A guide to the Holy City, or, Directions and helps to an holy life containing rules of religious advice, with prayers in sundry cases, and estates ... / by Iohn Reading ...

CHAP. XVII.

§. 1. Of love to our selves; of the kindes thereof. §. 2. Of Love to our neighbour, the necessitie and excellency thereof: the conditions, and signes of it. §. 3. Of friendship: what it is; of what excellent fruits, of the true end, and lawes thereof: what choice we are to make of friends, and whom to avoid. §. 4. Of love to enimies; how we ought to love; without any malice; and to make a right use of them.

1 LOve towards that which God loveth, is, love of all that which is good, and that which beareth his image; as the rationable creatures, Angells and men; this is either to our selves, neighbours, or enemies.

2. Love to our selves either is, such as is

1. Common to all men,a who by the instinct of nature desire to preserve themselves, though blinded by sinne, they eft∣soone mistake the meanes, and end; or overmastered by some malignant power (to which they have dangerously yeelded themselves)b they doe somethings to the contra••y: the Epi∣cure thinketh the meanes to make him happy, is to indulge to sensuality and pleasures taken up at any rate; because hee ta∣keth them to be his chiefe good, and end to which hee liveth: he beleeveth himselfe to be only that externall man whom hee endeavoureth to preserve, by a brutish pleasing himselfe: so c that indeed he loveth not himselfe.

2.d Proper, to the good, who justly love the inward man, the image of God in themselves, whom they strive to pre∣serve in his integrity; they wish spirituall good to him, & care∣fully use Gods ordinances thereto: in him they delight; as in present good thoughts, memory of good past, ande hope of future: for this they mainely care, this they defend, though with losse of things externall and secular: for this they beat downe thef body with fastings, watchings, and prosecution of holy duties. Philauti•• proper to evill men, is thatg blind & h foolish selfe-love; which measureth all love and friendship by (that most ignoble scale of the vulgar) some temporall ad∣vantage to the selfe-lover a crewing, who therefore truely lo∣veth no man, because neither in nor for God, but for his owne

sake: such doei not truly love themselves, but being selfe-de∣luded, hate their owne soules, because they love sinne, the souls distemper, sicknesse, and destruction: this commonly goeth with a vaine complacency, admiring the Minerva's of their own braine, and liking themselves in those things which they readi∣ly condemne in others (as Judah did Gen: 38. 24.) the selfe-lo∣vers hieroglyphick, may be,k the Ape easily taken, while shee sitteth admiring the beauty of her hard-favoured young: this vice is an uncharitable living to our selves, our own ease and pleasures, as if we were borne only for our selves, or that our country, neighbours, friends, naturall affections, or God him∣selfe had no part in us:l so Nabal loved himselfe. That wee must love our selves in God, is more then evident, by reason m (who so neere us as our selves?) and Scripture, which saith, thou shalt love thy neighbour as thy selfe: thy selfe first (charity beginneth at home) and truely; that thy love may be a rule & and measure unto others. He thatn will be evill to himselfe, to whom will he be good? Thou wouldest not have thy ser∣vant drunken, nor thy son an adulterer, least they perish eter∣nally; and wilt thou be such thy selfe? For shame love not thy selfe lesse then others: and doe not thinke it lesse necessary, for God to have good servants, then that thy selfe have such: We are the Temples of Gods spirit, the image of God, the purchase of Christ Jesus, for whom hee gave no lesse then himselfe to death: it were desperate impietie to undervallew that which cost more then a thousand worlds were worth, with profane Esau to set so poore a rate as a portion of meat, or a little tem∣porall pleasure upon an immortall soule: if we love God wee shall love our selves for him, which must be only in that true sanctity which pleaseth him, we shall not love our selves more then him; that were an inordinate selfe love, concerning which it is saied,o he that loveth his life shall loose it.

1. Love to our neighbour, is charity to him that needeth our helpe, to whom we are holily and constantly united in God. p he is our neighbour to whom we can administer, or of whō we may receive help. This love hath for its object, all men respe∣ctively, without exception of enemies: neither is it as some vain∣ly dreame, an arbitrary affection (for if we love,q God is in

us; but if not,r against us) but that which is simply necessary to the essence and being of true religion; without which it can no more be, then fire without heat, then a man without a soule: some therefore call it thes forme of vertue, giving it name and being. There can be no religion without wisedome, nor any acts thereof better then the unsavoury sacrifice of fooles with which the all-wise God can never be pleased:t wisdome is that same salt of the covenant with which every oblation must be seasoned: nor can there be any more true wisdome without charity, then that which is in the devill, who is as malicious as subtile: if any thing be contrary to love,u that wisdome des∣cendeth not from above, but is earthly, sensuall and devillish: with∣out w charity speaking with tongues of men or angells is but as a sounding brasse and tinkling cymball, prophesie faith, almes, martyrdome, and whatever els seemeth, or is externally excel∣lent without this, is worth nothing:x there can be no sanct∣imony without love. Love is the summey and fullfilling of the law▪ thez end of the commandement, and nothing is good which is not for it end, but rather a false image, a coun∣terfet of vertue: as the covetous mans wisdome to devise meanes of gaine, is noe true vertue: neither his seeming justice, wherein he absteineth from oppression and extortion, for feare of some greater losse to himselfe; nor his temperance for love of mony forbearing all costly luxury: nor his valour venturing sea and land to gett riches: so neither is the malicious mans almes any good worke to himselfe, he not doing it for Gods sake: did he then for the same love, he should love his enemies also: his prayers are no obedience to God, who commandeth in case of enmity, to leave the gift before the altar, and first endeavour reconciliation: Christ in effect saieth (as we have for∣merly noted) herein, as Joseph to his brethren. Genes. 43. 3. yee shall not see my face except your brother be with you. let men joyne in heareing Gods word, and say Amen at the Churches prayers, let them be baptized, receive the Lords supper, be called Christians, seeme the most strict men in religion, yet is ita

only charity which distinguisheth between the sons of God & reprobates:b in this the children of God are manifest & the chil∣dren of the devill, whosoever doth not righteousnes, is not of God, nei∣ther he that loveth not his brother. nor can there be love of God without it,c if any man say he loves God, & hateth his brother, he is a lyar. there can be noe salvation without it, it beeing, as I said,d the life of faith. Love like the heart in the body send∣eth out the heate of life through all the parts to make them ac∣tive: it is the primum mobile, which carrieth about all the orb's in the speare of religion. This affection hath comfortable ef∣fects: it is the preservere of peace & concord, while it prudently concealeth many offences, bringing them under candid and favourable interpretations, and the best constructious which can be made of them, which otherwise might prooue the fuell of contention, and matter of quarrell. it is sinsf coverture: the tessera and certaine pledge of our translation from death to life. 1. Joh. 3. 14. of our imitation of Christ. Joh. 15. 12. Ephes. 5. 2. adoption in him. 1. Joh. 3. 1. the assurance of our con∣sciences before him. 1. Joh. 3. 19. the confidence of our audi∣ence. 1. Joh. 3. 22.g the bond of perfection. Colos. 3. 14. the signe of our regeneration. 1. Joh. 4. 7. the fruit of the spirit. Gal. 5. 22. the assurance of God his beeing in us. 1. Joh. 4. 12. 13. and our beeing in him: the repaired image of God in us. 1. Joh, 4. 17. the expeller of feare. 1. Joh. 4. 8. the certaine argu∣ment of our love to God. 1. Joh. 5. 1. and his love to us. 1. Joh. 4. 12. it is the f••ireh mistris of all good. it is the hea∣venly Bethsheba which cani attaine any thing, yeak life for the dead: it shalbe part of the saincts accoumpt, at the day of judgment. Math. 25. 34. 35.

2. This love must be regulated with certaine lawes or condi∣tions:

1. It▪ must be subordinate to Gods love, such as giveth God the first and cheife place, not asl Elies, who honoured his children aboue God: nor as many now love, so that they will rather displeasem God, then those they love: true charity can be in nothing which displeaseth God,

2. it must be subject to order in respect of the object, first regarding those who are neerest in nature or necessitude:

I am bound to shew what effects of love and charity I can; but first to myne owne family respectiuely; and to doe good, spe∣cially to the howsehold of faith: first to my neighbours, and then to others.

