yea , it hath had no better esteem among them who had little or no acquaintance with what is taught concerning these things in the Scripture : Only they found an Inconsistency in it with those Laws and Priviledges of their several Countries , whereby their Civil Liberties and Advantages were confirmed unto them . And if at any time it take place or prevail amongst Persons of more Light and Knowledge , who are able to compare it , or the practice of it , with the I●stitutions of Christ in the Gospel , and the manner of the Admistration therein also directed , it greatly alienates the minds of men from the Communion of such Churches . Especially it doth so , if set up unto an exclusion of that benigne , kind , spiritual , and every way useful Discipline , that Christ hath appointed to be exercised in his Church . When Corruptions and Abuses were come to the height in the Papacy in this matter , we know what ensued thereon . Divines indeed , and sundry other Persons Learned and Godly , did principally insist on the Errors and Heresies which prevailed in the Church of Rome , with the Defilements and Abominations of their Worship . But that which alienated the minds of Princes , Magistrates , and whole Nations from them , was the Ecclesiastical Domination which they had craftily erectsd , and cunningly mannaged unto the ends of their own Ambition , Power and Avarice , under the name of Church-Rule and Discipline . And where-ever any thing of the same kind is continued , that a Rule under the same Pretence is erected and exercised in any Church , after the nature of Secular Courts , by force and power , put forth in Legal Citations , Penalties , Pecuniary Mulcts , without an open evidence of mens being acted in what they do herein , by Love , Charity , Compassion towards the Souls of men , Zeel for the Glory of God , and Honour of Christ , with a Design for the Purity , Holiness and Reformation of the Members of it , that Church may not expect Unity and Peace any longer than the terrour of its Proceedings doth over-ballance other Thoughts and Desires proceeding from a sense of Duty in all that belong unto it . Yea , whatever is , or is to be the manner of the Administration of Discipline in the Church , about which there may be doubtful Disputations , which men of an ordinary capacity may not be able clearly to determine ; yet if the avowed end of it be not the Purity and Holiness of the Church , and if the Effects of it in a tendency unto that End be not manifest , it is hard to find out whence our Obligation to a compliance with it , should arise . And where an outward Conformity unto some Church-Order is aimed at alone , in the room of all other things , it will quickly prove it self to be nothing , or of no value in the sight of Christ. And these things do alienate the minds of many from an acquiescencie in their Stations , or Relations to such Churches . For the principal Enforcements of mens Obedience and Reverence unto the Rulers of the Church , is because they watch diligently for the good of their Souls , as those that must give an Account . And if they see such set over them as give no evidence of any such watchful Care acting its self according to those Scripture-Directions which are continually read unto them ; but rather rule them with force and rigour , seeking theirs , not them , they grow weary of the Yoke , and sometimes regularly , sometimes irregularly , contrive their own Freedom and Deliverance . It may not here be amiss to enquire into the Reasons and Occasions that have seduced Churches and their Rulers into the Miscarriages insisted on . Now these are chiefly some Principles with their Application that they have trusted unto ; but which indeed have really deceived them , and will yet continue so to do . And the first of these is , that whereas they are true Churches , and thereon intrusted with all Church-Power and Priviledges , they need not further concern themselves to seek , for Grounds or Warranty to keep up all their Members unto their Communion . For be they otherwise what they will , so long as they are True Churches , it is their duty to abide in their Peace and Order . If any call their Church-state into question , they take no consideration of them , but how they may be punished ; it may be , destroyed , as perverse Schismaticks . And they are ready to suppose that upon an acknowledgment that they are True Churches , every dissent from them in any thing , must needs be criminal : As if it were all one to be a True Church , and to be in the Truth and Right in all things ; a supposition whereof , includes a Nullity in the state of those Churches which in the least differ from them ; than which , there is no more uncharitable , nor Schismatical Principle in the world : But in the common Definition of Schism , that it is a causeless Separation from a true Church ; that term of causless , is very little considered or weighed , by them whose Interest it is , to lay the Charge of it on others . And hence it is come to pass , that where-ever there have been complaints of Faults , Miscarriages , Errors , Defections of Churches , in late Ages their Counsels have only been how to destroy the Complainers , not in the least how they should reform themselves ; as though in Church-Affairs , Truth , Right and Equity , were entailed on Power and Possession . How the Complaints concerning the Church of Rome , quickned by the Outcries of so many Provinces of Europe , and Evidence in matter of Fact , were eluded and frustrated in the Councel of Trent , leaving all tfiings to be tried out by Interest and force , is full well known . For they know that no Reformation can be attempted and accomplished , but it will be a business of great Labour , Care and Trouble , things not delightful unto the minds of men at ease . Besides , as it may possibly ruffle or discompose some of the Chiefs in their present ways or enjoyments ; so it will as they fear , tend to their Disreputation ; as though they had formerly been out of the way , or neglective of their Duty : And this , as they suppose , would draw after it another Inconvenience , by reflecting on them and their Practices , as the Occasions of former Disorders and Divisions , They chuse therefore generally to flatter themselves under the Name and Authority of the Church , and lay up their Defence and Security against an humble painful Reformation , in a Plea that they need it not . So was it with the Church of Laodicea of old , who in the height of her decaying condition , flattered her self , That she was rich , and encreased in Goods , and had need of nothing ; and knew not , or would not acknowledge , that she was wretched , and miserable , and poor , and blind , and naked . Now it cannot but seem exceeding strange unto men who wisely consider these things , that whereas the Churches which were planted and watered by the Apostles themselves , and enjoyed for some good season the presence and advantage of their infallible Guidance to preserve them in their original purity and order , did within a few years , many of them , so degenerate , and stand in need of Reformation , that our Lord Jesus Christ threatned from Heaven to cast them off and destroy them , unless they did speedily reform themselves according to his mind ; that those now in the world , ordered at first by persons fallible , and who in many things were actually deceived , should so continue in their purity and holiness , from Age to Age , as to stand in need of no Reformation or Amendment . Well will it be , if it prove so at the great Day of Visitation . In the mean time it becomes the Guides of all the Churches in the world , to take care that there do not such Decays of Truth , Holiness and Purity in Worship , fall out under their hand in the Churches wherein they preside , as that for them they should be rejected by our Lord Jesus Christ ; as he threatens to deal with those who are guilty of such defections . For the state of the Generality of Churches is such at this day in the world , as he who thinks them not to stand in need of any Reformation , may justly be looked on as a part of their sinful Degeneracy . We are not ignorant what is usually pleaded in Barr unto all endeavours after Church-Reformation : For , they say , if upon the Clamours of a few humorous , discontented Persons , whom nothing will please , and who , perhaps are not agreed among themselves , a Reformation must instantly be made or attempted , there will be nothing stable , firm or sacred left in the Church . Things once well established , are not to be called into question upon every ones Exceptions . And these things are vehemently pleaded , and urged to the exclusion of all thoughts of changing any thing , though evidently for the better . But long continued complaints , and Petitions of Multitudes , whose Sincerity hath received as great an attestation as Humane Nature , or Christian Religion can give , it may be deserve not to be so despised : However the Jealousie which Churches and their Rulers ought to have over themselves , their state and condition , and the presence of the Glory of Christ amongst them , or its departure from them , especially considering the fearful example of the Defection and Apostacy of many Churches , which is continually before their Eyes , seems to require a readiness in them on every Intimation or Remembrance , to search into their state and condition , and to redress what they find amiss : For suppose they should be in the Right , and blameless as to those Orders and Constitutions , wherein others dissent from them ; yet there may be such Defects and Declensions , in Doctrine , Holiness , and the Fruits of them in the world , as the most strict observation of outward Order will neither countenance , nor compensate : For to think to preserve a Church by Outward Order , when its internal Principles of Faith and Holiness are decayed , is but to do like him , who endeavouring to set a Dead Body upright , but failing in his Attempt , concluded , that there was somewhat wanting within . Another Principle of the same importance , and applied unto the same purpose , is , that the people are neither able , nor fit to judge for themselves , but ought in all things to give themselves up unto the conduct of their Guides , and to rest satisfied in what they purpose and prescribe unto them . The imbibing of this Apprehension , which is exceedingly well suited to be made a Covering to the Pride and Ignorance of those unto whose Interests it is accommodated , makes them impatient of hearing any thing , concerning the Liberty of Christians in common , to judge of what is their Duty , what they are to do , and what they are not to do in things Sacred and Religious . Only it is acknowledged , there is so much Ingenuity in the management of this Principle and its Application , that it is seldom extended by any beyond their own Concernments : For whereas the Church of Rome hath no way to maintain its self in its Doctrine and Essential Parts of its Constitution , but by an implicit Faith and Obedience in its Sub●ects : seeing the animating Principles of its Profession , will endure no kind of impartial Test or Trial , they extend it unto all things as well in Matters of Faith , as of Worship and Discipline . But those who are secure , that the Faith which they profess will endure an examination by the Scripture , as being founded therein , and thence educed , they will allow unto the people , at least a Judgment of discerning Truth from Falshood , to be exercised about the Doctrines which they teach : But as for the things which concern the Worship of God , and Rule of the Church , wherein they have an especial Interest and Concern , there they betake themselves for relief unto this Principle . Now as there is more Honesty and Safety in this latter way than in the former ; so it cannot be denied , but that there is less of ingenuity and self-consistency : For if you will allow the people to make a judgment in and about any thing that is Sacred or Religious , you will never know how to hit a Joint aright , to make a separation among such things ; so as to say with any pretence of Reason , about these things they may judge for themselves , but not about those . And it is a little too open to say , that they may exercise a Judgment about what God hath appointed , but none about what we appoint our selves . But without offence be it spoken , this Apprehension in its whole Latitude , and under its restrictions , is so weak and ridiculous , that it must be thought to proceed from an excess of prejudice , if any man of Learning should undertake to patronize it . Those who speak in these things out of Custom and Interest , without a due examination of the Grounds and Reasons of what they affirm or deny , as many do , are of no consideration : And it is not amiss for them to keep their distance , and stand upon their Guard , lest many of those whom they exclude from judging for themselves , should be found more compe●ent Judges in those Matters than themselves . And let Churches and Church-Rulers do what they please , every man at last will be determined in what is meet for him to do , by his own Reason and Judgment . Churches may inform the minds of men , they cannot enforce them . And if those that adhere unto any Church , do not do so , because they judge that it is their duty , and best for them so to do , they therein differ not much from an Herd of Creatures , that are called by another name . And yet a secret Apprehension in some , that the Disposal of the Concernments of the Worship of God , is so left and confined unto themselves , as that nothing is left unto the people but the Glory of Obedience , without any sedulous enquiry after what is their own duty , with respect unto that account which every one must give of himself unto God , doth greatly influence them into the neglects insisted on . And when any of the people come to know their own Liberty and Duty in these things , as they cannot but know it , if at all they apply their minds unto the consideration of them , they are ready to be alienated from those who will neither permit them to judge for themselves , nor are able to answer for them , if they should be misled . For if the blind lead the blind , as well he that is led , as he that leads , will into the Ditch . Add hereunto the thoughts of some , that Secular Grandeur , and outward Pomp , with a Distance and Reservedness from the Conversation of ordinary men , are necessary in Ecclesiasticks , to raise and preserve that popular veneration , which they suppose to be their due . Without this it is thought Government will not be carried on , nor the minds of men awed unto Obedience . Certain it is that this was not the Judgment of the Apostles of old , nor of the Bishops or Pastors of the Primitive Churches . It is certain also , that no Direction is given for it , in any of the Sacred , or ancient Ecclesiastical Writings . And yet they all of them abound with Instructions how the Guides of the Church should preserve that respect which is their due . The sum of what they teach us to this purpose is , Readiness to take up the Cross , in Labours , Kindness , Compassion and Zeal in the exercise of all the Gifts and Graces of the Holy Spirit , they should excel and go before the Flock as their Example . This way of procuring veneration unto Church Guides by worldly State , Greatness , seeming Domination or Power , was , as far as we can find , an utter stranger unto the primitive times : Yea , not only so , but it seems to be expressly prohibited , in that Direction of our Saviour unto them , for avoiding Conformity in these things unto the Rulers of the world . But those times they say are past and gone : There remains not that piety and Devotion in Christians , as to reverence their Pastors , for their Humility , Graces , Labours and Gifts . The good things of this world are now given them to be used ; and it is but a Popular Levelling Spirit that envies the Dignities and Exaltation of the Clergy . Be it so therefore , that in any place they are justly and usefully , at least as unto themselves , possessed of Dignities and Revenues ; and far be it from us , or any of us to envy them their Enjoyments ; or to endeavour their deprivation of them : But we must crave leave to say , that the use of them to the End mentioned is vain ; and wholly frustrate . And if it be so indeed , that Christians , or professors of the Gospel , will not pay the Respect and Duty which they owe unto their Pastors and Guides upon the account of their Office , with their work and labour therein , it is an open evidence how great a necessity there is for all men to endeavour the reduction of primitive Light , Truth , Holiness and Obedience into Churches : For this is that which hath endangered their Ruine , and will effect it , if continued ; namely , an Accommodation of Church-Order and Discipline , with the State and Deportment of Rulers , unto the Decayes and Irreligion of the people , which should have been corrected and removed by their Reformation : But we hope better things of many Christians , whose Faith and Obedience are rather to be imitated , than the corrupt Degeneracy of others to be complied with , or provided for . However , it is evident that this corrupt perswasion hath in most Ages , since the days of Paulus Samosatenus , let out and given countenance unto the Pride , Covetousness , Ambition and Vain-glory of several Ecclesiasticks . For how can it be otherwise with them , who being possessed of the Secular Advantages which some Churches have obtained in the world , are otherwise utterly destitute of those Qualifications , which tue Names of the places they possess , do require . And yet all this while it will be impossible to give one single Instance , where that Respect and Estimation which the Scripture tequires in the people towards their Spiritual Guides , were ever ingenerated or improved by that worldly Grandeur , Pomp and Domination , which some pretend to be so useful unto that end and purpose : For that Awe which is put thereby on the Spirits of the common fort of men ; that Terror which these things strike into the minds of any who may be obnoxious unto Trouble and Disadvantage from them ; that outward Observance which is by some done unto persons vested with them , with the Admission which they have thereby into an equality of Society with great men in the world , are things quite of another Nature . And those who satisfie and please themselves herewith , instead of that Regard which is due unto the Officers or Guides of the Churches of Christ , from the people that belong unto them , do but help on their Defection from their Duty incumbent on them . Neither were it difficult to manifest , what innumerable scandalous offences , proceeding from the Pride and Elation of Mind that is found among many , who being perhaps Young and Ignorant , it may be corrupt in their Conversations , having nothing to bear up themselves withal , but an Interest in Dignities and worldly Riches , have been occasioned by this corrupt Perswasion . And it is not hard to judge how much is lost hereby from the true Glory and Beauty of the Church . The people are quietly suffered to decay in that Love and Respect towards their Pastors , which is their Grace and Duty , whilst they will pay that outward Veneration which worldly Grandeur doth acquire ; and Pastors satisfying themselves therewith , grow neglective of that exemplary Humility and Holiness , of that Laborious Diligence in the dispensation of the Word , and care for the Soules of the Flock , which should procure them that Holy Respect which is due unto their Office by the Appointment of Jesus Christ. But these things are here mention'd only on the occasion of what was before discoursed of . Another great Occasion of Schismes and Divisions among Christians , ariseth from the Remainders of that Confusion which was brought upon the Churches of Europe , by that general Apostacy from Gospel-Truth , Purity , and Order , whereiu they were for sundry Ages involved : Few Churches in the world have yet totally freed themselves from being influenced by the Relicks of its Disorders : That such an Apostacy did befall these Churches , we shall not need to prove . A supposition of it , is the foundation of the present Church-state of England . That things should so fall out among them , was of old foretold by the Holy Ghost . That many Churches have received a signal Deliverance from the principal Evils of that Apostasie in the Reformation , we all acknowledge : For therein by several ways , and in several degrees of success , a return unto their pristine Faith and Order was sincerely endeavoured . And so far was there a Blessing accompanying of their endeavours , as that they were all of them delivered from things in themselves pernitious and destructive to the Souls of men . Nevertheless it cannot be denied , but that there do yet continue among them sundry Remainders of those Disorders , which under their fatal Declension they were cast into . Nor doth there need any further proof hereof , than the incurable Differences and Divisions that are found among them : For had they all attained their primitive condition , such Divisions with all their Causes had been prevented . And the Papists , upbraiding Protestants with their intestine Differences and Schismes , do but reproach them that they have not been able in an hundred years to rectifie all those Abuses , and remove all those Disorders , which they were inventing , and did introduce in a thousand . There is one thing only of this Nature , or that owes it self unto this Original , which we shall instance in , as an occasion of much Disorder in the present Churches , and of great Divisions that ensue thereon . It is known , none were admitted unto the fellowship of the Church in the Dayes of the Apostles , but upon their Repentance , Faith , and turning unto God. The plain Story of their Preaching , the Success which they had therein , and their Proceedings to gather and plant Churches thereon , puts this out of the reach of all sober Contradiction . None will say , that they gathered Churches of Jews and Gentiles , that is , whilst they continued such , nor of open Sinners , continuing to live in their sins . An evidence therefore , and Confession of Conversion to God , was unavoidably necessary to the Admission of Members in the first Churches . Neither will we ever contend with such importune Prejudices , as , under any pretences capable of a wrangling Countenance , shall set up against this evidence . Hence , in the judgment of Charity , all the Members of those Churches , were looked on as persons really justified and sanctified , as effectually converted unto God ; and as such , were they saluted and treated by the Apostles : As such , we say they were looked on and owned ; and as such , upon their Confession , it was the duty of all men , even of the Apostles themselves , to look on them , and own them ; though absolutely in the sight of God , who alone is the Searcher of the hearts of men , some among them were Hypocrites , and some proved Apostates . But this Profession of Conversion unto God , by the Ministry of the Word , and the mutual acknowledgment of each other as so converted unto God in a way of Duty , was the foundation of holy spiritual Love and Unity among them . And although this did not , nor could preserve all the first Churches absolutely free from Schismes and Divisions , yet was it the most Soveraign Antidote against that Infection , and the most effectual means for the reduction of Unity , after that by the violent interposition of mens Corruptions and Temptations , it had been lost for a season . Afterwards in the Primitive times , when many more took on them the profession of Christian Religion , who had not such eminent and visible Conversions unto God , as most of those had who were changed by the Ministry of the Apostles , that persons unfit and unqualified for that state and condition , of being Members of Churches , might not be admitted into them , unto the disturbance of their Order , and disreputation of their Holy Conversation , they were for some good season kept in the condition of Expectants , and called Catechumens , or persons that attended the Church for Instruction . In this state they were taught the Mysteries of Religion , and trial was made of their Faith , Holiness , and Constancy , before their Admission : And by this means was the preservation of the Churches in Purity , Peace , and Order , provided for : Especially were they so in conjunction with that severe Discipline which was then exercised towards all the Members of them . But after that the Multitudes of the Gentile world , in the times of the first Christian Emperors , pressed into the Church , and were admitted on much easier terms than those before mentioned , whole Nations came to claim successively the priviledge of Church-Membership , without any personal duty performed , or profession made unto that purpose on their part . And so do they continue to do in many places to this day . Men generally trouble themselves no farther about a Title to Church-Membership and Priviledges , but rest in the prepossession of their Ancestors , and their own Nativity in such or such places : For whatever may be owned or acknowledged concerning the necessity of a visible Profession of Faith and Repentance , and that credible as to the sincerity of it in the judgment of Charity , it is certain for the most part , no such thing is required of any , nor performed by them . And they do but ill consult for the edification of the Church , or the good of the Souls of men , who would teach them to rest in an outward formal Representation of things , instead of the reality of Duties , and the power of Internal Grace . And no small part of the present ruine of Christian Religion owes it self unto this corrupt Principle . For whereas the things of it which consist in Powers Internal , and effectual Operations of Grace , have outward Representations of them , which from their Relation unto what they represent , are called by the same names with them , many take up with , and rest in these external things , as though Christianity consisted in them ; although they are but a dead Carcass , where the quickning life and Soul of internal Grace is wanting . Thus it is in this matter , where there is a shadow and appearance of Church-Order , when the truth and substance of it is far away . Men come together unto all the Ends of Church-Assemblies where unto they are admitted , but on no other grounds , with no other hearts , nor designes , but on and with what they partake in any Civil Society , or joyntly engage in any other worldly Concern . And this Fundamental Errour in the Constitution of many Churches , is the occasion as of other Evils , so in particular of Divisions among professed Christians . Hence originally was the Discipline of the Church accommodated by various degrees to the Rule and Government of such persons , as understood little , or were little sensible of the Nature , Power , and Efficacy of that spiritual Discipline which is instituted in the Gospel , which thereby at last degenerated into the outward way of Force and Power before described : For the Churches began to be composed of such as could no otherwise be ruled . And instead of reducing them to their Primitive Temper and Condition where unto the Evangelical Rule was suited , there was invented a way of Government accommodate unto that state whereinto they were lapsed , which those concerned found to be the far easier work of the two . Hence did sincere mutual Love with all the fruits of it begin to decay among Church-Members ; seeing they could not have that tollerable perswasion of that Truth of Profession in each other which is necessary to preserve it without Dissimulation , and to provoke it unto a due Exercise . Hence did private spiritual Communion fail amongst them , the most being strangers unto all the ways and means of it ; yea despising and contemning it in all the instances of its exercise ; which will yet be found to be as the Life and Soul of all useful Church-communion . And where publick Communion is only attended unto with a neglect hereof , it will quickly wither and come to nothing : For on this occasion do all duties of Watchfulness , Exhortations and Admonitions , proceeding from mutual Love and Care of each others condition , so frequently recommended unto us in the Scripture , utterly cease and become disused . Hence Members of the same Church began to converse together as men only , or at the best Civil Neighbours ; and if at all as Christians , yet not with respect unto that especial relation unto a particular Church , wherein their usefulness as Members of the same Organical Body is required . Hence some persons looking on these things as intollerable , and not only obstructive of their Edification , but destructive unto all really useful Church-Communion , we ought not to wonder if they have thought meet to provide otherwise for themselves . Not that we approve of every departure or withdrawing from the Communion of Churches , where things continue under such disorders , but only shew what it is that occasioneth many so to do . For as there may sometimes be just cause hereof , and persons in so doing may mannage what they do according unto Scripture-Rule ; so we doubt not but that some may rashly and precipitately , without due attendance unto all the Duties which in such Undertakings are required of them , without that Charity and Forbearance which no Circumstances can absolve them from , make themselves guilty of a blameable separation . And these are some of those things which we look upon as the General Causes or Occasions of all the Schismes and Divisions that are at this day found among Professors of the Gospel . Whether the guilt of them will not much cleave unto them by whom they are kept on foot and maintained , is worth your enquiry , For so doth it befall our Humane Nature , apt to be deceived and imposed on by various Pretences and Prejudices , that those are oftentimes highly guilty themselves of those miscarriages , whose chiefest satisfaction and glory consists in charging them on others . However if these things do not absolutely justifie any in a Secession from the Churches where unto they did relate ; yet they render the matter so highly questionable , and the things themselves are so burdensome unto the minds of many , as that Divisions will thereon undoubtedly ensue . And when it is so fallen out , to design and contrive the reduction of all unto outward Vnity and Concord , by forcing them , who on such occasions have dissented and withdrawn themselves from the Communion of any Church , without endeavouring the removal of these Occasions of their so doing , and the Reformation of those abuses which have given cause thereunto , is severe , if not unjust . But when the Lord Jesus Christ in his Care towards his Churches , and watchfulness over them , shall be pleased to remove these and the like stumbling-Blocks out of the way , there will , we hope , be a full return unto Gospel-Unity and Peace among them that serve and worship him on the Earth . In this state of things , where-ever it be found , it is no wonder if the Weaknesses , Ignorance , Prejudices and Temptations of men do interpose themselves unto the encrease and heightning of those Divisions , whose Springs and Occasions lye elswhere . When none of these Provocations were given them , yet we know there was enough in Professors themselves to bring forth the bitter fruit of Differences and Schisms , even in the dayes of the Apostles . How much more may we fear the like fruits and effects from the like Principles and corrupt affections ? Now the Occasions of drawing them forth are more , Temptations unto them greater , Directions against them less evident and powerful ; and all sense of Ecclesiastical Authority , through its abuse and male-administration , is , if not lost and ruined , yet much weakned and impaired . But from the darkness of the minds of men , and their unmortified affections , ( as the best know but in part , nor are they perfectly sanctified ) it is , that they are apt to take offence one at another , and thereon to judge and censure each other temerariously ; and which is worst of all , every one to make his own understanding and perswasion thereon , the Rule of Truth and Worship unto others . All such wayes and courses are against us in the matter of Love and Union , all tending to make and increase Divisions among us . And the Evil that is in them , we might here declare , but that it falls frequently under the chastisement of other hands : Neither indeed can it well meet with too much severity of reproof . Only it were desireable that those by whom such reproofs are mannaged , would take care not to give advantages of Retortion or self-justification unto them that are reproved by them : But this they do unavoydably , whilst they seem to make their own Judgments and Practises the sole Rule and measure of what they approve or disallow . In what complyes with them there is nothing perverse , and in what differs from them there is nothing sincere . And on this foundation whilst they reprove , censuring , rash-judging and reproaching of others , with pride , self-conceitedness , false Opinions , irregular practices in Church worship , or any other concerns of Religion , backbiting , easiness in taking up false reports with the like evils , as they deserve severely to be rebuked , those reproved by them are apt to think , that they see the guilt of many of the crimes charged on themselves , in them by whom they are reproved . So on all hands things gendor unto farther strife ; whilst every Party being conscious unto their own sincerity , according unto the Rule of their present Light , which is the only measure they can take of it , are ready to impeach the sincerity of them by whom they suppose themselves causlesly traduced and condemned . This evil therefore is to be diligently watched against by all that love Unity , Truth , Holiness , or Peace . And seeing there are Rules and Precepts given us in the Scripture to this purpose , it may not be unmeet to call over some of them . One Rule of this nature and import , is that we should all of us study to be quiet , and to do our own business , in things Civil and Sacred . Who will harm men , who will be offended with them , whilst they are no otherwise busied in the world ? And if any attempt to do them evil , what need have they to be troubled thereat ? Duty and Innocency will give peace to a worthy soul in the midst of all storms , and whatever may befall it . Now will any one deny , or can they , but that it is the duty , and ought to be the business of every man to seek his own edification , and the saving of his soul ? Deny this unto any man , and you put your self in the place of God to him , and make him more miserable than a Beast . And this , which no man can forbid , no man can otherwise do , than according to that Light and knowledg of the will of God which he hath received : If this therefore be so attended to , as that we do not thereby break in upon the concerns of others , nor disturb them in what is theirs , but be carryed on quietly and peaceably with an evidence in what we do , that it is meerly our own personal duty , that we are in the pursuance of ; all cause of offence will be taken away . For if any will yet be offended with men , because they peaceably seek the savation of their own souls , or do that in order thereunto , which they cannot but do , unless they will cast off all sense of Gods authority over them , it is to seek occasion of offence against them , where none are given . But when any persons are acted by a Pragmatical Curiosity to interpose themselves in the Wayes , Affairs , and Concerns of other men , beyond what the Laws of Love , usefulness , and mutual Christian aid , do require , tumults , disorders , vexations , strife , emulations , with a world of evils , will ensue thereon ; especially will they do so , when men are prone to dwell on the reall or supposed faults of others , which on various pretences of pity for their persons , or a detestation of their evils , or publick reproof of them , they will aggravate , and so on all occasions expose them to publick censures , perhaps , as they think , out of zeal to Gods glory , and a desire for the Churches good : For the passions and interests of such persons , are ready to swell over the bounds of modesty , sobriety and peace , though through the blindness which all self-love is accompanied withall , they seldome see clearly what they do . Would we therefore labour to see a beauty , desireableness and Honour in the greatest confinement of our thoughts , words and actions , unto our selves and our own occasions , that express Duty will admit of , it might tend very much to the preservation of Love and Peace among Professors , for unto this end it is prescribed unto us . Secondly , it is strictly commanded us that we should not judge , that we be not judged . There is no Rule for mutual Conversation and Communion , in the Scripture , that is oftner repeated , or more earnestly inculcated : Nor is there any of more Vse , nor whose Grounds and Reasons , are more evident or more cogent . Judging and determining in our selves , or divulging Censures concerning others , their Persons , States , and Conditions towards God , their Principles as to truth and sincerity , their ways as to Righteousness and Holiness , whether past or present , any otherwise than by the perfect Law of Liberty , and that only when we are called thereunto in a way of Duty , is the Poyson of common Love and Peace , and the ruine of all Communion and Society , be it of what Nature it will. For us to judge and determine whether these or those Churches are true Churches or no , whether such Persons are Godly or no , whether such of their Principles and actions are regular or no , and so condemn them in our Minds , ( unless where open wickedness will justifie the severest Reflections ) is to speak Evil of the Law , and to make our selves Judges of it , as well as of them who together with our selves are to be judged by it . Nor is a judgment of that Nature necessary unto our Advantage in the Discharge of any Duty required at our hands . We may order all our Concernments towards Churches and Persons without making any such Judgment concerning them . But so strong is the Inclination of some Persons unto an Excess in this kind , that no consideration can prevail with them to cast it out according to its desert . Whether they do it as approving and justifying themselves in what they condemn in others , or as a thing conducing unto their Interest , or out of Faction and an especial Love to some one Party of Men , or some secret Animosities and hatred against others , it is a matter they seldome well quit themselves of , whilst they are in this world . Yea so far do some suffer themselves to be transported , as that they cannot restrain from charging of others with the Guilt of such things as they know to be charged on themselves , by them who pretend to be the only competent Judges in such Cases . And so will they also reflect upon , and complain of other men for Miscarriages by severities , in Instances exceedingly inferior , as by themselves represented , unto what it is known they were ingaged in . But men are apt to think well of all they do themselves , or those whom they peculiarly regard , and to aggravate whatever they conceive amiss in such as they dislike . Were it not better by Love to cover a multitude of faults , and to leave the Judgment of Persons and things , wherein we are not concerned , unto him who judgeth Righteously , and will render unto every Man according to his works ? However certain it is , that untill the Evil Fountain of bitter waters be stopped , untill we cease to bless God even the Father , and at the same time to curse Men made after the Similitude of God , the wounds that have been given to the Love and Peace of Professors will not be healed . Thirdly , unto the same End are all Men forbidden to think that they have a Dominion over the Faith of others , or that the ordering and disposal of it is committed unto them . It is Christ alone who is the Lord of the Consciences of his Disciples . And therefore the best and greatest of the Sons of Men , who have been appointed by him to deal with others in his Name , have constantly disclaimed all thoughts of Power or Rule , over the Consciences or Faith of the meanest of his Subjects . How many ways this may be done , we are filled with Experiences ; for no way whereby it may be so , hath been left unattempted . And the Evil of it hath invaded both Churches and Particular Persons : Some whereof who have been active in casting of the Dominion of others , seem to have designed a Possession of it in themselves . And it is well , if where one Pope is rejected , many do not rise in his Place , who want nothing but his Power and Interest , to do his work . The Indignation of some , that others do not in all things comply with their Sentiments , and subject themselves unto their Apprehensions and Dictates , ariseth from this Presumption : And the Persecutions wherein others ingage , do all grow out of the same bitter Root . For men can no otherwise satisfie their Consciences herein , but by a supposition that they are warranted to give measures unto the Minds and Practices of others , that is , their Faith and Consciences , in Sacred things . And whilst this Presumptious Supposition under any Pretence or colour possesseth the Minds of Men , it will variously act its self unto the Destruction of that Gospel Unity , which it is our Duty to preserve . For when they are perswaded that others ought to give up themselves absolutely to their Guidance in the things of Religion , either because of their Office and Dignity , or because they are Wiser than they , or it may be are only able to dispute more then they , if they do not immediately so do , especially seeing they cannot but judg themselves in the Right in all things , they are ready to charge their Refusal on all the Corrupt Affections , Principles and Practices , which they can surmize , or , their supposed just indignation suggest unto them . That they are proud , ignorant , self-conceited , wilful , factious , is immediately concluded ; and a semblance unto such Charges shall be diligently sought out , and improved . Nothing but a deceiving Apprehension that they are some way or other meet to have a Dominion over the Faith of their Brethren and Fellow-Servants , would prevail with men , otherwise Sober and Learned , so to deal with all that dissent from them , as they are pleased to do . Fourthly , All these Evils mentioned are much increased in the minds of men , when they are puffed up with a conceit of their own Knowledge and Wisdom : This therefore we are warned to avoid , that the Edification of the Church may be promoted , and Love preserved : For hence are very many apt to take false measures of things , especially of themselves , and thereon to cast themselves into many mischievous Mistakes . And this is apt to befal them , who for ends best known unto themselves , have with any ordinary diligence attended to the study of Learning . For upon a supposal of some competent furniture with Natural Abilities , they cannot but attain some skill and knowledge that the common sort of unstudied persons are unacquainted withal . Oft-times indeed , their Pre-eminence in this kind , consists in matters of very small consequence or importance . But whatever it be , it is ready to make them think strange of the Apostles advice , If any man seemeth to be wise in this world , let him become a Fool , that he may be wise ; apt it is to puffe them up , to influence their minds with a good conceit of themselves , and a contempt of others . Hence may we see some , when they have gotten a little skill in Languages , and through custome advantaged by the reading of some Books , are able readily to express some thoughts , perhaps not originally their own , presently conceit themselves to be so much wiser than the multitude of unlettered persons , that they are altogether impatient , that in any thing they should dissent from them : And this is a common frame with them whose Learning and Wit being their All , do yet reach but half way towards the useful ends of such things . Others also there are , and of them , not a few , who having been in the ways wherein the Skill and Knowledge mentioned are usually attained , yet through their Incapacity or Negligence , or some depraved Habit of Mind , or course of Life , have not really at all improved in them . And yet these also , having once attained the countenance of Ecclesiastical Offices or Preferments , are as forward as any , to declaim against , and pretend a contempt of that Ignorance in others , which they are not so stupid , as not to know that the guilt of it may be reflected on themselves . However these things , at best , and in their highest improvement , are far enough from solid Wisdom ; especially that which is from above , and which alone will promote the Peace and Edification of the Church . Some have no advantage by them , but that they can declare and speak out their own weakness ; others that they can rail , and lie , and falsly accuse , in Words and Language wherewith they hope to please the vilest of men . And certain it is , that Science , which whatever it be without the Grace of God , is but falsly so called , and oftentimes falsly pretended unto , for this evil end of it alone is apt to lift up the minds of men above others , who perhaps come not behind them in any useful understanding . Yea , suppose men to have really attained a singular degree in useful knowledge and wisdom , and that either in things spiritual and divine , or in Learning and Sciences , or in Political p●udence ; yet Experience shews us , that an hurtful elation of mind is apt to arise from them , if the Souls of men be not well ballanced with Humility , and this evil particularly watched against . Hence ariseth that Impatience of Contradiction , that Jealousie and tenderness of mens own Names and Reputations , those sharp revenges they are ready to take of any supposed Inroads upon them , or disrespects towards them , that contempt & undervaluation of other mens Judgments , those Magisterial Impositions and censures which proceed from men under a Reputation of these Endowments . The Cautions given us in the Scripture against this frame of Spirit , the Examples that are proposed unto us to the contrary , even that of Christ himself , the Commands that are multiplied for Lowliness of mind , Jealousie over our selves , the Soveraignty of God in chusing whom he pleaseth to reveal his Mind and Truth unto and by , may in the consideration of them be useful to prevent such Surprizals with Pride , Self-conceit , and contempt of others , as supposed or abused knowledge are apt to cast men into , whereby Divisions are greatly fomented and increased among us . But it may be these things will not much prevail with them , who pretending a Zeal and Principle above others in Preaching , and urging the Examples of Christ , do in most of their ways and actings , and in some of their Writings , give us an unparallel'd Representation of the Devil . Lastly , It is confessed by all , that False Teachers , Seducers , Broachers of Novel Corrupt and Heretical Doctrines , have caused many Breaches and Divisions among such as once agreed in the Profession of the same Truths and Points of Faith : By means of such persons , whether within the present Church-State , or without , there is scarce any Sacred Truth , which had formerly secured its station and possession in the minds of the generality of Christians in this Nation , but what hath been solicited , or opposed . Some make their Errors the principal Foundation , Rule and Measure in Communion : Whoever complies with them therein , is of them ; and whoso doth not , they avoid ; so at once they shut up themselves from having any thing to do with them that love Truth and Peace . And where these consequents do not ensue , mens Zeal for their Errors being overballanced by their love of , and concern in their secular interest , and their minds influenced by the novel prevailing Opinion of a great Indifferency in all things appertaining unto Outward Worship ; yet the advancing and fomenting of Opinions contrary unto that Sound Doctrine which hath been generally owned and taught by the Learned and Godly Pastors , and received by the People themselves , cannot but occasion Strife , Contentions , and Divisions among Professors . And it may be , there are very few of those Articles or Heads of Religion , which in the beginning of the Reformation , and a long time after , were looked on as the most useful , important and necessary parts of our Profession , that have not been among us variously opposed and corrupted . And in these Differences about Doctrine , lie the hidden Causes of the Animosities whereby those about Worship and Discipline are mannaged . For those who have the advantage of Law and Power on their side in these lesser things , are not so unwise as to deal openly with their Adversaries about those things , wherein the Reputation of established and commonly received Doctrines lie against them . But under the pretence and shelter of contending for Legal Appointments , not a few do exercise an Enmity against those who profess the Truth , which they think it not meet as yet openly to oppose . Such are the Causes , and such are the Occasions of the Differences and Divisions in and about Religious Concerns , that are among us ; by such means have they been fomented and encreased : Heightned they have been by the personal faults and miscarriages of many of all sorts and parties . And as the reproof of their sinful failings is in its proper season a necessary duty ; so no Reformation or Amendment of persons will give a full relief , nor free us from the evil of our Divisions , until the Principles and ways which occasion them , be taken out of the way . CHAP. V. Grounds and Reasons of Non-Conformity . HAving briefly declared our Sense concerning the general Causes and Occasions of our Differences , and that present want of Christian Love which is complained of by many ; we shall now return to give some more particular account concerning our Inconformity unto , and Non-compliance with the Observances and Constitutions of the Church of England . It is acknowledged , that we do in sundry things dissent from them ; that we do not , that we cannot come up unto a joint Practice with others in them . It is also confessed , that hereon there doth ensue an appearance of Schisme between them and us , according as the common notion of it is received in the world . And because in this distance and difference , the Dissent unto Compliance is on our parts ; there is a semblance of a voluntary relinquishment of your Communion : And this we know exposeth us , in Vulgar Judgments and Apprehensions , unto the Charge of Schisme , and necessitateth us unto self-defence ; as though the only matter in question were , whether we are guilty of this evil or no. For that advantage have all Churches which have had an opportunity to fix terms of Communion , right or wrong , just or unequal ; the Differences which ensue thereon , they will try out on no other terms , but only whether those that dissent from them , are Schismaticks or not . Thus they make themselves Actors oft-times in this Cause , who ought in the first place to be charged with In●ury ; and a Trial is made meerly at the hazard of the Reputation of those , who are causelesly put upon their Purgation and Defence . Yea with many , a kind of Possession and Multitude , do render Dissenters unquestionably Schismatical ; so that it is esteemed an unreasonable Confidence in them , to deny themselves so to be . So deals the Church of Rome with those that are Reformed . An open Schisme there is between them ; and if they cannot sufficiently fix the Guilt of it on the Reformed , by confidence and clamours , with the advantage of Prepossession ; yet , as if they they were perfectly innocent themselves , they will allow of no other Enquiry in this Matter , but what consists in calling the Truth and Reputation of the other Party , into question . It being our present condition to lie under this Charge from many , whose Interest it is to have us thought guilty thereof , we do deny that there is any culpable secession made by us , from the Communion of any that profess the Gospel in these Nations , or that the blame of the appearing Schisme that is among us , can duly or justly be reflected on us ; which in the Remainder of our Discourse , we shall make to appear . What are our Thoughts and Judgments , concerning the Church-state and Interest of the Professors of the Gospel in this Nation , we have before declared . And we hope they are such , that in the Judgment of persons sober and impartial , we shall be relieved from those clamorous Accusations , which are without number or measure , by some cast upon us . Our Prayers are also continually unto the God of Love and Peace for the taking away of all Divisions and their Causes from among us . Nor is the satisfaction which ariseth from our sincerity herein , in the least taken off , or rent from us , by the uncharitable Endeavours of some , to rake up pretences to the contrary . And should those , in whose power it is , think meet to imitate the Pastors and Guides of the Churches of old , and to follow them in any of the wayes which they used for the Restauration of Vnity and Agreement unto Christians , when lost or endangered , we should not decline the contribution of any assistance , by Counsel or Fraternal Compliance , which God should be pleased to supply us withal . But whilst some whose advantages render them considerable in these matters , seem to entertain no other Thoughts concerning us , but what issue in Violence and Oppression , the principal duty incumbent on us is , quietly to approve our Consciences unto God , that in sincerity of heart we desire in all things to please him , and to conform our Lives , Principles and Practises to his Will , so far as he is graciously pleased to make it known unto us . And as for men , we hope so to discharge the Duty required of us , as that none may justly charge us with any Disorders , Vnpeaceableness , or other evils : For we do not apprehend that we are either the cause or culpable occasion of those Inconveniences and Troubles which some have put themselves unto by their endeavours for our disturbance , impoverishing and ruine . Let none imagine , but that we have considered the Evils , and evil Consequents of the Schismes and Divisions that are among us ; and those who do so , do it upon the forfeiture of their Charity . We know how much the great work of Preaching the Gospel unto the Conversion of the Souls of men is impeded thereby ; as also what prejudice ariseth thence against the Truth , wherein we are all agreed ; with what Temptations , and mutual exasperations , to the loss of Love , and the occasioning of many sinful Miscarriages in persons of all sorts , do hereon ensue : But we deny that it is in our power to remove them , or take them out of the way , nor are we conscious unto our selves of any Sin or Evil , in what we do , or in what we do not do , by our not doing of it in the Worship of God. It is Duty alone unto Jesus Christ , whereunto in these things we attend , and wherein we ought so to do . And where Matters of this nature are so circumstanced , as that Duty will contribute nothing towards Unity , we are at a loss for any progress towards it . The Sum of what is objected unto us , ( as hath been observed ) is our Non-Conformity , or our forbearance of actual personal Communion with the present Church-Constitutions , in the Modes , Rites , and Ceremonies of its Worship : Hence the Schisme complained of , doth ensue . Unless this Communion be total , constant , without endeavour of any Alteration or Reformation , we cannot in the judgment of some , be freed from the guilt hereof . This we deny , and are perswaded that it is to be charged elsewhere : For , First , All the Conditions of absolute and compleat Communion with the Church of England , which are proposed unto us , and indispensibly required of us , especially as we are Ministers , are Vnscriptural ; such as the Word of God doth neither warrant , mention , nor intimate , especially not under any such consideration , as necessary Conditions of Communion in or among the Churches of Christ. We dispute not now about the Lawfulness or Vnlawfulness or things in themselves ; nor whether they may be observed or no , by such as have no conviction of any Sin or Evil in them . Neither do we judge or censure them , by whom they are observed : Our Enquiry is solely about our own Liberty and Duty . And what concerneth them , is resolved into this one Question , as to the Argument in hand : Whether such Things or Observances in the Worship of God , as are wholly unscriptural , may be so made the indispensible Condition of Communion with any particular Church , as that they by whom they are so made and imposed on others , should be justified in their so doing ; and that if any Differences , Divisions or Schismes , do ensue thereon , the guilt and blame of them must necessarily fall on those who refuse submission to them , or to admit of them as such ? That the Conditions proposed unto us , and imposed on us indispensibly , if we intend to enjoy the Communion of this Church , are of this nature , we shall afterwards prove by an induction of Instances . Nor is it of any concernment in this matter , what place the things enquired after do hold , or are supposed to hold in the Worship of God ; our present Enquiry is about their warranty to be made conditions of Church-Communion . Now we are perswaded that the Lord Christ hath set his Disciples at liberty from accepting of such terms of Communion from any Churches in the world : And on the same Grounds we deny , that he hath given or granted unto them Authority , to constitute such Terms and Conditions of their Communion , and indispensibly to impose them upon all that enjoy it , according to their several capacities and concerns therein : For , First , The Rule of Communion among the Disciples of Christ in all his Churches , is invariably established and fixed by himself . His Commission , Direction and Command , given out unto the first Planters and Founders of them , containing an obliging Rule unto all that should succeed them throughout all Generations , hath so established the Bounds , Limits and Conditions of Church-Communion , as that it is not lawful for any to attempt their Removal or Alteration . Go ye , saith he to them , and teach all Nations , Baptizing them in the Name of the Father , and of the Son , and of the Holy Ghost ; teaching them to observe all things whatever I have commanded you , and lo I am with you alwayes , even unto the end of the world . All the Benefits and Blessings , all the Comfort and use of Church-Assemblies and Communion , depends alone on the promise of the Presence of Christ with them . Thence doth all the Authority that may be exercised in them proceed ; and thence doth the efficacy of what they do unto the edification of the Souls of men , arise and flow . Now that any one may thus enjoy the Presence of Christ in any Church , with the Fruits and Benefits of it , no more can be required of him , but that through the Preaching of the Gospel , and Baptism , being made a professed Disciple , he do , or be ready to do and observe all whatsoever Christ hath commanded . This hath he established as the Rule of Communion among his Disciples and Churches in all Generations : In all other things which do relate unto the Worship of God , he hath set them , and left them at liberty , which so far as it is a Grant and Priviledge purchased for them , they are obliged to make good and maintain . We know it will be here replied , that among the Commands of Christ , it is , that we should hear the Church , and obey the Guides and Rulers thereof : Whatever therefore is appointed by them , we are to submit unto , and observe , even by virtue of the Command of Christ. And indeed it is certainly true , that it is the Will and Command of the Lord Jesus , that we should both hear the Church , and obey the Guides of it : But by virtue of this Rule , neither the Church nor its Guides can make any thing necessary to the Disciples of Christ , as a condition of Communion with them , but only what he hath commanded . For the Rule here laid down is given unto those Guides or Rulers ; who are thereby bound up , in the Appointments of what the Disciples are to observe , unto the Commands of Christ. And were a Command included herein , of obeying the Commands or Appointments of Church-Guides , and the promise of the Presence of Christ annexed thereunto ; as he had given them all his own Power , and placed them in his Throne , so we had been all obliged to follow them whither ever they had carried or led us , although it were to Hell it self , as some of the Canonists ; on this Principle , have spoken concerning the Pope . Here therefore is a Rule of Communion fixed , both unto them that are to rule in the Church , and them that are to obey . And whereas , perhaps it may be said , that if the Rulers of the Church may appoint nothing in and unto the Communion of the Church , but what Christ hath himself commanded , then indeed is their Authority little worth , yea , upon the matter none at all : For the Commands of Christ are sufficiently confirmed and fixed by his own Authority ; and to what end then serves that of the Rulers of the Church ? We must say , that their whole Authority is limited in the Text , unto Teaching of men to observe what Christ hath commanded . And this they are to do with Authority ; but under him , and in his Name ; and according to the Rules that he hath given them . And those who think not this Power sufficient for them , must seek it elsewhere ; for the Lord Christ will allow no more in his Churches . To make this yet more evident , we may consider that particular Instance , wherein the Primitive Christians had a Trial , in the Case as now stated before us : And this was in the Matter of Mosaical Ceremonies and Institutions , which some would have imposed on them , as a condition of their Communion in the Profession of the Gospel : In the determination hereof , was their Liberty asserted by the Apostles , and their Duty declared to abide therein . And this was the most specious Pretence of imposing on the Liberty of Christians , that ever they were exercised withal . For the Observation of these things had countenance given unto it , from their Divine Original , and the condescending Practice of the Apostles for a good season . That other Instances of the like nature should be condemned in the Scripture is impossible , seeing none had then endeavoured the Introduction of any of that Nature . But a general Rule may be established in the determination of one Case , as well as in that of many ; provided it be not extended beyond what is eminently included in that case . Herein therefore was there a Direction given for the Duty and Practise of Churches in following Ages ; and that in pursuit of the Law and Constitution of the Lord Christ before-mentioned . Neither is there any force in the Exception , that these things were imposed under a pretence of being commanded by God himself : For they say , to require any thing under that Notion , which indeed he hath not commanded , is an Adding to his Command , which ought not to be admitted : But to require things Indifferent , without that pretence , may be allowed . But as in the former way , men adde unto the Commands of God Formally , so in this latter , they do it Materially , which also is prohibited : For in his Worship , we are forbidden to adde to the things that he hath appointed , no less than to pretend commands from him which he hath not given . He therefore who professeth and pleadeth his willingness to observe and do in Church-communion , whatever Christ hath instituted and commanded , cannot regularly be refused the Communion of any Church , under any pretence of his refusal to do other things , which confessedly are not so required . It is pleaded indeed , that no other things , as to the Substance of the Worship of God , can or ought to be appointed , besides what is instituted by Jesus Christ : But as to the Manner or Modes of the Performance of what he doth command , with other Rites and Ceremonies to be observed for Order and Decency , they may lawfully be instituted by by the Rulers of the Church . Let it therefore at present be granted , that so they may be by them who are perswaded of the Lawfulness of those Modes , and of the things wherein they consist ; seeing that is not the question at present under agitation . Neither will this Concession help us in our present Enquiry , unless it be also granted , that whatever may be lawfully practised in the worship of God , may be lawfully made a necessary Condition of Communion in that Worship : But this will not be granted , nor can it ever be proved . Besides , in our present Difference , this is only the Judgment of one Party , that the things mentioned may be Lawfully observed in and among Sacred Administrations : And thereon the Conclusion must be , that whatever some think may be lawfully practised in Divine Worship , may lawfully be made an indispensible condition of Communion unto the whole . Nor will it give force unto this Inference , that those who judge them lawful are the Rulers and Guides of the Church , unto whose determination the Judgment of private persons is not to be opposed : For we have shewed before , that a Judgment concerning what any one is to do or practise in the worship of God , belongs unto every man who is to do or practise ought therein ; and he who makes it not , is brutish . And the Judgment which the Rulers of the Church are to make for the whole , or to go before it , is , in what is c●mmanded , or not so , by Jesus Christ , not in what is fit to be added ●hereunto by themselves . Besides if it must be allowed that such things may be made the conditions of Church-Communion , then any who are in place of Authority , may multiply such conditions according unto the utmost extent of their Judgments , until they become burdensome and intolerable unto all , or really ridiculous in themselves , as it is fallen out in the Church of Rome : But this would prove expresly destructive unto that certain and unvariable Rule of Church-communion , which the Lord Christ hath fixed and established ; whereof we shall speak again afterward . Neither will that Plea , which is by some insisted on in this case , yield any solid or universal relief . It is said , that some may warrantably and duly observe in the Worship of God , what is unduly and unwarrantably imposed on them by others . And indeed all Controversies about Church-Constitution , Discipline , and external Worship , are by some reduced unto these two Heads ; that the Magistrate may appoint what he pleaseth , and the People may observe whatever he appoints : For as there is no Government of the Church determined in the Scripture , it is meet it should be erected and disposed by the supreme Magistrate , who , no doubt , upon that supposition , is only fit and qualified so to do : And for outward worship , and the Rites thereof , both it and they are so far indifferent , as that we may comply with whatever is imposed on us ; whether they be good , or useful , or evil , lies at the doors of others to answer about . But this seems to rise up in express contradiction unto those Commands which are given us , to stand fast in the Liberty wherewith Christ hath made us free ; and in these things , not to be servants of men , For what do we do less , than renounce the Priviledge of our Liberty purchased for us at an high rate and Price , or what are we less than Servants of Men , whilst we bring our selves in bondage unto the observation of such things in the worship of God , as we judge neither commanded by him , nor tending unto our own Edification , but meerly because by them ordained ? Moreover , suppose it be the Judgment of some , as it is of many , that the things mentioned , though in their own nature indi●ferent , do become unlawful unto them to observe when imposed as necessary conditions of all Church-Communion , contrary to the command and appointment of Christ ? We know this is exceedingly declaimed against as that which is perverse and froward . For what , say many , can be more unreasonable , than that things in their own nature indifferent should become unlawful because they are commanded ? But it is at least no less unreasonable , that things confessedly indifferent should not be left so , but be rendred necessary unto practise , though useless in it , by arbitrary commands . But the opinion traduced , is also much mistaken . For although it be granted that the things themselves are indifferent in their own nature , not capable , but as determined by circumstances , of either moral good or evil ; yet it is not granted that the observation of them , even as uncommanded , is indifferent in the Worship of God. And although the command doth not alter the Nature , and make that which was indifferent become evil , yet that command of its self being contrary to many divine commands and instructions given us in the Scripture , a complyance with the things commanded therein may become unlawful to us . And what shall they do whose judgment this is ? shall they admit of them as lawful , upon the consideration of that change about them , which renders them unlawful ? This they will not easily be induced to give their assent unto . Let therefore the Rule of Church Communion be observed which our Lord Jesus Christ hath fixed ; and no small occasion of our strifes and divisions will be removed out of the way . But whilst there is this contest among us , If one pleads his readiness to do and observe whatever the Lord Christ hath commanded , and cannot be convinced of insincerity in his profession , or of want of understanding in any known Institution of his , and thereon requires the Communion of any Church ; but others say nay , you shall observe and do sundry other things that we our selves have appoynted , or you shall have no communion with us : as it cannot be but that Divisions and Schisms will ensue thereon ; so it will not be difficult for an indifferent by-stander , to judge on whether side the occasion and guilt of them doth remain . Secondly , We have the Practise of the Apostles in the pursuance of the Direction and Command of their Lord and ours , for our Guide in this Case . And it may be well and safely thought , that this should give a certain Rule unto the proceedings and actings of all Church-Guides in future Ages . Now they did never make any thing unscriptural , or what they had not received by divine Revelation , to be a condition of Communion in Religious Worship & Church Order among Christians . For as they testified of themselves , that they would co●tinually give themselves unto prayer , and the Ministry of the word ; so it was of old observed concerning them , that their constant labour was for the good of the souls of men in their conversion unto God , and edification in faith and holiness ; but as for the Institution of Festivals or Fasts , of Rites or Ceremonies to be observed in the Worship of the Churches , they intermedled with no such things . And thence it came to pass , that in the first entrance and admission of Observances about such things , there was a great and endless variety in them , both as to the things themselves observed , and as to the manner of their observation . And this was gradually increased unto such an height and excess , as that the burden of them became intolerable unto Christendome . Nor indeed could any better success be expected in a relinquishment and departure from the Pattern of Church Order , given us in their example and practise . Neither is the Plea from hence built meerly on this consideration , that no man alive , either from their Writings , or the approved Records of those Times , can manifest that they ever prescribed unto the Churches , or imposed on them the observance of any uninstituted Rit● , to be observed as a measure and Rule of their Communion ; but also it so fell out in the good providence of God , that the Case under debate , was proposed unto them , and joyntly determined by them . For being called unto advice and counsel , in the case of the difference that was between the Jewish and Gentile Converts , and Professors , wherein the former laboured to impose on the latter the observation of Moses Institutions , as the condition of their joynt Communion , as was mentioned even now , they not only determine against any such Imposition , but also expresly declare that nothing but necessary things ( that is , such as are so from other Reasons antecedently unto their Prescriptions and Appointments ) ought to be required of any Christians , in the Communion or Worship of the Church . And as they neither did nor would on that great occasion , in that Solemn Assembly , appoynt any one thing to be observed by the Disciples and Churches which the Lord Christ had not commanded ; so in their Direction given unto the Gentile Believers for a temporary abstinence from the use of their Liberty in one or two Instances whereunto it did extend , they plainly intimate , that it was the avoydance of a present Scandal , which might have greatly retarded the progress of the Gospel , that was the reason of that Direction . And in such Cases it is granted , that we may in many things for a season forgo the use of our Liberty . This was their way and Practise , this the Example which they left unto all that should follow them in the Rule and Guidance of the Church . Whence it is come to pass in After-Ages , that men should think themselves wiser than they , or more careful to provide for the peace and unity of the Church , we know not . But let the bounds and measures of Church Communion fixed in and by their Example , stand unmoved , and many causes of our present Divisions will be taken away . But it may be it will be offered , that the Present state of things in the World , requires some alteration in , or variation from the precise Example of the Apostles in this matter . The due observation of the Institutions of Christ in such manner as the nature of of them required , was then sufficient unto the Peace and Unity of the Churches . But Primitive Simplicity is now decayed amongst the most ; so that a multiplication of Rules and Observances is needful for the same ends . But we have shewed before , that the Accommodation of Church Rule and Communion to the Degeneracy of Christians or Churches , or their Secular Engagements , is no way advantagious unto Religion . Let them whose Duty it is , endeavour to reduce Professors and Profession to the Primitive Standard of Light , Humility , and Holiness , and they may be ordered in all Church concerns , according to the Apostolical Pattern . Wherefore when Christians unto the former Plea of their readiness to observe , and do , whatsoever Christ hath commanded them , do also adde their willingness to comply with whatever the Apostles of Christ have either by Precept , or Example in their own practise , commended unto them , or did do or require in the first Churches , and cannot be convinced of failing to make good their Profession ; we do not know whence any can derive a Warranty enabling them to impose any other conditions of communion on them . The Institution therefore of the Lord Christ , and the Practise of the Apostles , lye directly against the imposing of the conditions enquired about . And first to invent them , then to impose them , making them necessary to be observed , and then to judg and censure them as Schismaticks , as enemies to Love and Peace , who do not submit unto them , looks not unlike the exercise of an unwarrantable Dominion over the Faith and Consciences of the Disciples of Christ. Thirdly , not only by their Example and Practice , but they have also Doctrinally declared , what is the Duty of Churches , and what is the Liberty of Christians in this matter . The Apostle Paul discourseth at large hereon ; Rom. 14. 15. Chap. The attentive Reading of those two Chapters , is sufficient to determine this Cause among all uninterested and unprejudiced Persons . He supposeth in them , and it is the Case which he exemplifies in sundry Instances , that there were among Christians and Churches at that time , different Apprehensions and Observances about some things appertaining unto the worship of God : And these things were such , as had some seeming Countenance of a Sacred and Divine Authority , for such was their Original Institution . Some in the consideration hereof , judged that they were still to be observed ; and their Consciences had been long exercised in an holy subjection unto the Authority of God in the Observance of them . Nor was there yet any express and Positive Law erected for their Abrogation ; but the ceasing of any Obligation unto their Observance from their Primitive Institution , was to be gathered from the nature of Gods Oeconomy towards his Church . Many therefore continued to observe them , esteeming it their Duty so to do . Others were perswaded and satisfied that they were freed from any Obligation unto the owning and observance of them . And whereas this Liberty was given them by Jesus Christ in the Gospel , they were resolved to make use of it , and not to comply with the other sort , who pressed Conformity upon them in their Ceremonies and Modes of Divine worship . So it may fall out in other Instances . Some may be perswaded , that such or such things may be Lawful for them to observe in the worship of God ; they may be so unto them , and , as is supposed , in their own Nature . On the Consideration of some Circumstances they may judg that it is convenient or expedient to attend unto their Observance ; Lastly , all Coincidencies weighed , that it is necessary that so they should do ; and that others also that walk with them in the Profession of the Gospel should conform themselves unto their Order and Practice . On the other hand some there are , who because the things of the joynt-practice required , are not appointed by Jesus Christ , nor doth it appear unto them , that he hath given Power unto any others to appoint them , do not judg it expedient , nor yet , all Circumstances considered , Lawful to observe them . Now whereas this Case answers unto that before proposed , the Determination thereof given by the Apostle , may safely be applyed unto this also . What Rule therefore doth he give therein , which he would have attended unto , as the means for the Preservation of Love , Peace , and Unity among them ? Is it that the former sort of Persons , provided they be the most , or have the most Power , ought to impose the Practice of those things which they esteem Lawful and Convenient , on those who judg them not so ; when it is out of Question , that they are not appointed by Christ ; only it is pretended that they are not forbidden by him ? Where indeed the Question was about the Institutions of Christ , he binds up the Churches precisely unto what he had received from him . But in cases of this nature , wherein a direct command of Christ cannot be pleaded nor is pretended , he absolutely rejects and condemns all thoughts of such a procedure . But supposing , that Differences in Judgment and Practice were and would be among Christians , the Sum of his Advice is , that all Offences and Scandals ought to be diligently avoided ; that censuring , judging , and despisings on the account of such Differences , be cast out ; that tenderness be used towards them that are weak , and nothing severely prest on them that Doubt ; and for their different Apprehensions and Ways , they should all walk in Peace , condescending unto , and bearing with one another . Nothing can more evidently determine the unlawfulness of imposing on Christians unscriptural Conditions of Communion , than do the Discourses of that Great Apostle to this Purpose . Yea better it is , and more agreeable unto the mind of Christ , that Persons and particular Churches , should be left unto different Observations in sundry things relating unto Sacred worship , wherein they cannot joyn with each other , nor communicate together , endeavouring in the mean time to keep the Vnity of the spirit in the bond of Peace ; than that they should be inforced unto an Vniformity in the Practice of things that have not the immediate Authority of Christ enstamped on them . Accordingly it so fell out among them unto whom the Apostle gave these Directions , and that suitably unto his Intention in them . For the Dissenting Parties , agreeing in the common Faith and Profession of the Gospel , did yet constantly meet in distinct Assemblies or Churches , for the Celebration of Holy worship , because of the different Rites wherein they did not agree . And in this Posture were Peace and Love continued among them , untill in process of Time , their Differences through mutual forbearance being extinguished , they Coalesced into one Church state and Order : And the former Peace which they had in their Distances , was deemed sufficient , whilst things were not measured nor regulated by secular Interest or Advantages . But it is a part of our present unhappiness , that such a Peace among Christians and particular Churches , is mistaken to have an ill Aspect upon the concerns of some belonging unto the Church in Power , Honour , and Revenue . But as we apprehend there is , as things are now stated among us , a plain mistake in this surmize , so if the Glory of God , and the Honour of the Gospel were chief in our Consultations about Church Affairs , it would be with us of no such consideration , as to hinder us from committing quietly the success and events of duty unto the Providence of God. Fourthly , There was also a signal Vindication of the Truth pleaded for , in an Instance of Fact among the Primitive Churches . There was an opinion which prevailed very early among them , about the necessary observation of Easter , in the room of the Jewish Passeover ; for the solemn commemoration of the Death and Resurrection of our Saviour : And it was taken for granted by most of them , that the observance hereof was countenanced , if not rendred necessary unto them , by the example of the Apostles : For they generally believed that by them it was observed , and that it was their Duty to accommodate themselves unto their practise ; only there was a difference about the precise Time or Day , which they were to solemnize , as the Head and Rule of their Festival ; as every undue presumption hath one Lameness or other accompanying it : It is Truth alone which is square and steady . Some therefore pleaded the example of John the Apostle and Evangelist , who as it was strongly asserted and testified by multitudes , kept his Easter at such a time , and by such a Rule , whom they thought meet to follow and imitate . Others , not inferiour unto them in number or Authority , opposed unto their Time the example of Peter , whom they affirmed ( on what grounds and Reasons they know best , for they are now lost ) to have observed his Easter at another Time , and according unto a different Rule . And it is scarcely imaginable how the Contests hereabouts troubled the Churches both of Europe and Asia ; who certainly had things more material to have exercised themselves about . The Church of Rome embraced that Opinion , which at length prevailed over the other , and obtained a kind of Catholicisme against that which was countenanced only by the Authority of St. John ; as that Church was alwayes wondrous happy in reducing other Churches unto an acquiescency in its sentiments , as seldom wanting desire or skill dexterously to improve its manifold advantages . Now this was that Easter to be celebrated on the Lords Day only , and not by the Rule of the Jewish Passover , on the 14 day of the first month , what day of the week soever it fell out upon . Hereon Victor the Bishop of that Church , being confident that the Truth was on his side , namely that Easter was to be observed on the Lords Day , resolved to make it a Condition of Communion unto all the Churches ; for otherwise he saw not how there could be either Union , Peace , or Uniformity among them . He did not question but that he had a good Foundation to build upon : For that Easter was to be observed byvertue of Apostolical Tradition , was generally granted by all . And he took it as unquestionable upon a current and prevalent Rumor , that the observation of it was confined to the Lords day by the example of St. Peter . Hereupon he refused the Communion of all that would not conform unto his resolution for the observation of Easter on the Lords day ; and cast out of Communion all those Persons and Churches , who would observe any other day ; which proved to be the condition of the principal Churches of Asia , amongst whom the Apostle John did longest con●erse . Here was our present case directly exemplified , or represented so long before hand ; the Success onely of this fact of his , remaineth to be enquired into . Now it is known unto all what entertainment this his new Rule of Communion found among the Churches of Christ. The Reproof of his Precipitancy , and irregular fixing new bounds unto Church Communion , was famous in those days : Especially the R●buke given unto him , and his practise , by one of the most Holy and Learned Persons then living , is eminently celebrated , as consonant to Truth and Peace , by those who have transmitted unto us the Reports of those Times . He who himself first condemned others rashly , was for his so doing generally condemned by all . Suppose now that any Persons living at Rome , and there called into Communion with the Church , should have had the condition thereof proposed unto them , namely that they should assent and declare , that the observation of Easter by Apostolical Tradition was to be on the Lords day only ; and upon their refusal so to do , should be excluded from Communion , or on their own accords should refrain from it ; where should the Guilt of this Disorder and Schism be charged ? And thus it fell out , not only with those who came out of Asia to Rome , who were not received by that Diotrephes ; but also with sundry in that Church its self , as Blastus and others ; as what great Divisions were occasioned hereby between the Saxons and Brittains , hath been by many declared . But in the Judgment of the primitive Churches , the Guilt of these Schisms , was to be charged on them that coyned and imposed these new Rules and Conditions of Communion . And had they not been judged by any , the pernicious consequences of this temerarious Attempt are sufficient to reflect no inconsiderable Guilt upon it . Neither could the whole Observance its self , from first to last , ever compensate that loss of Love and Peace among Christians , and Churches , which was occasioned thereby ; Nor hath the Introduction of such things ever obtained any better success in the Church of God. How free the Churches were untill that time , after they were once delivered from the Attempt of the Circumcised Professors to impose upon them the Ceremonies of Moses ; from any appearance of unwritten Conditions of Communion , is manifest unto all , who have looked into the Monuments which remain of those times . It is very true , that sundry Christians took upon them very early , the Observation of sundry Rites and Usages in Religion , whereunto they had no Guidance or Direction by the word of God. For as the corrupted Nature of Man , is prone to the Invention and use of sensible present things in Religion , especially where Persons are not able to find satisfaction in those that are purely spiritual , requiring great intention of mind and Affections in their Exercise ; so were they many of them easily infected by that Tincture which remained in them from the Judaisme or Gentilism from which they were converted . But these observances were free , and taken up by Men of their own accord ; not only every Church , but every Person , in the most of them , as far as it appears , being left unto their own Liberty . Some Ages it was before such things were turned into Laws and Canons ; and that perhaps first by Hereticks , or at least under such a Degeneracy , as our minds and Consciences cannot be regulated by . The Judgment therefore and Practice of the first Churches are manifest against such Impositions . Fifthly , upon a supposition that it should be Lawful for any Persons or Churches to assign unscriptural Conditions of their Communion , it will follow , that there is no certain Rule of Communion amongst Christians fixed and determined by Christ. That this is otherwise , we have before declared , and shall now only manifest the evil Consequences of such a Supposition . For if it be so , no Man can claim an Admission into the Society or Communion of any Church , or a Participation in the Ordinances of the Gospel with them , by vertue of the Authority of Jesus Christ. For notwithstanding all his Pleas , of submission to his Institutions , and the Observation of his Commands , every Church may propose something , yea many things unto him , that he hath not appointed , without an admission whereof , a●d subjection thereunto , he may be justly excluded from all Church Priviledges among them . Now this seems not consonant unto the Authority that Christ hath over the Church , nor that Honour which ought to be given unto him therein . Nor on the same supposition are his Laws sufficient to rule and quiet the Consciences , or to provide for the Edification of his Disciples . Now if Diotrephes is blamed , for not receiving the Brethren , who were recommended unto the Church by the Apostle , probably because they would not submit to that pre-eminence which he had obtained among them ; they will scarcely escape without reproof , who refuse those whom the Lord Christ commends unto them by the Rules of the Gospel , because they will not submit unto such new Impositions as by vertue of their Pre-eminence they would put upon them . And what endless Perplexities they must be cast into , who have learned in these things to call him only Lord and Master , is apparent unto all . Baptism , with a voluntary credible Profession of Faith , Repentance and Obedience unto the Lord Christ in his Commands and Institutions , is all the warranty which he hath given unto any of his Disciples , to claim their Admission into his Churches , which are instituted and appointed to receive them , and to build them up in their Faith. And if any Person who produceth this warranty , and thereon desireth , according to order , the Communion of any Church ; if he may be excluded from it , or forbidden an entrance into it , unless it be on grounds sufficient in the Judgment of Charity to evince the falseness and hypocrisie of his Profession , little regard is had to the Authority of Christ , and too much unto Mens own . Churches indeed may more or less insist upon the Explicitness of this Profession , and the Evidences of its sincerity , as they find it tend to their Peace and Edification , with a due Attendance unto the Rule and Example left unto them in this matter , in the Gospel . And that the exercise of this Power in any Churches may not turn to the Prejudice of any , every Professor is allowed , with reference unto particular Assemblies , to make his choice of the Measure he will comply withal ; at least if he will make the choice of his habitation subservient unto his Edification . Hereby the Peace and Duty , both of Churches and private Persons are secured . And this Rule of Church Admission and Communion , furnished Christians with Peace , Love and Unity for many Ages , setting aside the Ruffle given them in the rashness of Victor before mentioned . It was also rendred practicable and easie , by vertue of their Communion as Churches among themselves : For from thence , Commendatory Letters , supplyed the Room of actual Profession in th●m who having been admitted into one Church , did desire the same Priviledge in any other . And on this Rule were Persons to be received , though weak in the Faith , thought it may be in some things otherwise minded than the generality of the Church , though babes , and unskilful , as to degrees , in the word of Truth . But this Rule was alwayes attended with a Proviso , that men did not contradict , or destroy their own Profession by an unholy Conversation : For such Persons never were , nor ever are to be admitted unto the especial Ordinances of the Church ; and a neglect of due Attendance hereunto , is that which principally hath cast us into all our Confusions , and rendred the Institutions of Christ ineffectual . And if this warranty which the Lord Christ hath given unto his Disciples , of claiming a Participation in all the Priviledges of his Churches , and an Admission unto a joynt-performance of all the Duties required in them , may , upon the supposition of a Power left to impose other Conditions of Communion on them , be rejected and rendred useless , all Church Communion is absolutely resolved into the variable wills of Men. The Church no doubt may judge and determine upon the Laws of Christ , and their due Application unto particular Occasions ; as whether such Persons may according to them be admitted into their Fellowship . To deprive Churches of this Litberty , is to take away their Principal Use and service . But to make Laws of their own , the subject matter whereof shall be things not commanded by Christ , & to make them the Rule of admitting professed Christians unto their Communion , is an Assumption that cannot be justified . And it is certain , that the assuming of an Authority by some Churches for such like Impositions , is that which hath principally occasioned many to deny them so to be ; so at once to overthrow the foundation of all that Authority , which in so many Instances they find to be abused . And although the Church of Rome may prevail on weak and credulous Persons , by proposing unto them an absolute Acquiescency in their Dictates and Determinations , as the best , readiest and most facile means of satisfaction ; yet there is nothing that doth more alienate wise and conscientious persons from them , than doth that unreasonable Proposal , Moreover , it is highly probable that endless Disputes will arise on this supposition , about what is meet and convenient , and what not , to be added unto the Scripture-Rules of Communion . They have done so in the Ages past , and continue yet so to do . Nor can any man on this Principle know , or probably conjecture , when he hath a firm station in the Church , or an indefensable interest in the Priviledges thereof . For supposing that he hath concocted the Impositions of one Church , on the first removal of his habitation , he may have new conditions of communion prescribed unto him . And from this perplexity nothing can relieve him , but a resolution to do in every place whereunto he may come , according to the manner of the place , beit good or bad , right or wrong . But neither hath the Lord Christ left his Disciples at this Vncertainty which the Case supposeth ; nor will accept of that Indifferency which is in the Remedy suggested . They therefore who regulate their Communion with any Churches , by the firm stated Law of their Right and Priviledge , if they are not received thereon , do not by their abstinence from it , contract the Guilt of Schisme or any blameable Division . Moreover , upon a supposition of such a Liberty and Power to prescribe and impose unwritten conditions of Church-communion on Christians , who , or what Law doth , or shall prescribe bounds unto men , that they do not proceed in their Prescriptions , beyond what is useful unto edification , or unto what will be really burdensome and intolerable unto Churches . To say that those who claim this Power may be securely trusted with it , for they will be sure not to fall into any such Excesses , will scarcely give satisfaction : For besides that such a kind of Power is exceedingly apt to swell and extend it self unmeasurably , the common Experience of Christendom lies against this Suggestion . Was not an Excess of this kind complained of by Austin of old , when yet the observation of Ecclesiastical Customes was much more voluntary than in after Ages ; neither were they made absolutely conditions of communion , unless among a very few ? Do not all Protestants grant and plead that the Papal Church hath exceeded all bounds of moderation and Sobriety herein ; so that from thence they take the principal warranty of their secession from it ? Do not other Churches mutually charge one another on the same account ? Hath not a charge of this Ex●●ss been the Ball of Contention in this Nation ever since the Reformation ? If then there be such a Power in any , either the exercise of it is confined unto certain Instances by some power superior unto them . or it is left absolutely , as unto all Particulars whereunto it may be extended , unto their own Prudence and Discretion . The first will not be asserted , nor can be so , unless the Instances intended can be recounted , and the confirming power be declared . If the latter be affirmed , then let them run into what Excesses they please , unless they judge themselves that so they do , which is morally impossible that they should , none ought ever to complain of what they do : For there is no failure in them who attend unto their Rule ; which in this case is supposed to be mens own Prudence and Discretion . And this was directly the state of things in the Church of Rome ; whence they thought it alwayes exceedingly unequal that any of their Ecclesiastical Laws should be called in question ; since they made them according to their own Judgment , the sole Rule of exercising their Authority in such things . Where is the certainty and stability of this Rule ? Is it probable that the communion and peace of all Churches , and all Christians , are left to be regulated by it ? And who will give assurance , that no one Condition directly unlawful in it self shall be prescribed and imposed by persons enjoying this pretended power ? Or who can undertake that the number of such Conditions as may be countenanced by a Plea of being things in their own nature indifferent , shall not be increased until they come to be such a burden and yoke , as are too heavy for the Disciples of Christ to bear , and unlawful for them to submit themselves unto ? May any make a Judgment but themselves , who impose them , when the number of such things grows to a blameable excess ? If others may judge , at least for themselves , & their own practice , and so of what is lawful or not , it is all that is desired . If themselves are the the only Judges , the case seems very hard , and our secession from the Church of Rome scarcely warrantable . And who sees not what endless Contests and Differences will ensue on these Suppositions , if the whole Liberty of mens Judgments , and all apprehensions of Duty in Professors , be not swallowed up in the Gulph of Atheistical Indifferency , as to all the Concerns of outward worship . The whole of what hath been pleaded on this Head , might be confirmed with the testimony of many of the Learned writers of the Church of England , in the defence of our Secession from that of Rome . But we shall not here produce them in particular . The sum of what is pleaded by them , is , That the Being of the Catholick Church lies in Essentials ; that for a particular Church to disagree from all other particular Churches in some extrinsecal and accidental things , is not to separate from the Catholick Church , so as to cease to be a Church ; but still whatever Church makes such extrinsecal things the necessary conditions of Communion , so as to cast men out of the Church , who yield not to them , is Schismatical in its so doing , and the Separation from it is so far from being Schisme , that being cast out of that Church on those terms only , returns them unto the Communion of the Catholick Church . And nothing can be more unreasonable , than that the Society imposing such conditions of communion , should be Judge whether those conditions be just and equitable or no. To this purpose do they generally plead our common Cause . Wherefore , from what hath been discoursed , we doubt not but to affirm , that where unscriptural conditions of communion , indispensibly to be submitted unto and observed , are by any Church imposed on those whom they expect or require to joyn in their Fellowship , Communion and Order ; if they on whom they are so imposed , do thereon with-hold or withdraw themselves from the communion of that Church , especially in the Acts , Duties and Parts of Worship , wherein a submission unto these conditions is exdressed either verbally or virtually , they are not thereon to be esteemed guilty of Schisme ; but the whole fault of the Divisions which ensue thereon , is to be charged on them who insist on the necessity of their Imposition . That this is the condition of things with us at present , especially such as are Ministers of the Gospel , with reference unto the Church of England , as it is known in its self , so it may be evidenced unto all , by an enumeration of the Particulars that are required of us , if we will be comprehended in the Communion and Fellowship thereof . For 1. It is indispensibly enjoyned that we give a solemn Attestation unto the Liturgy , and all contained in it , by the subscription or declaration of our Assent and Consent thereunto ; which must be accompanied with the constant use of it in the whole Worship of God. As was before observed , we dispute not now about the Lawfulness of the use of Liturgies , in the publick Service of the Church ; nor of that in particular which is established among us by the Laws of the Land. Were it only proposed , or recommended unto Ministers for the use of it in whole or in part , according as it should be found needful unto the edification of their people , there would be a great Alteration in the case under consideration . And if it be pretended , that such a Liberty would produce great diversity , yea and confusion in the Worship of God , we can only say , that it did not so of old , when the Pastors of Churches were left wholly to the exercise of their own Gifts and Abilities in all Sacred Administrations . But it is the making of an Assent and Consent unto it , with the constant use of it , or attendance unto it , a necessary condition of all Communion with the Church , which at present is called into question . It will not , we suppose , be denied , but that it is so made unto us all , both Ministers and People ; and that by such Laws both Civil and Ecclesiastical , as are sufficiently severe in their Penalties . For we have Rules and Measures of Church-communion assigned unto us , by Laws meerly Civil . Were there any colour or pretence of denying this to be so , we should proceed no farther in this Instance ; but things are evidently and openly with us as here laid down . Now this condition of communion is unscriptural ; and the making of it to be such a condition , is without warranty or countenance from the word of God , or the practice of the Apostolical and Primitive Churches . That there are no footsteps of any Liturgy , or prescribed Forms for the administration of all Church-Ordinances to be imposed on the the Disciples of Christ in their Assemblies , to be found in the Scripture , no intimation of any such thing , no direction about it , no command for it , will , we suppose , be acknowledged . Commanded indeed we are to make Prayers and supplications for all sorts of men in our Assemblies , to instruct , lead , guide , and feed the Flock of Christ , to administer the holy Ordinances instituted by him , and to do all these things decently and in order . The Apostles also describing the work of the Ministry in their own attendance unto it , affirm that they would give themselves continually unto Prayer and the Ministry of the Word . But that all these things should be done ( the Preaching of the word only excepted ) in and by the use or reading of a Liturgy , and the prescribed Forms of it , without variation or receding from the Words and Syllables of it in any thing , that the Scripture is utterly silent of . If any one be otherwise minded , it is incumbent on him to produce Instances unto his purpose . But withall he must remember , that in this case it is required not only to produce a warranty from the Scripture for the use of such Forms or Liturgies , but also that Rules are given therein , enabling Churches to make the constant attendance unto them , to be a necessary condition of their communion . If this be not done , nothing is offered unto the Case as at present stated . And whatever confidence may be made use of herein , we know that nothing unto this purpose can be thence produced . It is pleaded indeed that our Saviour himself composed a Form of Prayer , and prescribed it unto his Disciples : But it is not proved that he enjoyned them the constant use of it in their Assemblies , nor that they did so use it , nor that the repetition of it should be a condition of communion in them , though the owning of it as by him proposed , and for the Ends by him designed , may justly be made so ; least of all is it , or can it be proved , that any Rule or just encouragement can hence be taken for other men , who are neither Jesus Christ nor his Apostles , but weak and fallible as our selves , to compose entire Liturgies , and impose the necessary use of them in all the worship of the Church . Neither is there the least countenance to be obtained unto such Impositions , from the practise or example of the first Churches . Liturgies themselves were an Invention of after-Ages , and the use of them now enquired after of a much later date . For those which pretend unto Apostolical antiquity , have long since been convicted to be spurious and feigned : Nor is there scarce any Learned man who hath the confidence to assert them to be genuine . And on a supposition that so they are , no tollerable reason can be given why the use of them should be neglected , and such others taken up as are of a most uncertain Original . The first condition therefore of communion proposed unto us , is not only unscriptural , which is sufficient unto our present Argument , but also destitute of any ancient Example or Usuage among the Churches of Christ , to give countenance unto it . This if we admit not of , if we attend not unto , we are not only refused communion in other things , but also excommunicated , or cast out of the whole communion of the Church , as many are at this day ; yea some are so , not only for refusing compliance with the whole of it in general ; but for not observing every particular Direction belonging unto it ( as might be manifested in Instances ) of no great importance . If therefore any Divisions or Schismes do ensue among us on this account ; that some indispensibly require an Assent and Consent unto the Liturgy , and all things contained in it , as the condition of compleat Church-communion , or a necessary attendance on the whole Religious worship thereby performed , and therein prescribed , which others refuse to admit of as such , and thereon forbear the communion proposed unto them , it is evident from the Rules laid down , where the guilt of them is to be charged . And we do not discourse of what any may do among themselves , judging it meet for their edification , nor of what a Civil Law may constitute with respect unto publick places , Employments and Preferments , but only where lies the lin , and evil , that attends Divisions arising on these Impositions , and which , by their removal , would be taken away . And there seems to be an aggravation of this Disorder , in that not only all men are refused communion , who will not submit unto these Terms of it ; but also they are sought out and exposed unto severe Penalties , if they will not admit of them , though expresly contrary to their Consciences and Perswasions . 