Discourses on several texts of Scripture by Henry More.

Doct. II. That we are to love one another out of a pure Heart.

This Purity may be set out in these three Constitutives, or at least, Consecutives of Love, viz. Complacentia, Benevolentia, Be∣neficentia.

1. The Purity of Complacency consists in this, that we love and like that of a man that is the adequate object of honest Love; and that is Divine Beauty, which is not in the Body, but in the Soul, adorn'd with all Moral and Divine Vertues. He that loves not according to this in a man, he loves after the same manner he may love an horse, a dog, or any beast that is fitted for the satis∣fying of his natural or extravagant humours. For if there be no ground of right Friend∣ship

but Vertue, then is there no Love in vain and leud men, but after the manner of Brutes; that is, eating together as Sheep and Kine in one pasture, or sporting toge∣ther like young. Greyhounds at their going out into the fields, or better natur'd Spaniels, or such like fond Animals.

I, but the gaudes of Phansie and queint toyes of Wit; or at least the subtilty there∣of, Art and accomplishment of the Intelle∣ctual parts; these, all of them put together at least, may make up an object of Compla∣cency and friendly delight.

Verily as much as a well proportioned Bo∣dy, clear Complexion, a vigorous Eye, gen∣tle Deportment, &c. which are so far from that living object of Pure Love, that by the same Law we may join Friendship with a well wrought Statue, or some more curious Picture. Complacency in any person, saving for Vertues sake, is as far removed from pure and Divine Love, as the affections of Xerxes, Glauca, the Youth of Athens, and that others of Sparta, who loved trees, statues, rams, geese, &c. were distant from Natural. (Vid. AElian. lib. 1. cap. 39. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.) And as ridiculous and absurd will their Love prove in respect of that more pure and holy affection, that can take Complacen∣cy in the person of men that have but the

outward accomplishment of parts and abili∣ties, or outward artifice, or natural well-favouredness, their Souls being dead to Ver∣tue and Righteousness. For beside that these are as helpless to the best things as a dumb statue or a dead picture, they are also very dangerous for either hindering the first shoot∣ing out of divine worth in the Soul of man, or for corrupting and destroying what alrea∣dy is grown up of Vertue and Goodness. For so it is with man, that so soon as he is capable of Vertue, he must either have it or the contrary. Mans Nature is no barren Soil, it brings forth or good grain or stink∣ing weeds: And where once corruption has taken hold, it is even worse than a Gan∣grene; it catches hold on the companion, and is the very pest of the Souls of men.

But if the Love and Complacency of those be not pure that can love notwithstanding the foulness of their friends, what pollution is there in theirs that can love for foulness it self? viz. whose society pleaseth one ano∣ther for some bad quality, as for being a vain Gamester, Swearer, for their Lasciviousness; or that delicious condiment of Friendship, good Fellowship, which some loving Souls are so taken with: When as its nothing but the similitude of their evil manners, or equa∣lity of their enlarged bellies, do thus joyn

their affections; Fellow-wine-bottles of the same size, or Ale-tap-urinals, &c.

And as this Impurity in Love is Bestial, so there is also that is Devilish; as when men like one another the better for being alike imbittered against this or the other party: Such complyance as this is but like the twining together of Snakes and veno∣mous Serpents in one bed. A Paradox, That that which is the most ugly of all the affe∣ctions, viz. embittering Malice and Hatred, should make men so amiable one to another. Thus Hags and Imps love one another.

And there is a knot of Friendship, that is as Fond at least, as this is Devilish; viz. en∣dearment from Identity of opinion, Fellow-Thomist, Fellow-Scotist, &c. And when it riseth no higher than Scholastick siding, or Philosophical altercations, it is not much worse than fondness or childishness. But when this unskillful affection interweaves it self with matters of Religion, and toucheth upon the Attributes, actions or designs of the highest God (where men are very loth to be deceiv'd though no where more sub∣ject to err) Fondness is then too mild a term for that which is boil'd up to Fury and Fa∣naticalness. For here men of the same Sect are not content with the pleasure and good∣will they exhibit one to another; but they

grow to that heat, as to scorch all gainsayers, as well as warm themselves at these mis∣guided flames.