3. It must be for Gods sake, and in good: when wee love for temporall advantages, and such mutuall offices, as u∣nite worldly men, for such reasons asn Hamor and Shechem used for enfranchising Jacobs family (these men are peaceably with us, and therefore let them dwell in the land and trade therein, —shall not their cattle and their substance, and every beast of theirs be ours?) that cause failing, charity vanisheth many times into mischievous contentions; by which readinesse to dissolve the sacred bond of Charity for every triviall occasion, and the ma∣ny bitter discords, it too evidently appeareth how few love for God's sake, how many for their own: when holy Abraham had occasion of quarrell presented him, hee declined it by reciding from his right,o let there be no strife I pray thee, betweene me and thee.—

4. It must bep without dissimulation:q Saul jealous of David, and afraid of him because of his wisedome and goodnesser (as Princes usually are more jealous of the good, then the foolish and dissolute; ever others vertue is for∣midable to them) he courteth him with great favours but all to destroy him: there's no such venomous malice out of hell, as that which commeth up with a Judas kisse, vailed with a shew of amity,, with a Scorpions imbrace the deeper to strike in the sting: the Devills profered curtesies, the world, riches, and honours, the designe being to cast thee downe headlong, and to make thy ruine the more irreparable by thine own consent.

5. It must be constant; as they woont to say ad aras, to death, that which can be lost was never true: had it beene grounded on the unchangeable God, it must ever have had the same immutable cause, and consequently have beene un∣changeable,

The signes of charity are

1. Longs suffering: 'tis not captious, nor easily provoked: it beareth and endureth all things: personall inju∣ries cannot disband it: if we love men for our owne sakes, wee

shall indeed hate them, when they hurt us: but if for Gods sake, we shall use brotherlyt correction so, as to make them understand their faults, and repaire us againe; and where they erre, love their persons whose sinnes we ought to hate, and pray for them when they curse, and speake evill of us.

2. It is kinde, in communicating to the necessities of those that want: they that have no bowels of compassion, how dwelleth the love of God in them?

3. It envieth not, neither is discontented at others prosperityu envie isw fortunes companion: the blacke shadow of honour; ambitious kanker, mischievously biting into the bud of merit: few likex Thrasibulus enjoy great glory without envy; because few have the happinesse in their honour to be acquainted with godly love which envieth not, but re∣joyceth at others good.

4. It vanteth not it selfe, in boasting, or exprobration of good done, nor in rash effusions; but maketh a deliberate choice of its object, without being proud of its act.

5. It is not puffed up: the proud can bee no mans friend, no not his owne: Pride is unconsistent with anyy ver∣tues: it is as the worme at the root of Jonahs gourd which eat∣eth up the life of vertue and religion: the mischiefe which precipitated glorious Angels from heaven: 'tis amities paralysis, societies enemie, nurse of impatience, which will neither suffer Caesar to endure a superiour, nor Pompey an equall: 'tis the is∣sue of an emptie braine; none truely wise can be proud; and the influence of Lucifer upon gracelesse hearts, whom God resisteth. charity is the daughter of humility.

6. It behaveth not it selfe unseemly, as sin (which is an alaxie and disorder in action, a deformitie in the inward man) but as the most lovely of all vertues, bearing the lively image of God, the beauty of holinesse, & stooping to nothing uncomely, or unjustifiable before God, and man.

7. It seeketh not her owne, as doth selfe-love, but the good of others; it being more divine and honourable to doe good, then to receive it.

8. It thinketh no evill, because it intendeth none: com∣monly men measure others by their owne shadowes, which is

the cause, that the worst are most jealous of others: charity doth, as it would suffer; and thinketh the best, where there is not apparent evidence of worse.

9. It rejoyceth not in evill, nor in iniquity: there are that would seeme charitable, and to have abandoned that per∣nitious appetite of revenge, and yet secretlyz rejoyce at any evill which befalleth their enimie. This is a proper affection of devills, not men: expresly forbidden, Prov: 24. 17. 18. Rejoyce not when thine enemie falleth: and let not thine heart be glad when he stumbleth; l••ast the Lord see it and it displease him. David mourned when his enemies were sick: There are that can please themselves in that Pseudocharity, which displeaseth God; which is indeed but conspiracy in evill.

10. Lastly, it beleeveth and hopeth all things: it is hard to possesse it of any evill opinion: and in case of evident failings, it will give men some hope of the offenders amend∣ment.

We are next to consider love, as it falleth under the peculia∣rity of friendship. The bond of charity uniteth all; but friend∣ship some few.

1. True friendship among men is loves 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, flower and vi∣gour: affections jewell; amities quintessence, societies perfecti∣on▪ anda sympathy of holy soules: it is ab mutuall love & good will betweene two, or more, endeavouring each others good and safety, expressed in performance of all lawfull offi∣ces so uniting friends in mutuall communications, and simi∣litude of affections, as that some have stiled a friend,c another∣selfe: such was betweened Jonathan and David: David and e Hushai the Archite: a friend is hef who loveth and is be∣loved. The Philosopher said, friendship is of all things, divine, and humane, a supreame consent, in love and good will: next after wisedome the chiefe gift of God, to man, said the Oratour it is the rich mans security, the poore mans riches: the banished mans native soile, the in••irme mans strength, Physicke for the sick, counsaile for the irresolute▪ and doubtfull; prosperities counseller, and adversities comforter, the solace of company, & reliefe of solitudeg the bond of society, and life of life: a friend is a jewell long sought,h rarely found, & hardly kept:

i there is no pleasant possession of any thing without a part∣ner: The best, most pleasant, commodious, and secure possessi∣on of all the earth, was Paradise; and yet there, God (who best knew man) said it is not good that the man should be alone, (Gen: 2. 18.) man then in his happy innocency. Wisdome is beyond all earthly goods; but what were it to me more then a burden, if I should receave it on this condition that I could not com∣municate it, but must for ever keepe it shut up, in mine owne minde? I would not be troubled with that good which none might share with me:k I would not bee in heaven alone: heaven it selfe is happy for its company: the most blessed be∣ing which made heaven and earth subsisteth in an incompre∣hensible society, which said in the beginningl let us make man in our image, afterm our likenesse, who made him a soci∣able creature, insomuch as that without friends, all thoughts are tedious, every worke, a toile, every land a peregrination, every life a torment, a death. Friendship is a divine content of men, the necessitie of whose neere conjunction, and indissoluble uni∣ty, that God might declare; he made all of one flesh, and ap∣pointed their propagation, by united two. Friendship is the comfort of this life; if you take it away, you should seeme to take the sun from heaven: a friend is ann excellent riches (what were all the treasures in the world to me, if there were none with whom I might communicate them?o Nothing doth countervaile a faithfull freind, and his excellency is unvalewable: I wonder not at the rate which the great Monarch Darius set on his Zopyrus, whose free wish could pitch upon nothing in the world like many such friends.

Many and excellent are the fruits of freindship, asp some have noted for the easingq and unlading our mindes, multi∣plying our joyes, extenuation of sorrowes, by that sympathy of affections which is among true friends, sharing in every estate. Our prosperity is the more comfortable to us, by how much more it is communicable to freinds who rejoyce in our good, as we also doe in their rejoycing: our adversity is made lighter by dividing the burden. We ease our hearts when wee impart our griefe to a faithfull and prudent freind of whom wee may receive counsaile and assistance: the advantage hereof our Sa∣viour

intimated to his Disciples, when to comfort them against the sad apprehension of his approaching passion, hee said— r I have called you freinds:—besides, or above that love, wherewith he loved all his, he had some more peculiar relation among the elect to his Disciples, and among them, to a favo∣rite, or more intimate freind,s the beloved disciple:t Oint∣ment and perfume rejoyce the heart, so doth the sweetnesse of a mans freind, by hearty counsaile, saith Salomon: a faithfull freind is a strong defence: he that hath found such a one,u hath found a treasure,w better are two then one, if they fall, one will lift up the other, but woe to him that is alone: By a true freind wee are solaced in presence, and comforted in absence:x no di∣stance of place separateth the mind which loves: our thoughts are with our absent freinds, and ther••in wee confer with them: they are the joy of our health and comfort of our sicknesse: y me think's (said the Philosopher) I dye not, while I leave them safe: I live by them, though not with them.