2. Canonical Submission unto the present Ecclesiastical Government of the Church , and the Administration of the Discipline thereof , in their hands by whom the Power of it is possessed , with an Acquiescency therein , are to the same purpose required of us , and expected from us . Who these are , and what are the Wayes and Means of their Administrations , we shall not repeat , as unwilling to give offence unto any . We cannot but know how , and in what sense these things are proposed unto us , and what is expected from us thereon . Neither dare we give another sense of them in our minds , than what we judge to be the sense and intention of them who require our submission and obedience unto them . It is not certainly their design nor mind , that we should look on the Offices of the Church as unwarrantable , and on their Rule as inconvenient , so as to endeavour a Reformation in the one , and of the other . It is such a conformity they intend , as whereby we do , virtually at least , declare our approbation of all these things in the Church , and our acquiescency in them . Neither can we be admitted to put in any Exception , nor discharge our Consciences by a plain Declaration of what we dislike or dissent from , or in what sense we can submit unto any of these things . We take it therefore for granted , that in the conformity required of us , we must cordially and sincerely approve the p●esent Ecclesiastical Government , and the Administration of Church-Discipline thereby . For it is the profession of our Acceptance of it , as proposed unto us ; and if we acquiesce not therein , but express an uneasiness under it , we do it at the hazard of the Reputation of our Sincerity and Honesty in conforming . Now this condition of communion with the Church of England , is also unscriptural ; and consequently unlawful to be made so . This is by many now plainly acknowledged : For they say there is no Government determined in the Scripture . But this now in force amongst us , is erected by the Authority of the Magistrate , who hath supream power in things Ecclesiastical : And on that ground a lawful Government they plead it to be , and lawful to be exercised , and so also by others to be submitted to . But we have now sundry times declared that this is not our present Question . We enquire not whether it be Lawful or no , or on what account it may be so esteemed , or how far it may be submitted unto , or wherein : But we say the professed acknowledging of it with submission unto it , as the Government of the Church , is required of us as a necessary condition of our communion . If they are not so give us liberty to declare our sense concerning it , without prejudice . And if it be so , then may we refuse this condition , as unscrptural . For in the case of Conformity , there is not only a submission to the Government required , but expresly ( as was said ) an approbation of it , that it is such as it ought to be . For in Religious things our practise declares a cordial approbation ; as being a part of our Profession , wherein we ought to be sincere . Some again make some Pleas , that Bishops , and some Government by them , are appointed by the Apostles ; and therefore a submission unto them may be justly required as a condition of communion . For we will not now dispute , but that whatever is so appointed ▪ may be so required ; although we believe that every particular Instance of this nature , is not rigidly to be insisted on , if it belong not unto the Essentials of the Church , and it be dubious to some whether it be so appointed or no. But yet neither doth an admittance of this Plea , give us any relief in this matter . For suppose it should or might be proved , that there ought to be , according to the mind of Christ in all Churches , Bishops with a preeminence above Presbyters in Order or Degree ; and that the Rule of the Church doth principally belong unto them that are so ; yet will not this Concession bear an application to the present Question , so as to afford us any Relief . For the granting of things so dubious and questionable , can never give them such an evidence of Truth and firmitude in the Church , as to warrant the making of them necessary conditions of communion unto all Christians . Neither doth it follow from any thing that pretendeth to fall under Scripture-proof , that such Bishops should be Diocesan ; that they should depend on Archbishops over them ; that they should assume the whole power of Church-Rule and Discipline into their hands ; that they should administer it by Chancellors , Archdeacons , Commissaries , and the like ; that this should be done by Presentments , or Indictments , Citations , Processes , Litigious Pleadings , after the manner of Secular or Civil Courts , to the Exclusion of that Rule and Discipline which the Gospel directs unto , with the management of it in Love and Brotherly compassion in the Name and by the Spirit of our Lord Jesus Christ. But these things we shall not in particular insist upon , for the Reason before given . This we must say , that take the whole of the Government , and the Administration thereof together , which by the conformity required of us we must testifie our Approbation of , and Acquiescence in , or we deal hypocritically with them that require it of us ; and we know it to be so far unscriptural , as that an acknowledgment of it , and submission unto it , cannot duly and justly be made a necessary condition of communion unto us . It may be it will be said , that submission unto the Government of the Church , is not so much a condition of communion with it , as it is that wherein our communion it self with it , doth consist ; and it is but a Fancy to think of communion with a Church without it . But this is otherwise ; as appears in those Churches where all Rule and Government being left in the hand of the Civil Magistrate , there communion is meerly spiritual in the Administration of Evangelical Ordinances . And might but that be admitted , which , Nature , Reason , the Law of the Christian Faith , and Gospel-Obedience , do require , namely , that Church-fellowship and Communion be built upon mens own Judgment and Choyce ; and this would go a great way towards the pacification of our Differences . But if this be so , and that all Church-communion consists in submission to the Government of it , or at least that it doth so principally , it becomes them by whom it is owned and avowed so to do , to take care , that , that Government be derived from the Authority of Christ , and administred according to his Mind , or all Church Communion , properly so called , will be overthrown . Thirdly , We are required to use and observe the Ceremonies in Worship which the present Church hath appointed , or doth use and observe . This also is made a necessary condition of Communion unto us . For many are at this day actually cast out of all Communion for not observing of them . Some are so proceeded against for not observing of Holy dayes ; some for not Kneeling at the Sacrament of the Lords Supper ▪ some for not using the Sign of the Cross in Baptism ; and what would become of Ministers that should neglect or omit to wear the Surplice in Sacred Administrations , is easie to conjecture . But these things are all of them unwritten and unscriptural . Great and many indeed have been the Disputes of learned men , to prove that although they have no Divine Institution , nor yet example of Apostolical or Primitive practise , yet that they may be Lawfully used for Decency and Order in the Worship of God. Whether they have evinced what they aimed at , is as yet undetermined . But supposing in this Case all to be as they would pretend , and plead that it should be , yet because they are all granted to be Arbitrary inventions of men , and very few of those who make use of them are agreed what is their proper use and signification , or whether they have any or no , they are altogether unmeet to be made a necessary condition of Communion . For enquiry may be made , on what Warranty , or by what Rule they may be appointed so to be ? Those who preside in , and over the Churches of Christ , do so in his Name , and by his Authority . And therefore they can impose nothing on them as a Condition of their Communion together , but what his Name is upon , or what they have his Authority for : And it will be dangerous to set his Seal unto our own Appointments . For what men think meet to do themselves in the matters of the House of God and his Worship , it may be measured and accepted with him according to their Light and Design . But for what they impose on others , and that under no less penalty than the deprivation of the outward Administration of all the Priviledges procured for them by Jesus Christ , they ought to have his Warrant and Authority for . And their Zeal is to be bewailed , who not only cast men out of all Church Communion , so far as in them lyeth , for a refusal to observe those voluntarily imposed Ceremonies in sacred Worship , but also prosecute them with outward force to the Ruine of them and their Families ; and we cannot but wonder that any should as yet think meet to make use of Prisons , and the destruction of men thereby , as an Appendix of their Ecclesiastical Discipline , exercised in the highest severity , on no greater Occasions than the omission of the observance of these Ceremonies . Whether such proceedings are measured by present Inte●est , or the due consideration of what will be pleasing to the Lord Jesus Christ at the last day , is not difficult to determine . Fourthly , As we are Ministers there is in some cases required of us under the same penalty , an Oath of Canonical obedience . We need not labour to prove this to be unscriptural ; nor , to avoid provocations , shall at present declare the Rise , Nature and Use of it , with the fierce Digladiations that have formerly been about it . We can look upon it no otherwise ▪ but as that which is contrary to the Liberty , and unworthy of the Office of a Minister of the Gospel . We know not any thing else which is required of us unto the end mentioned , unless it be of some a Subscription unto the Articles of Religion . And this , because the Scripture enjoyns unto all a Consent unto sound Doctrine , and a Form of wholsome words , may be admitted so far as those Articles concern only Points of Faith ; But whereas there is annexed unto them , and enjoyned with other things , an Approbation of all those Instances of Conditions of Communion , before insisted on , a Subscription unto the whole becomes of the same Nature with the things themselves therein approved of . These are the Conditions of Communion with the Church of England , which are proposed unto us , and which we are indispensibly to submit unto ▪ if we intend to be partakers thereof ; and these are all which we know , of that nature . That any of these are in particular prescribed in the Word of God , much less that they can derive any Warranty from thence to be made necessary conditions of Church-Communion , will not we suppose be pretended by any . If therefore any Divisions do ensue on the refusal of some to admit of these Conditions , the Guilt of them cannot by any Rule of Scripture , or from any example of the first Churches , be charged on them who make that refusal . Other groundless Accusations and Charges we value not ; for this is but Mans Day , the Judgment whereof we neither stand nor fall unto . Yea , we esteem our selves obliged , in all peaceableness and sobriety to bear witness against such impositions , and unto that Liberty wherewith the Lord Christ hath made his Churches and Disciples free . And if once things were come unto that state , that men would assign no other Terms of Church Communion , than what Christ hath appointed , it would quickly appear where the guilt of our Divisions would remain , if any such Divisions would yet remain . But so long as there is a desire to make the Wills and Wisdomes of some men , fallible even as others , the Rule and measure of obedidience in spiritual things , an end of strife and contention among Christians , will be expected in vain . And this we say , with hearts in some measure sensible , and pained , to see the Body of Christ torn in pieces by the lusts , passions , and carnal interests of men . Could we contribute any thing to the healing of the Wounds and Ruptures that are amongst Christians , provided it may have a consistency with the mind of Christ , aud the Duty we owe unto him , ( as indeed nothing else will really contribute any thing thereunto ) we should with all readiness and faithfulness give up our best endeavours therein . And where we can do nothing else , we hope we shall bear with Patience those disdainful Reproaches which the Pride of men blown up by a confluence of secular perishing advantages , prompts them to pour out upon us , for our non-compliance with their Impositions . Secondly , By the Conformity required of us , we must consent unto the Omission of sundry Duties , which are made so unto us by the Command and Appointment of Jesus Christ. If we are at any time hindred in the discharge of any necessary Duty by others , we have somwhat to plead in our own excuse : But if we our selves voluntarily consent to the neglect or omission of them , we cannot avoyd the guilt of sin . And the worst way whereby such a consent may be expressed , is by compact and agreement with others ; as though it were in our Power to bargain with other men , what Duties we will observe , a●d what we will omit in the Worship of God. Now in the Conformity required of us , we are to give this consent , and that as it were by Compact and Agreement , which deprives us of all pretence of excuse in our omissions . It is no time afterward to plead that we would discharge such Duties , were we not hindred or forbidden . We have our selves antecedently and voluntarily renounced a concern in such forbidden Duties . For no man can honestly conform , but it is with a declared Resolution to accept of all the Terms and Consequents of it , with an Approbation of them . Under this Notion it is , that we look on Conformity ; and what others apprehend thereby , or understand therein , who seem to press men to conform unto what they do not approve , we know not . If then there be any omission of known Duties inseparably accompanying our Conformity , that thereby we solemnly consent unto . This therefore we are obliged to refuse , because without sin in the voluntary neglect and omission of Duty , we cannot comply with it ; which therefore can be no Schism in us , nor what might in any way render us blameable . The Lord Christ hath prescribed no such Law of Vnity and Peace unto his Churches , as that his Disciples should be bound constantly to neglect any known Duty , which they owe to himself for their sakes . Nor do his Institutions interfere , that the observance of any one , should exclude a due attendance unto another . Neither doth he by his commands , bring any one into a necessity of doing that which is evil , or of omitting any thing that is required of him in the way of Duty . However therefore we value Church-Peace and Union , we dare not purchase it , by an Abrenunciation of any Duty we owe to Jesus Christ , nor would an Agreement procured on such Terms be of any use unto us , or of advantage to the Church its self . Wherefore that complyance in Church communion which would be obstructive of any necessary Dutyes , is not by the Lord Christ enjoyned us , and therefore its omission cannot be culpable in us , but it would its self be our sin : Especially would it be thus , where the Duties so to be omitted , are such as are incumbent on us , by virtue of especial Office , wherein we are peculiarly required to be faithful . It remaineth therefore only ▪ that we declare wherein we should by conformity engage unto the omission of such Duties as are indispensibly required of us . And this we shall do in some few Instances . ( 1 ) Every Minister of the Gospel hath by the Appointment of Jesus Christ , the whole immediate Care of the Flock , whereof he is Overseer , committed unto him . That no part hereof which belongs unto their Edification is exempted from him , the Charge that is given unto him , and the Account which will be expected from him , do sufficiently evidence . For as Ministers are called Overseers , Rulers , Guides , Pastors , and the like ; so are they commanded to feed the Flock , to take the Oversight of it , and to Rule the House of God , a discharge of all which must come into their Account . Nor is there any word spoken in the whole Scripture , relating to the Rule and Government of the Church , which is not spoken principally with respect unto them . Nor is there the least Intimation of an Exemption of any Part of the Discipline of the Gospel , from their Office or Care. If it be pretended that there is , let the Places be produced wherein such an Exemption is made , or any Instances of it among the first Churches , and they shall be considered ; for hitherto no such thing hath been attempted , that we know of . Nor is it at all concluded , from the Plea , that some are appointed unto a Superior Degree above others in the Rule of the Church . For a man may have the whole Rule of his Flock committed unto him , although he should be obliged to give an Account unto others of his Discharge thereof . It is therefore the Duty of all Ministers of the Gospel , not only to to Teach , Instruct and Preach to their Flocks , but to go before them also in Rule and Government , and in the Exercise of the Spiritual Discipline appointed in the Gospel , in the Order wherein it is appointed for their Edification . The keys of the Kingdome of Heaven are committed unto them , or they are not : If they are not , by what Authority do they take upon them to open and shut in the House of God , in Ministerial teaching , and authoritative Administration of sacred Ordinances ? For these things belong unto the Authority which is given by Christ under the Metaphorical Expression of the Keys of the Kingdom of Heaven ; the Reason of the Allusion and its Application , being obvious . And if these are not received by any , they are Usurpers , if they undertake to administer unto the Church authoritatively in the Name of Jesus Christ. If they are given or granted unto them , how may it be made to appear that they are so , for the Ends mentioned only , but not for the Rule and Government of the Church , which also belongs unto them ? where is the Exception in the grant made to them ? where are the Limits assigned unto their Power , that they shall exercise it in some concerns of the Kingdom of Heaven , but not in others ? And whereas the greatest and most necessary Parts of this Power , such as are Ministerial Teaching , and the Administration of the Sacraments , are confessedly committed unto them , how comes it to pass that the less should be reserved from them ? For whereas the former are necessary to the very Being of the Church , the latter are esteemed by some scarcely to belong unto it . To say that Bishops only receive these Keys , and commit or lend the Use of them to others , for such Ends and Purposes as they are pleased to Limit , is both forreign to the Scripture , and destructive of all Ministerial Power . And if Ministers are not the Ministers of Christ , but of Men ; if they have not their Authority from him , but from others ; if that may be parcelled out unto them which they have from him , at the Pleasure of any over them , there needs not much contending about them or their Office. Besides , the Relation of these things one to another is such , as that if they are absolutely separated , their Efficacy unto Edification will be exceedingly impaired , if not destroyed . If those who have the Dispensation of the word committed unto them , have not Liberty and Authority ; if it be not part of their Office , Duty , to watch over them unto whom it is dispensed , and that accompanyed with Spiritual weapons , Mighty through God , towards the fulfilling of the Obedience of some , and the revenging of Disobedience in others ; if they have no Power to Judge , admonish or Censure them that walk unanswerably to the Doctrine of the Gospel preached unto them , and whose Profession they have taken upon them ; they will be discouraged in the pursuit of their work , and the Word it self be deprived of an helpful Means appointed by Christ himself to farther its Efficacy . And those who shall content themselves with the Preaching of the Word only , without an Enquiry after its Success in the Minds and Lives of them that are committed to their Charge , by virtue of that Care and Authoritative Inspection which indeed belongs to their Office , will find that as they do discharge but one Part of their Duty , so they will grow cold and Languid therein also . And when there hath been better Success , as there hath , where some against their wills have been hindred by Power from the Exercise of the Charge laid on them by Christ in this matter , making up as they were able by private Solicitude and Perswasion , what they were excluded from attending unto in publick Ministerial Acts , it hath been an Effect of especial favour from God , not to be ordinarily expected on the account of any Rule . And thence it is , that for the most part things openly and visibly do fall out otherwise ; the People being little reformed in their Lives , and Preachers waxing cold and formal in their work . And if the Censures of the Church , are administred by them who preach not the Word unto the People , they will be weak and enervous as unto any Influence on the Consciences of Men. Their minds indeed may be affected by them , so far as they are attended with outward Penalties ; but how little this tends unto the Promotion of Holiness , or the Reformation of Mens Lives , Experience doth abundantly testifie . Church Discipline and Censures are appointed merely and solely , to second , confirm , and establish the word , and to vindicate it from abuse and contempt , as expressing the sense that Jesus Christ hath of them by whom it is received , and of them by whom it is despised . And it is the word alone which gives Authority unto Discipline and Censures . Where therefore they are so separated , as that those by whom the Word is administred , are excluded from an Interest in the Exercise of Discipline ; and those unto whom the Administration of Discipline is committed , are such as neither do , nor for the most part ought to preach the word , it cannot be , but that the Efficacy and success of them both will be impeded . It is so also as to the Administration of the Sacraments , especially that of the Supper of the Lord. These are the principal Mysteries of our Religion , as to its external Form and Administration ; the Sacred Rites whereby all the Grace , Mercy , and Priviledges of the Gospel are sealed and confirmed unto them who are in a due manner made partakers of them . About them therefore , and their orderly Administration , did the Primitive Church alwayes use their utmost care and diligence : And these in an especial manner did they make use of , with respect unto them , to whom they were to be communicated . For they feared , partly , lest men should be made partakers of them to their disadvantage , being not so qualified , as to receive them to their benefit ; as knowing , that where persons through their own defaults , obtain not Spiritual profit by them , they are in no small danger of having them turned into a Snare ; and partly , that these holy and sacred Institutions themselves might neither be prophaned , contaminated , nor exposed unto contempt . Hence , of those who gave up their Names unto the Church , and took upon them the Profession of the Gospel , the greatest part were continued for a long season under their Care and Inspection , but were not admitted into the Society of the Church in those Ordinances , until upon good trial they were approved . And if any one after his Admittance , was found to walk unanswerably unto his Profession , or to fall into any known Sin , whence Offence did ensue among the Faithful , he was immediately dealt withal in the Discipline of the Church ; and in case of Impenitency , separated from the Congregation . Nor did the Guides or Pastors of the Churches think they had any greater Trust committed unto them , than in this , that they should use their utmost Care and Diligence , that persons unmeet and unworthy might not be admitted into that Church-Relation , wherein they should have a right to approach unto the Table of the Lord ; and to remove from thence , such as had demeaned themselves unworthy of that communion . This they looked on as belonging unto their Ministerial Office , and as a Duty required of them in the discharge thereof , by Jesus Christ. And herein they had sufficient Direction , both in the Rule of the Word , as also in the Nature of the Office committed unto them , and of the work wherewith they were intrusted , For all Ministers are Stewards of the Mysteries of Christ , of whom it is required that they should be faithful . Now as it belongs unto a faithful Steward to distribute unto the Houshold of his Lord the provision which he hath made for them , and allows unto them , in due season ; so also to keep off those from partaking in them , who without his Masters Order and Warrant , would intrude themselves into his Family , and unjustly possess themselves of the Priviledges of it . In these things doth the Faithfulness of a Steward consist . And the same is required in Ministers of the Gospel , with respect unto the Houshold of their Lord and Master , and the Provision that he hath made for it . These therefore being undeniably parts of of the duty of faithful Pastors or Ministers , it is evident how many of them we must solemnly renounce a concernment in , upon a compliance with the conformity , in matter and manner , required of us . Neither are these Duties such as are of light importance ; or such as may be omitted without any detriment unto the Souls of men . The Glory of Christ , the Honour of the Gospel , the Purity of the Church , and its Edification , are greatly concerned in them . And they in whose minds a neglect of these things is countenanced by their attendance unto some outward Forms and Appearances of Order , have scarcely considered him aright , with whom they have to do . Some therefore of these Duties we shall instance in . First , It is the Duty of all faithful Ministers of the Gospel , to consider aright who are so admitted into the Church , as to obtain a Right thereby unto a Participation of all its Holy Ordinances . Take care they must , that none who have that Right granted them by the Law of Christ , be discouraged or excluded ; nor any altogether unworthy admitted . And hereunto , as it is generally acknowledged , a credible Profession of Repentance , Faith and Obedience , that is of those which are sincere and saving , is required . To neglect an Enquiry after these things , in those that are to be admitted unto the Table of the Lord , is to prostitute the Holy Ordinances of the Gospel unto contempt and abuse ; and to run cross to the constant practice of the Church in all Ages , even under its greatest degeneracy . And the Right Discharge of this Duty , if we may be allowed to be in earnest in spiritual things ; if it be believed , that it is internal Grace and Holiness , for the sake whereof , all outward Administrations are instituted , and celebrated ; is of great weight and importance to the Souls of men . For on the part of persons to be admitted , if they are openly and visibly unworthy , what do we thereby , but what lies in us , to destroy their Souls ? It cannot be , but that their hardning and impenitency in sin , will be hazarded thereby . For whereas they have granted unto them the most Solemn Pledge of the Lord Christ's Acceptance of them , and of his Approbation of their state towards God , that the Church is authorized to give ; what reason have they to think that their condition is not secure , or to attend unto the Doctrine of the Church , ●ressing them to look after a change and relinquishment of it ? For although the administration of the Sealing Ordinances doth not absolutely set the Approbation of Christ unto every individual person made partaker of them ; yet it doth absolutely do so to the Profession which they make . They witness in the Name of Christ , his Approbation of it , and therewithal of all persons according to their real Interest in it , and answering of it . But those who in no considerable Instances do answer this Profession , can obtain nothing unto themselves but an occasion of hardning , and rendring them secure in a state of Impenitency . For tell men whilst you please of the necessity of Conversion to God , of Reformation and a holy Life , yet if in the course of their Vnholiness , you confirm unto them the Love of Christ , and give them Pledges of their salvation by him , they will not much regard your other Exhortations . And thence it is come to pass in the world , that the conformity ( worth that we contend about ten thousand times over ) which ought to be between the Preaching of the Word , the Adninistration of the Sacraments , and the Lives of them who are Partakers of them , is for the most part lost . The Word still declares , that without Regeneration , without saving Faith , Repentance and Obedience , none can enter into the Kingdom of God. In the Adninistration of the Other Ordinances , there is an abatement made of this rigorous determination , and men have their salvation assured unto them without a credible profession , yea , or a pretence of these Qualifications : And the Lives of the most who live in the enjoyment of these things , seem to declare , that they neither believe the one , nor much regard the other . In the mean time , the Church it self , as to its Purity , and the holiness of its communion , is dammaged by the neglect of a careful inspection into this Duty : For it cannot be , but that Ignorance , Worldliness , and Prophaneness will spread themselves as a Leprosie over such a Church ; whence their communion will be of very little use and advantage unto Believers . And hereby do Churches , which should be the Glory of Christ , by their expression of the Purity , Holiness and excellency of his Person and Doctrine , become the principal Means and Occasions of his Dishonour in the world ; and he that shall read that Christ loved his Church , and gave himself ▪ for it , that he might sanctifie and cleanse it with the washing of water by the Word ; that he might present it unto him self a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish ; will be much to seek after the Effects of this Design of Christ in his Love and Death , if he measure them by what appears in Churches under the power and influence of this neglect . Nor do those who plead for the continuance of things in such a state without Reformation , sufficiently consider the Representation that the Lord Christ made of himself , when he was about to deal with his Churches , some of which were overtaken with carelesness and negligence in this matter : And yet hath he therein laid down a Rule , as to what kind of proceedings Particular Churches are to expect from him in all Generations . And it is a matter of no small Amazement , that any Churches dare approve and applaud themselves in such a state of impurity and defection , as is evidently condemned by him , in those primitive patterns . Do men think he is changed , or that he will approve in them , what he judged and condemned in others ? Or do they suppose he minds these things no more ; and because he is unseen , that he seeth not ; But we shall all find at length that he is the same yesterday , to day , and for ever ; and that as the Judge of all , he stands at the door . Now this Duty , by conformity we renounce a concernment in , so as to attend unto it , by virtue of Ministerial Authority ; whence the guilt of all the evil consequents thereof before mentioned , must fall on us . For it is known , that a meer shadow of the work of this Duty , and not so much as a shadow of Authority for it , would be left unto us : For what is allowed in case of a sudden emergency , upon an Offence taken by the whole Congregation at the wickedness of any , ( which is instructed beforehand , that this ought to be no matter of offence unto them ) as it may be it cannot be proved ever to have been observed in any one Instance , so the allowed exercise of it would yield no relief in this case . And if any one should extend the Rule beyond the interpretation that is put upon it by the present current administration of Church-Discipline , there is no great question to be made what entertainment he would meet withal for his so doing . And it is to no purpose to come into the Church , as it were on purpose to go out again . And if instead of dealing with the Souls and Consciences of men , in the Name and Authority of Christ , as Stewards of his Mysteries , any can content themselves , to be Informers of Crimes unto others , we desire their pardon , if we cannot comply with them therein . And this is the Sum of what at present we are pleading about . It is the duty of Ministers of particular Churches , to judge and take care concerning the fitness of them , according unto the Rules of the Gospel , and the Nature of the Duty required of them , who are to be admitted into the Fellowship of the Church , and thereby unto a participation of all the holy Ordinances thereof . This Charge the Lord Christ hath committed unto them , and hereof will require an Account from them . Upon the neglect , or right discharge of this Duty , Consequents of great moment do depend ; yea the due attendance unto it , hath a great Influence into the Preservation of the Being of the Church , and is the Hinge whereon the well-being of it doth turn . But the power of exercising Ministerial Authority in a just attendance unto this Duty , we must renounce in our conformity , if we should submit thereunto . For we have shewed before , that after we have conformed , we can pretend no excuse from what is enjoyned us , or forbidden unto us by virtue thereof , all being founded in our own voluntary act and consent . Hence the guilt of this Omission must wholly fall on us , which we are not willing to undergo . There are we know many Objections raised against the committing of this Power and Trust unto the Ministers of particular Congregations . Great Inconveniences are pretended as the consequents of it . The Ignorance and Unfitness of most Ministers for the discharge of such a Trust , if it should be committed unto them , the Arbitrariness and partiality which probably others will exercise therein , the Yoke that will be brought on the people thereby , and disorder in the whole , are usually pleaded to this purpose , and insisted on . But 1. This Trust is committed unto some or other by Christ himself , and it is necessary that so it should be . Never did he appoint , nor is it meet , nor was it ever practised in the Primitive Church , that every one should at his pleasure , on his own presumptions , intrude himself into a participation of the holy things of the House of God. The consideration of Mens Habitations , with their Age , and the like , are of no consideration with respect unto any Rule of the Gospel . Either therefore it must be left unto the pleasure and will of every man , be he never so ignorant , wicked or profligate , to impose himself on the communion of any Church of Christ , or there must be a Judgment in the Church , concerning them who are to be admitted unto their communion . 2. From the first planting of Christian Religion , those who preached the Gospel unto the conversion of the Souls of men ; were principally intrusted with this Power , and it was their duty to gather them who were so converted , into that Church-Order and Fellowship wherein they might partake of the Sacred Mysteries , or solemn Ordinances of the Christian Worship . And this course of proceeding continued uninterrupted , with some little variation in the manner of the exercise of this Power and Duty , until Corruption had spread it self over the face of the whole professing Church in the world : But still a shadow and resemblance of it was retained , and in the Papal Church it self to this day , particular Confessors are esteemed competent Judges of the meetness of their Penitents for an admission unto the Sacraments of their Church . And who shall now be esteemed more meet for the discharge of this duty , than those who succeed in the Office and Work of Preaching the Word , whereby men are prepared for Church-Society ? And as it is a thing utterly unheard of in Antiquity , that those who dispensed the Word unto the Illumination and Conversion of men , should not have the power of their disposal as to their being added to the Church , or suspended for a time , as there was occasion ; so it is as uncouth , that those who now sustain the same Place and Office unto the several Congregations attending on their Ministry , should be deprived of it . 3. If there be that Ignorance and Disability in Ministers , as is pretended , the blame of it reflects on them by whom they are made . And we are not obliged to accommodate any of the Wayes or Truths of Christ unto the Sins and Ignorance of men . And if they are insufficient for this work , how come they to be so sufficient for that which is greater , namely to divide the Word aright unto all their Hearers ? But we speak of such Ministers as are competently qualified according to the Rule of the Gospel , for the discharge of their Office ; and no other ought there to be . And such there are , blessed be God , through the watchful care of our Lord Jesus Christ over his Church , and his Supplies of the Gifts of his Spirit unto them . And such as these know it is their Duty to study , meditate , pray , ask Counsel and advice of others , perhaps of more Wisdom and Experience than themselves , that they may know how in all things to behave themselves in the House of God. Nor will God be wanting unto them who in sincerity seek direction from him , for the discharge of any Duty which he calls them unto . Other security of regular , orderly , and useful proceedings in this matter , Christ hath not given us ; nor do we need : For the due Observance of his Appointments , will not fail the attaining of his Ends ; which ought to be ours also . 4. The Judgment and acting of the Church-Officers in the Admission of persons into the compleat Society of the Faithful , is not arbitrary , as is pretended . They have the Rule of the Scripture , which they are diligently to attend unto . This is the entire Rule which the Lord Christ hath left unto his Church , both for their Doctrine and Discipline : Whatever is beyond this , or beside it , is not his , nor owned by him . What is not done according to this Rule , is of no force in the Consciences of men , though it may stand , until lawfully recalled , for the preservation of outward Order . And whatever Arbitrariness may be supposed , in making a judgment upon the Rule of the Word , or in the Application of its rule unto the present Case , it must abide in some or other . And who shall be thought more meet , or able to make a right determination thereon , than those whose Duty it is , and who have the advantage to be acquainted with all Circumstances belonging to the Case proposed . Besides , there is the Judgment of the Church , or the Congregation it self , which is greatly to be regarded . Even in the Church of England a suspension of any from the Lords Supper , is allowed unto the Curate , upon the Offence of the Congregation ; which is a sufficient evidence , that a Judgment in this Case is owned to be their due : For none can take Offence , but upon a Judgment of the Matter at which he is offended ; nor in this case , without a right to determine that some Offences ought to debar Persons from a participation of the holy Ordinances ; as also what those Offences are . This therefore is to be considered as an Aid and Assistance unto Ministers in the discharge of their Duty . It is the Church into whose communion persons are to be admitted . And although it be no way necessary , that determinations in this Case should be always made by Suffrage , or a Plurality of Votes in the Body of the Church ; yet if the Sense or Mind of the Congregation may be known , or is so , ( upon the Enquiry that ought to be made unto that purpose ) that any persons are unmeet for their communion , it is not convenient they should be received ; nor will their Admission in this case be of any advantage to themselves or the Church . The Light of Reason , and the Fundamental constitutive Principles of all Free Societies , such as the Church is , ascribe this Liberty unto it ; and the Primitive Church practised accordingly : So also is the judgment and Desire of the Congregation to be considered in the admission of any , if they are made known to the Guides of it . For it is expected from them , they should confirm their Love unto them without dissimulation , as Members of the same Body ; and therefore in their approbation of what is done , their Rulers have Light and Encouragement in their own Duty . Besides , there is appointed , and ought to be preserved a communion among Churches themselves : By virtue hereof , they are not only to make use of mutual Aid , Advice and Counsel , antecedently unto a actings of Importance ; but each particular Church is upon just demand to give an account unto other Churches of what they do in the Administration of the Ordinances of the Gospel among them ; and if in any thing it hath mistaken or miscarried , to rectifie them upon their Advice and Judgment . And it were easie to manifest how through these Means and Advantages , the Edification of the Church , and the Liberty of Christians , is sufficiently secured , in that discharge of Duty which is required in the Pastors of the Churches , about the Admission of persons unto a Participation of holy ordinances in them . 5. This Duty therefore , must either be wholly neglected , which will unavoidably tend to the corrupting and debauching of all Churches , and in the end unto their Ruine ; or it must be attended unto by each particular Church under the conduct of their Guides and Rulers ; or some others must take it upon themselves . What hath been the issue of a Supposal , that it may be discharged in the latter way , is too well known , to be insisted on : For whilst those who undertake the Exercise of Church-Power , are such as do not dispense the Word , or preach it unto them , towards whom it is to be exercised , but are strangers unto their spiritual state , and all the Circumstances of it ; whilst they have no way to act or exercise their presumed Authority , but by Citations , Processes , Informations and Penalties , according to the manner of Secular Courts of Judicature in Causes Civil and Criminal ; and whilst the Administration of it is committed unto men , utterly unacquainted with , and inconcerned in the Discipline of the Gospel , or the preservation of the Church of Christ in Purity and Order ; and whilst herein , many , the most , or all of them who are so employed , have thereby outward Emoluments and Advantages , which they do principally regard ; the due and proper care of the right Order of the Churches , unto the Glory of Christ , and their own Edification , is utterly omitted and lost . It is true , many think this the only decent , useful and expedient way for the Government of the Church , and think it wondrous unreasonable that others will not submit thereunto , and acquiesce therein . But what would they have us do ? or what is it that they would perswade us unto ? Is it that this kind of Rule in and over the Church , hath Institution given it in the Scripture , or countenance from Apostolieal Practice ? Both they and we know , that no pretence of any such Plea can be made : Is it , that the first Churches after the Apostles , or the Primitive Church , did find such a kind of Rule to be necessary , and therefore erected it among themselves ? There is nothing more remote from Truth . Would they perswade us , that as Ministers of the Gospel , and such as have , or may have the care of particular Churches committed unto us , that we have no such concernment in these things , but what we may solemnly renounce , and leave them wholly to the mannagement of others ? We are not able to believe them . The Charge that is given unto us , the Account that will be required of us , the nature of the Office we are called unto , continually testifie other things unto us . Wherefore we dare not voluntarily engage into the neglect or omission of this Duty , which Christ requireth at our hands , and of whose neglect we see so many sad Consequents and Effects . The Lord Christ , we know hath the same Thoughts , and makes the same Judgment of his Churches , as he did of old , when he made a solemn Revelation and Declaration of them : And then we find that he charged the Failings , Neglects , and Miscarriages of the Churches principally upon the Angels or Ministers of them . And we would not willingly by our neglect , render our selves obnoxious unto his Displeasure , nor betray the Churches whereunto we do relate , unto his just indignation , for their declension from the Purity of his Institutions , and the vigour of that Faith and Love , which they had professed . We should moreover by the Conformity required of us , and according to the Terms on which it is proposed , engage our selves against the exercise of our Ministerial Office and Power , with respect unto them who are already Members of Particular Churches . For this we carry along with us , that by Conforming we voluntarily consent unto the whole state of Conformity , and unto all that we are to do , or not to do , by the Law thereof . Now it is not to be expected , that all who are duly initiated or joyned unto any Church , shall always walk blameless according unto the Evangelical Rule of obedience , without giving offence unto others . The state of the Church , is not like to be so blessed in this World , that all who belong unto it should be constantly and perpetually inoffensive . This indeed is the Duty of all , but it will fall out otherwise . It did so amongst the Primitive Churches of old , and is not therefore otherwise to be expected amongst us , on whom the ends of the world are come , and who are even pressed with the Decayes and Ruines of it . Many Hypocrites may obtain an admission into Church Societies , by the strictest Rules that any can proceed upon therein : And these after they have known and professed the wayes of Righteousness , may , and often do turn aside from the holy Commandment delivered unto them , and fall again into the Polutions of the world . Many good men , and really sincere Believers , may through the power of Temptations , be surprized into faults and sins , scandalous to the Gospel , and offensive to the whole Congregation , whereof they are Members . Hath the Lord Christ appointed no Relief in and for his Churches in such Cases ; no way whereby they may clear themselves from a participation in such impieties , or deliver themselves from being looked on as those who give countenance unto them , as they who continue in this Communion may and ought to be ; no Power whereby they may put forth from among them , the old Leaven which would otherwise infect the whole ; no way to discharge themselves and their Societies of such Persons as are impenitent in their Sins ? No Means for the awakening , conviction , Humiliation , and Recovery of them that have offended ; no way to declare his Mind and Judgment in such Cases , with the Sentence that he denounceth in Heaven against them that are impenitent ? If he hath done none of these things , it is evident , that no Churches in this world can possibly be preserved from disorder and Confusion . Nor can they by Love and the Fruits of an holy Communiou , be kept in such a condition , as wherein he can be pleased with them , or continue to walk amongst them : For let men please themselves whilst they will , with the Name of the Church , it is no otherwise with them , where Persons Obstinately and impenitently wicked , and whose Lives are wholly discrepant from the Rule of the Gospel , are suffered to abide without controll . But if he hath made the Provision enquired after in this Case , as it is evident that he hath ; both the Authority he hath granted unto his Church for these Ends , his Commands to exercise it with Care and Watchfulness , with the Rules given them to proceed by , with the known End of all Instituted Churches for the Promotion of Holiness , being all open and plain in the Scripture ; it must then be enquired , unto whom this Trust is firstly committed , and of whom these Duties are principally required . For Private Members of the Church , what is their Duty , and the way how they may regularly attend unto the Discharge of it according to the Mind of Christ , in case of scandalous Sins and Offences among them , they are so plainly and particularly laid down and directed , as that setting aside the Difficulties that are cast on the Rule herein , by the extreamly forced and unproveable exceptions of some interested Persons ; that none can be ignorant of what is required of them , Mat. 18. v. 15 , 16 , 17 , 18 , 19 , 20. And a Liberty to discharge their Duty herein , they are bound by the Law of Christ in due Order to provide for . If they are abridged hereof , and deprived thereby of so great a Means of their own Edification , as also of the usefulness required in them towards the Church , whereof they are Members , it is a spiritual Oppression that they suffer under . And where it is voluntarily neglected by them , not only the Guilt of their own , but of other Mens sins also lies upon them . Neither is their own Guilt small herein ; For suffering sin to abide on a Brother without reproof , is a fruit of hatred in the Interpretation of the Law ; and this hatred is a sin of an heynous Nature , in the sense of the Gospel . The Duty also of the whole Church in such Cases is no less evidently declared . For from such Persons as walk disorderly , and refuse to reform , on due Admonition , they are to withdraw , and to put from amongst them such obstinate Offenders ; as also previously thereunto , to watch diligently least any root of bitterness spring up among them , whereby they might be defiled . And hereunto also are subservient all the Commands that are given them to exhort and admonish one another , that the whole Church may be preserved in Purity , Order , Holiness and Faithfulness . But the chief enquiry is , with whom rests the Principal Care and Power , according to the Mind of Christ , to see the Discipline of the Church in Particular Congregations exercised , and to exercise it accordingly . If this should be found to be in the Ministers , and through their neglect in the Administration of it , Offenders be left in their sins and Impenitency , without a due Application of the means for their Healing and Recovery ; if the Church its self come to be corrupted thereby , and to fall under the Displeasure of Jesus Christ ; as these things , in one Degree or other , more or less will ensue on that neglect , it will not turn unto their Comfortable Account at the great Day . That this is their Duty , that this Authority and Inspection is committed unto them , the Reasons before insisted on , in the Case of Admission , do undeniably evince . And if those Ministers who do Conscientiously attend unto the Discharge of their Ministerial Office towards particular Flocks , would but examine their own hearts by the Light of open and plain Scripture Testimonies , with the Nature of their Office , and of the work they are ingaged in , there would need little arguing to convince them , of what Trust is committed unto them , or what is required from them . If the Consciences of others are not concerned in these things , if they have no Light into the Duty which seems to be incumbent on them , their Principles and Practices , or as we think mistakes and neglects , can be no Rule unto us . What we may be forbidden , what we may be hindred in , is of another Consideration . But for us voluntarily to ingage unto the Omission of that Duty , which we cannot but believe that it will be required of us , is an Evil which we are every way obliged to avoid . There are also sundry Particular Duties , relating unto these that are more general , which in like manner , on the Terms of Communion proposed unto us , must be foregone and omitted . And where by these means or neglects some of the Principal ways of Exercising Church Communion are cast out of the Church , some of the means of the Edification of its Members are wholly lost , and sundry Duties incumbent on them are virtually prohibited unto them , untill they are utterly grown into disuse , it is no wonder if in such Churches where these Evils are inveterate and Remediless , Particular Persons do peaceably provide for their own Edification by joyning themselves unto such Societies as wherein the Rule of the Gospel is more practically attended unto . It is taken for granted that the Church is not corrupted by the wicked Persons that are of its Communion ; nor its Administrations defiled by their Presence and Communication in them ; nor the Edification of others prejudiced thereby , because it hath been so said by some of the Ancients ; though whether suitably unto the Doctrine of the Apostles or no , is very questionable . But suppose this should be so ; yet where wicked Persons are admitted , without Distinction or Discrimination , unto the Communion of the Church where they are tollerated therein , without any procedure with them , or against them , contrary to express Rules of the Scripture given to that purpose ; so that those who are really Pious among them can by no means prevail for the Reformation of the whole , they may , not only without breach of Charity , impairing of Faith or Love , or without the least suspition of the Guilt of Schism , forsake the Communion of such a Congregation , to joyn unto another , where there is more Care of Piety , Purity , and Holiness ; but if they have any Care of their own Edification , and a due Care of their Salvation , they will understand it to be their Duty so to do . And we may a little touch hereon once for all . The General End of the Institution of Churches , as such , is the visible mannagement of the Enmity on the part of the seed of the Woman , Christ the Head , and the Members of his Body mystical , against the Serpent and his Seed . In the pursuit of this End , God ever had a Church in the world , separate from persons openly profane , doing the work of the Devil their Father . And there is nothing in any Church Constitution , which tends unto , or is compliant with , the mixing and reconciling these distinct seeds , whilst they are such , and visibly appear so to be . And therefore as the Types , Prophecies and Promises of the Old Testament , did declare that when all things were actually brought unto an Head in Christ Jesus , the Churches and all things that belong unto it should be Holy ; that is , visibly so ; so the Description generally , and uniformally given us of the Churches of the New Testament , when actually called and erected , is , that they consisted of Persons called , sanctified , justified , ingrafted into Christ ; or Saints , Believers , faithful ones , purified and separate unto God. Such they professed themselves to be , such they were judged to be by them that were concerned in their Communion ; and as such they ingage themselves to walk in their Conversation . By what Authority so great a Change should be now wrought in the Nature and Constitution of Churches , that it should be altogether indifferent of what sort of persons they do consist , we know not . Yea , to speak plainly , we greatly fear that both the Worship and Worshipers are defiled , where open impenitent sinners are freely admitted unto all sacred Administrations , without controul . And we are sure , that as God complaineth that his Sanctuary is polluted , when there are brought into it , strangers uncircumcised in heart , and uncircumcised in flesh ; so the true Members of the Church are warned of the Evil and dangers of such defiling mixtures , and charged to watch against them . We might yet further insist on the great evil it would be in us , if we should give a seeming outward Approbation unto those things , and their use , which we cannot but condemn , and desire to have removed out of the Worship of God. And moreover , there is , as we believe , an Obligation upon us , to give a Testimony unto the Truth about the Worship of God , in his Church , and not absolutely to hide the Light we have received therein under a Bushel . Nor would we render the Reformation of the Church absolutely hopeless , by our professed compliance with the Things that ought to be reform'd . But what hath been pleaded already is sufficient to manifest , that there neither is , nor can be a Guilt of Schism charged either on Ministers or People who with-hold themselves from the Communion of that Church , or those Churches , whereof the things mentioned are made Conditions necessary and indispensible ; and wherein they must be denyed the Liberty of performing many Duties made necessary unto them by the Command of Jesus Christ. And as the rigid Imposition of unscriptural Conditions of Communion , is the principal Cause of all the Schisms and Divisions that are among us ; so let them be removed and taken out of the way , and we doubt not , but that among all that sincerely profess the Gospel , there may be that peace , and such an Agreement obtained , as in observance whereof , they may all exercise those Duties of Love , which the strictest Union doth require . These we profess our selves ready for , so far as God shall be pleased to help us in the Discharge of our Duty ; as also to renounce every Principle or Opinion whereof we may be convinced that they are in the least opposite unto , or inconsistent with ▪ the Royal Law of Love , and the due exercise thereof . If men will continue to charge , accuse or revile us , either out of a causeless distast against our persons , or Misunderstanding of our Principles and wayes , or upon uncertain Reports , or meerly prompted thereunto , through a vain elation of mind arising from the Distance wherein , through their Secular Advantages , they look upon us to stand from them ; as we cannot help it , so we shall endeavour not to be greatly moved at it : For it is known , that this hath been the Lot and Portion of those who have gone before us , in the Profession of the Gospel , and sincere endeavors to vindicate the Worship of God from the Disorders and Abuses that have been introduced into it ; and probably will be theirs who shall come after us . But the whole of our care is , that in godly simplicity and sincerity we may have our conversation in the World , not corrupting the Word of God , nor using our Liberty as a cloak of maliciousness , but as becomes the Servants of God. But perhaps it will yet be pleaded , that this is not the whole which we are charged withall : For it is said that we do not only withdraw our selves from the communion of the Church of of England , but also that we assemble in separate Congregations for the Celebration of the whole Worship of God ; whereby we evidently make a Division in the Church , and contract unto our selves the guilt of Schism ; For what can there be more required thereunto . But what would those who make use of ▪ this Objection have us to do ? would they have us starve our souls , by a wilful neglect of the means appointed for their nourishment ? Or would they have us live in a constant omission of all the Commands of Christ ? By them , or those whose Cause they plead , we are cast out and excluded from Church Communion with them , by the unscriptural Conditions of it which they would force upon us . The Distance between us that ensues hereon , they are the Causes of , not we ; for we are ready to joyn with them , or any others , upon the Terms of Christ and the Gospel . And do they think it meet that we should revenge their fault upon our selves , by a voluntary abstinence from all the wayes and means of our edification ? Doth any man think that Jesus Christ leaves any of his Disciples unto such a condition , as wherein it is impossible they should observe his Commands and Institutions without sin ? That we should joyn in some Societies , that in them we should assemble together for the worship of God in him , and that we should in them do and observe whatever he hath appointed , we look upon as our indispensible Duty , made so unto us by his Commands . These things , say some , you shall not do with us , if you will do no more ; and if you do them among your selves , you are Schismaticks . But this is a severity , which we know we shall not meet with at the last Day . We stand at the Judgment Seat of Jesus Christ. It will , it may be , be demanded , by what Warrant or Authority we do assemble our selves in Church Societies for the Administration of Gospel Ordinances ; and who gave us this Authority ? VVe answer , That it is acknowledged there is a Difference between them and us , so that with them we cannot enjoy the VVorship of God. But of this Difference we are not the Cause , nor do give occasion to any blameable Divisions , by our Principles or Practises . VVhere the Cause is found , there the guilt remains . This being the state of things with us , it is fond to imagine that any Professors of the Gospel do absolutely want a Warranty or Authority to obey Jesus Christ , to observe his Commands , and to serve him according to his revealed VVill. His Command in his Word , his Promise of the acceptance of them , and of his presence among them , in all the Acts of their holy obedience ; the assistance and guidance of his holy Spirit , which he affords graciously unto them ; are a sufficient Warranty and Authority for what they do in express complyance with his Commands , and more they will not plead a power for . VVhere the Spirit and Word of Christ are , there is his Authority . And this is no otherwise committed unto men , but to enable them to act obedientially towards him , and Ministerially towards others . And were Church Actings considered more with respect unto the Obedidience that in them is performed unto Christ , which is their first and principal Consideration , it would quickly be evident whence men might have Authority for their performance . And by the same means are we directed in their Order and Manner . Besides the Ministers who go before the people in their Assemblies , are all of them ( so far as we know ) solemnly set apart unto their Office and VVork , according unto what Christ hath appointed ; and their Duty it is , to teach unto all men the good wayes of Christ , and to go before them who are convinced and perswaded by them , in their practise . These things hath their Lord and Master required of them , and an account concerning them will he call them unto at the last Day . A Dispensation is committed unto them , and a necessity is thence incumbent on them to preach the Gospel ; and who shall excuse them if they neglect so to do ? For that all those who are Ministers of the Gospel , are called to preach the Gospel , and that diligently ; every one , according as he hath received the Gift of the Grace of God ; is out of question with them that do believe the Gospel : And of the Stewardship which is committed unto them herein , are they to give an Account . And we do know that it is a fearful thing for sinners , that is , wilful neglecters of his Commands , to fall into the hands of the living God. Our Lord Jesus Christ also hath testified beforehand , that he who setteth his hand to this Plough , and looks back again , is not fit for the Kingdome of God. He alone who calls them to this work , can discharge them of it ; and that either by the Rule of his Word , or his Providence . And when men are invincibly hindred , as many are at this day , it is their suffering , but not their sin . Otherwise none can absolve them from the Duty they owe to Jesus Christ in this matter ; and that Debt which they owe to the Souls of men , in undertaking the work of the Ministry . Some indeed suppose , or pretend to suppose , that a Prohibition given them by Superiors , forbidding them to preach , though not by , nor according unto any Rule of the Gospel , doth discharge them from any Obligation so to do , that it shall be no more their Duty . It would do so no doubt , had they received no other command to preach the Gospel , nor from any other Authority , than that of and from those Superiors by whom they are forbidden . But being perswaded that they have so from him who is higher than the highest , they cannot acquiesce in this Discharge , nor being bought with a price , can they now be Servants of men . But by whom are they thus forbidden to preach ? It will be supposed , that the Church which differs from them , and which originally makes it self a part in these Differences , by the conditions of communion which it would impose upon them , is no competent Judge in this case : Nor will their Prohibitions , who apparently thereby revenge their own Quarrel , influence the Consciences of them that dissent from them . For we speak not of what will or may take place ; but what the Consciences of men will or may be concerned in . By the Civil Magistrate they are not forbidden to preach , that we know of : It is true , they are prohibited to preach in the Legal Publick Meeting Places or Churches ; and these places being in the power and care of the Magistrate , it is meet his Terms and conditions of their use should be accepted of , or his Prohibition observed , or his Penalty quietly undergone , where a peaceable occasion is made use of contrary unto it . As to other places , Ministers are not absolutely forbid to preach in them ; no such power is as yet assumed or exercised : Only the Manner of Assemblies for Sacred Worship , and the Number of them that may assemble , are regulated by Laws for Secular Ends , or Civil Security ; and that under express Penalties incurred on a contrary practice . But the Consciences of Ministers cannot be concerned in such Laws , so far as to be exempted by them from the Obligation that lies upon them from the command of Christ to preach the Gospel . This they are commanded by him to do , and others know the penalties from men , under the danger whereof they must attend unto them . Besides the reason of these Legal Prohibitions , so far as they do extend , are taken , from Civil considerations alone ; namely , of the Peace and quiet of the Nation ; and not from any Scripture or Religious Rules . And were these Prohibitions only temporary , or occasional , suited unto such Emergencies as may give countenance unto their necessity , there might be a proportionable compliance with them . But whereas they respect all times alike , it is no doubt incumbent on them , who act any thing contrary unto such Prohibitions , to secure their own Consciences , that they no way interfere with the Intention and End of the Law , by giving the least countenance or occasion unto civil disturbances ; and others also , by their peaceable deportment in all they do . But whereas they have received a Talent from the Lord Christ to trade withal , have accepted of his Terms , and engaged into his Service , without any condition of exception in case of such Prohibitions , it is not possible they should satisfie their Consciences in desisting from their work on such Occurrences , any farther than in what they must yield unto outward force and necessity . It is pretended by some , that if such a Legal Prohibition were given unto all the Ministers of the Gopel , it would not be obligatory unto them : For if it should be so esteemed , it were in the power of any Supream Magistrate lawfully to forbid the whole work of Preaching the Gospel unto his Subjects ; which is contrary to the Grant made by God the Father , unto Jesus Christ , that all Nations should be his Inheritance ; and the Commission he gave thereon unto his Apostles to teach all Nations , and to preach the Gospel to every creature under heaven . But it being some only that are concerned in this Prohibition , it is their duty for Peace sake , to acquiesce in the will of their Superiors therein , whilst there are others sufficient to carry on the same work . That Peace is or may be secur'd on other Terms , hath been already declared : But that one mans Liberty to attend unto his Duty , and his doing it accordingly , should excuse another from that which is personally incumbent on himself , is a matter not easily apprehended , nor can be readily digested . Besides , what is pretended of the sufficient number of Preachers without any contribution of aid from the Non-conformists , is indeed but pretended : For if all that are found in the Faith , gifted , and called to the work of the Ministry in these Nations , were equally encouraged unto , and in their work , yet would they not be able to answer the necessities of the Souls of men , requiring an attendance unto it , in a due measure and manner ; And those who have exercised themselves unto compassionate thoughts towards the multitudes of poor Sinners in these Nations , will not be otherwise minded . Wherefore these things being premised , we shall shut up these Discourses , with a brief Answer unto the foregoing Objection which was the occasion of them . And we say ; 1. That Schism being the Name of a Sin , or somewhat that is evil ; it can in no Circumstances be any maes Duty , But we have manifested , as satisfactorily unto our own Consciences , so we hope unto the minds of unprejudiced persons , that in our present condition , our Assemblies for the Worship of God , are our express Duty , and so can have no Affinity with any sin or evil . And those who intend to charge us with Schisme , in or for our Assemblies , must first prove them not to be our Duty . 2. Notwithstanding them , or any thing by us performed in them , we do preserve our communion entire with the Church of England ( that is , all the visible Professors of the Gospel in this Nation ) as it is a part of the Catholick Church , in the Unity of the Faith owned therein , provided it be not measured by the present ▪ Opinions of some , who have evidently departed from it . Our Non-admittance of the present Government and Discipline of the Church , as apprehended National , and as it is in the hands of meerly Ecclesiastical persons , or such as are pretended so to be , we have accounted for before . But we are One with the whole Body of the Professors of the Protestant Religion , in a publick avowment of the same Faith. 3. Into Particular Churches we neither are , nor can be admitted , but on those terms and conditions , which not only we may justly , but which we are bound in a way of Duty to refuse . And this also hath been pleaded before . Besides , no man is so obliged unto communion with any Particular or Parochial Church in this Nation , but that it is in his own power at any time to relinquish it , and to secure himself also from all Laws which may respect that communion , by the removal of his Habitation . It is therefore evident that we never had any relation unto any Parochial Church , but what is Civil and Arbitrary , a relinquishment whereof is practised at pleasure every day , by all sorts of men . Continuing therefore in the constant Profession of the same Faith , with all other Protestants in the Nation , and the whole Body thereof , as united in the Profession of it under one Civil or Political Head ; and having antecedently no Evangelical Obligation upon us unto Local communion in the same Ordinances of Worship numerically with any particular or Parochial Church ; and being prohibited from any such communion by the Terms , Conditions and Customes indispensibly annexed unto it , by the Laws of the Land , and the Church , which are not lawful for us to observe , being Christs Freemen : It being moreover our duty to assemble our selves in Societies for the Celebration of the Worship of God in Christ , as that which is expresly commanded ; we are abundantly satisfied , that however we may be censured , judged , or condemned by men , in and for what we do ; yet that he doth both accept us here , and will acquit us hereafter , whom we serve and seek in all things to obey . Wherefore we are not convinced that any Principle or practice which we own or allow , is in any thing contrary to that Love , Peace , and Unity , which the Lord Christ requireth to be kept and preserved among his Disciples , or those that profess Faith in him , and Obedience unto him according to the Gospel . We know not any thing in them but what is consistent and compliant with that Evangelical Vnion , which ought to be in , and among the Churches of Christ , the terms whereof we are ready to hold and observe , even with them that in sundry things differ from us ; as we shall endeavour also to exercise all Duties of the same Love , Peaceableness , and Gentleness , towards them by whom we are hated and reviled . FINIS . ERRATA . PAg. 3. line 21. read . from him : p. 5. l. 9. r. train of . l. 12. for seriousness , r. fierceness , p. 16 , l. 26. for security , r. severity . l. 33 , of it ( add ) which we have hitherto professed . p. 19. l , 23. r. searcher . p. 31. l. 23. r. 18. p. 32. l. 29 , r. principles . p. 38. l. 9. r. Church state . p. 49. l. 1. r. in this . p. 66. l. 4. r. lost us . p. 87. l. 19. for particularities , r. particular Rites . p 98. l. 12. for this , r. their . p. 100 ▪ l : 10 , for according , r. avoiding . p. 116. l. 2. r. could . p. 130. 17. r. Ascadius p. 152. l. 20. for your . r. their . p. 155. l. 6. r. gender . p. 156. l. 16. r. occasions . p. 159. l. 12. r. this . p. 167. l. 21. r. their . 186. l. 2. for erected , r. enacted . p. 190. l. 28. r. Easter was . p. 198. l. 13. r. indeseazable . p. 202. l. 20. r. expressed . Notes, typically marginal, from the original text Notes for div A53681-e150 Judges 5. 15. 2 Sam. 19. 41 , 42 , 43. 2 Sam. 16. 4. 2 Chron. 20. 23. Heyl. Hist of Presb. Notes for div A53681-e2180 Phil. 2. 2. 1 Cor. 1. 10. Heb. 12. 14. Rom. 11. 13. Ephes. 2. 12 , 1 Cor. 8. 5 , 6. Acts 12. Mark. 16. 15. 16. 1 Thess. 2. 16. Luk. ● . 18. Acts 26. 18. Eph. 2. 1 , 2 , 3. Ch. 4. 18. Rom. 8. 8. Heb. 11. 6. Joh. 3. 15 36. Gal. 5. 6. 1 Joh. 5. 11 , 12. Act. 4. 12 1 Cor. 3. 11. Rom. 8. 29 , 30. Rom. 10. 13 , 14 , 15 2 Cor. 10 4 , 5. Notes for div A53681-e4540 Rom. 10 , 10. Ephes ● . 26 , 27. 1 Joh. 3 , 16. Rom. 14. 3. John. 15. 18 , 19 , 25. Ps. 35. 19 Acts. 18. 9 , 10 , 11. Mat. 24. 14. 2 Cor. 2. 16. Jam. 2. 13. Heb. 12. 14. Rev. 21. 8. 1 Joh. 3. 15. Act. 14 , 23. Chap. 20. 28. 1 Pet. 5. 1 , 2 , 3. Act. 15. 2 Phil. 1. 1. Rev. 2. 3. Mat. 28. 20. John 15. 10 , 14. 2 Chron. 11. Chap. 13. 1 Kings 12. Chap. 13. Rev. 18. 4. Notes for div A53681-e10380 Ephes. 4. 3 , 4. John 17. 21 , 22. Eph. 5. 30 2 Pet. 1. 4 Gen. 5 2. 3 1 Cor. 12 12 , 13. Eph. 4. 15 , 16. Col. 2. 19 Rom. 14. 5. Phil. 3. 15 1 Cor. 10. 12. 1 Tim. 4. 13 , 14 , 15 , 16. 2 Tim. 3. 15 , 16 , 17. 1 Pet. 1. 10 , 11. Mat. 28. 19 , 20. Ephes. 4. 8 , 9 , 10 , 11 , 12 , 13. John 17. 20 , 21 , 22. 2 Cor. 10 4 , 5. Mat. 28. 20. Joh. 14. 16. Heb. 13. 27. Rev. 3. 17. 1 Pet. 5. 1 , 2 , 3. Acts 20. 18 , 19 , 20 , 21 , 31. Lnk. 22. 24 , 25. 26. 2 Thes. 2. 1 Cor. 12. 14 , 15 , 16 , 17 , 18 , 19 , 20. 1 Cor. 1. 11. Chap. 3. 3. 1 Thess. 4. 11. Mat. 6. 1. 2. Luke 6. 37. Rom. 14. 3. 4. 10. Jam. 4. 12. 2 Cor. 1. 24. 1 Pet. 5. 3. Rom. 12 ▪ 3. 1 Cor. 8. 1. 2 Cor. 10 ▪ 12. 1 Cor. 3. 18. Notes for div A53681-e17710 Mat. 28. 19 , 20. Gal. 6. 1. ●ct . 6. 4. S●crat . H●st . lib. 5. Acts 15. 1 Cor. 11. 23. 3. Joh. 9 , 10. Ro. 14. 1. Phil. 3. 15. He. 5. 12 13 , 14. 1 Tim. 2. 1. Acts 20. 28. 1 Pet. 5. 2. Act. 6. 4. Acts 20. 17. 28. 1 Tim. 3. 5. 1 Pet. 5. 1 , 2 , 3 , 4 , 5. Heb. 5. 17. Eph. 5. 25 , 26 , 27. Acts 9. 26 , 27 , 28. Ro. 14. 1. 1 Cor. 5. 1 , 6 , 7. 2 Cor. 2. 6. 2 Cor. 7. 11. Mat. 16. 18. Mat. 18. 15 , 16 , 17 , 18 , 19 , 20 , Rev. 2 2. Lev. 19. 17. 1 Joh. 2. 9 , 10. & ● . 15. 1 Cor. 5. 6 , 9 , 10. 2 Thess. 3. 6. Isa. 26. 2. Ezek. 43. 12. Chap. 44. 9. Levit. 11. 44. Rom. 1. 6. 1 Cor. 1. 1 , 2. Chap. 12. 13. Phil 1. 4 Col. 2. 11. 2 Tim. 2. 22. Ezek 44. 1. 1 Cor. 5. 6. Heb. 12. 15 , 16. 
A27051	----	A treatise of knowledge and love compared in two parts: I. of falsely pretended knowledge, II. of true saving knowledge and love ... / by Richard Baxter ... Baxter, Richard, 1615-1691. 1689 Approx. 773 KB of XML-encoded text transcribed from 183 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A27051 Wing B1429 ESTC R19222 12171887 ocm 12171887 55434 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27051) Transcribed from: (Early English Books Online ; image set 55434) Images scanned from microfilm: (Early English books, 1641-1700 ; 120:10) A treatise of knowledge and love compared in two parts: I. of falsely pretended knowledge, II. of true saving knowledge and love ... / by Richard Baxter ... Baxter, Richard, 1615-1691. [16], 342, [3] p. Printed for Tho. Parkhurst ..., London : 1689. Advertisements on p. [1]-[2] at end. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Love -- Religious aspects. Knowledge, Theory of. 2005-07 TCP Assigned for keying and markup 2006-02 SPi Global Keyed and coded from ProQuest page images 2006-03 Judith Siefring Sampled and proofread 2006-03 Judith Siefring Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion A TREATISE OF Knowledge and Love COMPARED . In two Parts : I. Of Falsly Pretended Knowledge . II. Of True Saving Knowledge and Love. I. Against Hasty Judging , and False Conceits of Knowledge , and for necessary Suspension . II. The Excellency of Divine Love , and the Happiness of being Known and Loved of God. Written as greatly needful to the Safety and PEACE of every Christian , and of the Church . The only certain way to escape false Religions , Heresies , Sects , and Malignant Prejudices , Persecutions and Sinful Wars : All caused by falsly pretended Knowledge , and hasty Judging , by Proud Ignorant men , who know not their Ignorance . By RICHARD BAXTER ; Who by God's blessing on long and hard Studies , hath learned to know that he knoweth but little , and to suspend his Judgment of Uncertainties , and to take Great , Necessary , Certain things , for the food of his Faith , and Comforts , and the Measure of his Church-Communion . Prov. 14 16. A wise man feareth and departeth from evil : But the FOOL RAGETH and is CONFIDENT . 2 Cor. 11.3 . But I fear lest by any means , as the Serpent beguiled EVE by his subtilty ; so your minds should be CORRVPTED from the SIMPLICITY which is in Christ . 1 Cor. 1.25 . The foolishness of God is wiser than men , and the weakness of God is stronger than men . v. 20. Hath not God made f●oli●h the wisdom of this world ? c. 2.6 . We speak wisdom among them that are perfect : yet not the wisdom of this world . 2 Tim. 2.15 . Study to shew thy self approved to God ; a workman that needed not be ashamed , rightly DIVIDING the word of Truth . 16. But shun profane and vain o●●lings , for they will increase unto more ungodliness . August . Enchirid. cap. 59. ( De Corporibus Angelorum ) Cum ista queruntur ▪ & a sicut potest quisque conjectat , non inutiliter exercentur ingenia si adhibeatur disceptantia moderata , & absit error opinantium se scire quod nesciunt . Quod enim opes est ut hec & hujusmodi affirmentur , vel negentur , vel definiantur cum dis●rimine , quando sine crimine nesciuntur ? LONDON , Printed for Tho. Parkhurst at the Bible and Three Crowns , at the lower end of Cheapside , near Mercers Chapel . 1689. TO THE Right Worshipful Sir HENRY ASHHURST , AND THE Lady DIANA HIS WIFE . SIR , YOur Name is not prefixed to this Treatise , either as accusing you of the Sin herein detected , or as praising you for those Virtues , which good Men are more pleased to possess and exercise , than to have proclaimed , though they be as Light , that is hardly hid . But it is to vent and exercise that Gratitude which loveth not the concealment of such Friendship and Kindness , as you and your Lady Eminently , and your Relatives and Hers , [ the Children of the Lord Paget ] have long obliged me by : And it is to Posterity that I record your Kindness , more than for this Age , to which it hath publickly notified it self , during my publick Accusations , Reproaches , Sentences , Imprisonments , and before and since : Who knoweth you that knoweth not hereof ? And it is to renew the record of that Love and Honour which I owed to your deceased Father ( formerly , pthough too slenderly recorded , ) to be the Heir and Imitater of whose Faith , Piety , Charity , Patience , Humility , Meekness , Impartiality , Sincerity and Perseverance , is as great an Honour and Blessing as I can wish you , next to the conformity to our highest pattern . And though he was averse to worldly Pomp and Grandeur , and desired that his Children should not affect it , yet God that will honour those that honour him , hath advanced his Children , I believe partly for his sake : But I intreat you all ( and some other of my Friends whom God hath raised as a Blessing to their Pious and Charitable Parents and themselves ) to watch carefully lest the deceitful World and Flesh , do turn such Blessings into Golden Fetters , and to be sure to use them as they would find at last on their account . And as you are a Member of the present House of Commons , I think the Subject of this Treatise is not unnecessary to your consideration and daily care : That when proof , and notorious , and sad Experience telleth us what distractions have befaln Church and State , by Mens self-conceited , erroneous rushing upon sin and falshood , as if it were Certainly Good and True , and how little Posterity feareth and avoideth this confounding Vice , though History tell us that it hath been the Deluge that in all Ages hath drowned the peace and welfare of the World , you may be wary , and try before you venture , in doubtful cases , especially where the Sacred and Civil Interest of this and many other Lands , doth probably lye on the determination ? Do you think all that ventured upon the Actions and Changes , that have tost up and down both Churches and Kingdoms , by Divisions , Persecutions and Wars , had not done better to suspend their Judgments , till they could have more certainly determined ? Who should proceed more cautelously than Bishops ? And where rather than in Councils ? And in what rather than about Faith and Publick Government and Order ? And had Bishops and Councils torn the Church , and Empires , and Kingdoms , as they have done by aspiring after Superiority , and by contentious Writings , and condemning each other , and by contradictory and erroneous , and persecuting Canons , or by raising Wars and Deposing Princes , ever since 400 , or 500 , or 600 years after Christ , if not sooner , if they had known their ignorance , and suspended in such dangerous cases till they were sure ? I know you are none of them who dare pretend to a Certain Knowledge , that all those Oaths , Declarations , Covenants , Practices imposed by Laws and Canons on Ministers and People in this Land , in the Act of Uniformity , the Corporation Act , the Vestry Act , the Militia Act , the five Mile Act of Banishment , &c. are so Good and Lawful , as will justifie the Execution of them , and the silencing , ejecting , ruining , and judging to lye from six Months to six in the common Jails till they die , 2000 as faithful Ministers of Christ as any Nation hath under Heaven , unless they forbear to Preach the Gospel to which they are vowed , or venture their Souls on that which they fear to be sins so great as they are loth to name : When Christ will sentence them to Everlasting punishment , who did not visit , feed , clothe him in the least of them , whom he calls his Brethren . Before Men silence conditionally the whole Ministry of such a Kingdom , and actually 2000 such , while the wounding , dividing consequents may be so easily foreseen , and before men deliberately and resolutely continue and keep up such Battering Engines on pretence of Uniformity and Obedience to Men , and before they venture to own this to that Lord who hath made other terms of Church Unity and Peace , it nearly concerneth them to think , and think on it a thousand times : A suspended judgment is here safer than prefidence and confident rage . And also they that desire an Abolition of Episcopacy , should a thousand times bethink them first what True and Primitive Episcopacy is , and whether the Episcopi Gregis , or eorum Praesides , or true Evangelists , or Apostolical General Bishops , disarmed and duely chosen , be any injury to the Church ? And whether the Jews had not been a National Christian Church under the Twelve Apostles and Seventy , if they had not rejected him that would have gathered them as the Hen gathereth her Chickens under her Wings . They that cannot deny that Christ setled a Superior Rank of Ministers , appointing them besides their Extraordinaries , the work of Gathering and Over-seeing many Churches , promising therein to be with them to the end of the World , and that only Matthias must make up the National number of such , though Justus had been with Christ as well as he , must be the Provers that this Rank and Imparity was reversed by him that did Institute it , if they affirm it : And not without proof charge Christ with seeming levity and mutability , as setling a Form of Ministry and Government , which he would have continue but one Age : Much less must they impose such an unproved affirmation as the terms of Church Concord . Woe , woe , woe ! how effectually hath Satan almost undone the Christian World , by getting in naughty Ministers and Magistrates , where he could not utterly Extirpate Christianity by Arms ? Thereby making Rulers and Preachers the Captains of the malignant Enemies of seriousness in that Religion which they Profess and Preach themselves : And if in such Hypocrisie they Convert a Soul , they hate him as an Enemy for believing them : And thereby tempt Religious Men to mistake the Crime of the naughty Preacher , as the fault of the Office , and to oppose the Office for the Persons sake ; and so Ministry and Christianity is despised by too many . The shutting of their Church Doors , and condemning to Scorn and Beggery , and Jails , those that were as wise and faithful as themselves ( unless fearing heinous sin made them worse , ) should have been by the Persecutors long and deeply thought on , twenty eight years ago ▪ and ever since , by them that believe that Christ will judge them . And so should all Doctrines and Practices that tend to unwarrantable separations and divisions by others . Things of this moment should not be ventured on , nor Papists made both Lords and Executioners by our distracted Combates with each other , and the miserable Nation and undone Church , left to no better a remedy than a non putaremus , and to hear the worldly Tyrants , and the tempted Sufferers accusing each other , and disputing when the House is burnt who was in the fault . I think he was most faulty that could most easily have helped it , and would not : But if Great and Rich Men will be the strength of the Factious , as they have most to lose , they may be the greatest losers . All this hath been said , to tell you how nearly the Doctrine of this Book , for necessary Doubting and a humble Understanding , and for Christian Love , and against pretended Knowledge and rash Judging , doth concern the duty and safety of this Nation , Church and State. My late Book of the English Nonconformity fully evinceth this , and more ; but blinding Prejudice , Worldliness and Faction , give leave to few of the guilty to read it . I rest your much obliged Servant , Rich. Baxter . July 31. 1689. TO THE READER . Reader , UPon the Review of this Book , written long ago , I find , 1. That it is a Subject as necessary now as ever , Experience telling us that the Disease is so far from being Cured , that it is become our publick shame and danger , and if the wonderful Mercy of God prevent it not , is like to be the speedy confusion and ruine of the Land. 2. As to the manner of this writing , I find the effects of the failing of my Memory , in the oft repeating of the same things , with little diversification : But I will not for that cast it away , considering , 1. That perhaps oft repeating may make the matter the better remembered ; and if it do the work intended , no matter though the Author be not applauded . 2. And men may think justly that what is oft repeated dropt not from the Author inconsiderately , nor is taken by him to be small and useless ; but is that digested Truth which he would most inculcate . 3. And those who blame their weakness , who accuse the Church Liturgy of too much repetition , I suppose will not be much offended with it in our Writings , while the dulness and forgetfulness of many Readers maketh it needful . Aug. 3. 1689. Rich. Baxter . THE CONTENTS . The First Part. 1 Cor. 8.2 , 3. CHap. 1. The Text opened : What Philosophy Paul depresseth , and why . Ch. 2. What Wisdom and Esteem of it are not here condemned . Ch. 3. What Pretended Knowledge is condemned , and what Learning or Philosophy it is which Paul disliked further opened ; with thirty Reasons . Ch. 4. What are the Certainties which must be known and held fast , and why , where Certainty is distinctly described . Ch. 5. Of the various Degrees of Certainty . Ch. 6. What are the unknown things or Uncertainties , which we must not pretend a certain Knowledge of , even Scripture Truths ? Ch. 7. The first Inference : The True Reason and Usefulness of the Christian simplicity , in differencing the Covenant and the Principles of Religion from the rest of the holy Scriptures . Ch. 8. Infer . 2. Of the Use of Catechizing . Ch. 9. Infer . 3. The true Preservative of puzzled Christians , from the Errours of false Teachers , who draw them to their several Parties . Ch. 10. Infer . 4. What is the great Plague and Divider of the Christian World. Ch. 11. The common discoveries of Mens proud , self-conceited understanding , and of pretended Knowledge . Ch. 12. Of the mischievous effects of this proud pretence of more Knowledge than men have . Ch. 13. The Commodities of a suspended Judgment and humble understanding , which pretendeth to no more Knowledge or Certainty than it hath . Ch. 14. The Aggravations of the Sin of Prefidence . Ch. 15. Special Aggravations of it in Students and Pastors . Ch. 16. Twenty clear proofs of the little Knowledge that is in the World , to move us to a due distrust of our understandings . Ch. 17. Infer . 5. It is not the dishonour , but the praise of Christ and his Apostles , and the Gospel , that they speak in a plain style and manner , of the certain necessary things , without the Vanity of School Uncertainty , and unprofitable Notions . Ch. 18. Infer . 6. The true and false ways of restoring the Churches , and healing our Divisions , hence opened and made plain . Ch. 19. Of the causes of Prefidence or proud pretended Knowledge , in order to the Cure. Ch. 20. Objections Answered . Ch. 21. Directions for the Cure. The Second Part. CHap. 1. Knowledge is a means to a higher End , according to which it is to be estimated . Ch. 2. The End of Knowledge is to make us Lovers of God , and so to be known of him . Ch. 3. Therefore Knowledge is to be sought , valued and used as it tendeth to our Love of God. Ch. 4. Therefore they are the wisest and best knowing Men that Love God best ; and not they that have much unholy Knowledge . Ch. 5. The first Inference : By what measures to estimate Knowledge . Ch. 6. The second Inference : To abate our censures and contempt of the less-learned Christians and Churches . Ch. 7. The third Inference : How to judge of the Knowledge necessary to Church Communion . Ch. 8. The fourth Inference : The aptness of the Teaching of Christ , to ingenerate the Love of God and Holiness . Ch. 9. The fifth Inference : What great cause of thankfulness men have for the Constitution of the Christian Religion : And how unexcusable they are that will not learn so short and sweet , and safe a Lesson . Ch. 10. The sixth Inference : How little reason ungodly men have to be proud of their Learning , or any of their Knowledge . Ch. 11. The seventh Inference : Why the ungodly World hateth Holiness , and not Knowledge . Ch. 12. The eighth Inference : What is the work of a faithful Preacher , and how it is to be done . Ch. 13. The ninth Inference : Those that know God so far as to Love him truely , may have comfort , notwithstanding their remaining ignorance . Ch. 14. Questions and Objections Answered . Qu. 1. If so much Knowledge will save Men as causeth them To Love God , may not Heathens be saved who know God to be good , and therefore may Love him ? Qu. 2. May not a Papist or Heretick Love God and be saved ? Qu. 3. At least you make Ignorant Persons happy that can but Love God , though they know not their Catechism ? Qu. 4. How are Infants saved that have neither Knowledge nor Love ? Qu. 5. If this hold true , Universities , and most humane Learning should be cast out as the Turks and Moscovites do ; and the Armenians , Abassines , Greeks , and Ignorant sort of Papists , are the wisest : Because multitudes of other Notions must needs divert mens thoughts from God. Ch. 15. Use , Exhort . I. Deceive not your selves by over-valuing an unholy sort of Knowledge , or common Gifts . Ch. 16. Exhort . II. Love best those Christians that Love God best , and live in Love and Peace with others . Ch. 17. Exhort . III ▪ Pretend not your Knowledge against the Love of God or Man , or against the Interest of the Church and Souls . Ch. 18. Exhort . IV. Bend all your Studies to a life of Increased and Exercised Love. How the Love of God must be Exercised and Increased : The benefit hereof . Ch. 19. Exhort . V. Place your Comfort in Health and Sickness in Mutual Divine Love. 1. See that you Love God. How known . Doubts Answered . Ch. 20.2 . But let it be the chief part of your Comfort that you are known of God. What comfort this affordeth . What frame of Soul it bespeaketh in us in Life , and at our Death . PART I. 1 Cor. 8.2 , 3. And if any man think that he knoweth any thing , he knoweth nothing yet as he ought to know . But if any man Love God , the same is known of Him. Chap. I. The Scope and Text opened ; what Philosophy or worldly Wisdom Paul depresseth ; and why . THE Calamitous Divisions of the Churches of Christ , and the Miscarriages and Contentions of too many particular Brethren , having been sad upon my thoughts above forty years , by this time without imputation of hastiness and rash judging , I may take leave to tell the World , what I have discovered to be the principal cause , which is falsly PRETENDED KNOWLEDGE , or IGNORANCE OF IGNORANCE , or a proud unhumbled understanding , confident that it knoweth that which it knoweth not . And consequently what must be the cure ( if our calamity be here cureable , ) viz. To know as much as we can ; but withal to know how little we know , and to take on us to know no more than we do know , nor to be certain of our uncertainties . The Text which I have chosen to be the ground of my discourse , is so plain , notwithstanding some little difficulties , that did not the nature of the Disease resist the clearest Remedy , so many good people had never here often read their sin described , as insensibly as if they read it not . The Chapter hath so much difficulty , as will not stand with my intended brevity to open it : I refer you to Expositors for that , whether they were the Nicolaitans , or any other sort of Hereticks that the Apostle dealeth with , I determine not . It is plain that they were Licentious Professors of Christianity , who thought that it was the ignorance of others that made them judge it unlawful to eat things offered to Idols ; and that their own greater knowledge set them above that scruple . A mixture of Platonick Philosophy with Christianity , made up most of the Primitive Hereticks , ( and for want of a due digestion of each , too much corrupted many of the Greek Doctors of the Church . ) The unlearned sort of Christians , were so much despised by some of the Philosophical Hereticks , that they were not thought worthy of their Communion ; for as Jude saith , they separated themselves , being sensual , having not the Spirit , but more affected Philosophical fancies : which made Paul warn men to take heed lest any seduced them by vain Philosophy ; not using the name of Philosophy , for that solid knowledge of Gods works which is desireable , but for the Systemes of vain Conceits and Precepts , which the Word was then used to signifie , as every Sect derived them from their Masters . And so the Apostle taketh knowledge in this Text ; not for solid knowledge indeed , but for Gnosticism or Philosophical presumptions ; such as even yet most Philosophers are guilty of , who take a multitude of Precepts , some useful , some useless , some true , and some false , and all but notionally or to little purpose , and joining these do call them Philosophy . And Paul tells them , that opinionative and notional knowledge ( were it true , like the Devils Faith ) is of no such excellency as to cause them to shelter their sins under the confidence and honour of it , and despise unlearned conscionable Christians ; for such knowledge by inflation oft destroyeth the Possessors , or becomes the Fuel of the Devilish sin of Pride , when Love buildeth up our selves and others to Salvation . And to conceit that a man is wise because of such knowledge , and so to over-value his own understanding , is a certain sign that he is destitute of that knowledge in which true wisdom doth consist ; and knoweth nothing with a wise and saving knowledge , as every thing should be known : And indeed a mans excellency is so far from lying in vain Philosophical Speculations , that the use of all true knowledge is but to bring us up to the Love of God , ( as the highest felicity ) to be approved and beloved by God : And those unlearned Christians that have the Spirit of Sanctification , without your vain Philosophy , have knowledge enough to bring them to this Love of God , which is a thing that passeth all your knowledge , or rather to be known of God as his own , and loved by him : For our felicity lyeth in receiving from God , and in his loving us more than in our loving him ; but both set together , to love God , and so to be loved of him are the ultimate end and perfection of man ; and all knowledge is to be estimated but as it tendeth to this . This being the plain Paraphrase of the Text , I shall stay no longer on it , but thence deduce and handle these two Observations . Doct. I. Falsly pretended knowledge is oft pernicious to the Possessor , and injurious to the Church . And , over-valuing ones own Opinions and Notions , is a certain mark of dangerous Ignorance . II. A Man is so far truly wise , as he loveth God , and consequently is approved ( or loved ) by him , and as he loveth others to their Edification . I. The first is but the same that Solomon thus expresseth , Prov. 26.12 . Seest thou a man wise in his own conceit ? there is more hope of a fool than of him . And Paul elsewhere , Rom. 12.16 . Be not wise in your own conceits : And Rom. 11.25 . and Prov. 26.5 , 16. For it is certain that we are all here in great darkness ; and it 's but little that the wisest know : And therefore he that thinks he knoweth much , is ignorant both of the things which he thinks he knoweth , and ignorant of his ignorance . Therefore 1 Cor. 3.18 . Let no man deceive himself : If any man among you seemeth to be wise in this World , let him become a Fool , that he may be wise : To be wise in this World , is the same with that in the words following , The wisdom of this World is foolishness with God : And 1 Cor. 1.19 , 20 , 21 , 22. It is written , I will destroy the wisdom of the wise , &c. Where is the wise ? where is the Scribe ? where is the disputer of this World ? Hath not God made foolish the wisdom of this World ? For after that , in the wisdom of God , the World by wisdom knew not God , it pleased God by the foolishness of preaching to save them that believe . For the Jews require a sign , and the Greeks seek after wisdom &c. So Chap. 2.4 , 5 , 6 , 7 , 8. And my speech and my preaching was not with enticing words ( or probable discourses ) of mans wisdom , but in demonstration of the Spirit and of power , that your faith should not stand in the wisdom of men , but in the power of God : Howbeit we speak wisdom among them that are perfect ; yet not the wisdom of this World , nor of the Princes of this World that come to nought : But we speak that wisdom of God in a Mystery , even the hidden wisdom which God ordained before the World unto our glory ( even Christ the wisdom of God , chap. 1.24 . ) which none of the Princes of this World knew — . In all this note , 1. That there is a wisdom which Paul placeth Christianity it self in : 2. That this is to know God in Christ objectively , and to be taught of God by Christ and his Spirit efficiently . 3. That there is a Wisdom which Paul comparatively vilifieth . 4. This is called the Wisdom of this world ( or age . ) 5. That most plainly he meaneth by it , that which then was called Learning and Philosophy ; which the Greeks did value , and by which they judged of the Gospel ; which comprehended the methods of all the Sects , Epicureans , Academicks , Peripateticks and Stoicks ; but not their true Morals , but their Physicks , and Logick , and Metaphysicks ; which Laertius and others tell us how variously they held . 6. That Paul doth not absolutely prohibit such studies , nor yet despise any true knowledge . 7. But he vilifieth this Philosophy on these accounts . 1. Because it was the exercise of a poor , low , insufficient Light : They did but Grope after God in the dark , as Acts 17.27 . 2. Because it was mostly taken up with inferiour things , of small concernment comparatively : As things corporeal are good in themselves , and when sanctified and made subservient to things spiritual ; so the knowledge of Physicks is to be esteemed : But as things corporeal yet are objectively the snare and ruine of those that perish , and therefore the world to be renounced and crucified , as it is our temptation , an Enemy , or Competitor with Christ ; just so it must be with Natural Philosophy . 3. Because it was greatly overvalued by the World , as if it had been the only Wisdom , when indeed , it is of it self but an indifferent thing , or fit but to make a by-recreation of , till it be made to serve to higher ends ; even as Riches , Honour and Pleasure are overvalued by worldlings , as if they were the only felicity ; when in themselves they are but more indifferent things , and prove beneficial or hurtful as they are used . Therefore Paul was to take down the pernicious esteem of this kind of Philosophy , as Preachers now must take down mens esteem of worldly things , however they are the works and gifts of God. And as Christ would by his actual poverty and sufferings , and not by words only , take down the esteem of worldly wealth and pride ; so Paul by neglecting and forbearing the use of Artificial Logick , Physicks and Metaphysicks , would depress their rate . 4. Because that there was abundance of falshood mixt with the truth which the Philosophers held ; as their multitude of different Sects fully proves . 5. Because the Artificial , Organical part was made so operous , as that it drowned Real Learning instead of promoting it ; and became but like a game at Chess , a devise rather to exercise vain proud wits by , than to find out useful truth . As to this day when Logick and Metaphysicks seem much cultivated and reformed , yet the variety of methods , the number of notions , the precariousness of much , the uncertainty of some things , the falshood of many , maketh them as fit for Boys to play with in the Schools , and to be a Wood into which a Sophister may run , to hide his Errours , as to be a means of detecting them . And therefore a knavish Cheater will oft bind you strictest to the pedantick part of the Rules of Disputation , that when he cannot defend his Matter , he may quarrel with your Form and Artifice , and lose time by questioning you about Mood and Figure . 6. Because by these operous diversions , the minds of men were so forestalled or taken up , as that they had not leisure to study great and necessary saving truth : And if men must be untaught in the Doctrines of Life , till they had first Learnt their Logick , Physicks and Metaphysicks , how few would have been saved ? when at this day so many come from our Universities after several years study , raw smatterers in these , and half-witted Scholars , whose Learning is fitter to trouble than to edifie : And if Scripture had been written in the terms and method of Aristotle , how few would have been the better for them ? But great Good must be common . And as Paul on all these accounts sets light by this Philosophy , so he calls it , the wisdom of this world . 1. Because this world was its chief object . 2. And the creatures were its only Light. 3. And it led but few to any higher than worldly ends . 4. And it was that which worldly men that were strangers to heavenly Light and Holiness , did then most magnify and use . Yet as Christ when he said , how hard it was for a rich man to be saved , did not make Riches absolutely unlawful , nor to have no goodness nor usefulness at all , but teacheth men , if they are wise , not to overvalue them , and to be too eager for them ; so is Paul to be interpreted about Philosophy , or the wisdom of this world . ( For it is not only craftiness for worldly ends that he so calls . ) And as God when he denyeth his Servants Riches and worldly fulness , doth it not because he taketh it to be too good for them , but because it is not good enough , and therefore he will give them better ; even the Heavenly Riches , and Honour and Delights : Even so when Paul comparatively vilifieth Philosophy , it is not as being really a wisdom too high for Christians , but too low ; Nor doth he depress Reason , or extol Ignorance ; but would lead men to the truest Learning , the highest Knowledge and Improvement of Reason , the only Wisdom , from trifling , Pedantick , unprofitable Notions , and Ludicrous loss of Time and Studies . It is not therefore for want of wisdom that the Scripture is not written according to the Philosophers art . Though Erasmus overvalued his Grammaticisms , it was not for want of Learning in Philosophy that he so much despised the Philosophical Schoolmen ! ( so that Speaking of the Bishop of London , who maligned Dr. Colet , and was a subtile Scotist he saith of such ; [ That he had known some of them whom he would not call Knaves , but he never knew one of them whom he could call a Christian . ] Vid. Mr Smiths Life of Dr. Colet By Erasmus . A smart charge : I suppose he meant it of them , rather as Scotists , than as Bishops . And therefore the Apostle aptly joyneth both together , 1 Cor. 1.26 . Not many wise men after the flesh , not many mighty , not many noble are called ; Seeming to equal worldly Wealth and Greatness , with worldly wisdom or Philosophy , as to the interest of Religion and Salvation . And the foolish wits that think he spake against Learning because he had it not , may as truly say that he spake against worldly wealth and greatness because he had it not : For the Possession , Use and Knowledge of worldly things , are near of Kin. But they knew not Paul so well as Festus , who thought him not unlearned , though he thought him mad . Nor was it the way of worldly wealth and greatness which he chose . Doubtless neither Christ , nor Paul , did speak against any Real Knowledge , but 1. Against nominal , pretended Knowledge , which was set up to divert men from Real Knowledge , and was full of Vanities and Falshoods . 2. And against the overvaluing of that Learning , which is of little use , in comparison of the Knowledge of Great , and Excellent , and Necessary things . For knowledge is valuable according to its Object and its use . The Knowledge of trifles for trivial ends , is it self a trifle . The Knowledge of things great and necessary for great and necessary ends , is the great and necessary Knowledge . And therefore how unmeasureably must the knowledge of God and our eternal happiness , excel the Pedantick Philosophy of the Gentiles . However Christians may Sanctify and Ennoble this by making it a help to higher knowledge . And therefore the Platonists and the Stoicks were the noblest Philosophers ; because the former studied the highest things , and the other the necessary means of felicity , amending of mens hearts and lives . But in the present Text the thing which the Apostle reprehendeth is , the esteeming of a mans self to be wiser than he is ; and taking himself to be a wise man because of his trifling Philosophical knowledge . And he would have them know that till they knew nobler things than those , & were guided by a nobler light , they were very fools . I have lookt over Hutten , Vives , Erasmus , Scaliger , Salmasius , Casaubone , and many other Critical Grammarians , and all Gruterus his Critical Volumes . I have read almost all the Physicks and Metaphysicks I could hear of . I have wasted much of my time among whole loads of Historians , Chronologers and Antiquaries : I despise none of their learning . All truth is useful ; Mathematicks , which I have least of , I find a pretty manlike sport . But if I had no other kind of knowledge than these , what were my understanding worth ! what a dreaming dotard should I be ? Yea had I also all the Codes and Pandects all Cujacius , Wesenbechius , and their tribe at my fingers ends ; and all other Volumes of Civil , National and Canon Laws , with the rest in the Encyclopaedia , what a poppet play would my life be , if I had no more ? I have higher thoughts of the School-men , than Erasmus and our other Grammarians had : I much value the method and sobriety of Aquinas , the subtility of Scotus and Ockam the plainness of Durandus , the solidity of Ariminensis , the profundity of Bradwardine , the excellent acuteness of many of their followers , of Aureolus , Capreolus , Bannes , Alvarez , Zumel , &c. Of Mayro , Lychetus , Trombeta , Faber , Meurisse , Rada , &c. Of Ruiz , Pennattus , Suarez , Vasquez , &c. Of Hurtado , of Albertinus , of Lud. à Dola , and many others . But how loth should I be to take such sawce for my food , and such recreations for my business ? The jingling of too much and too false Philosophy among them oft drowns the noise of Aarons Bells . I feel my self much better in Herberts Temple : Or in a heavenly Treatise of faith and Love. And though I do not with Dr. Colet distast Augustine above the plainer Fathers , yet I am more taken with his Confessions , than with his Grammatical and Scholastick treatises . And tho' I know no man whose genius more abhorreth Confusion instead of necessary distinction and method , yet I loath impertinent useless art , and pretended precepts and distinctions , which have not a foundation in the matter . In a word , There is a Divine knowledge , which is part of mans felicity , as it promoteth Love and Union , and there is a solid Knowledge of Gods Word and Works , a valuable Grammatical knowledge , and a true Philosophy , which none but ignorant persons will despise . But the vain Philosophy and pretended Wisdom or Learning of the World , hath been and is , the cheat of Souls , and the hinderer of wisdom , and a troubler of the Church and World. Chap. 2. What wisdom and esteem of it , are not here condemned . THE order which I shall observe in handling the first Doctrine shall be this ; I. I will tell you Negatively what wisdom , and esteem of our own wisdom , is not here condemned . II. What it is that is here condemned . III. What are the certainties , which we must hold fast , and make our Religion of . IV. What degrees of these certainties there are . V. What are the uncertainties , which we must not pretend to be certain of ; and the unknown things which we must not pretend to know . VI. What are the mischiefs of falsly - pretended knowledg . VII . What are the degrees or aggravations of this sin . VIII . What are the causes of it . IX . What are the remedies . X. What are the uses which we should make of this Doctrine . I. What wisdom , and what esteem of our wisdom is not here condemned ? Ans . 