God forbid that I should go about to slack any mans affection in the pursuit and profes∣sion of Divine Truth, such as is plainly con∣tained in the Scripture, or evidenced by pal∣pable experience in his heart. But that which is but the collection of Humane Reason (which at the best, and containing it self within its own more proper Bounds, the re∣presentations of Nature, is slippery enough and uncertain) if it be promoted with ur∣gency of Affection over-proportionated to the weight of Reason and Argument, by how much it transgresseth this way, by so much largely doth it partake of superstitious Phrenzy and Fanaticalness. And that this heat is but mistaken zeal, not divine Love of the Truth, this one thing may be a shrowd sign, That they hate a man commonly more for not being of their Sect, than they love him for being a Christian.

2. The Second Branch of Love is Benevo∣lence: Which as it is nothing so precious as the former [viz. Complacency] so we may and should be the more prodigal thereof. We may wish well to all men, but can delight in none but such as be good.

The Purity therefore and perfection of Benevolence, is that it shoots out before and lasts longer, if need be, than Complacency may do. For God also loved us when there was nothing lovely in us. And we are to be like-minded with God, who is kindly affect∣ed to those who deserve it not. And though there be a good rude Honesty in such a dis∣position that makes a man not able to be at all kindly affected to them that are debauch∣ed; yet certainly we are obliged to a more high and Divine temper, if that which is most perfect and most Divine doth oblige us, as certainly it doth.

Object. But then, Anger and Hatred, and such churlish Passions are useless, nay sinful.

Sol. That follows not. For we may wish well to the man, though we be angry, or hate, or grieve at his Vices. Nay, its im∣possible to bear a sincere Good-will to any man that goes out of the way, but that he should be angry, or grieved at such a mans wicked courses, and reprove him. Benevo∣lence is so far from excluding Anger and Re∣buke, that the want of this upon due occa∣sions is an argument of the impureness or counterfeitness of the Affection; at least in those men who hold it lawful, or are upon

any occasions brought into this Passion. When a man sees God dishonoured, and his Brother endangered by his vain ways, Quis est tam ferreus ut teneat se? He that can be still and smooth in such matters, has some unwarrantable Complacence in his Friend; they are not united in the bond of Vertue.

The Impurity of this part of Love, is the well-wishing to others for our own sakes. This is called Amor Concupiscentiae, in con∣tradiction to Amor Amicitiae; as being in∣deed nothing akin, but rather opposite there∣unto. He that loves a man thus, is no more a Friend to him, than a Country Farmer is a Friend to his Team of Horses, his Cart, or Plough. I wish that most Polititians were not of this stamp, to look upon all the World as the Rustick does upon his Horse, Plough, Sheep, Dog, &c. as profitable and instru∣mental. The World is so Epidemically cor∣rupt herein, that the whole Conversation or dealing of men, (even of them that would seem something more than ordinarily seri∣ous) is not much better and more generous, than the trade and commerce of Fairs and Markets: They make choice of their Friends after the same rate they would seek out a purchase. Profit and Pleasure share all the Societies of men betwixt them two. He that is not instrumental to either of these

ends, is overlookt as a thing of no worth; so that there is no room but for the skilful flatterer, or the able purse. And indeed none can love at a better rate, that is not born of God, who is Love it self; and made the World, and the whole Creature, out of no such self-respects at all, but for their Hap∣piness; or if for any thing in reference to himself, for the delight that should arise to him from their being Happy. Nor do I know that they are obliged to any thing but what is conducible to this end, whatever unlearned Melancholly, or rude Mistake may surmize to the contrary.

3. The Third and last considerable in Love is Beneficence. And 1. This should spread out as large as our Benevolence. Hu∣manity is to be extended so far as Mankind reacheth, at least, 2. Those who partake most of Vertue, and the Divine Image, should share the greatest part of our Favour. 3. It must be devoid of all self-respects. What a shameful thing is it, That where that noble and generous title of a Friend is pretended, there should be no other Love found at the bottom (if the business be un∣ravelled) than such as he bears to the mean∣est utensil he has in his house!

WE pass on now to the Intension of our Love, viz.