2. Now because on the one side, the best things corrupted, become worst, and the most dangerous vailes of treachery are shewes of love and freindship; because there is no comfort of this present life which Satan more endeavoureth to poison and embitter, then this, while envying us the blessing, he stri∣veth to pervert, and make it a curse by impropriating and abu∣sing it to his own service, in working his designe thereby; ma∣king man a tempter, and deputie-devill to man in those things which he could never effect, but under the shewes and sacred name of friendship) it behoveth us to beware of the ser∣pent which lurketh under the sweet flowers. And because on the other part, if suspect of all men, or neglect of seeking or gaining it, deprive us of so admirable an advantage, as is herein to be enjoyed; wee thereby loose the comfort of this life; of which, without the use of friendship, we may not only doubt whether it be humane, but whether vitall: he lives not, who lives only to himselfe, or but a brutish life: onely acquain∣tance, and familiarity with some, without tasting the diviner fruits of freindship, rendreth the Churlish Nabals no better then beasts, which seeme affected with something analogicall to amitie,y in that after familiarity, and much using toge∣ther,

they will hardly obey their masters will to part them: it: behooveth us therefore seriously to consider what is herein to be done, that we may neither loose, nor abuse so great a blessing of God, for want of providence to finde it, or wise∣dome to use it: that we may neither be deprived of the good, nor deceaved by the evill; that which is necessarily to be con∣sidered is. 1. What is the centre of this friendship, least wee erre in the proposition of the ende? 2. What are the Lawes thereof; least we abuse it, or be abused by it? 3. What choice we ought to make of freinds? 4. Whom we are there∣in to avoid?

1. The Centre of true freindship, and all the offices thereof, is the glory of God, our maker: subordinate to which, is our comfort, and salvation, for therein only, can be an happy and eternall union and communion; whatsoever is excentric hereto, is unhappy;z no wicked man is blessed: 'tis impossi∣ble to be happy in any thing which is not good; because there is but one and the same fountaine of happinesse and goodnesse that is God: if any dreame of impious pleasure delude men with some appearance of solid happinesse therein, waking they must knowe, that 'tis not true, because transitorie, and unhappy in the end. Happinesse cannot be in any thing lesse then eter∣nall: they that knewe not God, would have no man called happy before his end: and though some of them called a Sylla (as Craesus thought himselfe) happy in prosperity; yet their end pronounced them apparently unhappy: and what freindship shall we call that,b which must end? or what happinesse therein taken, which must change for bitter tor∣ments, society in damnation, and eternall cursing each o∣ther, as the mutuall causes of each others misery. The freindshippe I speake of, is in the communion of Saints, which death shall refine, not at all dissolve: time shall not end it, but eternity perfect it in our resurrection from the dead: sleepec deaths elder brother) endeth not temporall love, nor shall deaths sleepe the eternall: it is but begunne here to be compleated in heaven:d Love never falleth away: wee knowe that when hee shall appeare: Wee shall bee like him. (1. Joh: 3. 2.) Who is love, 1. Joh: 4 8.

There is now some imperfection in, and some oblique ends of mens love, which shall then absolutely bee taken away in our perfection, wherein the love of God (in his own essencee in∣comprehensible) shall shine and be seene, in the creature, bea∣ring his own image, as the light of the sunne on the other stars: where we shall not be confined (as now under many limitati∣ons, of time, place, knowledge, and necessities, to the communi∣on with one, or few friends) but enjoy a most comfortable and perfect societie with all the saints. Certainely all knowledge, and joy of that which is good in this life, shall be so farre from ceasing in the future, that it shall be their full, which is here but imperfect, there compleat which is here but inchoate: of this kinde we must reckon friendship, God concluding it good, in saying, it isf not good that the man should be alone: more perfect knowledge shall we have in our future glory, then wee have in our present state of grace, or had in the state of inno∣cency: in that,g Peter knew Moses and Elias (whom he ne∣ver saw before, as also they who saw divers of theh deceased Saints, which came out of their graves into the holy city, after the resurrection of Christ, all which doubtlesse were of a most amiable and desirable presence) in the other▪ Adam said (when God presented him his new created helper, the youngest bride; which neither he nor the worlds great eye, had ever seene be∣fore that dayi this is now bone of my bone, and flesh of my flesh; much more must we knowe and rejoyce in our friends in the state of glorious perfection to come wherein we cannot rea∣sonably imagine, that there shall either remaine any imperfe∣ction, in loves object, or subject, to embitter it (as sometimes it doth here) or want any capacity of compleat and eternall bles∣sednesse; as there must, if either we should not know our dea∣rest friends, with whom we have served God, and walked with him in this life; or knowing, not enjoy, their glorious and more lovely society in the life to come.

2. The lawes of true friendship are

1. That we neither aske, nor grant any thing unjust or evill: neither of which can be consistent with the friendship I spake of, whichk cannot be in evill: Pericles would not lye for his friend's sake; contrary to that which some thinke,

who count that friendship which denieth nothing; and that he is no true freind who will not (like Achates, or Theseus in the fables) goe to hell with them for company: but consent in sin is conspiracy, not friendship: he is a good friend who requireth no evill office: and he is a wise man,l who will consent to none; true friendship is only betweene the good and wise.

2. That we hold nothing too deare for our freinds sake, which may be justly desired and granted; hee can be no true friend who in selfe-love holds a secret distance, and hath his reservations against this law of friendship; as, not onely in case of this worlds goods (which if we communicate not with them that want,m we love not God, and therefore can be no true friends to men) but even in life it selfe, which we must, if need be, lay downe for the brethren; this is to be understood where it is justly desired in either: that is, where thou maist part with life or goods for a greater good, such as is the glory of God, or the salvation of soules: there are sundry cases, wherein neither of these are justly desired or granted: a friend requireth thee to venture thy life in a duell, for the mainte∣nance of that which he falsely calleth his honour; that is not better then thy life, therefore not justly required. An acquain∣tance desireth thee to engage thy selfe and thy liberty, for his: (except some other circumstance conclude it) the law of frend∣ship bindeth thee not, where thou canst not more advantage thy friend, then hurt thy selfe. Againe it may be thou art not absolutely thine own, but thy wife, children, or parents have (in their necessary dep••ndance on thee) a just share in thee, so that their interest cannot admit of the engagement, or giving to their dammage, there thou canst not justly give or engage for no bonds of friendship by thy selfe contracted, may hold against that which the law of God and nature, have imposed on thee, in loving and relieving thy parents, children and wife, n who is thine owne flesh, whose rights must ever, respective∣ly, be saved in all that which the lawes of friendship require.

3.o Be thou to thy friend such as thou wouldst have him be to thee; that is without all fraud, faithfull in every trust:p be thou good, and seeke a freind like thy selfe; thou wouldst have thy friend faithfull to thee; be thou such to him.

4. Thinke all accidents of thy friend thine owne, so that thou maiestq rejoyce with them that rejoyce, and weep with them that weepe: and endeavour in either state, as for thy selfe. This sympathy must needs be, where there is brotherly affection:r the prosperity of thy friend, shall be thy joy of heart, and his affliction as deep a greife.

5. Beare no ignomy of thy absent friend, without just defence, or otherwise then thou would'st, or ought'st thine owne:s I will not be ashamed to defend a friend, neither will I hide my selfe from him.

6. Suspect not thy friend; unjust suspition over∣throweth freindships fundamentall lawes: ift thou count thy freind faithfull thou shalt thereby make him such. Nor is this against the rule of wisedome which bids thee keepe the power of that which may nourish freindship in thine own hand. Give not (saith the wiseu man) thy sonne and wife, thy brother, and friend power over thee, while thou livest give not thy selfe over unto any. Yet no man loveth those whom hee cannot be∣leeve, nor beleeve those he cannot love: as hatred and suspect, so love and confidence are indivisibly united.