1. Not any real useful knowledg at all , whilst every thing keepeth its proper place , and due esteem , ( as is said . ) 2. That which of it self primarily is of so small use , as that it falleth under the contempt of the Apostles , yet by accident , through the subtilty of Satan , and the viciousness of the World , may become to some men in some measure necessary . And here cometh in the calamity of Divines . Of how little use is it to me in it self to know what is written in many a hundred Books , which yet by accident , it much concerneth me to know ? And if God restrain him not , the Devil hath us here at so great an advantage , that he can make our work almost endless , and hath almost done it already ; yea can at any time divert us from greatest Truth and Works , by making another at that time more necessary . If he raise up Socinians , our task is increased ; we must read their Books , that we may be able to confute them : so must we when he raiseth up Libertines , Familists , Seekers , Quakers , and such other Sects . If he stir up controversies in the Church , about Government , Worship , Ceremonies , Circumstances , Words , Methods , &c we must read so much as to understand all , that we may defend the truth against them . If Papists will lay the stress of all their controversies on Church History , and the words of Ancients , we must read and understand all , or they will triumph . If School-men will build their Theology on Aristotle , all men have not the wit with the Iberian Legate at the Florentine Council in Sagyrophilus , to cry against the Preacher , What have we to do with Aristotle ? But if we cannot deal with them at their own weapons , they will triumph . If Cavillers will dispute only in mood and figure , we must be able there to over-top them , or they will insult . If the Plica , Pox , Scurvey or other new diseases do arise , the Physician must know them all , if he will cure them . And hence it is that we say , that a Lawyer must know the Law , and a Physician must know Physicks and Medicine , &c. But a Divine should know all things that are to be known : because the diseased world hath turned pretended knowledg into the great malady , which must be cured : but is the thing it self of any great worth ? Is it any great honour to know the vanity of Philosophical Pedantry ? And to be able to overdo such gamesters , any more than to beat one at a game at Chess , or for a Physician to know the Pox or Leprosie ? 3. Yet indeed , as all things are sanctified to the holy , and pure to the pure , a wise man may and must make great use of common inferiour kinds of knowledge : especially the true Grammatical sense of Scripture words , the true precepts of Logick , the certain parts of real Physicks and Pneumatology : For God is seen in his Works as in a Glass ; and there to search after him and behold him , is a noble pleasant Work and Knowledg . And I would that no Israelite may have need to go down to the Philistines for instruments of this sort . 4. It is not forbidden to any man to know that measure of wisdom which he truly hath ; God bindeth us not to err , nor to call Light Darkness , or Truth Error , or to belie our selves , or deny his gifts . 1. It is desireable for a man absolutely to know as much as he can , preferring still the greatest things , and to know that he knoweth them , and not to be sceptical , and doubt of all . 2. It is a duty for a converted sinner comparatively to know that he is wiser than he was in his sinful state , and to give God thanks for it . 3. It is his duty who groweth in wisdom , and receiveth new accessions of Light , to know that he so groweth , and to give God thanks , and to welcome each useful truth with joy . 4. It is the duty of a good and wise man comparatively to know that he is not as foolish as the ungodly , nor to think that every wicked man , or ignorant person whom he should pity and instruct is already wiser than he ; every Teacher is not to be so foolish as to think that all his flock are more judicious than himself . In a word , it is not a true estimate of the thing or of our selves , that is forbidden us ; but a false : It is not belying our selves , nor ingratitude to God , nor a contradiction ( to know a thing , and not to know that I know it ) nor an ignorance of our own minds , which is commanded us under the pretence of humility ; But it is a Proud conceit , that we know what we do not know that is condemned . Chap. 3. What pretended knowledge is condemned , and what Philosophy and Learning it is that Paul disliked . II. MOre distinctly , 1. It is condemnable for any man to think himself Absolutely or Highly wise : because our knowledg here is so poor and dark and low , that compared with our Ignorance it is little ; we know not what or how many or how great the things are which we do not know ; but in general we may know that they are incomparably more and greater than what we do know ; we know now but as Children , and Darkly , and in a Glass or Riddle , 1 Cor. 13.11 , 12. In the sence that Christ faith , none is good but God , we may say that none is wise but God. For a man that must know ( unless he be a very sot ) that he knoweth nothing perfectly in the World ; that he knoweth but little of any Worm or Fly , or pile of Grass which he seeth , or of himself , his Soul or Body , or any Creature , for this man to assume the Title of a Wise man , is arrogant , unless comparatively understood , when he is ignorant of ten thousand fold more than he knoweth , and the predominant part denominateth . The old enquirers had so much modesty , as to arrogate no higher name than Philosophers . 2. It is very condemnable for any man to be proud of his understanding : while it is so low and poor and dark , and hath still so much matter to abase us . He knoweth not what a Dungeon poor mortals are in , nor what a darkened thing a sinful mind is , nor what a deplorable state we are in , so far from the Heavenly light , no nor what it is to be a man in Flesh , who findeth not much more cause of humiliation than of pride in his understanding , O how much ado have I to keep up from utter despondency under the consciousness of so great ignorance , which no study no means , no time doth overcome . How long Lord shall this Dungeon be our dwelling ? And how long shall our foolish Souls be loth to come into the Celestial light ? 3. It is sinful folly to pretend to know things unrevealed and impossible to be known , Deut. 29.29 . The secret things belong unto the Lord our God , but those things which are revealed belong to us , and to our Children for ever , that we do them . Rom. 11.34 . For who hath known the mind of the Lord ? or who hath been his Counsellor ? And how many such compose the Theology of some , and the Philosophy of more . 4. It is sinful folly to pretend to know that which is impossible or unrevealed to him , though it be possible and revealed to others . For as the Eye , so the Understanding must have its necessary light , and due constitution and conditions of the object and of it self , or else it cannot understand . 5. It is sinful folly to pretend to certainty of knowledge , when either the thing is but probable , or at best , we have but doubtful opinions or conjectures of it , and no true certainty . 6. It is sinful folly to pretend that we know or receive any thing by Divine Faith ( or Revelation ) when we have it but by Humane Faith , or probable conjecture from natural evidence . As soon as men are perswaded by a Sect , a Seducer , or a selfish Priest , to believe what he saith , abundance presently take such a perswasion for a part of their Religion , as if it were a Believing God. 7. It is sinful folly to take on us that we know what we know not at all , because we do but know that it is knowable , and that wise men know it , and as soon as we understand that it should be known , and that wise men conclude it to be true , therefore to pretend that we know it to be true . 8. And it is sinful folly to pretend that we truly know or apprehend the Thing or Matter , or incomplex object , meerly because we have got the bare words , and second notions of it , which are separable from the knowledge of the thing . All these are false and sinful pretences of knowledge , which men have not . But because Paul so warneth us to take heed of vain Philosophy , and Atheists , and Infidels deride him for speaking against the wisdom of the World , as if he spake against Learning , because he had it not ; and because the Disease which he attempted to Cure remaineth among Schollars to this day , and instead of a Cure many contemn the Physician , and dislike Christ himself and the Gospel , as defective of the Learning which they overvalue , I will once again , and that more distinctly tell you some few of the faults of our common Learning , even now that it is cultivated and augmented in this Age , that you may see that Paul did not injuriously accuse it , or Christ injuriously neglect it . I. Natural Imperfection layeth the Foundation of our common calamity ; in that it is so long before sense and reason grow up to a natural maturity , ( through the unripeness of Organs , and want of Exercise ) that Children are necessitated to learn words before things , and to make these words the means of their first knowledge of many of the things signified ; so that most furnish themselves with a stock of names and words ; before ever they get any true knowledge of the matter . II. And then they are exceeding apt to think that this treasury of words and second notions is true wisdom , and to mistake it for the knowledge of the thing : Even as in Religion we find almost all Children and ignorant people , will learn to say by rote the Creed and Lords Prayer , and Commandments , and Catechism , and then think that they are not Ignorants , when it is long after before we can get them to understand the sense of the words which they can so readily speak , yea though they are plain English words , which they use for the most part in ordinary discourse . III. When Children come to School also their Masters teach them as their Parents did , or worse ; I mean that they bestow almost all their pains to furnish them with words and second notions : And so do their Tutors too oft at the University : So that by that time they are grown to be Masters of a considerable stock of words , Grammatical , Logical , Metaphysical , &c. and can set these together in Propositions and Syllogisms , and have learnt Memoriter the Theorems or Axioms , and some distinctions which are in common use and reputation , they are ready to pass for Masters of the Arts , and to set up for themselves , and leave their Tutors , and to teach others the like sort and measure of Learning , which they have thus acquired . Like one that sets up his Trade as soon as he hath gotten a Shop full of Tools . IV. And indeed the memories of young men are strong and serviceable so many years sooner than their judgments , that prudent Teachers think it meet to take that time to furnish them with words and organical notions , while they are unmeet to judge of things : Even as pious Parents must teach them the words of the Catechism , that when they grow riper , their judgments may work upon that which their Memories did before receive . And in this they are in the right upon two suppositions . 1. That distinguishing things obvious and easily understood from things remote , abstruse and difficult , they would teach them those of the first sort with the words , though not the second : And while they make haste with them in the Languages they would not make too much haste with the Notions and Theorems of the Arts and Sciences . 2. That they still make them know that words as to matter are but as the dish to the meat , and all this while they are but preparing for wisdom and true Learning , and not getting or possessing it ; and that unless they will equalize a Parrot , and a Philosopher , they must know how little they have attained , and must after Learn things , or not pretend to know any thing indeed . As Children learn first to speak and then learn what to speak of . V. And the great mischief is , that multitudes of those notions which are taught us are false , not fitted to the Things , but expressing the conceptions of roving , uncertain , erroneous , bewildred minds . Words are the instruments of Communication of thoughts . And when I hear a man speak I hear ( perhaps ) what he thinketh of things , but not always what they are . Our Universal notions are the result of our own comparing Things with things . And we are so wofully defective in such comparings that our Universal notions must needs be very defective , so that they abound with errour . VI. And the penury and narrowness of words is a great impediment to the due expressing of those poor confused conceptions which we have ; For a man can think more aptly and comprehensively than he can speak . And hence it cometh to pass that words and universal notions are become like Pictures or Hieroglyphicks , almost of arbitrary signification and use , as the speaker pleaseth . And ( as a multitude of School-distinctions tell us ) you can know little by the Grammatical use or Etymology of the words , what the meaning of them is in a theorem or distinction , till the speaker tell it you by other words . VII . And the conceptions of men being as various as their Countenances , the same words in the mouths of several men , have several significations . So that when Tutors read the same books to their Schollars , and teach them the same notions , it is not the same conceptions always that they thus communicate . VIII . And when all is done , Recipitur ad modum recipientis . It 's two to one but the Learner receiveth their notions with a conception somewhat different from them all . And when he thinks that he hath learnt what was taught him , and is of his Teachers mind , he is mistaken , and hath received another apprehension . IX . And the narrowness of mans mind and thoughts is such , that usually there must go many partial conceptions , to one thing or Object really indivisible : So that few things , or nothing rather in the world , is known by us with one conception , nor with a simplicity of apprehensions answerable to the simplicity of the things : And hereby it cometh to pass that Inadequate conceptions make up a great part of our Learning and knowledge . And ( yet worse ) our words being narrower than our Thoughts , we are fain to multiply words more than conceptions , so that we must have ten conceptions perhaps of one thing , and twenty words perhaps for those ten conceptions . And then we grow to imagine the things to be as various as our conceptions , yea and our words : And so Learning is become confused error , and the great and noble Actions of the Phantastical world , are a pitiful confused agitation of Phantasms , and ( whether fortuitous or artificial ) a congress of Atoms , sometimes digladiating , and sometimes seeming by amicable embraces to compose some excellent piece of Art. And things seem to us to be multiplyed and ordered as our conceptions of them are . And the Scotists may yet write as many more Treatises de formalitatibus , before men will understand indeed what a conceptus formalis with them is , and whether diverse formalities be diverse realities , or only ejusdem conceptus inadequati . But thus Learning is become like a poppet play , or the raising of the dust . X. The Entia Rationis being thus exceeding numerous , are already confounded with objective Realities , and have compounded our common Systems of Logick , Metaphysicks , and too much of Physicks : So that Students must at first see through false Spectacles , and Learn by seducing notions , and receive abundance of false conceptions , as the way to Wisdom , and Shadows and Rubbish , must furnish their minds under the name of truth ( though mixt with many real Verities . ) For young men must have Teachers : They cannot begin at the foundation , and every one learn of himself , as if none had ever learnt before him : He is like to make but a slow proficient , that maketh no use of the Studies and Experience of any that ever learnt before him . And he that will learn of others , must receive their notions and words as the means of his information . XI . And when they grow up to be capable of real wisdom , O! what a labour is it , to cleanse out this rubbish , and to unlearn all the errors that we have learnt , so that it is much of the happiest Progress of extraordinary successful Studies , to find out our old mistakes , and set our conceptions in better order one by one : Perhaps in one year we find out and reform some two or three , and in another year one or two more , and so on . Even as when at my removal of my Library , my Servant sets up all my books , and I must take them half down again to set them in their right places . XII . And the difficulty of the matter is our great Impediment , when we come to study things . For , 1. Their Matter , 2. Their Composure , 3. Their Numbers , 4. Their Order and Relations , 5. And their Action and Operation , are much unknown to us . XIII . 1. The substance of Spirits is so little known , as tempteth Sadduces to dream that there are none . The notion of a Spirit to some ( through ignorance ) is taken to be meerly negative , as if it signified no more , but [ not corporeal . ] The notion of Immateriality is lubricous , and he that knoweth not the true bounds of the signification of Materia , knoweth not what it is to be Immaterial . The purest Spirit is known only by many inadequate conceptions : One must answer the similitude of Matter , in fundamental substantiality : Another must be answerable to that of Forms of simple Elements ; and another answerable to Accidents . And though nothing be so notorious of Spirits as their Operations , and from the Acts we know the Virtues or Powers , yet that these Virtues are not Accidents , but the very Essential Form , and that they are ( in all Spirits ) One in Three , and many other things concerning their Essentiality , are quite overlookt by the greater part of Philosophers ; and those few that open it , do either with Campanella , lose it again in a wood of mistaken ill gathered consequences ; or with Lullius , drown it in a multitude of irregular arbitrary notions ; or with Commenius , give us a little undigested , with the mixture of crudities and mistakes ; or with our Learned Dr. Glisson de vitâ Naturae , confound Spirits and Bodies , and make those Spirits which are the Vital constitutive principle of Compounds , to be but the inadequate conception of Bodies , as if they were all simply and formally Vital of themselves , and for a Body to be inanimate were a contradiction , or impossible . And they that treat more nobly of Spirits ( as Mr. Got and many Platonists ) do it so immethodically and confusedly , as greatly disadvantageth the Learner . And yet to treat of Bodies without treating of the Spirits that animate or actuate them , is a lame , deluding , unedifying thing : As it is to treat of a Kingdom , an Army , a School , without mentioning a King , a Captain , or a Schoolmaster ; or as to describe a Gun , without any mention of Gunpowder or shooting : Or a Clock or Watch without the Poise or Spring , or Motion ; or a Book or words without the sense ; and so of a Man without a Soul or Reason , or a Brute without any Life or Sense . I mean when we speak of Compound Beings , and not meerly of Corporeity in the notion , as abstracted from all Vital moving principles . XIV . 2. And what the true notion of Matter or Corporeity it self is , it is but darkly and uncertainly known , how confidently soever some decantate their moles or quantity , divisibility or discerptibility , and impenetrability : Whether Fire be material , and divisible and impenetrable , and how far Fire and Spirits herein differ , and so Spirits and Bodies , and how far sensible must enter the definition of Corpus , is not easily known . XV. 3. Nor do we well know the Nature of the simple Corporeal Elements ; whether they agree only in materiality , quantity , and divisibility , and impenetrability ; and whether they differ only in magnitude , shape , sight and contexture of parts ; or by any essentiating Formal Virtues ; or both ; or ( as Mr. Got thought ) by a differencing proper spirit . XVI . 4. How little of the Divine Artifice is known in the composition of mixt Bodies ? ( And we know of no existent Simples in the world , that are not found only in Compositions . ) All men confess that every Plant , every Worm , or Fly , every sensitive , yea every sensible Being , is so little known to us , as that the unknown part far exceedeth the known . XVII . 5. And we are not agreed of late of the number of the very Elements themselves ; much less of Compounds ; of which , while we know so few , that which we do know is the more defectively known ; because ( as in knowing of Letters and Syllables ) the knowledge of one thing is needful to the true and useful knowledge of another . XVIII . But the Order and Relations of things to one another is so wonderfully unsearchable , and innumerably various , as quite surpasseth all humane understanding . Yea , though ORDER and Relation constitute all Morality , Policy , Literature , &c. so that it is as it were that World which humane Intellects converse in , and the business of all humane Wills and Actions , yet few men know so much as what ORDER and RELATION is : Nay , nor whether it be Any thing or nothing : And though health and sickness , harmony and discord , beauty and ugliness , virtue and vice , consist in it , and Heaven and Hell depend upon it , and Law and Judgment do make and determine it ; yet is it not easie to know what it is by an Universal Notion ; nor whether it be truly to be called Any thing at all . We doubt not but ORDER should be a most observable Predicament , in the Series of humane Notions or nominanda : But yet I doubt not much but that Gassendus who would make tempus and spatium two of his Predicaments , doth ascribe to them that Entity which they have not . XIX . And though undoubtedly Action is a noble Predicament , and whatever the Cartesians say , requireth more causation than non agere doth ; yea is it self the causation of the mutations in the World ; yet men scarce know what to call it . Some say it is res : others it is but accidens rei ; and others modus rei ; some say , It is in passo : Some say it is in agente : Some say it is neither , but is agentis : Some say immanent acts are Qualities , as Scotus , &c. XX. And which is yet worse , the very name , Accident , Mode and Quality , are but general unapt notions , not well understood by any that use them , nor suited meetly to the severals contained under them . And when we call a thing , ( or nothing ) a Quality , Accident or Mode , we are little the wiser , and know not well what we have said . Sure I am that they are exceedingly heterogenea which Aristotle comprizeth in the very predicament of Quality . And Gassendus thought all Accidents may be as well called Qualities or Modes . XXI . And which is yet worse , all humane language is so wofully Ambiguous , that there is scarce a word in the World that hath not many senses : and the learned world never came to agreement about the meaning of their common words , so that ambiguity drowneth all in uncertainty and confusion . XXII . And which is yet worse , the certain apprehension of Sense and Reason , is commonly by men called Learned , reduced to , and tryed by , these dreaming ambiguous names and universal notions : and men are drawn to deny their certain knowledge , because they know not by what universal term to call it , e. g. I know as far as is useful to me , by seeing what Light is ; but whether it be Substantia , Accidens , Modus , &c. or what to call it universally , few know ! And no wonder , for their universal notions are their own works or Entia rationis , fabricated by the imperfect comparing of things with things , by ignorant understandings ; but the sensibility of objects & the sensitive faculty & the Intellect , are the works of God. I know much better what Light is by seeing it , than I know what an Accident or a Quality is . So I know by feeling what Heat is , I know what Motion or Action is , I know what pain and pleasure is , I know what love and hatred is , I know partly what it is to think , to know , to will , choose and refuse ; but what is the right universal notion of these , what true definition to give of any one of them , the Learnedst man doth not well know ; Insomuch , as I dare boldly say , that the vulgar ordinarily know all these better without definitions , than the most Learned man living can know them by definitions alone . And here I will presume to step aside , to say as in the Ears of our over-doing Separatists , who can take none into Christian Communion , that cannot tell you how they were Converted , or at least give them a fair account of their understanding all the Articles of the Faith , in words that are adapted to the matter : I tell you 1. That the knowledge of Words , and second Notions and Definitions , is one thing , and the knowledge of Matters or Things is another . 2. And it is the knowledge of the Things , and not of the Words , that is primarily and absolutely necessary to Salvation . 3. And that many an illiterate , ill bred person understand things long before they can utter their understandings in any intelligible words . 4. And therefore if any man do but these two things . 1. By Yea or Nay do signifie to me , that he understandeth the Truth , when I put the matter of ( nothing but the Baptismal Covenant ) into my Questions ; 2. And do manifest serious willingness accordingly , by avoiding evil , and using Gods means ; I dare not , I will not refuse that person from the Communion of the Church ; Though I would do as much as the rigidest censurer to bring such up to greater knowledge . XXIII . And on the other side men are made to think that they know the things because they know the Names and Definitions : And so that they are learned and Wise when they know little the more by all their learning . For to be able to talk over all the Critical Books and Lexicons and Grammars ; all the Logical Notions and Definitions , is nothing but Organical Knowledge ; Like the Shoemaker that hath a Shop full of Lasts , ( and that most of them unmeet for any mans foot ) but never made a Shoe by any of them . And false and confused and idle names and notions , fill the learned world with False , Confused and Vain Conceptions , which Common-Countrey people scape , so that it costeth many a man twenty years study , to be made more erroneous than he would have been , by following an honest trade of life . XXIV . Nay our very Articles of Faith and Practice , which Salvation lyeth on , are commonly tryed by these arbitrary Organical notions ; whole loads of School Volumes are witnesses of this . Though the School-men , where our Grammarians deride them as Barbarians , have often done well in fitting words to things , and making the Key meet for the Lock : Yet old terms and notions and axioms too often go for current , and over-rule disputes , when they are not understood , nor are proper or univocal . What work doth Aristotle make with Actus and Potentia , and the School-men after him ? What abundance of darkness do these two words contain in all their writings ? And for want of other words to supply our needs , what abundance of distinctions of Actus and Potentiae are the Scotists and other Schoolmen fain to use ? What abundance of disputes are kept up by the ambiguity of the word [ Cause ] while it is applyed to things so different , as Efficience , Constitution , and Finality ? The like may be said of many more . And then when it cometh to a dispute of the Divine Nature , of the Soul , of the most weighty things , these confounding notions must over-rule the Case . We must not have an argument for the Souls Immortality , but what these notions check or vitiate ; no nor scarce for an Attribute of God. XXV . And it is so hard a thing to bring men to that self-denial and labour , as at Age throughly and impartially to revise their juvenile conceptions , and for them that learnt words before things , to proceed to learn things now as appearing in their proper evidence , and to come back and cancel all their old notions , which were not found , and to build up a new frame , that not one of a multitude is ever Master of so much virtue as to attempt it , and go through with it . Was it not labour enough to study so many years to know what others say ? but they must now undo much of it , and begin a new and harder labour ? who will do it ? XXVI . And indeed none but men of extraordinary Acuteness and Love of truth , and Self-denial and Patience are fit to do it . For , 1. The Common dullards will fall into the ditch when they leave their Crutches . And will multiply Sects in Philosophy and Religion , while they are unable to see the truth in itself . And indeed this hath made the Protestant Churches , so liable to the derision and reproach of their adversaries . And how can it be avoided , while all men must pretend to know and judge , what indeed they are unable to understand ? 2. Yea the half-witted men , that think themselves acute and wise , fall into the same Calamity . 3. And the proud will not endure to be thought to err , when they plague the world with error . 4. And the Impatient will not endure so long and difficult studies . 5. And when all is done , as Seneca saith , they must be content with a very few approvers , and must bear the scorn of the ignorant-learned crowd . Who have no way to maintain the reputation of their own Wisdom , Orthodoxness and Goodness , but by calling him Proud , or Self-conceited , or Erroneous , that differeth from them by knowing more than they . And who but the truly self-denying can be at so much cost and labour for such reproach , when they foreknow that he that increaseth knowledge , increaseth sorrow ? XXVII . By these means mens minds that should be taken up with God and his Service , are abused and vilified , and filled with the dust and smoak of vain , and false , and confused notions . And mans life is spent ( as David saith ) in a vain shew . And men dream waking with as great industry , as if they were about a serious work . Alas how pitifully is much of the learned world employed . XXVIII . By this means also mens precious time is lost : And he that had time little enough to learn and do things necessary , for the common good , and his own salvation , doth waste half of it on he knoweth not what . And Satan that findeth him more ingenious than to play it away at Cards and Dice , or than to Drink and Revel it away , doth cast another bait before him , and get him learnedly to dream it away about unprofitable words and notions . XXIX . And by this means the Practice of goodness is hindred in the world , yea and Holy Affections quenched . While these arbitrary Notions and Speculations , ( being mans own ) are his more pleasant game ; And Studies and Pulpits must be thus employed , and heart and life thus stoln from God. Yea it 's well if Godliness grow not to be taken by such dreamers , for a low , a dull and an unlearned thing ; yea if they be not tempted by it to Infidelity , and to think ( not only the zealous Ministers and Christians , but even ) Christ and his Apostles to be unlearned men , below their estimation . XXX . And by the same means the devilish sin of Pride will be kept up , even among the Learned , yea and the Preachers of Humility : For what is that in the world ( almost ) that men are prouder of than that Learning which consisteth in such notions and words as are afore described ? And the proudest man , I think , is the worst . XXXI . And by this means the sacred Chairs and Pulpits will be possessed by such men , whose spirits are most contrary to a Crucified Christ , and to that Cross and Doctrine which they must preach . And when Christ's greatest Enemies are the Pastors of his Churches , all things will be ordered and managed accordingly ; and the faithful hated and abused accordingly . Though I must add , that it is not this Cause alone , but many more concurring to constitute a worldly wicked mind , which use to procure these effects . XXXII . And by false and vain Learning Contentions are bred and propagated in the Churches . None are instruments so apt , and none have been so successful , as all Church History recordeth and the Voluminous contentions of many such learned parties testify . XXXIII . And this is an increasing malady , for new Books are yearly written , containing the said arbitrary notions of the several Authors . And whereas real and organical Learning should be orderly and conjunctly propagated , and Things studied for themselves , and Words for Things , the systems of of Arts and Sciences grow more and more corrupted , our Logicks are too full of unapt notions , our Metaphysicks are a meer confused mixture of Pneumatology and Logick ; and What part hath totally escaped ? XXXIV . And the number of such Books doth grow so great , that they become a great impediment and snare ; and how many years precious time must be lost , to know what men say , and who saith amiss , or how they differ ? XXXV . And the great diversity of Writers and Sects increaseth the danger & trouble , especially in Physicks ; by that time a man hath well studied the several sects , the Epicureans and Somatists , the Cartesians , with the by-parties , ( Regius , Berigardus , &c. ) the Platonists , the Peripateticks , the Hermeticks , Lullius , Patricius , Telesius , Campanella , White , Digby , Glisson , and other Novelists ; and hath read the most learned improvers of the curranter sort of Philosophy , ( Scheggius , Wendeline , Sennertus , Hoffman , Honorat ▪ Faber , Got , &c. ) how much of his life will be thus spent . And perhaps he will be as far to seek , in all points saving those common evident certainties , which he might have learned more cheaply in a shorter time , than he was before he read them . And will wish that Antonine , Epictetus , or Plutarch had served instead of the greater part of them . And will perceive that Physicks are much fuller of uncertainties , and emptier of satisfying usefulness than Morality , and true Theology . XXXVI . By such false methods and notions men are often led to utter Scepticism , and when they have found out their own errors , they are apt to suspect all the substance of Sciences to be error . And he speeds well that cometh but with Sanchez to a nihil scitur : And he better that cometh but with Cornel. Agrippa , to write Vanity and Vexation upon all the Sciences : for many come to Infidelity it self , and some to Atheism : And , as Dr. Tho. Jackson noteth , by such distrust of men and humane things , are tempted into a distrust or unbelief of Christ ; or perhaps with Hobbs grow to cry down all Learning besides their own , which is worse than the worst that they decry . XXXVII . And by all this Princes and States are tempted to hate Learning it self , and banish it as a pernicious thing : As the case of the Turkish , Muscovian , and some other Empires testifie . All this I have said , not to dishonour true Learning , which I would promote with all my power ; but to shew the Corruption and Vanity of that Philosophy and humane false Learning , which Paul and the Ancient Writers did decry ; and why the Council of Carthage forbad the reading of the Gentiles Books , and reproached Apollinarius , and other Hereticks for their Gentile Learning . Of the great uncertainty of our Physicks and Metaphysicks , almost all the chief Authors themselves make free confessions . See Suarez , Metaph. disp . 35. pag. 219 , 221 , 237. Fromondus de Anim. pag. 63. Gassendus often ; and who not ? Pious Bonaventure hath written a Tract de Reductione Artium ad Theologiam ; and another de non frequentandis quaestionibus ; Cornel. Agrippa de Vanitate Scientiarum , is well worth the reading beforehand to prevent mens loss of time . Chap. 4. III. What are the Certainties that must be known and held fast , and why ? IT is none of the Apostles meaning that men should be meer Scepticks : Nor am I seconding Sanchez his nihil scitur , unless you take Science for adequate Science , or in a transcendent notion , as it signifieth that which is proper to another World , and therefore may be denyed of this . He can neither play the part of a Christian or of a man , who doubts of all things , and is assuredly confident of nothing . That our discourse of this may be orderly and edifying , it is of great use that I first help you rightly to understand what Certainty is . The word is ambiguous , and sometime is applied to the Object , and sometime to the Act and Agent . The former is called Objective Certainty ; the latter Subjective Certainty . The Objective is either Certainty of the Thing , or Certainty of Evidence , by which the thing is discernible or perceptible to us . And this either Sensible Evidence , or Rational ; and the latter is either self-evidence of principles , or derived Evidence of Consequences . Subjective Certainty is also either considered in the Nature of it , or in the Degree : And as to the Nature it is either the Senses Certainty , or the Intellects ; and this either of Incomplex Objects , or Complex : The first is either of sensed Objects , or purely Spiritual : The second of Principles , or of Conclusions . Of all these there are Certainty . The Degrees are these : It being first supposed that no Humane apprehension here is absolutely perfect ; and therefore all our Certainties subjective are Imperfect : The word therefore signifieth not only a perfect apprehension ; but it signifieth non falli , not to be deceived , and such an apprehension of the evidence as giveth us a just resolving and quieting confidence . And so 1. The due Objects of sense , and 2. The immediate acts of the Soul it self , are Certain in the first and highest degree . I know certainly what I see clearly , so far as I see it : And I know certainly that I think , and know , and will. The next degree of Certainty is of Rational Principles , and the next of Consequents . It 's like in a Scheme you will easilier understand it . CERTAINTY being an ambiguous word , is either , I. Objective : which is , I. Of Being of the Thing ; which is nothing but Physical Verity . II. Of Evidence ; which makes things Perceptible ; and it is Evidence , 1. Sensible ; viz. 1. To the External Senses . 2. To the Internal Senses . 2. Intelligible , 1. Of the Being of Things , viz. 1. Quod sint , 2. Quid sint , 3. Qualia sint , 1. Things sensed and imagined ; as colours , light , heat , &c. 2. The Acts of Intellection and Will. 2. Of Complex Verity , which is , 1. Of self-evident Principles . 2. Derivative Evidence of Conclusions . II. Subjective Certainty ; by which I am certain of the Object ; Considerable , I. In its Nature ; viz. Certainty , 1. Of Sense , 1. Of the Outward Senses , when they are not deceived . 2. Of the Inward Sense and Imagination . 2. Of the Intellect ; which is , 1. Of Beings , 1. Sensed and imagined , 2. Of the Acts of the Soul. 1. Quod sint . 2. Quid sint . 3. Qualia sint . 2. Of the Complex Verities , 1. Of self-evident Principles . 2. Of Conclusions . ( N. Qu. Whether there be not a third sort of Certainty both Objective and Subjective ; viz. Goodness not-sensible , Certainly apprehended by the Intellectual Soul , not only sub ratione Veri , sed & Boni ? and whether the Will by its Natural Gust have not a Complacential Perception of it as well as the Intellect ? Vid. Pemble Vindic. Grot. ) II. In the Degrees of Certainty ; which are in the order following . 1. Sense perceiving the Object and it self , is the first perceiver ; and hereof the surest . 2. Imagination receiving from Sense , hath more requisites to its Certainty . 3. Intellection about things sensible , hath yet more requisites to its Certainty ; viz. 1. That the Object be true ; 2. The Evidence sensible ; 3. That the Sense be sound , and the Medium and other Conditions of Sense be just ; 4. That the Imagination be not corrupt , 5. That the Intellect it self be sound . 4. But Intellection about It self and Volition hath the highest Certainty 5. We are surer of the Quod than the Quid and Quale ; as that we Think , than What and How. 6. We are certainer of self-evident Principles than of the Consequences . 7. Consequences have various degrees of Evidence and Certainty . A few Propositions may further help your understandings . I. All things in the world have their Certainty physical of Being ; that is , it is a Certainty , or a Truth that this thing is . II. The thing which is most commonly called Objective Certainty , is such a degree of Perceptibility or Evidence as may aptly satisfie the doubting Intellect . III. Evidence is called Infallible ; 1. When he that receiveth it is never deceived ; and so all Truth is Infallible Truth ; for he is not deceived who believeth it : 2. Or when a man cannot err about it . And there is no such Evidence in the world , unless you suppose all things else agreeable . IV. The Perception is called Infallible , 1. Either quia non falsa , because it is not deceived : And so every man is Infallible in every thing which he truly perceiveth : 2. Or because it Cannot or Will not err . And so Absolute Infallibility is proper to God : But secundum quid , in certain cases upon certain Objects , with certain Conditions , all sound mens Senses and Intellects are Infallible . V. Certainty of Evidence consisteth in such a Position of the thing evident , as maketh it an Object perceptible to the faculty perceiving ; to which many Conditions are required : As 1. That the Thing it self have such intrinsick qualifications , as make it fit to be an Object . 2. That it have the due extrinsick conditions concomitant . 1. To the Nature of an Object of perception it is necessary . 1. That it be a thing which in its Nature is within the reach of the perceiving faculty : And not ( as Spirits are to sense ) so above us , or alien to us , as to be out of the Orb of our perception . 2. That they have a perceptible Quantity , Magnitude or Degree . 3. That , if it be an Incomplex term and object , and not an Universal of the highest notion , it be hoc aliquid , and have its proper Individuation . 4. That it have some special distinct conformity to the distinct perceiving faculty . In sum , that it be Ens , Unum , Verum , Bonum , vel hisce contraria reductivè & per accidens cognita . 2. To the extrinsick Conditions , it is necessary , 1. That the Object have a due site or position . 2. And a due distance ; neither too near , nor too far off . 3. And that it have a due medium , fitted to it and to the faculty . 4. And that it have a due abode or stay , and be not like a Bullet out of a Gun , imperceptible through the celerity of its motion . VI. That the perception of sense be certain , it is necessary , 1. That the Organ be sound , in such a measure as that no prevalent Distemper undispose it . 2. That it be not oppressed by any disturbing adjunct . 3. That the sensitive Soul do operate on and by these Organs : For else its alienation will leave the Organ useless : As some intense meditations make us not hear the Clock . 4. That it be the due Sense and Organ which meeteth with the Object ; as sounds with the Ear , light with the Eye , &c. besides the foresaid necessaries . VII . Common Notitiae or Principles are not so called , because men are born with the Actual Knowledge of them ; But because they are truths , which mans mind is naturally so disposed to receive as that upon the first exercises of Sense and Reason , some of them are understood , without any other humane teacher . VIII . Even self-evident Principles are not equal , but some of them are more , and some less evident . And therefore some sooner , and some later known . And some of them are more commonly known than others . IX . The self evidence of these Principles ariseth from the very nature of the Intellect which inclineth to Truth , and the Nature of the Will which essentially inclineth to Good , and the Nature and Posture of the Objects , which are Truth and Goodness in the most evident position , compared together , or Conjunct ; some call it Instinct . X. It is not necessary to the certainty of a Principle , that it be commonly known of all or most . For Intellects have great Variety of Capacities , Excitation , Helps , Improvements , and even Principles have various degrees of evidence , and appearances to men . XI . Mans mind is so conscious of its own darkness and imperfections , that it is distrustful of its own Inferences unless they be very Near and Clear. When by a long Series of Ergo's any thing is far fetcht , the mind is afraid there may be some unperceived error . XII . He therefore that holdeth a true Principle as such , and at once a false inference which contradicteth it , is to be supposed to hold the principle first and fastest , and that if he saw the Contradiction he would let go the consequent , and not the principle . XIII . He that denieth the certainty of Sense , Imagination , and Intellective perception of things sensed as such , doth make it impossible to have any certainty of Science or Faith about those same Objects but by miracle . And therefore the Papists denying and renouncing all these ( Sense , Imagination and Intellective perception , ) when they say , that there is no Bread nor Wine in the Sacrament , do make their pretended contrary Faith impossible . For we are men before we are Christians , and we have Sense and Intellects , before we have faith . And as there is no Christianity but on supposition of humanity , so there is no Faith , but on supposition of sense and understanding . How know you that here is no Bread and Wine ? Is it because Scripture or Councils say so ? How know you that ? By Hearing or Reading ? But how know you that ever you did hear or read or see a Book or Man ? By sense or no way ! If sense be fallible here , why not there ? You 'l say that sense may be fallible in one case , and not in others . I answer , either you prove it infallible from Nature , even by Sense and Intellective perception of and by sense , or else by supernatural Revelation . If only by this Revelation , how know you that Revelation ? How know you that ever you heard , read or saw any thing which you call Revelation . If by a former Revelation , I ask you the same question in infinitum . But if you know the certainty of Sense by Sense and Intellective perception , then where there is the same evidence and perception , there is the same certainty . But here is as full Evidence and Perception as any other Object can have . 1. We see Bread and Wine . 2. We tast it . 3. We smell the Wine . 4. We hear it poured out . 5. We feel it . 6. We find the effects of it ; It refresheth and nourisheth as other Bread and Wine . 7. It doth so by any other creature as well as by a man. 8. It corrupteth . 9. It becometh true flesh and blood in us , and a part of our bodies ; Even in the worst : Yea part of the body of a Mouse or Dog. 10. It 's possible for a Mouse or Dog to live only upon consecrated Bread and Wine . Is his body then nothing but Christ . 11. In all this perception the Objects are not rare , but commonly exhibited in all ages ; They have all the Conditions that other sensible evident objects have , as to site , magnitude , distance , medium . 12. And it is not one or two , but all men in the World of the soundest senses , who sense and perceive them to be Bread and Wine . So that here is as full evidence as the words which you read or hear can have to ascertain us . Obj. But if God deny sense in this case and not in others , we must believe sense in others and not in this . Ans . But again I ask you , How you know that God biddeth or forbiddeth you any thing , if sense be not first to be believed ? Obj. But is it not possible for sense to be deceived ? Cannot God do it ? Ans . 1. It is possible for sense to be annihilated , and made no sense ; and it is possible that the Faculty or Organ , or Medium , or Object , be depraved , or want its due conditions , and so to be deceived . But to retain all these due Conditions , and yet to be deceived is a Contradiction : For then it is not the same Thing : It is not that which we call now formally Sense and Intellect , or Sensation and Intellection . And Contradictions are not things for Omnipotency to be tryed about . God can make a man to be no Intellectual Creature : But thereby he maketh him no man : For to be a man , and not Intellectual , is a contradiction . And so it is to be men , and yet to have no Sense nor Intellect , that can truly perceive sensible Objects as before qualified : Therefore they unman all the World , on pretext of asserting the power of God. 2. But suppose that all Sense be fallible , and Intellection of things sensible , yet it is the first and only entrance of all things sensible into the mind or knowledge of man : And therefore we must take it as God hath given it us , for we can have no surer : No sensible thing is in the Intellect which was not first in the Sense : Whether my Eyes and Ears , and Taste be fallible or not , I am sure I have no other way to perceive their Objects ; but by them I must take them and use them as they are . All the words and definitions in the World will not give any man without sensation , a true conception of a sensible Object . 3. Such absurd suppositions therefore are not to be put , [ What if God should tell you by his Word , that all the senses of all men are deceived , in one thing , or in all things ? would you not believe him ? ] It is not to be supposed that God will give us all our Senses and Intellective perception by them , to be our discerner of things sensible , and then bid us not believe them , for they are false ; unless he told us that all our perceptions are false , and our whole Life is but deceit . And I further answer , if God tell me so , it must be by some word or writing of Man or Angel , or Himself : And how should I know that word but by my sense ? But the great answer which seemeth to satisfie Bellarmine and the rest , is , that sense is no judge of Substances , but of Accidents only ; therefore it is not deceived . But 1. It is false that sense perceiveth not substances : It is not only colour , quantity , figure , which I see , nor only roughness and smoothness which I feel , nor only sweetness which I taste ; but it is a coloured , extended , figured substance which I see ; a rough or smooth substance which I feel , and a sweet substance which I taste : And if the Accident were the only primary object , the Substance is the secondary and certain . Else no one ever saw a Man , a Tree , a Bird , a Plant , the Earth , a Book , or any substance ; but only the colour , quantity or figure of them ! no man ever felt or touched a Body , but only the Accidents of it . 2. And I pray you tell me how Substances come to the understanding if they were never in the sense : Prove a Substance without sensation as a medium if you can . Do you perceive any Substances Intellectually or not ? If not , why pretend you that there are any ? if yea , it must be either as Conclusions , or as Intellectual Principles , ( which are both Logical complex Objects , and therefore not substances ) or as the immediate immaterial objects of Intellection ( which is only the Souls own acts ) or what is by Analogy gathered from them ; or else the objects of sense it self . It can be none of the former ; therefore it must be the latter : And how can the understanding find that in sense which was never there ? If it be said that it is there but by Accidents ; I answer , 1. That is false , though said by many : I do as immediately touch substance as accidents , though not substance without the accidents . 2. Whether it be there by the mediation of the accidents , or immediately it self , we are sure that the understanding no otherwise receiveth it , than as the sense transmitteth it ; we must know material substance as it is sensed , or not at all . We see then what a pass this Roman Religion bringeth the World to . That they may be Christians , they must believe ( and swear by the Trent Oath ) that they are not men ; and that they may have Faith , they must renounce their Senses , and that they may be sure Gods Word is true , ( and the Churches decrees , ) they must be sure that they are sure of nothing ; and how then are they sure of that ? And while they subvert all the order of Nature in the World , they pretend that God can do it , and therefore we are to believe that he doth it , meerly because these Doctors can call themselves the Church , and then can so expound the Scripture . When it is Gods setled order in Nature , that a Man as an Animal shall have Sense to perceive things sensible by , and as a Man shall have understanding to receive from the Imagination and Sense these objects , we must now suppose that God hath quite overturned the course of Nature , either by making sense no sense , or the object no object , or the medium no fit medium ; and yet this is to be believed by Men that have nothing but the same senses to tell their understandings that it is written or spoken , or that there is a Man in the World. Suppose we grant it to be no contradiction , and therefore a thing that God can do , no man can question but that he must do it as a Miracle , by altering and overturning Natures course . And shall we fain , 1. Miracles to become ordinary things , through all the Churches in the World , and every day in the week or every hour to be done ? 2. And Miracles to be made a standing Church Ordinance ? 3. And every one in the Church , even all the wicked , and every Mouse that eateth the Host , to be partaker of a Miracle ? 4. Yea that every such Man and Mouse , may all the week long live on a continued Miracle , while Accidents without substance do nourish them and turn to Flesh and Blood ? 5. And all this ordinary course of Miracles to be wrought at the will of every Priest , be he never so ignorant or wicked a Man ? 6. And yet the same words spoken by the holiest of the Protestant Pastors will not do the Miracle . 7. But if a Papist Priest should be unduely ordained , or forge his own orders , sobeit the Church think him truly ordained , he can do the Miracle . All this must be believed . And the Plague of all is , all men must be Burnt as Hereticks , or exterminated , that cannot believe all this , and disbelieve their Senses . And yet worse , all temporal Lords must be dispossest of their Dominions , who will suffer any such to live therein , and not exterminate them . An Epicure and a sensual Infidel who think man is but of the same species of Brutes , do but unman us , and leave us the Honour of being Animals or Brutes . But the Papists do not leave us this much , but must reduce us to a lower order , and teach us to deny our sense it self ; and Torment and Kill them that will not do it . And what is it that must perswade us to all this ? Why meerly a Hoc est corpus meum , as expounded by the Councils of Laterane and Trent . And is not Davids [ I am a Worm and no Man , Psal . 22.6 . ] as plain ; yea and that in a Prophecy of Christ ? Must we believe therefore that neither David nor Christ was a Man , but a Worm ? Is not [ I am the Vine , and ye are the Branches , Joh. 15.1 , 2. ] as plain ? Must Sense be renounced and ordinary Miracles believed for such words as these ? And doth not Paul call it [ Bread ] after consecration three times in the three next verses ? And is not he as good an expositor of Christs Words as the Council of Trent ? And when did God work Miracles which were meer objects of belief against sense ? Miracles were done as sensible things , thereby to confirm Faith , and that which no sense perceived was not taken for a Miracle . To conclude , when the Apostle saith , that Flesh and Blood cannot enter into the Kingdom of God , ( plainly speaking of them formally as now called , and not as they signify Sin , ) and consequently that Christs Body is now in Heaven a Spiritual Body , and not formally Flesh and Blood , yet must the Bread and Wine be turned into his Flesh and Blood on Earth , when he hath none in Heaven ? And by their Doctrine no Baker nor Vintner is secured but that a Priest may come into his Shop or Celler and turn all the Bread and Wine in it , into Christs Body and Blood : yea the whole City or Garrison may thus be deprived of their Bread and Wine , if the Priest intend it : and yet it shall not be so in the Sacrament it self , if the Priest intend it not . But I have staid too long in this . XIV . Next to the Act of Cogitation and Volition itself , and to the most certain Objects of Sence , there is nothing in all the World so Certain , that is , so Evident to the Intellect , as the Being of God : He being that to the Mind which the Sun is to the Eye , certainliest known , though little of him be known , and no Creature comprehend him . XV. That God is True is part of our knowing him to be perfect , and to be God ; and therefore is most certain . XVI . That Man is made by God and for God ; that we owe him all our Love , Obedience and Praise , that we have all from him , and should please him in the use of all , with many such like , are Notitiae Communes , Certain Verities , received by Nature , some as Principles , and some as such evident conclusions as are not to be doubted of . XVII . That the Scripture is the Word of God , is a certain Truth , not sensible , nor a Natural Principle ; but an Evident conclusion drawn from that Seal or Testimony of the Spirit , Antecedent , Concomitant , Impressed and Consequent ; which I have oft opened in other Treatises . XVIII . That the Scripture is True is a Certain Conclusion drawn from the two last mentioned premises , viz. That God is True ( Verax ) and that the Scripture is his Word . XIX . Those Doctrines or sayings which are parts of Scripture evidently perceived so to be by Sense and Intellective perception , are known to be True , by the same Certainty as the Scripture in general is known to be true . XX. To conclude , then there are two sorts of Certain Verities in Theology . 1. Natural Principles with their certain consequents . 2. Scripture in General , with all those assertions which are Certainly known to be its parts . And all the rest are to be numbred with uncertainties , except Prophetical certainty of Inspiration , which I pass by . Chap. V. Of the several Degrees of Certainty . 1. AS Certainty is taken for Truth of Being , it admitteth of no Degrees : All that is True , is equally True. 2. But Certainty of Evidence hath various degrees : none doubteth but there are various degrees of Evidence : all the doubt is whether any but the highest may be called Certainty . And here let the Reader first remember that the question is but de nomine , of the name , and not the thing . And next , the Evidence is called Certain , because it is Certifying aptitudinally . It is apt to certify us . 3. And then the question will be devolved to subjective Certainty , whether it have various degrees . For if it have so , then the Evidence must be said to have so , because it is denominated respectively from the Apprehensive Certainty . And here de re it must be taken as agreed , 1. That Certainty is a certain Degree of apprehension . 2. That there are various degrees of apprehension . 3. That no Man on Earth hath a perfect Intellectual apprehension , at least , of things Moral and Spiritual . For his apprehension , may be still increased , and those in Heaven have perfecter than we . 4. That there are some degrees so low and doubtful , as are not fit to be called Certainty . 5. That even these lowest degrees with the greatest doubting , are yet often True apprehensions : and whenever they are True they are Infallible , that is , not deceived : Therefore this Infallibility , which is but , not to be deceived , is indeed one sort of Certainty , which is so denominated Relatively from the natural Truth or Certainty of the object : But it is not this sort of Certainty which we enquire after . 6. Therefore it followeth that this subjective certainty , containeth this Infallible Truth of perception , and addeth a degree which consisteth in the satisfaction of the mind . 7. But if the mind should be never so confident and satisfied of a falshood , this deserveth not the name of Certainty , because it includeth not Truth . For it is a Certain perception of Truth which we speak of ; and Confident erring is not Certainty of the Truth . 8. As therefore the degrees of doubting are variously overcome , so there must needs be various degrees of Certainty . 9. When doubting is so far overcome , as that the mind doth find rest and satisfaction in the Truth , it may be called Certainty . But when doubting is either prevalent , and so troublesome as to leave us wavering , it is not called Certainty . 10. It is not the forgetting or neglect of a difficulty or doubt , nor yet the wills rejecting it , which is properly called Certainty . This quieteth the mind indeed , but not by the way of ascertaining Evidence . Therefore ignorant people that stumble upon a truth by chance with confidence , are not therefore Certain of it . And those that take it upon trust from a Priest or their Parents , or good peoples Opinion , are not therefore Certain of it . Nor they that say as some Papists , [ Faith hath not evidence , but is a Voluntary reception of the Churches Testimony , and meritorious , because it hath not Evidence : Therefore though I see no cogent Evidence , I will believe , because it is my duty . ] Whether this mans Faith may be saving or no , I will not now dispute ; but certainly it is no Certainty of apprehension . He is not Certain of what he so believeth . This is but to cast away the doubt or difficulty , and not at all by Certainty to overcome it . 11. When a man hath attained a satisfying degree of perception , he is capable still of clearer perception . Even as when in the heating of water , after all the sensible cold is gone , the water may grow hotter and hotter still . So after all sensible doubting is gone , the perception may go clearer still . 12. But still the Objective Certainty is the same ; that is , There is that Evidence in the object which is in suo genere sufficient to notifie the thing to a prepared mind . 13. But this sufficiency is a respective proportion ; and therefore , as it respecteth mans mind in common , it supposeth that by due means and helps , and industry , the mind may be brought certainly to discern this Evidence . But if you denominate the sufficiency of the Evidence , from its respect to the present disposition of mens minds , so it is almost as various as mens minds are . For recipitur ad modum recipientis ; and that is a certifying sufficient Evidence of truth , to one man , which to a thousand others , is not so much as an Evidence of probability . Therefore mediate and immediate sufficiency and certainty of Evidence , must be distinguished . From all this I may infer , 1. That though God be the Original and End of all Verities , and is ever the First in ordine essendi & efficiendi , and so à Jove principium , in methodo syntheticâ ; yet he is not the primum notum , the first known , in ordine cognoscendi , nor the beginning in methodo inquisitivâ ( though in such Analytical methods as begin at the ultimate end , he is also the first . ) Though all truth and evidence be from God , yet two things are more evident to man than God is , and but two : viz. 1. The present evident objects of sense . 2. Our own internal Acts , of Intellective Cogitation and Volition . And these being supposed the Being of God is the third evident Certainty in the World. 2. If it be no disparagement to God himself , that he is less certainly known of us , than sensibles , and our Internal acts , ( de esse ) it is then no disparagement to the Scripture , and supernatural Truths , that they are less certainly known : Seeing they have not so clear evidence as the Being of God hath . 3. The certainty of Scripture Truths , is mixt of almost all other kinds of certainty conjunct . 1. By sense and Intellective perception of things sensed , the Hearers and See-ers of Christ and his Apostles , knew the words and Miracles . 2. By the same sense we know what is written in the Bible , and in Church History concerning it , and the attesting matters of Fact : And also what our Teachers say of it . 3. By certain Intellectual inference I know that this History of the words and fact is true . 4. By Intellection of a natural principle I know that God is true . 5. By inference I know that all his Word is true . 6. By sense I know ( Intellectually receiving it by sense ) that this or that is written in the Bible , and part of that word . 7. By further inference therefore I know that it is true . 8. By Intuitive knowledge , I am certain that I have the Love of God , and Heavenly desires , and a Love of holiness , and hatred of sin , &c. 9. By certain inference I know that this is the special work of the Spirit of Christ by his Gospel Doctrine . 10. By experience I find the predictions of this Word fulfilled . 11. Lastly , By Inspiration the Prophets and Apostles knew it to be of God. And our certain Belief ariseth from divers of these , and not from any one alone . 5. There are two extreams here to be avoided , and both held by some not seeing how they contradict themselves . I. Of them that say that Faith hath no Evidence , but the merit of it lyeth in that we believe without Evidence . Those that understand what they say , when they use these words , mean that Things evident to sense , as such , that is , Incomplex sensible objects are not the objects of Faith. We live by Faith and not by sight . God is not visible : Heaven and its Glory , Angels and perfected Spirits are not visible . Future Events , Christs coming , the Resurrection , Judgment , are not yet visible : It doth not yet appear ( that is , to sense ) what we shall be . Our Life is hid ( from our own and others senses ) with Christ in God. We see not Christ when we rejoice in him with joy unspeakable , and full of glory . Thus Faith is the evidence of things not seen , or evident to sight . But ignorant Persons have turned all to another sense ; as if the objects of Faith had no ascertaining Intellectual Evidence . When as it is impossible for mans mind to understand and believe any thing to be true , without perceiving evidence of its truth ; as it is for the Eye to see without Light. As Rich. Hooker saith in his Eccl. Pol. Let men say what they will , men can truly believe no further than they perceive Evidence . It is a natural Impossibility : For Evidence is nothing but the perceptibility of the Truth : And can we perceive that which is not perceptible ? It 's true that evidence from Divine Revelation is oft without any Evidence ex natura rei : But it may be nevertheless a fuller and more satisfying evidence . Some say there is Evidence of Credibility , but not of Certainty . Not of natural Certainty indeed . But in Divine Revelations ( though not in humane ) evidence of Credibility , is Evidence of Certainty , because we are certain that God cannot lie . And to say , I will believe , though without Evidence of Truth , is a contradiction or hypocritical self-deceit . For your will believeth not . And your understanding receiveth no Truth but upon evidence that it is Truth . It acteth of itself per modum naturae , necessarily further than it is sub imperio Voluntatis ; And the will ruleth it not despotically ; Nor at all quoad Specificationem , but only quoad exercitium . All therefore that your will can do ( which maketh Faith a moral Virtue ) is to be free from those vicious habits and acts in itself which may hinder faith , and to have those holy dispositions and acts in itself which may help the understanding to do its proper Office , ( which is to believe evident truth on the testimony of the revealer , because his Testimony is sufficient Evidence . The true meaning of a good Christian , when he saith , I will believe , is , I am truly willing to believe , and a perverse will shall not hinder me , and I will not think of suggestions to the contrary . But the meaning of the formal hypocrite when he saith , I will believe , is , I will cast away all doubtful thoughts out of my mind , and I will be as careless as if I did believe , or I will believe the Priest or my Party , and call it a believing God. Evidence is an essentiating part of the Intellects act . As there is no Act , without an Object , so there is no object sub formali ratione objecti , without evidence . Even as there is no sight but of an Illustrated object , that is , A visible object . II. The other extream ( of some of the same men ) is , that yet Faith is not true and certain if it have any doubtfulness with it . Strange ! That these men cannot only see what is invisible ; Believe what is inevident as to its truth , that is , incredible , but also believe past all doubting , and think that the weakest true believer doth so too ! Certainly there are various degrees of faith in the sincere . All have not the same strength ! Christ rebuketh Peter in his fears , and his disciples all at other times , for their little faith : When Peters faith failed not , it staggered , which Abrahams did not : Lord increase our Faith , and Lord , I believe , help my unbelief , were prayers approved by Christ . I will call a prevalent belief which can lay down Life and all this world for Christ and the hopes of Heaven , by the name of certainty ( which hath various degrees . ) But if they differ de nomine , and will call nothing certainty but the highest degree , they must needs yet grant that there is true saving faith that reacheth to no certainty in their sense . Yea no man on Earth then attaineth to such a certainty , because that every mans faith is imperfect . To conclude . Though all Scripture in itself ( that is indeed the true Canon ) be equally true , yet all is not equally certain to us , as not having equal evidence that it is Gods word . But of that in the next Chapter of the uncertainties . Chap. 6. What are the unknown things , and uncertainties , which we must not pretend a certain knowledge of . SOmewhat of this is said already , Cap. 3. But I am here to come to more particular instances of it . But because that an enumeration would be a great Volume of it self , I shall begin with the more general , that I may be excused in most of the rest ; or mention only some particulars under them as we go . I. A very great , if not the far greatest part of that part of Philosophy called Physicks , is uncertain ( or certainly false ) as it is delivered to us in any methodist that I have yet seen ; whether Platonists , Peripateticks , Epicureans , ( the Stoicks have little , but what Seneca gives us , and Barlaam Collecteth , I know not whence , as making up their Ethicks , and what in three or four Ethical writers is also brought in on the by , and what Cicero reporteth of them ) or in our Novelists , Patricius , Telesius , Campanella , Thomas White , Digby , Cartesius , Gassendus , &c. Except those whose modesty causeth them to say but little , and to avoid the uncertainties ; or confess them to be uncertainties . To enumerate instances would be an unseasonable digression . Gassendus is large in his Confessions of uncertainties . I think not his Brother Hobs , and his second Spinosa worth the naming . Nor the Paracelsians and Helmontians as giving us a new Philosophy , but only as adding to the old . There needs no other testimony of uncertainty to a man that hath not studied the points himself , than their lamentable difference , and confutation of each other , in so many , very many things ; even in the great Principles of the Science . Yet here no doubt , there are certainties , innumerable certainties , such as I have before described . We know something certainly of many things , even of all sensible objects . But we know nothing perfectly and comprehensively , not a worm , not a Leaf , not a Stone , or a Sand , not the Pen , Ink or Paper , which we write with ; not the hand that writeth , nor the smallest particle of our bodies ; not a hair or the least accident . In every thing nearest us , or in the world , the uncertainties and incognita are far more than that which we certainly know . II. If I should enumerate to you the many uncertainties in our common Metaphysicks , ( yea about the Being of the Science ) and our common Logick , &c. It would seem unsuitable to a Theological discourse . And yet it would not be unuseful , among such Theologues as the Schoolmen , who resolve more of their doubts by Aristotle than by the Holy Scriptures ; doubtless , as Aristotles Predicaments are not fitted to the kinds of beings , so many of his distributions and orders , yea and precepts are arbitrary . And as he left room and reason for the dissent of such as Taurellus , Carpenter , Jacchaeus , Gorlaeus , Ritschel , and abundance more , so have they also for mens dissent from them . Even Ramus hath more adversaries than followers . Gassendus goeth the right way , by suiting verba rebus , if he had hit righter on the nature of things themselves . Most novel Philosophers are fain to make new Grammars and new Logicks , for words and notions , to fit their new conceptions , as Campanella , and the Paracelsians , Helmontians , ( and if you will name the Behmenists , Rosicrucians , Weigelians , &c. ) Lullius thought he made the most accurate Art of notions ; and he did indeed attempt to fit words to things : but he hath mist of a true accomplishment of his design , for want of a true method of Physicks in his mind , to fit his words to . As Cornelius , Agrippa , who is one of his chief commentators , yet freely confesseth in his lib. de Vanitate Scientiarum , which now I think of ; I will say no more of this , but desire the Reader to peruse that laudable book , and with it to read Sanchez his Nihil Scitur , to see uncertainty detected , so he will not be led by it too far into Scepticism . As also Mr. Glanviles Scepsis Scientifica . As for the lamentable uncertainties in Medicine , the poor world payeth for it . Anatomy as being by ocular inspection hath had the best improvement ; And yet what a multitude of uncertainties remain ? Many thousands years have millions yearly died of Feavers , and the medicating them is a great part of the Physicians work ; and yet I know not that ever I knew the man , that certainly knew what a Feaver is . I crave the pardon of the Masters of this noble art for saying it ; It is by dear experience that I have learnt how little Physicians know ; having passed through the tryal of above thirty of them on my own Body long ago , meerly induced by a conceit that they knew more than they did , and most that I got was but the ruine of my own body , and this advice to leave to others , [ Highly value those few excellent men , who have quick and deep conjecturing apprehensions , great reading and greater Experience , and Sober , Careful , Deliberating minds , and had rather do too little than too much : But use them in a due conjunction with your own experience of your self : But for the rest , how Learned soever , whose heads are dull , or temper precipitant , or apprehensions hasty or superficial , or reading small , but especially that are young , or of small experience , love and honour them , but use them as little as you can , and that only as you will use an honest ignorant Divine , whom you will gladly hear upon the certain Catechistical Principles , but love not to hear him meddle with Controversies . So use these men in common easie cases , if necessary , and yet there the less the better , lest they hinder nature that would Cure the Disease . If you dislike my counsel , you may be shortly past blaming it ; for though their successes have Tongues , their miscarriages are mostly silent in the Grave . O how much goeth to make an able Physician ? But enough of such instances . III. But though Errors in Politicks the World payeth yet much dearer for , I must not be too bold in talking here . But I will confess that here the uncertainties are almost all in the Applicatory part , and through the incapacity of the minds of men : For the truth is the main Principles of Policy are part of the Divine Law , and of true Morality , and in themselves are plain , and of a satisfying Certainty , could you but get mens heads and hearts into a fitness duely to consider and receive them . IV. But to come nearer to our own profession , there is much uncertainty in those Theological Conclusions , which are built on such premises , where any one of these Physical , Metaphysical or Logical Uncertainties are a part ; yea , though it be couched in the narrowest room , even in one ambiguous term of Art , and scarce discerned by any but accurate observers . With great pomp and confidence many proceed to their Ergo's , when the detection of the fraud not only of an uncertain Medium , but of one ambiguous syllable , will marr all . And the conclusion can be no stronger or furer , than the more weak and doubtful of the premises . V. When the Subject is of small and abstruse parts , far from the Principles and Fundamentals of the Matter , usually the Conclusions are uncertain . Nature in all matters beginneth with some few great and master parts , like the great boughs or limbs of the Tree , or the great Trunks and Master Vessels in our bodies ; and from thence spring branches , which are innumerable and small : And it is so in all Sciences , and in Theology it self . The great Essential and Chief Integral parts , are few , and easily discerned : But two grand Impediments hinder us from a Certain knowledge in the rest : one is the great Number of Particles , where the understanding is lost , and , as they say , seeketh a Needle in a bottle of Hay , or a leaf in a Wood ; and the other is the Littleness of the thing , which maketh it undiscernible to any but accurate and studious minds . And therefore how much soever men that trade in little things , may boast of the sublimity of them , and their own subtilty , their perceptions usually are accompanied with uncertainty ; though in some cases an uncertain knowledge , known to be so , is better than none . VI. Yea , though the Matters themselves may be more bulky , yet if in knowing and proving them , we must go through a great number of Syllogisms and Inferences , usually the conclusion is very uncertain to us , whatever it may be to an extraordinary accurate and prepared mind : For 1. We shall be still jealous ( or may be ) lest in so many terms and mediums some one of them should be fallacious and insufficient , and weaken all . And we are so conscious of our own weakness , and liableness to forget , oversee or be mistaken , that we shall or may still fear lest we have mist it , and be overseen in something , in so long a course and series of arguings . VII . Those parts of History which depend meerly on the credit of Mens Wisdom and Honesty , and so are meerly of Humane Faith , must needs be uncertain . For the conclusion can be no surer than the premises , All men as such are liars , that is , untrusty , or such as possibly may deceive . 1. They may be deceived themselves . 2. And they may deceive others where they are not themselves deceived . Every man hath some Passion , some Ignorance , some Error , some Selfish interest and some Vice. This age , if we never had known other instance , is so sad a proof of this , that tears are fitter than words to express it , most confident reporters totally differ about the most notorious matters of Fact. I must not name them , but I pity strangers and posterity . If it come especially to the characterizing of others , how ordinarily do men speak as they are affected ? And they are affected as self-interest and passion leadeth them , with Cochlaeus , Bolseck , and such others , what villains were Luther , Zwinglius , Calvin , &c. with their faithfullest acquaintance ; what Good and Holy men ( saving Luthers animosity ? ) If the Inquisitors Torment Protestants , or Burn them , is it not necessary that they call them by such odious names as may justify their fact ? If they banish and silence faithful , holy , able , Ministers , they must accuse them of some villanies which may make them seem worthy of the punishment , and unworthy to Preach the Gospel of Christ ! what different characters did Constantius and Valens and their party on one side , and Athanasius and the Orthodox on the other side , give of one another ? What different characters were given of Chrysostom ? How differently do Hunnerichus and Gensericus on one side , and Victor Uticensis and other Historians on the other side , describe the Bishops and Christians of Africk , that then suffered ? They were Traytors and Rebels , and Rogues , and Enemies to the King , and Hereticks to Hunnerichus : But to others , they are Holy blameless Men , and those were Tyrants and Hereticks that Persecuted them . What difference between the Histories of the orthodox , and that of Philostorgius , and Sondius ? What different Characters do Eusebius and Eunapius give of Constantine ? and Eunapius and Hilary , &c. give of Julian ? What different Characters are given of Hildebrand on one side , and of the Emperours Henrys on the other side , by the many Historians who followed the several parts ? How false must a great number of the Historians on one side be ? I know that this doth not make all Humane Faith and History useless . It hath its degree of credibility answerable to its use . And a wise man may much conjecture whom to believe . 1. A Man that ( like Thuanus ) sheweth modesty and impartiality , even towards Dissenters . 2. A man that had no notable interest to byas him . 3. A man that manifesteth otherways true honesty and conscience . 4. Supposing that he was himself upon the place , and a competent Witness . But there is little or no Credit to be given , 1. To a factious , furious railer . 2. To one that was a flatterer of Great Men , or depended on them for preferment , or lived in fear of speaking the truth , or that speaketh for the interest of his Riches and Honour in the World ; or for his engaged personal reputation , or that hath espoused the interest of a sect or faction . 3. There is little credit to be given to any Knave and Wicked Man. He that dare be Drunk , and Swear and Curse , and be a Fornicator or covetous Worldling , dare Lie for his own Ends. 4. Nor to the honestest man that taketh things by rumours , hear-say and uncertain reports , and knoweth not the things themselves . But how shall strangers and posterity know when they read a History , whether the Writer was an honest Man or a Knave ? A man of credit , or an impudent Liar ? Both may be equal in confident asserting , and in the plausibility of the narrative . Meer humane belief therefore must be uncertain . From whence we see the pitiful case of the subjects of the King of Rome ( for so I must rather call him than a Bishop . ) Why doth a Lay-man believe Transubstantiation , or any other Article of their Faith ? Because the Church faith it is Gods Word . What is the Church that saith so ? It is a faction of the Popes , perhaps at Laterane , or forty of his Prelates at the Conventicle of Trent . How doth he know that these men do not lie ? Because God promised that Peters Faith should not fail , and the Gates of Hell should not prevail against the Church ; and the Spirit should lead the Apostles into all truth . But how shall he know that this Scripture is Gods Word ? And also that it was not a total failing , rather than a failing in some degree that Peter was by that promise freed from ? Or that the Spirit was promised to these Prelates which was promised to the Apostles ? Why , because these Prelates say so ! And how know they that they say true ? Why , from Scripture , as before . But let all the rest go . How knoweth the Lay-man that ever the Church made such a decree ? That ever the Bishops of that Council were lawfully called ? That they truely represented all Christs Church on Earth ? That this or that Doctrine is the decree of a Council , or the sence of the Church indeed ? Why , because the Priest tells him so . But how knoweth he that this Priest saith true , or a few more that the man speaketh with : there I leave you : I can answer no further ; but must leave the credit of Scripture , Council and each particular Doctrine , on the credit of that poor single Priest , or the few that are his companions . The Lay-man knoweth it no otherwise . Q. But is not the Scripture it self then , shaken by this , seeing the History of the Canon and incorruption of the Books , &c. dependeth on the word of Man ? Ans . No. 1. I have elsewhere fully shewed how the Spirit hath sealed the substance of the Gospel . 2. And even the matters of fact are not of meer humane Faith. For meer humane Faith depends on the meer honesty of the reporter : but this Historical Faith dependeth partly on Gods attestation , and partly on Natural proofs . 1. God did by Miracles attest the reports of the Apostles and first Churches , 2. The consent of all History since , that these are the same writings which the Apostles wrote , hath a Natural Evidence above bare humane Faith. For I have elsewhere shewed , that there is a concurrence of humane report or a consent of history , which amounteth to a true Natural Evidence , the Will having its Nature and some necessary acts , and nothing but necessary ascertaining causes , could cause such concurrence . Such Evidence we have that K. James , Q. Elizabeth , Q. Mary , lived in England : that our Statute books contain the true Laws , which those Kings and Parliaments made whom they are ascribed to . For they could not possibly rule the Land , and over-rule all mens interests , and be pleaded at the Bar , &c. without contradiction and detection of the fraud , if they were forgeries : ( though it 's possible that some words in a Statute Book may be misprinted . There is in this a Physical Certainty in the consent of men , and it depends not as humane Faith , upon the honesty of the reporter ; but Knaves and Liars , have so consented , whose interests and occasions are cross , and so is it in the case of the history of the Scripture Books : which were read in all the Churches through the World , every Lords day , and contenders of various opinions took their Salvation to be concerned in them . VIII . Those things must needs be uncertain to any man , as to a particular Faith or Knowledge , which are more in number than he may possibly have a distinct understanding of ; or can examine their Evidence whether they be certain or not . For instance the Roman Faith containeth all the Doctrinal decrees , and their Religion also all the Practical decrees of all the approved General Councils , ( that is , of so much as pleased the Pope , such power hath he to make his own Religion . ) But these General Councils ( added to all the Bible , with all the Apocrypha ) are so large , that it is not possible for most men to know what is in them . So that if the question be whether this or that Doctrine be the Word of God , and the proof of the affirmative is , because it is decreed by a General Council , this must be uncertain to almost all men , who cannot tell whether it be so decreed or no : Few Priests themselves knowing all that is in all those Councils : So that if they knew that all that is in the Councils is Gods Word ; they know never the more whether this or that Doctrine ( e. g. the immaculate Conception of the Virgin Mary , &c. ) be the Word of God. And if a Heathen knew that all that is in the Bible is the Word of God , and knew not a word what is in it , would this make him a Christian or Saint him ? You may object , that most Protestants also know not all that is in the Scripture . Ans . True ; nor any one . And therefore Protestants say not that all that is in the Scripture is necessary to be known to Salvation , but they take their Religion to have essential parts , and integral parts and accidents . And so they know how far each is necessary . But the Papists deride this distinction , and because all truths are equally true , they would make men believe that all are equally Fundamental or Essential to Christianity : But this is only when they dispute against us ; at other times they say otherwise themselves , when some other interest leads to it , and so cureth this impudency . It were worthy the enquiry whether a Papist take all the Bible to be Gods Word , and de fide , or only so much of it as is contained particularly in the decrees of Councils ? If the latter , then none of the Scripture was de fide , or to be particularly believed for above 300 years , before the Council of Nice . If the former , then is it as necessary to Salvation to know how old Henoch was , as to know that Jesus Christ is our Saviour ? IX . Those things must needs be uncertain which depend upon such a number of various circumstances as cannot be certainly known themselves . For instance , the common rule by which the Papist Doctors do determine what particular Knowledge and Faith are necessary to Salvation , is that so many truths are necessary as are sufficiently propounded to that person to be known and believed . But no man living , learned nor unlearned , can tell what is necessary to the sufficiency of this proposal . Whether it be sufficient , if he be told it in his Childhood only , and at what Age ? Or if he be told it but once , or twice , or thrice , or how oft ? whether by a Parent or Layman that can not tell him what is in the Councils ? or by a Priest that never read the Councils ? and whether the variety of natural capacities , bodily temperaments , education and course of Life before , do not make as great variety of proportions to be necessary to the sufficiency of this Proposal ? And what mortal man can truly take the measure of them ? And how then can any man be Certain what those points are which are necessary for him to believe ? X. Those things are uncertain which depend upon an uncertain Author or Authority . For instance , the Roman faith dependeth on the exposition of the Scriptures by the consent of the Fathers , and on the Tradition of the Church , and the decrees of an authorized Council . And here is in all this , little but uncertainties . 1. It is utterly uncertain who are to be taken for Fathers , and who not . Whether Origen , Tatianus , Arnobius , Lactantius , Tertullian , and many such , be Fathers or not . Whether such a man as Theophilus Alexandrinus , or Chrysostom was the Father , when they condemned each other . Whether such as are justly suspected of Heresy , ( as Eusebius ) or such as the Romanists have cast suspicions on ( as Lucifer Calaritanus called a Heretick , Socrates , Sozomens falsly called Novatians , Hilary , Arelatensis Condemned by the Pope Leo , and Claud. Turovens . Rupertus Tuitiens . and such others . ) When the ancients renounced each others Communion , ( as Martin did by Ithacius and Idacius and their Synod , ) when they describe one another as stark Knaves , as Socrates doth Theophil . Alexandrin . and Sulpitius Severus doth Ithacius , which of them were the Fathers . 2. How shall we know certainly which are the true uncorrupted writings of these Fathers among so many forgeries and spurious Scripts ? 3. How shall it be known what exposition the Fathers consented on , when not one of a multitude , and but few in all have commented on any considerable parts of the Scripture , and those few so much often differ ? 4. When in the Doctrine of the Trinity it self Petavius largely proveth that most of the writers of the three first Centuries after the Apostles were unsound , and others confess the same about the Millennium , the corporeity of Angels and of the Soul , and divers other things ; doth their consent bind us to believe them ? If not , how shall we know in what to believe their consent , according to this Rule ? 2. And as to the Church , they are utterly disagreed among themselves , what that Church is which hath this authority . 1. Whether the Pope alone . 2. Or the Pope with a Provincial Council . 3. Or the Pope with a General Council . 4. Or a General Council without the Pope . 5. Or the universality of Pastors . 6. Or the universality of the people with them . 3. And for a Council . 1. There is no certainty what number of Bishops , and what consent of the Comprovincial Clergy is necessary to make them the true representatives of any Church . 2. And more uncertain in what Council the Bishops had such consent . 3. And uncertain whether the Popes approbation be necessary . ( The great Councils of Constance and Basil determining the contrary . ) 4. And uncertain which were truly approved . 5. And most certain that there never was any General Council in the world ( unless you will call the Apostles a General Council ) but only General Councils of the Clergy of one Empire ( with now and then a stragling Neighbour , ) even as we have General Assemblies and Convocations in this Kingdom : And who can be certain of that faith which dependeth upon all , or any of these uncertainties ? XI . That must needs be an uncertainty which dependeth on the unknown thoughts of another man. For instance , with the Papists the Priests intention , which is the secret of his heart , is necessary to the being of Baptism , and Transubstantiation . And so no man can be certain whether he or any other man be baptized or not . Nor whether it be Bread or Christs Body which he eateth . We confess that it is necessary to the being of a Sacrament , that the Minister do seem or profess to intend it as a Sacrament ; But if the reality of his intent be necessary to the being of it , no man can be certain that ever he had a Sacrament . XII . It is a hard thing to be certain on either side , in those controversies which have multitudes , and in a manner equal strength , of Learned , Judicious , Well-studyed , Godly , Impartial men for each part . I deny not but one clear-headed man , may be certain of that which a multitude are uncertain of , and oppose him in . But it must not be ordinary men , but some rare illuminated person , that must get above a probability , unto a Certainty , of that which such a company as aforesaid are of a contrary mind in . XIII . There is great uncertainty in matters of private impulse . When a man hath nothing to prove a thing to be Gods will , but an inward perswasion or impulse in his own Breast , let it never so vehemently incline him to think it true , it 's hard to be sure of it . For we know not how far Satan or our own distempered Phantasies may go . And most by far that pretend to this , do prove deceived . That which must be certain , must be somewhat equal to Prophetical Inspiration . Which indeed is its own Evidence : But what that is , no man can formally conceive but he that hath had it . Therefore we are bid to Try the Spirits . XIV . It is a hard thing to gather certainties of Doctrinal conclusion from Gods Providences alone . Providential changes have their great use , as they are the fulfilling or execution of the word . But they that will take them instead of the Scripture , do usually run into such mistakes , as are rectifyed to their cost , by some contrary work of Providence ere long . These times have fully taught us this . XV. It is hard to gather Doctrinal certainties from Godly mens Experiences alone . Even our Experimental Philosophers and Physicians find , that an experiment that hits oft-times , quite misseth afterwards on other Subjects , and they know not why . A course of effects may oft come from unknown causes . And it 's no rare thing for the common Prejudices , Selfconceitedness , or corruption of the weaker and greater number of good people , which needeth great repentance and a cure , to be mistaken , for the Communis Sensus Fidelium , the Inclination and Experience of the Godly . Especially when consent or the honour of their Leaders or Themselves hath engaged them in it . In my time , the common sense of the strictest sort was against long hair , and taking Tobacco and other such things , which now their common practice is for . In one Countrey the common consent of the strictest party is for Arminianism . In another they are zealously against it . In Poland where the Socinians are for sitting at the Sacrament , the Godly are generally against it . In other places they are for it . In Poland and Bohemia where they had holy , humble , perswading Bishops , the generality of the Godly were for that Episcopacy , as were all the ancient Churches , even the Novatians : But in other places it is otherwise . So that it 's hard to be certain of Truth or Error , Good or Evil , by the meer Consent , Opinion or Experience of any . XVI . But the last and great instance is , that in the holy Scriptures themselves , there is a great inequality in point of Certainty , yea many parts of them have great uncertainty ; Even these that follow . I. Many hundred Texts are uncertain through various Readings in several Copies of the Original . I will not multiply them on Capellus his opinion . Though Claud. Saravius ( Who got the Book Printed ) and other worthy men approve it . I had rather there were fewer Varieties , and therefore had rather think there are fewer . But these that cannot be denied must not be denied : Nor do I think it fit , to gather the discrepancies of every odd Copy and call them Various readings . ●ut it is past denial that the world hath no one ancient Copy which must be the Rule or Test of all the rest , and that very many Copies are of such equal credit , as that no man living can say that this , and not that where they differ hath the very words of the Holy-Ghost ; And that even in the New Testament alone the differences or various Readings , of which no man is able to say which is the right , are so great a number as I am not willing to give every reader an account of ; Even those that are gathered by Stephanus and Junius and Brugensis , and Beza , if you leave out all the rest in the appendix to the Polyglot Bible . In all or most of which we are utterly uncertain which Reading is Gods Word . II. There are many hundred words in the Scriptures that are ambiguous , signifying more things than one ; and the context in a multitude of places determineth not the proper sense ; so that you may with equal Authority translate them either thus or thus : The Margin of your Bibles giveth you no small number of them . It must needs here be uncertain which of them is the Word of God. III. There are many hundred Texts of Scripture , where the Phrase is General , and may be applyed to more particulars than one : In some places the several particulars must be taken as included in the General . ( And where there is no necessity , a General Phrase should not be expounded as if it were particular . ) But in a multitude of Texts the General is put for the particular , and must be interpreted , but of one sort , and yet the context giveth us no certain determination which particular is meant . This is one of the commonest uncertainties in all the Scriptures . Here it is Gods will that we be uncertain . IV. In very many passages of the History of Christ , the Evangelists set both Words and Deeds in Various Orders , one sets this first , and another sets another first . ( As in the order of Christs three Temptations , Mat. 4. and Luk. 4. And many such like . ) Though it is apparent that Luke doth less observe the order than the rest , yet in many of these cases it is apparent that it was Gods will to notifie to us the Matter only , and not the Order . And that it must needs be uncertain to us , which was first said or done , and which was last . The same is to be said of the time and place of some speeches of Christ recorded by them . V. Many of Christs Speeches are recorded by the Evangelists in various words . Even the Lords Prayer it self , Mat. 6. and Luk. 11. Besides that Matthew hath the doxology which Luke hath not ( which Grotius and many others think came out of the Greek Liturgy into the Text. ) And even in Christs Sermon in the Mount , and in his last Commission to his disciples , Mat. 28.18 , 19 , 20. and Mar. 16. Now in some of these cases ( as of the Lords Prayer ) it is uncertain whether Christ spake it once or twice : ( Though the former is more likely . ) In most of them , it is plain that it was the Will of Gods Spirit to give us the true sense of Christs sayings in various words , and not all the very words themselves : For the Evangelists that differ do neither of them speak falsly , and therefore meant not to recite all the very words : If you say that one giveth us the true words and another the true sense , we shall never be certain that this is so , nor which that one is . So that in such cases no man can possibly tell which of them were the very words of Christ . VI. There are many Texts of the Old Testament recited in the New , where it is uncertain whether that which the Penman intended was an Exposition or Proof of what he said , or only an Allusion to the Phrase of Speech , as if he should say , [ I may use such words to express my mind or the matter by . ] As Matth. 2.23 . He shall be called a Nazarene . So v. 16 , 17. Rom. 10.6 , 7 , 8 , 18. and others . I know the Excellent Junius in his Parallels hath said much , and more than any other that I know , to prove them all , or almost all to be expository and probatory Citations : But withal confessing that the generality of Ancient and Modern Expositors think otherwise , he thereby sheweth a great uncertainty ; when he himself saith not that he is Certain of it ; and few others thought it probable . VII . There are many Texts cited in the New Testament out of the Septuagint , where it differeth from the Hebrew : Wherein it is utterly uncertain to us , whether Christ and his Apostles intended to justifie absolutely the translation which they use , or only to make use of it as that which then was known and used for the sake of the sense which it contained . If they absolutely justifie it , they seem to condemn the Hebrew , so far as it differeth . If not , why do they use it , and never blame it ? It seemeth that Christ would hereby tell us , that the sense is the Gold , and the words but as the Purse ; and we need not be over-curious about them , so we have the sence . As if I should use the vulgar Latine , or the Rhemists Translation with the Papist , because he will receive no other . VIII . There are many Aenigmatical and obscure expressions , which a few Learned men only can probably conjecture at , & few or none be certain of the full sense . If any certainly understand much of the Prophecies in Daniel and the Revelations , it must needs be very few : When Calvin durst not meddle with the latter : And though most of the famous Commentators on the Revelations are such as have peculiarly made it their Study , and set their minds upon it above all other things , and rejoiced in conceit that they had found out the true sense which others had overseen , ( as men do that seek the Philosophers Stone ) yet how few of all these are there that agree ? And if ten be of nine minds , eight of them at least are mistaken . Franc. du Jon , the Lord Napier , Brightman , Dent , Mede , and my godly Friend Mr. Stephens yet living , ( since dead , ) with many others , have studied it thus with extraordinary diligence , but with different successes : And Lyra with other old ones turn all quite another way . And then come Grotius and Dr. Hammond and contradict both sides , and make it all ( saving a few Verses ) to have been fulfilled many Ages since . And can the unlearned , or the unstudied part of Ministers then , with any modesty pretend a certainty , where so many and such men differ ? I know it is said , Blessed is he that readeth , and they that hear the words of this Prophecy , and keep those things which are written therein : But that proveth no more than 1. That some of it ( as ch . 1 , 2 , 3. ) is plain and commonly intelligible . 2. That it is a desirable thing to understand the rest ; and worthy mens endeavour in due time and rank ; and he that can attain to certainty may be glad of it . I pass by the darkness of many Types and Prophecies of Christ in the Old Testament , and how little the Jews or the Apostles themselves , till after Christs Resurrection , understood them . With very many other obscurities , which yet are not written in vain , nay , which make up the true perfection of the whole . IX . There are very many proverbial Speeches in the Scripture , which are not to be understood as the words properly signifie , but as the sense of those Proverbs then was among the Jews . But disuse hath so totally obliterated the knowledge of the sense of many of them , that no man living can certainly understand them . X. There are many Texts which have words adapted to the Places , the Animals , the Utensils , the Customs , the Coins , the Measures , the Vegetables , &c. of that place and time , which are some hard , and some impossible now to be certainly understood : And therefore such as Bochart , Salmasius , Casaubone , Scaliger , &c. have done well to add new Light to our conjectures ; but leaving great uncertainty still . XI . Because the Jewish Law is by Paul plainly said to be ceased or done away , it remaineth very difficult to be certain of abundance of passages in the Old Testament , how far they are obligatory to us ? For when they now bind no otherwise than as the continued Law of nature , or as reassumed by Christ into his special Law , where the latter is not found , in the former there is often insuperable difficulty . For most lyeth upon the proof of a parity of Reason , which puts us upon trying cases hardly tryed , unless we knew more of the reason of all those Laws . ( As about Vows and Dispensations , Num. 30. about prohibited degrees of Marriage , and such like ; which makes Divines so much differ about the obligation of the Judicials , ( of which see Junius vol. 1. p. 1861 , &c. de Polit. Mos . observ . ) and about Usury , Priesthood , Magistrates power in Religion , and many such . XII . There are abundance of Texts which only open the substance of the matter in hand to us , and say nothing about abundance of difficulties of the manner , and many circumstances , ( as the manner of the Divine influx , and the Spirits operation on the Soul , &c. ) And here all that which is unrevealed must needs be unknown . XIII . There are many Precepts which were local , personal , particular , and so temporary , and bind not universally all Persons , at all times afterwards : Such as the Rechabites Precepts from their Father , and such as the Love Feasts , the Kiss of Love , Womens Veil and long Hair , Mens being uncovered , &c. Now it is very hard to know in all instances whether the Precepts were thus temporary or universal and durable : which makes Divines differ about the Anointing of the Sick , the Office of Deacons and Deaconesses , the Power of Bishops , and Extent of their Diocesses , the Eating things strangled , and Blood , ( against which Chr. Beckman in his Exercit. hath abundance of shrewd Arguments , though few are of his mind . ) In these cases few reach a Certainty , and none so full a Certainty as in plainer things . XIV . It is very hard to be Certain when , and how far Examples of holy men in Scripture bind us : Though I have elsewhere proved that wherever the Apostles practice was the Execution of their Commission for setling Church Orders , in which Christ promised them the help of his Spirit , their Practice was obligatory . Yet in many instances the obligation of Examples is very doubtful : Which occasioneth the Controversies about imitating John Baptist's Life in the Wilderness , and Anna , and about Lent , and about Baptizing by dipping over Head , and about the Lords Supper , whether it should be Administred to a Family , or at Evening only , or after Supper , or Sitting , or in a private House , &c. And about washing Feet , and many Church Orders and Affairs . XV. There are many things in Scripture that are spoken but once or twice , and that but as on the by , and not very plainly : And we cannot be so Certain of any Doctrine founded on these , as on passages frequently and plainly written . XVI . There are so many seeming differences in Scripture , especially about Numbers , as that if they be reconcileable , few or none in the World have yet found out the way . If we mention them not our selves , such paultry Fellows will do it , as Bened. Spinosa in his Tractatus Theolog. Polit. I will not cite any , but desire the Learned Reader to consider well of what that Learned and Godly man , Ludov. Capellus saith in his Critic . Sacr. l. c. 10. and l. 6. c. 7 , 8. ( I own not his supposition of a better Hebrew Copy used by the Sept. ) I think an impartial considerer of his instances will confess , that as God never promised all or any of the Scribes or Printers of the Bible any infallible Spirit , that they should never write or print a word falsly , and as it is certain by the various Lections that many such there have been in many and most Books ; so there is no one Scribe that had a promise above the rest , nor any one Hebrew or Greek Copy which any man is sure is absolutely free from such miswritings . For how should we be sure of that one above all the rest ? And I wish the Learned Reader to consider Bibliander's Preface to his Hebr. Grammar , and Casaubone's Exercit. 