7. Be constant to thy freind in every estate, prosperous and adverse,w in presencex and absence: Thiney own friend and thy fathers freind forsake not: levity and inconstancy of mind, is inconsistent with friendship. That the prosperous man mayz reckon many freinds, the afflicted but few: sheweth that among many acquaintance: there are but very few freinds that many love thy fortune, not thee: freindship which can change with externall estate, was never true: a freind loveth at all times, and a brother is borne for adversity: in prosperity 'tis hard to judge whether the person, or estate be loved: prospe∣rity findeth friends but adversity tryeth them: a true friend therefore, is neither knowne in prosperity, nor hid in adversity. Like the starre of a cleare heaven, neither seen in the day, nor concealed in the darkest shades of night: as the wise man saith: a there is a freind that sticketh closer then a brother: a false freind likeb Jobs brooke in the winter, when wee have no need of him, overfloweth with tenders of his service, and shews of kindnesse; but when it is hot, they are consumed out of their

place—the troupes of Tema looked, the companies of Sheba waited for them—and were ashamed: as are they who finde contempt & neglect, where they looked for the love of a constant freind there are shadowes of freinds which will goe with you in all your actions, you cannot shake them off: which yet vanish so soone as your prosperitie commeth under the clowd: there are some vaine ••iphers, whom place only brings to some accompt, whose honours so much change their manners, that they can∣not looke so low as an old freind; which concludeth levity, & weaknesse of minde, selfe-love, foolish pride, and ignorance of the rules of wisdome, piety and true honour, which knoweth a faithfull compliance in every estate; and like the sun to shine with the same unchanged (though more perfect) light, in his exaltation or heigth, and in his rising, on the mole-banke, and on the mountaine: on the smooth, and on the troubled waters: it was a rare piety inc Ruth to resolve, concerning the affli∣cted Naomi—entreat me not to leave thee—for whether thou goest, I will goe—where thou dyest, I will dye, and there will I bee buried: the Lord doe so to me, and more also, if ought but death depart thee and mee: and it was a patterne of the most noble freindship which was betweened Jonathan and David, there was a nexus animarum (more then the love of women)e the soule of Jona∣than was knit with the soule of David—he loved him as his owne soule, which he demonstrated in his constant fidelity to him on all occasions.

8. Beare with the seeming injuries, which proceed from thy freinds weaknesse; considering that we yet converse not with Angells of heaven, but imperfect men; and that our selves must have the same favour of candid interpretations, in many of our actions wherein we may bee misunderstood, or possibly, besides our intentions, hurt our freind: 'tis wisdome to passe by offences; love, to cover faults, and piety to beare each others burden, where all are infirme: without this, we can hold no amity with men; but shalbe foolish freinds, overcap∣tio••s, querulous, or like Jobs miserable comforters, injuriously & bitterly censorious: ever finding fault, displeased withall; of bitter spirits, like contentious Ismaël (our hand against every man and every mans against us) or rugged Nabal living to

none, but himselfe: this vanity of impatience, drave that hu∣mane monster, the times prodigie, nature's paradox, man-ha∣ting man, the dogged Timon, from the society of men.

9. Reveale no secret of thy freind:f he that is of a faithfull spirit concealeth the matter:g rehearse not unto an∣other that which is told unto thee—if thou hast heard a word, let it dy with thee, and be told it will not hurt thee: a foole travaileth with a word—his minde who useth to tell newes, is like the breaches in water banks, you shall hardly make it hold: but h who sodiscovereth a secret, looseth his credit: and shall never finde a freind to his minde: love thy freind and be faithfull unto him: but if thou bewraiest his secrets, follow no more after him: a wound may be bound up, and after reviling, there may bee re∣concilement, but he that bewraieth secrets is without hope.

10. Conceale not thy frends vertues, (if by speaking thou maist encourage him therein; or wherein thou maist laudando praecipere, teach him by praising him) neither his faults (if thou maist by detection amend or better him) least thy si∣lence i make them thine:k Thou shalt not hate thy bro∣ther in thine heart, thou shalt rebuke him, and not suffer sinne up∣on him; or, that thou beare not sinne for him: hee loveth not who had rather venture his freinds soule, then his favour, in case he should distast a reproofe: every one that spareth is not a freind, nor every one that smiteth, an enemie: it is better to l love with severitie▪ then to deceive with lenity: the wounds of a lover are faithfull: but flattery in evill is treason against the soule of thy freind, by so much worse then any other, but how much greater heaven is then earth, & eternity then time, a wise man will be glad tom be reprooved and amended by any: and take him to be a freind, by whose tongue hee may cleanse the spots of his soule, before the appearance of the strict judge. A faithfull freind like a true glasse will shew thee to thy selfe as thou art: how many men are unhappy only in the want hereof; who having in them many excellent parts & imitable qualities, mixed (as 'tis with men) with some apparent blemishes, taking much off from the opinion of their worth, were easily mended (because wise) had they but a prudent frend to discover their failings to them? I beleeve hence was

the complaint of the Philosopher so frequent in his mouth, O n freinds there's none to freind: we easily discover others faults, but our owne, hardly: with inconvenience we owe to our na∣tive selfe-love: herein we ought to helpe one another, not fea∣ring how that will be taken▪ which is our freinds advantage, and our duty. Certainly if thou rebuke a wise man, hee will love thee for it, seeing thy sincerity: which if he be not, hee is better lost then found: he that is impatient of thy touching his faults, will be unfaithfull in curing thine: I have ever thought it a chiefe unhappinesse of great men, that they (whose faults are most conspicuous, & dangerous, in the guilt to themselves, and in example to others) doe usually want ture freinds in this one office, in that their greatnesse maketh men afraid of being faithfull, least truth should beget dislike, and that hazard their favour: their love of being slattered cre∣ateth them this evill; which a wise man will as easily prevent, by discountenancing Sycophants, as give commission of disco∣vering his faults, to a prudent and faithfull freind, who by the lawes of modesty and discreation, may happily execute that, which he could not reasonably assume to himselfe.

11. Beware of the foolish spirit of contradiction. Doe not among freinds, use thy selfe to paradoxes? Dissent not in that which truth and a good conscience permit: 'tis true magis amica veritas: but 'tis unexcusable folly to be too hot & passi∣onate in any such argument: truth is better defended with temperance: wisdome will teach thee, in those things which fall under dispute, sometimes, dissentire sine odio: to dissent without hatred.

3. We are next to consider what choice wee are to make of freinds: it is the manifest errour, & lossefull folly of the world (over-industrious and curious in the gaine or choice of other things to be carelesse in getting a true freind; without whom there is neither happy, nor secure possession of any worldly thing: we will not buy plate or jewels, without due examina∣tion to secure us from being deceaved: But for a freind (the most pretious jewell which among the sonnes of men, heaven or earth can shew, if true; the most pernitious, out of hell, if false) we easily entertaine, or carelesly omit without choyce:

certainely among the studies of the prudent, to study men is one of the chiefe, least we be deceived with false freindship (which iso worse then true hatred, it beingp harder to de∣ceive an enemie, but a freind, easie) or loose our advantage of gaining the true, by passing by these jewels unknowne, Freinds are like Pictures, some drawne for a great distance, at which they are very sweet and lively, but if you come too neere them they appeare rough, & much unlike that they seemed before: some are excellent, only when your acquaintance setteth you at a neerer posture: some seeme good freinds & are not: some are good and seeme not of any such capacity, untill you throughly knowe them: the maine is to make a right choice wherein we may observe these rules.

1. Adhere thou faithfully to God, that he may direct thy freindship.q A faithfull freind is the medicine of life: and they that feare the Lord shall finde him. Who so feareth the Lord, shall direct his freindship aright, for as he is, so shall his neighbour be also. For as when mans waies please the Lord, he will make r even his enemies to be at peace with him: so doubtlesse he will guide him in this maine interest: and if he will make a covenant for his servants,s with the beasts of the field, with the fowles, and reptiles; he will not disert them in their league with men.

2. Looke for frendshipt among them who beare pari jugo, least stooping, thou take up only a burden; or aspi∣ring too high, thou make thy selfe a servant to troublesome greatnesse: freindship either findeth or maketh equalls: 'tis commonly lame which goeth on supports of unequall height, and greatnesse (which the vulgar idoll) dangerous in its vici∣nity to that power▪ from which thou canst not dissent, without distructive enmity, nor adhere to it, and serve it with safety and good conscience.u The firmest frendship is among equalls.

3. Have many acquaintance butw few counsailers the Philosopher said,x one shall be to me instead of a multitude (one freind is berter then a numerous people) and many insteed of one: I will love all but have intimacy with few: 'tisy trou∣blesome to have that with many, and impossible to hold it with all: he that is every ones freind, shall be none of mine.

4. Try before you trust: the saying is, you must eat

a bushell of salt with a man, before you trust him as a frend: z if thou wouldest get a freind, prove him first, and be not hasty to credit him: for some man is a freind for his own occasion, and will not abide in the day of thy trouble: separate thy selfe from thine enemies: and take heed of thy freinds. Antigonus was wont to pray that he might be kept from his false freinds. Wise men will first try their vessels, before they trust them with any thing pretious: 'tis folly to bea suddainly engaged, in any intimacy, and dangerous to love that which thou must learne to hate: Try thy freindb before thou too much trustest him, and being experienced trust him;c deliberate all things with thy freind, but of him first.