1. § 28. and Pellicanus his Preface to his Coment . on the Bible . Hierom on Mic. 5.2 . is too gross , de Matth. 2. Quod Testimonium nec Haebraico nec 70 Interpretibus convenire , &c. Let him read the rest that will , which is harsher ; he that will not confess miswritings of numbers , and some names and words heretofore , as well as some misprintings now , doth but by his pretended Certainty tempt men to question the rest for the sake of that , and injureth the Sacred Word . XVII . We have not the same degree of Certainty of the Canonicalness or Divineness of every Book of Scripture : Though they are all Gods Word , they have not all the same Evidence that they are so . The New Testament had a fuller Attestation from Heaven for its Evidence to man , than most of the Old had . And of the New Testament , it was long before many Churches received the Epist . to the Hebrews , the second of Peter , Jude , Revel . &c. Even in Eusebius days , in his Praepar . Evangel . he sheweth that they were not received by all . And of the Old Testament , Moses , and the Psalms and Prophets have fuller Attestation than the rest . And indeed , as it is probable that the Chronicles were written in or after Ezra's time at soonest , so they do in so many places differ in numbers from the Book of Kings , where all would agree with the rest of the History , if those numbers were but reduced to those in the Kings , that if any man should doubt of the Divine Authority of that Book , that thereby he may be the less tempted to question any others , I should not think his Error inconsistent with Salvation . Put but that man to prove what he saith , who asserteth that we have equal Evidence of the Divinity of the Chronicles , Canticles , Esther , as we have of Moses , the Prophets , the Psalms , and the New Testament , and you shall quickly find that he did but pretend an equal degree of Certainty which indeed he had not . The Papists pretend that they are as certain of the Divinity of the Apocrypha , as we are of the rest : But they do but pretend a Certainty , for Interest and Custom sake . XVIII . Though it be to be held that Certainly the Holy Writers had no falshoods in Doctrine or History , but delivered us the Truth alone , yet no one of them delivereth us all the Truth , no not of many particular Histories , and Speeches of Christ which they mention : And therefore we must set them altogether for the understanding of them : ( As in the instance of Christs appearing and the Angels Speeches after his Resurrection . ) And when all 's done we have not all that Christ said and did , but all that was necessary to our Faith and Salvation . For as Paul citeth Christ , saying , It is more honourable to give , than to receive , so John tells us that the World could not contain the Books that should be written , we must take heed therefore how far we go with Negatives , of such unmentioned things . XIX . Though all that the Holy Writers have recorded is true , ( and no falshood in the Scripture but what is from the error of Scribes and Translators ) yet we are not certain that the Writers had not human infirmites in the Phrase , Method and Manner of expression . It is apparent that their style , yea their Gifts were various , as Paul oft openeth them , 1 Cor. 12. &c. Therefore Paul rather than Barnabas was the Chief Speaker . And Apollo was more eloquent than others : Hence some were of Paul and some of Apollo and some of Cephas : And Paul is put to vindicate his ministerial abilities to the Corinthians . Therefore though weaker mens gifts put no sinful imperfection into the Scriptures , yet a humane natural imperfection of style , and order might be more in some than others . It is certain that they were not all perfect in Knowledge and Holiness . And how far every Sermon which they Preached was free from all that Imperfection ( any more than Peters carriage , Gal. 2. ) we are uncertain . And how far their Writings had a promise of being free from Natural modal imperfections more than their Preachings , we know not fully . And yet God turned this weakness of theirs to the confirmation of our Faith ; shewing us that Heavenly power , and not human wisdom and ability did his work . As Davids sling in conquering Goliath shewed Gods power . And out of the mouths of Babes doth God ordain strength , and the weak things of the World are used to confound the strong . XX. Lastly , though all be certainly true which they have recorded , yet we have not the same degree of Certainty , that no Writer erred through lapse of memory in some less material passage , as we have that they infallibly delivered us the Gospel . But this I have said so much of already in a small Book called More Reasons for the Christian Religion , that I must now refer you thither for the rest . Q. But if there be so many things either uncertain or less-certain ▪ what is it that we are or may be fully certain of ? Ans . 1. What you are or are not certain of your self , you should know if you know your self without my telling you . 2. I deny not but you may come to a Certainty of all those things which are never so difficult , that have any ascertaining evidence ; if you live long enough , & study hard enough , and have an extraordinary measure of Divine illumination : I do not measure others by my self : You may know that which I know not . God may bless your studies more , as being better men and fitter for his blessing : he may give you extraordinary Inspirations , or Revelations if he please . But I am thankful for my low degree , and confess my ignorance . 3. But I have told you before what Certainties we have . 1. We are certain of things sensible . 2. And of our Elicite and Imperate acts . 3. And of Natural principles . 4. And of clear inferences thence . 5. And of the Truth of all the Certain holy Scriptures which are Evidently the Word of God 6. And particularly therein of the plain Historical parts . 7. And of all that which is the main design and scope of the Text in any Book or Chapter . 8. And of all that which is purposely and often repeated , and not only obscurely once spoken on the by . 9. Therefore we may be Certain of all that is necessary to Salvation : of every Article of the Creed ; of every Petition in the Lords Prayer , and every necessary common duty : We may be Certain of the Truth and Sense of all the Covenant of Grace concerning the Father , Son , and Holy Ghost , his Relation to us , and our Relation and Duty to him , and of the benefits of the Covenant ; of the necessity and nature of Faith , Repentance , Hope , Love , Obedience , Patience , &c. It 's tedious to recite all , in a word , all that is of common necessity , and all ( how small soever ) which is plainly revealed and expressed . 10. And you may be certain of the fulfilling of much of this Holy Word already by sufficient History and Experience . Chap. 7. Inference 1. The true Reason and usefulness of the Christian Simplicity , in differencing the Covenant , and Principles of Religion from the rest of the holy Scriptures . IT hath ever been the use of the Church of God , to Catechise men before they were Baptized ; and therein to teach them the true meaning of the Baptismal Covenant , by opening to them the Creed , the Lords Prayer , and the Decalogue : And when they understood this Covenant they were admitted ( upon consent ) by Baptism into the Church , and accounted Christians and members of Christ , without staying to teach them any other part of the Bible , no not so much as the Sacrament of the Lords Supper . ( Though indeed the opening of Baptism was the opening of the Life of that . Because it is the same Covenant which is Solemnized in both . By doing thus the Church notoriously declared that they took not all the Scripture to be equally necessary to be understood ; but that the Govenant of Grace , and the Catechism explaining it , is the Gospel it self , that is , the Essence of it , and of the Christian Religion , and that all the rest of the Scriptures contain but partly the Integrals , and partly the Accidents of that Religion . He is the wisest man that knoweth Most and Best ; and every man should know as much of the Scriptures as he can : But if you knew all the rest , without this ( the Covenant of Grace , and its explication ) it would not make you Christians or save you . But if you know this ( truly ) without all the rest , it will. The whole Scripture is of great use and benefit to the Church . It is like the body of a man ; which hath its Head , and Heart , and Stomach , &c. And hath also Fingers , and Toes , and flesh ; yea Nails and Hair. And yet the Brain and Heart it self fare the better for the rest , and would not be so well Seated separate from them : Though a man may be a man that loseth even a Leg or Arm. So is it here . But it is the Covenant that is our Christianity and the duly Baptized are Christians , whatever else they do not understand . These are the things that all must know , and daily live upon . The Creed is but the Exposition of the three Articles of the Baptismal Covenant . [ I believe in God , the Father , Son and Holy Ghost . ] Though the Jews that had been bred up to a preparing knowledge , were quickly baptized by the Apostles upon their Conversion , Acts 2. Yet no man can imagine that either the Apostles or other Ministers did use to admit the Ignorant Gentiles into the Covenant of God , without opening the meaning of it to them ; or Baptize them as Christians without teaching them what Christianity is . Therefore Reason and the whole Churches subsequent Custom assure us that the Apostles used to expound the three great Articles to their Catechumens ; And thence it is called , The Apostles Creed . Marcus Bishop of Ephesus told them in the Florentine Council ( as you may see Sgyropilus ) that we have none of the Apostles Creed : And Vossius de Symbolis ( besides many others ) hath many Arguments to prove that this so called was not formally made by the Apostles . Bishop Usher hath opened the changes that have been in it . Sandford and Parker have largely ( de Descensu ) shewed how it came in as an Exposition of the Baptismal Articles . Others stifly maintain that the Apostles made it . But the case seemeth plain . The Apostles used to call the Baptized to the profession of the same Articles ( which Paul hath in 1. Cor. 15.1 , 2 , 3 , &c. ) and varied not the matter . All this was but more particularly to profess Faith in God the Father , Son and Holy Ghost . Two or three further Expository Articles are put into the Creed since : Otherwise it is the same which the Apostles used ; not in the very syllables , or forms of words ; but in the same sense , and the words indeed being left free , but seldom much altered , because of the danger of altering the matter . Of all the Antientest Writers , not one repeateth the Creed in the same words that we have it ; nor any two of them in the same with one another . Irenaeus once , Tertullian twice hath it , all in various words , but the same sense . That of Marcellus in Epiphanius cometh nearest ours called the Apostles , and is almost it . Afterward in Ruffinus and others we have more of it . Yet no doubt but the Western Churches ( at least ) used it with little variation still . The Nicene Creed is called by some Antients the Apostles Creed too . And both were so ; for both are the same in sense and substance : For it is not the very words that are truly fathered on the Apostles . About 30● years a go Mr. Ashwel having published a Book for the Necessity and Honour of the Creed , I wrote in the Postscript to my Reformed Pastor , Ed. 2. a Corrective of some ▪ passages , in which he seemeth to say too much for it , or at least to depress the Scripture too much in comparison of it . But long experience now telleth me , that I have more need to acquaint men with the Reasons and Necessity of the Creed : Seeing I find a great part of ignorant Religious people much to slight the use of it , and say , It is not Scripture , but the work of man : Especially taking offence at the harsh translati●n of that Article , [ He descended into Hell. ] which from the beginning it 's like was not in . It is the Kernel of the Scripture ; and it is that for which the rest of the Scripture is given us , even to afford us sufficient help to understand and consent to the Covenant of Grace , that our Belief , our Desires , and our Practice may be conformed principally to these Summaries . It is not every Child or Woman that could have gathered the Essential Articles by themselves out of the whole Scripture , if it had not been done to their hands : Nor that could have rightly methodized the Rule of our desires , or gathered the just heads of natural duty , if Christ had not done the first in the Lords Prayer , and God the second in the Decalogue . Obj. But I believe these only , because the Matter of the Creed , and the words also of the other two are in the Scripture , and not on any other Authority . Ans . If you speak of the Authority of the Author , which giveth them their truth , it is neither Scripture nor Tradition , but God , for whose Authority we must believe both Scripture and them . But if you speak of the Authority of the Deliverers , and the Evidence of the Delivery , be it known to you , 1. That the Creed , Lords Prayer , Decalogue , and the Baptismal Covenant have been delivered down to the Church from the Apostles by a distinct Tradition , besides the Scripture Tradition . Even to all the Christians one by one that were Baptized , and admitted to the Lords Table , and to every particular Church . So that there was not a Christian or Church that was not even Constituted by them . 2. Be it known to you , that the Church was long in possession of them , before it had the Scriptures of the New Testament . It 's supposed to be about eight years after Christ's Ascension before Matthew wrote the first Book of the New Testament , and near the year of our Lord one hundred , before the Revelation was written . And do you think that there were no Christians or Churches all that while ? Or that there was no Baptism ? Or no Profession of the Christian Faith in distinct Articles ? No Knowledge of the Lords Prayer and Commandements ? No Gospel daily preached and practised ? What did the Church-assemblies think you , do all those years ? No doubt , those that had Inspiration used it by extraordinary gifts : But that was not all . Those that had not did preach the Substance of the Christian Religion contained in these forms , and did Pray and Praise God , and celebrate the Lords Supper , provoking one another to Love and to good works . 3. Be it known to you that these three Summaries come to us with fuller Evidence of Certain Tradition from God , than the rest of the Holy Scriptures . Though they are equally true , they are not equally Evident to us . And this I thus prove . 1. The Body of the Scriptures were delivered but one way ; but the Covenant , Creed , Lords Prayer and Decalogue , are delivered two ways . They are in the Scripture , and so have all the Evidence of Tradition which the Scriptures have . And they were besides that delivered to the memories of all Christians . If you say that the Creed is not in the Scripture , or that the Scripture is not altered as it is ; I answer , 1. That it is in the Scripture as to the matter signified in as plain words , even of the same signification . 2. There is no alteration made , but a small addition , which is no disparagement to it , because the ancient substance of it is still known , and the additions are not new made things , but taken out of Scripture . And if yet any Heretick should deny that God is Wise and Good , and Just and Merciful , it were no dishonour to the Creed nor weakening of its certainty to have these attributes yet added to it . 2. These Summaries , as is said , were far ancienter than the rest of the New Testament , as written and known , and used long before them . 3. These Summaries being in every Christians mind and memory were faster held , than the rest of the Scriptures . Therefore Parents could and did teach them more to their Children . You never read that the Catechizers of the people did teach them all the Bible , nor equally ask them who Jared , or Mehaleel or Lamech was , as they did who Christ was . Nor put every History into the Catechism , but only the Historical Articles of the Creed . 4. Therefore it was far easier to preserve the purity of these Summaries , than of the whole Body of the Scriptures : For that which is in every mans memory , cannot be altered without a multitude of reprovers : Which makes the Greeks since Photius keep such a stir about [ Filioque , ] as to think that the Latines have changed Religion , and deserved to be separated from , for changing that word . But no wonder that many hundred various Readings are crept into the Bible , and whole Verses and Histories ( as that of the Adulterous Woman , ) are out in some that are in others . For it is harder to keep such a Volume uncorrupt than a few words . Though writing as such is a surer way than memory , and the whole Bible could never have been preserved by memory . Yet a few words might , especially when they had those words in writings also . 5. Add to this , that the Catechistical Summaries aforesaid , were more frequently repeated to the people , at least every Lords day . Whereas in the reading of the Scriptures , one passage will be read but seldom , perhaps once or twice in a year . And so a corruption not so easily observed . 6. And if among an hundred Copies : of the Scripture ten or twenty only should by the Carelesness of the Scribes be corrupted , all the rest who saw not these Copies would not know it , and so they might fall into the hands of Posterity , when many of the sounder might be lost . 7. And Lastly , The danger of depravation had no end . For in every age the Scripture must be written over anew , for every Church and person that would use it . And who that knoweth what writing is , could expect that one Copy could be written without errors , and that the second should not add to the errors of the 1st , as Printers now do , who print by faulty Copies . And though this danger is much less since Printing came up , that is but lately . And the mischiefs of Wars and Heretical Tyrants burning the truest Copies , hath been some disadvantage to us . Obj. Thus you seem to weaken the Certain incorruption of the Scriptures . Ans . No such thing : I do but tell you the case truly as it is . The wonderful Providence of God , and care of Christians hath so preserved them , that there is nothing corrupted which should make one Article of faith the more doubtful . I assert no more depravation in them than all confess ; but only tell you how it came to pass , and tell you the greater certainty that we have of the Essentials of Religion than of the rest . And whereas every man of brains confesseth that many hundred words in Scripture ( by Variety of Copies ) are uncertain , I only say , that : it is not so in the Essentials . And I do not wonder that Virgil , Ovid , Horace , Cicero , &c. Have not suffered such depravations . For , 1. It is not so easy for a Scribes error to pass unseen in oratione ligata as in oratione soluta , in verse as in prose . 2. And Cicero with the rest was almost only in the hands of Learned men ; whereas the Scriptures were in the hands of all the Vulgar , Women and Children . 3. And the Copies of these Authors were comparatively but few : Whereas every one almost got Copies of the Scripture that was able . And it 's liker that some depravation should be found among ten thousand Copies than among a hundred . So that I have proved to you that the Creed , Lords Prayer , Commandments and Covenant of Baptism are not to be believed only because they are in the Scripture , but also because they have been delivered to us by Tradition , and so we have them from two hands as it were , or ways of Conveyance , and the rest of the Scriptures but by one , for the most part . I will say yet more , because it is true , and needful . If any live among Papists , that keep the Scripture from the people , or among the poor Greeks , Armenians or Abassines where the people neither have Bibles commonly , nor can read , or if any among us that cannot read , know not what is in the Bible ; yea if through the fault of the Priest , any should be kept from knowing that ever there was a Bible in the world : Yet if those persons by Tradition receive the baptismal Covenant , the Creed , Lords Prayer , and Commandments as Gods Word , and truly believe , and Love and Practice them , those persons shall be saved . For they have Christs promise for it . And the very Covenant itself is the Gift of Christ and Life to consenters . Whereas he that knoweth all the Scripture can be saved only by consenting to and performing this same Covenant . But having greater helps to understand it , and so to Believe it and Consent , he hath a great advantage of them that have not the Scripture ; And so the Scripture is an unspeakable mercy to the Church . And it is so far from being too little without the supplement of the Papists Traditions and Councils , as that the hundredth part of it as to the bulk of words , is not absolutely it self of necessity to Salvation . Yet I say more ; If a man that hath the Scripture should doubt of some Books of it , whether they be the Word of God ) as of Ruth , Judges , Joshua , Chronicles , &c. ) Yea if he doubted of all the Old Testament , and much of the New ; yet if he believe so much as containeth all the Covenant of Grace , and the foresaid Summaries , though he sin , and lose much of his helps , yet he may and will be saved , if he sincerely receive but this much . The reason is before given . Though no man can believe any thing truly who believeth not all that he knoweth to be Gods Word , yet a man may doubt whether one thing be Gods Word , who doubteth not of another , by several occasions . And here you see the Reason why a particular or explicite Belief of all the Scripture it self , was never required of all that are baptized , nor of all or any man that entered into the Ministry . For the wisest Doctor in the world doth not attain so high . For no man hath a particular explicite Belief of that which he doth not understand . For it is the matter or sence that we believe : and we must first know what that sence is before we can believe it to be true . And no man in the World understandeth all the Scripture . Yea more , it is too much to require as necessary to his Ministry , a subscription in General that he implicitely believeth all that is in that Bible which you shall shew him . For 1. Many faults may be in the Translation , if it be a Translation . 2. Many errors may be in the Copy , as aforesaid . Nay such a subscription should not , as absolutely necessary , be required of him as to all the real Word of God. For if the man by error should doubt whether Job or the Chronicles or Esther were Canonical , and none of the rest , I would not be he that should therefore forbid him to Preach Christs Gospel . I am sure the ancient Church imposed no such terms on their Pastors , when part of the new Testament was so long doubted of ; and when some were chosen Bishops before they were Baptized ; and when Synesius was chosen a Bishop before he believed the Resurrection . I would not have silenced Luther , Althamer or others that questioned the Epistle of James . What then shall we say of the Roman insolence , which thinketh not all the Scripture big enough , but Ministers must also subscribe to many additions of their own , yea and swear to Traditions and the Expositions of the Fathers , and take whole Volumes of Councils for their Religion ? No wonder if such men do tear the Churches of Christ in pieces . 1. By this time I hope you see to what use Baptism and the Summaries of Religion are . 2. And of how great use Catechizing is . 3. And that Christianity hath its essential parts . 4. And how plain and simple a thing true Christianity is which constituteth the Church of Christ ; And how few things as to knowledge are necessary to make a man a Christian , or to Salvation . Multitudes of opinions have been the means of turning Pastors and People from the holy and diligent improvement of these few truths in our practice , where we have much to do which might take up all our minds and time . Chap. VIII . Inference 2. Of the use of Catechizing . THough it be spoken to in what is said , I would have you more distinctly here note the use of Catechizing . 1. It collecteth those few things out of many , which the Ignorant could not themselves collect . 2. It collecteth those necessary things , which all must know and believe that will be saved . 3. It containeth those Great practical things , which we have daily use for , and must still live upon ; which are as Bread and Drink for our food . Other things may be well added ; the more the better , which God hath revealed . But our Life and our comfort and our Hope is in these . 4. And it giveth us the true method or order of holy truths : which is a great advantage to understand them . Not but that the things themselves have the same orderly respect to one another in the Scripture , but they are not delivered in the same order of words . Therefore 1. Catechisms should be very skilfully and carefully made . The true fundamental Catechism is nothing else but the Baptismal Sacramental Covenant , the Creed , the Lords Prayer and the Commandments , the Summaries of our Belief , Desires and Practice . And our secondary Catechism must be nothing else , but the plain expositions of these : the first is a Divine Catechism : the second is a Ministerial Expository Catechism . And here 1. O that Ministers would be wiser at last , than to put their superfluities , their controversies , and private opinions into their Catechisms ? and would fit them to the true end , and not to the interest of their several sects . But the Roman-Trent Catechism ( and many more of theirs ) must needs be defiled with their trash , and every sect else must put their singularities into their Catechisms ; so hard is it for the aged decrepit body of the diseased Church ( for want of a better concoction of the common essentials of Christianity ) to be free from these heaps of inconcocted crudities , and excrementitious superfluities , and the many maladies bred thereby . I deny not but a useful controversie may be opened by way of Question and Answer . But pretend it not then to be what it is not , Milk for Babes . Him that is weak in the Faith receive , but not to doubtful disputations . The Servant of the Lord must be apt to teach , but must not strive . 2. And it is not commonly believed , how great skill is needful to make a Catechism , that the method may be true , and that it may neither be too long for the memory , nor too short for the understanding , for my part , it is the hardest work save one ( which is the full methodizing and explaining the whole body of Divinity ) that ever I put my hand to ; And when all 's done , I cannot satisfy my self in it . II. Why is not Catechizing more used , both by Pastors and Parents ? I mean not the bare words unexplained without the sence , nor the sence in a meer rambling way without a form of words . But the words explained . O how much fruit would poor Souls and all the Church receive , by the faithful performance of this work , would God but cure the prophaneness and sloth of unfaithful Pastors and Parents which should do it . But I have said so much of this in my Reformed Pastor , that I may well forbear more here . Chap. IX . Inference 3. The true Preservative of puzled Christians , from the Errours of false Teachers , who vehemently sollicite them to their several parties . IT is the common out-cry of the World. How shall we know which side to be on ? And who is in the right among so many who all with confidence pretend to be in the right ? Ans . Your Preservative is obvious and easie : but men usually bestow more labour and cost for Error and Hell , than for Truth and Heaven . Pretend not to Faith or knowledge before you have it , and you are the more safe . SUSPEND your judgments till you have true evidence to establish them . 1. It is only Christians that I am now instructing : and if you are Christians you have already received the Essentials of Christianity even the Baptismal Covenant , the Creed , the Lords Prayer and Decalogue . And I need not tell you that moreover you must receive all those Truths in Nature , and Scripture which are so plain that all these dissenting sects of Christians are agreed in them . And when you have all these , and faithfully love and practice them , you are sure to be saved , if you do not afterward receive some contrary Doctrine which destroyeth them . Mark then which is the safe Religion . As sure as the Gospel is true , he that is meet for Baptism before God , is meet for pardon of sin , and he that truely consenteth to the Baptismal Covenant , and so doth dedicate himself to God , is made a Member of Christ , and is justified , and an Heir of Heaven . Your Church Catechism saith truly of all such , that in Baptism each one is made , a Member of Christ , a Child of God , and an Heir of Heaven . So that as sure as the Gospel is true , every true Baptized Christian whose Love and Life doth answer that Faith , shall certainly be saved . Ask all parties , and few of them but impudent designers can deny this . Well then , the Baptismal Covenant expounded in the Creed , Lords Prayer and Commandments is your Christian Religion . As a Christian you may and shall be saved : that a True Christian is saved all confess . But whether a Papist be saved is questioned by the Protestants ; and so is the Salvation of many other sects by others . You are safe then if you take in nothing to endanger you . And is it not wisdom then to take heed how you go further , and on what grounds , lest you over-run your safe Religion . Obj. But then I must not be a Protestant : For the Papists say that they cannot be saved . Ans . A Protestant is either one that holdeth to the ancient simple Christianity without the Papists manifold additions : Or one that positively also renounceth and opposeth those additions . In the first sense , a Protestant and a meer Christian is all one ; and so to say that a Protestant cannot be saved is to say that a Christian as such cannot be saved . If it be the meer name of a Protestant that the Papist accounteth damnable , tell him that you will not stick with him for the name : You are contented with the old name of Christian alone . But Protestantism in the second sense is not your Religion , but the Defensative of your Religion ; as flying from the Plague is not my Humanity or Life , but a means to preserve it . And so Protestants are of many sizes : Some oppose some points , and some others , some more , some less , which the Papists have brought in : And yet they are not of so many Religions . But whoever condemneth you , if Christ save you , he doth but condemn himself as uncharitable . Christianity is certainly a State of Salvation ; but whether Popery be , or whether the Greek Opinions be , or whether this or that difference and singularity stand with Salvation , is the doubt . Cast not your self then needlesly into doubt and danger . Obj. But then you will have us be still but Infants , and to learn no more than our Catechisms , and not to learn and believe all that God hath revealed in his Word . Ans . No such matter . This is the sum of what I advise you to . 1. Hold fast to your simple Christianity as the Certain terms of Salvation . 2. Receive nothing that is against it . 3. Learn as much more as ever you can . 4. But take not mens words , nor their plausible talk for Certifying Evidence : And do not think if you believe a Priest , that this is believing God , nor if his Reasons seem plausible to you , and you are of his Opinion , that this is Divine Knowledge . If you do incline to one mans Opinion more than another , tell him that you incline to his Opinion , but tell him that you take not this for Divine Knowledge or any part of your Religion . If you will needs believe one side rather than another , about Church History , or the matters of their Parties Interest , tell them , I believe you as fallible men ; but this is none of my Divine Faith or Religion . To learn to know , is to learn Scientifical Evidence , and not to learn what is another mans Opinions ; nor whether they are probable or not ; much less to read a Councils Decrees , or the Propositions of a disputing Systeme , and then for the mens sake , to say , This is Orthodox : Nor yet because it hath a taking aspect . To learn of a Priest to believe God is one thing ; and to believe him , or his party , Church or Council is another thing . Learn to know as much as you can ; and especially to know what God hath revealed to be believed : And learn to believe God as much as you can : And believe all your Teachers and all other men , as far as they are credible in that case , with such a humane belief as fallible men may justly require . And where Contenders do consent , suspect them the less . But where they give one another the Lie in matters of Fact , try both their Evidences of credibility before you trust them ▪ and then trust them not beyond that Evidence . But still difference your Divine Faith and Religion from your Opinion and Humane Faith. And let men sollicite you never so long ; take not on you to know or believe till you do ; that is , not beyond the Evidence . I do but perswade you against Presumption and Hypocrisie . Shall I say , SUSPEND TILL YOU HAVE TRUE EVIDENCE , and you are safe ? why if you do not , you will know never the more , nor have ever the more Divine Faith : For I can mean no more than SUSPEND YOUR PRESUMPTIONS , and do not foolishly or hypocritically take on you to know what you do not , or to have a Faith which you have not . If you can know truly , do it with fidelity , and be true to the Truth , whoever offer it , or whatever it cost you . But suspend your Profession or hasty Opinions and Conceits of what you know not . Obj. But every side almost tells me that I am damned if I do not believe as they do ? Ans . 1. By that you may see that they are all deceived at least save one ( which ever it be ) while they differ , and yet condemn each other . 2. Thereby they do but give you the greater cause to suspect them . For by this shall all men know Christs Disciples , if they love one another . Right Christians are not many Masters , as knowing that themselves shall have the greater condemnation else ; for in many things we offend all . And the wisdom which hath envy and strife is not from above , but from beneath , and is earthly , sensual and devilish , introducing confusion and every evil work , Jam. 3.1 , 15 , 16. Christs Disciples judge not , lest they be judged . 3. By this you may see that unless you can be of all mens minds , you must be damned by the Censures of many . And if you can bear it from all the Sects save one , why not from that one also ? 4. But I pray you ask these damning Sectaries , Is it believing your Word , and being of your Opinion that will save me ? Or must I also know by scientifical Evidence that you say true , and that God himself hath said what you say ? If he say that believing him and his party ( though he call it the Church ) is enough to save you , you have then less reason to believe him : For unless he can undertake himself to save you , he cannot undertake that believing him shall save you ? If he say , God hath promised to save you if you believe me , believe that when he hath proved it to you . But if it be Knowledge and Divine Faith which he saith must save you , it is not your believing his Word or Opinion that will help you to that . I would tell such a man , Help me to Knowledge and Faith , by Cogent or Certifying Evidence , and I will learn , and thank you with all my Heart . But till I have it , it is but mocking my self and you to say that I have it . Obj. But the Papists herein differ from all other Sects : For they will say , That if I believe the Church concerning Divine Revelations , and take all for Divine Revelation which the Church saith is so , and so believe it , then I have a Divine Faith. Ans . 1. And is this to you a Certifying Evidence that indeed God revealed it , because their Church saith so ? If their Church agree with Greeks , Armenians , Syrians , Copties , Abassines , Protestants , and all other Christian Churches , then it will be no part of the contest in question ; and it is a stronger Foundation of the two , to believe it , because all say it , than because they say it . But if they differ from the rest , know their proof that their Church can tell Gods mind , and not the rest of the Christian World. And that about a third part of the Christians in the World have such a promise , which all the rest have not . 2. And how doth their Church know that it is Gods Word ? Is it by any certifying Evidence , or by Prophetical Inspiration ? If by Evidence , let it be produced ? Is it not revealed to others as well as to them ? Must not we have a Faith of the same kind as the Church hath ? If so , we must believe by the same Evidence as that Church believeth . And what is that ? It is not their own words : Doth a Pope believe himself only ? or a Council believe themselves only ? Or hath God said , You shall be saved if you will believe your selves , and believe that I have said all that you say I have said ? Where is there such a promise ? But if Pope and Council be not saved for believing themselves , how shall I know that I shall be saved for believing them , and that one kind of Faith saveth me , and another them . I ask it of each particular Bishop in that Council , Is he saved for believing himself or the rest ? If no man be saved for believing himself , why should another be saved for believing him ? And the Faith of the Council is but the Faith of the Individual Members set together . Obj. But they are saved for believing themselves as consenters , and not singly . Ans . All Consenters know nothing , as Consenters , but what they know as Individuals . And what is the Evidence by which they know , and are brought to consent ? Must not that Evidence convince us also ? Obj. But the present Church are saved for believing not themselves but the former Church . Ans . Then so must we : It is not the present Church then that I must believe by a saving Faith : But why then was the last Age saved , and so the former ? and so on to the first ? Is any thing more evident than that all men must be saved for Believing God ? And that his Word must be known to be his Word , by the same Evidence by one man and another ? And that Evidence I have proved in several Treatises to be another kind of thing , than the Decree of a Pope and his Council . But if it be not Evidence , but Prophetical Inspiration and Revelation by which the Council or Church knoweth Gods Word , I will believe them when by Miracles or otherwise they prove themselves to be true Prophets ; till then , I shall take them for Phanaticks , and hear them as I do the Quakers . Should I here stay to bid you ask them , as before , How you shall be sure that their Council was truly General , and more Authentick and Infallible than the second at Ephesus , or that at Ariminum , or that at Constance and Basil , &c. And whether the more General Dissent of all the other Christians from them be not of as great Authority as they that are the smaller part ? and how you shall be sure of that ? And also how but on the word of a Priest you can know all that the Church hath determined ? with abundance such Questions , of the Meaning of each Council , the ambiguity of words , the Errour of Printers , the forgery of Publishers , &c. I should help you to see , that saying as a Priest saith , Is not Knowing the thing , nor Believing God. Stop therefore till you have Evidence : Follow no Party as a Party in the dark : Or if probability incline you more to them than to others , call not this Certainty , Religion , Divine Faith. Thus your Faith will be Faith indeed , and you will escape all that would corrupt and frustrate it . The business is great . God requireth you to refuse no Light : But withal he chargeth you to believe no falshood , nor put darkness for light : Much less to father mens Lies , or Errours , or Conceits on God , and to lay your Salvation on it , that they are all God's Word . How dreadful a thing is this if it prove false ! Is it not blaspheming God ? No man in his wits then but a partial designer can look that you should make haste , or go any further than you have assuring or convincing Evidence : If you Know that any Sect doth Err , you need no Preservative : If you do not , tell them , I am ignorant of this matter , I will learn as fast as I can ; not neglecting greater matters ; and I will be neither for you , nor against you , further than I can know . And as to the former Objection , of being still Infants , I further answer , that as feigned knowledge is no knowledge ; so Manhood consisteth not in being of many uncertain Opinions , no not so much in knowing many little controverted things , as in getting a clearer , more affecting powerful practical Knowledge and belief of our Christianity , and the great and sure things which we know already ; and in Love and Obedience practising of them . He is the strongest Christian who loveth God best , and hath most Holiness ; and he knoweth God better than any others do . By this much you may see that the world is full of counterfeit Faith , and Knowledge , and Religion ; even fancy and belief of men , and their own Opinions , which go under these names . One turneth an Anabaptist , and another a Separatist , and another an Antinomian , and another a Pelagian , and another a Papist , when if you try them you shall find that they neither understand what they turn to , nor what they are against : They do but turn to his side who hath the best advantage to perswade them , either by insinuating into their affections , or by plausible reasonings ; they talk for one Doctrine , and against another , when they understand neither ; much less discern true Evidence of their truth . And as for the Papists , what wonder is it , when their Religion is to believe as the Church believeth ? And what the Church believeth , they know not perhaps but by believing a Priest : And then though they know not what the Church believeth , some say they are Catholicks , and others that this Implicite Faith is that in the virtue of which all the Explicite must proceed . And if God may but be allowed to be equal herein with their Church , and so that all should be saved who Implicitely believe that all that he saith is true , though they know not what he saith at all , then I think few Infidels would perish , that believe there is a God. Reader I advise thee therefore as thou lovest thy Soul , 1. Not to neglect or delay any true knowledge that thou canst attain . 2. But not to be rash and hasty in judging . 3. Nor to take shews and mens opinions , or any thing below a certifying or notifying Evidence of Truth , to make up thy Christian Faith and Knowledge . 4. And till thou see such Certain Evidence , suspend , and tell them that sollicite thee that thou understandest not the matter , and that thou art neither for them nor against them ; but wilt yield as soon as Truth doth certainly appear to thee . If an Anabaptist perswade thee , yield to him as soon as thou art sure that God would not have Believers Children now to be Infant-Members of his Church , as well as they were before Christs coming ; and that the Infants of believing Jews were cut off from their Church State ; and that there is any way besides Baptism appointed by Christ , for the solemn initiating of Church-Members with the rest which in my Treat . of Baptism I have produced . If thou art sollicited to renounce Communion with other Churches of Christ as unlawful , either because they use the Common Prayer and Ceremonies , or because that Ministers are faulty ( if tolerable ) or the People undisciplined , before thou venture thy Soul upon an uncharitable and dividing principle , make sure first that Christ hath Commanded it . Try whether thou art sure that Christ sinned by Communicating ordinarily with the Jewish Church and Synagogues , when the corruption of Priests , People and worship was so much worse than ours ? Or whether that be now a sin to us , which ( in the General ) Christ did then . And whether Pauls compliance , and his precept , Rom. 14. and 15. was an error ; And Peters separation , Gal. 2. was not rather to be blamed . With much more the like . Are you sure that notwithstanding all this , God would have you avoid Communion with the Churches that in such Forms and Orders differ from you ? So if a Papist sollicite you , yield to him as soon as you are Certain that the Church is the body or Church of the Pope , and that none are Christians that are not subject to him , and that therefore three or two parts of all the Christian world are unchristened ; and that when the Roman Emperor made Patriarchs in his own dominion only , and there only called General Councils , all the world must now take such as the Churches Heads , and must be their Subjects : When you can be sure that all the senses of all the sound men in the world , are by a constant Miracle deceived , in taking the consecrated Bread and Wine , to be Bread and Wine indeed , and that it is none : And that the Bread only without the Cup must be used , though Christs Command be equal for both : when you are Certain , truly Certain of these and many other such things , then turn Papist . If you do it sooner , you betray your Souls by Pretending to know and believe Gods word , when you do but believe and imbody with a faction . Chap. X. Inference 4. What is the Great Plague and Divider of the Christian World. FALSELY PRETENDED KNOWLEDGE and FAITH , are the great Plague and Dividers of the Christian world . I. As to the Number of Articles , and Opinions , and Precepts , what abundance of things go with many for Certain Truth of which no mortal man hath certainty ! And abundance which some few rare wits may know , must go for Evident certainties to all . It is not only our Philosophy books , nor only our Philosophical Schoolmens Books , which are guilty of this . There is some modesty in their Videtur's : And indeed , if they would not pretend to certainty , but profess only to write for the sport and exercise of wit , without condemning those that differ from them , a man might fetch many a pleasant vagari , if not in an over subtile Cajetane ( who so oft feigneth notions and distinctions ) yet in a Scotus , Ockam , Ariminensis , with abundance of their disciples , and in Thomas and many of his learned followers . But their Successors can hardly forbear hereticating one another . How many such a wound hath poor Durandus suffered ? From many for his doctrine of concurse ; And by others for his pretty device to save the credit of our senses in Transubstantiation , ( that there is still the Matter of Bread , but not the Form , as being informed by the Soul of Christ , as digested bread in us is turned to flesh . ) Which saith Bellarmine is an Heresy , but Durandus no Heretick , because he was ready to be taught of the Church . But no where do these Stinging Hornets so swarm as in the Councils and the Canon Law : So that saith the Preface to the Reformatio Legum Ecclesiast . Edw. 6. ( John Fox . ) In quo ipso jure , neque ullum modum tenet illius impudentia , quin Leges Legibus , decreta decretis , aciis insuper decretalia , aliis alia , atque item alia accumulet , nec ullum pene statuit cumulandi finem , donec tandem suis Clementinis , Sixtinis , Intra & Extravagantibus , Constitutionibus Provincialibus & Synodalibus , Paleis , Glossulis , Sententiis , Capitulis , Summariis Rescriptis , Breviculis , Casibus longis & brevibus , ac infinitis Rhapsodiis adeo orbem confarcinavit , ut Atlas mons quo sustineri coelum dicitur , huic si imponeretur oneri , vix ferendo sufficeret . Which made these two Kings , ( H. 8. and Edw. 6. ) Appoint that Compendium of Ecclesiastical Laws as their own , K. H. first abolishing the Popes Laws ( whatever some say to the contrary ) his words being . [ Hajus Potestatem huic cum divino munere sublatam esse manifestum est , ut quid superesset , quo non plane fractam illius Vim esse constaret , Leges omnes , decreta atque instituta , quae ab authore Episcopo Romano profecta sunt Prorsus abroganda censuimus . ] Is it possible that all the Clergy and Nobles of the Roman Kingdom , can be so Ignorant of their own and other mens Ignorance , as to take all the Decrees of the huge Volumes of their Councils for Certain Truths ? Either they were certain in their Evidence of Truth , before they decreed them , or not : If they were so , 1. How came the debates in the Councils about them to be so hard , and so many to be dissenters as in many of them there were . I know where Arrians or other Hereticks make up much of the Council , it is no wonder : But are the Certainties of Faith so uncertain to Catholick Bishops , that a great part of them know not Certain Truths till the majority of Votes have told them they are certain . Have the poor Dissenting-Bishops in Council nothing of certainty on which their own and all the poor peoples Faith and Salvation must depend , but only this , that they are over-voted ? As if the dissenters in the Council of Trent should say , We thought beforehand the contrary had been true ; But now the Italian Bishops being so numerous as to over-vote us , we will lay our own and all mens Salvation on it , that we were deceived , though we have no other reason to think so . O noble Faith and Certainty ! It 's possible one or two or three poor silly Prelates may turn the Scales and make up a majority , though as Learned men as Jansenius , Cusanus or Gerson were on the other side . And if the Jansenists Articles were Condemned , or Cusanus his Antipapal Doctrine , lib. de Concordia , or Gersons for the Supremacy of Councils and de Auferibilitate Papae , they must presently believe that they were certainly deceived . But what 's become then of the contrary evidence which appeared before to these dissenters ? As suppose it were in the Council of Basil about the Immaculate conception of Mary , or the Question whether the Authority of the Pope or Council be greatest , decided there , and at Constance , and whereof at Trent the Emperor and the French were of one opinion , and the Pope of another : Was it evidently true before , which is made false after by a Majority of Votes ? 2. And if all these Decreed things were Evident Truths before the said Decrees , why have we not those Antecedent Evidences presented to us , to convince us ? 2. But if they were not Evident Truths before , what made those Prelates conclude them for Truths ? Did they know them to be such without Evidence ? This is grosser than a presumptuous mans believing that he shall be saved because he believeth it ; or their Doctrine that teach men to believe the thing is true ( that Christ died for them ) that thereby they may make it true ; As if the object must come after the act . For then these Prelates do decree that to be true , which before was false ( for ex-natura rei , one party had evidence of its falshood ) that so they might make it true , by decreeing that it is so ▪ A man might Lawfully have believed his own and other mens senses , that Bread is Bread , till the Council at Lateran sub Innoc. 3. decreed Transubstantiation . And O what a change did that Council make ! All Christ's Miracles were not comparable to it , if its Decrees be true . From that day to this , we must renounce sense , and yet believe ; we must believe that by constant Miracles all Christians senses are deceived : And so that this is the difference between Christians , and Infidels , and Heathens , that our Religion deceiveth all mens senses ( even Heathens and all , if they see our Sacrament , ) and their Religion deceiveth no mans senses , saith the grave Author of the History of the Trent Council ( Ed. Engl. p. 473. ) [ A better Mystery was never found , than to use Religion to make men insensible . ] And what is the Omnipotent Power that doth this ? such a Convention as that of Trent , while with our Worcester Pate , and Olaus Magnus , they made up a great while two and forty things called Bishops : And after such a pack of beardless Boys , and ignorant Fellows , created by , and enslaved to the Pope , as Dudithius Quinqueccles . one of the Council describeth to the Emperour ; and which Bishop Jewel in his Letter to Seign . Scipio saith , he took for no Council , called by no just Authority , &c. where were neither the Patriarchs of Constantinople , Alexandria , or Antioch , nor Abassines , nor Graecians , Armenians , Persians , Egyptians , Moors , Syrians , Indians , nor Muscovites , nor Protestants , pag. 143 , 144. For , saith he after , pag. 489. [ Now-a-days ( merciful God! ) the intent or scope of Councils is not to discover truth , or to confute falshood : For these latter Ages , this hath been the only endeavour of the Popes to establish the Roman Tyranny ; to set Wars on foot , to set Christian Princes together by the Ears , to raise Money — to be cast into some few Bellies for Gluttony and Lust : And this hath been the only cause or course of Councils for some Ages last past . ] So here . And can the Vote of a few such Fellows oblige all the World to renounce all their senses , who were never obliged to it before ? And all this consisteth in PRETENDED FAITH and KNOWLEDGE , when men must take on them to know what they do not know , and make Decrees and Canons , and Doctrines suited to their conjectures , or rather to their carnal Interests , and then most injuriously Father them on God , on Christ and the Apostles . II. And as the number of Forgeries and Inventions detecteth this publick Plague , so doth the number of Persons that are guilty of it . How many such superfluities the * Abassines ( in their oft Baptizings , and other trifles , ) and the Armenians , Syrians , Georgians , Jacobites , Maronites , the Russians , &c. Are guilty of , the describers of their Rites and Religion tell us . Some would have the State of the Church in Gregory , ●sts days to be the model of our Reformation ( that Pope whom Authors usually call the last of the good ones , and the first of the bad ones : ) But is there either Necessity or Certainty in all the superfluities which the Churches then had , and which that Great Prelates Writings themselves contain ? Or were there not abundance of such things then used as things Indifferent ( of which see Socrates and Sozomene in the Chapters of Easter , ) and must all their Indifferents be now made necessary to the Churches Concord and Communion ? and all their uncertainties become certainties to us ? some will have the present Greek Church to be the Standard : But alas , poor men , how many of these uncertainties , crudities and superfluities are cherished among them by the unavoidable Ignorance which is caused by their oppressions ? To say no more of Rome , O that the Reformed Churches themselves had been more innocent ? But how few of them unite on the terms of simple Christianity and Certainties ? Had not Luther after all his Zeal for Reformation , retained some of this Leven , he could better have endured the dissent of Zuinglius , Carolostadius and Oecolampadius about the Sacrament . And if his Followers had not kept up the same superfluities , they had never so torn the Churches by their Animosities , nor resisted and wearied peaceable Melanchthon , nor frustrated so many Conventions and Treaties for Concord , as they have done . Bucer had not been so censured ; agreement had not been made so impossible : All Dury's Travels had not been so uneffectual . Schlusserburgius had not found so many Heresies to fill up his Catalogue with ; nor Calovius so much matter for his virulent Pen ; nor so many equalled Calvinism with Turcism ; nor had Calixtus had such scornful Satyrs written against him ; nor the great Peace-makers , Lud. Crocius , Bergii , Martinius , Camero , Amyraldus , Testardus , Capellus , Placaeus , Davenant , Ward , Hall , and now Le Blank , had so little acceptance and success . Had it not been for this spreading Plague , ( the over-valuing of our own understandings , and the accounting our crude conceits for certainties ) all these Church Wars had been prevented or soon ended : All those excellent endeavours for peace had been more successful , and we had all been One. Had it not been for this , neither Arminians nor Antiarminians had ever so bitterly contended , nor so sharply censured one another , nor written so many confident condemning Volumes against each other , which in wise mens Eyes do more condemn the authors ; and SELF-CONCEIT , or PRETENDED KNOWLEDGE , should have been the title of them all : How far I am able to prove that almost all their bitter and zealous contentions are about Uncertainties , and Words , the Reader may perceive in my Preface to the Grotian Religion , and if God will , I shall fuller manifest to the World. † The Synod of Dort had not had so great a work of it , nor the Breme and Brittain Divines so difficult a task , to bring and hold them to that moderation of expressions which very laudably they have done : ( one of the noblest successful attempts for peace , though little noted , which these ages have made . ) In a word , almost all the contentions of Divines , the sects and factions , the unreconciled fewds , the differences in religion which have been the Harvest of the Devil and his Emissaries in the World , have come from Pretended Knowledge and taking Uncertainties for Certain Truths . I will not meddle with the particular Impositions of Princes and Prelates ; not so much as with the German Interim : Nor the Oaths which in some place they take to their Synodical Decrees : much less will I meddle at all with any Impositions , Oaths , Subscriptions Declarations , or usages of the Kingdom where I live . As the Law forbiddeth me to contradict them , so I do not at all here examine or touch them , but wholly pass them by : which I tell the Reader once for all , that he may know how to interpret all that I say . Nor is it the error of Rulers that I primarily detect , but of humane corrupted Nature , and all sorts of men : Though where such an Errour prevaileth , alas , it is of far sadder consequence in a Publick person , a Magistrate , or a Pastor , that presumeth to the hurt of Publick Societies , than of a private man , who erreth almost to himself alone . I profess to thee , Reader , that ( next to God's so much deserting so Great a part of this world ) there is nothing under the Sun , of all the affairs of mankind , that hath so taken up my thoughts with mixtures of indignation , wonder , pity and sollicitude for a cure , as this one vice ; A PROUD or UNHUMBLED UNDERSTANDING by which men live in PRETENDED KNOWLEDGE and FAITH , to the deceit of themselves and others , the bitter censuring and persecuting of Dissenters , yea of their Modest Suspending Brethren , tear Churches and Kingdoms , and will give no Peace , nor Hopes of Peace to themselves , their Neighbours , or the World ! Lord ! Is there no Remedy , no Hope from Thee , though there be none from Man ? 1. Among Divines themselves , that should not only have Knowledge enough to know their own Ignorance , but to Guide the People of God into the ways of Truth , and Love , and Peace ; O how lamentably doth this vice prevail ! To avoid all offence , I will not here at all touch on the case of any that are supposed to have a hand in any of the sufferings of me , and others of my mind ; or of any that in Points of Conformity differ from me : Remember that I meddle not with them at all : But even those that do no way differ among themselves as Sect and Sect , or at least , that all pretend to Principles of Forbearance , Gentleness and Peace , yet are wofully sick of this disease . And yet that I may wrong none , I will premise this publick Declaration to the World , that in the Countrey where I lived , God in great mercy cast my lot among a company of so humble , peaceable , faithful Ministers ( and People ) as free from this Vice as any that ever I knew in the world ; who , as they kept up full Concord among themselves , without the least disagreement that I remember , and kept out Sects and Heresies from the People ; so their converse was the joy of my life , and the remembrance of it will be sweet to me while I live ; and especially the great success of our labours , and the quiet and concord of our several Flocks , which was promoted by the Pastors humility and concord . Though we kept up constant Disputations , none of them ever turned to spleen , or displeasure , or discord among us . And I add , in thankfulness to God , that I am now acquainted with many Ministers in and about London , of greatest note , and labour , and patience , and Success , who are of the same Spirit , Humble and Peaceable , and no confident troublers of the Churches with their Censoriousness , and high esteem of their own opinions : Who trade only in the simple Truths of Christianity , and love a Christian as a Christian , and joyn not with Back-biters nor factious self-conceited men , but study only to win Souls to Christ , and to live according to the Doctrine which they preach : And both the former and these , have these ten * years since they were ejected , continued their humility and peaceableness , fearing God and honouring the King. And I further add that those Private Christians with whom I most converse are many of them of the same Strain , suspecting their own understandings , and speaking evil of no man so forwardly as of themselves . So that in these Ministers and people of my most intimate acquaintance , experience convinceth me , that this grand disease of corrupted nature is cureable , and that God hath a people in the world , that have learnt of Christ to be meek and lowly , who have the wisdom from above , which is first pure , and then peaceable , gentle , easy to be intreated full of mercy and good fruits , and the fruit of mercy is sown in peace of these peace-makers . I see in them a true Conformity to Christ , and a grand difference between them and the furious fiery pretenders to more wisdom ; And the two sorts of Wisemen and Wisdom excellently described by James , Chap. 3. I have seen in two sorts of Religious people among us , most lively exemplified before our Eyes . God hath a people that truly honour him in the world . But O that they were more ! And O that they were more perfect ! Alas what a number are there that are otherwise ? Even among Divines this Plague is most pernicious , as being of most publick influence . Take him that never had a natural acuteness of wit , nor is capable of judging of difficult points , if he be but of long standing and grey hairs , and can preach well to the people , and have studied long , he is not only confident of his fitness to judge of that which he never understood , but his Reputation of wisdom must be kept up among the people by his Supercilious talking against what he understandeth not : Yea if he be one that never macerated his flesh with the difficult and long studies of the matter , without which hard points will never be well digested and distinctly understood , yet if he be a Doctor , and have lived long in a reputation for wisdom , his Ignorant flashy Conjectures , and hasty superficial apprehensions , must needs go for the more excellent Knowledge : And if you put him to make good any of his Contradictions to the truth , his Magisterial contempt , or his uncivil wrath and unmannerly interruptions of you in your talk must go for reason : And if he cannot resist the strength of your evidence , he cannot bear the hearing of it , but like a scold rather than a Scholar , taketh your words out of your mouth before you come to the end : As if he said , Hold your tongue and hear me who am wiser : I came to Teach , and not to Hear . If you tell him how uncivil it is not patiently to hear you to the end , he thinks you wrong him , and are too bold to pretend to a liberty to speak without interruption ; Or he will tell you that you are too long ; he cannot remember all at once . If you reply that the sense of the forepart of a Speech usually depends much on the latter part ; and he cannot have your sence till he have all ; and that he must not answer , before he understandeth you ; and that if his memory fail he should take notes , and that to have uninterrupted turns of speaking is necessary in the order of all sober conferences , without which they will be but noise and strife ; he will let you know that he came not to hear or keep any Laws of Order or Civility , but to have a combat with you for the reputation of wisdom or Orthodoxness And what he wants in Reason and Evidence , he will make up in ignorant Confidence and Reviling , and call you by some ill Name or other , that shall go for a Confutation . But yet this is not the usual way : It is too great a hazard to the reputation of their wisdom to cast it on a dispute . The common way is never to speak to the Person himself , but if any one cross their conceits , or become the object of their envy , they backbite him among those that reverence their wisdom , and when they are sure that he is far enough out of hearing , they tell their credulous Followers , O such a man holdeth unsound or dangerous Opinions ! Take heed how you hear him , or read his writings , [ this or that Heresie they savour of : ] when the poor man knoweth not what he talketh of . And if any one have the wit to say to him , [ Sir , he is neither so sottish , nor so proud , as to be uncapable of instruction ; if you are so much wiser than he , why do you not teach him ? ] He will excuse his omission and his commission together with a further calumny , and say , These erroneous persons will hear no reason : It is in vain . If he be asked [ Sir , did you ever try ? ] it 's like he must confess that he did not ; unless some magisterial rebuke once went for Evidence of truth . If the hearers ( which is rare ) have so much Christian wit and honesty , as to say , [ Sir , Ministers above all men must be no back-biters , nor unjust : you know it is unlawful for us to judge another man , till we hear him speak for himself : If you would have us know whether he or you be in the right , let us hear you both together : ] His answer would be like Cardinal Turnon at the conference at Poisie , and as the Papists ordinarily is , [ It is dangerous letting Hereticks speak to the People , and it agreeth not with our zeal for God to hear such odious things uttered against the Truth . In a word , There are more that have the Spirit of a Pope in the World than one , even among them that cry out against Popery ; and that would fain be taken for the Dictators of the World , whom none must dissent from , much less contradict . And there are more Idolaters than Heathens , who would have their Ignorant understandings to be instead of God , the uncontrolled director of all about them . But if these men have not any confidence in their self-sufficiency , if they can but embody in a society of their minds , or gather into a Synod , he must needs go for a proud and arrogant Schismatick at least , that will set any Reason and Evidence of Truth , against their Magisterial Ignorance , when it is the Major Vote . The very Truth is , The great Benefactor of the World hath not been pleased to dispense his Benefits Equally , but with marvellous disparity : As he is the God of Nature , he hath been pleased to give a natural capacity for judiciousness and acuteness in difficult speculations but to few . And as he is the Lord of all , he hath not given men equal educacation , nor advantages for such extraordinary knowledge : Nor have all that have leisure and capacity , self denyal and patience enough for so long and difficult studies : But the Devil and our selves have given to all men Pride enough to desire to be thought to be wiser and better than we are : And he that cannot be equal with the wisest and best would be thought to be so : And while all men must needs seem wise , while few are so indeed , you may easily see what must thence follow . 2. And it is not Divines only , but all ranks of people , who are sick of this disease . The most unlearned ignorant people , the silliest Women , if they will not for shame say that they are wiser than their Teachers in the general , yet when it cometh to particular cases , they take themselves to be always in the right ; and O how confident are they of it ! And who more peremptory and bold in their judgments than those that least know what they say ? It is hard to meet with a person above eighteen or twenty years of age , that is not notably tainted with this malady . And it is not only these great mischiefs in matters of Religion which spring from self-conceitedness , but even in our common converse , it is the cause of disorder , ruin and destruction : For it is the common vice of blinded nature , and it is rare to meet with one that is not notably guilty of it : When they are past the state of professed Learners . 1. It is ordinary for self-conceited Persons to ruine their own Estates , and Healths , and Lives . When they are rashly making ill Bargains , or undertaking things which they understand not , they rush on till they find their error too late , and their Poverty , Prisons or ruined Families , must declare their sin . For they have not humility enough to seek Counsel in time , nor to take it when it is offered them . What great numbers have I heard begging relief from others , under the confession of this sin ? And far more , even the most of Men and Women , overthrow their Health , and lose their Lives by it . Experience doth not suffice to teach them , what is hurtful to their Bodies ; and as they know not , so you cannot convince them that they know not . Most Persons by the excess in quantity of food , do suffocate Nature , and lay the Foundation of future Maladies . And most of the Diseases that kill men untimely are but the effects of former Gluttony or Excess . But as long as they feel not any present hurt , no man can perswade them but their fulness is for their Health , as well as for their Pleasure . They will laugh perhaps at those that tell them what they do , and what Diseases they are preparing for : Let Physicians ( if they be so honest ) tell them , [ It is the perfection of the nutritive Juices , the Blood and nervous Oyl , which are the causes of Health in man : Perfect Concoction causeth that perfection : Nature cannot perfectly concoct too much , or that which is of too hard digestion : While you feel no harm , your Blood groweth dis-spirited , and being but half concocted , and half Blood , doth perform its Office accordingly by the halves ; till crudities are heaped up , and obstructions fixed , and a Dunghil of Excrements , or the dis-spirited humours are ready to take in any Disease , which a small occasion offereth ; either Agues , Feavers , Coughs , Consumptions , Pleurisies , Dropsies , Colicks and Windiness , Head-achs , Convulsions , &c. or till the Inflammations or other Tumors of the inward Parts , or the torment of the Stone in Reins or Bladder , do sharply tell men what they have been doing . A clean Body and perfect Concoction , which are procured by Temperance and bodily Labours , which suscitate the Spirits , and purifie the Blood , are the proper means which God in the course of nature hath appointed , for a long and healthful Life . ] This is all true , and the reason is evident , and yet this talk will be but despised and derided by the most ; and they will say , [ I have so long eaten what I loved , and lived by no such rules as these , and I have found no harm by it . ] Yea if Excess have brought Diseases on them , if Abstinence do but make them more to feel them ; they will rather impute their illness to the Remedy , than to the proper cause . And so they do about the quality as well as the quantity : Self-conceitedness maketh men uncureable . Many a one have I known that daily lived in that fulness which I saw would shortly quench the Vital Spirits ; and fain I would have saved their Lives ; but I was not able to make them willing : Had I seen another assault them , I could have done somewhat for them , but when I foresaw their death , I could not save them from themselves . They still said , they found their measures of eating and drinking ( between Meals ) refresh them , and they were the worse , if they forbore it , and they would not believe me against both Appetite , Reason and Experience : And thus have I seen abundance of my acquaintance wilfully hasten to the Grave : And all long of an unhumbled , self-conceited understanding , which would not be brought to suspect it self , and know its error . 2. And O how often have I seen the dearest Friends thus kill their Friends ; even Mothers kill their dearest Children , and too oft their Husbands , Kindred , Servants and Neighbours by their self-conceit and confidence in their ignorance and error ? Alas what abundance empty their own Houses , gratifie covetous Landlords , that set their Lands by Lives , and bring their dearest Relations to untimely ends , and a wise man knoweth not how to hinder them ! How oft and oft have I heard ignorant Women confidently perswade even their own Children to eat as long as they have an Appetite , and so they have vitiated their Blood and Humours in their Childhood , that their Lives have been either soon ended , or ever after miserable by Diseases ! How oft have I heard them perswade sick or weak diseased Persons , to eat , eat , eat , and take what they have a mind to , when unless they would Poyson them , or cut their Throats , they could scarce more certainly dispatch them ? How oft have these good Women been perswading my self , that eating and drinking more would make me better , and that it is Abstinence that causeth all my illness , ( when Excess in my Childhood caused it ; ) as if every wise Woman that doth but know me , knew better what is good for me , than my self after threescore years experience , or than all the Physicians in the City ? And had I obeyed them , how many years ago had I been dead ? How ordinary is it for such self-conceited Women to obtrude their skill and Medicines on their sick Neighbours , with the greatest confidence , when they know not what they do ? yea upon their Husbands and their Children ? One can scarce come about sick Persons , but one Woman or other is perswading them to take that , or do that which is like to kill them : Many and many when they have brought their Children to the Grave , have nothing to say but [ I thought this or that had been best for them . ] But you 'l say , [ They do it in love ; they meant no harm . ] I answer , so false Teachers deceive Souls in Love. But are you content your selves to be kill'd by Love ? If I must be kill'd , I had rather an Enemy did it than a Friend , I would not have such have the guilt or grief . Love will not save mens lives if you give them that which tends to kill them . But you 'l say , [ We can be no wiser than we are : If we do the best we can , what can we do more ? I answer , I would have you not think your selves wiser than you are : I would write over this word five hundred times if that would cure you . About matters of Diet and Medicines , and Health , this is it that I would have you do to save you from killing your selves and your Relations . 1. Pretend not to know upon the report of such as your selves , or in matters that are difficult and beyond your skill ; or where you have not had long consideration and experience . Meddle with no Medicining , but what in common easy cases the common judgment of Physicians and common Experience have taught you . 2. If you have not Money to pay Physicians and Apothecaries , tell them so , and desire them to give you their counsel freely , and take not on you to know more than they that have studied and practised it all their ( riper part of their ) lives . 3. Suspect your understandings , and consider how much there may be unknown to you , in the secresie and variety of Diseases , difference of temperatures , and the like , which may make that hurtful which you conceit is good . Therefore do nothing rashly and in self-conceited confidence , but upon the best advice ask the Physician whether your Medicines and Rules are safe . 4. And be sure that you do rather too little than too much : What abundance are there , especially in the small Pox and Feavers , that would have scaped , if Women ( yea and Physicians ) would have let them alone , that die because that Nature had not leave to cure them , being disturbed by mistaken Usages or Medicines . Diseases are so various and secret , and Remedies so uncertain , that the wisest man alive that hath studied and practised it almost all his riper days ( were it an hundred years ) must confess that Physick is a hard , a dark , uncertain work , and ordinary cases ( much more extraordinary ) have somewhat in them which doth surpass his skill : And how then come so many Medicining Women to know more than they ? But you 'l say , [ We see that many miscarry by Physicians , and they speed worst that use them most . ] I answer . But would they not yet speed worse if they used you as much ? If they are too ignorant , how come you to be wiser ? If you are , teach them your Skill . But I must add , that even Physicians guilt of the sin which I am reproving doth cost many a hundred persons their lives , as well as yours . Even too many Physicians who have need of many daies enquiry and observations truly to discover a disease , do kill men by rash and hasty judging ( I talk not of the Cheating sort that take on them to know all by the Urine alone , but of honester and wiser men . ) It is most certain that old Celsus saith , that a Physitian is not able faithfully to do his Office , for very many Patients : A few will take up all his time . But they that gape most after money , must venture upon a short sight , and a few words , and presently resolve before they know , and write down their directions while they are ignorant of one half , which if they knew , would change their Counsels ! And such is mans body and its diseases , that the oversight or ignorance of one thing among twenty is like enough to be the patients death . And how wise , expedient and vigilant must he be that will commit no such killing oversight ? And as too many medicine a man whom they know not , and an unknown disease , for want of just deliberation ; so too many venture upon uncertain and untryed medicines , or rashly give that to one in another case , which hath profited others . In a word , even rash Physicians have cause to fear lest by prefidence and hasty judging , more should die by their mistakes than do by murderers , that I say not by Souldiers in the world : And lest their dearest friends should speed worse by them , than by their greatest Enemies . For as Seamen and Souldiers do boldly follow the trade , when they find that in several Voyages and Battels they have escaped ; but yet most or very many of them are drowned or killed at the last ; So he that is tampering over-much with medicines , may scape well and boast of the Success a while : But at last one blood-letting , one Vomit , one Purge or other medicine may miscarry by a small mistake or accident , and he is gone . And there are some persons so Civil , that if a rash or unexperienced Physician be their Kinsman , Friend , or Neighbour , they will not go to an abler man , lest they be accounted unfriendly , and disoblige him ; And if such scape long with their lives , they may thank Gods mercy and not their own wisdom . Souldiers kill enemies , and unskilful rash Physicians kill their friends . But you 'l say ; They do their best , and they can do no more . I answer as before , 1. Let them not think that they know what they do not know ; but sufficiently suspect their own understandings . 2. Let them not go beyond their knowledge : How little of our kind of Physick did the old Physicians ( Hypocrates , Galius , Celsus , &c. ) give ? Do not too much . 3. Venture not rashly without full search , deliberation , Counsel and Experience . O how many die by hasty judging , and rash mistakes ! Physicians must pardon my free speaking or endure it : for I conceive it necessary : It hath not been the least part of the Calamity of my Life to see my Friends and other worthy persons killed by the Ignorance or Hastiness of Physicians : I greatly reverence and honour those few that are men . 1. Of clear searching judicious heads , 2. Of great reading , especially of other mens Experiences , 3. Of great and long Experience of their own , 4. Of present Sagacity and ready memory to use their own experiments , 5. Of Conscience and cautelousness to suspect and know before they hastily Judge and Practice . I would I could say that such are not too few . But I must say to the people , as you love your lives take heed of all the rest : A high-way Robber you may avoid or resist with greater probability of safety , than such men : How few are they that are kill'd by Thieves or in Duels , in comparison of those that are kill'd by Physicians , especially confident young men that account themselves wits , and think they have hit on such Philosophical principles as will better secure both their Practice and Reputation than old Physicians Doctrine and Experiences could do ? Confident young men of unhumbled understandings presently trust their undigested thoughts , and rashly use their poor short experiments , and trust to their new conceptions of the Reasons of all Operations ; and then they take all others for meer Empyricks in comparison of them : And when all is done , their pretended Reason for want of full Experience and Judgment to improve it , doth but enable them to talk and boast , and not to heal ; and when they have kill'd men , they can justify it , and prove that they did it Rationally , or rather that it was something else , and not their error that was the cause . They are wits and men of rare inventions , and therefore are not such fools as to confess the Fact. How oft have I seen men of great worth , such as few in an age arise too who having a high esteem of an injudicious unexperienced Physician , have sealed their erroneous kindness with their blood ? How oft have I seen worthy persons destroyed by a pernicious medicine clear contrary to what the nature of the disease required , who without a Physician might have done well ? Such sorrows just now upon me make me the more plain and copious in the Case . And yet alas I see no hope of amendment probable ! For , 1. Many hundred Ministers being forbidden to Preach the Gospel and cast out of all their livelyhood , for not Promising , Asserting , Swearing and doing all that is required of them , many of these think that necessity alloweth them to turn Physicians , which they venture on upon seven years study when Seven , and Seven , and Seven , is not enough , though advantaged by the help of other mens experiments . 2. And others rush on Practice in their youth , partly because they have not yet knowledge enough to discern uncertainties and difficulties in the Art , or to see what is further necessary to be known . And partly , because they think that seeing Skill must be got by experience , use must help them to that experience , and all men must have a beginning . 3. And when they do their best , they say , God requireth no more . 4. And they hope if they kill one , they cure many . But O that they had the Sobriety to consider , 1. That the Physician is but One man ; And will his maintenance or livelyhood excuse him for killing many ? 2. That even one mans Life is more precious than one mans maintenance , or fuller supply : Is it not honester to beg your bread ? 3. That killing men by virtue of your trade without danger to you doth but hinder your Repentance , but not so much extenuate your sin as many think : Which is aggravated in that you kill your friends that trust you , and not Enemies that oppose you or avoid you . 4. Your experience must not be got by killing men , but by accompanying experienced Physicians till you are fit to practice : And if you cannot stay so long for want of maintenance , beg rather than kill men , or betake you to some other trade . But if you be too Proud or Confident to take such Counsel , I still advise all that love their lives , that they choose not a Physician under fourty years old at least , and if it may be , not under sixty , unless it be for some little disease or remedy , which hath no danger , and where they can do no harm , if they do no good : Old men may be ignorant , but Young men must needs be so , for want of experience , though some few rare persons are sooner ripe than others . And whereas they say that they Cure more than they Kill ; I wish that I had reason to believe them : I suppose that if more of their patients did not live than die , they would soon lose their practice : But it 's like the far greatest part of those that live , would have lived without them , and perhaps have been sooner and easier cured , if nature had not by them been disturbed . And what calling is there in which hasty judging and conceits of more knowledge than men have , doth not make great confusion and disappointment ? If a Fool that rageth and is confident be a Pilot ; woe to the poor Seamen and Passengers in the Ship. If such a one be Commander in an Army , his own and other mens Blood or Captivity , must cure his confidence and stay his rage . For such will learn at no cheaper a rate . How oft hear we such Workmen , Carpenters , Masons , &c. raging confident that their way is right , and their work well done , till the ruin of it confute and shame them ? If this disease take hold of Governours , who will not stay to hear all parties , and know the Truth , but take up reports on trust , from those that please or flatter them , or judge presently before impartial tryal , and hearing all , woe to the land that is so governed . The wisest and the best man must have due information , and time , patience and consideration to receive it , or else he may do as David between Mephibosheth and Ziba , and cannot be just . What an odious thing is a partial , blind , rash , hasty and impatient judge , that cannot hear , think and know before he judgeth ? Such the old Christians had to do with among their Persecutors , who knew not what they held or what they were , and yet could judge them , and cruelly execute them . And such were Tacitus and other old Historians that from common prejudice spake words of contempt or reproach of them . The Christians were glad when they had a Trajan , an Antonine , an Alexander Severus , &c. to speak to , that had Reason and Sobriety , to hear their cause . Among the Papists , the old Reformers and Martyrs took him for a very commendable judge or Magistrate , that would but allow them a Patient hearing , and give them leave to speak for themselves . Truth and Godliness have so much evidence , and such a testimony for themselves in the Conscience of Mankind , as that the Devil could never get them so odiously thought of and so hardly used in the World , but only by keeping them unknown , which is much by expelling and silencing their defenders , ( who speed well sometime if an Obadiah hide them by fifties in a Cave , ) and by tempting their Judges to hear but some superficial narrative of their cause , and to have but a glimpse of the outside as in transitu , [ and to see only the back-parts of it , yea but the clothing ; which is commonly such as are made by its Enemies ; Good men and causes are too oft brought to them , and set out by them , as Christ with his Scarlet Robe , his Reed and Crown of Thorns , and then they say , Behold the man ; and when they have cryed out , [ Blasphemy , and an Enemy to Caesar ] they write over his cross in scorn ; The King of the Jews . Cain had not Patience to hear his own Brother ▪ and weigh the Case , no not after that God had admonished him : But he must first hate and murder , and afterward consider why , when it is too late . Judas must know his Masters Innocency , and what he had done , in despair to hang himself . And so wise Achitophel cometh to his end . If David would have pondred his usage of Uriah as much in time as he did when Nathan had awakened his reason , O what had he prevented : If Paul had weighed before , the case of Christians , as he did when Christ did stop his rage , he had not incurred the guilt of Persecution and the Martyrs Blood : But he tells us that he was exceedingly mad against them : And it is madness indeed to venture on Cruelty and Persecution , and not stay first to understand the cause , and consider why , and what is like to be the end . How ordinarily in the world are the excellentest men on Earth , for Wisdom and Holiness ( such as Ignatius , Cyprian , and the rest of the Antient Martyrs ; and such as Athanasius , Chrysostom , &c. ) reviled , and used as if they were the basest Rogues on Earth , laid in Jails , banished , silenced , murdered , and all this by men that know not what they are , and have no true understanding of their cause ? Men of whom the world was not worthy , wandred up and down , in Dens , and Caves , and suffered joyfully the spoiling of their goods , yea and death it self , Heb. 11. from men that Judged before they knew ? Many a Great Man and Judge that hath condemned Christ's Ministers as Hereticks , false Teachers , unworthy to preach the Gospel , have been such as understand not their Baptism , Creed or Catechism , and have need of many years teaching to make them know truly but those Principles that every Child should know . There needs no great learning , wisdom , sobriety or honesty to teach them to cry out , [ You are a Rogue , a Seducer , a Heretick , a Schismatick , disobedient , seditious ; or , Away with such a fellow from the Earth ; it is not fit that he should live , Act. 22.22 . and 21.26 . Or , Away with him , Crucifie him , give us Barabbas : or to say , We have found this man a pestilent fellow , a mover of Sedition , a Leader of a Sect , that teacheth contrary to the Decrees of Caesar , &c. ] But patience till the Cause were fully tryed , and all things heard and equally weighed , would prevent most of this . I know that ignorance and weakness of Judgment is the common calamity of mankind , and there is no hope of curing us by unity in high degrees of knowledge . And though Teachers are , and must be a great stay to ignorant Learners ; yet alas ! how can they tell which are the wisest Teachers , and whom to chuse ? When all pretend to Wisdom , and no man can judge of that which he neither hath nor knoweth ; and even the Roman Sect who pretend most to Infallibility , have so exceeded all men in their Errour , as to make it a part of Religion , necessary to our possessions , communion , dominion , and salvation , to maintain the falshood of God's Natural Revelations to the senses of all sound men in the world . How shall one that would learn Philosophy know in this Age , what Sect to follow , or what Guide to chuse ? Hence is our Calamity , and the Remedy will be but imperfect till the time of perfection come . But yet we are not remediless 1 , . If men would but well lay in , hold fast , love , and faithfully improve the few necessary Essential Principles . 2. If they would make them a Rule in trying what is built upon them ; and receive nothing that certainly contradicteth them . 3. If they would stay , think and try , till their thoughts are well digested , and all is heard , before they take in doubtful things . 4. If they will carry themselves as humble Learners to those whose wisdom is conspicuous by its proper light , especially the concordant Pastors of the Churches . 5. And if they will not quarrel with Truth for every difficulty which they understand not , but humbly , as Learners , suspect their own wit , till their Teachers have helpt them in a leisurely and faithful tryal ; by such means the mischief of Errour and Rashness might be much avoided . In common matters necessity and undeniable experience doth somewhat rebuke and restrain this vice . If Children should set their wits against their Parents , or Scholars presently dispute it with their Masters , Nature and the Rod would rebuke their pride and folly . If they that never used a Trade , should presently take themselves to be as wise as the longest practicers , who would be Apprentices ? And if an unskilful Musician , Painter , Poet , or other such like , shall be confident that he is as good at his work as any , standers by will not easily cherish his folly , as being not blinded by his self-love . A good workman shall have most praise and practice . Buyers will convince the ignorant boasters by forsaking such mens shops : As it is with self-conceited ignorant Writers , who are restrained by the people , who will not buy and read their Books . And usually Good and Bad Judges , Magistrates , Lawyers , Souldiers , Pilots , Artificers , are discerned by most that are capable of judging ; because , 1. These are matters where the common sense and experience of mankind doth render them somewhat capable of judging , and save them from deceit . 2. And here is not usually such deep and long Plots and endeavours to deceive as in matters of Speculation , and specially Religion and Policy there is . 3. And the Devil is not so concerned and industrious to deceive men in matters of so low importance . 4. And if one be deceived , many are ready to rectifie him . 5. And Mens Interest here is better understood in bodily matters , and they are not so willing to be deceived . A poor man can easily discern between a charitable man , and an uncharitable ; between a merciful and an oppressing Landlord : We discern between diligent and slothful Servants ; but in matters that are above our reach , which we must take on trust , and know not whom to trust , the difficulty is greater : Where the Errour and Haste of either party will breed mischief , but much more of both : If the Physician , or other Undertaker be Confident in his Errour , and precipitant , he will impose ruine on mens health , as I have said : And if the Patient be self-conceited and rash in his choice , he is like to suffer for it : But when both Physician and Patient are so , what hope of escape ? And especially when through the great imperfection of mans understanding , not one of a multitude is clear and skilful in things that are beyond the reach of sense : And if one man , after great experience , come to be wiser than the rest , the hearer knoweth it not , and he must cast out his Notions among as many assailing Warriours , as there are ignorant self-conceited hearers present ( and that is usually as there are persons : ) And when every one hath poured out his confidence against it , and perhaps reproached the Author as erroneous , because he will know more than they , and will not reverence their known mistakes , alas ! how shall the person that we would instruct ( be it for Health or Soul ) be able to know which of all these to trust as wisest ? But the saddest work is that forementioned , in Churches , Kingdoms , Families and Souls . I must expect that opening the Crime will exasperate the Guilty : But what remedy ? 1. Should I largely open what work this maketh in Families , I have too much matter for the complaint . If the Wife differ from the Husband , she seemeth always in the right : If the Servant differ from the Master , and the Child from the Parent ( if a little past infancy ) they are always in the right . What is the Contention in Families , ( and in all the World ) but who shall have his way and will ? If they are of several Parties in Religion , or if any be against Religion it self , if they be foolish , erroneous , or live in any sin , that can without utter impudence be defended , still they are able to make it good : And , except Children at School , or others that professedly go to be taught , whom can we meet with so ignorant or mistaken , that will not still think when even Superiours differ from them , and reprove them , that they are in the right . 2. And what mischiefs doth it cause in Churches ? When the Papal Tyrannical part are so confident that they are in the right , that when they silence Preachers , and Imprison and burn Christians , they think it not their duty so much as to hear what they have to say for themselves . Or if they hear a few words , they have not the patience to hear all , or impartially to try the cause : But they are so full of themselves and over wise , that it must seem without any more ado a crime to dissent from them , or contradict them . And thus proud self-conceitedness smiteth the Shepherds , scattereth the flocks , and will allow the Church of Christ no Unity or Peace . And the popular croud are usually or oft as self-conceited in their way ; And if they never so unreasonably oppose their Teachers , how hard is it to make them know or once suspect that they are mistaken ? O what mutinies in Christs Armies , what Schisms , what Confusions , what Scandals , what persecutions in the Church , what false accusations , what groundless censures , do proud self-conceited understandings cause ? But scarce any where is it more lamentably seen than among injudicious , unexperienced Ministers . What work is made in the Christian world , by Sect against Sect , and Party against Party , in cases of controversy , by most mens bold and confident judging of what they never truly studied , tried or understood ? Papists against Protestants , Protestants against Papists , Lutherans ( or Arminians ) and Calvinists , &c. usually charge one another by bare hear-say , or by a few sentences or scraps Collected out of their writings by their adversaries , contrary to the very Scope of the whole discourse or context . And men cannot have leisure to peruse the books and to know before they judge . And then they think that seeing their Reverend Doctors have so reported their adversaries before them , it is arrogance or injury to think that they knew not what they said , or else belied them . And on such supposition the false judging doth go on . Of all the Pulpits that oft trouble the people with Invectives against this side or that , especially in the Controversies of Predestination , Grace and Free-will , how few do we hear that know what they talk against ? Yea those young or unstudied men , who might easily be conscious how little they know , are ready to oppose and contemn the most ancient studied Divines ; When if ever they would be wise men , they should continue Scholars to such even while they are teachers of the people . I will not presume to open the Calamities of the World , for want of Rulers true knowing their Subjects case , but judging hastily by the reports of Adversaries : But that Rebellions ordinarily hence arise I may boldly say : When Subjects that know not the reasons of their Rulers actions , are so over wise as to make themselves Judges of that which concerneth them not : And how few be they that think not themselves wiser than all their Guides and Governours ? And Lastly , by this sin it is that the wisdom of the wisest is as lost to the world : For let a man know never so much more than others , after the longest , hardest studies , the self-conceitedness of the ignorant riseth up against it , or maketh them uncapable of receiving it , so that he can do little good to others . I conclude again that this is the Plague and misery of mankind and the cause of all Sin and Shame and Ruines , that Ignorant unhumbled understandings will be still judging rashly before they have throughly tried the case , and will not suspend till they are capable of Judging , nor be convinced that they know not what they know not , but be confident in their first or ungrounded apprehensions . Chap. 11. The Signs and Common discoveries of a proud self-conceited understanding , and of pretended knowledge . BY such effects as these the most of men , do shew their guilt , of overvaluing their own appprehensions . 1. When they will be confident of things that are quite above their understandings , or else which they never throughly studied ; some are confident of that which no man knoweth ; And most are confident of that which I think they are unlike to be certain of themselves , without miraculous inspiration , which they give us no reason to believe that they have . Things that cannot ordinarily be known , 1. Without the preparation of many other Sciences , 2. Or without reading many books , 3. Or without reading or hearing what is said against it . 4. Or at least without long and serious studies we have abundance that will talk most peremptorily of them , upon the trust of their teachers or party , without any of this necessary means of Knowledge . 2. The hastiness of mens conclusions discovereth this Presumption and Self-conceit . When at the first hearing or reading , or after a few thoughts they are as confident , as if they had grown old in studies ; the best understandings must have a long time to discern the Evidence of things difficult , and a longer time to try that Evidence by comparing it with what is brought against it : and yet a longer time to digest truths into that Order and Clearness of Apprehension , which is necessary to distinct and solid Knowledge , when without all this ado ▪ most at the first lay hold of that which cometh in their way : And there they stick , at least till a more esteemed teacher or party tell them somewhat that is contrary to it . It is but few of our first apprehensions that are sound , and need not reformation ; but none that are well digested , and need not much consideration to perfect them . 3. Is it not a plain discovery of a presumptuous understanding , when men will confidently conclude of things which their own tongues are forced to confess that they do not understand ? I mean not only so as to give an accurate definition of them , but really not to know what it is that they talk of . Many a zealous Anabaptist I have known , that knoweth not what Baptism is . And many a one that hath disputed confidently for or against Free-will , that knew not at all what Free-will is . And many a one that hath disputed about the Lords Supper , and Separated from almost all Churches for want of sufficient strictness in it , and especially for giving it to the ignorant , who upon examination have not known the true Nature of a Sacrament , nor of the Sacred Covenant which it sealeth . Many a one forsaketh most Churches as no Churches , that they may be of a right constituted Church , who know not what a Church is . What abundance will talk against an Arminian , a Calvinist , a Prelatist , a Presbyterian , an Independent , that really know not what any of them are ? Like a Gentleman the other day that after long talk of the Presbyterians , being urged to tell what a Presbyterian was , could tell no more but that he was one that is not so merry and sociable as other men , but stricter against sports or taking a Cup. And if I should tell you how few that can judge the controversies about Predestination , do know what they talk of , it were easy to evince it . 4. May I not discern their Prefidence , when men that hold contraries , five men of five inconsistent opinions , are yet every one confident that his own is right ? When at best it is but one ▪ that can be right . When six men confidently expound a text in the Revelation six ways . When five men are so confident of five several ways of Church Government , that they embody themselves into several Policies or parties to enjoy them . Is not here Self-conceitedness in all ( at least ) save one ? 5. When men themselves by turning from opinion to opinion , shall confess their former opinion was false ; and yet made a Religion of it while they held it ; was not this a presumptuous understanding ? When a man shall be one year of one Sect , and another of another , and yet always confident that he is in the right . 6. When men that are known to be ignorant in other parts of Religion , shall yet in some one opinion which they have espoused , seem to themselves much wiser than their Teachers and make nothing of the Judgments of those that have studied it many a year , is not this a presuming mind ? Take the ablest Divine that ever you knew living , suppose him to be Jewel , Andrews , Usher , Davenant , Calvin , Chamier , Camero , Armesius , Gataker , &c. Let him be one that all Learned men admire , whose Judgment is sent for from several Kingdoms ; who hath spent a long life in hard and very successful studies , every Boy and Silly Woman every ignorant vicious clown , that differeth from him in any point , shall slight all the wisdom of this man , as if in comparison of himself he were a fool . Let it come but to the point of Anabaptistry , Separation , Antinomianism yea the grossest opinions of the Quakers , and what senseless fellow or wench is not much wiser than all these Divines ? And they will pity him as a poor carnal ignorant person , which hath not the teaching of God which they have . Yea let him but seek to draw a sensualist from his Voluptuousness , this poor sot doth presently take himself to be the wiser man , and can prove all his Gaming , his Idleness , his Wantonness , his precious time wasted in Plays and long Feastings , his Gluttony , his Tipling , his Prodigal wastefullness to be all lawful things , whatever the Learned Pastor say . But why do not such men suspect their understandings , and consider with themselves , what likelihood is there that men as holy as I , that have studied it all their days , should not be wiser than I that never searcht as they have done ? Doth not God say , he that seeketh shall find ; and wisdom must be laboriously searched for , as a hidden treasure ? and doth not God use to give his blessing on supposition of mens Faithful endeavours ? 7. Is it not palpable Pride when a few men , no wiser nor better than others , can easily believe that all the rest of the Christian World , the most Learned , Godly and concordant Christians , are all deceived ignorant Souls , and they and their few adherents only are in the right , in some doubtful controversies , wherein they have no advantage above others , either for capacity or grace ? I know that when the World is drowned in wickedness , we must not imitate them , be they never so many , nor follow a multitude to do evil ; and I know that the Certain Truth of the Gospel must be held fast though most of the World be Infidels : And that when the Arrians were the most , they were not therefore the rightest ; And that even among Christians , Carnal Interests use to breed and keep up such corruptions , as must not for the number of the vicious be approved . But when those that truely fear God , and seek the Truth and Faithfully serve him , as self-denyingly as any others , shall agree in any part of Holy Doctrine or Worship , for a few among them to rise up in a conceit of their own understandings , and separate from them as they separate from the World , and this upon less study than many of the rest have used , to find out the Truth ; I am sure none but a Proud person will do this , without great jealousie of his own understanding , and great fear of erring , and without long and serious search and deliberation at the least . 8. Is it not Pride of understanding , when we see men confident upon inconsiderable Reasons : when they bring nothing that should move a man of any competent understanding , and yet they build as boldly on this Sand , as if they built upon a Rock . 9. And when they slight the strongest and clearest arguments of another : And in their prefidence disdain them , before they understand them , as not worthy of consideration , and as silly things . 10. When they obtrude all their Conceits magisterially upon others ; and expect that all men presently be of their mind and say as they do : when they value men just as they agree with or disagree from their opinion , and all are dear to them that hold with them , and all are slighted that think they err . When a man that without chewing presently swalloweth their conceits , is taken for a sounder man than he that will take nothing as sure till Evidence prove it to him : Is not this notorious Pride of understanding ? And O how common is this imposing Pride , even in them that cry out against it and condemn it ? They that will vilify one party as Imposing all their own conceptions , even in words and forms and ceremonies , on the Churches of Christ , will yet themselves be rigid Imposers ; No man shall be of their Communion , nor judged meet for the Holy Sacrament , who cometh not to their opinions in many of their singularities ; Nay worse , that will not abstain from communion with other Churches ; whom their presumption separateth from . 11. And do not those people most value their own understandings , who choose Teachers to please them , and not to Teach them , and hear them as Judges or censurers , and not as Learners ? How ordinary is this ? If they be to choose a Pastor , they will rather have the most injudicious man who thinks as they think , than the wisest man that is able to teach them better . If they hear any thing which agreeth not with their former conceits , they go away magisterially , censuring the Preacher ; He taught unsound Doctrine , dangerous things ; And neither understand him , nor endeavour to Learn . I have seldom Preached in strange congregations , nor seldom written on any subject , but among many Learners , some such hearers and readers I have had that neither have understanding enough to Teach , nor humility enough to know it , and to Learn : but they go away prating among their Companions of what they never understood ; and if it fall out that I know of it , and answer them , they have nothing to say ; But a putarem , or non-putarem : I thought you had meant thus or thus ( contrary to what I spoke ) or I noted not this or that word ( which the sence depended on . ) Do but say as they would have you , and you are an excellent man ! But if you tell them more than they knew , if it detect any error or ignorance which they had before , they condemn your teaching , instead of learning of you . Poor Souls ! If you are wise enough already , what need you a Teacher ? If you are not , why will you not learn ? If you were wiser than He , why did you choose or take him for your Teacher ? If you are not , why will you not learn of him ? 12. The deep and cruel censures which they pass against Dissenters , doth shew their self-conceitedness . None more censorious than raw unexperienced persons , not only Ignorant Preachers , but Women and Boys . How readily and boldly without any fear of God doth one seek to make his Brother odious as a Schismatick and a Fanatick , and worse than words can describe him ; and another to reproach others as Antichristian and Carnal , whom he never understood ? Nothing but Pride could make men so ready and bold and fearless in their most foolish censures . 13. And it further sheweth their proud presumption , when they dare do all this upon bare rumors and hear-say , and ungrounded suspicions . Were they not proud and presumptuous , they would think , Alas , my understanding is not so clear and sure , nor my Charity so safe and strong , as that I should in reason venture to condemn my Brother , upon uncertain rumors , and so slight reports ? Have I heard him speak for himself ? Or is it Charity or common Justice to condemn a man unheard ? What though they are godly men that report it ? So was David that committed Adultery and Murder , and hastily received a Lie against Mephibosheth ; and perhaps many of those Corinthians , against whose false censures , Paul was put so largely to vindicate himself . 14. Yea , when they dare proceed to vend these false reports and censures upon hear-say , to the destruction of the Charity of those that hear them . And so entangle them all in sin : As if it were not enough to quench their own Love to their Brother by false Surmises , but they must quench as many others also as they can . 15. Yea , when they dare venture so far as to unchurch many Churches , yea , most in the World , and degrade most Ministers , if not unchristen most Christians , or at least themselves withdraw from the Communion of such Churches , and all for something which they never understood ; about a Doctrine , a Form , a Circumstance , where self-opinion or self-interest draweth them to all this bold adventure . To say nothing of Condemnations of whole Churches and Countreys , the tyrannical , proud Impositions , the cruel Persecutions , which the Papal Faction hath been guilty of by this Vice , judge now whether it be not too common a case to be guilty of an unhumbled understanding , and of pretended knowledge ? Obj. If it be so , is it not best do as the Papists , and keep men from reading the Scriptures , or medling with divine things which they cannot master , any further than to believe what the Church believeth . Ans . 1. It is best no doubt , to teach men to know the difference between Teachers and Learners , and to keep in a humble learning state , and in that state to grow as much in knowledge as they can : But not to cast away knowledge , for fear of over-valuing it , nor renounce their reason , for fear of errour . No more than to put out their Eyes for fear of mistaking by them , or chusing madness lest they abuse their wits : Else we might wish to be Brutes , because abused Reason is the cause of all the errours and mischiefs in the World. 2. The Popish Clergy who give this counsel for the blinding of the vulgar , are worse themselves , and by their proud Contendings , Censures and Cruelties , shew more self-conceitedness than the vulgar do . 3. The truth is , the cause is the common frailty of man , and the common pravity of corrupted nature , and it is to be found in Persons of all Ranks , Religions and Conditions ; of which more after in due place . Chap. 12. Of the mischievous effects of this proud pretence of more knowledge than men have . IF the mischiefs of this sin had not been very great , I had not chosen this subject to treat of . 1. It is no small mischief to involve mens Souls in the guilt of all the sins , which I named in the last Chapter , as the discovery of this Vice. Sure all those disorders , censures , slanders , and presumptions , should not seem small in the Eyes of any man that feareth God , and loveth holiness , and hateth sin . 2. Pretended knowledge wasteth men some time in getting it , and much more in abusing it : All the time that you study for it , preach for it , talk for it , write for it , is sinfully lost and cast away . 3. It kindleth a corrupt and sinful Zeal ; such as James describeth , Jam. 3.1 , 15. which is envious and striving , and is but Earthly , Sensual and Devilish : A Zeal against Love , and against good Works , and against the Interest of our Brother , and against the Peace and Concord of the Church ; a hurting , burning , devouring , excommunicating , persecuting Zeal . And a Feaver in the Body is not so pernicious as such a sinful Zeal in the Soul. Such a Zeal the Jews had as Paul bears them witness , Rom. 11.1 . Such a Zeal , alas , is so common among persecuting Papists on one side , and censorious Sectaries and Separatists on the other , that we must all bear the sad effects of it . And self-conceited knowledge is the fuel of this Zeal , as James 3. fully manifesteth . 4. This pretended knowledge is the fixing of false Opinions in the minds of men , by which the truth is most powerfully kept out . A Child will not wrangle against his Teacher , and therefore will learn ; but these over-wise Fools do presently set their wits against what you say , to keep out knowledge . You must beat down the Garrison of his pride , before you come within hearing to instruct him : He is hardlier untaught the errours which he hath received , than an unprejudiced man is taught to understand most excellent truths . 5. By this the gifts of the most wise and excellent Teachers are half lost : It is full Bottles that are cast into these Seas of knowledge , which have no room for more , but come out as they went in : If an Augustine , or an Aquinas , or Scotus were among them , yea , a Peter or Paul , what can he put into these Persons that are full of their own conceits already ? Seest thou a man wise in his own conceit ? there is more hope of a Fool than of him . 6. Yea , they are usually the perverters of the Souls of others : Before they can come to themselves , and know that they were mistaken , what pains have they taken to make others of their own erroneous minds , whom they are not able afterward to undeceive again ? 7. It is a vice that blemisheth many excellent qualifications : To hear of a man that valueth his own Judgment but according to its worth , and pretendeth to know but so much as he knoweth indeed , is no shame to him ; though knowledge is a thing fitter to be Used than Boasted of : But if a man know never so much , and can never so well express it , if he think that he is wiser than he is , and excelleth others more than indeed he doth , and over-valueth that knowledge which he hath , it is a shame which his greatest parts cannot excuse or hide . 8. It exposeth a man to base and shameful mutability . He that will be hasty and confident in his apprehensions , is so oft mistaken , that he must as oft change his mind , and recant , or do much worse . I know that it cannot be expected that any man should have as sound apprehensions in his youth , as in his age , and that the wisest should not have need of mutations for the better , and retractations of some youthful Errours ; and he that changeth not , and retracteth nothing , it seems is in his childish Ignorance and Errour still : but when natural frailty exposeth us all to much of this disgrace , we should not expose our selves to so much more . A hasty judger , or prefident man must be a very Weathercock , or be defiled with a Leprosie of Errour . Whereas if men would but be humble and modest , and self-suspicious and suspend their presumption , and not take on them to know before they know indeed , how safely might they walk , and how seldom would they need to change their minds , or either stick in the sink of Errour , or make many shameful Retractations ? 9. Prefidence and false judging engageth a man in a very life of sin . For when falshood goeth for truth with him , it will infect his affections , and pollute his conversation , and all that he doth in the obedience and prosecution of that Errour will be sin . Yea the greatest sin that he can but think no sin , may be committed ; as was the Persecution of Christ and Christians , by the Jews , and Paul , and others like them ; and the Papists bloodiness for their Religion throughout Christendom . 10. It disturbeth the Peace of all Societies : This is the vice that disquieteth Families : Every one is wisest in his own Eyes : The Servant thinketh his own way better than his Masters : What are all the contentions between Husband and Wife , or any in the Family , but that in all their differences , every one thinketh himself to be in the right ? His own Opinion is right , his own Words and Ways are right ; and when every one is wise and just , and every one is in the right , the effects are such as if no one were wise or in the right . And in Civil Societies , Seditions , Rebellions Oppressions , Tyranny , and all Confusions come from this , that men pretend to be sure of what they are not . Rulers take up with false reports from idle malicious whisperers and accusers against their inferiours , and have not the Justice and Patience to suspend their Judgments , till they have searcht out the matter , and fully heard men speak for themselves . Subjects make themselves Judges of the secrets of ●overnment , and of the Councils and Actions of their Rulers , of which they have no certain notice , but venture to conclude upon deceitful suspicions . And the Contentions and Factions amongst Nobles and other Subjects , come from misunderstandings , through hasty and ungrounded judgings . But the wofullest effects are in the Churches ; where , alas , whilst every Pastor will be wiser than another , and the People wiser than all their Pastors , and every Sect and Party much wiser than all that differ from them , their divisions , their separations , their alienations and bitter censurings of each other , their obtruding their own Opinions , and Rules and ●eremonies upon each other , their bitter envyings , strife and persecutions of each other , do make sober standers-by to ask , as Paul , Is there not a wise man among you ? O happy the World , happy Kingdoms , but most happy the Churches of Christ , if we could possibly bring men but to know their Ignorance ! If the Pastors themselves were not prefident and presumptuous over-valuers of their own apprehensions ! And if the People knew how little they know ! But now alas , men rage against each other in their dreams , and few of them have the grace to awake before death , and find to repentance , that they were themselves in errour . Hear me , with that remnant of meekness and humility which thou hast left , thou confident , bitter , censorious man ! Why must that man needs be taken for a Heretick , a Schismatick , a refractory , stubborn , self-willed person , an Antichristian , carnal , formal man , who is not of thy Opinion in point of a Controversie , of a Form , of an Order , of a Circumstance , or Subscription , or such like ? It 's possible it may be so ! And its possible thou maist be more so thy self . But hast thou so patiently heard all that he hath to say , and so clearly discerned the truth on thy own side , and that this truth is made so evident to him as that nothing but wilful obstinacy can resist it , as will warrant all thy censure and contempt ? Or is it not an over-valuing of thy own understanding , which makes thee so easily condemn all as unsufferable that differ from it ? Hath not pride made thy silly wit to be as an Idol , to which all must bow down on pain of the heat of thy displeasure ? Do not some of those men whom thou so Magisterially condemnest , study as hard and as impartially as thy self ? Do they not pray as hard for Gods assistance ? Have they not the same Books , and as good Teachers ? Do they not live as well , and shew as much tenderness of Conscience , and fear of erring and sinning as thy self ? why then art thou so hasty in condemning them that are as fair for the reputation of wisdom as thou art ? But suppose them mistaken ; hast thou tryed that they are unwilling to be instructed ? It may be you have wrangled with them by disputes , which have but engaged each other to defend his own Opinion : But call them to thee in Love , and tell them , you are ignorant , and I am wise : I will teach you what you know not , and open to them all the Evidence which causeth your own confident apprehensions : Wish them to study it , and hear patiently what they have to say ; and I am perswaded that many or most sober men that differ from you , will not refuse thus to become as your Scholars , so far as to consider all that you have to offer to convince them , and thankfully receive as much of the truth as they can discern . But , alas , no men rage so much against others as erroneous and blind , as the blind and erroneous ; and no men so furiously brand others with the marks of Obstinacy , Factiousness and Schism , as the Obstinate , Factious and Schismatical . The prouder the Obtruder of his own conceits is , the more he condemneth all Dissenters as proud , for presuming to differ from such as he ? and all for want of a humble mind . 11. Moreover it is this pretended knowledge which is the cause of all our false Reformations . Men are so over-wise , that they presently see a Beam in their Brothers Eye , which is but a Mote ; and they magnifie all the imperfections of others , Pastors and Churches , into Mountains of iniquity : Every mis-expression or disorder , or inconvenient phrase in a Prayer , or a Sermon , or a Book , is an odious , damning , intolerable evil . O! say such , what Idolaters are they that use a Form of Prayer , which God did not command ? What large Consciences have they that can join with a Parish Church ? that can communicate Kneeling , and among bad men , or those whose Conversion is not tryed ? What abundance of intolerable evils do such men find in the Words and Forms , and Orders , and Circumstances of other mens Worship , which God mercifully accepteth through Christ , taking all these but for such pardonable imperfections as he mercifully beareth with in all . And then the Reformation must be presently answerable to the apprehension of the evil . Yea , sometimes the very injudicious sort of zealous people make the cry of the greatness of this or that corruption , how Antichristian and intolerable it is ? And then the Reformation must satisfie this vulgar errour , and answer the cry and expectation of the people . I would here give instances of abundance of mis-reformings , which all need a Reformation , both in Doctrine , Discipline and Worship , but that I reserve it for another Treatise if I live to finish it , and can get it printed , called Over-doing is Undoing . 12. Lastly , This Vice of pretended certainty and knowledge , hath set up several false terms of Christian Unity and Peace , and by them hath done more to hinder the Churches Peace and Unity , than most devices ever did , which Satan ever contrived to that end : by this Church-tearing Vice , abundance of falshoods , and abundance of things uncertain , and abundance of things unnecessary , have been made so necessary to the Union and Communion of the Churches and their Members , as that thereby the Christian World hath been grinded to powder by the names and false pretences of Unity and Peace . Just as if a wise Statesman would advise his Majesty , that none may be his Subjects that are not of one Age , one Stature , one Complexion , and one Disposition , that so he might have Subjects more perfectly concordant , than all the Princes on Earth besides : and so might be the most Glorious Defender of Unity and Peace ! But how must this be done ? Why , command them all to be of your mind ? But that prevaileth not , and yet it is undone ? Why then they are obstinate , self-will'd Persons . Well , but yet it is undone ! Why lay Fines and Penalties upon them ? Well , but yet it is undone : All the Hypocrites that had no Religion , are of the Religion which is uppermost ; and the rest are uncured . Why require more Bricks of them , and let them have no Straw , and tell them that their Religion is their idleness , stubbornness and pride , and let your little Finger be heavier than your Fathers Loins ! But hearken , young Counsellors ! Jeroboam will have the advantage of all this , and still the sore will be unhealed . Why then Banish them , and Hang them that obey not , till there be none left that are not of one mind . But Sir , I pray you , who shall do it ? and who shall that one man be that shall be left to be all the Kingdom ? You are not such a Fool as to be ignorant , that no two men will agree in all things , nor be perfectly of the same complexion : If there must be One King and but One Subject , I pray you , who shall that one Subject be ? I hope not he that counselleth it ; Neque enim Lex justior ulla est , quàm necis artifices arte perire suâ . But hark you Sir , shall that one Man have a Wife or not ? If not , the Kingdom will die with him ? if yea , I dare prognosticate he and his Wife will not be in all things of a mind . If they be , take me for a mistaken man. By this Vice of pretended knowledge and certainty , it is , that the Papacy hath been made the Center of the Unity of the Universal Church . Unity we must have , God forbid else : There is no maintaining Christianity without it . But the POPE must be PRINCIPIUM UNITATIS : And will all Christians certainly Unite in the Pope ? Well , and Patriarchs must be the Pillars of Unity : But was it so to the Unity of the first Churches ? Or is it certain that all Christians will Unite in Patriarchs ? But further all the Mass of Gregory the too great , and all the Legends in his Dialogues , or at least all the Doctrines and Ceremonies which he received , and the form of Government in his time , must be made necessary to Church Union : Say you so ? But it was not all necessary in the Apostles times , nor in Cyprian's times , no nor in Gregory's own times ; much of those things being used arbitrarily : And what was made necessary by Canons of General Councils in the Empire , ( mark it ) was never thereby made necessary in all the rest of the Churches . And are you sure that meer Christians will take all these for certain truths ? Why , if they will not , Burn and Banish them . This is , as Tertullian saith , solitudinem facere & pacem vocare . But hark Sir , this way hath been tryed too long in vain : Millions of Albigenses and Waldenses are said by Historians to be kill'd in France , Savoy , Italy , Germany , &c. The French Massacre killed about Forty or Thirty Thousand : The Irish Massacre in that little Island killed about Two Hundred Thousand . But were they not stronger after all these cruelties than before ? Alas , Sir , all your labour is lost , and your party is taken for a Blood-thirsty Generation , and humane Nature which abhorreth the Blood-thirsty , ever after breedeth Enemies to your way . This is the effect of false Principles , and terms of Unity and Peace , contrived by proud self-conceited men , that think the World should take their Dictates for a Supream Law , and obey them as the Directive Deities of Mankind . If all this be not enough to tell you what proud pretended certainty is , read over the Histories of the Ages past , and you shall find it written in Ink , in Tears , in blood , in Mutations , in Subversions of the Empires and Kingdoms of the World , in the most odious and doleful Contentions of Prelates , Lacerations of Churches , and Desolations of the Earth . And yet have we not experience enough to teach us ? Chap. XIII . The Commodities of a suspended judgment , and humble understanding , which pretendeth to no more Knowledge or Certainty than it hath . THE commodities of an humble mind , which pretendeth not to be Certain till he is Certain , you may gather by contraries from the twelve forementioned mischiefs of prefidence ; which to avoid prolixity , I leave to your collection . Moreover I add , 1. Such a humble suspended mind doth not cheat it self with seeming to have a knowledge , a Divine Faith , a Religion when it hath none . It doth not live on air and dreams , nor feed on shadows , nor is puft up with a tympanite of vain conceits , instead of true substantial wisdom . 2. He is not prepossessed against the Truth , but hath room for Knowledge , and having the teachableness of a Child , he shall receive instruction , and grow in true Knowledge , when the proud and inflated wits , being full of nothing , are sent empty away . 3. He entangleth not himself in a seeming necessity of making good all that he hath once received and entertained : He hath not so many Bastards of his own Brain to maintain , as the prefident hasty judgers have : which saveth him much sinful study and strife . 4. He is not liable to so much shame of mutability : He that fixeth not , till he feel firm ground , nor buildeth till he feel a Rock , need not pull down , and repent so oft as rash presumers . 5. Unless the World be Bedlam mad in proud obtrudings of their own Conceits , methinks such a wary humble man , should offend but few , and better keep both his own , and the Churches peace than others . Can Persecutors for shame Hang and Burn men for meer Ignorance , who are willing to learn , and will thankfully from any man receive information ? What if in Queen Marys days the poor Men and Women had told my Lords of Winchester and London , [ We are not persons of so good understandings as to know what a spiritual body is , as Paul describeth it , 1 Cor. 15. And seeing most say that the Sun it self is a body , and not a spirit ; and late Philosophers say , that Light is a substance , or body , which yet from the Sun in a moment diffuseth it self through all the surface of the Earth and Air , we know not how far locality , limitations , extension , impenetrability , divisibility , &c. belong to the body of Christ , and consequently how far it may be really present ; we can say nothing , but that we know not . Would my good Lord Bishops have burnt them for [ I know not ? ] Perhaps they would have said , You must believe the Church . But which is the Church , my Lord ? Why , it is the Pope and a General Council . But alas , my Lord , I have never seen or heard either Pope or Council : Why , but we have , and you must believe us : Must we believe you , my Lords , to be Infallible ? or only as we do other men that may deceive and be deceived ? Is any Infallible besides the Pope and his Council ? Truly , my Lords , we are ignorant people , and we know not what the Pope and Councils have said ; and we are uncertain whether you report them truly , and uncertain whether they are Fallible or not ; but we are willing to hear any thing which may make us wiser . Would their Lordships have burnt such modest persons ? Suppose in a Church where men are put to profess or subscribe to , or against the Opinions of Free-will , or Reprobation , or Predetermination , or such like , a humble man should say , These are things above my understanding ; I cannot reach to know what Free-will is , nor whether all Causes natural and free be predetermined by Divine Premotion , &c. I can say neither It is so , nor It is not , They are above my reach ; would they silence and cast out such an humble person , and forbid him to preach the Gospel of Christ ? Perhaps they would : But there are not so many hardened to such inhumanity as there are men that would deal sharply with one that is as confident as they are on the other side . And those few that were thus silenced , would have the more peace , that they procured it not by self-conceited singularities ; and the silencers of them would be the more ashamed , before all sober persons that shall hear it . Other Instances I pass by . Chap. 14. The Aggravations of this sin of Prefidence . THough there be so much evil in this sin of Presumption as I have noted , yet is it not in all alike culpable or unhappy : But differeth in both respects as I shall tell you . I. For culpability it is worst in these sorts and cases following . 1. It is a great sin in those who have least reason to think highly of their own understandings , and greatest reason to distrust themselves : As. 1. In those that are young and unexperienced , and must be miraculously wise , if they are wiser than old experienced persons ( caeteris paribus . ) 2. In the unlearned or half-learned who have had but little time or helps for study , or at least have made but little use of them . 3. In duller wits , and persons that in other matters are known to be no wiser than others . 4. In those that take up their prefidence upon the slightest grounds , as bare surmises , and reports from others that were uncertain . 5. In those that have been oft deceived already , and should by their sad experience have been brought to humble self-suspicion . 2. And it is an aggravated sin in those whose place and condition obligeth them to learn from others . As for the Wife to be self-con●eited of all her apprehensions against her Husband ( unless he be a fool : ) For the Servant to set his wit against his Masters ; where he should obey him . For Children to think that their wits are righter than their Parents or Masters , and Apprentices and Learners to think that they know more than their teachers : And for the ignorant people to censure over-hastily the Doctrine and Practice of their Pastors , as if they were wiser than they : Perhaps they are . But it must be some rare person who is fit to be a Teacher himself , or the Teacher some sot that hath intruded into the Office , or else it must be a wonder . For God usually giveth men Knowledge according to the Time , and Means , and Pains that they have had to get it , and not by miraculous infusions without means . Doth not the Apostle expresly tell you this , Heb. 5.11 , 12. When for the Time you ought to have been Teachers , &c. Men should be wise according to Time and Means of Wisdom , which they have had . 3. It is the greater crime when men will seem wisest in other mens matters and concernments . When the Subject will know best what belongeth to a King or Governor , and the people will know best how the Pastor should teach them , and when he faileth , and whom he should receive into the Church or exclude . When the Servant will know best his Masters duty , and every man his Neighbours , and least his own . 4. It is the greater crime when men will be the Judges of their own understandings , and think highly of them in cases where they should be tryed by others . As if an Empyrick , or Woman do think that they know better how to cure a disease than the ablest Physicians ; why do they not offer themselves to the Tryal , and before them make good their Skill by reason ? If an unexperienced young student think himself able to be a Physician , he is not to be Judge , but must be Tryed and Judged by Physicians : If a self-conceited Professor , or a young Student think himself fit for the Ministry , he must not presently contrive how to get in , and how to shift off Examination , but freely offer himself to be tried by able Godly Ministers , and then by the ordainers , who are to judge . But when such Persons can think themselves sufficient if no body else do , or if but a few ignorant persons do , that are unfit to judge , this proves their Pride and Presumption to be a great and heinous sin . 5. And it is yet more heinously aggravated , when to keep up the reputation of their own understandings , they use to depress and vilify the wiser , even those whom they never knew : As he that affecteth to be a Preacher and dare not pass the Examination , hath no way to hide his shame , but 1. By crying down the Learning which he wanteth , as a humane carnal thing . And 2. By reproaching those that should judge of him and ordain him , as poor carnal persons who understand not the things of the Spirit as he doth , and as proud self-seeking men , that will approve of none but those that flatter them , and are of their way . Some such there may be : But sure all are not such . Why do you not desire the Judgment of the wisest most impartial men , but take up with the applause of unlearned persons that are of your own mind and way , and magnify you for humouring them ? So you shall hear Empyricks and She-Physicians vilify Doctors of Physick , as men that have less knowledge than they , and are so Proud and Covetous and Dishonest , that there is no trusting them . When Pretended Knowledge must have so base a Cloak , it is the greater sin . 6. And it is the heinouser sin when they venture to do heinous mischief by it : As a Papist , a Quaker , or a Separatist will in his confidence , be a perverter of others , and a Condemner of the Just , and a defamer of those that are against him , and a troubler of the Church and World. He that in his self-conceitedness dare resist the wisest , and his Teachers , and Rulers , and set Countries on Fire , is wickedly presumptuous . So in the practice of Physick , when people will be self-conceited , when the Lives of others lie upon it , and a silly Fellow or Woman will venture to purge , to let blood , to give this or that , who know neither the disease nor proper cure . 7. It is therefore a heinous sin in Rulers , who must judge for the life and death of others , or for the peace or misery of thousands about them . I mean Pastors and Commanders in Armies , and Navies , and other Governours on whom the publick welfare of the Church , or Army , or Navy , or Countrey doth depend . O how wise should that person be , whose errours may cost thousands , so dear as their destruction ! Or if their understandings be not extraordinary how cautelous should they be in judging ; upon hearing the wisest , and hearing dissenters , and not only Flatterers or Consenters ; and hearing men of several minds , and hearing all Witnesses , and Evidence , and hearing every man speak for himself : and after all considering throughly of it : Specially of Laws and Wars , and Impositions in Religion , where thousands of Conscience , say what you can , will expect Satisfaction . When a Woman called to Antigonus to hear her cause and do her Justice , he told her that he could not have leisure : She answered , you should not have while to be King then : Whereupon he heard her , and did her right . Had it been to an inferior Judge she had spoken reason . 8. Lastly , Pretended Certainty is the greater sin when it is falsly fathered on God. But the Pope and Council dare pretend that God hath promised them Infallibility , and God hath certified them that the consecrated Bread is no Bread , and that our senses are all deceived ; and God hath made the Pope the universal Ruler of the World or Church , and made him and his Council the only Judges by which all men must know what is the word of God. So when Fanaticks will pretend that by Revelation , Visions or Inspirations of the Spirit , God hath assured them that this or that is the meaning of a Text which they understand not , or the truth in such or such a controversy . Alas among too many well meaning persons , God is pretended for a multitude of sinful errors ; And they that preach false Doctrine , will do it as the old Prophet spake to the young , as from the Lord : And they that rail at godliness and they that censure , backbite , cast out or persecute their Brethren , will do it as Rabshakeh ; Hath not God sent me , &c. Men will not make any snares for the Church or their Brethrens Consciences , but in the name of God : They will not divide the Church , nor cast out Infants , nor refuse Communion with their Brethren , but in the name of God. One man saith , God forbiddeth him all Book Prayers , or all Imposed Forms of Prayer . And another saith , God forbiddeth him all but such . And all bely God , and add this heinous abuse of his holy word and name unto their sin . Chap. 15. Some special aggravations more of this sin , in Students and Pastors , which should deter them from pretended Knowledge or prefidence . TO such I will suppose that to name the Evils may suffice ( on my part ) without sharp amplifications . Though I have spoken to you first in what is said , I will briefly add , 1. That this sin will make you slothful students . Few study hard who are quickly confident of their first conceptions . 2. While you do study , it keepeth out Knowledge : You are too full of your selves to receive easily from others . 3. It is the Common Parent of Errour and Heresy . Ignorance is the Mother , and Pride the Father of them all : And Prefidence and Pretended Knowledge is but Proud Ignorance in another name . 4. What a life of precious time will you waste in following the erroneous thoughts of your bewildred minds . 5. As food altereth the temperament of the body which it nourisheth , so the very temperament of your minds and wills and affections will become vain , and frothy , and shadowy , or malignant and perverse , according to the quality of your Errour . 6. It is the common Parent of Superstition : It defileth God's Worship with Humane Inventions , with duties and sins of our own making : All such mens dreams will seem to them to be the Laws of God. 7. It will entail a corrupt Education of Youth upon us , and consequently a corrupt degenerate kind of Learning , and so a degenerate Ministry on the Churches . When Youths are possessed with abundance of Uncertainties under the name of Learning and Religion , it will grow the custom to Teach , and Talk , and Live accordingly : Do I say , It will do ? If the Schoolmens Errour in this deserve but half as much as Faber , Valla , Hutten , Erasmus , charge upon them , you should hear and take warning : Not to avoid the most accurate knowledge by the hardest studies , but to avoid pretending that you know what you do not . 8. And you will make vain strife and contention about vanity , your very trade and business when you come abroad in the world . They that make Uncertainties or Errours to be their studies and honourable Learning , must keep up the honour of it by Living as they Learnt , and talking vainly for the vanities of their minds . 9. And you are like hereby to become the chiefest Instruments of Satan , to trouble the Church either with Heresies , Schisms or Persecutions . 10. And truly it should much turn your hearts against it , to know that it is a continual habit or exercise of Pride . And Pride ( the Devil's sin ) is one of the most heinous and odious to God. If you hate any sin , you should hate Pride . And it is one of the worst sorts of Pride too . As Nature hath three Principles , active Power , Intellect and Will , and Man three Excellencies , Greatness , Wisdom and Goodness ; so Pride hath these three Great Objects : Men are proud that they are Greater , or Wiser , or Better than others : That is , They think themselves Greater , or Wiser , or Better than they are , and they would have others think so too . As for Pride of Beauty , or Clothing , or such like corporeal things and appurtenances , it is the Vice of Children , and the more shallow and foolish sort of Women . But Greater things make up a Greater sort of Pride . O what a number of all Ranks and Ages do live in this great sin of Pride of Wisdom , or an Over-valued Understanding , who never feel or lament it ! 11. Moreover your Prefidence prepareth you for Scepticism , or doubting of the most certain necessary Truths : Like some of our Sectaries , who have been falsly ▪ confident of so many Religions , till at last they doubt of all Religion . He that finds that he was deceived while he was an Anabaptist , and deceived when he was a Separatist , and deceived while he was an Antinomian or Libertine , and deceived when he was a Quaker , is prepared to think also that he was deceived when he was a Christian , and when he believed the Immortality of the Soul , and the Life to come . When you have found your Understandings oft deceive you , you will grow so distrustful of them , as hardly ever to believe them when it is most necessary . He that often lyeth , will hardly be believed when he speaketh truth . And all this cometh from believing your first and slight apprehensions too easily and too soon , and so filling up your minds with lyes , which when they are discovered , make the Truth to be suspected . Like some fanciful , lustful Youths , who hastily grow fond of some unsuitable unlovely person , and when they know them , cannot so much as allow them the conjugal affection which they are bound to . 12. Lastly , Consider what a shame it is to your Understandings , and how it contradicteth your pretence of Knowledge . For , how little knoweth that man who knoweth not his own Ignorance ? How can it be thought that you are like to know great matters at a distance , the profundities , sublimities and subtilties of Sciences , who know not yet how little you know ? Chap. 16. Proofs of the Little Knowledge that is in the world , to move us to a due distrust of our understandings . IF you think this sin of a Proud Understanding , and Pretended Knowledge , doth need for the cure a fuller discovery of its vanity , I know not how to do it more convincingly , than by shewing you How little True Knowledge is in the world , and consequently that all Mankind have cause to think meanly of their Understandings . I. The great Imperfection of all the Sciences , is a plain discovery of it : When Mankind hath had above 5000 years already to have grown to more perfection ; yet how much is still dark , and controverted ? and how much unknown in comparison of what we know ? But above all , though nothing is perfectly known which is not methodically known ; yet how few have a true methodical knowledge ? He that seeth but some parcels of Truth , or seeth them but confusedly , or in a false method , not agreeable to the things , doth know but little , because he knoweth not the place , and order , and respects of Truths to one another , and consequently neither their composition , harmony , strength or use . Like a Philosopher that knew nothing but Elements , and not mixt bodies , or animate beings : Or like an Anatomist that is but an Atomist , and can say no more of the body of a man , but that it is made up of Atoms , or at most , can only enumerate the similar parts : Or like a man that knoweth no more of his Clock and Watch , but as the pieces of it lie on a heap , or at best , setteth some one part out of its place , which disableth the whole Engine : Or like one that knoweth the Chess-men only as they are in the Bag , or at best in some disorder . Who will make me so happy as to shew me one true Scheme of Physicks , of Metaphysicks , of Logick , yea of Theology , which I cannot presently prove guilty of such mistake , confusion , misorder , as tendeth to great errour in the subsequent parts , I know of no small number that have been offered to the world , but never saw one that satisfied my understanding . And I think I scarce know any thing to purpose , till I can draw a true Scheme of it , and set each compounding notion in its place . II. And the great Diversity and Contrariety of Opinions , of Notions and of Methods , proveth that our Knowledge indeed is yet but small . How many Methods of Logick have we ? How many Hypotheses in Physicks , yea how many contentious Volumes written against one another , in Philosophy and Theology it self ▪ What loads of Videtur's in the Schoolmen ? How many Sects and Opinions in Religion ? Physicians agree not about mens Lives . Lawyers agree not about mens Estates ; no nor about the very fundamental Laws . If there be a Civil War , where both sides appeal to the Law , there will be Lawyers on both sides . And doth not this prove that we know but little ? III. But mens rage and confidence in these Contrarieties doth discover it yet more . Read their contentious writings of Philosophy and Theology ; observe their usage of one another , what contempt , what reproach , what cruelties they can proceed to ? The Papist silenceth and burneth the Protestant ; the Lutheran silenceth and revileth the Calvinist ; the Calvinist sharply judgeth the Arminians , and so round : And may I not judge that this wisest part of the world is low in Knowledge , when not the vulgar only , but the Leaders and Doctors are so commonly mistaken in their greatest Zeal ? And that Solomon erred not in saying , [ The fool rageth , and is confident . ] IV. If our knowledge were not very low , the long experience of the World would have long ago reconciled our Controversies . The strivings and distractions about them ( both in Philosophy , Politicks and Theology ) have torn Churches , and raised Wars , and set Kingdoms on Fire , and should in reason be to us as a Bone out of Joint , which by the pain should force us all to seek out for a cure : And sure in so many thousand years , many Remedies have been tryed : The issues of such disingenuous-ingenious Wars , do furnish men with such experience as should teach them the cure . And yet after so many years War of wits , to be so witless as to find no End , no Remedy , no Peace , doth shew that the wit of man is not a thing to be proud of . V. The great mutability of our apprehensions doth shew that they are not many things that we are certain of . Do we not feel in our selves how new thoughts and new reasons are ready to breed new conjectures in us , and that looketh doubtful to us , upon further thoughts , of which long before we had no doubt . Besides the multitudes that change their very Religion , every studious Person so oft changeth his conceptions , as may testifie the shallowness of our minds . VI. The general barbarousness of the World , the few Countreys that have polite Learning , or true Civility or Christianity , do tell us that knowledge in the World is low : When besides the vast unknown Regions of the World , all that are of late discovery in the West-Indies , or elsewhere , are found to be so rude and barbarous ; some little differing from subtile Brutes : When the vast Regions of Africk , of Tartary , and other parts of Asia , are no wiser to this day . When the Roman Eastern Empire so easily parted with Christianity , and is turned to so much barbarous ignorance ; this sheweth what we are : For these men are all Born as capable as we . VII . Especially the sottish Opinions which the Heathen and Mahometan World do generally entertain , do tell us how dark a Creature man is . That four parts of the whole World ( if not much more , that is unknown ) should receive all the sottish Opinions as they do , both against the light of Nature ( knowing so little of God ) and by such vain conceits of their Prophets and petty Deities : That above the fifth part of the known World , should receive , and so long and quietly retain , so sottish an Opinion as Mahometanism is , and Build upon it the hopes of their Salvation . If the Greek Church can be corrupted into so gross a foolery , why may not the Latine , and the English , if they had the same temptations ? O what a sad proof is here of humane folly . VIII . But in the Latine Church ( be it spoken without any comparing Mahometanism with Christianity ) the wonder is yet greater , and the discovery of the fallaciousness of mans understanding is yet more clear : Were there no proof of it , but the very being of Popery in the World , and the reception of it by such and so many , it affordeth the strongest temptation that ever I thought of in the World , to the Brutist , to question whether Instinct advance not Brutes above man ! The Brutes distrust not their right disposed senses ; but the Papists not only distrust them , but renounce them : Bread is no Bread , and Wine is no Wine with them , All mens senses are deceived that think otherwise : It is necessary to Salvation to believe that Gods natural Revelations to sense here are false , and not to be believed . Every man that will be saved must believe that Bread is no Bread , that Quantity , Locality , Colour , Weight , Figure , are the Quantity , Locality , Colour , Weight , Figure , of nothing : And God worketh Grand Miracles by every Priest , as frequently as he Consecrateth in the Mass : And if any man refuse to Swear to this Renunciation of Humane Sense , and the Truth of these Miracles , he must be no Priest , but a combustible Heretick . And if any Temporal Lord refuse to exterminate all those from their Dominions who will believe their Senses , and not think it necessary to renounce them as deceived , he must be Excommunicated and Dispossest himself , his Subjects absolved from their Oaths and Allegiance , and his Dominions given to another : And this is their very Religion , being the Decree of a great General Council , ( questioned indeed by some few Protestants , but not at all by them , but largely vindicated : ) Later . sub . Innoc. 3. Can. 1 , 3. The sum is , No man that will not renounce not only his Humanity , but his Animality , must be suffered to live in any ones Dominions , and he that will suffer men in his Dominions , must be himself turned out ? this is plain truth : And yet this is the Religion of Popes and Emperors , and Kings , of Lords and Councellors , of Prelates and Doctors , Universities , Churches and famous Kingdoms ; and such as men , all these wise men dare lay their Salvation upon ; and dare Massacre men by Thousands and Hundred Thousands upon , and Burn their Neighbours to Ashes upon ; and what greater confidence of certainty can be exprest ! And yet shall man be proud of Wit ? O what is man ! How dark , how sottish and mad a thing ! All these great Princes , Doctors , Cardinals , Universities and Kingdoms , are Born with Natures as capacious as ours . They are in other things as wise : They pity us as Hereticks , because we will not cease to be men : The Infidel that denieth mans Reason and Immortality , would but level us with the Brutes , and allow us the pre-eminence among them in subtlety : But all these Papists Forswear or Renounce that Sense which is common to Brutes and us , and sentence us either below the Brutes , or unto Hell. Pretend no more , poor man , to great knowledge ▪ as the sight of a Grave and a rotten Carcass may humble the Fool that is proud of Beauty , so the thought of the Popish , Mahometan and Heathen World , may humble him that is proud of his understanding . I tell thee , man , thou art capable of that madness as to believe that an Ox or an Onion is a God ; or to believe that a bit of Bread is God ; yea more , to believe as necessary to Salvation that thy own and all mens senses about their proper objects are deceived , and the Bread which thou seest and eatest is no Bread ; yea though it be three times in the three next verses , 1 Cor. 11. Called Bread after Consecration by an inspired Expositor of Christs words . IX . Moreover the poverty of mans understanding appeareth by the great time and labour that must be bestowed for Knowledge : We must be Learning as soon as we have the use of reason , and all our Life must be bestowed in it ; I know by experience ; Knowledge will not be got , without long , hard and patient studies ; O what abundance of Books must we read ! What abundance of deep Meditations must we use ! What help of Teachers , do we need ? And when all 's done , how little do we obtain ? Is this an Intellect to be proud of ? X. And it is observable how every man slighteth anothers Reasons , while he would have all to magnify his own . All the Arguments that in disputation are used against him , how frivolous and foolish are they ? All the Books that are written against him , are little better than Nonsence , or Heresie or Blasphemy . Contempt is answer enough to most that is said against them . And yet the men in other mens Eyes , are perhaps wiser and better than themselves . Most men are fools in the judgment of others ! Whatever side or party you are of , there are many parties against you , who all pity your ignorance , and judge you silly deceived Souls . So that if one man be to be believed of another , and if the most of mankind be not deceived , we are all poor silly cheated Souls : But if most be deceived , mankind is a very deceivable creature . How know I that I must believe you when you befool twenty other Sects , any more than I should believe those twenty Sects when they as confidently befool you ; if no other Evidence turn the Scales ? XI . And verily I think that the Wars and Contentions , and Distractions of the Kingdoms of the World , do shew us that man is a pitiful , silly deceiveable thing . I am not at all so sharp against Wars and Souldiers as Erasmus was ; But I should think that if men were wise , they might keep their peace , and save the lives of thousands , which must be dearly answered for . Were all the Princes of Christendom as wise as proud wits conceit themselves to be , how easy were it for them to agree among themselves , and equally to distribute the charge of two or three Armies , which might quickly shake in pieces the Turks Dominions , and recover Constantinople , and free the Greek Church from their Captivity . XII . And what need we more than every days miscarriages to tell us of our folly ▪ Do we not miss it in one degree or other in almost all that we take in hand ! Hence cometh the ruine of Estates , the ill education of Children , the dissentions among Neighbours and in Families : Parents have scarce wit enough to breed and teach a Child ; Nor Husbands and Wives to live together according to their Relations ; nor Masters to teach their Servants . If I write a Book how many can find folly and errour in it : And I as easily in theirs . If I Preach , how many faults can the silliest Woman find in it : And I as many perhaps in other mens . Do we live in such weakness , and shall we not know it ? XIII . And the uncureableness of ancient errours is no small evidence of our folly : If our ancestors have but been deceived before us , though their errour be never so Palpable , we plead their venerable antiquity , for an honour to their Ignorance and mistakes : The wisdom of wise ancestors almost dieth with them ; But the errours of the mistaken must be Successive , lest they be dishonoured . We will deny reason , and deny Scripture , and deny sense for fear of being wiser for our Souls than some of our forefathers were . XIV . The self-destroying courses of mankind , one would think should be enough to evince mans folly . Who almost suffer but by themselves ? Few sicknesses befall us which folly brings not on us by excess of Eating or Drinking , or by sloth or some unwise neglect . Few ruines of Estates but by our own folly ! Few calamities in Families and Relations but by our selves ! What Churches distracted and ruined , but by the Pastors and Children of the Church themselves ! What Kingdom ruined without its own procurement . It need not be said , Quos perdere vult Jupiter hos dementat ; It is enough to say , Insaniam eorum non curat : If he cure not our madness , we shall certainly destroy our selves . Whose hands kindled all the flames that have wasted the Glory , Wealth and Peace of England in State and Church except our own ? Were they Forreign Enemies that did it , and still keep open our wounds , or is it our selves ? And yet are we wise men ? XV. But the greatest evidence in all the world of the madness of Mankind , is the obstinate self-destruction of all the ungodly . Consider but 1. The weight of the Case ; 2. The plainness of the Case ; 3. The means used to undeceive them ; 4. And yet the number of the madly erroneous ; and then bethink you what man's Understanding is . 1. It is their Souls and everlasting Hopes that are cast away ! It is no less than Heaven and Endless Happiness which they reject : It is no better than Hell and Endless Misery which they run into ; and are these men in their wits ? 2. It is themselves that do all this ; neither Man nor Devils else could do it : They do it for nothing : What have the wretches for their Salvation ! a few cups of drink ; a filthy Whore ; a little preferment or provision for a corruptible flesh , which must shortly lie and rot in darkness : The applause and breath of flatterers as silly as themselves . O profane persons , worse than Esau , who will fell their birth-right for so poor a morsel ! Come see the madness of Mankind ! It is a doubt to them whether God or a filthy lust should be more loved and obeyed ! It is a doubt with them whether Heaven or Earth be better worth their labour ! Whether Eternity or an inch of Time ; whether a Soul or a perishing Body should be more cared for ! Are these wise men ? Did I say , It is a doubt ? yea their choice and practice sheweth that at the present they are resolved : Vanity , and shadows and dreams are preferred : Heaven is neglected : They are lovers of pleasure more than God : They set less than a Feather in the ballance against more than all the world , and they chuse the first , and neglect the latter ! This is the wise world ! 3. And all this they do , against common reason , against daily teaching of appointed Pastors , against the Judgment of the Learnedest and Wisest men in the world ; against the express Word of God ; against the obligation of daily mercies ; against the warnings of many afflictions ; against the experience of all the world , who pronounce all this Vanity which they sell their Souls for ; even while men die daily before their Eyes , and they are certain that they must shortly die themselves ; while they walk over the Church-yard , and tread on the Graves of those that went before them ; yet will they take no warning , but neglect God and their Souls , and sin on to the very death . 4. And this is not the case only of here and there one ; we need not go to Bedlam to seek them . Alas ! in how much more honoured and splendid habitations and conditions may they be found ! In what reverend and honourable garbs ! And in how great numbers throughout the world ! And these are not only Sots and Idiots , that never were told of better things ; but those that would be accounted witty , or men of Learning and venerable aspect and esteem . But this is a subject that we use to Preach on to the people ; it being easie , by a multitude of arguments , to prove the Madness of all ungodly persons . And is this nothing to humble us , who were naturally like them , and who , so far as we are sinners , are , alas ! too like them still ? XVI . And the fewness of wise men in all Professions , doth tell us how rare true Wisdom is : Among men , whose Wisdom lieth in Speculation , where the Effects of it do not openly difference it much from Prefidence , the difference is not commonly discerned : A prating Speculator goeth for a wise man : But in Practicals the difference appeareth by the Effects . All men see , that among Physicians and Lawyers , those that are excellent are few . And even among the Godly Preachers of the Gospel , O that it were more easie and common , to meet with men suited to the majesty , mystery , greatness , necessity and holiness of their works , that speak to God , and from God , like Divines indeed , and have the true frame of found Theology ready in their Heads and Hearts ; and that in publick and private speak to sinners , as beseemeth those that believe that they and we are at the door of Eternity , and that we speak , and they hear for the life of Souls , and that are uncertain whether ever they shall speak again . Alas ! Lord , thy Treasure is not only in Earthen Vessels , but how ordinarily in polluted Vessels , and how common are empty sounding Vessels , or such as have Dirt or Air instead of holy Treasure ! And as for Philosophers and Judicious Speculators in Divinity , do I need to say , that the number is too small ? Of such as are able judiciously to resolve a difficulty , to answer Cases of Conscience , to defend the Truth , to stop the mouths of all gainsayers , and to Teach holy Doctrine clearly and in true Method , without confusion , or running into any extreams ? We bless God this Land , and the other Reformed Churches , have had a laudable degree of this mercy : The Lord restore it to them and us , and continue the comfortable measure that we possess . XVII . And it is a notorious discovery of the common Ignorance , that a wise man is so hardly known : And men that have not wisdom to imitate them , have not wit enough to value them : So that as Seneca saith , He that will have the pleasure of wisdom , must be content with it for it self , without Applause : Two or three approvers must suffice him . The Blind know not who hath the best Eye-sight . Swine trample upon Pearls . Nay , it is well if when they have increased knowledge they increase not sorrow ? And become not the mark of Envy and Hatred , and of the venom of malignant Tongues and Hands , yea and that meerly for their knowledge sake . All the Learning of Socrates , Demosthenes , Cicero , Seneca , Lucane , and many more ; and all the Learning and Piety of Cyprian , and all the Martyrs of those ages ; of Boetius , of the African Bishops that perished by Hunnerichus ; of Peter Ramus , Marlorate , Cranmer , Ridley , Philpot , Bradford and abundance such , could not keep them from a cruel Death : All the excellency of Greg. Nazianzene , Chrysostome , and many others could not keep them from suffering by Orthodox Bishops : no nor all the Holiness and Miracles of Martin . Insomuch that Nazianzene leaveth it to his People as a mark of the man whom he would have them value and choose , when he was dead . This one thing I require ; that he be one of those that are envyed , not pitied by others : who obey not all men in all things ; but for the love of Truth in some things incurreth mens offence . And of himself he professeth , that , Though most thought otherwise than he did , that this was nothing to him who cared only for the truth , as that which must condemn him or absolve him , and make him happy or miserable . But what other men thought was nothing to him , any more than what another dreameth . Orat. 27. page 468. And therefore he saith , Orat. 26. p. 443. [ As for me , I am a small and poor Pastor , and to speak sparingly , not yet grateful and accepted with other Pastors , which whether it be done by right judgment and reason , or by malevolence of mind and study of contention , I know not ] — And Orat. 32. p. 523. [ I am tired , while I fight both with Speech and Envy , with Enemies and with those that are our own : Those strike at the Breast , and obtain not their desire : For an open Enemy is easily taken heed of : But these come behind my back and are more troublesome . ] Such obloquy had Hierome , such had Augustine himself , and who knoweth not that Envy is Virtues Shadow ? And what talk I of others , when all godly men are hated by the world , and the Apostles and Christ himself were used as they were , and Christ saith , Which of the Prophets did not your Fathers Kill and Persecute , Math. 23. If Hating , Persecuting , Slandering , Silencing , Killing men that know more than the rest be a sign of wisdom , the world hath been wise since Cains Age until this . Even a Galilaeus , a Savonarola , a Campanella , &c. Shall feel it , if they will be wiser than the rest : So that Solomons warning , Eccl. 7.16 . concerneth them that will save heir Skin ; Be not Righteous over-much , neither make thy self over wise : Why wilt thou destroy thy self ? But again I may Prognosticate with Antisthenes in Laert. Then Cities are perishing , when they are not wise enough to know the good from the bad . And with Cicero , Rhet. 1. That mans safety is desperate whose Ears are shut against the truth , so that even from a Friend he cannot hear it . XVIII . And this leadeth me to the next discovery , How rare wisdom is in the world , in that the wisest men and Learnedst Teachers have so small Success . How few are much the wiser for them ? If they praise them , they will not Learn of them , till they reach to their degree . Men may delight in the sweetness of truth themselves ; but it is a Feast where few will strive for part with them . A very few men that have first sprung up in obscure times have had great Success ; So had Origine at Alexandria , and Chrysostom at Constantinople , but with bitter sauce . Pythagoras , Plato , and Aristotle at Athens , and Augustine at Hippo had the most that History maketh mention of ( with Demosthenes and Cicero in Oratory ; ) Melanchthon at Wittenberge ( with Luther ) and Zwinglius in Helvetia , and Calvin at Geneva prevailed much : And now and then an age hath been fruitful of Learned , Wise and Godly men : And when we are ready to expect , that each of these should have a multitude of Scholars like themselves , suddenly all declineth , and Ignorance and Sensuality get uppermost again . And all this is because that all men are born Ignorant and Sensual ; But no man attaineth to any excellency of Wisdom , without so long and laborious studies , as the flesh will give leave to few men to perform . So that he that hath most laboriously searcht for knowledge all his days , knoweth not how to make others partakers of it : No not his own Children of whom he hath the education : Unless it be here and there one Scaliger , one Paraeus , one Tossanus , one Trelcatius , one Vossius , &c. how few excellent men do leave one excellent Son behind them ! O what would a wise man give , that he could but bequeath all his wisdom to others when he dieth . XIX . And it 's evident that great Knowledge is more rare than Prefidence , in that the hardest Students , and most knowing men , complain more than others of Difficulties and Ignorance . When certainly other men have more cause . They that study a little , know little , and think they know much : They that study very hard , but not to maturity , oft become Sceptick , and think nothing certain . But they that follow it till they have digested their studies , do find a certainty in the great and necessary things , but confess their ignorance in abundance of things which the presumptuous are confident in . I will not leave this out , to escape the carping of those that will say , that by this Character I proclaim my self one of the wisest , as long as it is but the confession of my Ignorance which is their occasion . But I will say as Augustine , to Hierome , Epist . 29. Adversus eos qui sibi videntur scire quod nesciunt , hoc tutiores sumus , quod hanc ignorantiam nostram non ignoramus . XX. Lastly , Every mans nature , in the midst of his pride , is conscious of the Fallibility and Frailty of his own understanding . And thence it is that men are so fearful in great matters of being over-reacht . And where ever any conclusion dependeth upon a contexture of many proofs , or on any long , operous work of Reason , men have a natural consciousness of the uncertainty of it . Yea though our Doctrines of the Immortality of our own Souls , and of the Life of Retribution after this , and the Truth of the Gospel , have so much certain Evidence as they have , yet a Lively certain Faith is the more rare and difficult , because men are so conscious of the fallibility of their own understandings , that about things unseen & unsensible , they are still apt to doubt , whether they be not deceived in their apprehensions of the Evidence . By these twenty instances it is too plain that there is little solid wisdom in the world ; that wise men are few , and those few are but a little wise . And should not this suffice to make all men , but especially the unlearned , half-learned , the young and unexperienced , to abate their ungrounded confidence and to have humble and suspicious thoughts of their own apprehensions . Chap. 17. Inference 5. That it is not the dishonour , but the Praise of Christ , his Apostles and the Gospel , that they speak in a plain manner of the Certain , Necessary things , without the Vonity of School-uncertainties , and feigned unprofitable nations . I Have been my self oft Scandalized at the Fathers of the 4th Carthage Council , who forbad Bishops the reading of the Heathens Books ; and at some good old unlearned Christian Bishops who spake to the same purpose , and oft reproach Apollinaris , Aetius and other Hereticks for their Secular or gentile Learning , Logick , &c. And I wondered that Julian and they should prohibit the same thing . But one that is so far distant from the action , is not a competent Judge of the reasons of it . Perhaps there were some Christian Authors then , who were sufficient for such literature as was best for the Church : Perhaps they saw that the danger of reading the Heathens Philosophy was like to be greater than the benefit : Both because it was them that they lived among , and were to gather the Churches out of , and if they put an honour upon Logick and Philosophy , they might find it more difficult to draw men from that party which excelled in it , to the belief of the Scriptures which seemed to have so little of it : And they had seen also how a mixture of Platonick notions with Christianity , had not only been the Original of many heresies , but had sadly blemished many great Doctors of the Churches . Whatever the cause was , it appeareth that in those days it was the deepest insight into the Sacred Scriptures which was reckoned for the most solid Learning ; Philosophy was so confounded by Differences , Sects , Uncertainties , and Falshoods , that made it the more despicable , by how much the less pure . And Logick had so many precarious Rules and Notions , as made it fitter to wrangle and play with , than to further grave men in their deep and serious enquiry in the great things of God , and mysteries of Salvation . But yet it cannot be denied but that true Learning of the Subservient Arts and Sciences is of so great use , to the accomplishing of mans mind with wisdom , that it is one of the greatest offences that ever was taken against Christ and the holy Scriptures , that so little of this Learning is found in them , in comparison of what is in Plato , Aristotle , Demosthenes , or Cicero . But to remove the danger of this offence , let these things following be well considered . I. Every means is to be judged of by its aptitude to its proper use and end : Morality is the subject and business of the Scriptures : It is not the work of it to teach men Logick and Philosophy , any more than to teach them Languages : Who will be offended with Christ for not teaching men Latine , Greek , or Hebrew , Architecture , Navigation , or Mechanick Arts ? And why should they be more offended with him for not teaching them Astronomy , Geometry , Physicks , Metaphysicks , Logick , &c. It was none of his work . II. Nature is presupposed to Grace ; and God in Nature had before given man sufficient helps to the attainment of so much of the knowledge of Nature , as was convenient for him . Philosophy is the knowledge of Gods works of Creation . It was not this ( at least chiefly ) that man lost by his fall : It was from God , and not from the Creature that he turned : And it was to the knowledge of God , rather than of the Creature that he was to be restored . What need one be sent from Heaven to teach men the order and rules of speaking ? Or to teach men those Arts and Sciences which they can otherwise learn themselves . As it is presupposed that men have reason , so that they have among them the common helps and crutches of reason . III. The truth is , it is much to be suspected , lest as an inordinate desire of Creature-knowledge was a great part of our first Parents sin ; so it hath accordingly corrupted our nature with an answerable vicious inclination thereunto : Not that the thing in it self is evil to know Gods works ; but good and desireable in its place and measure : But it is such a good as by inordinacy may become a dangerous evil : Why should we not judge of this desire of knowing the Creatures , as we do of other Creature-affections ? It is lawful and meet to love all Gods Creatures : His works are good , and therefore amiable . And yet I think no man is damned but by the inordinate loving of the Creature , turning his Heart from the love of God. And as our Appetites are lawful and necessary in themselves ; and yet Natures pravity consisteth much in the prevalency of them against reason , which is by reasons infirmity , and the inordinacy of the sensitive Appetite ; even so a desire to know Gods works , is natural and good ; but its inordinateness is our pravity and a sinful Lust . Doubtless the mind and phantasie may find a kind of pleasure in knowing , which is according to the nature and use of the thing known . When it is vain or low , and base , the pleasure is vain , and low , and base ! When the object is ensnaring and diverting from higher things , it doth this principally by delight . Verily this inordinate desire of Creature-knowledge is a Lust , a vicious Lust . I have been guilty of it in some measure my self since I had the use of reason . I have lived a Life of constant pleasure , gratifying my Intellect and Phantasie with seeking to know as much as I could know : And if I could not say truly , that I referred it as a means to the knowledge and love of God , I should say that it was all sin : But because I have loved it too much for it self , and not referred it to God more purely and intirely , I must confess that it was never blameless . And the corruption of the noblest faculty is the worst : The delights of Eating , Drinking , Venery , are the matter of common Sensuality , when they are inordinately desired : And is not the inordinate desire of Creature-knowledge , ( if it be desired from the like principle , and to the like ends ) as bad or worse in some respects . Consider , 1. I am sure that it doth as much take up and pre-possess the mind , which should be employed on God , and take up those thoughts and affections which should be holy . Tell me why one man should be accounted carnal and ungodly , for delighting to see his own Houses , Fields , Woods , Corn , Rivers , Cattle , &c. rather than another that hath as much delight to peruse a Map of pleasant Countreys ( setting aside the covetous desire of having much . ) Do we not justly account it as unfit a work for the Lords day to be for pleasure perusing Maps , as to be for pleasure viewing the Woods and Fields ? Many a poor Student is as long and perilously entangled in his thoughts and affections , and kept from God and Heaven , and Holiness , by deep study of Languages , Customs , Countreys , Chronology , Logick , Physicks , Mathematicks , Metaphysicks , Law , &c. as worldlings are by over-minding the World. 2. And it wasteth their precious time as much as other Lusts do . One Sensualist spendeth his hours in Gaming , Feasting , Wantonness , idle Courtship , Hunting , Hawking , Bowling , and other Excess of Sports : Another spends his precious time in hearing Comedies ; and another in reading Play-Books and Romances ; and another in reading true and useful History , and other parts of useful Learning : And though the matter of the latter be better than the former , a man may make up the same sensuality in one as in the other ; in reading Mathematicks or History , as in reading or beholding , and hearing Comedies . 3. And some turn this Learning to as powerful a perversion of the mind , as others do their sensual delights . Many think so highly of their Languages and Chronology , and Philosophy , that secretly they are drawn by it to despise the Gospel , and to think a holy Life to be but an Employment for Women , & Persons that live more by Affection than by Judgment : So perniciously doth Learning make them Mad. 4. And abundance make it the Fuel of their pride , and think that they are excellent Persons , because they have got some Ornaments of the mind ; as vain Women are proud of fine clothes instead of real comeliness and worth . I will not dishonour some famous Writers by naming them here , lest I seem to take down their due praise . But in general I may say , that it is more than one , of our late famous Philological and Grammatical Criticks , who openly shew so much pride of their kind of wordy knowledge , as may warn humble men to fear such temptations , and to see that this Learning may be made a snare . 5. And the worst of all is , that while such Learned men think highly of themselves for that , they are kept from the knowledge and sense of their sinful corruption and misery , and feel not the need of a Saviour and a Sanctifier ; they cry not for Grace ; they seek not after God and everlasting happiness ; they neglect a holy heavenly Life : They take up some easie formalities and words to make up an Image of Religion of ; and then they think that ( in their unhumbled , unsanctified state ) they have as good right to be esteemed godly , as any other , and if any question it , they are accounted proud , self-conceited Phanaticks , who appropriate the reputation of holiness to themselves : And to question a Learned Formalists sincerity , ( as Martin and Sulpitius Severus did Ithacius his , and his Fellow Bishops ) is to expose himself to the censure of proud Hypocrisie . Yea , no man is so fit for Church preferment and honour , and to be the Governor of all the Religious Persons and Affairs , as one of these unsanctified Learned men is in his own Eyes ; from whence it is , that the state of the Churches is so low in the East and West ( the Roman I mean ) because those that have truly no Religion must dispose of Religion , and the Churches of Christ must be instructed and ruled by his real Enemies ; and those that hate godliness at the heart , must be the Teachers of godliness , and the chief managers of the sacred work . Lay all this together , and think whether our inordinate desire of common Learning , which is the knowledge of the Creature , be not the fruit of Adams Sin. And if it prove so , consider how far it was the work of Christ to cure it . Sure he was sent to destroy the works of the Devil ( Not Learning , but this Inordinate desire of it . ) And he was to mortify it in the same way , as he mortified other sinful lusts . Therefore as he mortified venereous and all sensual Lusts , by holy example , and by condemning them , and calling men off them to spiritual delights ; And as he mortified Worldliness in men , by living himself a life of Poverty and Inferiority in the World , and calling men off from the Love of the World , to the Love of God and Glory ; Even so no wonder if he mortified in men , the inordinate desire of greater knowledge , by calling them up to higher things , and shewing them the vanity of this alone . And as he saith , Love not the World , nor the things that are in the World ; If any man love the World , the love of the Father is not in him , 1 Joh. 2.15 . When yet the ordinate love of the World is lawful : And as he saith , John 6.27 . Labour not for the meat that perisheth , when he meaneth , Labour not for it inordinately : Even so no wonder if Christ omit this common Philosophy , and if Paul bid them take heed that none deceive them by vain Philosophy , when it is the Inordinacy only which they condemn . If you ask me , when this desire of common Learning is inordinate ? I answer 1. When it 's desired most for the phantastical , sensual or intellectual Delight of Knowing ! or from the overvaluing of the thing known ? Not but a delight in knowledge as such is good and lawful , but not as our Chief End. 2. When it is desired as a step to serve a proud aspiring mind , that we may be magnified as Learned men : or to serve any Worldly Covetous design . 3. When it is not duely subordinate and subservient to the Love of God , and to his Service , and the Common good : If God be not first Intended , and all our Studies and Learning desired purely as a means to God , that is , as a means to know him , and to love him , and to please him , and praise him , and do him service in the World , and enjoy him for ever , but be desired for it self or Carnal Ends , it is a Carnal lust . 4. When it hath a greater measure of our Time and affection and Industry comparatively than its due ; and the study of higher things is put behind it , or neglected by it , at least in a great degree . 5. When it cometh not in due order , but is taken first and in the hours and place which higher things should have . In a word ; God , and our duty to him , and the common good , and our Salvation , are the great and necessary things , in comparison of which , all other things are vain : As Riches , and Pleasure , with its Appetite , may be used Holily , as God's mercies , to raise us unto spiritual delights , and to serve him the better our selves , and to be helpful to others : And for these ends they are given us , and may be sought and used ; when yet , as they are the fuel of Lust , they are the snares of Satan , the Mammon , the God of this World , the damnation of Souls : So is it with the knowledge of the creature ; sanctified and made serviceable to God and Holiness , it is of great utility ; but out of its place it is poison and perdition . Yea , as Appetite and Sensual Delight is Necessary , while we are in a body in which the Soul must operate and receive : Even so is some knowledge of Creatures and common things ( called Learning ) of Necessity , as a means to better . And while we see , as in a glass , we must not cast away the glass , nor neglect it , though it be but a help to see the species . I conclude then , 1. That it is hard to say that any man can know too much , except it be , 1. Matter of Temptation : 2. And of penal Knowledge , raising terrours , and tormenting the Soul. In these two cases we may know too much ; And I fear some mens knowledge is much of the first sort . But so far am I from disswading any from true knowledge , or studies to attain it , that I think Ignorance is the Mother , as Pride is the Father of all heresies , and almost all sins : And that the lazy student shall never be wise , though one may take his years in the University , the greatness of his Library , or the titles which he hath obtained , instead of Wisdom ; and another as slothful , may boast that the Spirit hath saved him the labour of long and hard studies ; for my part I shall account both sorts as they are , and leave them to be admired by such as themselves : And verily they have their reward . He that will be wise , must spare no pains , and be diverted by no worldly things , but take wisdom for his welfare here , and the getting and using it for all his work . Never was slothful , or impatient , or presumptuous person wise . 2. God hath not made and set before us his works in vain : Great and wonderful are all his works , sought out of them that have pleasure therein : The Image of his Power , Wisdom and Goodness is imprinted on them all . Who can look up to the Sun and Moon and Stars ; to the vast and numerous Globes above us ; to this Earth and all its furniture and inhabitants , and not see the footsteps of the Great and Wise , and Good Creator , and be edified and made more holy ; that doth not use the Eye of sense alone , while he winketh with the eye of reason ? Our Redeemer came to recover us to the Knowledge , Love and Obedience , of our Creator , and by Faith to lead us up to the love of God , and to sanctifie us to our Makers praise and Service . Far was it from his design to call us from studying the works of Creation ; which he prepareth us better to understand and use : Nor would he deprive Reason of its Spectacles , but help us to better , than we had before . Mans wit and Tongue are apt to be so irregular , that we have need of the Rules of true Logick to keep them to order , and save them from deceit . Too little true Logick and Philosophy is much of their unhappiness who think they have enough , to deserve veneration and applause . 3. But all this is dreaming , insignificant , incoherent nonsence , deliration , worse than Childrens chat ( as it troubleth the world more ) if God be not the Beginning , Guide , and End of it , and if we know not how to please him and be saved ; And if all Learning be not directly or indirectly a Learning to know God and life eternal : When Conscience is awakened all things are as dreams and signify nothing in comparison of God and Life eternal , to be obtained by Christ . When men come to die , the most Learned die in this mind . And further than it is Divine and Holy and Felicitating , they cry out of all their Fame and Learning , Vanity of Vanities , all is Vanity . Though Learning be the most splendid of all Vanities : Fear God and Keep his Commandments , is the end of true Learning , and the whole Learning of Man. Of writing many Books there is no end ; and much reading is a weariness to the flesh , and he that increaseth Knowledge Contracteth Envy and Contradiction , and increaseth sorrow : But sanctified Learning maketh a man indeed ; so it be true , and not false pretended Learning . 4. Therefore the industry of a mans study , the most of his time , the Zeal of his Soul , must be laid out on God , and the great and endless concernments of his own and others Souls ; And Learning must be Desired , Esteemed , Sought and Used , according to its usefulness to these high and glorious Ends : Then it is the lower part of wisdom : Which all that want it must esteem and honour , and desire : Else it is a dream and folly , which leaveth the awakened Soul in shame . But I have been too long on this . IV. Consider next , that as this lower sort of Learning is presupposed by Christ as true , and the desire of it Cured as it is a lust ; so Plainness and Intelligibleness were altogether necessary to his ends ; what came he on Earth to do , but to reconcile us to God , and make known his Kingdom , and his Love to sinners : To procure us pardon and a Spirit of Vivification , Illumination , and Sanctification ? And the word that must be the means of this must be fitted to its end , and be intelligible to the unlearned ; or else he should have been the Saviour of a few Learned men only , and not of the World. Kings and Parliaments write their Laws in a stile suitable to the matter : And so do men draw up their Covenants ; and Princes their Pardons , and Physicians their Bills and Directions : And none of these useth to write a Grammar or Logick instead of their proper work , nor to fill their writings , with Ludicrous , Logical Tricks , and Toys . He that is but to tell men how to be saved from sin and Hell , and brought to Heaven , and live so here that he may live with God and Angels for ever , must speak in plainness and in good earnest . V. And consider that the Scripture is not void of so much Logick and Philosophy as is suitable to its design . In a well flesht body the distinction and compagination of the parts are hid , which in an ugly Sceleton are discerned . So the Scripture is a Body of Essentials , Integrals and Accidentals of Religion , and every unstudied fellow cannot anatomize it : But it hath its real and excellent Method , for all that it is hid to the unskilful . There is a Method of Scripture Theology , which is the most accurate that ever the World knew in Morality . I have drawn up the Body of Theology into Schemes . In which I doubt not but I have shewn , that the Method of Theology contained in the holy Scriptures , is more accurate than any Logical Author doth prescribe : And the Lords Prayer and Decalogue , especially will prove this , when truly opened : And the Doctrine of of the Trinity and the Baptismal Covenant , is the Foundation of all true method of Physicks , and Morality in the World. What if a novice cannot Anatomize Cicero or Demosthenes , doth it follow that they are immethodical ? Brand-miller and Flaccher upon the Scripture Text , and Steph. Tzegedine , Sohnius , Gomarus , Dudley Fenner , and many others upon the Body of Theology have gone far in opening the Scripture Method . But more may be yet done . VI. Consider also that the Eternal Wisdom , Word and Son of God our Redeemer , is the Fountain and giver of all Knowledge : Nature to be restored , and Grace to restore it , are in his hands . He is that true Light that lighteneth every one that cometh into the World : The Light of Nature and Arts , and Sciences are from his Spirit and Teaching , as well as the Gospel . Whether Clemens Alexandrinus and some other Ancients were in the right or not , when they taught that Philosophy is one way by which men come to Salvation , it is certain that they are in the right , that say it is now the gift of Christ : And that as the Light which goeth before Sun-rising ( yea which in the night is reflected from the Moon , ) is from the Sun , as well as its more glorious Beams ; So the Knowledge of Socrates , Plato , Zeno , Cicero , Antonine , Epictetus , Seneca , Plutarch , were from the Wisdom and Word of God , the Redeemer of the World even by a lower gift of his Spirit , as well as the Gospel and higher illumination : And shall Christ be thought void , of what he giveth to so many in the World ? VII . Lastly , Let it be considered above all that the grand difference between the teaching of Christ and other men , is that he teacheth effectively ( as God spake when he Created , and as he said to Lazarus , Arise . ) He giveth wisdom by giving the Holy Ghost : All other Teachers speak but to the Ears ; but he only speaketh to the Heart : Were it not for this he would have no Church . — I should never have else believed in him my self , nor would any other , seriously and savingly . Aristotle and Plato speak but words , but Christ speaketh LIFE and LIGHT , and LOVE , in all Countreys , through all Ages to this day . This above all is his witness in the World. He will not do his work on Souls , by ludicrous enticing words of the Pedantick wisdom of the World ; but by illuminating Minds , and changing Hearts and Lives by his effectual operations on the Heart . God used not more Rhetorick nor Logick than a Philosopher , when he said only [ Let there be Light , ] but he used more Power . Indeed the first Chapter of Genesis ( though abused by Ignorants and Cabalists ) hath more true Philosophy in it than the presumptuous will understand , ( as my worthy Friend Mr. Samuel Gott lately gone to God , hath manifested in his excellent Philosophy , ( excepting the style and some few presumptions . ) But operations are the glorious Oratory of God , and his wisdom shineth in his works , and in things beseeming the Heavenly Majesty , and not in childish Laces and Toys of Wit. Let us therefore cease quarrelling , and learn wisdom of God , instead of teaching and reprehending him . Let us magnifie the mercy and wisdom of our Redeemer , who hath brought Life and Immortality to light , and certified us of the matters of the World above , as beseemed a Messenger sent from God ; and hath taught us according to the matter and our capacity , and not with trifling childish notions . Chap. XVIII . Inference VI. The true and false ways of restoring the Churches , and healing our Divisions , hence opened and made plain . HAving opened to you our Disease , it is easie , were not the Disease it self against it , to discern the Cure. Pretended knowledge hath corrupted and divided the Christian World. Therefore it must be CERTAIN VERITIES which must Restore us , and Unite us . And these must be Things PLAIN and NECESSARY , and such as God hath designed to this very use , or else they will never do the work . One would think that it should be enough to satisfie men of this , 1. To read Scripture . 2. To peruse the terms of Concord in the Primitive Church . 3. To peruse the sad Histories of the Churches Discord and Divisions , and the Causes . 4. To peruse the state of the World at this day , and make use of Universal Experience . 5. To know what a Christian is , what Baptism is , and what a Church is . 6. To know what Man is , and that they themselves , and the Churches are but Men. But penal and sinful Infatuation hath many Ages been upon the minds of those in the Christian World , who were most concerned in the Cure , and our sin is our misery , as I think , to the damned it will be the chief part of their Hell. But this subject is so great and needful , and that which the Wounds and Blood of the Christian World do cry for a skilful Cure of , that I will not thrust it into this corner , but design to write a Treatise of it by it self , as a second part of this . This Book is since Printed with some Alteration , and called , The true and Only way of the Concord of the Churches . Chap. XIX . Of the Causes of this Disease of Prefidence , or Proud Pretended Knowledge , in order to the Cure. THE Cure of Prefidence and pretended knowledge could it be wrought , would be the Cure of Souls , Families , Churches and Kingdoms . But alas , how low are our hopes ? yet that may be done on some , which will not be done on all or most . And to know the causes , and oppugn them , is the chief part of the Cure , so far as it may be hoped for . 1. The first and grand cause is the very Nature of ignorance it self ; which many ways disableth men , from knowing that which should abate their groundless confidence . For 1. An ignorant man knoweth but little parcels and scraps of things : And all the rest is unknown to him : Therefore he fixeth upon that little which he knoweth , and having no knowledge of the rest , he cannot regulate his narrow apprehensions by any conceptions of them . And all things visible to us ( not light it self excepted which as seen by us is Fire incorporated in Air ) being Compounds , the very Nature or Being of them , is not known where any Constitutive part is unknown . And in all Compounds each part hath such relation and usefulness to others , that one part which seemeth known is it self but half known , for want of the knowledge of others . Such a kind of knowledge is theirs that knowing only what they see , do take a Clock or Watch to be only the Index moving by the Hours , being ignorant of all the causal parts within : Or that know no more of a Tree or other Plant , than the Magnitude , Site , Colour , Odour , &c. Or that take a man to be only a Body without a Soul ; or the Body to be only the Skin and Parts discerned by the Eye in converse . Now that which such persons do sensibly apprehend , they are confident of , because that Nature teacheth them to trust their senses : But not knowing the rest , their little partial conceptions are lame , defective and deceitful . For most will hence rashly conclude of the Negative , that There is no more , because they know no more . But if any be more wise and modest , yet do they want the conception of the unknown parts , to make the rest to be true Knowledge , or to tell them what is yet unknown : And such use to turn a Judicial Rule , into a Physical , that non apparere & non esse are to them all one . 2. And an Ignorant man doth not know what Conceptions other men have of the same things which he is ignorant of : So that he neither knoweth the thing intelligible ( what it is ) nor yet the Act of Knowing it , which he never had : But as a man born blind hath no formal conception either of sight , or of light , or visible objects ; so is it here . 3. Nor hath he usually a true Knowledge of his own Ignorance ; how imperfect his understanding is , and how much to be suspected , as liable to mistake : Though in some sensible matters it is easie to convince men of a total Ignorance ; yet when they know any thing , it is hard to convince them what more is to be known , and to keep them from false and hasty conclusions . A man that cannot read at all , is easily convinced that he cannot read : But he that can read a little , is apt to think that he readeth rightly when he doth not . A man that never heard of Physick , is easily convinced that he hath no skill in it : But if he have read , heard of , and tryed a few Medicines , he is apt to grow conceited , and venture mens lives upon his skill . A man that never saw Building , Navigation , or any Art or Manufacture , is easily convinced that he is ignorant of it : But if he have got some smattering knowledge , he is ready to think that it is more than it is , because he knoweth not what he wants . And to err , and know that a man erreth ( at the same time , about the same thing ) is a contradiction : For he that erreth judgeth a falshood to be a truth : But to know that so to judge , is to err , is certainly not so to judge : For Intellectus vult verum , that is , Truth is the object which it is naturally inclined to . The same light which discovereth Errour cureth it : And that light which discovereth the Thing it self , is it that must convince me that I before erred about it , by misapprehensions . 4. And an ignorant man doth not so much as know the difficulties of the case , and what may be said on the other side : What contrary Evidence convinceth others , or what weight there is in the objections , which are or may be brought against him . So that all men being naturally ignorant , and little being known for much that 's unknown , even to the wisest ; alas , the temptation to Errour and false Confidence is so strong , that few escape it . II. Another cause of it is , the Radical Master sin of Pride : An unhumbled mind ; never well acquainted with its own dark and erroneous condition , and its great need of natural and supernatural helps . I find it hard to convince men of this ; but the formentioned Effects do certainly prove it . The Vice is Born with us at the very Heart . It is the Devils Image : He that is not naturally proud is not a Son of Adam : It liveth first , and dieth last : And there is nothing that a man is apter to be proud of than his Reason , which is his Humanity , and next to that of his Goodness , and of his Greatness . Men perceive not this in themselves , because they know not what Pride is while it ruleth in them . They think that it is only some womanish or childish extrinsical Ostentation , ( boasting ) or perking up above others in Garb and Place , or Peacock-like looking upon their own Train , or setting it up for others to look on . But Pride is ( as I said before ) an over-valuing our selves , and a desire that others should over-value us : And how few be there that be not tickled when their wisdom is applauded , and netled when it is accounted small : It 's hard to bear to be accounted and reported a Fool , or a Person of little Wit. Many a man spendeth all the studies of his Life , more for a Fame of Learning than for Learning it self ; what is Pride if this be not ? What grosser Pride , than for a Woman or unexperienced Lad , to scorn and despise the eldest and hardest Students in Divinity as dark Souls in comparison of them ? The Quakers in their Shops , when I go along London Streets , say , Alas , poor man , thou art yet in darkness : They have oft come into the Congregation , ( when I had liberty to Preach Christs Gospel ) and cryed out against me as a Deceiver of the people . They have followed me Home , Crying out in the Streets , The day of the Lord is coming , when thou shalt perish as a Deceiver . They have stood in the Market-place , and under my Window year after year , Crying out to the people , Take heed of your Priests , they deceive your Souls : And if they saw any one wear a Lace or neat clothing , they cryed to me , These are the fruit of thy Ministry . If they spake to me with greatest ignorance or nonsence , it was with as much fury and rage , as if a bloody Heart had appeared in their Faces ; so that though I never hurt , or occasioned the hurt of one of them , that I know of , their truculent countenances told me what they would have done had I been in their power : ( This was 1656 , 57 , 58 , 59. ) And yet they were poorly clothed : ( Some of them went through the Streets stark naked ) and cryed out over and over all the year , [ Woe to the Proud. ] Wonderful ! wonderful ! O the blindness of a corrupted mind ! That these poor Souls did not perceive their superlative Pride . How highly did these people think of their own wisdom and holiness , while they cryed down Laces , Points and Cuffs ? And when did I ever know either a true Church-Tyrant , or a true Sectarian Separating Humorist , which were not both notorious proud over-valuers of their own conceits . To which those that bowed not must be persecuted as unruly Schismaticks by the one sort , and Excommunicated , Separated from , and Damned as Ungodly , Carnal or Antichristian by the other sort ? Several ways doth PRIDE cause pretended knowledge . 1. By thinking that our understandings are so good as that without great study we can know truth from falshood ; and so making us venture to judge of things at the first hearing or reading ; which we cannot be capable of judging of under long and diligent studies : Because recipitur ad modum recipientis . Therefore it is that when a man by great success in Studies hath made things as plain as words can make them , so that you would think that all Students should presently be wise at easie rates by the light which he hath set up to them , they are half as long in Learning for all that , as if he had never given them such a help . And therefore it is that we cannot leave our Learning to Posterity ; Because still the stop is in the Receivers incapacity . And he cannot be capable of the plainest precepts , but by much time and study . 2. Pride maketh men hasty in concluding , because they are not humbled to a just Suspicion of their own apprehensions . And men stay not to prove and try things , before they judge . 3. Pride maketh men insensible how much they are ignorant of , in all their Knowledge . 4. And it causeth men to slight the Reasons and Judgments of other men , by which they might learn , or at least might be taught to Judge considerately , and suspend their own . If over-valuing a mans own apprehensions be Pride ( as it is ) then certainly Pride is one of the commonest sins in the world , and particularly among men professing godliness who upon every poor surmise or report are condemning those that they do not throughly know , and in every petty controversy , they are all still in the right , though of never so many minds . III Another cause of Pretended Knowledge is the want of a truly tender Conscience : Which should make men fear , lest they should err , lest they should deserve the curse of putting light for darkness , & darkness for light ; evil for good , & good for evil : & should make them afraid lest they should defile their minds , resist the truth , blaspheme God or Dishonour him , by fathering Errors on him , and lest they should prove snares to mens Souls , and a Scandal and Trouble to the Church of God. A tender Conscience would not have espoused such opinions under a year or two or manies deliberation , which an Antinomian , or other Sectary will take up in a few days , ( if they were true . ) O saith , the tender Conscience , what if I should Err , and prove a Snare to Souls , and a Scandal and Dishonour to the Church of God , &c. IV. Another cause of Pretended Knowledge is a blind Zeal for Knowledge and Godliness in the General , while men know not what it is that they are zealous of . They think that it is a necessary part of sincerity , to receive the Truth speedily without delay : And therefore they take a present concluding , for a true Receiving it . And he that soonest taketh up that which is offered him , probably as a part of Godliness , is taken for the most resolved down-right convert . Which is true in case of Evident Truths , where it is the will that by vice suspendeth the mind . But not in dark and doubtful cases . V. Another cause is , an inordinate trust in man : When some admire the learned too much , and some the Religious , and some this or that particular person , and therefore build too confidently on their words : Some on great men , some on the Multitude , but most on men of fame for great Learning , or great Piety . A credit is to be given by every learner to his Teacher : But the confounding this with o● Belief of God , and making it a part of our Religion , and not trusting man as man only , that is , as a fallible Wight , doth cause this Vice of Pretended Knowledge , to pass with millions for Divine Faith. Especially when men embody themselves into a Sect as the only Orthodox or Godly party , or as the only true Church ( as the Papists do ) then it emboldeneth them to believe any thing which their Sect or Church believeth . For they think that this is the Churches Faith , which cannot err , or is the safest : And that God would not let so many good men err . And thus they that should be made their Teachers , and the Helpers of their Faith , become the Lords of it , and almost their Gods. VI. And it much increaseth this sin , that men are not sufficiently acquainted with the Original and Additional Corruption of mans nature , and know not how Blind all Mankind is . Alas man is a dark Creature ! What error may he not hold . What villany may he not do ? Yea and maintain ? Truly said David , All men are Liars . Pitifully do many expound this , as an effect of his unbelief and passion , because he saith , ( I said it my haste ; ] When it is no more than Paul saith ; Let God be true , and every man a Liar , Rom. 3. And than Solomon and Isaiah say , All men are Vanity : And Jeremy , cursed be he that trusteth in man : All men are untrusty in a great degree ! Weak , False , and Bad. And his haste was either as Dr. Hammond translateth it , his Flight , or else that his Tryal and distress made him more passionately sensible of the Vanity or Untrustiness of man , than he was at other times . For Vanity and a Lie to the Hebrews were words of the same importance , signifying Deceivableness and untrustiness . And indeed among mankind there is so great a degree of Impotency , Selfishness , Timorousness , Ignorance , Errour , and Viciousness , as that few wicked men are to be believed , where there is any strong Temptation to lying . And the Devil is seldom unprovided of Temptations : And abundance of Hypocrites are as untrusty as open wicked men : And abundance of sincere Godly persons , especially Women , have loose Tongues , and hasty passions , and a stretching Conscience , but specially injudicious heads , so that frequently they know not truth from falshood , nor have the tenderness of Conscience to be silent till they know : So that if one say it , another will say it , till a hundred say it , and then it goeth for currant truth . Good-mens over-much credulity of one another hath filled the Church with Lies and Fables : Many of the Papists S●●●rstitions , Purgatory , praying to Saints and Angels , pray●● for the dead , &c. were bred by this credulity : It is so visible in Venerable Beda , Gregory the first , yea before them in Sulpitius Severus of Martius Life , and abundance more , that to help up Christianity among the Pagans , they laid hold of any old Womans or Ignorant Mans Dreams , and Visions , and stories of pretended Miracles & Revelations , that it made even Melchior Canus , cry out of the shameful Ridiculous filth that hence had filled their Legends : Even Baronius upon Tryal , retaineth no small number of them , and with his Brethren the Oratorians on their Prophesying days told them to the people . I am ashamed that I recited one out of him before my Treatise of Crucifying the World , though I did it not , as perswading any that it was true : For I quickly saw , that Sophronious on whom he fathered it , was none of the reporters of it , that Book being spurious , and none of Sophronius his work . Indeed I know of such impudent false History lately Printed of matters of publick fact in these times , yea divers concerning my own Words and Actions , by persons that are far from Contemptible , that Strangers and Posterity will scarce believe that humane nature could be guilty of it in the open light . And I know it to be so customary a thing , for the Zealots professing the fear of God , on one side and the other , to receive and rashly tell about lies of one another , that I confess I am grown to take little heed of what such say in such a case , unless the report continue a year uncontrolled ! For it 's common for them to tell those things as unquestionable , which a few months prove false : And yet never to manifest any repentance , but to go on with the like ; one month disproving what the former hatcht and vended . And indeed the very wisest and best of men are guilty of so much Ignorance , Temerity , Suspiciousness of others partiality , &c. That we must believe them ( though far sooner than others , yet ) still with a reserv●●o change our minds , if we find them mistaken , 〈◊〉 still on supposition that they are fallible persons , and that all men are Liars . VII . Another great cause of pretended false Knowledge and Confidence is the unhappy prejudices which our minds contract even in our Childhood , before we have time and wit and Conscience to try things , by true deliberation . Children and Youth must receive much upon trust , or else they can learn nothing : But then they have not wit to proportion their apprehensions to the Evidence , whether of Credibility or Certainty : And so fame and tradition , and education and the Countreys Vote , do become the ordinary Parents of many Lies ; and folly maketh us to fasten so fearlesly in our f●rst apprehensions , that they keep open the door to abundance of more falshoods ; And it must be clear Teachers , or great impartial studies , of a self-denying mind , with a great blessing of God , that must deliver us from prejudice , and undeceive us . And therefore all the World seeth , that almost all men are of the Religion of their Country or their Parents , be it never so absurd ; Though with the Mahometans they believe the Nonsence of a very sot , ( once reading a quarter of whose Alcoran one would think should cure a man of Common reason , of any inclination to his belief . ) And among the Japonians even the eloquent Bonzii believe in Amida and Xaca ; To mention the belief of the Chinenses , the People of Pegu , Siam , and many other such ; yea the Americans , the Brasilians , Lappians , &c. that correspond with Devils , would be a sad instance of the unhappiness of mens first apprehensions and education . And what doth the foresaid instance of Popery come short herein , which tells us how Prejudice and Education , and Company , can make men deny all mens common sence , and believe common unseen Miracles pretended in the stead ? VIII . Another cause is the mistaking of the nature of the duty of submitting our judgment to our Superiours and Teachers , especially to the Multitude or the Church , or Antiquity : No doubt but much reverence and a humane belief , is due to the Judgment of our Teachers credibly made known . But this is another thing ▪ quite different , 1. From knowing by Evidence . 