5. In choosing a freind, let the maine bond bee the love andd feare of God: that only will be permanent: if the vulgar ballance, profit, or pleasure, make the respects, that chan∣ging, actum est de amicitiâ: in the society of sinners, thou must either become odious in dissenting, impious in dissembling, or unhappy in imitating: as much therefore as thou canst con∣verse with thosee who will better thee, or bee bettered by thee:f dissimilitude in manners maketh a painfull dissolu∣tion in the joynts of frendship: whether good, or bad,g hee seemeth to chastise, who dissenteth: they thinke it strange that you run not with them, to the same excesse of riot: speaking evill of you:h like loves his like:i similitude of manners, both conciliateth, and continueth freindship: 'tis a very pro∣bable judgement which may be given of a man by his freinds: though I deny not, but that a good and wise man, may as well have variety of acquaintance (which the vulgar calleth freinds) as vessels; not all for secresie, or one use: there is a place where he layeth up his treasure only: there is a place for mer∣ry acquaintance, where the minde. Long, and seriously intent, wanteth some relaxation to repaire its strength: and a place for a more grave and severe, for the soules health & comfort: a place for him who can advantage thy estate: among thy utensills thou hast a sive or cullender, whose office is, to runne out: and there may hee use of an Athenian novellist, though there must be extraordinary caution, least he either bring, or

carry from thee, matter of danger or contention: a newes mer∣chant will be sure to get some fraught backe againe. but the frendship here spoken of, can bek only between the good and wise: betweene others 'tis seldome durable, and never safe, nor true: therefore choose not any man for thy intimate friend, whose qualities thou wouldest not learne, or canst not safely imitate: among freinds there must beel idem velle & nolle: let no man be thy freind who is not God's; least thou heare Jehoshaphats reproofe from Jehu the Seer:m shouldst thou helpe the ungodly, and love them that hate the Lord? Therefore is wrath upon thee from before the Lord.

4. Lastly we are to consider whom to avoid, as not accom∣modate to true frendship.

1. The Parasite,n or flatterer: hee must bee a very wise and good man, who can safely heare his own praises: they beat me (said Ignatius the Martyr) who praise me: what prai∣ses doe to the foolish I observe not: how they affect the pru∣dent, may appeare ino Demosthenes taken with the whisper of a silly woman, saying, as he passed by, this is that Demosthenes: if they (said Augustine) with whom thou livest well, commend thee not, they are in fault: but if they doe, thou art in danger. Betweene Pride and selfe-love, too vaine credulity of a mans owne worth, on the one part, and inactive, and fruitlesse de∣jection of mynde, on the other; the soule is in danger of the rocke in one extreame: the safest use of praises, is ap serious calculation of that summe of merit which we owe to opinion, q if false, or to God, if true; that we may strive to be such, as we are reported, though perhaps falsely. The Philosopher said of all wild beasts the railer is most dangerous; of tame the flatterer: that can be no true friendship, where there is deceit∣full flattery: when he speaketh faire beleeve him not, for there are seven abominations in his heart, Prov: 26. 25.

2. Ther Backbiter: he that will secretly raile at o∣thers absent, is of an ill kinde; and if thou displease him, will not spare thee: 'tis their nature to bite; beware of such: trust them not with any interests of freindship:s when thou art

present he will speake sweetly, and will admire thy words, but at last he will alter his speech, and slander thy sayings: I have hated ma∣ny things, but nothing like him; for the Lord will hate him. To this classis may be referred, they who be of bitter spirits; and so, by reason of that gall overflowing the tongue, distastfull acrimony of censuring all men, and rugged morosity, are rather company for beares, then men: such was churlish Nabal, so wicked,t that a man could not speake to him: David sent a ci∣vill message to him, and he railed on the messengers.

3. The Proud man;u can never bee a true freind who overvalueth himselfe, and despiseth others: he is apt to conceive indignity, quarrell, or some secret bitternesse, on eve∣ry occasion.

4. Thew Talkative man; can be no good freind, because he cannot keep counsell: there bee some men of such unguarded lips, then rather then not tell some secrets, they will reveile their owne: never thinke they will conceale thine.

5. Neither the man of a treacherous nature: if thou wouldest ingratiate with a serpent, feed him, warme him in thy bosome, thou shalt never make him better then a serpent: hee will sometimes make use of his venome: 'tis so wtih a treache∣rous freind.

6. Neither the contentious, froward, factious, or sedi∣tious man:x make no freindship with the angry; with a furious man thou shalt not goe:y meddle not with them that are sediti∣ous, or given to change.

7. Neither thez wicked:a my sonne walke not thou in the way with them: refraine thy foot from their path: they are b blessed who walke not in their counsell: asc Jacob said of Simeon and Levi, O my soule, come not thou into their secret: unto their assembly mine honour be not thou united. Take heed of any familiarity with those, who must render thee suspected, & of that which any waies may:d whatsoever may bee proba∣bly feigned of thee, prevent it that it may not be: which rule of his owne if Jerom had practised, he had avoided that maliti∣ous censure, and calumny of some, concerning his familiarity with Eustachium and others.

8. Lastly, take heed of him that loveth no man, but

for his owne ends: 'twas noted ofe Alexander's two freinds Craterus and Hephestion, he loved the King, but this Alexander there are table-freinds, which like those domestick vermine, daily on thee, will be sure to leave thee when thy house is fal∣ling: the wise man noted it Ecclus. 6. 10. &c.

So come we to speake of love towards men considerable in the last branch therof, how it ought to be even to our enemies. There is no good man liveth without some enemies, who li∣veth by men: which of the Prophets have they not persecuted? There's nothing so sacred with that sad Erynnis, malice will not ••ly at: no wonder that kings (the greatest of men) Solomon (the wisest of kings) and David (the best of wise men) had enemies: Christ Jesus, the king of kings; had no fault, but yet many enemies: and (to shew us the bitternesse of the enmity he suffered for us) those, the seeming holiest of that age, the austere Scribes and Pharisees: the reason is, because there is a malitious devill, who being truly hatefull, by the enmity set be∣tweene man and him, ceaseth not to infuse the bitternesse of his own cursed spirit into men, that they may be like him, ha∣ting one another. The maine businesse therefore is, not so much to strive that we may have enemies, as to make a right use of them, which may be if we can

• 1. Beare no malice.
• 2. Love them.
• 3. Better our selves, by their wic∣kednesse.

1. Malice is inveterate anger,f unadvised anger, is mur∣der of the heart, but if deliberate wilfull.g Let not the sunne goe downe on thy wrath. What shall they doe at the day of judgement,h on whose anger, many yeares sonnes go down witnesses? The parents of anger are, opinion of injurie, and vaine elation and pride of minde, making men thinke none so good as themselves. God forbiddeth this bitternesse of soule: Thou shalt not hate thy brother in thine heart, Levit: 19. 17. it ma∣keth men homicides, and likei Cain murderers of their bre∣thren, subject to eternall death: it is that which separateth a man from the love andk knowledge of God: it isl the mother of contention,m a devillish influence on the soules of men, and Satan's lively image in the wicked (as love is of

God in the regenerate) whom hee laboureth to destroy by each others hands; at whose contentions and actions of ho∣stility he stands, and secretly rejoyceth; while hee who hateth all, can set them one upon another, to their mutuall destructi∣on: so he engaged Paul, with unreasonable men, not only with n beasts at Ephesus, but sundry other places. The heathens seemed to knowe this venome of society, in the fable of the Serpents teeth sowed by Cadmas, of which sprang up those earth-borne brethren, who with intestine discord and warre, presently destroyed each other. The Apostle warned hereof, o If yee bite and devouer one another, take he••d yee bee not consu∣med one of another. Serpents live quietly with Serpents, what a shame is it for pretenders ot Christianity to be worse then ser∣pents? A man that hateth his brother sometimes carrieth in his breast ap vaine anger impotent to revenge, with desiring, though without effect, he maketh his soule guiltie thereof: But suppose thou hadst received a true injury, and hadst power to retaliate: first thou makest God a party against thee, who de∣clareth that vengeance is his peculiar, and prohibiteth thee from attempting or desiring it; so that in the execution of thy malice, thou dost but wound thy selfe through thine enemies garment: againe in reason when thou feelest the sting of in∣jury; I demand; is it good? Why dost thou blame thyne ene∣mie? Is it evill why would'st thou imitate him? If one must be evill of the two, the doer or the receaver of injury, letq mine enemie be evill if he will needs, let me be good▪ what ever I suffer: let me beare no malice what ever I beare, no enemy can hurt me so much as that.