2. And from believing God ; ( of which before and after . ) IX . Another cause is base slothfulness , which makes men take up with the judgment of those in most reputation ( for Power , Wisdom , or Number ) to save them the labour of searching after the scientifical Evidence of things ; or the certain Evidence of Divine Revelations . X. Another frequent cause is , an appearance of something in the Truth , which frighteneth men from it ; either for want of a clear , methodical , advantageous representation ; or by some difficult objection ; or some miscarriage in the utterance , carriage , or life of them that seem most zealous for it : such little things deceive dark man : And when he is turned from the Truth , he thinks that the contrary Errour may be embraced without fear . XI . Another great cause of Confidence in false Conceits , is the byass of some personal Interest prevailing with a corrupted Will , and the mixture of Sense and Passion in the Judgment . For , as interested men hardly believe what seemeth against them , and easily believe that which they would have to be true ; so Sense and Passion ( or Affections ) usually so bear down Reason , that they think it their right to possess the Throne . Not but that Sense is the only discerner of its own sensible Object as such , ( and Reason by Sense as it is intelligible : ) But that 's not the matter in hand . But the Sensualist forceth his Reason to call that Best for him , which his Sense is most delighted with , and that Worst which most offendeth Sense . The Drunkard will easily judge that his drinking is good for him , and the Glutton that his pleasant meats are lawful , and the Time-waster that his Plays are lawful , and the Fornicator , the wrathful revenger , &c. that their lusts and passions are lawful , because they think that they have Feeling on their side . It 's hard to carry an upright Judgment against Sense and Passion . XII . Sometimes a strong deluded Imagination , maketh men exceeding confident in Errour ; some by Melancholy , and some by a natural weakness of Reason , and strength of Phantasie ; and some by misapprehensions in Religion , grow to think that every strong conceit which doth but come in suddenly , at reading , or hearing , or thinking on such a Text , or in time of earnest prayer , especially if it deeply affect themselves , is certainly some suggestion or inspiration of God's Spirit . And hence many Errours have troubled poor Souls and the Church of God , which afterward they have themselves retracted . Hence are the confidence of some ignorant Christians in expounding difficult Scriptures Prophecies ; and the boldness of others in expounding dark Providences ; and also in foretelling by their own surmises things to come . XIII . And not a few run into this mischief in some extreams , by seeing others run into Errour on the other side . Some are so offended at the credulity of the weak , that they will grow confident against plain certainties themselves . As because there are many feigned Miracles , Apparitions , Possessions and Witchcrafts in the World , divulged by the Credulity of the injudicious ; therefore they will more foolishly be confident that there are no such things at all . And because they see some weak persons impute more of their opinions , performances and affections to God's Spirit , than they ought ; therefore they grow mad against the true operations of the Spirit , and confident that there is no such thing . Some deride Praying by the Spirit , and Preaching by the Spirit , and Living by the Spirit ; when as they may as well deride understanding , willing , working by a Reasonable Soul ; no holy thing being holily done without God's Spirit , any more than any act of life and reason without the Soul : And they may on the same grounds deride all that Live not after the flesh , and that are Christians , Rom. 8.5 , 6 , 7 , 8 , 9 , 13. or that Love God , or that seek Salvation . Yea , some run so far from spiritual Fanaticisms , that they deny the very Being of Spirits ; and many confidently set up a dead Image of true Religion , in bitter hatred and opposition of all that hath Life and serious Holiness : So mad are some made by seeing some feverish persons dote . XIV . Another Cause is conversing only with those of our own mind and side , and interest , and not seeking familiar loving acquaintance with those that differ from us : Whereby men deprive themselves of hearing half that is to be heard , and of knowing much that is to be known . And their proud Vice hardeneth them in this way , to say , I have read , and I have heard enough of them ; I know all that they can say : And if a man soberly speak to them , their Vices of Pride , Presumption and Passion will scarce patiently bear him to go on without interruption to the end ; but the Wizzard saith , I know already what you will say , and you are tedious ; and do you think that so wise a man as I , hath nothing to do but hear such a Fool as you talk ? Thus proud men are ordinarily so full of themselves , that they can scarce endure to hear , or at least learn any thing from others , nor restrain their violent list to speak so long as either just information , or humane civility requireth . XV. Another Cause is Malignity and want of Christian Love ; whereby men are brought if not to a hatred , yet to a proud contempt of others , who are not of their mind , and side , and way . O they are all — as foolish and bad as any one hath list to call them ; and he that raileth at them most ingeniously , and impudently , giveth them but their due . And will a man full of Himself and his Own , be moved from his presumptions , by any thing that such a hated or scorned people can say ? Nay , will he not be hardened in his self-conceit , because it is such as these that contradict him ? Many such Causes of this Vice there be , but PRIDE and IGNORANCE are the proper Parents of it , whatever else be the Nurse or Friend . Chap. XX. Objections answered . I Easily foresee that besides the foresaid impediments , all these following Objections will hinder the Cure of false pretended knowledge and self-conceitedness , and false Belief , if they be not answered . Obj. I. You move men to an Impossibility : To see without light ; and for an erring man to believe that he erreth . He that hath not light to see the truth , hath not light to see his ignorance of it : This is no more than to perswade all men to be wise and not to err ; which you may do long enough to little purpose . Ans . It is impossible indeed for an erring man , while such , to know that he erreth : but it is not impossible 1. For an ignorant man to know that he is ignorant , ( nor for a man without light or sight to know that he seeth not ; though he cannot see that he seeth not . ) For though Nescience be Nothing ; and Nothing is not properly and directly an Object of our Knowledge , no more than of our Sight : Yet as we see the limited quantity of substances , and so know little from big , by concluding that it hath no more quantity than we see ; so we know our own knowledge , both as to Object and Act , and we know the degree of it , and to what it doth extend : And so can conclude , I know no more : And though Nescience be nothing , yet this Proposition , [ I know no more ] is not nothing . And so nothing is usually said to be known Reductively ; but indeed it is not properly known at all ; but this proposition de nihilo is known , which is something ▪ ( I will not here meddle with the question , whether God know non-entities . ) 2. To think and to know are not all one : For I may think that I may know , that is , I study to know : Now I can know that I study or think ; and I can perceive that my studies reach not what I desire to reach , but fall short of satisfaction : And so as in the Body , though emptiness be nothing , and therefore not felt as nothing , yet a hungry man feeleth it in the consequents , by accident ; that is , feeleth that by which he knoweth that he is empty : And so it is with a Student as to knowledge . 3. And a man that hath so much experience as we all have of the stated darkness of our understandings , and frequent errors , may well know that this understanding is to be suspected , and so blind a Guide not over-confidently and rashly to be trusted . 4. And a man that knoweth the danger of Errour , may know that it is a thing that he should fear : And fear should make him cautelous . 5. And though an erring man while such cannot know that he erreth , yet by the aforesaid means he may cease to err , and know that he hath erred . 6. And lastly , It is a shame for a man to be unacquainted with himself , and especially with his understanding , and not to know the measure of his knowledge it self . Obj. II. You talk like a Cartesian that must have all that would know , suppose first that they know nothing , no not that he feeleth and liveth . Ans . No such matter : Some things , we know necessarily , and cannot chuse but know : For the Intellect is not free of it self , but only as quoad exercitium actus , it is sub imperio voluntatis : And it is vain to bid men not to know what they cannot chuse but know : And it is as vain to tell them that they must suppose ( falsly ) that they know not what they know , as a means to know : For ignorance is no means to knowledge , but knowledge is : One act of knowledge being necessary to more , and therefore not to be denied . I have told you before what certainties are , which must be known and never forsaken . Obj. III. But your discourse plainly tendeth to draw men to Scepticism , and to doubt of all things . Ans . 1. I tell you I describe to you many certainties not to be doubted of . 2. And it is indeed your prefidence that tendeth to Scepticism , as is shewed : For men that believe hastily and falsly , find themselves so oft deceived , that at last they begin to doubt of all things : It is Scepticism which I prevent . 3. But I confess to you that I am less afraid of Scepticism in the World than ever I was ; as finding corrupt nature so universally disposed the contrary way . As when I first saw the Books of Jacob Behmen , and some such others , I adventured to Prognosticate , that the Church would never be much indangered by that Sect , or any other which a man cannot understand and join in without great study and acuteness ; because few men will be at so much labour ; even so I say of Scepticism ; here and there a hard-impatient half-knowing Student may turn Sceptick ; but never any great number : For Pride and Ignorance , and other causes of self-conceitedness are Born in all men , and every man that apprehendeth any thing , is naturally apt to be too confident of his apprehensions ; and few will have the humility to suspect themselves ; or the patience and diligence to find out difficulties . I must say in my Experience , that except the Congregation which I long instructed , and some few-such , I meet with few Women , Boys , or unlearned men , when they are past 18 or 20 years old , but they are in conceit wiser than I , and are still in the right , and I am in the wrong , in things Natural , Civil , Religious , or almost any thing we talk of , if I say not as they say ; and it is so hard to abate their confidence , or convince them , that I have half ceased to endeavour it , but let every one believe and say what he will , so it be not to the dishonour of God , the wrong of others , and the hazard of his Salvation : For I take it for granted before-hand , that contradiction ofter causeth strife than instruction ; and when they take not themselves for Scholars , they seldom learn much of any but themselves : And their own thoughts and experience must teach them that in many years which from an Experienced man they might have cheaplier learnt , in a few days . Obj. IV. You speak against taking things on trust , and so would keep Children from Believing and Learning of their Parents and Masters , and from growing wise . Ans . I oft tell you that humane faith is a necessary help to Divine Faith ; But it must not be mistaken for Divine Faith. Men are to be believed as fallible men : But in some things with diffidence ; and in some things with confidence , and in some things , ( where it is not the speakers credit that we rely upon , but a Concurrence of Testimonies , which make up a natural certainty ) Belief and Knowledge go together , and the thing is sure . But man is not God. Obj. V. May not a man more safely and Confidently believe by the Churches Faith , than his own ! That is , take that for more certain which all men believe , than that which I think I see a Divine word for my self ? Ans . This is a Popish Objection thus confusedly and fallaciously often made . 1. Properly , No man can believe by any faith but his own , any more than understand with any understanding but his own . But the meaning being , that we may better trust to the Churches Judgment , that this or that is Gods word , than to our own perswasion that it is Gods word , from the Evidence of the Revelation . I further answer , 2. That the Churches Judgment is one part of our subordinate motive ; and therefore not to be put in competition with that Divine Evidence which it is always put in Conjunction with . And the Churches Teaching , is the means of my coming to know the true Evidences of Divinity in the word . And the Churches real Holiness caused by that word , is one of the Evidences themselves , and not the least . Now to put the question , Whether I must know the Scripture to be Gods word because I discern the Evidences of its Divinity , or rather because the Church Teacheth me that it is Gods word , or because the Church saith it is Gods word , or because the Church is Sanctified by it , are all vain questions ; setting things conjunct and co-ordinate as opposite . 1. By the Churches Judgment or Belief , I am moved to a high Reverence of Gods word , by a very high Humane Faith , supposing it credible that it may be Gods word indeed . 2. Next by the Churches ( or Ministers ) Teaching , the Evidences of Divinity are made known to me . 3. The Effect of it , in the Churches Holiness is one of these Evidences . 4. And by that and all other Evidences , I know that it is Gods word . 5. And therefore believe it to be true . This is the true Order and Resolution of our Faith. 3. But because the Popish Method is , barely to believe the Scripture to be Gods word , because a Pope and his Council judgeth so , I add , 1. That we have even of that humane sort of Testimony far more than such . For theirs is the Testimony of a self exalting Sect of Christians , about the third part of the Christian world : But we have also the Testimony of them and of all other Christians ; and in most or much of the matter of Fact , ( that the Scriptures were delivered down from the Apostles ) the Testimony of some Heathens and abundance of Hereticks . 2. And with these we have the Evidences of Divinity themselves . 3. But if we had their Churches ( or Pope and Councils ) Decrees for it alone , we should take it but for a humane Fallible Testimony . For , 1. They cannot plead Gods word here as the proof of their Infallibility : For it is the supposed question , what is Gods word , which ( they say ) cannot be known but by their Infallible Judgment . 2. And they cannot plead number ; for , 1. The Mahometans are more than the Christians in the world ( Brierwood reckoneth that they are six parts of thirty , & we but five . ) And yet not therefore Infallible nor Credible . 2. And the Heathens are more than the Mahometans and Christians ( being four sixth parts , of the world , ) and yet not infallible . But of this I have the last week wrote a Book of the certainty of Christianity without Popery ; and heretofore my safe Religion and others . Obj. VI. At least this way of Believing and Knowing things by proper Evidences of Truth , will loosen the common sort of Christians , ( even the godly ) from their Faith and Religion : For whereas now they quietly go on without doubting , as receiving the Scriptures from the Church or their Teachers as the word of God , when they fall on searching after proofs , they will be in danger of being overcome by difficulties , and filled with doubts , if not apostatizing to Infidelity , or turning Papists . Ans . Either these persons have already the Knowledge of Certain Evidence of the Divinity of the Scripture , or Christianity , or they have none . If they have any the way of studying it more will not take it from them , but increase it : Else you dishonour Christianity to think that he that knoweth it to be of God , will think otherwise if he do but better try it . Upon search he will not know less , but more . But if he have no such certainty already , 2. I further answer , that I take away from him none of that humane belief which he had before : If the belief of his Parents , Teachers or the Church only , did satisfy him before , which was but a strong probability , I leave with him the same help , and probability and only perswade him to add more , and surer arguments . And therefore that should not weaken , but confirm his Faith. Obj. But you tell him that the Churches or his Teachers Judgment or word is uncertain , and that sets him on doubting . Ans . 1. I tell him of all the Strength and Credibility that is in it , which I would have him make use of . 2. And it is not alone , but by his Teachers help that I would have him seek for certainty . 3. But if he did take that Testimony for certain which was not certain ; If he took man for God , or took his Teachers , or Pope for inspired Prophets , and a humane Testimony for Divine , do you think that this errour should be cherished , or cured ? I think that God nor Man have no true need of a lie in this case ; and that lies seldom further mens Salvation ? And that though they do some job of present service the next way , at the end we shall find that they did more harm than good . And that to say the contrary , and that men will cease to be Christians unless they be kept to it by deceit , is the way to downright infidelity . And yet that you may see how much more than ordinary I favour the weaknesses of such , I will here answer a great question . Quest . Whether a Man can have true saving Faith , who believeth the Gospel or Scripture to be Gods word , and Christ to be the Saviour of the World , upon reasons or grounds not sure nor cogent and concluding ; yea possibly not true , for the most part . Ans . He that readeth Mr. Pinks excellent Sermons , and many other such Divines , will find them thus describing the Faith of Hypocrites , ( that they conclude have no true saving Faith ) that they believe in Christ , but on the same or like reasons as a Turk may believe in Mahomet , that is , because the most , the greatest , the Learnedst and the best , and all the Countrey are of their minds , and in that way their Parents did educate them in . For my part , I easily confess , 1. That such a belief which buildeth on unsound grounds , is wanting proportionably in its own soundness ; 2. And that it should not be rested in ; 3. Much less cherished against all counsels that would cure it . 4. And that though uncertain reasons are , 1. The first , 2. And the most prevailing with him afterwards , yet every true Believer discerneth some intrinsick Signs of Divinity at least as probable in the Word it self . But yet supposing that wrong motives be his chief , and that he discerneth not that in the word it self which most prevaileth with him , I am of opinion that , 1. If the end of such a Believer be sound , ( the reducing of the Soul to God , and attainment of Glory , and the perfect Love of God. ) 2. And if that man unfeignedly believe all that is Gods Word to be true . 3. And if he believe all the substance of the Gospel to be Gods word , though by an unsound and non-concluding medium as his chief . 4. And if he by this belief be brought himself to the actual love of God as God ; This unsound Believer is sound in the Essentials of Christianity , and shall be saved . The objection is , An uncertain , yea deceived belief upon false suppositions , is no true belief , and therefore cannot save . I answer , There is a double Truth in such a belief , 1. That all Gods Word is true . 2. That this Gospel is Gods Word , and Christ is the Messiah . You will say that there can be no more , no surer , no better in the Conclusion , than is in the weaker of the Premises . * I answer , I grant it . And all that will follow is , that the Conclusion is not necessary from these Premises ; and that the believer was mistaken in the reason of his inference , and that he concluded a truth upon an unsound medium ; I grant all this , and consequently that his Faith hath some unsoundness or diseasedness in it . But for all this , I see not but such a believer may be saved . 1. Because Christs promise is , that whoever believeth in him shall not perish , but have everlasting life , without excepting such as are drawn to it by non-cogent arguments . And he that will put in an exception against the Covenant of Grace , must prove it , or be injurious to Christ , to his Gospel and to mens Souls . 2. Because by experience I find , that it is but a small part of serious Godly Christians , who believe the Scriptures upon cogent evidence , ( or at least many do not : ) But abundance take it upon trust from Godly Preachers or Parents , and go on without much examining of their grounds ; And are not able to bring a cogent proof of the Divinity of the Scriptures , when they are called to it : And I am not willing to conclude so great a part of humble upright Christians , to Damnation , as know not such reasons for their Faith as would hold good in strict disputation . Not that our Charity must bend the Scripture to it . But that Scripture commandeth such Charity ; and it no where condemneth any man that believeth upon uncogent reasons . For he that doth so , may yet firmly Trust on Jesus Christ , and firmly believe that the Gospel is true , as being the very Word of God , and may take Heaven for his Portion , and Love God , as God , and therefore may be saved . Though yet I think it impossible that any man should truly believe the Scriptures , and not perceive in them some Characters of Divinity , which as an intrinsical Evidence much encourage and induce him to believe them ; And-though this secret gust and perception be not the medium that he useth in arguing , or be not the chief , yet it may have an effectual force with his Soul to hold him close to Christ . But if you suppose the man to have no Spiritual sight and tast of a difference between Gods Word and a common Book , then he cannot be supposed to be a sound believer . As a man that hath one ingredient in his medicine which is effectual , may be cured , though in the composition the main bulk be vanities ; or as a debtor that hath many insufficient sureties , may do well if he have one sufficient one , though he more trust the rest ; or as a mans cause may go for him in Judgment that hath one or two good Witnesses , and twenty bad ones which he put more trust in ; and as he truly proveth his position , who bringeth one sound argument for it , and twenty bad ones ; So I think that the common way of the illiterate in believing is , first to believe Gods Word to be his Word by humane Faith ; and after upon trial to find a Spiritual light and goodness in the Word it self , and by both together to believe that it is Gods Word . And the worser reasons may be the more powerful with him , and yet not destroy the sincerity of his Faith. Nor doth this make his Faith meerly humane : For the Question now is not , why he believeth God's Word to be True , & trusteth on it : For that is , because it is God's Word ( discerned by him so to be ) but he that by an insufficient Medium ( at least with a Better , though less understood ) doth take it to be God's , may yet by a Divine Faith believe it , because he judgeth it his Word . If a man should counterfeit himself an Angel from Heaven , and come in some splendid deceitful appearance in the night to an Heathen , and tell him that he is sent from God to bring him this Bible as his Certain Word , and if the man receive it , and believe it on his credit to the death , and by that Believing it be brought to see an excellency and credibility , and taste a spiritual sweetness in it , and be brought by it ( as he may be ) to Holiness and the Love of God , that man shall be saved , though I cannot say that the Intrinsick Evidence of the Word alone would have prevailed with him without that false belief of a deceiver : When it is once become a Sanctifying Belief , then there is no doubt but the Man hath better Evidence than the uncertain word of man : He hath the witness in himself . And it is not a Glorifying Faith , till it be a Sanctifying Faith. But the Question is , What soundness of Reason or proof that this is God's Word , is necessary to make it a Sanctifying Faith ? at least , as most prevalent and trusted in ? By this you may know what I judge of the Faith of honest illiterate Papists , and of illiterate Protestants , for a great number of them , who live in Love and Obedience to God. And yet to speak both more concisely and distinctly , I. I may believe by Historical Tradition all that matter of Fact , which those that saw Christ's and the Apostles Miracles , and heard their words , did know by sense , and those that saw not believed on the credit of the reporters . II. And yet I may know by reason , through God's help , that these Miracles , and this Scripture Impress and Efficacy are God's attestation ; and none but God could do it . And of this all Believers have some perception in various degrees . III. And then we know it to be true , because it is sealed by those attestations , and is the Word of God. Obj. VII . But would you have men take the matters of Fact for uncertain ( that this is a true Bible and Copy , and was given the Church by the Apostles , &c. ) and so not pretend to be certain of them . Ans . I have oft said , and elsewhere largely proved , that as , 1. A Humane Faith of highest probability prepareth the way ; so 2. These things are known by an Historical Evidence , which hath a proper certainty above meer Humane Faith : For Humane Faith resteth on mens Veracity or Fidelity , which is uncertain : But there is a History ( such as that there is such a City as Rome , Venice , &c. ) which is evident by a surer ground than mens fidelity ; even from such a concurrence of consenters and circumstances , as will prove a forgery impossible . Obj. VIII . You seem to favour the Popish Doctrine of Ignorance , while you would have all our Knowledge confined to a few plain and easie things , and perswade men to doubt of all the rest . Ans . 1. I perswade no man to doubt of that which he is certain of , but not to lie , and say he is certain when he is not . 2. I am so far from encouraging Ignorance , that it is Ignorance of your Ignorance which I reprove : I would have all men know as much as possibly they can of all that God hath revealed . And if the self-conceited knew more , they would doubt more ; and as they grow wiser , will grow less confident in uncertainties . It is not knowing , but false pretending to know , that I am against . Do you think that a thousand self-conceited men and women do really know ever the more , for saying they know , or crying down that Ignorance , Doubting and Uncertainty which they have themselves ? How many a one ( yea Preachers ) have cryed down the Popish Doctrine of Uncertainty of Salvation , who had no Certainty of their own ; but their neighbours thought by their lives were certainly in the way to Hell. Obj. IX . But you would have men resist the Spirit that convinceth them , and make so long a work in doubting , and questioning , and proving every thing , as that Christians will come but to little knowledge in your way . Ans . They will have the more knowledge , and not the less for trying . Peremptory confidence is not knowledge . The next way here is farthest about . Receive all Evidence from God and Man , from the Word and Spirit with all the desire , and all the delight , and all the speed that possibly you can : Study earnestly ; Learn willingly ; Resist no Light ; neglect no Truth . But what 's all this to foolish conceit that you know what you do not ? What 's this to the hasty believing of falshoods , or uncertainties , and troubling the Church and World with self-conceit and dreams ? I remember two or three of my old acquaintance , who suddenly received from a Seducer the Opinion of Perfection , that we might be perfectly sinless in this life : And because I denied it , they carryed it as if I had pleaded for sin against perfection ; and they presently took themselves to be perfect and sinless , because they had got the Opinion that some are such . I told them that I desired Perfection as well as they , and that I was far from hindering or disswading any from Perfection ; but wisht them to let us see that they are so indeed , and never to sin more in thought , word or deed : And ere long they forsook all Religion , and by Drunkenness , Fornication and Licentiousness , shewed us their Perfection . So here , it is not a conceit that men have Faith and Knowledge , and quickly saying , I believe ; or turning to the Priest or Party that perswadeth them , which maketh them ever the wiser men , or true Believers . Obj. X. But that may seem certain to another which seemeth uncertain or false to you : Therefore every man must go according to his own Light. Ans . 1. Nothing is Certain which is not true : If that seem True to you which is False , this is your Errour : And is every man , or any man bound to err , and believe a falsehood ? Being is before Knowing : If it Be not true , you may Think it to be so ( which is that which I would cure ; ) but you cannot Know it to be so ; much less be Certain of it . 2. If it be Certain to you , it is Evidently True : And if so , hold it fast and spare not : It is not any mans Certainty , but Errour , which I oppose . Obj. XI . But if we must write or utter nothing but Certainties , you would have but a small Library . Ans . 1. The World might well spare a great many uncertain Writings . 2. But I say not that you must think , say or write nothing but Certainties : There is a lawful , and in some cases necessary exercise of our understandings about Probabilities and Possibilities . The Husbandman when he ploweth and soweth is not certain of an increase . 1. But call not that certain which is not . 2. And be not as vehement and peremptory in it as if it were a Certainty . 3. And separate your Certainties and Probabilities asunder , that confusion fill not your minds with Errour . Obj. XII . While you perswade us to be so diffident of mens reports , and to suspend our belief of what men say , you speak against the Laws of Converse . Ans . I perswade you not to deny any man such a Belief as is his due : But give him no more . If a man profess himself a Christian , and say that he sincerely believeth in Christ , and consenteth to his Covenant , though you may perceive no ascertaining Evidence that he saith true , yet you must believe him , because he is the only opener of his own mind , and the Laws of God , and Human Converse require it . But what is this believing him ? Not taking it for a certain truth : But taking it for a thing probable , which may be true for ought you know , and which you must hope is true ; and this in different degrees according to the different degrees of the Persons credibility . If you hear men confidently report any News in these times , when half that we hear oft proveth false , you may believe the reporter as a fallible Person , that is , believe that he doth not wilfully Lie , and so not uncivilly contradict him ; and yet suspend your belief of the thing it self , and whether he took it up rashly on uncertain rumors . But if you hear a man speak evil of another behind his Back , when the thing is not notorious and certain otherways , the Law of Justice and Charity obligeth you not to believe him , but to suspend your belief till you hear both sides , or have surer proof ; yea , and to suspend , not with an indifferency , but with a hope that it is not true which he speaketh . Obj. XIII . But then I shall be as uncharitable in judging the Reporter ( who perhaps is a godly man ) to be a Liar and Slanderer , as I should be in believing that the other is guilty . Ans . 1. I say not that you are to conclude that certainly he lieth , and that it 's false , but to suspend your belief , and to hope that it 's false . 2. He that maketh himself the accuser of another man behind his Back , in a way of talk , doth expose himself to that disadvantage , and maketh it our duty to begin our charitable Opinion on the side of him that is accused , and rather to hope that he is innocent ( caeteris paribus ) than the accuser . For God forbiddeth backbiting and slandering , and biddeth us speak evil of no man. And he that in our hearing backbiteth and speaketh evil ( how godly otherwise soever ) without a clear necessary cause , doth forfeit our Charity and Belief , more than a man can do whom we do not see or hear . For if I was bound to judge him innocent before this backbiting , I am bound so to judge him still . Therefore I do but continue that good Opinion of my Neighbour which I was bound to : And that I must suspect the backbiter of a Lie , is the consequent of his own act , and long of himself . For I cannot believe contraries : And it is not his backbiting which will disoblige me from my former duty , of judging the other innocent . So that it is the reporter that casteth away the reputation of his own veracity . Obj. XIV . When you have written all this against pretended knowledge , who is more guilty than your self ? Who so oppresseth his Reader with distinctions ? Are all your large Writings evident certainties ? Even those Controversies in which you have so many Adversaries ? Ans . I put in this objection , because I have a Book ( called Methodus Theologiae ) which I know will occasion such thoughts in many Readers . But 1. It is one thing to assert uncertainties ; and another thing to anatomize , and distinctly , and methodically , explain a certain truth . In all my large writings , if you find that I call any thing certain which is uncertain , that is , which I give not ascertaining evidence of , acquaint me with the particulars , and I shall retract them . 2. I never perswaded any man to write or say no more than all men certainly know already , no not all Learned Divines : For then how should we receive edification . Subjective certainty is as various as mens Intellects , where no two are of a size . And objective certainty must be tryed by the evidence , and not by other mens consenting to it . Nor must a Major Vote of Dissenters go for a proof of objective uncertainty : For Heathens are more than the rest of the World ; and Mahometans more than Christians ; and Papists more than Protestants ; and the ungodly more than the godly ; and yet this is no proof of our own , or the things uncertainty . 3. Part of my writings are against uncertainties ; and to deliver the Church from false Opinions that go for certainties ; and these are they that have most contradicters : And may I not write against false and uncertain Opinions which Religion is corrupted with , and defend the ancient simplicity , without being guilty of the introduction of uncertainties my self . 4. I deny not but I have many things that are uncertain : But then I acknowledge them uncertain ; and treat of them but as they are . 5. Lastly , If really my writings are guilty of that which I here reprehend , ( false pretended knowledge ) the sin is never the better for that , nor my accusation of it , ever the less true , nor your duty to avoid it ever the less . Think what you will of me , so you will but think rightly of sin and duty . If I go contrary to my Doctrine , and you can prove it , take warning by me , and do not you the like . Chap. XXI . Directions for the cure of Pretended Knowledge , or Self-conceit . THE Cure of this Plague of Prefidence of Pretended Knowledge is it which all the rest is written for ; and must now be the last in Execution as it was the first in my intention . And could men be perswaded to this following course it might be done : But natures vitious inclination to the vice , and the Commonness and Strength of Temptations to it , do make me expect to prevail but with a few . Direct . I. Labour to understand the true Nature and Principles of Certainty before opened . False measures will make you judge Certainties to be Falshoods or Uncertain , and Falshoods to be certain truths . And when you know the conditions of certainty , try all things by them accurately ; And if any would by art , perswade you of the uncertainty of Natures just perceptions ( by Sense or Intellect ) remember that be they what they will , you have no better or surer : They are such as our Creator hath given you to trust to for your use , even for the ends of life . Direct . II. Discern the helps of Knowledge from Knowledge or Certainty itself . Believing your Teachers as men , and believing Historians according to their Credibility and Reverencing the Judgment of Seniors , and of the Church , are all preparative helps to Certainty ; And humane Faith is such as to Divine Faith. But do not therefore think that it is the same : Nor give men that prerogative of Infallibility which belongeth to God , or to inspired Prophets who prove their word by Gods attestation . The belief of Logicians is needful to your understanding Logick , and Logick is a great help to your certain discerning of Physical and Metaphysical and Moral Verities . And yet many Rules of your Logick may be uncertain , and you must not take the helps of your Knowledge , for Evidence it self . Some think that nothing is known till we have Second notions for it , or can define it : When things sensible are better known by sensing them , and usually second notions deceive men and make them doubt of what they better apprehended without them . Be very suspicious of all words or terms ; 1. As ambiguous , as almost all are : And therefore he that cannot distinguish them must needs err by confusion : 2. Lest you take the Names for Things , most disputes using to carry Controversies de nomine as if they were de re , or slide from this into that . Dir. III. Therefore also trust not too far to the artificial forms of Argument without or instead of the Evidence of the truth of the thing it self . For there are many things supposed to the infallibility of your Art , which may not themselves be infallibly true : And mans wit is conscious of its own Fallibility , and therefore is doubtful lest it should be deceived in its collections and ratiocinations ; Especially when the Engine hath many tacklings , and the Chain many links , we are still in doubt lest some one should break : But the Evidence of the thing in its own reality , which is not wholly laid on the form of an artificial argument , ( which is of great use ) doth satisfy more . Direct . IV. Take truths in Order ; the Principles first , and the rest in their true Exurgence and Dependance upon them ; And take nothing to be well known which is not known , not only in a Method , but in a Method clearly suitable to the things : As Words and Notions , so Rules and Methods must be fetcht from the Things , and fitted to the Things , or they are vain . Sense , and Intellect must first perceive the things themselves , and be your first Tutors in Somatology and Pneumatology ; And then these must do much in making your Logick . The Foot must be the measure of the Shoe. And remember that you have but a half , fallacious Knowledge , till you know the True Place and Order , and Respects , of the thing , as well as the nature and quality of it in it self ; and till you can draw up a True Scheme of the things which you know ; It is dreams that are incoherent . Direct . V. Let the great Radical Verities have your greatest confidence , and not only so , but the most of your thoughts and Estimation and time ; and proportionably let the lesser things have but that share of your Esteem and Time , and Studies , which they deserve ; ( which comparatively will be little . ) And make them the test of what is further offered to you : And believe nothing which is certainly contrary to them . Argue always à notioribus , and reduce not certainties to uncertainties , but contrarily . Direct . VI. Keep all your perceptions distinct according to the distinction of their natures ; Let both your Books and your Intellects be like an Apothecaries Shop , where there are different Boxes with different Titles for different things . Let sensible perceptions be by themselves : And the Intellective perception of things sensate be by themselves : And the Intellective perception of its own and the wills Acts be by themselves : And the collection of the nature of Spirits and Intellective Agents thence , be by themselves ; & the knowledge of Principles , Physical and Moral , be by themselves : And the certainty of Conclusions be ranked according to the Variety of their degrees : The confusion of these different things , causeth so confused a kind of Knowledge , as is next to no Knowledge , and fitter to trouble than to satisfy . Direct . VII . Look to all things , or as many as is possible : When half is unknown the other half is not half known . Respicere ad omnia is proper to God : Respicere ad plurima is necessary to the competent wisdom of a man : To be of a narrow mind and prospect , is the property of the Ignorant and Erroneous . He that seeth only a hand or foot knoweth not what a man is by it : And he that seeth only a word knoweth not by that what a Sentence is ; Gods works are all one : I know not what we shall see in Commenius his Pansophy , which they say is yet to see the Light ; how far he hath reduced all Sciences to one . But I little doubt but they may and should be all reduced to two , which are as the Soul and Body that yet make up one man , though not one nature , viz. 1. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Real part , distinguished into that of Substances and of Modes ( where Morality cometh in , &c. ) 2. The Organical part , which fitteth words and Notions to Things . And I am sure that as the Knowledge of one thing or of many much conduceth to further Knowledge ; so the Ignorance of one thing conduceth to ignorance and error about others : It is here as in the Knowledge of a Clock or Watch or Musical Instrument : Know all or you know little , and next to none . No man is a fit Judge of Church affairs , who hath not the State of the World in some good measure in his Eye ; else he will be like most Sectaries who Judge and Talk and Live , as if the World were no bigger than their Synagogues or Sects . He must have all the Scripture in his Eye , and all the Body of Divinity and all the World in his Eye ; and God himself who is more than all , who will not by a narrow mind be cheated into a multitude of Errours . There are abundance of truths unknown to you , which were they known , would rectify your other Errours . D. VIII . Conclude not hastily of Negatives . You may easilier know that you do know what you do know , than know what it is that you do not know . It doth not follow that there is no more , because you know no more . St. John tells you , that if all that Christ did should be written , the World could not contain the Books : You cannot therefore conclude from what is recorded , that he said and did no more than is recorded : Though I am sure against Popery , by my sense and intellect , that there is real Bread and Wine in the Sacrament , I am not sure by sense that there is no spiritual Body of Christ : The Negative must be otherwise proved . I am sure by my five senses ( as they are commonly distinguished and numbred ) that there are existent all the sensible qualities which are their objects : But whether the World may not have more sensible qualities , suited to many other sort of senses , which we have no conception , notion or name of , is a thing that no mortal man can know . You hear many things , and know many things by another man , which make his cause seem bad : But do you know how many more things may be existent unknown to you , which if you knew , would change your Judgment ? Allow still room and supposition for abundance of unknown things , which may come hereafter to your knowledge , and make things seem to you quite other than they do . How can you possibly know how much more may be unknown to you ? If I have a Servant that stayeth out much longer than I expected , I may conjecture that he could have no business to stay him , but his negligence : But there may be many accidents to cause it , which I cannot judge of till I hear him speak . D. IX . Be sure that you suspect your first apprehensions of things , and take few conceptions ( conclusive ) for certain that are not digested . Fasten not over tenaciously upon Opinions in the beginning at the first hearing : Take it for granted that your first conceptions of things must alter , either as to the Truth , or the Evidence , or the Order , or the Degree . Few men are so happy in youth , as to receive at first such right impressions , which need not after to be much altered . When we are Children , we know as Children ; but when we become Men , childish things are done away . Where we change not our Judgment of the matter , yet we come to have very different apprehensions of it . I would not have Boys to be meer Scepticks ( for they must be Godly and Christians . ) But I would have them leave room for increase of knowledge , and not be too peremptory with their juvenile conceptions , but suppose that a further light will give them another prospect of the same things . D. X. Chuse such Teachers , if possible , as have themselves attained the things you seek ; even that most substantial Wisdom which leadeth to Salvation . For how else shall they teach others what they have not learnt themselves ! O the difference between Teachers and Teachers ! between a rash flashy unexperienced proud wit , and clear headed , well studied , much experienced , and godly man ! Happy is he that hath such a Teacher , that is long exercised in the ways of Truth , and Holiness , and Peace , and hath a heart to value him ! D. XI . Value Truth for Goodness , and Goodness above Truth ; and estimate all Truths and Knowledge by their usefulness to higher Ends. That is Good as a Means , which doth Good. There is nothing besides God that is simply Good , in , of , and for it self ; all else is only Good derivatively from God the Efficient , and as a Means to God the final Cause . As a pound of Gold more enricheth than many loads of Dirt : so a little Knowledge of great and necessary matters , maketh one wiser , than a great deal of pedantick toyish Learning . No man hath time and capacity for all things : He is but a proud fool that would seem to know all , and deny his ignorance in many things . Even he that with Alstedius , &c. can write an Encyclopaedia , is still unacquainted with abundance that is intelligible . For my own part , I humbly thank God , that by placing my dwelling still as in the Church-yard , he hath led me to chuse still the studies which I thought were fittest for a man that is posting to another world . He that must needs be ignorant of many things , should chuse to omit those which he can best spare . Distinguish well between studying and knowing for Use , and for Lust : For the True Ends of Knowledge , and for the bare delight of Knowing . One thing is necessary , Luke 10.42 . And all others but as they are necessary to that one . Mortifie the Lust of useless Knowledge as well as other lusts of flesh and fantasie . Dying men commonly call it Vanity . Remember what a deal of precious Time it wasteth ; and from how many greater and more necessary things it doth divert the mind ; and with what wind it puffs men up ; as is aforesaid . How justly did the rude Tartarians think the great Libraries , and multitudes of Doctors , and idle Priests , among the Chinenses to be a foolery , and call them away from their Books to Arms ( as Palafox tells us ) when all their Learning was to so little purpose as it was , and led them to no more high and necessary things ? D. XII . Yet because many smaller parts of Knowledge are necessary to Kingdoms , Academies and Churches , which are not necessary nor greatly valuable to individual persons ; let some few particular persons be bred up to an eminency in those studies , and let not the generality of Students waste their time therein . There is scarce any part of Knowledge so small and useless , but it is necessary to great Societies that some be Masters of it , which yet the generality may well spare . And all are to be valued and honoured according to their several excellencies . But yet I cannot have while to study as long as Politian how Virgil should be spelt ; nor to decide the quarrels between Phil. Pareus and Gruter , nor to digest all his Grammatical Collections , nor to read all over abundance of Books which I allow house room to . Nor to learn all the Languages and Arts which I could wish to know , if I could know them without neglecting greater things . But yet the excellent Professors of them all I honour . D. XIII . Above all , Value , Digest , and seriously Live upon the most Great and Necessary Certain Truths : O that we knew what Work ( inward and outward ) the great Truths of Salvation call for from us all ! If you do not faithfully value and improve these , you prepare for delusion : You forget your Premises and Principles : God may justly leave you in the dark , and give you up to believe a lie . Did you live according to the importance of your certain Principles , your lives would be filled with fruit , and business , and delight , and all this Great : So that you would have little mind or leisure for little and unnecessary things . It is the neglect of things necessary , which fills the World with the trouble of things unnecessary . D. XIV . Study hard , and search diligently and deeply , and that with unwearied patience and delight . Unpleasant studies tire and seldom prosper . Slight running thoughts accomplish little . If any man think that the Spirit is given to save us the labour of hard and long studies , Solomon hath spent so many Chapters in calling them , to dig , search , cry , labour , wait for Wisdom , that if that will not undeceive them , I cannot : They may as well say , that God's blessing is to save the Husbandman the labour of plowing and sowing : And that the Spirit is given to save men the labour of learning to read the Bible , or to hear it , or think of it , or to pray to God. Whereas the Spirit is given us to provoke and enable us to study hard , and read , and hear , and pray hard , and to prosper us herein . And as vain are our idle Lads that think that their natural Wits , or their Abode and Degrees in the Universities , will serve the turn instead of hard studies ! And so they come out almost as ignorant , and yet more proud than they went thither , to be Plagues in all Countreys where they come , to teach others by example the idleness and sensuality which they learnt themselves ; and being ignorant , yet the honour of their Functions must be maintained , and therefore their ignorance must be hid , which yet themselves do weekly make ostentation of in the Pulpit , where they should be shining lights ; and when their own Tongues have proclaimed it , those of understanding that observe and loath it , must be maligned and railed at for knowing how little their Teachers know . Nothing without long and hard studies furnisheth the mind with such a stock of truth , as may be called real wisdom . That God is the rewarder of them that diligently seek him , ( and not of the lazy neglecters of him ) is the second Principle in Religion , Heb. 11.6 . They that cannot be at this labour , must be content to know but little , and not take on them to know much . For they are not able to discern truth from falshood : But while they sleep the Tares are sowed : Or while they open the Door , all croud in that can come first ; and they cannot make a just separation . Ignorant Persons will swarm with errors ; and he that erreth will think that he is in the right : And if he think that it is a divine and necessary truth which he embraceth , how zealously may he pursue it ? D. XV. Take heed of a byas of Carnal Interest , and of the disturbing Passions which selfish partiality will be apt to raise . Men may verily think that they sincerely love the truth , when the secret power of a carnal interest , their honour , their profit or pleasure , is it that turneth about their judgment , and furnisheth them with Arguments , and whets their Wits , and maketh them passionately confident , and they are not aware of it . Is your worldly interest on that side that your opinion is for ? Though that prove it not false , it proveth that you should be very suspicious of your selves . D. XVI . Keep up unfeigned fervent love to others , even as to your selves . And then you will not contemn their Persons and their Arguments , beyond certain cause . You will not turn to passionate contentions , and reproaches of them when you differ ; and the reverence of your Elders , Teachers , Superiors , will make you more ready to suspect your selves than them . Most of our self-conceited pretenders to knowledge have lost their love and reverence of Dissenters , and are bold despisers of the Persons , reasons and writings of all that contradict their errour . And most that venture to cast the Churches into flames , and their Brethren into silence and sufferings , that they may plant their own opinions , are great despisers of those that they afflict , and either hate them , or would make them hateful , lest they should be thought to be unjust in using them like hateful Persons . Love that thinketh not evil of others , is not apt to vaunt it self . D. XVII . Reverence the Church of God , but give not up your understandings absolutely to any men ; but take heed of taking any Church Sect or Party instead of the Infallible God. With the Universal Church you must Embody and hold Concord : It is certain that it erreth not from the Essentials of Christianity : Otherwise the Church were no Church , no Christians , and could not be saved : If a Papist say , [ and which is this Church ? ] I answer him , It is the Universality of Christians , or all that hold these Essentials ; and when I say that this Church cannot fall from these Essentials , I do but say it cannot cease to be a Church : The Church is constituted of , and known by the Essentials of Faith ; and not the Essentials of Faith constituted by the Church , nor so known by it ; though it be known by it as the Teacher of it . He that deserteth the Christian Universality , ( in deed though not in words ) and cleaveth too close to any Sect , ( whether Papal or any other ) will be carried down the stream by that Sect , and will fill his understanding with all their errors and uncertainties , and confound them with the certain truths of God , to make up a mixt Religion with ; and the reverence of his Party , Church or Sect , will blind his mind , and make him think all this his duty . D. XVIII . Fear Error and ungrounded Confidence . Consider all the mischiefs of it , which the World hath long felt , and the Churches in East and West are distracted by unto this day ; and which I have opened to you before . He that feareth not a sin and mischief is most unlikely to escape it . A tender Conscience cannot be bold and rash , where the interest of God , the Church , and his own and others Souls is so much concerned : When you are invited to turn Papist , or Quaker , or Anabaptist , or Antinomian , or Separatist , think , What if it should prove an Errour ; and as great an Errour as many godly learned men affirm it to be ? Alas what a gulf should I plunge my Soul in ? What injury should I do the Truth ? What wrong to Souls ? And shall I rashly venture on such a danger , any more than I would do on Fornication , Drunkenness , or other sin ? And doth not the sad example of this Age , as well as all former Ages warn you to be fearful of what you entertain ? O what promising , what hopeful , what confident Persons , have dreadfully miscarried , and when they once began to roll down the Hill , have not stopt till some of them arrived at Infidelity and Prophaneness , and others involved us all in confusions ? And yet shall we not fear , but rage and be confident ? And to see on the other side what darkness and delusion hath faln upon thousands of the Papal Clergy , and what their Errour hath cost the World , should make those that are that way inclined also fear . Direct . XIX . Above all pray and labour for a truely humble mind , that is well acquainted with its own defects ; and fear and fly from a proud overvaluing of your own understanding . Be thankful for any Knowledge that you have , but take heed of thinking it greater than it is . The Devils Sin , and the imitation of Adam , are not the way to have the illumination of Gods Spirit . It is not more usual with God to bring low those that are Proud of Greatness , than to leave to folly , deceit and errour , those that are proud of Wisdom ; and to leave to Sin and Wickedness those that are proud of Goodness . A Proud understanding cannot be brought to suspect it self , but is confident of its first undigested apprehensions : It either feeleth no need of the Spirits light , but despiseth it as a fancy ; or else it groweth conceited that all its conceptions are of the Spirit , and is proud of that Spirit which he hath not . Nothing maketh this peremptory confidence in false conceits so common , as Pride of a knowledge which men have not . Would the Lord but humble these persons throughly , they would think , Alas ! What a dark deceitful mind have I ? how unfit to despise the judgment of them that have laboured for knowledge far more than I have done , and how unfit to be confident against such as know much more than I ? But so deep and common is this Pride , that they that go in rags , and they that think themselves unworthy to live , and are ready to despair in the sense of Sin , do yet ordinarily so overvalue their own apprehensions , that even these will stifly hold their vain and unpeaceable opinions , and stifly reject the judgment and arguments , of the wisest and best that will not be as envious as they . Direct . XX. Lastly , Keep in a Child-like , teachable , learning resolution , with a sober and suspended judgment , where you have not sure evidence to turn the scales . When Christ saith , Mat. 18.3 . Except ye be converted and become as little Children , ye shall in no wise enter into the Kingdom of Heaven ; As he hath respect to the humility of Children in general ( and their inception of a new life ) so in special he seemeth to respect them as Disciples : set Children to School and their business is to hear and learn all day ; They set not their wits against their Masters and do not wrangle and strive against him , and say , It is not so ; we know better than you . But so abominably is humane nature corrupted by this Intellectual Pride , that when once Lads are big enough to be from under a Tutor , commonly instead of Learning of others , they are of a teaching humour , and had rather speak two hours than hear one ; And set their wits to contradict what they should learn , and to conquer those that would instruct them ; and to shew themselves wiser than to learn to be more wise ; and we can scarce talk with Man or Woman , but is the wisest in the Company , and hardliest convinced of an errour . But two things here I earnestly advise you : 1. That you spend more time in Learning than in Disputing : Not but that disputing in its season is necessary to defend the Truth : But usually it engageth mens wits in an eager opposition against others , and so against the truth which they should receive : And it goeth more according to the ability of the disputants , than the merits of the cause . And he that is worsted is so galled at the disgrace , that he hateth the truth the more for his sake that hath dishonoured him : and therefore Paul speaketh so oft against such disputing , and saith that the Servant of the Lord must not strive , but be gentle , and apt to teach , and in meekness instruct opposers . I would ordinarily if any Man have a mind to wrangle with me , tell him ; [ If you know more of these things than I , if you will be my Teacher , I shall thankfully hear and learn ] and desire him to open his Judgment to me in its fullest evidence : And I would weigh it as the time and case required ; And if I were fully satisfied against it , I would crave leave to tell him the reasons of my dissent , and crave his patient audience to the end . And when we well understood each others mind and reasons , I would crave leave then to end in peace ; unless the safety of others required a dispute to defend the Truth . 2. And my specially repeated counsel is , that you suspend your judgment till you have cogent evidence to determine it . Be no further of either side than you know they are in the right , cast not your self into other mens opinions hastily , upon slight reasons at a blind adventure . If you see not a Certainty judge it not Certain , If you see but a Probability , judge it but Probable . Prove all things , and hold fast that which is good . The Bereans are commended for searching the Scripture , and seeing whether the things were so which Paul had spoken . Truth feareth not the light . It is like Gold , that loseth nothing by the fire . Darkness is its greatest Enemy and Dishonour . Therefore look before you leap : you are bid , Believe not every Spirit , but try the Spirits whether they be of God. Stand still till you know that the ground is safe which you are to tread on . When Poysoners are as Common as Physicians , you will take heed what you take . It 's safer when once you have the essentials of Christianity , to take too little than too much : For you are sure to be saved if you are meer true Christians ; but how far Popery , Antinomianism , &c. may corrupt your Christianity is a controversie . Wish them that urge you , to forbear their haste in a matter of everlasting consequence : These are not matters to be rashly done . And as long as you are uncertain , profess your selves uncertain ; and if they will condemn you for your ignorance when you are willing to know the truth , so will not God. But when you are certain , resolve in the strength of God , and hold fast whatever it cost you , even to the death , and never fear being losers by God , by his Truth , or by Fidelity in your Duty . PART II. Of true saving Knowledge : I. Causing our Love to God. II. Thereby Qualifying us for his Love. 1 Cor. 8.3 . But if any man Love God , the same is known of him . Chap. I. Knowledge is to be estimated more , by the end it tendeth to , than by it self . HAving done with that Epidemical mortal disease , ( SELF-CONCEITEDNESS or PREFIDENCE or overhasty judging , and Pretending to know that which we know not ) which I more desire than hope to cure ; I have left but a little room for the nobler part of my Subject , True saving Knowledge , because the handling of it was not my principal design . The meaning of the Text I gave you before : The true Paraphrase of it is as followeth : As if Paul had said ; [ You overvalue your barren notions , and think that by them you are wise ; whereas Knowledge is a means to a higher end ; & is to be esteemed of as it attaineth that end ; And that end is to make us Lovers of God , that so we may be known with Love by him ; For to Love God and be beloved by him is mans felicity and ultimate end ; and therefore that which we must seek after and live for in the world ; and he is to be accounted the wisest man that loveth God most ; when unsanctified Notions & Speculations will prove but folly . ] This being the true meaning of the Text , I shall briefly speak of it by parts , as it containeth these several Doctrines or Propositions . Doct. 1. Knowledge is a means to a higher end , according to which it is to be estimated . Doct. 2. The End of Knowledge is to make us Lovers of God , and so to be known with Love by him . Doct. 3. Therefore knowledge is to be valued , sought and used , as it tendeth to this holy blessed end . Doct. 4. And therefore those are to be accounted the wisest or best-knowing men , that Love God most ; and not those that are stored with unholy knowledge . For the first of these , that [ Knowledge is a means to a higher end ] I shall first open it , and then prove it . I. Aquinas and some other Schoolmen make the Vision or Knowledge of God , to be the highest part of mans Felicity : And I deny not but that the three faculties of mans Soul , ( Vital Activity , Intellect and Will ) as the Image of the Divine Trinity , have a kind of inseparability and coequality . And therefore each of their perfections and perfect Receptions from God , and operations on God , is the ultimate end of man : But yet they are Distinguishable , though not divisible ; and there is such an Order among them , as that one may in some respects be called the Inceptor and another the Perfecter of humane operations ; and so the Acts of one be called a means to the Acts of the other . And thus though the Vision or Knowledge of God be one inadequate conception ( if not a part ) of our ultimate end ; yet the Love of God , and Living to God , are also other conceptions or parts of it : yea and the more completive perfect parts , which we call finis ultimate ultimus . II. The proof shall be fetcht , 1. From the Order and use of the Faculties of the Soul. 2. From the Objects . 3. From the constitution of the Acts. 4. From express Scripture . I. It is evident to our internal perception , 1. That the Understanding is but the Guide of the Will , and its acts but mediate to determine the Will : As the Eye is to lead the Appetitive and Executive faculties , by presenting to them their proper objects . To know is but an initial introductory act . Yea , 2. It is evident that the Soul is not Satisfied with bare knowing if no Delight or Complacency follow : For what is that which we call Satisfaction but the Complacency of the Will ? Suppose a man to have no effect upon his Will , no Pleasure , no Contentation in his Knowledge , and what Felicity or Desireable Good to him , would there be , in all the Knowledge in the world ? Yea when I name either [ Good ] or [ Desirable ] every one knoweth that I name an object of the Will. Therefore if you stop at bare Intellection , it is not to be called Good or Desireable as to the Intellect , these being not proper intellectual objects : Though remotely I confess they are ; that is , that which is called Good , Amiable and Desireable primarily as the proper object of the Will , must be discerned to be such by the understanding : When yet the Formal notion of the Intellects object , is but quid Intelligibile , which materially is Ens , Unum , Verum , Bonum : But Goodness is the Formal notion of the object of the will , and not only the material . If any say that I seem here to take part with Epicurus , ( and Cicero's Torquatus ) who erred by placing the chief excellency of Virtue in the Pleasure of it ; and consequently making any thing more Excellent which is more Pleasant , though it be sin itself ; I answer , he that will decide that great controversy , must distinguish , 1. Between Sensitive Pleasure , and the Complacency of the Will. 2. Between that which is Good only to me , and that which is Good to others , and that which is Good in relation to the Supream and Final Will of God. 3. Between the Exterior and the Interior acts of Virtue . And then you shall see Cicero and Torquatus easily reconciled , thus . 1. It is certain that GOODNESS and the WILL are so essentially related to each other , that they must each e●●●r the others definition . To be Bonum is to be Volibile ; and to Will is ever Velle Bonum . 2. It is certain that God's Will is the Original and End of all Created Good , which hath its Essence in relation to His Will. And therefore if it were possible for Virtue to be unpleasant or pernicious to the possessor , it would be Good as it is suited and related to the Will of God. 3. Therefore it cannot be said , that Virtue as Virtue is better than Virtue as it pleaseth God : But it is most certain that Virtue as Virtue is pleasing to God , ( as to the objective aptitude , ) and that Virtue as pleasing to God , and consequently as Virtue , is Better than Virtue , as it is pleasant to the possessor . 4. And it is certain that Virtue , as it is profitable , and justly pleasing to Mankind , to the Church , to Kingdoms , to Publick Societies or multitudes , is better than as it is pleasing unto one : Because the Good of many is better than of one . 5. And it is certain that Virtue , as it pleaseth the rational Will , is better than as it pleaseth the meer Sensitive Appetite , which it seldom doth : And therefore Sensuality hath no advantage hence . 6. And Virtue as it profiteth , though at present it occasion sorrow or displicence in its consequents , is better than that which at the present only pleaseth ; and quickly vanisheth . But that Profit lieth in this , that it prepareth for everlasting ▪ or more durable Pleasure . And a long Pleasure attained by present sorrow , is better than a momentany pleasure ; which is another difference between sensual sinful ; and spiritual durable delights . 7. And to end all this Controversie between us and Epicurus , it is notorious , that the Internal Vital Acts of true Virtue , are nothing else radically but Pleasure it self : For it is radically and summarily nothing but the Love of God and Goodness : And Love in its properest notion is nothing but the Complacency of the Will. To say , I love it , is but to say , It pleaseth me ; unless when you speak of either sensual appetite and delight , or Love as conjunct with some other act or passion . And ( though Occam here stretch it a little too far ) it is certain that the external act of man hath no Virtue in it that is Moral , but secondary and derived from the Will , even as far as it is Voluntary : So that the informing root of all Virtue is Will , Love , or Complacency ; which Austin useth to call Delectation , asserting what I now assert . So that the Question now is , Whether Virtue , which is nothing but Complacency in Good , be better as Complacency or as Virtue , that is , under one Name or another ? or whether it be better as Virtue , or as Virtue ? as Complacency , or as Complacency ? If you think I make Cicero and the older Philosophers fools , by feigning them to agitate such a Question ; I answer , 1. If they do so , it is not my doing , but their own . 2. But I think Cicero meant not so foolishly , but understood Epicurus only of sensual pleasure , and not of rational . 3. Or at least of private pleasure of a single person , as opposite to the utility and pleasure of multitudes . 4. And whether he had so much Theology as to remember that which is it that resolveth the whole doubt , I know not ; viz. that Virtus as Virtue is objectively pleasing to the Will of God , and as pleasing to God , it is better than as pleasing to me , and all the world . So that notwithstanding this Objection ( thus fully answered ) the Acts of the Intellect meerly as such , without their respect to some Will ( either of God or Man ) are not so much as formally Amiable , Desirable or Good. 3. I further add , that the Acts of the Intellect may be forced , involuntary , displeasing , and both morally and penally evil . A man may by God be forbidden to search after , and to know some things ; and to know them ( as voluntarily done ) may be his sin . And all know that a man may be necessitated to know many things ; and that knowledge may torment him : As to know dangers , losses , enmities , injuries , future evils ; especially sins , by an accusing Conscience , and God's displeasure : And Devils and damned Souls have such knowledge . Obj. All this is true of some knowledge , but not of the knowledge of God or Goodness . Ans . 1. It is granted then that Knowledge as such is not sufficient to be man's felicity , or final act . 2. And as to the Object , I easily grant that the true Knowledge of God is the initial part of man's felicity : But that is much , because it ever inferreth that Love or Complacency of the Will , which is the more completive part . 3. But there is a Knowledge even of God , which being separated from Love , is sin and misery : As the Devils and damned that believe and tremble , and hate and suffer , are not without all knowledge of God. So much for the first proof , fetcht from the order of the faculties of the Soul. II. The second proof is fetcht from the Objects : It is not meer Intelligibility that blesseth a man , but Goodness , which as such is the formal Object of the Will , though the material Object of the Understanding . It is a pleasant thing for the Eyes to behold the Sun : And as pleasant , it is good ; and also as useful to further pleasure of our selves or others . Nothing maketh a man Good or Happy but as it is Good. Therefore the Goodness of God , ( his transcendent perfection by which he is first Essentially Good in himself , and amiable to himself , and then Good and Amiable to us all ) is the ultimately ultimate object of mans Soul , to which his Intelligibility is supposed . III. The third proof is from the Constitution of these several 〈◊〉 a Knowledge being but an introductive act , supposeth not Love , as to its Essence ( though it produce it as an Effect : ) But Love included knowledge in it ; as the number of two includeth one , when one doth not include two . Therefore 〈◊〉 ●ogether must needs be perfecter than one alone . IV. The fourth proof is from express Scripture ; I will only cite some plain ones which need no tedious comment . 1. For Love it 's said , 1 Joh. 4.16 , 17 , 18. We have known and believed the Love that God hath to us : God is Love ; and he that dwelleth in Love , dwelleth in God , and God in him . Herein is our Love made perfect , ( or in this the Love with us is perfected ) that we have boldness in the day of Judgment . Because as he is , so are we , in this world : There is no fear in Love , but perfect Love casteth out fear . He that feareth is not made perfect in Love. ] So that Love is the perfection of man. 1 Cor. 12.31 . and 13.2 , &c. Yet shew I unto you a more excellent way : Though I understand all mysteries and all knowledge , and have not Charity , I am nothing . — Charity never faileth — 13. The greatest of these is Charity . ] Rom. 8.35 . Who shall separate us from the Love of God , &c. Rom. 13.10 . Love is the fulfilling of the Law. Rom. 5.5 . The Love of God is poured out on our hearts by the Holy-Ghost which is given to us . ] Gal. 5.6 . Faith which worketh by Love. Mat. 22.37 . The first and great Commandment is , Thou shalt Love the Lord thy God with all thy heart , &c. Luk. 10.27 . Deut. 10.12 . and 11.1.13.22 . and 19.9 . and 13.3 . and 30.6.16.20 . Josh . 22.5 . and 23.11 . Psal . 5.11 . and 31.23 . and 69.36 . and 119.165 . and 145.20 . Jam. 1.12 . He shall receive the Crown of life , which the Lord hath promised to them that Love him . So 2.5 . Prov. 8.17 . I love them that love me . See Joh. 14.21 . and 16.27 . 1 Joh. 4.19 . Joh. 21.15 , 16 , 17. 1 Joh. 3.22 . Heb. 11.6 , &c. And of Knowledge it is said , [ Joh. 13.17 . If ye knew these things , happy are ye if ye do them . See Jam. 2.14 . to the end , Joh. 15.24 . But now they have both seen and hated , both me and my Father . Luk. 12.47 . Knowing Gods will , and not doing it prepareth men for many stripes . See Rom. 2. And as barren knowledge is oft made the aggravation of sin , so true knowledge is usually made the cause or means of Love and Obedience . , 1 Joh. 4.8 . He that loveth not , knoweth not God. 2 Pet. 1.2 . Grace and peace be multiplied to you , through the knowledge of God. — 2 Pet. 2.20 . and many such like . I conclude therefore that the knowledge of Creatures is not desirable ultimately for itself , but as it leadeth up the Soul to God. And the knowledge of God , though desirable ultimately for it self , yet not as the perfect , but the initial part of our ultimate act or end , and as the means or cause of that love of God , which is the more perfect part of that ultimate Perfection . Chap. II. The End of Knowledge is to make us Lovers of God , and so to be known with Love by Him. THis is the second Doctrine contained in the meaning of the Text. Where is included , 1. That all knowledge of Creatures ( called Learning ) must be valued and used but as a means to the knowledge and love of God : Which is most evident in that the whole Creation is the work of God , bearing the Image or Impress of his Perfections , to reveal him to the Intellectual Creature , and to be the means of provoking us to his love , and helping us in his service . To deny this therefore is to subvert the use of the whole Creation , and to set up Gods works as an useless shadow , or as an Idol in his place . 2. It is included as was afore-proved , that all our knowledge of God himself , is given us to kindle in us the Love of God. It is the Bellows to blow up this holy Fire . If it do not this it is unsound and dead . If it do this it hath attained its end ; which is much of the meaning of James in that Chap. 2. which prejudice hindereth many from understanding . 3. This love of God hath its degrees and effects : Knowledge first kindleth but some weak initial act of love ; which through mixtures of fear , and of carnal affections is hardly known to be sincere by him that hath it . But afterward it produceth both stronger acts , and the Holy Ghost still working as the principal cause , infuseth or operateth a radicated Habit. So that this holy love becometh like a nature in the Soul , even a divine nature : And it becometh in a sort natural to us to love God and goodness , though not as the brutish nature , which is exercised by necessity and without reason . And this new nature of holy love , is called the new Creature , and the Holy Ghost dwelling in us , and the Spirit of Adoption ; and is our New-name , the White-stone , the Witness in our selves that Christ is the Saviour , and that we are the Regenerate Children of God , the Pledge , the Earnest , the First-fruits , and the Fore-taste of Life Eternal . And all the works of a Christian are so far truly holy , as they are the Effects of holy love : For 1. Holy love is but a holy will ; and the will is the man , in point of Morality . 2. And the love of God is our final act upon the final object ; and all other gracious acts are some way means subservient to this end : And the end is it that informeth all the means , they being such only as they are adapted to the end . And in this sense it is true which is said in the Schools ( though many Protestants misunderstanding it , have contradicted it ) that love is the form of all other Graces : That is , It is the heart of the new Creature ; or it is that by which the man is Morally to be reputed and denominated : And it is the final Grace which animateth or informeth the rest as means . And thus it is true , that when you will prove any Grace to be sincere and saving , or any evidence certain , you must prove it to participate of the love of God and goodness , or you have failed and said nothing . ( Yea , you must prove it to be conjunct with predominant love , which setteth God above all Creatures . ) And if you will prove any good work to be acceptable to God , ( Prayer , Praise , Alms , Justice , &c. ) you must prove that it cometh from this predominant love . For it is so far and no further acceptable to God. And their ignorance is but to be pitied , who tell you that this is to make our love of God to be instead of Christ to us , or to set up an acceptable righteousness or merit in our selves : For we dream not that our love of God was a Sacrifice for our sins , and the Expiatory Atonement and Satisfaction to Justice , nor that Merit which procured us Love it self , or purchased us the Holy Ghost . Our meaning is that goodness is the only proper object of love : And God loveth his Essential goodness first , and Created goodness next : And our Moral goodness which is his Image is holy love ( produced by and joined with holy wisdom and vitality . ) And so though God love us in Christ , or as Related to him , it is as holy Members of him ; and not that he loveth complacentially the haters of God for their Relation to Christ , without respect to any goodness in themselves . And to say that Christ maketh us acceptable and amiable to God , is all one as to say that he procureth us the pardon of Sin , and the gift of the Holy Ghost , and maketh us holy Lovers of God : Or that he is indeed our Saviour . He that commendeth health as wrought by his Physician , doth not set health instead of the Physician . Christ is the Physician ; the Holy Ghost or Holy Love in us , is our health : To procure and give us the Holy Ghost , is Christs Office. He pardoneth our sin when he pardoneth the punishment : The privation of the Holy Ghost and his operations is our principal punishment : And therefore ( not all , but ) the principal part of our pardon lyeth in the giving us the Holy Ghost . But some will say , That if God love nothing but goodness , and love us no further than we are good , how then did he love us first , and while we were his Enemies ? Are not Election , Creation , Redemption and Conversion acts of love ? And is not our love , the fruit of his love ? Ans . Thus Names not opened , by confounding Heads , are made the matter of a thousand Controversies . As our love is nothing but our will , so the word love is taken strictly and properly , or largely and less properly . A mans will is considered as efficient or as final . As it respecteth a future effect , or a present existent good . And so Gods will as it final , and respecteth things existent , either , 1. In esse cognito . 2. Or in esse reali , is called complacence , and only complacence is love in the strict and properest sense . But Gods will as efficient of good , may in a laxer sense be called love . Gods will is the Fountain or efficient cause of all good , Natural and Moral in the World. And so you may call Gods causing or making good , by the name of love , if you please ; remembring that it is but the name that is questioned : But his complacency in good foreseen or existent is strictly called his love . And so still God loveth nothing in either sense but good . For 1. He causeth nothing but good . 2. And he is pleased in nothing but good as good . Quest . But how then doth God love his Enemies ? Ans . 1. He maketh us men , which may be called one act of efficient love : And he Redeemeth them ; and he giveth them all the good things which they possess : And he sanctifieth some , and maketh them lovers of him , that is , holy . And thus he willeth their good , while they are Nothing or Evil ; which is called Benevolence , and Love efficient . 2. And he hath true love of complacency in them . 1. As they have the good of humane nature . 2. And thereby are capable of grace , and all the love and service which after they may perform . 3. And as they are Related to Christ as his Redeemed ones . 4. And as by Relation they are those that God fore-knoweth will love and serve him here , and in the perfections of Eternal Glory . There is all this good in some Enemies of God , to be the matter of his complacency . And beyond their goodness he hath no complacency in them . 3. And to clear up all this , still remember , that though mans will is changed by or upon the various objects , yet so is not the will of God. And therefore all these words signifie no variety or change in God ; but only how his simple immutable ▪ Essential will is variously related to and denominated from the Connotation of Effects and Objects . 4. Also it must be noted , as included in the Text , that God loveth all that truly love him : For to be known of him , here meaneth , to be known with approbation and love as his peculiar people . As Psal . 1.6 . It is said , The Lord knoweth the way of the righteous ; and so oft : And of the wicked , Mat. 25.12 . Depart from me , I know you not . God owneth with love all those that love him . What Parts , what Quality , what Degree soever men are of , whatever difference else there be among them , if they are true lovers of God , they are certainly approved and beloved by him . This being the very Heart and Essence of the new Creature , and the Divine Nature in us , must needs prove that man to be Amiable to God that hath it . Other things are true marks of a Child of God , only so far as they participate of love : But love is the primary proper Character , which proveth us Adopted directly of it self . And here you may resolve the question that seemeth so difficult to many : Whether when the Scripture either by describing the godly , or by promising Life , doth mention some one Grace or Duty , as the Character of a Saint , or the Condition of Salvation , it be to be understood with a caeteris paribus , if other Graces and Duties concur , as supposing them separable ? Or absolutely , as supposing that one mark infallible , because it is never separated from the rest ? Ans . The New Man hath 1. It s Essential parts ; and 2. Its Integrals ; and 3. Its Accidents . The Essentials are ever infallible marks , and are inseparable from each other : Any one of them will prove us Holy , and will prove the presence of the rest . These Essentials are an united Trinity of Graces , Holy Life , Light and Love ; where each one hath the common Essence of Holiness , which is their objective termination upon God ; and each is linked by participation to another . Holy Vitality is Vital Activity towards God , in mind , will and practice ; Holy Light is that Knowledge and Belief which kindleth Love , and causeth a Holy Life . Holy Love is that complacency of the Will in God and Goodness , which is kindled by Holy Life and Light , and operateth in Holy practice . Any one of these thus described , where Love is the Heart of all , is an infallible mark of Holiness . But all other Graces and Duties which are but the Integrals of Holiness , are in all Characters and Promises to be understood with a caeteris paribus , that is , supposing them to be animated with Holy Love , and caused by Holy Life and Light ( Knowledge and Belief . ) And that God doth most certainly Love all that Love him , besides the forementioned proofs from Scripture is further evident . 1. The Love of God and Goodness is the Divine Nature : And God cannot but Love his own Nature in us : It is his Image , which ( as in its several degrees ) he Loveth for himself , and next to himself . 2. The Love of God is the Rectitude of Man's Soul ; its soundness , health and beauty : And God Loveth the Rectitude of his creatures . 3. The Love of God is the final , perfect operation of the Soul ; even that end which it was created and redeemed for : And God Loveth to have his works attain their end , and to see them in their perfection . 4. The Love of God is the Goodness of the Soul it self : And Goodness is Amiableness , and must needs be Loved by Him that is Goodness and Perfection Himself . 5. The Love of God is our uniting adhesion to him : And God that first draweth up the Soul to this Union , will not himself reject us , and avoid it . 6. Love is a pregnant , powerful , pleasing Grace : It delivereth up our selves , and all that we have to God : It delighteth in duty : It conquereth difficulties : It contemneth competitors , and trampleth on temptations : It accounteth nothing too much , nor too dear for God. Love is the Soul's nature , appetite and pondus , according to which it will ordinarily act . A man's Love , is his Will , his Heart , himself : And if God have our Love , he hath our selves , and our all : So that God cannot but Love the Soul that truly Loveth him as God. But here are some Doubts to be resolved . Q. 1. What if the same Soul have Love and Sin mixed ; or sincere Love in a degree that is sinfully defective , and so is consistent with something of its contrary : God must hate that Sin : How then can he Love that Soul ? Ans . Remember still that Diversity is only in us , and not in God : Therefore God's Will is related and denominated towards us , just as its object is . All that is Good in us God Loveth : All that is Evil in us he hateth . Where Goodness is predominant , there God's Love is predominant , or greatest ( from this Relation and Connotation . ) Where Sin is predominant , God's aversation , displicency or hatred is the chief . And we may well expect that the effects be answerable . Obj. But we are beloved as Elect before Conversion . Ans . That was answered before . That is , God from Eternity purposed to make us Good , and Amiable , and Happy ; if you will call that ( as you may ) his Love. Obj. But we are beloved in Christ , for his Righteousness and Goodness , and not for our own . Ans . The latter is false : The former is thus true : For the Merits of Christ's Righteousness and Goodness , God will pardon our sins , and make us Good , Holy and Happy ; and will Love us as the Holy Members of his Son ; that is , both as Related to him , and as Holy. Obj. But if God must needs Love sincere imperfect Lovers of him as such , with a predominant Love ( which will not damn them ) then sin might have been pardoned without Christ's death , and the sinner be loved without his Righteousness , if he had but sincerely loved God. Ans . The supposition is false , that a sinner could have Loved God without Pardon and the Spirit , purchased by the Death and Righteousness of Christ . God perfectly Loveth the perfected Souls in Glory for their own holy perfection : But they never attained it but by Christ . And God Loveth us here according to the measure of our Love to him : But no man can thus Love him , till his sin be pardoned , for which he was deprived of the Spirit which must kindle Love. And imperfect Love is ever joyned with imperfect Pardon ( whatever some falsly say to the contrary ; ) I mean that Love which is sinfully imperfect . Quest . 2. Doth not God's Loving us make us Happy ? And if so , it must make us Holy. And then none that he Loveth will fall away from him : Whereas the fallen Angels and Adam Loved him , and yet fell from him : How then were they beloved by him ? Ans . I before told you that God's Will ( or Love ) is first Efficient causing Good , and then Final , being pleased in the Good that is caused . God's Efficient Will or Love , doth so far make men Holy and Happy as they are such , even efficiently . But God's Will or Love , as it is our Causa finalis , and the termiting Object of our Love , and is pleased in us , and approveth us , is not the Efficient Cause of our Holiness and Happiness ; but the objective and perfect constitutive Cause . Now you must further note , that God's Benevolent Efficient Will or Love , doth give men various degrees of Holiness . To Adam in Innocency he gave but such a degree , and upon such terms as he could lose and cast away ; which he did . But to the blessed in Glory , he giveth that which they shall never lose . These degrees are from God's Efficient Love or Will , which therefore causeth some to persevere , when it left Adam to himself to stand or fall . But it is not God's Final Love of Complacency as such , that causeth our perseverance : For Adam had this Love as long as he Loved God and stood , and he after lost it ; so that it is not that Final Complacency which is the Terminus of our Holiness , and Constitutive Cause of our Happiness , which alone will secure the perpetuity of either of them . Obj. Thus you make God mutable in his Love , as Loving Adam more before his fall than after . Ans . I told you , Loving and not Loving the Creature , are no changes in God , but in the Creature . It is Man that is mutable , and not God. It is only the Relation of God's Will to the Creature as varying in it self , and the extrinsick denomination , by connotation of a changed Object , which is changed as to God. As the Sun is not changed when you wink , and when you open your Eyes : Nor a Pillar changed when your motion sets it sometimes on your right hand , and sometimes on your left . 5. Lastly , It must be noted as included in the Text , That our own Loving God is not the only or total notion of our end , perfection or felicity ; but to be Known and Loved by God is the other part , which must be taken in , to make up the total notion of our end . In our Love , God is considered as the Object : But in God's Complacential Love to us , he is considered as Active , and his Love as an Act , and Man as the Object : But yet not as an Object of Efficiency , but of Approbation and a Pleased Will or Delight . Here then the great difficulty is in resolving which of these is the highest perfective notion of man's felicity , perfection or ultimate end ; Our Love to God , or God's Love to us . Ans . It is mutual Love and Union which is the true and compleat notion of our End : And to compare God's Love and ours as the parts , and tell which is the final principal part or notion , is not easy , nor absolutely necessary . But I conceive , 1. That our Love to God is Objectively or as to the Object of it , infinitely more excellent than Gods Love to us as to the Object : Which is but to say , that God is Infinitely better than man : God loveth man who is a worm : But we Love God who is perfect goodness . 2. Gods Love to us as to the Agent and the Act ex parte Agentis , is Infinitely more excellent than our Love to him : For it is Gods Essential will which loveth us ; and it is the will of a worm that loveth God. 3. That mans Felicity as such , is not the chief notion of his ultimate end : But he must Love God as God better than his own Felicity as such , or better than God as our Felicity . 4. That mans true ultimate end , containeth these five inadequate conceptions . 1. The lowest notion or part of it is our own holiness and felicity . 2. The next notion of it is the perfection of the Church and Universe , to which we contribute , and which we must value above our own ; Including the Glory of Christs Humanity . 3. The third notion is the Glory or Lustre of Gods perfections as they shine forth in us and all his perfected glorious works . 4. The fourth notion is , Gods own Essential goodness as the Object of our Knowledge , Love and Praise . 5. The fifth and highest notion is , the Active Love or Complacency of Gods fulfilled Will , in us and in the whole Creation . So that the Pleasing of Gods will is the highest notion of mans ultimate end . Though all these five are necessarily contained in it . Chap. III. Doct. 3. Therefore Knowledge is to be valued , sought and used , as it tendeth to our Love of God. THis third Doctrine is much of the Scope of the Text : All means are for their end : So far as Knowledge is a means of love , it must needs hence have the measure of its worth , and we the motives of our desires of it , and the direction for our using of it . 1. All knowledge that kindleth not the love of God in us , is so narrow , and small that it deserveth not indeed the name of Knowledge : For the necessary things that such a person is Ignorant of , are a thousand times more or greater , than that little which he knoweth : For , 1. What is it that he is Ignorant of ? 1. He hath no sound and real Knowledge of God. For if he knew God , truly , he could not but love him : Goodness is so naturally the Object of the will , that if men well knew the infinite Good , they must needs love him : However there is a partial knowledge that is separable from sincere Love. 2. He that knoweth not and loveth not God , neither knoweth nor loveth any creature truly and effectually either as it is of God , or Through him , or To him ; Either as it beareth the Impress of the Glorious Efficient , or as it is ordered to its end by the most wise Director , or as it is a means to lead up Souls to God , or to Glorify and please him , no nor to make man truly happy . And can he be said indeed to know any Creature that knoweth it not in any of these respects that knoweth neither its Original , Order or Use ? Doth a Dog or a Goose know a Book of Philosophy , because he looketh on it , and seeth the bulk ? Doth he know a Clock or Watch , who knoweth no more of it , but that it hath such Parts and Shapes , made of Iron and Brass ? It is most evident that an unholy person knoweth nothing , that is , no one Being , though he may know aliquid de re aliqua , something of some Being : For he that knoweth not the Nature , Order or Use and End of a Being , cannot properly be said to know that Being , but only secundum quid , or some Accidents of it , or to have a general Knowledge that it is a Substance , or a something , he knoweth not what . As an Epicurean can call all things compacted Atomes , or Matter and Motion . An ungodly man is just like one that studieth the art of a Scrivener or Printer , to make the Letters , and place them by art , but never learnt to read or know the signification of the Letters which he maketh or composeth . Or if any may be said to have a Speculative knowledge of all this in the Creature ( the Nature , Order , and Use , ) yet he is without the true Practical Knowledge , which is it that only is Knowledge indeed , and of use and benefit to man. For to be able to speak or write a true Proposition about God or the Creature , is not properly to know God or the Creature , but to know names and words concerning them : It is but a Logical Knowledge of Notions , and not the knowledge of the Thing it self , to be able to say and know that this or that concerning it , is true or false . Nothing more deceiveth mankind , both in point of Learning and of Religion , and Salvation , than mistaking the Organical or Logical Knowledge of second Notions , Words , Propositions , Inferences and Methods , for the Real Knowledge of the Things themselves ; And thinking that they know a thing , because they know what to say of it . He knoweth not a Countrey , who is only able by the Map or hear-say to describe it . He knoweth not Motion , Light , Heat , Cold , Sweet , Bitter , that knoweth no more than to give a true definition of it . And as this is true of things sensible , which must themselves be perceived first by sense , so is it of things spiritual , which must themselves be perceived first by Intellection , and not only the notions and definitions of them . He that doth not intuitively or by internal immediate perception , know what it is to Understand , to Remember , to Will and Nill , to Love and Hate , and consequently to be able to do these acts , doth not know what a man is , or what a Reasonable Soul is , and what an Intellectual Spirit is , though he could ( were it possible ) without these , learn the Definition of a Man , a Soul , a Spirit . A definition or word of art spoken by a Parrot , or a madman proveth not that he knoweth the thing . Practical objects are not truly known without a Practical Knowledge of them . He knoweth not what meat is , that knoweth not that it must be eaten , and how to eat it . He only knoweth his clothing that knoweth how to put it on . He only knoweth a Pen , a Gun , or other instrument , that knoweth how to use it . Now the ungodly , not knowing how any creature signifieth the Divine perfections , nor how by it to ascend to the Knowledge and Love of God , do indeed know nothing with a proper formal Knowledge . 2. And what is it that such men know or seem to know , which may be compared with their Ignorance ? To give them their due praise , they know how to eat as well as a Dog , though not so subtilly as an Ox or Sheep , that can distinguish grass before he taste it . He can tell how to drink , tho' not by so constant a temperance as a Beast . He can speak better than a Parrot : He can build him a house as apt for his use , as a Swallow or other Birds can do for theirs . He can lay up for the time to come , more subtilly than a Fox , or Ant , though nothing so orderly and by wonderful self-conficiency , as the Bees : He can look upwards , and see the Birds that soar and fly in the Air , though he cannot imitate them : He can look into the surface of the Waters , and Artificially pass over them in Ships , though he cannot live in them , or glide through them as the fish : He can master those that are weaker than himself , as the great Dogs do the little ones , and carry away the bone from them all : He can glory in his Strength , though it be less than a Horse's , an Oxe's , an Elephant's , or a Whale's . He can kill and eat his fellow Animals , as well as a Pike among the Fishes , a Kite among the Birds , or a Wolf or Dog among the Beasts : He can more craftily than the Fox entrap and ensnare them ( the Fishes , Birds and Beasts ; ) yea as artificially as a Spider doth the Flies , to make up what he wants , of the Hawk , or Dog for swift pursuit , or of the Lyon for rapacious Strength . He can sing ; and so can the Linnet , the Owsel the Lark and Nightingale : He can make his Bed as soft as the Birds their Nests , or as other creatures that love their ease : He can generate and breed up his Off-spring , though not with that constancy of affection , and accurateness of Skill and Industry , as a Hen her Chickens , or most other animals do their young . Yea he can live in Society , Families , Commonwealths ▪ though much more disorderly , contentiously and to the disturbance if not destruction of each other , than Pigeons in their Dove-house or the flight of Stares , or Larks , or Lapwings , or the flocks of Sheep , and less accurately than the Bees do in their Hive . All this and more we can speak of the praises of the Knowledge or Wisdom of an ungodly man , that never learnt to Know and Love his God , nor any thing truly worthy of a man : And is all this worthy the name of Knowledge ? Their Character could not be fitlier given , than here it is by the Apostle : They know nothing as they ought to know . But of this more next . Chap. IV. And therefore those are to be accounted the wisest and best knowing men , that love God most ; and not those that are stored with unholy knowledge . THis fourth Doctrine , is also a discernable part of the meaning of the Apostle in the Text. His purpose is to humble those that judge themselves wise for that which is no wisdom , but useless , ludicrous notions and self-conceitedness : And to shew men wherein true wisdom doth consist . Many thousands there are that heartily love God , and are devoted to him , and live to his service in the World , who never read Logick , Physicks , Metaphysicks or Mathematicks ; nor laid in that stock of artificial notions , which are the Glory and Utensils of the Learned World. And yet that these are truly and happily wise and knowing , the Apostle judgeth , and I thus further prove . 1. Because they know the things themselves , and not only the names and definitions of them : As he that knoweth food by eating it , the Military Art , or Navigation by Experience , or a Countrey by travelling or dwelling in it . Others lick the outside of the Glass , but taste not the sweet that is within . 2. Because they know the greatest and most excellent things : God is infinitely greater and better than the Creatures : And Heaven incomparably better than the riches and pleasures of this Earth . To know how to Build a City , or a Navy , and how to Govern an Army or a Kingdom , is more than to know how to pick Sticks or Straws , or to dress and undress us . Understanding is valuable by the dignity of its objects ; therefore how much doth the wisdom of a holy Soul excell all the Craft and Learning of the ungodly ? Let not the rich man glory in his riches — But let him that glorieth glory in this , that he knoweth God ; if he so know him as to love him . 3. Because they know the most Necessary things , and the most Profitable . They know how to be Good , and how to do their duty , and how to attain their End , and how to please God , and how to escape damnation , and how to be happy in everlasting joy and glory . And I think he is wise , that is wise enough to be Happy , and to attain all that the Soul of man can well desire . But who will desire the Wisdom that maketh a man never the better ? and that will not save his Soul from Hell ? What Soul in Hell doth think that Wisdom brought him thither ? It were a thousand times better , not to know how to speak or go , to dress or undress us , than not to know how to be holy and happy , and to escape sin and everlasting misery . 4. A holy Soul understandeth that which his understanding was made for ; and for which he hath his life , and time , and teaching ; which is but to be good , and Love God and Goodness , and to do good . And Wisdom , as is afore proved , as as all other means , is to be estimated by its end . But an ungodly man knoweth not that which he was made for . He is like a Knife that cannot cut ; a Ship that will not endure the Water ; a House that is not fit to dwell in . What is a man's wit worth , but for its proper end ? If man was made but to eat , and drink , and play , and sleep , and build , and plant , and stir a while about the Earth , and have his will over others , and his fleshly pleasure , and then die , then the ungodly may be called wise : But if he be made to prepare for another world , and to Know , and Love , and Live to God , they are then worse than Bedlams , and more dangerously beside themselves . 5. A holy Soul knowing God the beginning and end , knoweth all things ; Because he knoweth them , 1. In the chiefest excellency of their natures , as they bear the Impress of God ; 2. And in their Order as governed by him ; 3. And in their Usefulness as tending to him : Though neither they , nor any others , be well acquainted with their material part , which the Philosopher thinketh that he knoweth best . Who think you best knoweth what Money is ? He that knoweth the King's Impress , and the Value , and what it is good for , and how to get and use it ? or he that can only tell you whether it be Copper or Silver , or Gold ( not knowing well what any of these are , ) and knoweth nothing of the Impress , or Value , or Use ? I tell you , the humble holy person , that seeth God in all , and knoweth all things to be Of Him , and By Him , and To Him , and Loveth Him in and for all , and serveth Him by all , is the best Philosopher , and hath the greatest , most excellent and profitable Knowledge . In comparison of which , the unholy Learning of the world is well called Foolishness with God. ( For I believe not that Paraphraser who would perswade us , that it is but the Phanatick conceits and pretensions of the Gnosticks , that the Apostle here and elsewhere speaketh of . But I rest satisfied that it is primarily the unholy Arts and Sciences of the Philosophical Heathens ; and secondarily the Platonick Hereticks pretensions to extraordinary Wisdom , because of their speculations about Angels , Spirits , and other invisible and mysterious things , which they thought were peculiarly opened unto them . ) Doting about questions that engender strife , and not edification , and do increase to more ungodliness , is the true description of unholy Learning . 6. The Lovers of God are wise for perpetuity : They see before them : They know what is to come ; even as far as to Eternity : They know what will be best at last , and what will be valued , and serve our turn in the hour of our extremity : They judge of things as all will judge of them , and as they shall constantly judge of them for ever . But others are wise but for a few hours , or a present job : They see not before them : They are preparing for repentance : They are shamefully mutable in their Judgments ; magnifying those pleasures , wealth and honours to day , which they vilifie and cry out against at death and to eternity ! A pang of sickness , the sight of a grave , the sentence of death , the awakening of Conscience , can change their Judgments , and make them speak in other Language , and confess a thousand times over that they were fools : And if they come to any thing like Wisdom , 't is too late , when time is past , and hope is gone . But the godly know the day of their visitation , and are wise in time ; as knowing the season of all duties , and the duties of every season . And as some Schoolmen say , that All things are known to the Glorified , in speculo Trinitatis ; so I may say , that All things are morally and savingly known , to him that knoweth and Loveth God , as the Efficient , Governour and End of all . Yet , to avoid mistakes and cavils , remember , that I take no true Knowledge as contemptible . And when I truly say , that he knoweth nothing as he ought to know , that doth not know and Love his God , and is not wise to his duty and salvation ; yet if this Fundamental Knowledge be presupposed , we should build all other useful Knowledge on it , to the utmost of our capacity : And from this one stock , may spring and spread a thousand branches , which may all bear fruit . I would put no limits to a Christian's desires and endeavours to know , but that he desire only to know useful and revealed things . Every degree of knowledge tendeth to more : And every known Truth befriendeth others ; and like Fire , tendeth to the spreading of our knowledge , to all neighbour Truths that are intelligible . And the want of acquaintance with some one Truth among an hundred , may hinder us from knowing rightly most of the rest ; or may breed an hundred Errours in us . As the absence of one wheel or particle in a Watch , or the ignorance of it , may put all the rest into an useless disorder . What if I say that Wisdom lieth more , in knowing the things that belong to salvation , to publick good , to life , health , and solid comfort , than in knowing how to sing , or play on the Lute , or to speak or carry our selves with commendable decency , &c. It doth not follow that all these are of no worth at all ; and that in their places these little matters may not be allowed and desired : For even Hair and Nails are appurtenances of a man , which a wise man would not be without ; though they are small matters in comparison of the animal , vital and nobler parts . And indeed he that can see God in all things , and hath all this sanctified by the Love of God , should above all men value each particle of Knowledge , of which so holy an use may be made : As we value every grain of Gold. Chap. V. The first Inference : By what measures to estimate mens Knowledge . FRom hence then we may learn how to value the understandings of our selves , and others : That is Good which doth good . Would God but give me one beam more of the heavenly light , and a little clearer knowledge of himself , how joyfully could I exchange a thousand lower notions for it ! I feel not my self at all miserable , for want of knowing the number and order of the Stars , the nature of the Meteors , the causes of the ebbing and flowing of the Sea , with many hundred other questions in Physicks , Metaphysicks , Mathematicks : Nor do I feel it any great addition to my happiness , when I think I know somewhat of such things which others know not . But I feel it is my misery to be ignorant of God , and ignorant of my state and duty , and ignorant of the world where I must live for ever . This is the Dungeon where my wretched Soul doth lie in captivity night and day , groaning and crying out , O when shall I know more of God! and more of the Coelestial Habitations ! and more of that which I was made to know ! O when shall I be delivered from this darkness and captivity ! Had I not one beam that pierceth through this Lanthorn of flesh , this Dungeon were a Hell , even the outer darkness . I find Books that help me to names , and notions : But O for that Spirit that must give me Light to know the Things , the spiritual , great and excellent things , which these names import ! O how ignorant am I of those same things , which I can truly and methodically speak and write of ! O that God would have mercy on my dark understanding that I be not as a Clock , to tell others that which it self understandeth not ! O how gladly would I consent to be a fool in all common Arts and Sciences , if I might but be ever the wiser in the Knowledge of God! Did I know better Him by whom I live , who upholdeth all things , before whom my Soul must shortly appear ; whose favour is my life , whom I hope to love and praise for ever ; what were all other things to me ? O for one beam more of his Light ! For one tast of his Love ! for one clear conception of the heavenly glory ! I should then scarce have leisure , to think of a thousand inferiour speculations , which are now magnified and agitated in the world . But much more miserable do I find my self , for want of more Love to the blessed God , who is Love it self . O happy exchange ! did I part with all the pleasures of the world , for one flame , one spark more of the Love of God ? I hate not my self for my ignorance in the common Arts and Sciences : But my God knoweth , that I even abhor and loath my self , because I love and delight in him no more ! O what a Hell is this dead and disaffected heart ! O what a foretast of Heaven would it be , could I but feel the fervours of Divine Love ! Well may that be called the First-fruits of Heaven , and the Divine Nature and Life , which so uniteth Souls to God , and causeth them to live in the pleasures of his Goodness . I dare not beg hard for more common knowledge : But my Soul melteth with grief for want of Love ; and forceth out tears , and sighs , and cries ; O when will Heaven take acquaintance with my heart , and shine into it , and warm and revive it , that I may truly experience the delightful life of holy Love ! I cannot think them loathsom and unlovely , that are unlearned , and want the ornaments of Art. But I abhor and curse those hateful sins , which have raised the clouds , and shut the windows , and hindred me from the more lively Knowledge , and Love of God. Would God but number me with his zealous Lovers , I would presume to say , that he had made me wise , and initially happy . But , alas ! such high and excellent things will not be gotten with a lazy wish , nor will holy Love dwell with iniquity in unholy and defiled Souls . But if Wisdom were justified of none but her Children , how confidently durst I call my self a Son of Wisdom ? For all my Reason is fully satisfied , that the learned ungodly Doctors are meer fools , and the Lovers of God are only wise : And O that my Lot may be with such , however I be esteemed by the dreaming world ! Chap. VI. The second Inference : To abate our Censures and Contempt of the less Learned Christians and Churches upon Earth . I Must confess that Ignorance is the great Enemy of Holiness in the world ; and the Prince of Darkness , in his Kingdom of Darkness , oppugneth the Light , and promoteth the works of Darkness by it : And it is found that where Vision ceaseth , the People perish , even for lack of knowledge : And the ignorantest Countreys are the most ungodly . But I must recant some former apprehensions : I have thought the Armenians , the Syrians , the Georgians , the Copties , the Abassines , the Greeks , more miserable for want of Polite Literature , than now I judge them . Though I contemn it not as the Turks do , and the Moscovites ; yet I perceive that had men but the knowledge of the holy Scriptures , yea of the summaries of true Religion , they might be good and happy men , without much more . If there be but some few among them , skill'd in all the Learning of the world , and expert in using the Adversaries weapons against themselves , as Champions of the Truth , the rest might do well with the bare Knowledge of God , and a Crucified Christ . It is the malice of assaulting Enemies , that maketh all other Learning needful in some for our defence . But the New Creature liveth not on such food , but on the bread of life , and living waters , and the sincere Milk of the sacred Word . The old Albigenses and Waldenses in Piedmont , and other Countreys , did many Ages keep up the life and comfort of true Religion , even through murders and unparallel'd cruelties of the worldly Learned Church ; when they had little of the Arts and common Sciences . But necessary Knowledge was propagated by the industry of Parents and Pastors : Their Children could say over their Catechisms , and could give account of the Principles of Religion , and recite many practical parts of Scripture : And they had much Love and Righteousness , and little Division or Contention among them ; which made the moderate Emperor Maximilian profess to Crato , that he thought the Picards of all men on Earth were likest the Apostolick Primitive Churches . And Brocardus , who dwelt among them in Judea , tells us that the Christians there that by the Papists are accounted Hereticks , ( as Nestorians or Eutychians ) were indeed good harmless simple men , and lived in Piety , and mortifying Austerities , even beyond the very Religious sort ( the Monks and Fryars ) of the Church of Rome , and shamed the wickedness of our Learned part of the World. And though there be sad mixtures of such Superstitions and Traditions , as ignorance useth to breed and cherish , yet the great devotion and strictness of many of the Abassines , Armenians , and other of those ruder sort of Christians , is predicated by many Historians and Travellers . And who knoweth but there may be among their vulgar , more love to God and Heaven , and Holiness , than among the contentious Learned Nations , where the Pastors strive who shall be the greatest , and Preach up that Doctrine and Practice which is conformable to their own Wills and worldly Interests ; and where the people by the oppositions of their Leaders , are drawn into several Sides and Factions , which as Armies , Militate against each other . Is not the love of God like to be least , where Contentions and Controversies divert the peoples minds from God and necessary saving Truths ? And where men least love one another ? And where mutual Hatred , Cruelty and Persecution , proclaim them much void of that love which is the Christian Badge ? I will not cease praying for the further Illumination and Reformation of those Churches : But I will repent of my hard thoughts of the Providence of God , as if he had cast them almost off , and had few holy Souls among them . For ought I know they may be better than most of Europe . And the like I say of many unlearned Christians among our selves ! we know not what love to God and goodness doth dwell in many that we have a very mean esteem of . The Breathings of poor Souls towards God by Christ , and their desires after greater holiness is known to God that kindleth it in them , but not to us . Chap. VII . The third Inference : By what measures to judge of the Knowledge necessary to Church Communion . I Know that there are some that would make Christ two Churches ; one Political and Congregate ( as they phrase it ) and the other Regenerate : Or one Visible and the other Invisible : And accordingly they say that professed Faith is the qualification of a Member of the Church-Congregate ( and Obedience to the Pope , say the Papists , ) and real love is the qualification of the Church-Regenerate . But as there is but one Catholick Church of Christ , so is there but one Faith , and one Baptism , by which men are stated as Members in that Church . But as Heart-consent and Tongue-consent are two things , but the latter required only as the Expression and Profession of the former ; so Heart-consenters and Tongue-consenters should be the same men ; as Body and Soul make not two men , but one . But if the Tongue speak that consent which is not in the Heart , that Person is an Hypocrite ; and is but analogically or equivocally called a Christian or Member of Christ : And such among the sincere are not a distinct Church or Society , ( if they were , they should be called the Hypocritical Church , and not the Political or Congregate Church . ) But they are as Traytors in an Army , or as stricken Ears in a Corn Field . But the true Church being One is considered , as consenting with Heart and with the Tongue : As a Corn Field hath Straw , Chaff and Grain ; and as a Man hath Soul and Body . So that it is the same Church that is visible by Baptism and Profession , and Invisible by Heart-consent or Sincerity . But it is the same thing ( and not divers ) that is in the Hearts of the sincere , and that is to be professed by the Tongue : Even that voluntary practical Faith which is described in Baptism , and no other . The same Faith which is accepted to Salvation in the sincere and invisible Members of the Church ( as they are called ) must be professed by all that will ( at Age ) be visible Members . And the Knowledge and Belief required in Baptism is so much as prevaileth with the Person to give up himself to God the Father , Son and Holy Ghost , as his Reconciled Creator , his Saviour and Sanctifier . And he that hath so much knowledge as will do this , hath as much as is necessary to his reception into the Church . Doubtless he that is capable of Baptism , is capable of Church Membership ; and he that is capable of Church Membership , is capable de jure as to right , of so much Church Communion as he is capable of by real aptitude : An Infant is not naturally capable of the actions of the Adult ; nor half-witted Persons , of the receptions and performances of the judicious ; some cannot understand a Sermon , or Prayer , or Praise , the twentieth part so well as others can do , and so cannot receive and do beyond their understanding : Some may not so well understand the nature of the Lords Supper , as to be really fit at present to receive it : And some may be unfit through some extraordinary doubts , opinions , or lapses : But still de jure a Church Member hath right to so much Church Communion as their real qualifications make them capable of . For that right is part of the definition of a Church member ; And to be made a Church member is the work of Baptism . And here we must consider of the reason , why God would have Baptism to be the Profession of that Faith which maketh us Christians : Sometime we are called Believers , and said to be Justified by Faith , as if it were Faith alone that were our Christianity : And yet when it cometh to Church entrance , and to the solemn profession of our faith , and reception of a Sealed and Delivered pardon , we must do more than profess that we believe with the understanding ; We must give up our selves absolutely by a Vow and Covenant , to God the Father Son and Holy-Ghost , renouncing the flesh , the World and the Devil ; which is the act of a resolved Will. And to Will , is rationally to Love and Choose . By which Christ telleth us , that ( as words of Knowledge in Scripture usually imply affection , so ) the Faith that he means and requireth to our justification , is not a meer assent or act of intellection ; but it is also the wills consent , and a practical Affiance : As a man Believing the Skill and Fidelity of a Physician , doth Desire , Will or Choose him for his Physician , and Practically Trust him , or cast himself upon his Fidelity and care for cure . Therefore Christ joyneth both together , Mark 16.16 . He that Believeth and is baptized shall be saved , not principally intending the washing of the flesh , but the answer of a good Conscience , as Peter expoundeth it ; that is , [ He that so believeth as by hearty consent to devote and give up himself openly and absolutely , and presently to God the Father , Son and Holy Ghost , shall be saved . ] And so the Apostle saith , Eph. 4.4 , 5. There is one Baptism , as part of the uniting bond of Christians : That is there is one solemn Covenant between God and Man , in which we profess our Faith , and give up our selves to God the Father Son , and Holy Ghost , and are stated in a gracious Relation to him and one another . ] And thus it is that Baptism is reckoned , Heb. 6. among the principles ; And that the ancient Doctors unanimously conclude , that Baptism washeth away all sin , and certainly puts us into a present state of life ; That is , The delivering up our selves sincerely to God in the Baptismal Covenant , is the condition of our right to the benefits of that Covenant from God. From all which it is plain , that the Head is but the guide of the Heart , and that God looketh more to the Heart than to the Head , and to the Head for the Heart : And that we are not Christians indeed , till Christ have our Hearts indeed ; Nor Christians by profession , till by Baptismal Covenant and profession we deliver up the Heart to Christ ; Now so far as Consent and Will may be called Love , fo far even Love is Essential to our Christianity , and to this faith , which is required to our baptism and justification . And no other faith is Christianity , nor will justify us . But to them that are here stalled with the great difficulty , How Love is that grace of the Holy Ghost which is promised to believers , in the Covenant , as consequent , if it go before it in the Covenanters , I answer at present , that they must distinguish between , 1. Love to Christ as a Saviour of our selves , proceeding principally from the just Love of our selves , and our Salvation ; and Love to God above our selves , for his own Infinite Goodness , as our ultimate end : 2. Between the Act of Love , and a Habit ; 3. Between that spark of Love which consisteth in the said consent , and is contained in true Faith ; and that Flame of Love which it self carryeth the name , as being the most eminent operation of the Soul. And if hereupon they cannot answer this question themselves , I must refer them to the Appendix of the third Chapter of my Christian Directory , in which I have largely opened this case , with as much exactness as I could reach unto . All that remaineth very difficult then as to our judging of the Knowledge of men to be admitted to Christian Church Communion , is but , what knowledge is necessary in the adult unto their lawful Baptism ? And to that I say , so much as is necessary to an understanding consent to the Baptismal Covenant , or to an hearty giving up themselves to God the Father Son and Holy-Ghost : And here we must know that the same Covenanting words being comprehensive , are understood in different degrees , according to mans different Capacities , even of true believers : Insomuch that I do not think that any two men in the world , have in all notions and degrees just the same understanding of them . And therefore it is not the same distinctness and clearness of understanding which we must expect in all , which is found in some , or which is desireable . When one man nameth GOD , he hath an orderly conception of his several Attributes ( in which yet all men are defective , and most Divines themselves are culpably ignorant : ) When another man conceiveth but of fewer of them , and that disorderly : And yet these must not be accounted Atheists , or denied to believe in the same God , or refused Baptism , nor is it several Gods that men so differently believe in . I. He that knoweth God to be a most perfect Spirit , most powerful , Wise and Good , the Father Son and Holy Ghost , the Creator of the world , our Owner , Governour and most Amiable Lover , ( Benefactor and End ) I think knoweth as much of God as is of necessity to Baptism and Church Communion . II. He that knoweth [ that Jesus Christ is God and man , the Redeemer of the sinful world , and the Mediator between God and Man , who was conceived by the Holy-Ghost in the Virgin Mary , fulfilled all righteousness , was crucified as a Sacrifice for mans sin ; and being dead and buried rose again , and ascended into Heaven , and is the Teacher , King and Intercessor of his Church , and hath made the new Covenant , and giveth the Holy-Ghost to sanctify believers , and pardoneth their sins , and will raise our Bodies at last , and Judge the World in righteousness according to his Gospel , and will give everlasting happiness to the Sanctified ] I think knoweth as much of Christ as is necessary to Baptism and Church Communion . III. He that knoweth that [ the Holy Ghost is God , proceeding from the Father and the Son , the sanctifier of Souls , by Holy Life and Light , and Love , by the Holy Gospel of which he is the Inditer and the Seal ] I think knoweth all that is necessary unto Baptism , concerning the Holy Ghost . IV. And as to the Act of Knowing this Trinity of Objects , there is great difference between , 1. Knowing the Notions or Words , and the matter . 2. Between an orderly clear , and a dark and more confused Knowledge . 3. And between apt significant words , and such as any way notify a necessary true conception of the mind . 4. Between such a Knowledge as maketh a man Willing , and Consent to give up himself to this Trinity in Covenant , and that which prevaileth not for such consent . And so , 1. It 's true that we know not the Heart immediately ; and therefore must judge by Words and Deeds : But yet it is the Knowledge of the Things ( as is aforesaid ) that is necessary to Salvation , because it is the Love of the Things , is chiefly necessary . But by what words to express that Love or Knowledge , is not of equal necessity in itself . 2. There being no man whose conceptions of God , Christ , the Holy Ghost , the Covenant , &c. are not guilty of darkness and disorder , a great degree of darkness and disorder of conceptions , may consist with true grace in those of the lowest rank of Christians . 3. The second Notions and Conceptions of things ( and so of God our Redeemer , and Sanctifier ) as they are verba mentis in the mind itself , are but Logical , Artificial Organs ; and are not of that necessity to Salvation as the conception of the matter or incomplex objects . 4. Many a man in his studies findeth that he hath oft a general and true Knowledge of Things in themselves , before he can put names and notions on them , and set those in due Order , and long before he can find fit words to express his mental notions by ; which must cost him much study afterward . And as Children are long learning to speak , and by degrees come to speak orderly and composedly and aptly ( mostly not till many years use hath taught them ; ) So the expressive ability is as much matter of art , and got by use , in men at age : And they must be taught yet as Children to speak of any thing , new and Strange , and which they learned not before . As we see in learning Arithmetick , Geometry , and all the Arts and Sciences . Even so men , how holy internally soever , must by study and use ( by the help of Gods Spirit ) learn how to speak of holy things , in Prayer , in Conference , in answering such as ask an account of their Faith and Knowledge : And hypocrites that are bred up in the use of such things , can speak excellently in Prayer , Conference or Preaching : When true Christians at first that never used them , nor were bred up where they heard them used , cannot tell you intelligibly what is in their minds , but are like men that are yet to learn the very Language in which they are to talk in , I know this by true experience of my self , and many others , that I have examined . 5. Therefore , I say again , if men cannot aptly answer me of the very Essentials of Religion , but speak that which in its proper sense is Heresie , or unsound and false : Yet if when I open the questions to them my self , and put the Article of Faith into the question , and ask them ( e. g. ) Do you believe that there is but One God ? or , are there many ? Doth God know all things , or not ? Is he our Owner , or not ? Doth he rule us by a Law , or not , & c ? If they by Yea or Nay , do speak the truth , and profess to believe it , I will not reject them for lack of knowledge , if the rest concur . I meet with few censorious Professors ( to say nothing of Teachers ) that will not answer me with some nonsense or falseness , or ineptitude , or gross confusion , or defectiveness , if I examine them of the foregoing Notions of the very baptismal Covenant : As , what is a Spirit ? what doth the word [ God ] signifie ? what is Power in God ? what Knowledge ? what Will ? what Goodness ? what Holiness ? what is a Person in the Trinity ? what is the difference between the three Persons ? How is God our End ? Had Christ his humane Soul from the Virgin , or only his flesh ? Had he his Manhood from Man , if not his Soul , which is the chief essential part ? what is the Union of the Divine and Humane Nature ? wherein different from the Union of God and Saints , or every Creature ? with an hundred such . In which I must bear with ignorant false answers from eminent Professors , that separate from others as too ignorant for their Communion : And why then must I not bear with more in those that are new beginners , and have not had their time and helps ? 6. But if a man can speak never so well , and profess never so confident a belief , if he Consent not to the Covenant and Vow of Baptism , to give up himself presently and absolutely to Christ , I must reject that man from the Communion of the Church . But if these two things do but concur in any , 1. The foresaid signification of a tolerable Knowledge and Belief , by yea or nay , ( Dost thou Believe in God , &c. as the Ancient Churches used to ask the Baptized ; ) 2. And a ready professed consent to be engaged by that holy Vow and Covenant to God the Father , Son and Holy Ghost ; I will not deny Baptism to such , if Adult , nor after Church Communion to them , if they are already in the Covenant . And all this is because that the Will is the Man ; and if any Man truely love Jesus Christ , he is a true Believer in Christ ; and if any Man love God , the same Man is known and loved of him , and hath so much knowledge as will save his Soul. I confess in private Catechizing and Conference I have met with some ancient Women that have long lived as godly Persons , in constant affectionate use of means , and an honest godly Life , and been of good repute in the Church where they lived , who yet have spoken downright Heresie to me , through ignorance , in answering some questions about Jesus Christ : But I durst not therefore suspend their Communion , nor condemn their former Communion : For as soon as I told them better , they have yielded , and I could not perceive whether it was from gross ignorance , or from unreadiness of notions , or from the want of memory , or what , that they spake amiss before . So that I shall be very loth to reject one from Communion , that sheweth a love of God , and Jesus Christ , and Holiness , by diligent use of means , and an upright Life . 7. And he that will impartially be ruled by the Holy Scriptures , will be of the same mind . For no one was ever taken to be a Church Member at Age , without so full a consent , as was willingly exprest by devotedness to God in the Solemn Covenant : The Jews by the Sign of Circumcision , and the Christians by Baptism ; and both by Covenanting with God were initiated : And consent is love . But the Articles and objective Degrees of Knowledge and Belief have greatly varied . The Jews were to know and profess more than the Gentiles ; and the Jews since the Egyptian Deliverance , more than before ; And John Baptized upon a shorter Profession than the Apostles did ; And the Apostles till Christs Resurrection , believed not many great Articles of our Faith , not knowing that Christ must die , and be an Expiatory Sacrifice for Sin , and Sin to be pardoned by his Blood ; nor that he was to rise again , and send the Holy Ghost for the work which he was sent for , &c. And Acts 19. there were Disciples that had not heard that there was a Holy Ghost ( I confidently think , twice Baptized . ) And if we mark how the Apostles Baptized , with what Orders for it they received from Christ , it will confirm my conclusion . For Christ could have given a particular Creed , and Profession of Faith , if he had pleased ; but he taketh up with the General three Articles , of Believing in the Father , Son , and Holy Ghost , Mat. 28.19 , 20. lest any should cast out his weak ones for want of distinctness of Knowledge and Belief . And he maketh the Covenant-consent in Baptism the necessary Thing , as the End and Measure of their Knowledge . He that hath Knowledge enough to cause him to thirst , may come and drink of the waters of Life , Rev. 22.17 . And he that hungreth and thirsteth after righteousness shall be satisfied ; and he that cometh to Christ he will in no wise cast out . And the Apostles Baptized so many thousands in a short time , that they could not examine each Person about a more particular Knowledge and Belief , Acts 2. &c. Nor do we read in Scripture of such particular large Professions , as go much beyond the words of Baptism . And though , no doubt , they did endeavour to make the ignorant understand what they profest and did , and so had some larger Creed , yet was it not all so large , as the short Creed called the Apostles now is ; several of its Articles having been long since added . I have spoken all this , not only to Ministers , who have the Keys of Admission , but especially for the Religious Persons sakes , who are too much enclined to place godliness in words and ability to speak well , in Prayer or Conference , or answering Questions , and that make a more distinct Knowledge and Profession necessary than God hath made : Yea , if all the Articles of the Creed are professed , when the understanding of them is not clear and distinct , they deride it , and say , A Parrot may be taught as much ; and they separate from those Pastors and Churches that receive such to their Communion . Many do this of a godly Zeal , lest ignorance and formality be encouraged , and the godly and ungodly not sufficiently distinguished : But their Zeal is not according to Knowledge , nor to the holy Rule ; and they little know how much Pride oft lurketh unobserved , in such desires to be publickly differenced from others , as below us , and unmeet for our Communion : And less know they how much they injure and displease our gracious Lord , who took little Children in his Arms , and despiseth not the weak , and carrieth the Lambs , and refuseth no one any further than they refuse him . I tell you , if you see but true love and willingness in a diligent , reformed , pious and righteous Life , there is , certainly there is , saving Knowledge and Faith within ; and if words do not satisfactorily express it , you are to think that it is not for want of the thing it self , but for want of use and exercise , and for want of well studied Notions , or for want of natural Parts , Education or Art to enable them to act that part aright . But if God know the meaning of Abba , Father , and of the groans of the Spirit , in his Beloved Infants , I will not be one that shall condemn and reject a lover of God and Christ , and Holiness , for want of distinct particular Knowledge , or of words to utter it aright . Chap. VIII . The fourth Inference : The aptness of the Teaching of Christ , to ingenerate the Love of God and Holiness . IF Love be the End and Perfection of our Knowledge , then hence we may perceive , that no Teacher that ever appeared in the World , was so fit for the ingenerating of true saving knowledge as Jesus Christ . For none ever so promoted the love of God. 1. It was he only that rendered God apparently lovely to sinful man , by reconciling us to God , and rendering him apparently propitious to his Enemies , pardoning sin , and tendering Salvation freely to them that were the Sons of Death . Self-love will not give men leave to love aright a God that will damn them , though deservedly for sin . But it is Christ that hath made Atonement , and is the Propitiation for our sins , and proclaimeth Gods love , even to the Rebellious : Which is more effectually to kindle holy love in us , than all the Precepts of Naturalists without this could ever have been . His Cross , and his Wounds and Blood were the powerful Sermons , to Preach Gods winning love to sinners . 2. And the benefits are so many and so great which he hath purchased and revealed to man , that they are abundant fewel for the Flames of Love. We are set by Christ in the way of Mercy , in the Houshold of God , under the Eye and special Influence of his love ; all our sins pardoned , our Everlasting punishment remitted , our Souls renewed , our wounded Consciences healed , our Enemies conquered , our fears removed , our wants supplied , our Bodies , and all that is ours under the protection of Almighty love ; and we are secured by Promise , that all our Sufferings shall work together for our good . And what will cause love if all this will not ? When we perceive with what love the Father hath loved us , that of Enemies we should be made the Sons of God , and of condemned Sinners we should be made the Heirs of endless Glory , and this so freely , and by so strange a means , we may conclude that this is the Doctrine of Love , which is taught us from Heaven by love it self . 3. And especially this work of love is promoted , by opening the Kingdom of Heaven to the foresight of our Faith ; and shewing us what we shall enjoy for ever ; and assuring us of the Fruition of our Creators Everlasting Love ; yea , by making us fore-know that Heaven consisteth in perfect mutual endless love . This will both of it self , draw up our Hearts , and engage all our Reason and Endeavours , in beginning that work which we must do for ever , and to learn on Earth to love in Heaven . 4. And besides all these objective helps , Christ giveth to Believers the Spirit of Love , and maketh it become as a nature in us ; which no other Teacher in the World could do . Others can speak reason to our Ears , but it is Christ that sendeth the warming Beams of holy Love into our Hearts . If the love of God and holiness were no better than common Philosophical Speculations , then Aristotle , or Plato , or such other Masters of names and notions , might compare with Christ and his Apostles , and Athens with the Primitive Church ; and the Schoolmen might be thought the best Improvers of Theology . But if thousands of dreaming Disputers wrangle the World into misery , and themselves into Hell , and are ingenious Artificers of their own damnation ; and if the love of God and Goodness , be the healthful constitution of the Soul , its natural content and pleasure , the business and end of life , and all its helps and blessings , the Soder of just Societies , the Union of Man with God in Christ , and with all the Blessed ; and the Fore-taste and First-fruits of endless Glory ; then Christ the Messenger of Love , the Teacher of Love , the Giver of Love , the Lord and Commander of Love , is the best Promoter of Knowledge in the World. And as Nicodemus knew that he was a Teacher come from God , because no man could do such works unless God were with him ; so may we conclude the same , because no man could so reveal , so cause , and communicate Love , the holy Love of God and Goodness , unless the God of Love had sent him . Love is the very end and work of Christ , and of his Word and Spirit . Chap. IX . The fifth Inference : What great cause men have to be thankful to God for the Constitution of the Christian Religion : And how unexcusable they are that will not learn so short and sweet , and safe a Lesson . SO excellent and every way suitable to our case is the Religion taught and instituted by Christ , as should render it very acceptable to Mankind . And that on several accounts . 1. The brevity and plainness of Christian Precepts , greatly accommodateth the necessity of Mankind . I say his necessity , lest you think it is but his sloth . Ars longa , Vita brevis , is the true and sad complaint of Students . Had our Salvation been laid upon our Learning a Body of true Philosophy , how desperate would our case have been ? For , 1. Mans great Intellectual weakness ; 2. His want of leisure would not have allowed him a knowledge that requireth a subtile wit and tedious studies . 1. Most men have wits of the duller sort : Such quickness , subtilty and solidity , as is necessary to great and difficult studies , are very rare . So rare , as that few such are found even amongst the Preachers of the Gospel : Of a multitude who by hard Studies and honest Hearts , are fit to Preach the Doctrine of Salvation , scarce one or two are found of so fine and exact a wit as to be fit judiciously to manage the curious Controversies of the Schools . What a case then had Mankind been in , if none could have been wise and happy indeed , but these few of extraordinary capacity ? The most publick and common good is the best . God is more merciful than to confine Salvation to subtilty of wit : Nor indeed is it a thing it self so pleasing to him as a Holy , Heavenly Heart and Life . 2. And we have Bodies that must have Provision and Employment : We have Families and Kindred that must be maintained : We live in Neighbourhoods and publick Societies , which call for much Duty , and take up much time . And our sufferings and crosses will take up some thoughts . Were it but Poverty alone , how much of our time will it alienate from contemplation ? whilst great necessities call for great care and continual labour ? Can our common poor Labourers , ( especially Husbandmen ) have leisure to inform their minds with Philosophy or curious Speculations ? Nay , we see by experience , that the more subtile and most vacant wits , that wholly addict themselves to Philosophy can bring it to no considerable certainty , and consistency to this day , except in the few Rudiments or common Principles that all are agreed in . Insomuch that those do now take themselves to be the chief or only wits , who are pulling down that which through so many Ages , from the beginning of the World , hath with so great wit and study been concluded on before them ; and are now themselves no higher than new Experimenters , who are beginning all anew again , to try whether they can retrieve the errours of Mankind , and make any thing of that which they think the World hath been so long unacquainted with : And they are yet but beginning at the Skin or Superficies of the World , and are got no further with all their wit , than Matter and Motion , with Figure , Site , Contexture , &c. But if they could live as long as Methusalem , it is hoped they might come to know that besides Matter and Motion ; there are Essential Virtues called substantial Forms , or active Natures , and that there is a Vis Motiva , which is the cause of Motion , and a Virtus Intellectiva , and Wisdom which is the cause of the Order of Motion , and a Vital Will and Love which is the perfection and end of all : In a word , they may live to know that there is such a thing in the World as Life , and such a thing as Active Nature , and such a thing as Sense and Soul , besides Corporeal Matter and Motion , and consequently that man is indeed man. But , alas , they must die sooner , perhaps before they attain so far , and their Successors must begin all anew again , as if none of all these great attempts had been made by their Predecessours , and so ( by their method ) we shall never reach deeper than the Skin , nor learn more than our , A B C And would we have such a task made necessary to the Common Salvation , even for all the Poor and Vulgar , wits , which is so much too hard for our most subtile Students ? 2. And Christianity is as suitable to us , in the Benefit and Sweetness of it . What a happy Religion is it that employeth men in nothing but receiving good to themselves , and in doing good to themselves and others . Whose work is only the Receiving and Improving of Gods Mercies , and Loving and Delighting in all that is good , rejoycing in the tasts of Gods Love on Earth , and in the Hopes of perfect Felicity , Love and Joy for ever . Is not this a sweeter life , than tiresom , unprofitable Speculations . O then how unexcuseable are our contemners of Religion , that live in wilful Ignorance and ungodliness , and think this easy and sweet Religion , to be a tedious and intolerable thing ! What impudent Calumniators and Blasphemers are they of Christ and Holiness , who deride and revile this sweet and easy way to life , as if it were a slavery and an irksom toil , unnecessary to our Salvation , and unfit for a freeman , or at least a Gentleman , ( or a Servant of the flesh and world ) to practise . If Christ had set you but such a task as Aristotle , or Plato did to their disciples ; so many notions , and so many Curiosities to learn ; If he had written for you as many Books as Chrysippus did ; If he had made necessary to your Salvation , all the arbitrary notions of Lullius , & all the Fanatick conceits of Campanella , and all the dreaming Hypotheses of Cartesius , and all the Astronomical & Cosmographical difficulties of Ptolomy , Tycho-Brache , Copernicus and Galilaeus , and all the Chronological difficulties handled by Eusebius , Scaliger , Functius , Capellus , Petavius , &c. And all the curiosities in Philosophy and Theology of Cajetane , Scotus , Ockam , Gabriel , &c. Then you might have had some excuse for your aversation : But to accuse and refuse , and reproach so Compendious , so Easie , so Sweet , so Necessary a Doctrine and Religion , as that which is brought and taught by Christ , this is an ingratitude that hath no excuse , unless Sensuality and Malignant enmity may pass for an excuse . Doth Christ deliver you from the maze of Imaginary Curiosities , and from the burdens of worldly wisdom called Philosophy , and of Pharisaical Traditions , and Jewish Ceremonies , and make you a light burden , an easy Yoak , and Commandments that are not grievous , and after all this , must he be requited with Rejection and Reproach , and your Burdens and Snares be taken for more tolerable than your deliverance ? You make a double forfeiture of Salvation , who are so unwilling to be saved . Be thankful , O Christians , to your heavenly Master , for tracing you out so plain and sweet a way . Be thankful that he hath cut short those tiresom studies , by which your task-masters would confound you , under pretence of making you like Gods , in some more subtile and sublime Speculations than Vulgar wits can reach . Now all that are willing may be Religious , and be saved : It is not confined to men of learning . The way is so sweet , as sheweth it suitable to the end . It is but [ Believe Gods Love and Promises of Salvation by Christ , till you are filled with Love and its delights , and live in the pleasures of Gratitude and Holiness , and in the Joyful hopes of endless Glory : ] And is not this an easy Yoak ! Saith our Heavenly Poet Mr. G. Herbert , in his Poem called Divinity p. 127. As men for fear the Stars should Sleep and Nod , And trip at night , have Spheres supply'd ; As if a Star were duller than a clod , Which knows his way without a guide , Just so the other Heaven they also serve , Divinities transcendent Sky , Which with the Edge of wit they Cut and Carve , Reason Triumphs , and Faith lies by . — But all his Doctrine which he taught and gave , Was clear as heav'n from whence it came ; At least those Beams of truth which only save , Surpass in Brightness any Flame : Love God , and Love your Neighbours , watch and pray , Do as you would be done unto . O dark instructions ! even as dark as day ! Who can these Gordian Knots undo ? Chap. 10. The sixth Inference : How little reason ungodly men have to be proud of their Learning , or of any sort of Knowledge or Wisdom whatsoever . AS the ancient Gnosticks , being puffed up with their corrupt Platonick Speculations , lookt down with contempt upon ordinary Christians , as silly ignorants in comparison of them , and yet had not wisdom enough to preserve them from the Lusts and Pollutions of the world ; Even so is it with abundance of the worldly Clergy and ungodly Scholars in this age . They think their Learning setteth them many degrees above the Vulgar , and giveth them right to be Reverenced as the Oracles or Rabbies of the World ; When yet ( poor Souls ! ) They have not learned ( by all their Reading , Studies and Disputings ) to Love God and Holiness , better than the Riches and Preferments of the World. And some of them not better than a Cup of strong drink , or than the brutish pleasures of Sense and Flesh . It is a pitiful thing to see the Pulpit made a Stage for the ostentation of this self-shaming , self-condemning Pride and Folly : For a man under pretence of serving God , and helping other men to Heaven , to make it his errand to tell the hearers , that he is a very Wise and Learned man ; who hath not wit enough to choose a holy , humble life , nor to make sure of Heaven or to save his Soul ; nor perhaps to keep out of the Tavern , or Ale-house the next week , nor the same day to forbear the venting of his worldly , carnal mind . What is such Learning , but a Game of Imagination , in which the Phantasie sports it self with names and notions ; or worse , the materials which are used in the service of sin , the fuel of pride , the blinder and deceiver of such as were too ignorant before , being a meer shadow and name of Knowledge ? What good will it do a man tormented with the Gout , or Stone , or by miserable poverty , to know the names of various herbs , or to read the titles of the Apothecaries boxes , or to read on a sign-post , Here is a good ordinary ? And what good will it do a carnal , unsanctified Soul , that must be in Hell for ever , to know the Hebrew roots or points , or to discourse of Cartesius his materia subtilis & globuli aetherei , &c. Or of Epicurus and Gassendus Atomes , or to look on the Planets in Galileus Glasses , while he casteth away all his hopes of Heaven , by his unbelief , and his preferring the pleasures of the flesh ? Will it comfort a man that is cast out of Gods presence , and condemned to utter darkness , to remember , that he was once a good Mathematician , or Logician , or Musician , or that he had wit to get riches and preferments in the world , and to climb up to the heighth of honour and dominion ? It is a pitiful thing to hear , a man boast of his wit , while he is madly rejecting the only felicity , forsaking God , esteeming vanity , and damning his Soul ! The Lord deliver us from such wit and learning . Is it not enough to refuse Heaven and choose Hell ( in the certain causes ) to lose the only day of their hopes , and in the midst of light , to be incomparably worse than mad , but they must needs be accounted wise and learned , in all this self-destroying folly ? As if ( like the Physician who boasted that he killed men according to the Rules of art ) it were the heighth of their ambition to go learnedly to Hell , and with Reverend gravity and wit , to live here like brutes , and hereafter with Devils for evermore . Chap. 11. The seventh Inference : Why the ungodly world hateth Holiness , and not Learning . FRom my very Child-hood , when I was first sensible of the concernments of mens Souls , I was possest with some admiration , to find that every where the Religious , godly sort of people , who did but exercise a serious care of their own and other mens Salvation , were made the wonder and obloquy of the world ; Especially of the most vitious and flagitious men , so that they that professed the same Articles of faith , the same Commandments of God to be their Law , and the same Petitions of the Lords Prayer to be their desire , and so professed the same Religion , did every where revile those that did endeavour to live according to that same profession , and to seem to be in good sadness in what they said . I thought that this was impudent Hypocrisie in the ungodly , worldly sort of men ! To take them for the most intolerable persons in the Land , who are but serious in their own Religion , and do but endeavour to perform , what all their Enemies also vow'd and promised . If religion be bad , and our faith be not true , why do these men profess it ? If it be true and good , why do they hate and revile them that would live in the serious practice of it , if they will not practise it themselves ? But we must not expect Reason , when sin and sensuality have made men unreasonable . But I must profess that since I observed the course of the world , and the concord of the Word and Providences of God , I took it for a notable proof of mans fall , and of the verity of the Scripture , and the supernatural Original of true Sanctification , to find such an universal enmity between the holy and the serpentine seed , and to find Cain and Abels case so ordinarily exemplified , and him that is born after the Flesh to persecute him that is born after the Spirit . And methinks to this day it is a great and visible help for the confirmation of our Christian Faith. But that which is much Remarkable in it is , that nothing else in the world ( except the Crossing of mens carnal interest ) doth meet with any such universal enmity . A man may be as learned as he can , and no man hate him for it . If he excel all others , all men will praise him and proclaim his excellency : He may be an excellent Linguist , an excellent Philosopher , an excellent Physician , an excellent Logician , an excellent Orator , and all commend him . Among Musicians , Architects , Souldiers , Seamen , and all Arts and Sciences , men value , prefer and praise the best ; Yea even Speculative Theology , such wits as the Schoolmen and those that are called great Divines , are honoured by all , and meet , ( as such ) with little Enmity , Persecution or Obloquy in the world . Though I know that even a Galilaeus , a Campanella , and many such have suffered by the Roman Inquisitors , that was not so much in enmity to their Speculations or Opinions , as through a fear lest new Philosophical notions should unsettle mens minds , and open the way to new opinions in Theology , and so prove injurious to the Kingdom and Interest of Rome . I know also that Demosthenes , Cicero , Seneca , Lucan , and many other learned men , have died by the hands or power of Tyrants . But that was not for their Learning , but for their opposition to those Tyrants Wills and Interests . And I know that some Religious men have suffered for their Sins and Follies , and some for their medling too much with secular affairs , as the Councellours of Princes , as Functius , Justus Jonas , and many others . But yet no Parts , no Excellency , no Skill or Learning is hated commonly , but honoured in the World , no not Theological Learning , save only this practical Godliness and Religion , and the Principles of it , which only rendereth men amiable to God ( through Christ ) and saveth mens Souls . To know and love God , and live as those that know and love him , to seek first his Kingdom and the Righteousness thereof , to walk circumspectly , in a holy and heavenly Conversation , and studiously to obey the Laws of God , this which must save us , this which God loveth and the Devil hateth , is hated also by all his Children ; for the same malignity hath the same effect . But methinks this should teach all considering men to perceive what Knowledge it is that is best , and most desirable to all that love their happiness . Sure this sort of Learning , Wit and Art , which the Devil and the malignant World do no more dispraise , oppose and persecute , ( though as it is sanctified to higher ends it be good , yet ) of it self is comparatively no very excellent and amiable thing . I know Satan laboureth to keep out Learning it self ( that is truly such ) from the world , because he is the Prince and Promoter of darkness , and the Enemy of all useful light : And lower Knowledge is some help to higher , and speculative Theology may prepare for practical ; and the most gross and brutish ignorance best serveth the Devils designs and turn . And even in Heathen Rome the Arts prepared men for the Gospel ; and Learning in the Church Reformers hath ever been a great help and furtherance of Reformation . But yet if you stop in Learning and Speculation , and take it as for it self alone , and not as a means to holiness of Heart and Life , it is as nothing . It is Paul's express resolution of the case , that if we have all Knowledge without this holy Love , we are nothing , but as sounding Brass or a tinkling Cymbal , 1 Cor. 13. But surely there is some special excellency in this holy knowledge , and Love , and Obedience , which the Devil and the malignant World so hate , in high and low , in rich and poor , in Kindred , Neighbours , Strangers , or any , where they meet with it . It is not for nothing . This is the Image of God ; this is it that is contrary to their carnal Minds , and to their fleshly Lusts , and sinful Pleasures . This tells them what they must be and do ( or be undone for ever ) which they cannot abide to be or do . Let us therefore be somewhat the wiser for this discovery of the mind of the Devil and all his Instruments : I will love and honour all Natural , Artificial , acquired Excellencies , in Philology , Philosophy , and the rest : As these expose not men to the Worlds Obloquy , so neither unto mine or any sober mans . In their low places they are good , and may be used to a greater good . But let that holy knowledge and love be mine , which God most loveth , and the World most hateth , and costeth us dearest upon Earth , but hath the blessed end of a Heavenly Reward . Chap. XII . The eighth Inference : What is the work of a faithful Preacher , and how it is to be done . IF that Knowledge which kindleth in us the Love of God , be the only saving Knowledge , then this is it that Ministers must principally preach up and promote . Could we make all our hearers never so learned , that will not save their Souls : But if we could make them holy , and kindle in them the love of God and goodness , they should certainly be saved . The holy practical Preacher therefore is the best Preacher , because the holy practical Christian is the best and only true Christian . We work under Christ , and therefore must carry on the same work on Souls which Christ came into the World to carry on . All our Sermons must be fitted to change mens Hearts , from Carnal into Spiritual , and to kindle in them the love of God. When this is well done , they have learnt what we were sent to teach them ; and when this is perfect , they are in Heaven . Those Preachers that are Enemies to the godliest of the people , and would make their Hearers take them all for Hypocrites , that go any further than obedience to their Pastors , in Church-forms and Orders , Observances and Ceremonies , and a civil Life , are the great Enemies of Christ , his Spirit , his Gospel and the Peoples Souls ; and the Eminent Servants of the Devil , in his malignant War against them all . All that Knowledge , and all those Formalities , which are set up instead of divine Love and holy Living , are but so many cheats , to deceive poor Souls till time be past , and their convictions come to late . I confess that ignorance is the calamity of our times , and people perish for lack of Knowledge : And that the Heart be without Knowledge it is not good : And lamentable ignorance is too visible in a great degree , among the religious sort themselves ; as their manifold differences and errours too openly proclaim : And therefore to Build up men in Knowledge , is much of the Ministerial work . But what Knowledge must it be ? Not dead Opinions , or uneffectual Notions , or such Knowledge as tendeth but to teach men to talk , and make them pass for men of parts : But it is the Knowledge of God and our Redeemer , the Knowledge of Christ Crucified , by which we Crucifie the Flesh with all its Affections and Lusts : And by which the World is Crucified to us , and we to it . If the Gospel be hid it is hid to them that are lost in whom the God of this World hath blinded their Eyes ; when there is no truth and mercy , and knowledge of God in the Land , no wonder if such a Land be clad in mourning . When men have not so much Knowledge of the evil of sin , and their own sin and misery , and of the need and worth of Christ , of the truth of Gods Word , of the vanity of the World , of the greatness , wisdom and goodness of God , and of certain , most desirable Glory of Heaven , as shall humble their Souls , and turn them from the World to God , and absolutely deliver them up to Christ , and mortifie fleshly Lusts , and overcome temptations , and renew them unto the Love of God and goodness , and set their Hearts and Hopes on Heaven . This is the ignorance that is mens damnation : And the contrary effectual Knowledge is it which saveth Souls . Chap. XIII . The ninth Inference : Those that Know God so far as to Love him above all , may have comfort notwithstanding their remaining ignorance . A Great number of upright hearted Christians , who Love God sincerely , and obey him faithfully , are yet under so great want of further knowledge , as is indeed a great dishonour to them , and a hinderance of them in their duty and comfort , and to many a great discouragement : And O that we knew how to cure this imperfection , that Ignorance might not feed so many Errours , and cause so many fractions and disturbances in the Church , and so many sinful miscarriages in its members ! But yet we must conclude that the person that hath knowledge enough to renew his Soul to the Love of God , shall be loved by him , and shall never perish , and therefore may have just comfort under all the imperfections of his knowledge . More wisdom might make him a better and more useful Christian : But while he is a Christian indeed , he may rejoyce in God. I blame not such for complaining of the dulness of their Understandings , the badness of their Memories , their little profiting by the means of Grace : I should blame them if they did not complain of these : And I think their case far more dangerous to the Church and to themselves , who have as much ignorance and know it not , but proudly glory in the wisdom which they have not . But many a thousand Christians , that have little of the Notional and Organical part of Knowledge , have powerful apprehensions of the Power , Wisdom and Love of God , and of the great Mercy of Redemption , and of the Evil of Sin , the Worth of Holiness , and the Certainty and Weight of the Heavenly Glory : And by how much these men love God and Holiness more than the more Learned that have less Grace ; by so much they are more beloved of God , and accounted wiser by the God of wisdom ; and therefore may rejoice in the greatness of their felicity . I would have none so weak as to under-value any real useful Learning : But if Pharisees will cry out against unlearned , godly Christians , [ These people know not the Law and are accursed ; ] Remember the Thanksgiving of your Lord , I thank thee , Father , Lord of Heaven and Earth , that thou hast hid these things from the wise and prudent , and hast revealed them to Babes . And as the ( reputed ) foolishness of God ( that is , of Gods Evangelical Mysteries ) will shortly prove wiser , than all the reputed wisdom of men ; so he that hath wisdom enough to love God and be saved , shall quickly be in that World of light , where he shall know more than all the Doctors and subtile disputers upon Earth , and more ( in a moment ) than all the Books of men can teach him , or all their Authors did ever ( here ) know . Jer. 9.23 , 24. Thus saith the Lord , Let not the wise man glory in his wisdom , neither let the mighty man glory in his might , let not the rich man glory in his riches . But let him that glorieth glory in this , that he understandeth and knoweth me , that I am the Lord , which exercise loving kindness and righteousness in the Earth : For in these things do I delight , saith the Lord. Chap. XIV . Questions and Objections answered . Quest . 1. IF so much knowledge will save a man as helpeth him to love God as God , may not Heathens or Infidels at least be saved ? For they know that there is one God who is Infinitely Good and Perfect , and more amiable than all the World , and the great Benefactor of man , and of the whole Creation : So that there is no goodness but what is in him , or from him , and through him , and finally to him : And mans will is made to love apprehended good , and followeth the last practical act of the Intellect , at least where there is no Competitor , but omnimoda ratio boni . And all men know that God is not only Best in himself , but Good , yea Best to them , because that all they have is from him : And they have daily Experience of pardoning Grace contrary to their Commerit . It seemeth therefore that they may love God as God. Ans . 1. To cause a man to Love God as God , there is necessary both Objective Revelation of God's Amiableness , and such Subjective Grace which consisteth in a right Disposition of the Soul. 2. Objective Revelation is considered as sufficient either to well disposed , or to an ill disposed Soul. 3. This Right disposition consisteth both in the abatement of mens Inclinations to contrary ( sensual ) objects , and in the inclining them to that which is Divine and Spiritual . And now I answer , 1. It cannot be denied but that so much of God's Amiableness or Goodness is revealed to Infidels that have not the Gospel , by the means mentioned in the Objection , as is sufficient to bring men under an obligation to love God as God , and to leave them unexcusable that do not . 2. Therefore to such the Impossibility is not Physical , but Moral . 3. And there is in that objective Revelation , so much sufficiency , as that if the Soul it self were sanctified and well disposed , it might love God upon such revelation . ( Which Amyraldus hath largely proved . ) 4. But to an unholy and undisposed Soul no objective Revelation is sufficient without the Spirits help and operations . 5. Only the Spirit of Christ the Mediator , as given by and from him , doth thus operate on Souls , as savingly to renew them . 6. Whether ever the Spirit of Christ doth thus operate on any that hear not of Christs Incarnation , must be known either by the Scripture or by experience . By the Scripture I am not able to prove the Universal Negative , though it 's easy to prove sanctification incomparably more common in the Church , than on those without , if any there have it . The case of Infants , and of the Churches , and the World before Christs Incarnation , must here come into consideration . 2. And by experience no man can prove the Negative ; because no man hath experience what is in the Hearts of all the persons in the World. Q. 2. May a Papist or an Heretick by his knowledge be a lover of God as God ? Ans . What is said to the former question is here to be reviewed . And further , 1. A Papist and such Heretick as positively holdeth all the essentials of Christianity , and seeth not the opposition of his false opinions hereto , and holdeth Christianity more practically than those false opinions , may be saved in that state , for he is a Lover of God : But no other Papists or Hereticks can be saved but by a true conversion . 2. There is a sufficiency in the Doctrine of Christianity which they hold , to save them , as to Objective Sufficiency . And that God giveth not subjective Grace ( of Sanctification ) to any such , notwithstanding their errours , is a thing that no man can prove , nor any sober charitable Christian easily believe : And experience of the piety of many maketh it utterly improbable , though we know not certainly the Heart of another . There are many murmurings against me in this City ( behind my back : for never one man of them to my remembrance to this day , did ever use any charitable endeavour to my face to convince me of my supposed errour ) as one that holds that a Papist may be saved , yea , that we are not certain that none in the World are saved besides Christians ; and the Sectaries whisper me to one another to be like Origen , a person in these dangerous opinions , forsaken of God , in comparison of them : What really I assert about these Questions , I have here briefly hinted ; but more largely opened in my Catholick Theology : But I will confess that I find no inclination in my Soul , to desire that their doctrine may prove true , who hide the Glorified love of God , and would contract his Mercy and Mans Salvation into so narrow a Room , as to make it hardly discernable by man , and the Church to be next to no Church , and a Saviour to save so very few , as seem scarce considerable among the rest that are left remediless . And who would make us believe that the way appointed to bring men to the Love of God , is , to believe that he hath elected that particular person , and left almost all the World ( many score or hundreds to one ) unredeemed , and without any promise or possibility of Salvation : I am sure that the covenant of Innocency is ceased ; And I am sure that all the World was brought under a Law of Grace made after the fall to Adam and Noe : And that this Law is still in force to those that have not the more perfect edition in the Gospel . And that Christ came not to bring the World that never hear of him nor can do , into a worse condition than Jews and Gentiles were in before : nor hath he repealed that Law of Grace which he before made them ; nor hath God changed that Gracious Name which he proclaimed even to Moses , Exod. 34.6 , 7. And I am sure that Abraham the Father of the Faithful conjectured once , even when God told him that Sodom was ripe for destruction , that yet there might be fifty Righteous persons in it ; By which we may conjecture what he thought of all the World * . And I know that in every Nation he that feareth God , and worketh righteousness , is accepted of him ; And that he that cometh to God must believe that God is , and that he is the Rewarder of them that diligently seek him , and therefore without Faith none can please God : And that men shall be judged by that same Law which they were under and obliged by , whatever it be . And they that have sinned under the Law ( of Moses ) shall be judged by it ; And they that sinned without that Law shall be judged without it . And I know that God is LOVE it self and Infinitely Good ; and will shew us his goodness in such Glorious Effects to all eternity as shall satisfy us and fill us with Joyful praise : And as for the Papists , I know that they are seduced by a worldly Clergy , and that by consequence many of the Errours in that Church do subvert the Fundamentals ; And so do many Errors of the Antinomians and others among us that are taken for religious persons ; yea and as notoriously as any Doctrines of the Popish Councils do : But I know that as a Logical Faith or Orthodoxness , which consisteth in holding right Notions and Words , deceiveth thousands that have no sound belief of the things themselves expressed by these words ; So also Logical errors about Words , Notions and Sentences , may in unskilful men consist with a Sound Belief of the Things which must necessarily be believed . And that Christ and Grace may be thankfully received by many that have false Names and Notions , and Sayings about Christ and Grace . And I know the great Power of Education and Converse , and what advantage an opinion hath even with the upright , which is commonly extolled by Learned , Godly , Religious men , especially if by almost all . Therefore I make no doubt but God hath many among the Papists , and the Antinomians , ( to name no others ) who are truly Godly , though they Logically or Notionally hold such errours as if Practically held would be their damnation , and if the consequents were known and held : Much more when thousands of the Common People , hold not the errours of the Church which they abide in . And it shall not be my way of perswading my own Soul or others to Love God , by first perswading them that he Loveth but few besides them . And when such have narrowed Gods Love and mercy to all save their own party , and made themselves easily believe that he will damn the rest of the world , even such as are desirous to please God as they are , they have but prepared a Snare for their own Consciences , which may perhaps when it is awakened as easily believe that he will damn themselves . Let us give all diligence to make our own calling and election sure , and leave others to the righteous God , to whose Judgment they and we must stand or fall . Who art thou that judgest anothers Servant ? As the Covenant of Peculiarity was made only with the Israelites , though the Common Law of grace ( made to Adam and Noe ) was in force to other Nations of the World ; So the more excellent Covenant of Peculiarity is since Christs Incarnation made only with the Christian Church , though the foresaid Common Law of Grace be not repealed to all others : Nor can it be said that they sin not against a Law of Grace ; or mercy leading to repentance . And as the Covenant of Peculiarity was not repealed to the ten tribes ( though the benefit●s were much forfeited by their violation ; ) but God had still Thousands among them in Elias time that bowed not the knee to Baal , and such as Obadiah to hide the Prophets ; though yet the Jews were the more Orthodox : Even so though the Reformed Churches , as the two Tribes , stick closer to the truth , the Kingdoms where Popery prevaileth , have yet many thousands that God will save ; and notwithstanding their errours and corrupt additions , they have the same Articles of Faith and Baptismal Covenant as we . And if any man think himself the wiser or the happier man than I , for holding the contrary , and thinking so many are hated of God more than I do ( and consequently rendering him less lovely to them , ) I envy not such the honour nor comfort of their wisdom . Obj. III. You will thus confirm our Ignorant people in their presumption , that tell Professors of Godliness , I Love God above all , and my Neighbour as my self , though I do not know and talk , and pray so much as you do . Ans . Either they do so Love God and Man , or they do not : If they do , they are good and happy men , though you call them ignorant : Yea he is far from being an Ignorant man that knoweth God and Christ , and Heaven and Holiness so well as to be unfeignedly in Love with them . But if he do not , what say I to his encouragement in presumption ! But you must take another course to cure him , than by calling him to a barren sort of Knowledge . You must shew him that the Love of God is an operative principle , and where it is will have dominion and be highest in the Soul , and that telling God that we Love him , while we love not his Law , his Service , or his Children , yea while we love our Appetite , our Wealth , our Credit , and every beastly lust above him , and while we cannot abide much to think or hear talk of him , this is but odious Hypocrisie , which deceiveth the sinner , and maketh him more abominable to God. But if really you see a poor Neighbour whom you count ignorant , live as one that loveth God and Goodness , take heed that you proudly despise not Christs little ones ; but Love and Cherish those sparks that are kindled and Loved by Christ : The least are called by Christ , his Brethren , and their interest made as his own , Mat. 25. And the least have their Angels which see the face of God in Heaven . Qu. IV. How then are Infants saved that neither have knowledge nor Love. Ans . 1. While they have no Wills of their own , which are capable of holy duties , they are as members of their Parents whose Wills are theirs ; and who know God and Love him , for themselves and their Infants : As the Hand and Foot doth not know or Love God in itself , and yet is holy , in that it is the Hand or Foot of one that doth know and Love him . 2. Sanctified Infants have that Grace which is the seed of holy Love , though they have not yet the Act nor proper habit of Love. I call it as seed , because it is a holy disposition of the Soul , by which it is ( not only Physically as all are , but ) Morally able to Love God , when they come to the use of reason , or at least mediately to do that which shall conduce to holy Love. 3. And in this state being Loved of God and known of him as the Children of his Grace and Promise , they are happy in his Love to them : For he will give their natures their due capacity in his way which we are not yet fit to be fully acquainted with , and he will fill up that Capacity with his Love and Glory . Obj. V. If this hold , away with universities , and all our Volumes and Studies of Physicks , Mathematicks and other Sciences ; for they must needs divert our thoughts from the Love of God! And then Turks , Muscovites and other contemners of Learning are in the right . Ans . There is a right and a wrong use of all these : As there is of Arts and business of the world : One man so followeth his trade and worldly business as to divert , distract or corrupt his mind , and drown all holy thoughts and Love ; and leave no due place for holy diligence . And another man so followeth his calling , as that Heaven hath still his heart and hope , and his labour is made but part of his obedience to God , and his way to life eternal , and all is Sanctified by holy Principles , End and Manner : And so it is about common Learning , Sciences or Arts : And I have proved to you , that among too many called great Scholars in the world , many books and much reading and acquaintance with all the arts of speaking , with Grammar , Logick , Oratory , Metaphysicks , Physicks , History , Laws , &c. is but one of Satans Last and Subtlest means of wasting precious time , deceiving Souls , and keeping such persons from pursuing the ends of their excellent wit , and of life itself , that would not have been cheated , diverted and undone , by the grosser way of brutish pleasures : But holy Souls have a Sanctified use of all their common knowledge , making it serve their high and holy ends . But O that some Learned men would in time , as well understand the difference between common Learning ( which serveth fancy , pride or worldly hopes ) and the Love of God and a heavenly life , as they must know it when they come to die . Chap. XV. Use , Exhort . Not to deceive our selves by over-valuing a dead or an unholy Knowledge . IT grieveth my Soul to observe how powerfully , and how commonly Satan still playeth his first deceiving game , of calling off man from Love , Trust and Obedience , to an ensnaring and troublesome , or unprofitable sort of Knowledge : And how the Lust of knowing carryeth away many unsuspected to misery , who escape the more dishonourable sort of lust ! And especially what abundance in several ways , take Notional Knowledge , which is but an Art of thinking and talking , for real Knowledge , which is our acquaintance with God and Grace , and which changed the Soul into the Image of him that we seek and know , and filleth us with Love , and Trust , and Joy. Two sorts are especially here guilty . I. The Learned Students before described . II. The superficial sort of people accounted Religious . I. I have already shewed how pitiful a thing it is , that so many Academical Wits , and so many Preachers , ( to say nothing of the grosly proud , tyrannical and worldly Clergy ) do spend so many years in studies , that are used but in the service of the flesh , to their own condemnation , and never bend their minds to kindle in themselves the Love of God , nor a heavenly Desire or Hope , nor to live in the comfortable prospect of Glory : How many preach up that Love and Holiness , ( as the Trade that they must live by ) which they never fervently preached to themselves , nor practised sincerely one hour in their lives ! How many use to preach Funeral Sermons , and bury the dead , that are unprepared for death themselves , and hardened in their security and unholy state , by those sights , those studies , those words which should awaken and convince them , and which they plead themselves for the conviction of their hearers ! O miserable Scholars ! Miserable Preachers ! Miserable Doctors and Prelates , who study and preach to their own condemnation , and have not knowledge enough to teach them to Love God , nor to set more by the heavenly Glory , than this World ; but by spiritual words do both hide and cherish a fleshly and a worldly mind ! You will find at Death that all your Learning was but a Dream , and one of the Vanities that entangle fools , and you will die as sadly as the unlearned , and be beaten with more stripes than they that knew not their Masters will. 1. Unholy Knowledge is but a carkass , a shadow , the activity of a vain mind , or a means without the end , and unfit to attain it . A Map is not a Kingdom , nor doth it much enrich the owner . The names of meats and drinks will not nourish you : And to know names and notions giveth you no title to the things so named . You may as well think to be saved for being good Musicians , Physicians , or Astronomers , as for being Learned Divines , if your Knowledge cause not holy Love : It may help others to Heaven , but it will be but vanity to you , and you will be a sounding Brass , or a tinkling Cymbal , 1 Cor. 13.1 . You glory in a lifeless picture of Wisdom , and Hell may shortly tell you that you had better have chosen any thing to play the fools with , than with the notions and words of Wisdom mortified . 2. Nay , such prophanation of holy things is a heinous sin . Who is liker the Devil than he that knoweth most , and loveth God least ? To know that you should love , and seek God most , and not to do it , is wilfully to despise him in the open light . As the privation of God's Love is the chief part of Hell ; so the privation of our Love to God is the chief part of ungodliness or sin ; yea and much of Hell it self . Knowledge puffeth up , but Charity edifieth . Unholy Knowledge is a powerful Instrument of Satan's service ; in the service of Pride , and Ambition , and Heresie ; one Learned and witty ungodly man , will merit more of the Devil by mischieving Mankind , than many of the common unlearned sort : And none are so like impenitently to glory in this sin : They will be proud of such adorned Fetters ; that they can sin Philosophically , and Metaphysically , in Greek and Hebrew , and with Logical subtilty , or Oratorical fluency , prove against unlearned men , that they do well in damning their own Souls , and that God and Heaven are not worthy of their chiefest love and diligence ; such men will offend God more judiciously than the ignorant , and will more discreetly and honourably fool away their hopes of Heaven , and more successfully deceive the simple : Their Wisdom , like Achitophel's , will serve turn to bring them to destroy themselves : And is it any wonder if this be foolishness with God ? 1 Cor. 3.19 . The understanding of a man is a faculty unfit to be abused and prostituted to the slavery of the Flesh . The abuse of the senses is bad , but of the understanding worse ; because it is a nobler faculty . When they that knew God , glorified him not as God , but became vain in their imagination , their foolish heart was darkened , and professing themselves wise ( Philosophers or Gnosticks ) they became fools , Rom. 1.21 , 28. And as they did not like to retain God in their knowledge , God gave them up to vile affections . And yet many are proud of this mortal Tympanite , as if it were a sound and healthful Constitution ! And think they have the surest right to Heaven for neglecting it knowingly , and going learnedly in the way to Hell. 3. You lose the chiefest delight of knowledge : O that you knew what holy quietness and peace , what solid pleasure that knowledge bringeth , which kindleth and cherisheth holy love , and leadeth the Soul to Communion with God ; and how much sweeter it is to have a powerful and experimental knowledge , than your trifling dreams ? The Learnedst of you all have but the Husks or Shells of knowledge ; and what great sweetness is in Shells , when the poorest holy experienced Christian hath the Kernel , which is far more pleasant ? O try a more serious practical Religion , and I dare assure you , it will afford you a more solid kind of nourishment and delight . The pleasure of the speculative Divine in knowing , is but like the pleasure of a Mathematician or other Speculator of Nature ; yea below that of the Moral Philosopher : It is but like my pleasure in reading a Book of Travels or Geography ; in comparison of the true practical Christians , which is like their pleasure that live in those Countreys , and possess the Lands and Houses which I read of . 4. Nay , ( yet worse ) this unholy knowledge doth often make men the Devils most powerful and mischievous Instruments : For though Christ oft also so over-rule the Hearts of Men , and the Course of the World , as to make the knowledge and gifts of bad Men serviceable to his Church ( as wicked Souldiers oft fight in a good Cause , and save the lives of better men ) yet a worldly mind is likest to follow the way of worldly interest ; and it is but seldom that worldly interest doth suite with , and serve the interest of truth and holiness , but more commonly is its greatest adversary : Therefore most usually it must be expected that such worldly men should be adversaries to the same truth and holiness which their worldly interest is adverse to . And hence hath arisen that Proud and Worldly , and Tyrannical Clergy , which hath set up and maintained the Roman Kingdom , under the Name of the Holy Catholick Church ; and which hath by their Pope and pretended General Councils usurped a Legislative and Executive Power over the whole Christian World , and made great numbers of Laws without Authority , and contrary to the Laws of Christ ; multiplying Schisms on pretence of suppressing them , and making so many things necessary to the Concord of Christians , as hath made such Concord become impossible ; presumptuously voting other men to be Hereticks , while their own Errours are of as odious a kind , yea , when holy Truth is sometime branded by them as Heresie . And when they cannot carry the Judgments , Consciences and Wills of all men along in obedience to their Tyrannical Pride and Lust , and Interest , they stir up Princes and States to serve them by the Sword , and Murder , and Persecute their own Subjects , and raise bloody Wars against their Neighbours , to force them to obey these proud Seducers : Yea , and if Kings and States be wiser than thus to be made their Hangmen or bloody Executioners ( to the ruine of their best Subjects , and their own Everlasting Infamy and Damnation ) they stir up the foolish part of the Subjects against such Rulers , and in a word , they will give the World no peace : So that I am past all doubt that the Ten Heathen Persecutions so much cryed out of , was but a small matter as against the Christians Blood , in comparison of what hath been done by this Tyrannical Clergy : And the cruelest Magistrates still seem to come short of them in cruelty , and seldom are very bloody or persecuting , but when a worldly or proud Clergy stirs them up to it . And all the Heresies that ever sprang up in the Church , do seem to have done less harm on one side , than by pretences of Unity , Order and Government , they have done on the other . O how unspeakably have been and still are the Churches Sufferings , by a proud and worldly Clergy , and by mens abuse of pretended Learning and Authority ! 5. I will add yet one more considerable mischief ; that is , that your unholiness and carnal minds for all your Learning , corrupteth your judgments , and greatly hindereth you from receiving many excellent truths , and inclineth you to many mortal errours . To instance in some particulars . 1. About the Attributes and Government of God , a bad man is inclined to doubt of Gods particular Providence , his holy Truth and Justice , and to think God is such a one as he would have him to be . Whereas they that have the love of God and goodness , have his Attributes as it were written on their Hearts ; that he is Good , and Wise , and Holy , and Just , and True , they know by an Experimental certain knowledge , which is to them like Nature and Life it self . Joh. 17.3 . Hos . 2.20 . Psal . 34.8 . &c. 2. The very truth of the Gospel and Mystery of Redemption is far hardlier believed by a man that never felt his need of Christ , nor ever had the operations of that Spirit on his Soul , which are its Seal , than by them that have the witness in themselves , and have found Christ actually save them from their sins : Who are regenerated by this holy Seed , and nourished by this Milk. 1 Joh. 5.10 , 11 , 12. 1 Pet. 1.22 , 23. and 1 Pet. 2.2 . 3. Yea the very truth of our Souls Immortality , and the Life and Glory to come , is far hardlier believed by them who feel no inclination to suc● a future Glory , but only a propensity to this present Life , and the interest and pleasures of it , than by them that have a Treasure , a Home , a Heart , and a Conversation in Heaven , and that long for nearer Communion with God , and that have the Earnest and First-fruits of Heaven within them . Math. 6.20 , 21. Phil. 3.20 , 21. Col. 4.1 , 2 , 3 , 4. Rom. 8.17 , 18 , 19 , 20. 4. The evil of sin in general , and consequently what is sin in particular , is hardlier known by a man that loveth it , and would not have it to be sin , than by one that hateth it , and loveth God and holiness above all . They that love the Lord hate evil . 5. Most Controversies about the Nature of Grace , are hardlier understood by them that have it not , than by them that have it as a new Nature in them . And consequently what kind of Persons are to be well thought of as the Children of God ? The Pharisees were strict , and yet haters of Christ and Christians : Many Preach and Write for godliness , that yet when it cometh to a particular judgment , deride the godly as Hypocrites or Superstitious . 6. In cases about the worship of God , a carnal Mind , how Learned soever , is apt to relish most an outside , carnal , ceremonious way , and to be all for a dead formality , or else for a proud ostentation of their own Wits , Opinions and Parts , or some odd singularity that sets them up to be admired as some extraordinary Persons , or teacheth their own Consciences so to flatter them : When a Spiritual Man is for worshipping God ( though with all decent Externals , yet ) in Spirit and in Truth ; and in the most understanding , sincere and humble manner , and yet with the greatest joy and praise . Rom. 8.16 , 26 , &c. 7. Specially in the work of self-judging , how hard a work have the most Learned that are ungodly truely to know themselves ? When Learning doth but help their Pride to blind them ? And yet none so apt to say as the Pharisees , John 9.10 . Are we blind also ? And to hate those that honour them not as erroneously as they do themselves : And therefore Augustine so lamenteth the misery of the Clergy , and saith that the unlearned take Heaven by violence , when the Learned are thrust down to Hell with all their learning ! who are prouder and more self-ignorant Hypocrites in the World ( expecting that all should bow to them and reverence them , and cry them up as wise and excellent men ) than the Unholy , Worldly Fleshly Clergy . 8. And in every case that themselves are much concerned in , their Learning will not keep them from the most blind in Justice : Let the case be but such as their honour , or profit , or relations and friends are much concerned in , and they presently take all Right to be on their side ; and all these to be honest men that are for them , and all those to be wicked Hypocrites , Hereticks , Schismaticks , Factious , or Liars , that are against them ; and dare print to the world that most notorious truths in matters of fact are lies , and lies are truths , and corrupt all History where they are but concerned : So that experience hath taught me to give little credit to any History written by men , in whom I can perceive this double Character , 1. That they are worldly and unconscionable ; 2. And concerned by a personal Interest ; especially when they revile their Adversaries . And money , friends or honour will make any Cause true and just with them , and can confute all evidences of truth and innocency . Learned Judges are too oft corrupt . 9. And in cases of great Temptation , how insufficient is Learning to repel the Tempter , when it 's easily done by the holy Love of God and Goodness ? How easily is a man's Judgment tempted to think well of that which he loveth , and ill of that which his heart is against ? Many such Instances I might give you , but these fully shew the misery and folly of ungodly Scholars , that are but blinded by dead notions , and words of Art , to think they know something , when they know nothing as they ought to know ; and to hate truth and goodness , and speak evil of the things they know not , while for want of holy Love , these tinkling Cymbals do but deceive themselves , and ascertain their own damnation . II. I should next have said as much of the vanity and snare of the Knowledge of such Gnosticks , as in an over-valuing of their own Religious skill and gifts , cry out as the Pharisees , This people that know not the Law are cursed . But what is said is applicable to them . Chap. XVI . Love best the Christians that have most Love to God and Man. IF God Love those most that have most Love , and not those that have most barren Knowledge ; then so must we , even all that take God's Wisdom as infallible : Of whom can we know better whom to Love and Value , than of him that is Wisdom and Love it self ? There is more savoury worth in the experience , affections , and heavenly tendency of holy Souls , than in all the subtilties of Learned Wits . When a man cometh to die , who savoureth not more Wisdom in the Sacred Scripture , and in holy Treatises , than in all Aristotle's Learned works ? And who had not then rather hear the talk and prayers of a holy person , than the most accurate Logick or Mathematicks ? Alas ! what are these but trifles to a dying man ? And what they will be to a dying man , they should be much to us all our life ; unless we would never be wise till it is too late . And among men seeming Religious , it is not the Religious wrangler or disputer , nor the Zealous reviler of his Brethren , that can hotly cry down on one side , These men are Heretical ; or on the other , These are Antichristian , that are the Lovely persons : Not they that on one side cry out , Away with these from the Ministry and Church as disobedient to us ? Or on the other , Away with these from our Communion as not holy enough to join with us ? It is not they that proudliest persecute to prove their Zeal , nor they that proudliest separate from others to prove it ; but it is they that live in the love of God and Man , that are beloved of God and Man. Nature teacheth all men to love those that love them . And the Divine Nature teacheth us to love those much more that love God and goodness . Though love be an act of obedience as commanded , yet hath it a Nature also above meer obedience ; and bare commanding will not cause it . No man loveth God or man only because he is commanded so to do ; but because he perceiveth them to be good and amiable . And the most loving are the most lovely so be it their love be rightly guided . Doth it not kindle love in you to others , more , to hear their Breathings after God , and Grace , and Glory , and to see them loving and kind to all , and delighting to do all the good they can , and covering tenderly the infirmities of others , and practising , 1 Cor. 13. and living at peace among themselves , and as much as is possible with all men , and loving their Enemies , and blessing those that curse them , and patiently bearing and forgiving wrongs , than to come into one Congregation and hear a Priest teach the people to hate their Brethren as Schismaticks or Hereticks ; or in another , and hear a man teach his Followers to hate others as Antichristian or Ceremonious ? Or to hear silly Men and Women talk against things that are quite beyond their reach ; and shaking the Head to talk against Dissenters , and say , Such a one is an erroneous or dangerous man , take heed of hearing him ? Such a one is for or against Reprobation , Free Will , Universal Redemption , Mans Power , and such like , which they little understand . In a word , the proudly Tyrannical , and the proudly Schismatical , with all their pretence of Learning on one side , or of the Spirit and Holiness , and Gifts on the other , are no whit so amiable as the single-hearted , honest , peaceable Christian , who preacheth love , and prayeth love , and liveth , and breatheth , and practiseth love . Paul saith , that all the Law is fulfilled in love ; and fulfilling is more than knowing it . And Christ himself did not in vain sum up all the Commandments in the love of God and Man , Nor in vain ask Peter thrice : Lovest thou me ? nor in vain so often charge it on them , as his new ( that is his last ) Commandment , that they love one another ? Nor doth his beloved Apostle John in vain so earnestly write for love . Chap. XVII . Exhort . Plead not against Love or works of Love , upon pretence of a cross Interest of Learning , Knowledge , Gifts , Church-order , Discipline , &c. or any other thing . IF LOVE be that which is most amiable in us to the God of Love , then as nothing in the World can excuse him that is without it , nor render him lovely indeed to God and Man , so nothing must be made a pretence against it . And no pretence will excuse that man , or that Society that is against it . Even corrections and severities when they must be used , must come from love , and be wholly ordered to the ends and interest of love . And when necessity calls for destructive Executions , which tend not to the good of him that is Executed , yet must they tend to the good of the Community or of many , and come from a greater love than is due to one , or else that which otherwise would be laudable Justice , is but Cruelty : For the punishment of Offenders is good and just , because tending to the common good , Debentur Reipublicae , the Community have Jus , a Right to them as a means to their good : So that it is Love that is the Amiableness of Justice it self . If any think that Gods Justice is a cross instance , let him consider , 1. That though the most publick or common good be our end next the ultimate , yet the true ultimate end of all things , is God himself : And the love of God is the highest love : And Gods Justice is not without that love of himself , and tendeth to that good which he is capable of receiving , which is but the fulfilling or complacency of his own will , which is but improperly called his Receiving . 2. And we little know how many in another World , or in the renewed Earth , are to be profited by his Justice on the damned , as Angels and Men are by his Justice on the Devils . 1. LOVE is the Life of Religion , and of the Soul , and of the Church : And what can be a just pretence for any , to destroy or oppose the very Life of Religion , the Life of Souls , and the Life of the Church of Christ ! Physick , Blood-letting and Dismembring may be used for Life : But to take away Life , except necessarily for a Good that is better than that life , is Murder : And what is it that is better than the Life of Religion in all matters of Religion ? Or than the life of the Church in all Church affairs ? Or than the life of mens Souls in all matters of Soul concernment ? 2. LOVE is the great command and summary of all the Law : And what can be a just pretence for breaking the greatest command , yea , and the whole Law ? 3. LOVE is Gods Image , and he that dwelleth in Love , dwelleth in God , who is LOVE , and God in him : And what can be a pretence sufficient for destroying the Image of God , which is called by his name ? 4. There is nothing in man that God himself loveth better than our love ▪ And therefore nothing that as better can be set against it . And yet alas , what enmity is used in the World against the Love of God and Man ? and many things alledged as pretences to justify it ? Let us consider of some few of them . 1. The great Tyrants of the World , such as in several ages have been the Plagues of their own and neighbour Nations , care not what havock they make of Religion , and of mens lives , by Bloody Wars and Cruel Persecutions ▪ destroying many thousands , and undoing far more thousands of the Country Families where their armies come , and sacrificing the lives of the best of their subjects by butcheries or flames ? And what is the pretence for all this ? Perhaps they would be Lords of more of the World , and would have larger Kingdoms : Or more honour : Perhaps some Prince hath spoken a hard word of them , or done them some wrong : Perhaps some subjects believe not as they bid them believe ; or forbear not to worship God in a manner which they forbid them : Perhaps Daniel will not give over praying for a time , or the Apostles will not give over preaching , or the three Confessors will not fall down to the Golden Image ; and so Nebuchadnezzar , or the other Rulers seem despised : And their wills and honour are an Interest that with them seemeth to warrant all this . But how long will it seem so ? I had rather any friend of mine had the Sins of a Thief or Drunkard or the most infamous Sinner among us to answer for , than the Sins of a Bloody Alexander , Caesar or Tamerlane . 2. The Roman Clergy set up Inquisitions , force men by cruelties to submit to their Church Keys , whose very nature is to be used without force , and they silence , yea torment the faithful Ministers of Christ , and have murdered thousands of his faithful people raised rebellions against Princes and Wars in Kingdoms ; and taught men to hate Gods Servants as Hereticks , Schismaticks , Rebels , Factious , and what not ? And what pretence must justify all this ? Why the Interest of the Pope and Clergy , called in ignorance or craft by the name of the Holy Church , Religion , Unity , and such other honourable name . But must their Church live on Blood ? and holy Blood ? And be built or preserved by the destruction of Christs Church ? Must their doctrine be kept up by silencing faithful Ministers ? and their worship by destroying or undoing the true worshippers of Christ ? Are all these precious things which die with Love , no better than to be sacrificed to the Clergies Pride and Worldly lusts ? 3. Among many Schismaticks and Sectaries ( that are not miscalled so , but are such indeed ) their Discipline consisteth in separating from most other Christians , as too bad ( and that is , too unlovely ) to be of their Communion ; and their Preaching is much to make those seem bad ( that is , unlovely ) that are not of their way ; and their worship is much such as relisheth of the same envy and strife , to add affliction or reproaches to their Brethren ; or to draw the people from the Love of others unto them ; And their ordinary talk is back-biting others for things that they understand not , and reporting any lie that is brought them , and telling the hearers something of this Minister , or that person or the other , that is unlovely , as if Satan had hired them to Preach down Love , and prate and pray down Love , and all this in the name of Christ : And the third chapter of James is harder than Hebrew to them ; they do not understand it , but though they tear it not out of the Bible , they leave it out of the Law in their Hearts , as much as the Papists leave the Second Commandment out of their Books . And it is one of the marks of a good man among them to talk against other parties , and make others odious , to set up them . And what are the Pretences for all this ? Why Truth and Holiness . 1. Others have not the Truth which they have . And 2. Others are not against the same Doctrines and Ceremonies , and Bishops and Church Orders and ways of worship which they are against ; and therefore are ungodly , antichristian or men of no Religion . But Truth seldom dwelleth with the Enemies of Love and Peace : They that are Strangers and Enemies to it indeed do often cry it up , and cry down those as Enemies to it that possess it : The wisdom that hath bitter envying and heart-strife is from beneath ; and is earthly , sensual and devilish . I admonish all that care for their Salvation that they set up nothing upon love killing terms : If you are Christs disciples you are taught of God to love each other , you are taught it as Christs last and great Commandment : You are taught it by the wonderful example of his life , and specially , Joh. 13.14 . By his washing hi● disciples feet : You are taught it by the Holy Ghosts uniting the hearts of the disciples , and making them by Charity to live as in Community , Acts 3. and 4. You are taught it by the Effective operation of the Spirit on your own hearts : The new nature that is in you inclineth you to it . And will you now pretend the necessity of your own Interest , Reputation , your Canons , and things indifferent , your little Church orders of your own making , yea or the positive institutions of Christ himself , as to the present exercise , against this Love ? Hath Christ commanded you any thing before it , except the Love of God ? You say , if such and such men be suffered , this and that disorder and inconvenience will follow : But is it a greater thing than Love that you would maintain ? Is it a greater evil than the destruction of Love that you would avoid ? Did not Christ prefer mercy before Sabbath rest , and before the avoiding familiarity with sinners ? Pretend nothing against Love that is not better than Love. Obj. But what is this to the Love of God which the Text speaketh of ? Ans . As God is here seen as in a Glass , so is he loved : He that Loveth not his Brother whom he seeth daily , how shall he Love God , whom he never saw ? He that saith he loveth God , and hateth his Brother , is a Liar ? What you do to his Brethren you do as to Christ : If you can find as full a promise of Salvation to those that observe your Canons , Ceremonies , Orders , or are of your Opinion and Sect , as I can shew you for them that Love Christ and his Servants , then prefer the former before Love. I know that the Love and Good of Church and State and of many must be preferred before the love and good of few . But take heed of their hypocrisie that make these also inconsistent when they are not ; and make publick good and peace a meer pretence for their Persecutions on one side , or their Schisms on the other . Love is so amiable to nature itself , that few of its Enemies oppose it but under pretence of its own interest and name : It is as in love to the Church & to mens Souls that the Inquisition hath murdered so many , and the Laws de Hereticis comburendis have been made and Executed . But this Burning , Hanging , Tormenting , and undoing kind of Love , needeth very clear proof to make good its name and pretences , before impartial men will take it for love indeed . Whatever good you seem to do , by the detriment of Love to God and Man , you will find it will not bear your charges . Chap. 18. Exh. Bend all your Studies and Labours to the exercise and increase of Love , both of God and Man , and all good works . THE greatest , best and sweetest work should have the greatest diligence . This great Commandment must be obeyed with the greatest care . The work of love must be the work of our whole life : If you cannot learn to pray and preach , no nor to follow a worldly trade , without study and much Exercise , how think you to be proficients in the love of God without them ? Do this well , and all is done . O happy Souls that are habituated and daily exercised in this work ! Whose new nature , and life and study , and business , is holy Love. 1. How Divine , how High and Noble is this life ; To live in a humble friendship with God and all his holy ones ? All animals naturally Love their like , and converse according to their Love : And men as men have as much sociable Love to men as the love of sin and inordinate self-love will allow them : And they that truly love God and Holiness , and Saints , do shew that they have some connatural suitableness to these excellent Objects of their love . Nothing more aptly denominateth any man Divine and Holy , than Divine and Holy Love. How else should Souls have Communion with God ? His common Influx all creatures receive ? In him all live and move and have their being : But when his Love kindleth in us a reflecting Love , this is felicity itself . Yea it is much nobler than our felicity : For though our felicity consist in Loving God , and being Beloved of him , yet it is a far more excellent thing by reason that God is the Object of our love , than by reason that it is our felicity : Gods interest advanceth it more than ours : And though they are not separable , yet being distinguishable , we should love God far more as God , and perfect goodness in himself , than as he or this love is our own felicity . 2. This life of love is the true improvement of all Gods Doctrines , Ordinances , Mercies , Afflictions , and other Providences whatsoever ! For the use of them all is to lead us up to Holy Love , and to help us in the daily exercise of it . What is the Bible else written for , but to teach us to Love and to exercise the fruits of Love ? What came Christ from Heaven for , but to demonstrate and reveal Gods love and loveliness to man , and by reconciling us to God , and freely pardoning all our sins , and promising us both Grace and Glory , to shew us those motives which should kindle Love , and to shew us that God is most suitable and worthy of our Love , and to fill us with the Spirit of love , which may give us that which he commandeth us . What is it that we read books for , and hear Sermons for , but to kindle and exercise holy Love ? What joyn we for in the Sacred worship of the assemblies , but that in an united flame of holy love , we might all mount up in praise to Jehovah ? What is the Lords day separated to , but the tidings of love , the Sufferings Victories , and Triumphs of our Saviours love , the Tasts and Prospects of Gods love to us , and the lively and joyful exercise of ours to him , and to each other ? What use are the Sacraments of , but that being entertained at the most wonderful Feast of Love , we should tast its sweetness and pour out the grateful sense of it in holy Thanksgiving and Praise , and the exercise of uniting love to one another ? What are Church Societies or Combinations for but the loving Communion of Saints ? Which the primitive Christians expressed by selling all , and living in a Community of love , and stedfastly continuing in the Apostles Doctrine , and Fellowship , and breaking of bread and Prayer ? What are all Gods mercies for but that as by Love tokens we should tast that he is Love and Good , and should by that tast be inclined to returns of Love ? Nay what are Civil Societies , but loving Communions , if used according to their natures . Did they not love each other , so many Bees would never hive and work together , nor so many Pigeons dwell peaceably in one Dove-house , nor fly together in so great flocks . What is the whole Christian Faith for , but the doctrine of holy love believed , for the kindling and exercise of our love ? what is faith itself but the bellows of love ? What is the excellency of all good works , and gifts and endowments , but to be the exercises of love to God and man , and the incentives of our brethrens Love ? Without love all these are dead Carkasses , and as nothing , and without it we our selves are as nothing ; yea though we give all that we have to the poor , or give our bodies like martyrs to be burnt , or could speak with the tongue ) the Orthodoxness and Elegancy ) of Angels , we were but as sounding brass and as a tinkling Cymbal . James knew what he said , when he said that Faith without works is dead , because without love it is dead , which those works are but the body or the fruit of . 3. This life of Love is the perfection of mans faculties as to their intended end and use . As all the operations of the lower faculties , ( Vegetative and Sensitive ) are subordinate to the use and operations of the Intellectual part , which is the higher , so all the Acts of the Intellect itself , are but subservient and Dirigent to the Will ( or Love ) and Practice . The understanding is but the Eye by which the Soul seeth what to love , and choose or refuse , and what to do or to avoid . Love is the highest act of our highest faculty ; And complacency in the highest infinite good , is the highest of all the acts of Love. This is the State of the Soul in its Ripeness and Mellow Sweetness , when it is delightful , embracing its most desired object , and is blessed in the fruition of its ultimate end . All other Graces and Duties are Servants unto this . They are the parts indeed of the same new creature , but the Hands and Feet are not the Heart . 4. For Love is the very foretast of Heaven ; the beginning of that felicity which shall there be perfect . In Heaven all Saints shall be as One ; and all united to their glorious Head , as he is united to the Father ( disparities allowed , ) Joh. 17.24 . And what more uniteth Souls than Love ? Heaven is a state of Joyful Complacence ; and what is that but Perfect Love ? The Heavenly work is perfect Obedience and Praise : And what are these but the actions and the breath of Love ? 5. Therefore they that live this life of Love , are fitter to die , and readier for Heaven , than any others . Belief is a foresight of it ; but Love is a foretast ; the first fruits , and our earnest and pledge . He that Loveth God , and Christ , and Angels , and Saints , and perfect Holiness , and Divine Praise , is ready for Heaven , as the Infant in the womb is ready for birth , at the fulness of his time : But other Christians , whose Love is true , but little to their fears , and damped by darkness , and too much love of the body and this world , do go as it were by untimely birth to Heaven ; and those in whom the love of the body is predominant , come not thither ( in that state ) at all . The God of Grace and Glory will meet that Soul with his felicitating embracements , who panteth and breatheth after him by Love : And as Love is a kind of Union with the Heavenly Society , the Angels , who love us better than we love them , will be ready to convey such Souls to God. As the living dwell not in the graves among the dead , and the dead are buried from among the living ; so holy Souls , who have this life of Love , cannot be among the miserable in Hell , nor the dead in sin among the blessed . 