2. We must love our enemies,r for Gods sake, who with∣out exception so commandeth: who reconciled us when wee were enemies, by the death of his only sonne Christs died for us when we were wicked▪ he went about doing good, hea∣ling their infirmities, who sought his life: he healed Malchus eare, who came to apprehend him; he prayed for his persecu∣tors: so Joseph forgave his brethren: sot Stephen intercee∣ded for his murderers: this is a signe of the sonnes of God: thisu he apeth coales of fire on the enemies head, if when he hunger thou feed him; either to kindle a love of reconciliati∣on

with thee; or Gods anger and revenge against him: and herein the excellency of Gods children, beyond any of the children of this world appeareth; these love their freinds on∣ly; they both freinds and enemies; patient of injuries and rea∣dy to forgive: howw should they else say in their dayly prayer, forgive us our trespasses, as we forgive them that trespasse against us; with a minde disagreeing with their words, and a prayer dissenting from their deeds; by thatx covenant, ma∣king themselves uncapable of pardon, if they forgive not.

3. Lastly, that we may make a right use of enemies (which is to better our selves by their exercising our patience, and o∣bedience to God) we must observe these rules following.

1. If thou love thy selfe entertaine no malice in thy heart under any pretence: a loathsome toad-cage, is incompa∣rably better then a malitious heart; where likely not Magda∣lens seven devills but whole legions quarter: the most ougly serpents, whom all hate and wish destroyed, are, in their kinde, good, and so, better then a malitious hater of his own flesh.

2. Love thine enemies nature, and person whose faults thou must hate: our anger and censure must go between these: so Davidy hated the haters of God; 'tis the precept; z hate the evill, and love the good.

3. Be just toward thine enemie: charge no more up∣on him then that of which he is truely and certainly guilty: and be thou modest not saying the worst; least thy censure re∣••lect upon thy selfe, who art guilty of many sinnes, if not the same thou blamest in another: consider whether that which were but just for thine enemy to heare, will become thee to speake: anda beware, least for thy uncharitable and rigid severity, thou be permitted to the same, or some more greivous temptation; from which if thou hast beene kept; I know twas not thy merit, but Gods free mercy▪ who put the diffe∣rence between the judge, and the convented malefactor: for malice or revenge, or without a lawfull calling before a Judge or Magistrate, to divulge the faults of thine enemie, though certainly knowne to thee; is a breach of the same law which saith, there shal•• not beare false witnesse.

4. Looke equally on thine enemies vertues as on his

vices: be not like the troublesome flies which are commonly setling on the soares, passing over the sound parts, malice hath false eyes ever lessening other mens merits, and multiplying their faults, which is the reason why the malitious ever judge them evill whom they hate; as impious Ahab confessed in his opinion ••f goodb Michaiah: it is thine honour and sin∣cerity to give thinec enemie his due commendation.

5. Let not thy heart rejoyce in thyne enemies evill: it is but a vaine pretence to charity, if thou canst bee glad for any evill befalling thine enemie: 'tis certaine thou canst not be hid from God.

6. Be thou neither foolish nor ignoble in thy desire of revenge; as they are who hurt themselves, rather then spare their enemie; as indeed all doe, who affect revenge (hereby taking their cause out of Gods hand) who would justly exe∣cute it for them: so doe they who disclose secrets entrusted to them with in the verge of former freindship; and they who by any other base office serve their own malice.

7. Make no man thine enemie whom thou canst justly keepe to friend: to loose a friend rather then a fancie of mirth or anger, is a symptome of great levity▪ tod contend with an equall is dangerous; with a superiour madnesse, and with an inferiour sordid: therefore, as much as in thee is, pro∣voke no man, but have peace with all. Thee old courtier being demanded how hee attained to that rarest thing in Courts, old age, replied, by receiving injuries, and giving thankes. 'Tis great wisedome to passe offences: hee that taketh notice of every injury shall finde no quiet in this world.

8. Strive to overcome thine enemie with goodnesse: I will fight and contend with thee (saidf Alexander to king Taxiles) in honesty and courtesy, because thou shalt not ex∣ceed me in bounty and liberality. It is an happy use of enmity, to emulate the vertues of a noble enemy: and nobly to enter∣taine the charges of the base: which may best be done by put∣ting the whole contention on this issue, who shall be more holy and vertuous? It is the most divine victory to overcome malice with love and mercy: The beast may overcome with strength the serpent with subtiltie, the devill with revenge and

malice; but vertue is the Saints victory: malice is the mother of witchcrafts, and nurse of male••ices; but clemency and ver∣tue is the shame and confusion of an ignoble enemie; the envy or emulation of the truly noble, more foiling him then policy or violence could doe: the holy may be over-matcht, and dy. Yet are they not properly overcome, who by dying become more honourable and happy, then those by whom they suffer. He that is excelled in vertue (as was noted of some of Caesars enemies) must yeeld, faist thou, he is wicked, hath offended me, I shall not only invite new injuries by bearing the old, but suf∣fer in my reputation, as if I durst not revenge when I might? Yet first consider thy selfe in how many things, and how often hast thou offended God: what doth Christ daily forgive thee, or thou must perish: not to say how vaine and worthlesse that reputation is which is built upon the opinion of the unwise & wicked, doe but consider that wise men looke most to the end that they have rightly proposed to themselves, which if they attaine, their worke is done; whether by force or counsell they passe not; they looke to the end through just meanes. Suppose thine end is to overcome thine enemie: if thou mightest make free choice of the meanes; tell me, wouldst thou overcome him by good, or evill, by vertue, or violence, by excelling him in goodnesse, or equalling him in evill? 'Tis an epidemick mad∣nesse, to thinke there is no victory but in violence, and requi∣ting evill with evill, becomming as damnable as their ene∣mies.

9. Lastly, resolve that every injurie shall better thee, doth thine enemie hurt thee? Let it occasion thee to pray for him; aud to enter into a serious examination of thine owne heart, whether thou hast not injured him, or some other, upon discovery of injury done by thee, repent, and give satisfaction, that God may give thee thy quietus est; so will hee in his good time judge for thee: ever looke to the hand that smiteth thee: g Assyria is but the rod of Gods anger: God raised up ene∣mies to Solomon. It may be that God bad Sheimei curse: be not like the foolish dog to bite the stone cast at him, but looke to the cause, which being removed the effect shall cease. There are, who bend their tongues to shoot out bitter words, which

God permitteth to admonish his servants of some unrepented sinnes, which being discovered and repented of, they proove ike Jonathans arrowes, shott to warne, not to wound. Thy friends may possibly not see, or seeing, dissemble thy faults: h marke well what thine enemies say of thee, &i let their vigilant malice (apt to accuse thee) make thee more carefully watch over thy waies, least thy failings, advantage them, or give them just occasions of reviling thee: and ask Theseus is said to have cut off his comely lockes least his enemies should finde advantage by catching▪ hold of them▪ so doe thou all occasions of calumny: how many men ha•••• perished in their sinnes unseene had not the malice of enemies awaked & admonished them? And (likel Jason Phereus enemy) cured them by wounding them? Selfe-love is ever blinde, and true friendship sometimes, but malice hath a thousand eyes; this Serpent is quick sighted to find out others faults: seeing I can∣not but be faulty, and would not be so; I had rather want ma∣ny acquaintance, then some enemies, who may amend mee, though for ill will: I owe much to many good friends for o∣ther offices; but most to mine enimies for this; who yet (through Gods mercy) never hurt me, but to the greater ad∣vantage of my soule, I hope they who never could, never shall.

A Prayer for Love and Charity.

O Lord God of mercy and compassion, we humbly acknowledge that so many & continuall have our rebellions been against thee, that we deserve thine anger, and that tho•••• shouldst arme all the hoste of heaven, and the creatures under heaven against us: but we humbly pray thee to pardon us, for Jesus Christ his sake: give us hearts to repent before the consummation of thy feirce wrath, & the day of thine anger come upon us; to agree with our adversary quickly, while we are yet in the way: to seeke righteousnesse, that we may be hid in the day of thine anger: Lord our hope is in thee, make us not a reproach to them that hate us; withold not thy tender mercy from us, let thy loving kindnesse and thy truth preserve us: Thou who art the God of love and unity, set thine own image again upon us: and as thou hast loved & redeemed us, in the son of thy love Christ Jesus, so give us hearts to love one another, that thereby all men may knowe that we are his Disciples. Lord deliver us not to the will of our enemies and oppressours; but forgive us all that wherein we have any waies injured or justly offended our brethren: make our waies so pleasing in thy sight that thou maist bee pleased to make our enemies at peace with us. Turne their hearts and mis∣chievous intentions, as thou didst revengefull Esau's: give them a true sight and sorrow for their sinnes, that they may repent and bee saved. Prevent and divert their malice, that it may not proceed fur∣ther to hurt themselves, or us: restraine the tempter that he may no more be able to set variance, and his owne bitter influence (malice and enmity) between those, whom tho•• hast united by their adoption in Christ: Thou hast promised the blessing on brethren who live to∣gether in unity, give us that spirit that we may hold the sacred band thereof in peace, that we may not bring a scandall on thy truth, that our prayers be not hindred, that our soules may be delivered from the snares of death, in which the malitious are holden: that we may all meet cheerefully before thy tribunall, in the holy communion of Saints and blessed unity of the body of Christ; to whom, with thee O Father of love, God of peace, and the holy Ghost the comforter, be rendred all honour, glory, praise, and dominion in heaven and earth, for ever and ever.

AMEN.

Notes

• a

  In concuss•• na∣turae lege. Aug. de doct Christ. To. 3. c. 30. &c.
• b

  Quid enim prodest, si aman∣tes nosm••tipsos relinquamus pro∣ximos? ve•• quid rursum pro••est, si amantes pro∣ximos, relinqua∣mus nosm••tip∣so••? Greg. hom. 17.
• c

  Undè non rectè cognoscentes s••∣ipsos, non verè diligunt s••ipsos. &c. Aquin zzae q. 25. a. 7. c.
• d

  Ille autem ve∣rè se diligit, qui purè diligit au∣ctorem, ib. Greg. q s. hom 17.
• e

  2 Cor. 5. 1. &c.
• f

  1 Cor. 9. 27.
• g

  Cae••us amor sui. Hor. 1. Car. 18.
• h

  Stultus & 〈◊〉〈◊〉 hic amor est. ib. se••. 3.
• i

  Nescio enim quo inexplicabili modo quisquis scipsum, non De∣um amat, non se amat. August. exp. in ••o. tract. 123. qui scipsum non amat, alium ama∣re non potest: se autem non dili∣git, qui ••urpe a∣liquid. Aug. de amic. c. 28. si sit ejus.
• k

  Synes. ep. 1.
• l

  1 Sam. 25.
• m

  Nemo tam proximus, quem post Dominum diligas. Tertul. de resur. carn. ••. ult.
• n

  Qui sibi ma∣lignus est, cui bonus erit? Aug. de C. Dei. l. 21. c. 27.
• o

  Joh. 12, 25.
• Sect. II.
• p

  Proximus est vel 〈◊〉〈◊〉 nobis praebendum est, vel à quo nobis praebendum est officium miseri∣cordiae. Aug. de doct. Christ, To. 3. c. 30.
• q

  1 Joh. 4. 12.
• r

  1 Joh 3. 10. 14. 15.
• s

  Forma virtutii. Aquin. 22•••• q. 23. a. 8. c.
• t

  Mar. 9. 49.
• u

  Jam. 3. 15.
• w

  1. Cor. 13. 1.
• x

  Nulla ••••ra vir••us esse po∣test sine Chart 〈◊〉〈◊〉 22. q. 23. a. 7. c. Nulla igitur est excusatio, quia charitatem illos non habuisse ma 〈◊〉〈◊〉 con∣stat, sine qu•• nullum vel no∣minari potest, vel esse martyri∣um: sine qu•• ma∣xima & imperi∣osa virtus car••t effectu, sine quâ nihil valet om∣nium scientia linguarum: sine quā nihil potesi etiam societas Angelorii. Op. tat. contr: Par∣men. Donatist. l. 3.
• y

  Rom. 13. 10.
• z

  1 Tim. 1. 5. ••c. 12. §. 2. 6. z ea quae sunt ad finem non dicuntur bona nisi in ordine ad fi∣nem. 22•• q. 27. a. 7. c. vid. & Aug. l. 4. c. 3. contr. Julian. Qui diligit Deum, non potest con∣temnere praecipientem ut diligat proximum. Aug. sup. Hoc mandatum do vobis, &c.
• a

  Non dis••••rnuntur filii Dei, à fillis Diaboli nisi charitate. Aug. de laud. charit.
• b

  1 Joh. 3. 10.
• c

  1 Joh. 4. 20.
• d

  Vita corporis est anima, fidei vero charitas, quia per illam o∣peratur. Bernar. in temp. resur. Serm. 2.
• e

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Greg. Naz.
• f

  1 Pet. 4. 8.
• g

  Prov. 10. 12. Dis juncta con∣jungit unita cu∣stodit. Greg. ep. 32. l. 7.
• h

  Magistra bo∣norum omnium: Greg. ib. ep. 112.
• i

  Act. 10. 4.
• k

  Act. 9. 39 &c.
• l

  1 Sam 2. 29.
• m

  Charitas autē vera est & ami∣cum diligere in Deo: & inimi∣cum diligere propter Deum. Greg. hom. 9.
• n

  Gen. 34. 21.
• o

  Gen. 13. 8.
• p

  Rom. 12. 9.
• q

  1 Sam. 18. 15. 17.
• r

  Regibus boni quam mali su∣spectiores sunt: semp••r{que} his ••li ••na virtus, for midolosa••st. Salust. Catilin. ideò Jovianus Malarichum enim sit ut & dux meriti c••lsi∣••ris id••o{que} suspe∣ctu•• abir••t è me∣dio, &c. Am. Marcellin. l. 25.
• s

  1 Cor. 13. 4, 5.
• t

  Math. 18. 15.
• u

  Invidia est tristitia de ali••∣nis bonis. Dam: l. 2. tit: Aquin. 22ae. q. 36. a. 1.
• w

  Invidia for∣tunae comes: In∣vidia gloriae co∣mes. Emi: Prob: vit: Chabriae.
• x

  Null•• habu••t invidiam mag∣nae{que} fuit gloriae. ib. Aemil. Prob:
• y

  Sola superbia destruit omnia si comitetur.
• z

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 affectus est ex odio & gaudio mixtus cum o∣dio impulsi, leta mur vel gaude∣mus in aliorum calamitatibus. Jo. Magir. Phy. l. 6. c. 16.
• §. III.
• a

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ari¦stot. D. Lae. t.
• b

  Ami••us est qui nobis usu vitae similis pio, ac fideli jungi∣••••r.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Clem. Al. l. 2. Stromat.
• d

  1. Sam. 18. 1.
• e

  2. Sam. 15. 37
• f

  Ama•• & rea¦matur. Arist. l. 2. Rhet. Ci••. de Amicitia cit. Aug. ep. 45.
• g

  Amicitia rerii omnium est vin¦••ulum. Ambr. de sid rer. inv••••.
• h

  Diu qua ritur ••ix in••••nitur, 〈◊〉〈◊〉 s••r vatur Hieron. ad ••uffin l. 2. ••p. 11.
• i

  Nullius boni sine socio, jucun∣da possessio est. Sen. ep.
• k

  Ego ne in coe∣lo solus.
• l

  Gen. 1. 26.
• m

  Socialis est hominis ac bene∣fica natura, quo solo cognationem habet ••um Deo. Lactant. l. 5. c. 18.
• n

  Alexandrum. M. ub•• haberet the sauros inter∣rogatum, apud amicos respon∣disse. Am. Mar∣cel. l. 25.
• o

  Ecclus 6. 15. Amiciti•••• & prosperas res dul••iores facit: & advers••s 〈◊〉〈◊〉 munion••m tem∣perat, & levi••res reddit. I sid••l. 3. de sum. bono.
• p