6. Therefore this life of holy Love , doth strengthen our Belief it self . Strong Reasons that are brought for the Immortality of Souls , and the future Glory , are usually lost upon unsanctified hearers ; yea with the Doctors themselves that use them : When they have perswaded others that there is a Heaven for Believers , and that by Arguments in themselves unanswerable , they have not perswaded their own hearts ; but the predominant Love of Flesh and Earth , doth byass their understandings , and maketh them think that they can confute themselves . Their gust and inclination prevaileth against Belief : And therefore the greatest Scholars are not always the strongest Believers . But holy Love , when it is the Habit of the Soul , as it naturally ascendeth ; so it easily believeth that God , that Glory to which it doth ascend . The gust and experience of such a Soul assureth it that it was made for Communion with God , and that even in this life such Communion is obtained in some degree ; and therefore it easily believeth that it is Redeemed for it , and that it shall perfectly enjoy it in Heaven for ever . Though Glory be here but seminally in Grace , and this world be but as the womb of that better world for which we hope , yet the life that is in the Embrio and seed , is a confirming Argument for the perfection which they tend to . O that men knew what holy Love doth signifie and foretel ! As the seed or Embrio of a man becometh not a Beast or Serpent ; so he that hath the habitual Love of God , and Heaven , and Holiness , is not capable of Hell , no more than the Lovers of worldliness and sensuality are capable of present Communion with God , and of his Glory . God doth not draw mens Hearts to Himself , nor kindle Heavenly desires in them in vain . He that hath the Spirit of Christ , hath the Witness in himself , that Christ and his Promises of Life are true , 1 John 5.10 , 11 , 12. And what is this Spirit , but the Habit of Divine and Heavenly Love , and its concomitants ? May I but feel my Soul inflamed with the fervent Love of the Heavenly Perfection , surely it will do more to put me quite out of doubt of the certainty of that blessed state , than all Arguments without that Love can do . 7. And holy Love will be the surest Evidence of our Sincerity ; which many old Writers meant , that called it , The Form of Faith and other graces : As means , as means , are informed by their aptitudinal respect unto the End ; so Love , as it is the Final Act upon God the Final Object , thus informeth all subordinate Graces and Duties as they are means . And as all Morality is subjected in the Will as the proper primary seat , and is in the Intellect , executive power , and senses only by participation , so far as their acts are imperate by the Will ; so Love and Volition being really the same thing , it may accordingly be said , that nothing is any further acceptable to God , than it is Good ; and nothing is morally Good any further than it is voluntary or willed ; and to be willed ( as Good , as End , or as Means ) and to be Loved , are words that signifie the same . No preaching , praying , fasting , &c. no fear of punishment , no belief of the Truth , &c. will prove us sincere and justified , any further than we can prove , that all this either cometh from , or is accompanied with Love , that is , with a Consenting Will. With the heart man believeth unto righteousness , Rom. 10. And , If thou believe with all thy heart , thou mayest be baptized , saith Philip to the Eunuch , Acts 8. My Son , give me thy heart , is Wisdom's invitation . All 's nothing without the heart , that is , without willingness or Love. They that love most are sureliest forgiven , and have most holiness or grace , how unskifull soever they may be in their expressions . The sealing Spirit of Adoption , is the Spirit of Love , and the Abba Father , and the unexpressed groans of filial Love , are understood and acceptable to God. A Loving Desire after God and Holiness , is a better Evidence , than the most taking Tongue , or largest Knowledge . 8. This life of Holy Love will make all our Religion and Obedience easy to us ; It will give us an alacrity to the performance , and a pleasure in the practice of it ; and so our obedience will be hearty , willing and universal . Who is averse to that which he Loveth ( unless for something in it which he hateth ? ) All men go willingly and readily to that which they truly Love. Therefore it is said that the Law is not made for a Righteous man : that is , a man that Loveth Piety , Temperance and Justice , and their several works , so far hath no need of Threatning Laws and Penalties to constrain him to it : And he that hateth sin , so far hath no need of Legal Penalties to restrain him from it . Thus is the Law said to be written in our Hearts ; not as it is meerly in our knowledge and memory , but as the matter commanded is truly Loved by us , and the sin forbidden truly hated . Even our Horses will carry us cheerfully that way which they Love to go , and go heavily where they go against their Wills. Win mens Love , and the life and lips and all ( according to power ) will follow it . 9. And such persons therefore are likest to persevere : men go unweariedly ( if they be but able ) where they go with Love. Especially such a Love , which groweth stronger as it draweth nearer the state of perfection which it loveth ; and groweth by daily renewed experiences and mercies , as Rivers grow bigger as they draw nearer to the Sea. We easily hold on in that we Love ; But that which men loath , and their hearts are against ; they are quickly weary of : And the weary person will easily be perswaded to lie down : The root of a Apostasie is already in those persons , who Love not the end which they pretend to seek , nor the work which they pretend to do . 10. Lastly , holy Love is a pregnant , spreading , fruitful grace : It kindleth a desire to do good to others , and to draw men to Love the same God and Heaven , and Holiness which we love . It made Gods word to be to Jeremy as a burning Fire shut up in his Bones , he was weary of forbearing , Jer. 20.9 . As fire kindleth fire , and is the active principle of vegetation ( as I suppose ) so Love kindleth Love , and is a kind of generative principle of Grace . Gods Love is the first cause ; but Mans Love maketh them meet Instruments of Gods Love : For Love will be oft praising the God and Holiness which is loved ; and earnestly desireth that all others may Love and praise the same . The Soul is not indeed converted , till its Love is won to God and Goodness : A man may be terrified into some austerities , superstitions or reformations , but he is not further holy than his Heart is won . And as every thing that generateth is apt to produce its like , so is Love , and the words and works of Love. And as Love is the Heart of Holiness , so must it be of all fruitful Preaching and conversation , whatever the Words or Actions are , they are like no farther to win Souls , than they demonstrate the Love of God , and of Holiness , and of the hearers or spectators . As among amorous and vain persons strong Love appearing though by a look or word , doth kindle the like more than all complements that are known to be but feigned and affected words ; so usually Souls are won to God , as by the Preachers words and works of Love , the love and loveliness of God in Christ , are fulliest made known . Quest . But how should we reach this excellent Life of holy Love , which doth so far excel all knowledge . Ans . I have said so much of this in the first part of my Christian Directory , and other writings , that I must here say but little of it , lest I be overmuch guilty of repetitions . Briefly , Direct . I. Believe Gods Goodness to be equal to his Greatness . Gods three great primary Attributes are coequal , viz. His Power , his Wisdom , and his Goodness ! And then look up to the Heavens and think how Great and Powerful is that God that made and continueth such a frame , as that Sun , and those Stars , and those Glorious unmeasureable Regions where they are : Think what a World of Creatures God maintaineth in life , on this little lower Orb of Earth , both in the Seas and on the Land. And then think , O what is the Goodness which is equal to all this Power ! Direct . 2. Consider how communicative this Infinite Goodness is : Why else is he called LOVE it self ? Why else made he all the World ? And why did he make the Sun so Glorious ? Why else did he animate and beautify the Universe , with the Life and Ornaments of Created Goodness ? All his works shine by the splendor of that excellency which he hath put upon them ; all are not equal , but all are Good , and their inequality belongeth to the Goodness of the Universe . The Communicative Nature with which God hath endowed all active Beings , ( and the most Noble most ) is an Impress of the Infinite communicative LOVE . Fire would communicate its Light , Heat and Motion to all passive objects which are capable of receiving it : How pregnant and fertile is the very Earth , with plants , flowers and fruits of wonderful variety , usefulness and beauty ! What plant is not natured to the propagation of its kind , yea to a plenteous multiplication ? How many Seeds which are Virtual Plants , doth each of them bring forth at once ; and yet the same plant , with all its off-spring , perhaps liveth many years for further multiplication : so that did not the far greatest part of Seeds yearly perish , there must be very many such Earths to receive and propagate them : This Earth hath not room for the hundredth part : To shew us that the Active natures even of Vegetatives , do quite exceed in their pregnant communicative activity , the receptive capacity of all passive matter : which teacheth us to observe that all created Patients are unconceiveably too narrow to receive such Communicative Influences , as Infinite pregnant LOVE can communicate , were there subjects to receive them . It is wonderful to observe in all sorts of Animals , the same multiplying communicative inclination ! and what use the God of nature maketh even of sensual LOVE to all Generation ? Uniting and Communicative LOVE is in all Creatures the incentive Principle of Procreation . And what a multitude of young ones will some one Creature Procreate , especially Fishes to admiration ? So that if other Fishes , with Men and other Creatures did not devour them , all the Waters on Earth could not contain them . Yea our Moral Communicativeness also hath the same indication : He that knoweth much would fain have others know the same ; secret knowledge kept to our selves only hath its excellent use ; but it satisfieth not the mind , nisi te scire hoc sciat alter , unless others know that you have such knowledge , and unless you can make them know what you know : Holy Souls therefore have a fervent , but a regular desire , and endeavour by communicative Teaching to make others wise : But proud Heretical Persons , that overvalue their conceits , have an irregular Fornicating Lust of Teaching ; and adulterously invade the charge of others , presuming that none can do it so wisely and so well as they . Men will compass Sea and Land to make a Proselyte ; and Tares and Weeds are as much inclined to propagation as the Wheat . There is a marvellous desire in the Nature of man to make others of their own Opinion ; and when it is governed by Gods Laws , it is greatly beneficial to the World. And even in Affections , as well as Knowledge , it is so : We would have others love those that we love , and hate what we hate . Though where , by the insufficiency of the narrow Creature , Men must lose and want that themselves , which they Communicate to others , selfishness forbiddeth such Communication . And doubtless all the Creatures in their several Ranks , have some such Impresses from the Creator , by which his transcendent perfections may be somewhat observed . That God is now so Communicative as to give to all Creatures in the World , whatever Being , Motion , Life , Order , Beauty , Harmony , Reason , Grace , Glory , any of them possess is past all question to considering sober reason . Which tempted Aristotle to think that the World was Eternal , and some Christians to think that though this present Heaven and Earth were Created , as in Gen. 1. is said , yet that from Eternity some Intellectual World at least , if not also Corporeal , did flow from the Creator as an Eternal Effect of an Eternal Cause ; or an Eternal Accident of the Deity : Because they could not receive it , that a God so unspeakably Communicative now ( who hath made the Sun to be an Emblem of his Communicativeness , ) should from all Eternity be solitary and not communicative , when yet to all Eternity he will be so . But these are questions which uncapable Mortals , were far better let alone than meddle with , unless we desire rather to be lost than to be blessed in the Abyss of Eternity , and the thoughts of infinite pregnant LOVE . But it is so natural for man and every Animal to love that love and goodness which is beneficent , ( not only to us , but to all ) rather than a meer self-lover , that doth no good to others , that it must needs conduce much to our love of God , to consider that he is good to all , and his mercy is over all his works ; and that as there is no light in the Air but from the Sun , so there is no goodness but from God in all the World , who is more to the Creation than the Sun is to this lower World. And a Sun that lighteth all the Earth , is much more precious than my Candle : A Nilus which watereth the Land of Egypt , is more precious than a private Well : It is the Excellency of Kings and publick Persons , that if they are good , they are good to many : And O what innumerable Animals in Sea and Land , besides the far greater Worlds of nobler Wights do continually live by one God of Love ! Study this Universal , Infinite Love. Direct . 3. Especially study Divine LOVE and Goodness in the Face of our Redeemer Jesus Christ , and all the Grace which he hath purchased and conferreth . As we may see that magnitude of the Stars in a Telescope , which without it no Eye can discern ; so may we see that glory of the love of God , by the Gospel of Jesus , which all common natural helps are insufficient to discover to such minds as ours . LOVE is the great Attribute which Christ came principally to manifest , ( as was afore-said ) Joh. 3.16 . 1 Joh. 3.1 , &c. And love is the great Lesson which he came to teach us ; and love is the new nature which by his Spirit he giveth us . And love is the great duty , which by Law and Gospel he requireth of us . Love hath wrought its Miracles in Christ to the posing of the understandings of Men and Angels . There we may see God in the nearest condescending Unity with Man : In Christ we may see the divine wisdom and word incorporate in such Flesh as ours , conceived in a Virgin by the power of the Spirit of Love ; by which Spirit this Incorporate Word did Live , Preach , Converse familiarly with Man ; work Miracles , heal Diseases , suffer reproachful Calumnies and Death ; Rising , Triumphing , Ascending , Interceeding , sending the Embassies of Love to the World , calling Home the greatest sinners unto God , reconciling Enemies , and making them the Adopted Sons of God , forgiving all sin to penitent Believers , quickening dead Souls , illuminating the Blind , and sanctifying the Wicked by the Spirit of Life , and Light , and Love ; and making it his Office , his Work , his Delight and Glory , to rescue the miserable Captives of the Devil , and to make Heirs of Heaven of those that were condemned to Hell , and had forsaken Life in forsaking God. As this is shining , burning love , so it is approaching and self-applying love ; which cometh so near us , in ways and benefits so necessary to us , and so exceeding congruous to our case , as that it is easier for us to perceive and feel it , than we can do things of greater distance . The clearer the Eye of Faith is , by which we look into this mysterious Glass , the more the wonders of Love will be perceived in it . He never knew Christ , nor understood the Gospel , that wondered not at Redeeming saving love ; nor did he ever learn of Christ indeed , that hath not learned the Lesson , Work and Life of love . Direct . 4. Keep as full Records as you can of the particular Mercies of God to your selves ; and frequently peruse them , and plead them with your frozen Hearts . These are not the chiefest reasons of Christian love ; because we are such poor inconsiderable Worms , that to do good to one of us , is a far smaller matter , than many things else that we have to think of for that end . But yet when love doth chuse a particular Person for its object , and there bestow its obliging Gifts , it helpeth that Person far more than others to returns of thankfulness and love : It 's that place , that Glass which the Sun doth shine upon , doth reflect its Beams , rather than those that are shut up in darkness . Self-love may and must be regulated and sanctified , to the furthering of higher love . It is not unmeet to say with David , Psal . 116.1 . I love the Lord , because he hath heard the voice of my supplication . We should say as heartily , I love the Lord because he hath prospered , recovered , comforted my Neighbour : But this is not all so easie as the other : And where God by personal application , maketh our greatest duty easie , we should use his helps . Obj. But if it be selfishness as some tell us , to love one that loveth us , better than another of equal worth , who doth not love us , is it not selfishness to love God on so low an account as loving us ? God may say well , I love those that love me , Prov. 8.17 . because to love him is the highest virtue , but to love us is as inconsiderable as we are . Ans . 1. You may love another the more for loving you on several accounts . 1. As it is a duty which God requireth him to perform ( but so you must love him equally for loving others also . ) 2. As he rendereth himself more congruous and obliging to you , by chusing you for the special object of his love , by which he taketh the advantage of your natural self-love , to make your love to him both due and easie , ( as is said of the reflection of the Sun-beams before . ) 2. But two things you must take heed of , 1. That you under-value not your Neighbours good , but love another for loving your Neighbours also , and doing them good ; and he that arriveth at that impartial Unity as to make the smallest difference between his Neighbour and himself , doth seem to me to be arrived at the state that is likest to theirs that are One in Heaven . 2. And you must not over-love any man by a fond partiality for his love to you ; as if that made a bad man good , or fitter for your love : They that can love the worst that love them , and cannot love the best that set light by them ( deservedly , or upon mistake ) do shew that self-love overcometh the love of God. But God cannot be loved too much , though he may be loved too selfishly and carnally . His greatest Amiableness is his Essential Goodness and Infinite Perfection : The next is his Glory shining in the Universe , and so in the Heavenly Society , especially ( Christ and all his Holy Ones ; ) and so in the publick blessings of the World , and all Societies . And next his goodness to your selves , not only as parts of the said Societies , but as Persons whose Natures are formed by God himself , to a capacity , of Receiving and Reflecting Love. Who findeth not by Experience that God is most loved , when we are most sensible of his former love to us , in the thankful review of all his Mercies , and most assured or perswaded of his future love in our Salvation . Therefore make the renewed Commemoration of Gods Mercies , the incentives of your love . Direct . 5. But yet could you get a greater Union and Communion not only with Saints as Saints , but with Mankind as Men , it would greatly help you in your Love to God : For when you love your neighbours as your selves , you would love God for your neighbours mercies , as well as for your own . And if you feel that God's Love and special mercies to one person , even your selves , can do so much in causing your Love , what would your Love amount to , if thousand thousands of persons to whom God sheweth mercy , were every one to you as your selves , and all their mercies as your own ? Thus graces mutually help each other . We love Man , because we love God ; and we love God the more for our love to Man. Direct . 6. Especially dwell by Faith in Heaven where Love is perfect , and there you will learn more of the work of Love. To think believingly that Mutual Love is Heaven it self , and that this is our Union with God , and Christ , and all the holy ones , and that Love will be an everlasting employment , pleasure and felicity , this will breed in us a desire to begin that happy life on Earth . And as he that heareth excellent Musick will long to draw near , and joyn in the consort or the pleasure ; so he that by Faith doth dwell much in Heaven , and hear how Angels and blessed Souls do there praise God in the highest fervours of rejoycing Love , will be inclined to imitate them , and long to partake of their felicity . Direct . 7. Exercise that measure of Love which you have in the constant Praises of the God of Love. For exercise exciteth , and naturally tendeth to increase , and Praise is the duty in which pure Love to God above our selves and all , even as good and perfect in himself , is exercised . As Love is the Highest Grace , or Inward Duty ; so praise is the Highest Outward Duty , ( when God is praised both by Tongue and Life . ) And as Soul and Body make one Man , of whose existence Generation is the cause ; so Love and Praise ( of Mouth and Works ) do make one Saint , who is Regenerated such by Believing in the Redeemer , who hath power to give the Spirit of Holiness to whom he pleaseth . But of this more afterwards . Direct . 8. Exercise your Love to Man , especially to Saints , in doing them all the good you can ; and that for what of God is in them . For as this is the fruit of the Love of God , and the evidence of it ; so doth it tend to the increase of its cause : Partly as it is an exercise of it , and partly as it is a duty which God hath promised to the reward . As it is the Spirit of Christ , even of Adoption , which worketh both the lov● of our Father , and our Brethren in us ; so God will bless those that exercise Love , ( especially at the dearest rates , and with the fullest devotedness of all to God , with the larger measures of the same Spirit . ) Chap. XIX . Exh. V. Place your Comforts in health and sickness in Mutual Divine Love. 2. See that you sincerely love God. How known ? Doubts answered . IT is of greatest importance to all Mankind , to know what is best for them , and in what they should place and seek their comforts : To place them most with the Proud , in the applauding thoughts or words of others , that magnifie them for their wit , their beauty , their wealth , or their pomp and power in the world , is to chuse somewhat less than a shadow for felicity , and to live on the Air ; even an unconstant Air : And will such a life be long , or happy ? Should not a man in misery rather take it for a stinging deriding mockery or abuse , to be honoured and praised for that which he hath not , or for that which is his snare , or consisteth with his calamity ? Would not a Malefactor at the Gallows take it for his reproach to hear an Oration of his happiness ? Will it comfort them in Hell to be praised on Earth ? This common reason may easily call , An empty Vanity . To place our Comforts in the delights of Sensuality , had somewhat a fairer shew of Reason , if Reason were made for nothing better ; and if these were the noble sort of pleasures that advanced man above the brutes ; and if they would continue for ever , and the end of such mirth were not heaviness and repentance , and they did not deprave and deceive mens Souls , and leave behind them disappointment and a sting . But he is unworthy the honour and pleasures of Humanity , who preferreth the pleasures of a beast , when he may have better . To place our Comforts in those Riches , which do but serve this Sensuality with provisions , and leave posterity in as vain and dangerous a state as their progenitors were , is but the foresaid folly aggravated . To place them in Domination , and having our Wills on others , and being able to do hurt , and exercise revenge , is but to account the Devils happier than men , and to desire to be as the Wolf among the Sheep , or as the Kite among the Chickens , or as the great Dogs among the little ones . To place them in much Knowledge of Arts and Sciences , as they concern only the Interests of the body in this life ; or as Knowledge is but the delight of the natural phantasie or mind , doth seem a little finer , and sublime , and manly , but it is of the same nature and vanity as the rest . For all Knowledge is for the guidance of the Will and Practice ; and therefore meer knowing matters that tend to Pride , Sensuality , Wealth or Domination , is less than the enjoyment of sensual pleasures in the things themselves . And the contemplation of superiour Creatures , which hath no other end than the delight of knowing , is but a more refined sort of vanity , and like the minds activity in a dream . But whether it be the Knowledge or the love of God , that man should place his highest felicity in , is become among the Schoolmen and some other Divines , a controversy that seemeth somewhat hard . But indeed to a considering man , the seeming difficulty may be easily overcome : The Understanding and Will and Executive activity , are not several Souls , but several faculties of one Soul ; And their Objects and Order of operation easily tell us , which is the first , and which the last which tendeth to the other as its end , and which object is the most delightful and most felicitating to the man , viz. That Truth is for Goodness , and that Good as Good is the amiable , delectable and felicitating object ; And therefore that the Intellect is the guide of the Will , and Faith and Knowledge are for Love and its Delight . And yet that mans felicity is in both and not in one alone , as one faculty alone is not the whole Soul , ( though it be the whole Soul that acteth by that faculty . ) Therefore the later Schoolmen have many of them well confuted Aquinas in this point . And it is of great importance in our Christian practice . As the desire of more Knowledge first corrupted our nature , so corrupted nature , is much more easily drawn to seek after knowledge , than after love . Many men are bookish that cannot endure to be Saints : Many can spend their lives in the studies of Nature and Theology , and Delight , to find increase of Knowledge , who are Strangers to the Sanctifying , Uniting , delightful exercise of holy love . Appetite is the pondus or first Spring of our moral actions , yea and of our natural , though the sense and intellect intromit or illuminate the Object . And the first act of natural Appetite ( Sensitive and Intellectual ) is necessitated . And accordingly the Appetite as pleased is as much the end of our Acts and Objects , as the Appetite as Desiring is the beginning : Even as ( si parvis magna , &c. ) Gods Will as Efficient is the absolutely first cause , and his will as done and pleased is the ultimate end of all things . It is Love by which man cleaveth unto God , as Good , and as our ultimate end . Love ever supposeth knowledge ; and is its end and perfection . Neither alone , but both together are mans highest State ; Knowledge as discerning what is to be Loved , and Love as our uniting and Delighting adherence to it . I. Labour therefore with all your industry , to know God that you may love him ; It is that love that must be your comforting grace , both by signification , and by its proper Effective Exercise . 1. True love will prove that your Knowledge and Faith are true and saving , which you will never be sure of , without the Evidence of this and the consequent Effects . If your expressive art or gifts be never so low , so that you scarce know what to say to God or man , yet if you so far know God as sincerely to love him , it is certainly true saving knowledge , and that which is the beginning of eternal life . Knowledge , Belief , Repentance , Humility , Meekness , Patience , Zeal , Diligence , &c. are so far , and no further sure marks of Salvation , as they cause or prove true love to God and Man , Predominant . It is a hard thing any otherwise to know whether our Knowledge , Repentance , Patience , Zeal or any of the rest be any better than what an unjustifyed person may attain : But if you can find that they cause or come from , or accompany a sincere Love of God , you may be sure that they all partake of sincerity , and are certain signs of a Justified Soul. It is hard to know what sins for number , or nature , or magnitude , are such as may or may not consist with a State of saving grace . He that considereth of the sins of Lot , David , Solomon and Peter will find the case exceeding difficult : But this much is sure , that so much sin may consist with a Justified State , as may consist with sincere love to God and Goodness . While a man truly loveth God above all , his sin may cause Correction , but not DAMNATION ; unless it could extinguish or overcome this Love. Some question whether that the sin of Lot or David , for the present stood with justification : If it excussed not predominant habitual love , it intercepteth not justification : If we could tell whether any or many heathens that hear not of Christ , have the true love of God and Holiness , we might know whether they are saved . The reason is , because that the will is the man in Gods account ; And as Voluntariness is essential to sin , so a Holy Will doth prove a Holy person . God hath the heart of him that loveth him . He that loveth him would fain please him , glorify him , and enjoy him : And he that loveth holiness would fain live a holy life . Therefore it is that Divines say here that desire of grace is a certain sign of grace , because it is an act of Will and Love. And it is true , if that desire be greater or more powerful than our Averseness , and than our desire after contrary things , that so it may put us on necessary duty , and overcome the lusts and temptations which oppose them : Though cold wishes which are conquered by greater unwillingness and prevailing lusts , will never save men . 2. And as love is our more comforting Evidence , so it is our most comforting Exercise . Those acts of religion which come short of this , come short of the proper life and sweetness of true religion . They are but either lightnings in the brain that have no heat ; or a feaverish zeal which destroyeth or troubleth , but doth not perform the acts of life ; or else ( even where love is true , but little ; and opprest by fears and grief , and trouble , ) it is like Fire in green Wood , or like young green Fruits , which is not come to mellow ripeness . Love of Vanity is disappointing , unsatisfactory and tormenting : Most of the Calamities of this life proceed from creature-love : The greatest tormentor in this world is the inordinate love of life ; and the next is the love of the pleasures and accommodations of life ; which cause so much care to get and keep , and so much fear of losing , and grief for our losses , especially fear of dying , that were it not for this , our lives would be much easier to us ( as they are to the fearless sort of brutes . ) And the next tormenting affection is the love of Children , which prepareth men for all the Calamity that followeth their miscarriages in Soul and Body : Their unnatural ingratitude , their Lewdness , and Debauchery , and Prodigality , their Folly and Impiety would nothing so much torment us , were they no more loved than other men . And our dearest Friends do usually cost us much dearer than our sharpest enemies . But the love of God and Satisfying everlasting good is our very life , our pleasure , our Heaven on Earth . As it is Purest and Highest , above all other because of the Object , so is it yet more pleasant and contenting , because it includeth the hopes of more , even of those greater delights of heavenly everlasting love , which as a pledge and earnest it doth presignify . As in nature , conception and the stirring the Child in the womb do signify that same life is begun , which must shortly appear and be exercised in the open world . So the stirrings of holy love & desires towards God , do signify the beginning of the heavenly life . Humility and Patience , and diligent obedience do comfort us by way of Evidence , and as removing many hinderances of our comfort , and somewhat further they go . But Faith , Hope and Love , do comfort us by way of direct efficiency : Faith seeth the matter of our Joy ; love first tasteth it so far as to stir up desires after it . Then Hope giveth some pleasure to us in expecting it . And lastly , complacential love delightfully embraceth it , and is our very Joy itself , and is that blessed union with God and holy Souls , the amiable Objects of true love , which is our felicity it self . To work out our comforts by the view of Evidences and Signs , is a necessary thing indeed , but it requireth a considerate search , by an understanding and composed mind ; and it 's often much hindered and interrupted , by mens ignorance of themselves , and weakness of grace , and darkness or smalness of Evidence , and divers passions , especially fear ( which in some is so Tyrannical that it will not suffer to believe or feel any thing that is comfortable . ) But love taketh in the sweetness of that good which is its object , by a nearer and effectual way , even by immediate taste ; As we feel in the exercise of our Love to a dear Friend , or any thing that is amiable and enjoyed . The readiest and surest way therefore to a contented and comfortable life is , ( to keep clear indeed our evidence , especially , sincere Obedience , but ) especially to bend all our Studies and Religious endeavours , to the kindling and exercise of holy love , and to avoid all ( though it may come on religious pretence of humiliation or fear ) which tendeth to quench or hinder it . I. In Health and Prosperity as you live upon Gods love , be sure that you do not atheistically overlook it , but take all as from it , and savouring of it . The hand of divine love perfumeth each mercy with the pleasant odour of itself , which it reacheth to us . Every bit that we eat is a love token , and every hour or minute that we live ; All our health , wealth , Friends and Peace are the Streams which still flow from the Spring of unexhausted love . Love shineth upon us by the Sun ; love maketh our Land fruitful , or Cattel useful , our Habitations convenient for us , our Garments warm , our Food pleasant and nourishing ; Love keepeth us from a thousand unknown dangers night and day : It giveth us the comforts of our Callings , our Company , our Books , our lawful Recreations ; It blesseth means of Knowledge to our understandings , and means of Holiness to our Wills , and means of Health and Strength to our bodies : Mercies are Sanctified to us when we tast Gods love in them , and love him for them , and are led up by them to himself , and so love him ultimately for himself , even for his Infinite Essential Goodness . As God is the efficient life of our mercies , and all the world without his Love could never give us what we have , so is Gods love the Objective life of all our mercies , and we have but the Corps or Carkass of them , and love them but as such , if we love not in them the Love that giveth them . II. And even in adversity and pain , and sickness , whilst Gods love is unchanged , and is but changing the way of doing good , our thoughts of it should be unchanged also . We must not think that the Sun is lost when it is set , or clouded : we live by its influence in the night , though we see not its light , unless as reflected from the Moon : Our Mother 's brought us into the World in sorrow ; and yet they justly accounted it a mercy that we were born : Our lives are spent in the midst of sorrows ; & yet it is a mercy that we live : and though we die by dolour , all is still mercy to believers , which faith perceiveth contrary to sense : And here is the greatest and final victory which Faith obtaineth against the flesh , to believe even the ruine of it to be for our good . Even Antonine the Emperor could say that it was the same good God who is the cause of our birth and of our death : one as well as the other is his work , and therefore good : It was not a Tyrant that made us , and it is not a Tyrant that dissolveth us . And that is the best man , and the best will , which is most pleased with the Will of God , because it is his Will. Yet just self-love is here a true coadjutor of our joy : for it is the will of God that the Justified be Glorified . And Infinite love is saving us when it seemeth to destroy us . To live upon the comforts of Divine love in sickness , and when death approacheth , is a sign that it is not the welfare of the body that we most esteem , and that we rejoice not in God only as the preserver and prosperer of our flesh , but for himself and the blessings of immortality . It is a mercy indeed which a dying man must with thankfulness acknowledge , if God have given him a clear understanding of the excellent mysteries of Salvation : knowledge as it kindleth and promoteth love , is a precious gift of grace , and is with pleasure exercised , and may with pleasure be acknowledged . But all other knowledge is like the Vanities of this World , which approaching death doth take down our esteem of , and causeth us to number it with other forsaking and forsaken things : All the unsanctified learning and knowledge in the World , will afford no solid peace at death ▪ but rather aggravate natures sorrows , to think that this also must be left . But love and its comforts ( if not hindered by ignorance or some strong temptation ) do then shew their immortal nature : And even here we feel the words of the Apostle verified , of the vanishing nature of Knowledge , and the perpetuity of holy love , whilst all our learning and knowledge will not give so much comfort to a dying man , as one act of true love to God and Holiness kindled in us by the communication of his love . Make it therefore the work of your Religion , and the work of your whole lives , to possess your minds with the liveliest sense of the infinite goodness and amiableness of God , and hereby to live in the constant exercise of Love. II. And though some men hinder love by an over fearful questioning whether they have it , or not ; and spend that time in doubting , and complaining that they have it not , which they should spend in exciting and exercising it , yet reason requireth us to take heed lest a carnal mind deceive us with any counterfeits of holy love : Of which having written more in my Christian Directory , I shall here give you but these brief instructions following . It is here of grand importance , I. To have a true conception of God as he must be loved ; II. And then to know practically how it is that love must be exercised towards him . I. GOD must be conceived of at once , both 1. As in his essence , 2. And as in his relations to the world and to our selves , 3. And as in his works . And those that will separate these , and while they fix only on one of them leave out the other , do not indeed love God as God , & as he must be loved . 1. To think in general that there is an infinite eternal Spirit of Life , Light and Love , and not to think of him as related to the world , as its Creator , Preserver and Governor , nor as related to us and to mankind as our Owner , Ruler and Benefactor , is not to think of him as a God to us or to any but himself : And a love thus exercised cannot be true saving love . 2. And because his relations to us result from his works , either which he hath done already , or which he will do hereafter , therefore without the knowledge of his works , and their goodness , we cannot truly know and love God in his relations to us . 3. And yet when we know his works , we know but the medium , or that in which he himself is made known to us ; And if by them we come not to know him and love him in his perfect Essence , it is not God that we know and love . And if we knew him only as Related to us and the World , ( as that he is our Creator , Owner , Mover , Ruler and Benefactor , ) and yet know not what he is in his essence that is thus related viz , that he is ( the Perfect , First , Being , Life , Wisdom and Love , ) this were not truly to know and love him as he is God. These conceptions therefore must be conjunct . God is not here known to us but by the revelation of his works and word , nor can we conceive of him but by the similitude of some of his works : not that we must think that he is just such as they , or picture him like a creature ; for he is infinitely above them all : but yet it is certain that he hath made some impressions of his perfections upon his works ; and on some of them so clear as that they are called his Image . Nothing is known to us but either , 1. By sense immediately perceiving things external and representing them to the phantasie and intellect , or 2. By the Intellects own conceiving of other things by the similitude of things sensed ; 3. Or by immediate internal Intuition or Sensation of the acts of the Soul in it self : 4. Or by reasons collection of the nature of other things , from the similitude and effect of such perceived operations . I. By the external Senses , we perceive all external sensed things , and we imagine and know them as so perceived . II. By the Intellection of these , we conceive of other things as like them , forming Universal conceptions , and applying them to such individuals as are beyond the reach of our Senses . ( As we think of Men , Trees , Beasts , Fishes , &c. in the Indies as like those which we have seen ; and of sounds there as like those which we have heard , and of the taste of Fruits by the similitude of such as we have tasted , &c. III. How Sense it self , Intellection it self , Volition it self , and internal Affections are perceived , is no small controversie among Philosophers . That we do perceive them , ( by the great wisdom and goodness of our Creator ) we are sure ; but how we do it we can scarce describe , as knowing it better by the experience of that perception it self than by a knowledge of the Causes and Nature of the acts . It is most commonly said that the Intellect knoweth its own acts by Reflection , or as Ockam , by Intuition , and that it knoweth what Sense is , and what Volition by some Species or Image of them in the phantasie which it beholdeth . But such words give no man a true knowledge of the thing enquired of , unless withal he read the solution experimentally in his own Soul. I know not what the meaning of a Reflect act is : Is it the same act which is called Direct and Reflect ? And doth the Intellect know that it knoweth by the very same act by which it knoweth other things ? If so , why is it called Reflect , and what is that reflection ? But the contrary is commonly said , that divers objects make divers acts , and therefore to know e.g. that this is Paper , and to know that I know this , are two acts , and the latter is a reflecting of the former . But the former act is gone , and nothing in the instant that it is done , and therefore is in it self no intelligible object of a reflecting act : But as remembred it may be known , or rather that remembring is knowing what is past , by a marvellous retention of some impress of it which no man can well comprehend , so as to give an account of it : And why may not the same memory which retaineth the unexpressible Record of an Act past an hour or many years ago , be also the Book where the Intellect readeth its own Act as past immediately in the foregoing instant ? But sure this is not the first knowing that we know ? Before the act of memory , the Intellect immediately perceiveth its own particular acts : And so doth the sense : By one and the same act we see and perceive that we see ; and by one and the same act ( I think ) we know and know that we know , and this by a consciousness or internal sense which is the immediate act of the Essence of the faculty : And chuse whether you will say that such two objects may constitute one act ? Or whether you will say that the latter ( the act it self ) is not properly to be called an object : For the various senses of the word object must be considered in the decision of that : Mans Soul is Gods Image : When God knoweth himself and his own knowledge , and when he willeth or loveth himself , and his own will or love , here we must either say that himself , his knowledge and will is not properly to be called an Object , or else that the Object and the Act are purely the same , without the least real difference ; but we name them differently as inadequate conceptions of one Being : And why may it not be so in a lower sort in the Soul that is Gods Image ? That is , that the understandings most internal act , viz. the knowing or perceiving when it knoweth any thing that it knoweth . It is not really compounded of an act and an object ( as the knowledge of distinct objects is ; ) but that either its act is not properly to be called its object , or that act and object are not two things , but two inadequate conceptions of one thing . And how doth the Soul perceive its own Volitions ? To say that Volitions which are acts of the Intellectual Soul must be sensate , and so make a Species on the phantasie , as sensate things do , and be known only in that Species , is to bring down the higher faculty , and subordinate it to the lower , that it may be intelligible ; while it is certain that we shall never here perfectly understand the solution of these difficulties , is it not pardonable , among other mens conjectures , to say , That the noble faculty of Sense ( because Brutes have it ) is usually too basely described by Philosophers ? And that Intellection and Volition in the rational Soul are a superior eminent sort of sensation transcending that of Brutes ; and that Intelligere & Velle are eminenter sentire ; and that the Intellect doth by understanding other things , eminently see or sense , and so understand that it understandeth : And that the will doth by willing feel that it willeth : When I consult my Experience , I must either say thus , or else that Intellection and Volition so immediately ever move the Internal sense , that they are known by us only as acts compounded with that sense . But I am gone too far before I was aware . IV. The Soul thus knowing or feeling its own acts , doth in the next place rationally gather , 1. That it hath power to perform them , and is a substance so empowered . 2. That there are other such substances with the like acts . 3. And there is one prime transcendant substance , which is the cause of all the rest which hath infinitely nobler acts than ours . And thus Sense and Reason concur to our knowledge of God , by shewing us , and perceiving that Image in which by similitude we must know him . The Fiery , Ethereal or Solar Nature is ( at least ) the similitude of Spirits : And by condescending similitude God in Scripture is called LIGHT , and the FATHER of LIGHTS , in whom is no darkness , allowing and inviting us to think of his Glory by the similitude of the Sun or Light. But Intellectual Spirits are the highest Nature known to us , and these we know intimately by most near perception : By the similitude of these therefore we must conceive of God. A Soul is a self-moving Life or vital Substance ; actuating the Body to which it is united . God is super-eminently Essential-Life , perfect in himself , as living Infinitely and Eternally , and giving Being to all that is , and Motion to all that moveth , and Life to all that liveth . A reasonable Soul is Essentially an understanding power : And God is super-eminently an Infinite understanding knowing himself and all things perfectly . A reasonable Soul is Essentially a rational Appetite or Will , necessarily loving himself , and all that is apprehended every way , and congruously good . God is super-eminently an Infinite Will or Love , necessarily loving himself ; and his own Image , which yet he freely made by communicative Love. All things that were made by this Infinite Goodness , were made good and very good . All his works of Creation and Providence ( however misconceived of by sinners ) are still very good . All the good of the whole Creation is as the heat of this Infinite , Eternal Fire of Love. And having made the World good , in the good of Nature , and the good of Order , and the good of mutual Love , he doth by his continual influx maintain and perfect it . His Power moveth , his Wisdom governeth , and his Love felicitateth . And man he moveth as man , he Ruleth him by Moral Laws as man ; and he is his perfect Lo●er , and perfect amiable Object and End. As our Creator making us in this natural capacity and Relation ; as our Redeemer restoring and advancing us to blessed Union with himself ; and as our Sanctifier and Glorifier preparing us for , and bringing us to Coelestial perfection . And thus must God be conceived of that we may love him : And false and defective conceptions of him , as the great impediments of our love : And we love him so little , ( much ) because we so little know him : And therefore it is not the true knowledge of God , which Paul here maketh a competitor with love . II. And as we know God by ascending from his Works and Image , in the same order must our love ascend . The first acts of it will be towards God in his works , and the next will be towards God in his Relation to us , and the highest towards God as Essentially perfect and amiable in himself . I will therefore now apply this to the Soul that feareth lest he love not God , because he perceiveth not himself either to know or love him immediately in the perfection of his Essence . 1. Do you truely love the Image of God on the Soul of Man ? That is , a Heavenly Life , and Light , and Love ? Do you not only from bare conviction commend , but truly love a Soul devoted to God , full of his love , and living in obedience to his Laws , and doing good to others according to his power ? This is to love God in his Image ! God is Infinite Power , Wisdom and Goodness , or Love ▪ To love true wisdom and goodness as such is to love God in his Works . Especially with these two qualifications ; 1. Do you love to have Wisdom and Goodness , and Love as Universal as is possible ? Do you long to have Families , Cities , Kingdoms and all the World , made truly Holy , Wise and united in Love to one another ? The most Universal Wisdom and Goodness is most like to God : and to love this is to love God in his Image . 2. Do you love Wisdom and Goodness in your selves , and not in others only ? Do you long to be liker to God in your capacity , and more near him and united to him ? That is , Do you long to know him , and his will more clearly and to enjoy a holy communion with him and his holy ones in the fullest mutual love , ( loving and being beloved ) and to delight your Souls in his joyful praises , in the communion of Saints ? This is certainly the love of God. Our union is by love ; he that would be united to God and his Saints in Jesus Christ , that would fain know him more , and love him better , and praise and obey him joyfully in perfection , doth undoubtedly love him . And here I would earnestly caution you against two common deceits of men by counterfeit love . I. Some think that they love God savingly because they love him as the God of Nature , and cause of all the Natural Being , Order and Goodness which is in the whole frame of Heaven and Earth ; This is to love somewhat of God , or to love him secundum quid , in one respect : But if they love him not also as he is the Wise and Holy , and Righteous Ruler of Mankind , and as he requireth , us to be holy , and would make us holy , and love not to please his Governing will , they love him not as God with a saving love . I have elsewhere mentioned the saying of Adrian ( after Pope ) in his Quodlib . that an unholy person may not only love God as he is the glorious cause of the World and natural good , but may rather choose to be himself annihilated , and be no man , than that there should be no God , were it a thing that could be made the matter of his choice : And indeed I dare not say that every man is holy who had rather be annihilated than one Kingdom should be annihilated , when many Heathens would die to save their Countrey or their Prince ; much less dare I say that all shall be saved that had rather be annihilated than there should be no world , or be no God : But ( saith the foresaid Schoolman ) it is the love of God as our holy Governour , and a love of his holy will , and of our conformity thereto , that is saving love . II. And I fear that no small number do deceive themselves in thinking that they love Holiness as the Image of God in themselves and others , when they understand not truly what Holiness is , but take something for it that is not it . Holiness is this Uniting love to God and Man , and a desire of more perfect Union ! To love Holiness , is to love this love it self ; to love all of God that is in the World , and to desire that all men may be united in holy love to God and one another , and live in his praise and the obedience of his will. But I fear too many take up some opinions that are stricter than other mens , and call some things Sin which others do not , and get a high esteem of some particular Church order , and form of manner of worshiping God , which is not of the essence or holiness , and then they take themselves for a holy people , and other men for prophane and loose , and so they love their own Societies , for this which they mistake for holiness ; and instead of that uniteing love which is holiness indeed , they grow into a factious enmity to others , reproaching them as rejoicing in their hurt as taking them for the enemies of God. 2. And as God must be loved in his Image on his servants , so must he in his Image on his word . Do you love the holy Laws of God , as they express that holy Wisdom and Love , which is his perfection ? Do you love them as they would rule the World in Holiness , and bring mankind to true wisdom and mutual love ? Do you love this word as it would make you Wise and Holy ; and therefore love it most when you use it most , in reading , hearing , meditation and practice ▪ surely to love the Wisdom and Holiness of Gods Laws and Promises , is to love God in his Image there imprinted , even in that Glass where he hath purposely shewed us that of himself which we must love . 3. But no where is Gods Image so refulgent to us , as in his Son our Saviour Jesus Christ : In him therefore must God be loved : Though we never saw him , yet what he was , even the holy Son of God , separate from sinners , the Gospel doth make known to us : as also what wonderous love he hath manifested to lost mankind ! In him are all the treasures of Wisdom and Goodness : both an example , and a doctrine and law of wisdom , holiness and peace he hath given to the World : In this Gospel , Faith seeth him , yea seeth him as now Glorified in Heaven , and made Head over all things to the Church ; the King of love , the great high Priest of love , the Teacher of love , and the express Image of the Fathers person : Are the thoughts of this glorious Image of God now pleasing to you , and is the wisdom , holiness and love of Christ now amiable to you in believing ? If so , you Love God in his blessed Son. And as he that hath seen the Son hath seen the Father , so he that loveth the Son loveth the Father also . 4. Yet further , the glory of God will shine most clearly in the Celestial glorified Church , containing Christ and all the blessed Angels and Saints who shall for ever see the glory of God and Love , obey and praise him , in perfect Unity , Harmony and Fervency ! You see not this heavenly Society and Glory , but the Gospel revealeth it , and Faith believeth it : Doth not this blessed Society and their holy work , seem to you the most lovely in all the world ? Is it not pleasing to you to think in what perfect joy and concord they love and magnify God , without all sinful ignorance , disaffection , dullness , discord or any other culpable imperfection ? I ask not only whether your opinion will make you say that this Society and State is best ? but whether you do not so really esteem it as that it hath the pleasing desires of your Souls ? Would you not fain be one of them and be united to them , and joyn in their perfect Love and Praise ? If so , this is to Love God in that most glorious appearance where he will shew forth himself to man to be beloved . But here true believers may be stopt with doubting because they are unwilling to die , and till we die this glory is not seen . But it 's one thing to love Heaven and God there manifested , and another thing to love death which standeth in the way . Nature teacheth us to loath death as death , and to desire , if it might be , that this Cup might pass by us ? Though faith make it less dreadful , because of the blessed State that followeth : But he that loveth not blood-letting or Physick , may love health . It is not death , but God and the heavenly perfection in glory which we are called to Love. What if you could come to this glory , without dying as Henoch and Elias did , would you not be willing to go thither ? 5. And he that loveth God in all these his appearances to man , in his works and Image on his Saints , in the wisdom , holiness and goodness of his word , in the wisdom , love and holiness of his Son , and in the perfection of his glory in the heavenly Society , doth certainly also love him in the highest respect , even as he is himself that blessed essence , that perfect greatness , Wisdom and Goodness , or Life , Light and Love , which is the beginning and end of all things , and the most amiable object of all illuminated minds , and of every Sanctified will , and of all our harmonious praise for ever . For whatever become of that dispute , whether we shall see Gods essence in itself , as distinct from all created glory , ( the word seeing being here ambiguous ) it is sure that we can even now have abstracting thoughts of the Essence of God as distinct from all creatures , and our knowledge of him then will be far more perfect . It should be most pleasant to every believer to think that GOD IS ; Even that such a perfect glorious being is existent : As if we heard of one man in another land whom we were never like to see , who in wisdom , love , and all perfections excelled all men that ever were in the world , the thoughts of that man would be pleasing to us , and we should love him because he is amiable in his excellency . And so doth the holy Soul when it thinketh of the infinite amiableness of God. 6. But the highest Love of the Soul to God , is in taking in all his amiableness together , and when we think of him as related to our selves , as our Creater , Redeemer , Sanctifier and Glorifier , and as related to all his Church and to all the world , as the cause and end of all that is amiable , and when we think of all those amiable works which these Relations do respect , his Creation and Conservation of the whole world , his Redemption of mankind , his Sanctifying and Glorifying of all his chosen ones , his wonderful mercies to our selves for Soul and Body , his mercies to his Church on earth , his unconceivable mercies to the glorified Church in Heaven , the Glory of Christ , Angels and Men , and their perfect Knowledge Love , and joyful praises , and then think what that God is in himself that doth all this ? This Complexion of considerations causeth the fullest Love to God. And though unlearned persons cannot speak or think of all these distinctly and clearly as the Scripture doth express them , yet all this is truly the Object of their Love , though with confusion of their apprehensions of it . But I have not yet done , nor indeed come up to the point of tryal . It is not every kind or degree of Love to God in these respects that will prove to be saving . He is mad that thinks there is no God : And he that believeth that there is a God doth believe that he is most powerful , wise and good , and therefore must needs have some kind of Love to him . And I find that there are a sort of Deists or Infidels now springing up among us , who are confident , That all , or almost all men shall be saved , because say they , all men do love God. It is not possible say they that a man can believe God to be God , that is , to be the Best , and to be love itself , and the cause of all that is good and amiable in Heaven and Earth , and yet not love him : The will is not so contrary to the understanding , nor can be . And say the same men , he that loveth his neighbour , loveth God ; for it is for his goodness that he loveth his Neighbour , and that goodness is Gods goodness appearing in man : He that loveth Sun and Moon , and Stars , Meat and Drink , and pleasure loveth God , for all this is Gods goodness in his works ; and out of his works he is unknown to us ; and therefore they say , that all men Love God , and all men shall be saved , or at least all that love their Neighbours ; for God by is us no otherwise to be loved . For answer to these men , 1. It is false that God is no otherwise to be loved than as in our Neighbour : I have told you before undeniably of several other respects or appearances of God , in which he is to be loved : And he that is not known to us as separate from all Creatures , is yet known to us as distinct from all Creatures , and is , and must be so loved by us : Else we are Idolaters if we suppose the Creatures to be God themselves , and love , and honour them as God : Even those Philosophers that took God for the inseparable Soul of the World , yet distinguished him from the World which they thought he animated , ( and indeed doth more than animate . ) 2. And it is false that every one loveth God who loveth his Neighbour , or his Meat , Drink and fleshly Pleasure , or any of the accommodations of his sense . For Nature causeth all men to love life , and self , and pleasure for themselves : And these are beloved even by Atheists that believe not that there is a God! And consequently such men love their Neighbours not for God , but for themselves , either because they are like them , or because they please them , or serve their interest , or delight them by society and converse , as Birds and Beasts do love each other that think not of a God. And if all should be saved that so love one another , or that love their own pleasure , and that which serveth it , not only all wicked men , but most Brute Creatures should be saved . If you say , they shall not be damned , it 's true , because they are not Moral Agents , capable of Salvation or Damnation , nor capable of Moral Government and Obedience ; and therefore even the Creatures that kill one another are not damned for it : But certainly as man is capable of Salvation or Damnation , so is he of somewhat more as the means or way , than Brutes are capable of , and he is saved or damned for somewhat which Brutes never do . Many a thousand love the pleasure of their sense , and all things and persons which promote it , that never think of God or love him . And it is not enough to say that even this natural good is of God , and therefore it is God in it which they love ; for it will only follow that it is something made and given by God which they love , while they leave out God himself . That God is Essentially in all things good and pleasant which they love , doth not prove that it is God which they love , while their thoughts and affections , do not include him . 3. But suppose it were so that to love the Creature were to love God , is not then the hating of the Creature the hating of God ? If those same men that love Meat and Drink , and sensual Delight , and love their Neighbours for the sake of these , or for themselves , as a Dog doth love his Master , do also hate the holiness of Gods Servants , and the holiness and justice of his Word and Government , and that holiness and order of Heart and Life which he commandeth them , do not these men hate God in hating these ? And that they hate them , their obstinate aversation sheweth , when no reason , no mercy , no means , can reconcile their Hearts and Lives thereto . 4. I therefore ask the Infidel Objector , whether he shall be saved that loveth God in one respect , and hateth him in another ? That loveth him as he causeth the Sun to shine , the Rain to fall , the Grass to grow , and giveth Life and Prosperity to the World , but hateth him as he is the Author of those Laws , and Duties , and that holy Government , by which he would bring them to a voluntary right order , and make them holy , and fit for Glory , and would use them in his holy Service , and restrain them from their inordinate Lusts and Wills ? How can love prepare or fit any man for that which he hateth or doth not love : If the love of fleshly interest and pleasure prepare or fit them to seek that , and to enjoy it , ( the little time that it will endure ) how should this love make them fit for Heaven , for a Life of holiness with God and Saints ? It is this that they love not , and will not love , ( for if they truely loved it they should have it ; ) yea , it is this that they hate , and will not accept or be perswaded to . And what a fond conceit then is it to think that they shall have Heaven that never loved it , no nor the small beginnings here of the Heavenly Nature and Life , and all because they loved the pleasures of the Flesh on Earth , and loved God and their Neighbours for promoting it ? 5. Yea , I would ask the Infidel , whether God will save men for rebelling against him ? Their love to their Flesh and to the Creature , as it is inordinate , and taketh Gods place , and shutteth out the love of Holiness and Heaven , is their great Sin and Idolatry ? And shall this be called a saving love of God ? What gross self-deceit hath sensuality taught these men ? 6. I grant them therefore that all men that believe that there is a God , do love somewhat of God , or secundum quid , or in some partial respect have some kind of love to God. But it is not a love to that of God , which must save , felicitate and glorifie Souls : Meat and Drink , and fleshly Sports do not this ; but Heavenly Glory , Wisdom , Holiness and Love to God , and Man for God , and this they love not , and therefore never shall enjoy : Nay , that of God which should save and felicitate them they hate , and hated holiness is none of theirs , nor ever can be , till they are changed . And so much to the Infidels Objection . 7. I add therefore in the last place to help men in the tryal of their love to God , that their love must have these two qualifications . 1. They must love that of God which maketh man happy , and is indeed the end of his Nature , and Sanctification ; And that is , not only the comforts of this transitory natural Life and Flesh , but the fore described Union and Communion with God , in perfect knowledge , love and praise . 2. This love to God must be predominant , and prevail against the power of alluring objects , which Satan would use to turn our Hearts from him , and to keep out holy Heavenly love . Damning sin consisteth in loving somewhat that is good and lovely , and that is of God ; but it is not simply in loving it , but in loving it inordinately , instead of God or greater things , and out of its due time and rank , and measure , and so as to hinder that love which is our holiness and happiness . Moral Good consisteth not in meer Entity , but in Order ; and disorderly Love even of real good is sinful Love. Therefore when all is said , the old mark which I have many and many times repeated , is it that must try the sincerity of your love ; viz. If 1. in the esteem of a believing mind , 2. And in the choice and adherence of a resolved will , 3. And in the careful , serious endeavours of your lives , you prefer the knowing , loving , obeying and joyful praising of God , begun here and perfected in Glory , as the benefit of our Redemption by Christ , before all the interests of this fleshly life , the pleasures , profits and honours of this World , that is , before the pleasures of sin and sensuality for this transitory Season . Or in Christs words , Mat. 6.33 . If you SEEK FIRST THE KINGDOM OF GOD , AND HIS RIGHTEOUSNESS , and trust him to superadd all other things . This is that love of God and goodness which must save us : And he that loveth God even in these high respects , a little , and loveth his fleshly pleasure so much more , as that he will not consent to the regulating of his Lusts , but will rather venture or let go his Salvation than his sins , hath no true saving love to God. Obj. There is scarce any Fornicator , Drunkard , Glutton , Swearer , or other rash and sensual sinner , but believeth that God is better than the creature , and that it were better for him to live to God in love and holiness , than to live in sinful pleasures : and therefore though he live in sin against this knowledge , it seemeth that with the rational will he loveth God and Goodness best , because he judgeth them best . Ans . 1. It is one thing , what the judgment saith ; and another thing , how it saith it . A speculative judgment may drowsily say , that God and Holiness are best ▪ when yet it saith it but as a dreaming opinion , which prevaileth not with the will to choose them , having at the same time so strong an apprehension of the pleasures of sin as carryeth away the will and practice . 2. It is one thing therefore to love God under the notion of being best , and another thing to love him best . For the will can cross such a notion of the understanding ; at least by an omission , as appeareth by the sin of Adam , which began in the will ( or else had been necessitated . ) The same understanding which sluggishly saith , God or Holiness is better , yet may more clearly and vehemently say [ Lust is pleasant , or Pleasure of the flesh is good ] and being herein seconded with the strong apprehensions of sense and fantasie , the will may follow this simple judgment , and neglect the comparate . 3. It is one thing for the understanding to say , that God is more amiable to one that hath a heart to love him , and a suitable disposition ; and another thing to say , he is now more amiable to me : those can say the first , that cannot truly say the latter , and therefore love not God as best , and above all . 4. It is one thing for the understanding sometimes under conviction to say , God and Holiness are best for me , and I ought to love them best , and then to lay by the exercise of this judgment in the ordinary course of life , ( though it be not contradicted ) and to live in the continual apprehension of the goodness of sensual pleasure ; and another thing to keep the judgment that God and Holiness are best , in ordinary exercise . For the will doth not always follow the judgment that we had before , but that which we have at present : and that which we exercise not , we have not at that time in act : and it is not a meer power or habit of knowledge which ruleth the will , but the present act . Many a man is said to know that which he doth not think of , when indeed he doth not know it at that time , but only would know it if he thought of it : As a man in his sleep is said to know what he knew awake , when indeed he knoweth it not actually till he be awake . Obj. But true grace is rather to be judged of by the habit , than by the present acts . Ans . By the habit of the Will it is , that is , by habitual love , for that will command the most frequent acts : but I propose it to the consideration of the judicious , whether an ordinary habit of drowsy knowledge , or belief that God and Holiness are best , may not be ordinarily kept out of act , and consist with a prevailing habit of sensuality or love of forbidden pleasure in the will , and with a privation of prevalent habitual love to God and Holiness . I suppose with most such sinners this is the true case : the understanding said lately , It is best for thee to love God , and live to him , and deny thy lust : And it oft forgetteth this , while it still saith with sense , that fleshly pleasure is desireable : and at other times it saith , Though God be best , thou maist venture at the present on this pleasure ; and so le ts loose the corrupted will , reserving a purpose to repent hereafter , as apprehending most strongly at the present , that just now sensual delight may be chosen , though holiness will be best hereafter . Obj. But if a habit will not prove that we sincerely love and prefer God , how shall any man know that he loveth and preferreth him , when the best oft sin ; and in the act of sin God is not actually preferred . Ans . 1. I told you that a habit of true love will prove sincerity , though not a habit of true opinion or belief , which is not brought into lively and ordinary act : uneffectual faith may be habitual . Yea such an uneffectual counterfeit half love , which I before described to you , may be habitual , and yet neither act nor habit saving . 2. The Sins of godly men are not prevalent absolutely against the being , operation or effects of the love of God and Holiness ; For even when they sin , these live , and are predominant in all other things , and in the main bent and course of life ; but only they prevail against some Degree of holy love , perhaps both in the act and habit for such sins are not ungodliness , but imperfection of godliness and the effects of that imperfection . 3. When godly men fall into a great extraordinary sin , it is not to be expected that they should comfortably discern the sincerity of their love to God either by that sin , or in that sin ; but they may discern it , 1. By the course of a godly life , where the prevalency of the habit appeareth in the power and stream of acts ; and 2. By their Repentance for , and abhorring and forsaking of that sin , which stopt and darkened their love to God. And these two together viz , A resolved course of living unto God , and Repentance and Hatred of every sin which is against it , and especially of greater sins , will shew the sincerity and power of holy love . Obj. But then one that sinneth daily , e. g. by passion , or too much love to the World , or creatures , and by omissions , &c. shall never be sure that he sincerely loveth God , because this is a course of sin , and he cannot have such assurance till he forsake it . Ans . One that ordinarily committeth gross and wilful sin , that is , such sin as he had rather keep than leave , and as he would leave if he were but sincerely willing , hath no predominant love of God ; at least in act , and therefore can have no assurance of it : But one that is ordinarily guilty of meer infirmities may at the same time , know that the love of God doth rule both in his heart and life . The Passion of fear or of anger , or of sorrow may be inordinate , and yet God loved best , because the will hath so weak a power over them , that a man that is guilty of them may truly say , I would fain be delivered from them . And some inordinate love of life , health , wealth , friends , honour , may stand with a more prevailing love of God , and the prevalency be well perceived . But what greater actual sin ( as Noahs or Lots Drunkenness , Davids Adultery and Murder , Peters denial of Christ ) are or are not consistent with true love to God , is a case that I have elsewhere largely handled , and is unmeet for a short decision here . Obj. But when I feel my heart , desires and delights all cold to God and Holiness , and too hot after fleshly , worldly things , may I not conclude that I love these better ? Ans . Sensible near things may have much more of the passionate part of our love , our desires and delights , and yet not be best loved by us . For God and Things Spiritual being out of the reach of sense , are not so apt or like to move our sense and passion immediately to and by themselves . As I said before , that is best loved , which hath , 1. The highest esteem of the understanding . 2. The most resolved prevalent choice of the will , 3. And the most faithful endeavours of our life . And many a Christian mistaketh his affection to the thing it self , because of his strangeness to the place and to the change that death will make . If the weakest Christian could have without dying , the clear knowledge of God , the communion of Faith and Love by his Spirit ; could he love God but as much as he would love him , and answerably tast his love , in every prayer , in every promise , in every Sacrament , in every mercy ; could his Soul keep a continual sabbath of delight in God , and in his Saints and Holy worship , this seemeth to him more desireable and pleasing than all the treasures of the World. And he that desireth this communion with God desireth Heaven in reality , though he fear the change that death will make , because of the weakness of faith , and our strangeness to the state of separated Souls . Chap. XX. The second part of the Exhortation ; Rest in this that you are known with Love to God. 2. TO be KNOWN OF GOD here signifieth to be approved and Loved of him , and consequently that all our concerns are perfectly known to him and regarded by him . This is the full and final comfort of a believer . Our Knowledge and Love of God in which we are agents are , 1. The evidence that we are known with Love to God , and so our comfort ( as is said ) by way of Evidence ; 2. And they are our comfort in their very exercise . But the chief part of our comfort is from God , not only as the Object of our Love , but as the Lover of us and all his Saints , even in our passive receiving of the blessed effects of his Love for ever : When a Christian therefore hath any discerning of his interest in this Love of God , by finding that he Loveth God and Goodness , here he must finally Anchor his Soul , and quietly rest in all Temptations , Difficulties , and Tribulations . 1. Our enemies know us not , but judge of us by blinding interest , and the biass of their false opinions , and by an easy belief of false reports , or by their own ungrounded suspicions : And therefore we are odious to them , and abused , slandered and persecuted by them . But God knoweth us , and will justify our righteousness , and bring all our innocency into light , and stop the mouth of all iniquity . 2. Strangers know us not , but receive such Characters of us as are brought to them with the greatest advantage : And even good men may think and speak evil of us ( as Bernard and others of the Waldenses , and many Fathers of many Godly Men that were called Hereticks , and many called Hereticks of such Fathers . ) But to us it is a small thing to be judged of man , that is not our final judge , and knoweth not our cause , and is ready to be judged with us ; We have one that judgeth us and them , even the omniscient God , who knoweth every Circumstance of our cause . 3. Our very Friends , know us not : No not they that dwell with us : In some things they judge us better than we are , and in some things worse : For they know not our hearts ; And interests and cross dispositions may deceive them ; and even our bosom Friends may slander us and think they speak the truth . And when they entirely Love us , their Love may hurt us , while they know not what is for our good : But God knoweth us perfectly and knoweth how to Counsel us , Conduct us , and Dispose of us : He seeth the inwards and the outwards , the onwards and the upwards of our case , which our dearest Friends are utter strangers to . 4. We know not our selves throughly , nor our own concerns : We oft take our selves to be better or worse than indeed we are : We are oft mistaken in our own hearts and our own actions , and in our interest . We oft take that to be good for us that is bad , and that to be bad which is good and necessary : We long for that which would undo us , and fear and fly from that which would save us : We oft rejoyce when we are going to the slaughter , or are at least in greatest danger ; and we lament and cry when God is saving us , because we know not what he is doing . Paul saith , [ I know nothing by my self , yet I judge not my own self , ] that is , though I have a good Conscience , yet that is not my final judge : It must go with me as God judgeth of me , and not as others or my self . Is it not then an unspeakable comfort in all these cases that we are known of God ? Desiring to know inordinately for our selves was our first sin ; And this sin is our danger and our constant trouble . But to be to God as a Child to his Father , who taketh care to Love him and obey him , and in all things trusteth his Fathers Love , as knowing that he careth for him , this is our duty , our interest and our only peace . Remember then with comfort , O my Soul ; 1. Thy Father knoweth what it is fittest for thee to do . His precepts are wise and just , and good ; Thou knowest not but by his word ! Love therefore and submit to all his Laws : The strictest of them are for thy good : Thy Guide , and not thou , must lead the way ; Go not before him nor without him ; nor stay behind him : In this night and wilderness if thou have not his Light and Presence , how forlorn , Erroneous and Comfortless wilt thou be ? He knoweth thy heart , and knoweth thy Enemies , Temptations and Dangers , and therefore best knoweth how to guide thee , and what to put into his Laws and into thy duty . 2. He knoweth what place , what state of Life , of Health , of Wealth , of Friends , is best for thee . None of these are known to thee : He knoweth whether ease or pain be best : The flesh is no fit judge , nor an ignorant mind : That is best which will prove best at last ; Which he that foreknoweth all events knoweth . That therefore is best which infinite Wisdom and Love doth choose . Ease and Pain will have their end : It is the end that must teach us how to estimate them : And who but God can foretell thee the end ? He knoweth whether Liberty or Imprisonment be best : Liberty is a Prison if sin prevail , and God be not there . A Prison is a Pallace if God by his Love will dwell there with us . There is no thraldom but sin and Gods displeasure , and no true liberty but his Love. 3. He knoweth whether Honour or Dishonour be best for thee : If the esteem of men may facilitate their reception of the saving truth of God which is preached to them , God will procure it if he have work to do by it : If not , how little is it to be regarded ? What doth it add to me to be highly esteemed or applauded by men , who are hasting to the dust , where their thoughts of me and all the world are at an end ? When I see the Skulls of the dead who perhaps once knew me , how little doth it now concern me what thoughts of me were once within that Skull ? And as for the immortal Soul , if it be in the world of light , it judgeth as God judgeth by his Light : If in hell , I have no more cause to be troubled at their malice than at the devils ? And I have little cause to rejoyce that those damned Souls did once applaud me . Oh miserable men that have no better than the Hypocrites reward , to be seen and honoured of men ! Gods approbation is the felicitating honour ! He will own all in me that is his own , and all that he owneth is everlastingly honoured . The Lord knoweth the way of the Righteous , Psal . 1.6 . For it is his way : The way which he prescribed them , and in which he did Conduct them . Good and evil are now so mixed in me , that it is hard for me fully to discern them : But the all-seeing God doth discern them ) and will separate them . 4. Thy Heavenly Father knoweth whether it be best for thee to abound or want : And with what measure of worldly things it is fittest for thee to be entrusted ! Abundance hath abundant snares and cares , and troubling employments which divert our thoughts from things of real and perpetual worth : Provision is desirable according to its usefulness to our work and end : It is far better to need little and have little , than to have much and need it all : For it cannot be got , or kept , or used , without some troublesome and hurtful effects of its vanity and vexation . Let the foolish desire to be tired and burdened with Provision , and lose the prize by turning their helps into a snare , and miss of the end by over-loving the way : My Father knoweth what I want , and he is always able to supply me with a word : It doth not impoverish him to maintain all the World. His store is not diminished by Communication . The Lord is my Shepherd , what then can I need ? Psal . 23.1 . How oft have I found that he careth for me , and that it is better to be at his finding and provision , than to have been my own Carver , and to have cared for my self ? Blessed be my bounteous Father who hath brought me so near to the end of my Race , with very little care for provision in my way , and with lesser want ! Necessaries I never wanted , and superfluities are not wanted . Blessed be that wise and gracious Lord , that hath not given me up to greedy desires ; nor ensnared and burdened me with needless plenty . How safe , how easie and comfortable a life is it , to live in the Family of such a Father , and with a thankful carelesness to trust his will , and take that portion as best which he provideth for us ? And into what misery do foolish Prodigals run , who had rather have their portion in their own hand , than in their Fathers ? 5. Thy heavenly Father knoweth with what kind and measure of Tryals and Temptations it is fit that thou shouldst be exercised ! It is his work to permit and bound , and order them : It is thy work to beg his grace to overcome them , and watchfully and constantly to make resistance , and in Tryal to approve thy faithfulness to God : Blessed are they that endure Temptations ; for when they are tryed they shall receive the Crown of life , James 1. If he will try thee by bodily pain and sickness , he can make it turn to the health of thy Soul : Perhaps thy diseases have prevented some mortal Soul-diseases which thou didst not fear . If he will try thee by mens malice , Injury or Persecution , he knoweth how to turn it to thy good ; and in season to bring thee out of trouble : He will teach thee by other mens wickedness to know what grace hath cured or prevented in thy self ; and to know the need of trusting in God alone , and appealing to his desireable Judgment : He that biddeth thee when thou art Reviled , and Persecuted , and loaded with false reports for righteousness sake , to rejoyce and be exceeding glad , because of the great reward in heaven , can easily give thee what he doth Command , and make thy sufferings a help to this exceeding joy . If he will try thee by Satans molesting Temptations , and suffer him to buffet thee , or break thy peace by Melancholy disquietments and vexatious thoughts ( from which he hath hitherto kept thee free ) he doth but tell thee from how much greater evil he hath delivered thee , and make thy fears of Hell a means to prevent it , and call thee to thy Saviour to seek for safety and peace in him . If it please him to permit the malicious tempter to urge thy thoughts to blasphemy or other dreadful sin ( as it ordinarily falleth out with the Melancholy , ) it telleth thee from what malice grace preserveth thee , and what Satan would do were he let loose : It calleth thee to remember that thy Saviour himself was tempted by Satan to as great sin as ever thou wast , even to worship the Devil himself ; And that he suffered him to carry about his body from place to place , which he never did by thee : It tells thee therefore that it is not sin to be tempted to sin , but to consent ; And that Satans sin is not laid to our charge : And though our corruption is such , as that we seldom are tempted but some culpable blot is left behind in us , ( for we cannot say as Christ , that Satan hath nothing in us : ) Yet no sin is less dangerous to mans damnation , than the Melancholy thoughts which such horrid vexatious Temptations cause ; both because the person being distempered by a disease , is not a volunteer in what he doth ; and also because he is so far from loving and desiring such kind of sin , that it is the very burden of his life ; They make him weary of himself , and he daily groaneth to be delivered from them . And it is certain that Love is the damning malignity of sin ; and that there is no more sin than there is will ; And that no sin shall damn men which they had rather leave than keep ; and therefore forgiveness is joyned to Repentance : Drunkards , Fornicators , Worldlings , Ambitious men , love their sin : But a poor Melancholy Soul that is tempted to ill thoughts , or to despair , or terrour , or to excessive griefs , is far from loving such a state . The case of such is sad at present : But O how much sadder is the case of them that are Lovers of pleasure more than of God , and prosper and delight in sin . 6. God knoweth how long it is best for me to live . Leave then the determination of the time to him ; All men come into the word , on the condition of going out again : Die we must ; and is it not fitter that God choose the time than we ? Were it left to our wills how long we should live on Earth , alas how long should many of us be kept out of heaven , by our own desires ? And too many would stay here till misery made them impatient of living . But our lives are his gift , and in his hand , who knoweth the use of them , and knoweth how to proportion them to that use ; which is the justest measure of them . He chose the time and place of my birth , and he chuseth best : Why should I not willingly leave to his choice also , the time and place , and manner of my departure . I am known of him ; and my concerns are not despised by him . He knoweth me as his own , and as his own he hath used me , and as his own he will receive me , Psal . 37.18 . The Lord knoweth the days of the upright , and their inheritance shall be for ever . And if he bring me to death through long and painful sickness , he knoweth why , and all shall end in my Salvation . He knoweth the way that is with me , and when he hath tryed me , I shall come forth as Gold , Job 23.10 . He forsaketh us not in sickness or in death . [ Like as a Father pityeth his Children , the Lord pityeth them that fear him ; For he knoweth our frame , he remembreth that we are dust : As for man his days are as grass ; as a flower of the Field , so he flourisheth : For the wind passeth over it , and it is not , and the place thereof shall know it no more : But the mercy of the Lord is from everlasting to everlasting to them that fear him . ] If the Ox should not know his owner , nor the Ass his Masters Crib , the owner will know his own and seek them . That we understand and know the Lord , is matter of greater joy and glorying , than all other wisdom or riches in the world , Jer. 9.24 . But that he knoweth us in Life and Death , on Earth and in Heaven , is the top of our rejoycing . The Lord is good , and strength in the day of trouble ; and he knoweth them that trust in him , Nah. 1.7 . Sickness may so change my flesh that even my Neighbours shall not KNOW ME ; and Death will make the change so great , that even my friends will be unwilling to see such an unpleasing , loathsome spectacle : But while I am carried by them to the place of darkness , that I may not be an annoyance to the living , I shall be there in the sight of God , and my Bones and Dust shall be owned by him , and none of them forgotten or lost . 7. It may be that under the temptations of Satan , or in the languishing weakness or distempers of my flesh , I may doubt of the love of God , and think that he hath withdrawn his mercy from me ; or at least may be unmeet to tast the sweetness of his love , or to meditate on his truth and mercies : But God will not lose his knowledge of me , nor turn away his mercy from me . The foundation of God standeth sure , having this seal , the Lord knoweth them that are his , and let him that nameth the name of Christ depart from iniquity , 2 Tim. 2.19 . He can call me his Child , when I doubt whether I may call him Father : He doubteth not of his right to me , nor of his graces in me , when I doubt of my sincerity and part in him . Known unto God are all his works , Act. 15.18 . What meaneth Paul thus to describe a state of grace , Gal. 4.9 . Now after ye have known God , or rather are known of of God ? but to notify to us , that though our knowledge of God be his grace in us , and our evidence of his love , and the beginning of life eternal , ( Joh. 17.3 . ) yet that we are loved and known of him is the first and last , the foundation and the perfection of our security and felicity . He knoweth his Sheep , and none shall take them out of his hand . When I cannot through pain or distemper remember him , or not with renewed Joy or Pleasure , he will remember me , and delight to do me good , and to be my Salvation . 8. And though the belief of the unseen World be the principle by which I conquer this , yet are my conceptions of it lamentably dark : A Soul in flesh , which acteth as the form of a body , is not furnished with such images , helps , or light , by which it can have clear conceptions of the state and operations of separated Souls : But I am known of God , when my knowledge of him is dark and small : And he knoweth whither it is that he will take me , & what my state and work shall be ! He that is preparing a place for me with himself , is well acquainted with it and me : All Souls are his ; and therefore all are known to him : He that is now the God of Abraham , Isaac , and Jacob , as being living with him while they are dead to us , will receive my departing Soul to them , and to himself , to be with Christ , which he hath instructed me to commend into his hands , and to desire him to receive . He that is now making us living Stones for the new Jerusalem , and his heavenly temple , doth know where every one of us shall be placed . And his knowledge must now be my satisfaction and my peace . Let unbelievers say , How doth God know ? Psal . 73.11 . But shall I doubt whether he that made the Sun , be Father of lights , and whether he know his dwelling , and his continued works ? Be still O my Soul , and know that he is God , Psal . 40.10 . and when he hath guided thee by his counsel he will take thee to Glory ; and in his Light thou shalt have Light : And though now it appear not ( to sight , but to Faith only ) what we shall be yet we known that we shall see him as he is , and we shall appear with him in glory . And to be KNOWN of God undoubtedly includeth his PRACTICAL LOVE , which secureth our Salvation and all that tendeth thereunto . It is not meant of such a knowledge only as he hath of all things , or of such as he hath of the ungodly . And why should it be hard to thee , O my Soul , to be perswaded of the love of God ? Is it strange that he should love thee who is Essential Infinite love : Any more than that the Sun should shine upon thee , which shineth upon all capable recipient objects , though not upon the uncapable , which through interposing things cannot receive it ? To believe that Satan or wicked men , or deadly Enemies should love me , is hard : But to believe that the God of love doth love me , should in reason be much easier than to believe that my Father or Mother , or dearest friend in the World doth love me : If I do not make and continue my self uncapable of his complacence by my wilful continued refusing of his grace , it is not possible that I should be deprived of it , Prov. 8.17 . I love them that love me . Psal . 146.8 . The Lord loveth the righteous . John 16.27 . 2. Why should it be hard to thee to believe that he loveth thee , who doth good so universally to the World , and by his love doth preserve the whole Creation , and give all Creatures all the good which they possess ? When his mercy is over all his works , and his Goodness is equal to his wisdom and his power , and all the World is beautified by it , shall I not easily believe that it will extend to me ? The Lord is good to all , Psal . 145.9 . Luk. 18.19 . None is good ( essentially , absolutely and transcendently ) but he alone , Psal . 33.5 . The Earth is full of the goodness of the Lord , Psal . 52.1 . The goodness of God endureth continually : He is good and doth good , Psal . 119.68 . And shall I not expect good from so good a God , the cause of all the good that is in the World ? 3. Why should I not believe that he will love me , who so far loved the World , yea his Enemies , as to give his only begotten Son , that whoever believeth in him should not perish , but have everlasting life ? Joh. 3.16 . Having given me so precious a gift as his Son , will he think any thing too good to give me ? Rom. 8.32 . yea still he followeth his Enemies with his mercies , not leaving himself without witness to them , but filling their hearts with food and gladness , and causing his Sun to shine on them , and his Rain to fall on them , and by his goodness leading them to repentance . 4. Why should I not easily believe his love , which he hath sealed by that certain gift of love , the Spirit of Christ which he hath given ? The giving of the Holy Ghost is the shedding abroad of his love upon the heart , Rom. 5. I had never known , desired , loved , or served him sincerely but by that Spirit : And will he deny his name , his mark , his seal , his Pledge , and Earnest of Eternal life ? Could I ever have truly loved Him , his Word , his Ways and Servants , but by the reflection of his love ? shall I question whether he love those whom he hath caused to love him ? When our love is the surest gift and token of his love , shall I think that I can love him more than he loveth me , or be more willing to serve him than he is willing and ready to reward his Servants ? Heb. 11.6 . 1 Joh. 3.24 . and 4.13 . 5. Shall I not easily hope for good from him , who hath made such a covenant of Grace with me in Christ ? Who giveth me what his Son hath purchased , who accepteth me in his most beloved , as a member of his Son ? Who hath bid me , ask and I shall have ? And hath made to Godliness , the promise of this life and that to come , and will with-hold no good thing from them that walk uprightly ? Will not such a Gospel , such a Covenant , such promises of love secure me that he loveth me , while I consent unto his covenant terms ? 6. Shall I not easily believe that he will love me , who hath loved me while I was his Enemy , and called me home when I went astray , and mercifully received me when I returned ? Who hath given me a life full of precious mercies , and so many experiences of his love as I have had ? Who hath so often signified his love to my Conscience ? So often heard my prayers in distress , and hath made all my life , notwithstanding my sins , a continual wonder of his mercies ? O unthankful Soul , if all this will not persuade thee of the love of him that gave it ! I that can do little good to any one , yet have abundance of friends and hearers , who very easily believe that I would do them good , were it in my power , and never fear that I should do them harm ! And shall it be harder to me to think well of Infinite Love and Goodness , than for my neighbours to trust me and think well of such a wretch as I ? What abundance of love-tokens have I yet to shew , which were sent me from Heaven to perswade me of my Fathers love and care . 7. Shall I not easily believe and trust his love who hath promised me eternal glory with his Son , & with all his holy ones in Heaven ? Who hath given me there a great Intercessor to prepare Heaven for me , and me for it and there appeareth for me before God ? Who hath already brought many millions of blessed Souls to that glory , who were once as bad and low as I am ? And who hath given me already the Seal , the Pledge , the Earnest and the First-fruits of that Felicity . Therefore , O my Soul , if men will not know thee , if thou were hated of all men for the cause of Christ and Righteousness ; If thine uprightness be imputed to thee as an odious crime ; If thou be judged by the blind , malignant World , according to its gall and interest ; If friends misunderstand thee ; If Faction and every evil cause which thou disownest , do revile thee , and rise up against thee : It is enough , it is absolutely enough , that thou art known of God : God is All ; and All is nothing that is against him , or without him : If God be for thee who shall be against thee ? How long hath he kept thee safe in the midst of dangers ? and given thee peace in the midst of furious Rage and Wars ? He hath known how to bring thee out of trouble , and to give thee tolerable ease , while thou hast carried about thee night and day the usual causes of continual torment ! His loving kindness is better than life , Psal . 63.3 . but thou hast had a long unexpected life , through his loving kindness . In his favour is life , Psal . 30. And life thou hast had by and with his favour . Notwithstanding thy sin , while thou canst truly say , thou lovest him , he hath promised that all shall work together for thy good , Rom. 8.28 . And he hath long made good that promise : Only ask thy self again and again as Christ did Peter , whether indeed thou love him ? And then take his love as thy full , and sure , and everlasting portion ; which will never fail thee , though flesh and Heart do fail ; For thou shalt dwell in God and God in thee for evermore 1 Joh. 4.12 , 15 , 16. Amen . FINIS . A Catalogue of Books Printed for , and Sold by Tho. Parkhurst , at the Bible and Three Crowns in Cheapside , near Mercers Chapel . A Christian Directory , or Body of practical Divinity . 1. Christian Ethicks . 2. Oeconomicks . 3. Ecclesiasticks . 4. Politicks , Resolving multitudes of Cases on each Subject . By Rich. Baxter . Folio . Mr. Baxters Catholick Theology . Folio . Mr. Baxters Methodus Theologiae Christianae . Folio . A Third Volume of Sermons Preached by the late Reverend and Learned Tho. Manton D.D. In two parts . Folio . A Hundred Select Sermons on several Texts , of Fifty on the Old Testament , and Fifty on the New. Folio . Choice and Practical Expositions on four Select Psalms . Folio . Both by the Reverend and Learned Tho. Horion D.D. late Minister of St. Hellens , London . The true Prophecies and Prognostications of Michael Nostrodamus , Physician to Henry the Second , Francis the Second , and Charles the Ninth , Kings of France , and one of the Best Astronomers that ever were . Folio . Sixty one Sermons , Preached mostly on publick occasions , whereof five formerly Printed by Adam Littleton D.D. Rector of Chelsea in Middlesex . Folio . The Novels and Tales of the Renowned John Boccasio , the first Refiner of Italian Prose , containing a hundred curious Novels . Folio . A Key to open Scripture Metaphors , in two Volumes . By Benjamin Keach and Tho. Delawn . Folio . The Saints Everlasting Rest , or a Treatise of the Blessed State of the Saints in their Enjoyment of God in Glory . 4 to . The English Nonconformity , as under King Charles II. and King James II. Truly Stated and Argued , By Richard Baxter . 4to . A discourse concerning Liturgies . By the Late Learned and Judicious Divine , Mr. David Clarkson . 8vo . A discourse of the saving Grace of God. By the late Reverend and Learned David Clarkson Minister of the Gospel . 8vo . The Vision of the Wheels seen by the Prophet Ezekiel ; Opened and Applyed : Partly at the Merchants Lecture in Broad-street , and partly at Stepney , on January 31. 1689. being the Day of Solemn Thanksgiving to God for the great Deliverance of this Kingdom from Popery and Slavery , By his then Highness the most Illustrious Prince of Orange . Whom God raised up to be the glorious Instrument thereof . By Matthew Mead Pastor of a Church of Christ at Stepney ▪ 4to . A Call to the Unconverted to Turn and Live. 12mo . The right Method for settled Peace of Conscience , and Spiritual Comfort . 8vo . The Life of Faith in every State. 4to . Alderman Ashursts Funeral Sermon . 4to . A Key for Catholicks to open the juglings of the Jesuits : The first part of answering all their common Sophisms : The second against the Soveraignty and necessity of General Councils . 4to . The certainty of Christianity without Popery . 8vo . Full and easy satisfaction , which is the true Religion : Transubstantiation shamed . 8vo . Naked Popery : Answering Mr. Hutchinson . 4to . Which is the true Church : A full Answer to his Reply : proving that the General Councils and the Popes Primacy were but in one Empire . 4to . The History of Bishops and their Councils abridged , and of the Popes . 4to . The Cure of Church Divisions . 8to . A full Treatise of Episcopacy , shewing what Episcopacy we own , and what is in the English Diocesan frame , for which we dare not swear never to endeavour any alteration of it , in our places . 4to . A search for the English Schismatick ; comparing the Canoneers and Nonconformists . 4to . An Answer to Mr. Dodwell and Dr. Sherlock , confuting an Universal-humane Church Soveraignty , Aristocratical and Monarchical , as Church Tyranny and Popery ; and defending Dr. Iz. Barrows excellent Treatise . 4to . FINIS . Notes, typically marginal, from the original text Notes for div A27051-e2360 Had I been supposed to have written this Book , to hide my sloth and ignorance , men would not have neglected my Methodus Theologie and Catholick Theology thro' meer sloth , and saying , That it 's too high and hard for them . A Country-man having sent his Son to the University , when he came home askt him what he had learned . He told him he had learnt Logick . He askt him what that Logick was , and what he could do with it : And it being Supper-time , and the poor people having but two Eggs for Supper , he told them that he could prove that those Eggs were three : This is one , saith he , and that is Two , and One and Two are three : The Father gave him the better , and told him that his art was useful ; for he had thought himself to have gone without his Supper , but now , saith he , I will take one Egg , and your Mother the other , and take you the third . Such kind of Logick the World hath gloried in as learning . M. Antomine l. 1. §. 17. Doth thank God that he made no greater progress in Rhetorick , Poetry , and such like Studies , which might have hindered him from better things , if he had perceived himself to have profited in them . And ( in fine ) quod cum Philosophandi cupiditas incessisset , no● in sophistam aliquem incidelin , nec 〈◊〉 evolvendis , vel syllogismis resolvendis , vel Mettorologicis dis●●●iendi● tem●●● des●s contriverim . 1 Cor. 11. 1 Pet. 1.8 . Heb. 11.1 . Rom. 4. See a book written long since this called the Samaritan of excellent use , by Mr. Jones of Suffolk . It is most probable that Christ and the Apostles then spake in the Chaldee called Hebrew , and so that the four Gospels are but translations of Christs words , and so not the the words , but the sence was Christs : And what wonder then if the translating Evangelists use divers words ? Rev. 1.3 . It is very hard to be sure what the Apostles setled as an Universal perpetual Law , in Church matters , and what they setled only as suited to that time and place by the common rule of doing all to Edification : I will have Mercy and not Sacrifice being a standing Rule , it 's hard to plead their use of any Rites against common good : Perhaps more is mutable than most think . Without approving all that is in it , I may wish the Reader to peruse Father Simon 's second Book now newly Printed in London . As Antonine saith , ) in greater darkness ) li. 2. § 5. [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ] Vides quam pauca sint , quae siquis tenuerit , prosperam ac divinam propemodum vitam degere detur : Siquidem & Dii ipsi nihil amplius exigent ab eo , qui ista observaverit . Rom. 14.1 . Since this I have published a Book called the Catechizing of Housholds . ☞ ☞ Fathering Errours on God , and saying that he saith what he never said , and forbade or commanded what he doth not , is the most direct breach of the third Commandment . To father lies on God , is the taking of his Name in vain . * And yet saith Zaga-Zabo in Damnian a Go●s pag. 226. Nec Patriarcha nec Episcopi nostri , per se , nec in Conciliis putant aut opinantur ul●as leges se condere posse , quibus ad mortale peccatum obligari quis posset . And pag. 231. Indignum est peregrinos Christianos tam acriter & hostiliter reprehendi ut ego de hac re ( de delectu ciborum ) & de aliis , quae minimè ad fidem veram spectabant , reprehensus fui ; sed multo Consultius , fuerit , hujusmodi Christianos homines sive Graecos , sive Armenos , sive Aethiopes ; sive ex quavis Septem Christianarum Ecclesiarum in Charitate & Christi amplexibus sustinere , & eos sine contumeliis permittere , inter alios fratres Christianos vivere ac versari ; quoniam omnes filii baptismi sumus , & de vera fide unanimiter sentimus . Nec est causa cur tam acriter de caeremoniis disceptetur nisi ut unusquisque suas observet , sine odio & insectatione aliorum , nec commerciis Ecclesiae ob id excludendus est , &c. Learn of a ceremonious Abassine . † Since done in Catholick Theology . ☜ * Now it is above 22 years that they have been ejected 1684. James 3.17 . Yea now it is also young ignorant Novices that are sick of the same feaverish temerity . Of this oft before . Concil . Carth. 4. Can. 16. ☞ Psal . 111 , Isa . 5.20 . ☜ * Of which see Smiglicius Logicks , and Albertinus in his Philosoph . Disputat . at large . Because I must not oft repeat the same things , I must refer the Reader to what I have more fully said of this in 27 Directions for certainty of Knowledge in my Christian Directory , Part 3. Chap. 7. 1 Cor. 13. 1 Thes . 5. Act. 16. 1 John. 2. Notes for div A27051-e41470 ☞ Of all this I have discoursed more largely in my Cath. Theology , and the applyed Epitome . * Read , Ma● . 1.14 . with all the old Translations in the Polyglot Bible , and consider it . Rom. 5.2 , 3. 2 Cor. 4.16 , 17 , 18. and 5.1 , 2 , 3 , &c. 1 Cor. 2.14 . Joh. 9.40 .