  S^t Albans Es∣sayes. A••••st. E∣thic. l. 9. c. 11. Cic de amicit.
• q

  Solatium hu∣jns vitae est, ut hab••as cui pectus tuum aperias, cui arcana commu∣nices, cui se••re∣ta tui pectoris committas. A••br. de off. l. 3.
• r

  Joh: 15. 11. 14. 15.
• s

  Joh•• ••1. 20.
• t

  Prov. 27. 9.
• u

  Eccles: 6. 14.
• w

  Eccles: 4. 9. 10.
• x

  Di••••••di locis charitas non po∣test nam etsi cor∣pore longe di stinguimur, men∣•••• tamen indivi∣sibiles sumus. G••eg: l: 8. ep. 42. puto me victurum, non cū illis, sed per illos. S••n: ep: 79.
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉
• y

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈…〉〈…〉
• z

  Nemo malus felix. Juv: Sat:
• a

  Unus hominum &c. felicis sibi cognomen asseru∣it L. Syll••. quod pros••ri∣bere tot millia civium ac truci∣dare potuisset. O prava inter∣pretatio, & fu∣turo tempore infelix: non me∣lioris sortis tunc fu••re pereumes &c. age, non exi∣tus vitae ejus—crudelior fuit &c Plin: nat: hist: l: 7. cap: 43.
• b

  Amicitia qu••e desinere potuit nunquam fuit vera. Amb: off: l. 3.
• c

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 H••siod: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d

  1 Cor: 13. 8.
• e

  Inexcogitabi∣li••, ineffabilis, &c. Lactant. l. 1. c. 8.
• f

  Gen. 2. 18.
• g

  Math. 17.
• h

  Math. 27. 52. 53.
• i

  Gen. 2. 23.
• —Ad eam vi∣tam esse ventu∣ros, ubi nobis ••∣runt quamò no∣••ieres, tantò uti¦{que} chariores, & sine timore ulli∣us dissentionis amabiles. Aug. ••p. 6. (aliae o∣piae habent dis∣cessionis.)
• k

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. Theogn. amicitia in malo esse non potest Aug. ad Cons.
• l

  Ut sit dilectio Sancta non con∣descendat proxi∣mo in aliquo ma∣lo. vid. 22•• q. 44. a. 7. c.
• m

  1 Joh. 3. 17.
• n

  Gen. 2. 24.
• o

  Qual••m expe∣tis e••to.
• p

  Tu primum exhibet. bonum, & quaere al e∣rum simile•••• ti∣bi. Sen.
• q

  Rom: 12. 15.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• s

  Eccles: 22: 25.
• t

  Fidelem si pu∣taveris, ••aci••s: Sen: ••p. 3.
• ••••quem etiam sim••tuimus, jus officii laedimus. Cicer. orat. pro Roscio. Amer.
• u

  Ecclus. 33. 19.
• w

  Delicata est amicitia quae amicorum sequi∣tur f••licitatem. Hieron:
• x

  Obsecro te ne amicum••pariter cum oculis mens amittat. Hieron. l 2. ep: 13 f. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theogn: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ib:
• y

  Prov. 27. 10
• z

  Prov. 14. 20. Prov. 19. 4. Prov: 17 17. Ecclus 22. 25.
• a

  Prov: 18. 24.
• b

  Job. 6. 15. &c: Cavendi sunt e∣tiam instabiles & suspi•• iosi: quia cum fru∣ctus amicitiae. sit securitas, quo∣modo te credis & committis a∣mico qui omni circumfertur vento, &c. Aug. de Amic. c. 14. (si sit liber Au∣gustini••)
• c

  Ruth. 1. 16
• d

  2 Sam. 1. 16.
• e

  1 Sam: 18. ••
• Nec enim Her∣culi Deianira nocere voluit, &c. Cic. de n••••. De l. 3.
• Objurgandus est amicus si &c. sed monitio acerbitate ob∣jurgatio contu∣melia car••at. Aug. de amicit: c. ••7.
• f

  Prov. 11. 13.
• g

  Ecclus 19. 7. 10.
• Amicorum re∣v••lare Secr••ta, Sa••rilegium est, quo fides amitti∣tur, &c. Aug: de amicit: c. 13. (si sit ••jus.)
• h

  Ecclus 27. 16. 17. 21.
• i

  Amici vitia si seris, tua facis. Senec.
• k

  Levit. 19. 17. qui non corrigit res••canda com∣mittit. Greg: ep. 6. l. 7.
• l

  Melius est cii 〈◊〉〈◊〉 dili∣gere, quàm cum lenitate, 〈◊〉〈◊〉 Aug. coses 9.
• m

  Ab omnibus corripi, ab omni¦bus em••••dari paratus sum: & hunc solum mihi ••micum aestimo, per eujus liuguā 〈◊〉〈◊〉 apparitionē districti judici•• 〈◊〉〈◊〉 maculas 〈◊〉〈◊〉 ••. Greg••l. 2. ep. 37.
• n

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist apud La••rt. l. 5.
• Haec autem & similia licenter ideò altiore fa••••u quidam Princi∣pes agu••t, quod amicis emendam∣di secùs cogita∣ta vel gesta, co∣piam negant: ini∣micos loqui ter∣rent amplitudine potestatis. Nul∣la vaeat quaestio pravitatum apud eos, qui quod vo∣lunt ipsi, maxi∣mas putant esse virtutes. Am: Marel. l. 27. de Valentiniano, Cae••are.
• o

  Pejor est falsus amor quam verii odium.
• p

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theognid: Socium verò ca∣vere qui poss••∣mus? Cre: O••: pro Ros: A∣merm.
• q

  Ecclus 6. 16, 17.
• r

  Prov: 16. 7.
• s

  Hos: 2. 18.
• t

  Vive tibi & longè nomia ma∣g••a fuge. Ovid: trist: 1. Dulcis inexper∣vis cultura pote∣tis antici: exper∣••us metui••. Hor. 1. ••p: 18.
• u

  Firmissima in∣••er par••s amici∣tia▪ Q. Curr: l 2
• w

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Theog.
• x

  unus mihi pro populo ••rit, & populus pro uuo. Senec: ep:
• y

  Omnes ami••••s habere operosum est: satis ini¦micos non habe∣re. Sen ep.
• z

  Ecclus 6 7, 8, 8. 13.
• a

  Diu delibera∣tos ami••os elige. Bias D. Laërt. l: 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sole••. Di∣og Laërt. l. 1 Cavendum est in ipsa electione vel dilectione, ne ni∣mis citò diliga∣mus, maximè indignos, Aug: de amic. c. 15.
• b

  Nervi euim sunt & quidam artus sapientiae, non temere cre∣dere. Am. Con∣stant. ep. 44.
• c

  Tu omnia cum amico delibera sed de ipso prius Senec. de benif l. 6. c. 34.
• d

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Theogn.
• e

  Senec. ep. 7.
• f

  Morum dissi∣militudo disso∣ciat amicos. A∣rist. Cec. l. 1. c. 4
• g

  Castigare vi∣d••tur quicun{que} dissentit, Lac∣tant, l. 1. c. 9.
• h

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sy∣nes. de insomn.
• i

  Hoc fere s••itis omnes, quantum vim habeat ad conjung••ndas amicitias studiorum ac naturae si∣militudo, Cic. pro Cluent, Inter dispares mores, firma non potest esse amicitia, Aug de am. c•• 14.
• k

  Vera amicitia tantum inter bo∣nos oritur, inter bonos prosuit, inter ••ptimos consummatur▪ Cassiodor. S. Psal.
• l

  Secularis quo∣{que} sententia est: calem velle & ealem nolle, ea demum firma a∣micitia est. Hie∣ron. Demet l. 2. ep. 20.
• m

  2 Chron. 19 2. Amicos sequere, quos, non pudea•• elegisse. Bias a∣pud Diog. La∣ert. l. 1.
• n

  Antisthenes dicebat praestare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 D. Laert. l. 6.
• o

  Qui illos Su∣surro delect ari¦se licebat aquam fer••ntis mulier∣culae insusur∣rantis altera, hic est ille Demo∣sthenes. Cic. Tus••. q. l. 5.
• p

  Co••tristor aliquando lau libus meis, &c. Aug: confes: l. 10. c. 37.
• q

  Non est vera amicitia, ubi est fallax adulatio. Amb. oss: l. 3.
• r

  Absentem qui rodit amicum—hic niger est, hunc tu Romane ca••eto, Hor. s. c. 4.
• s

  Ecclus. 27: 23. 24. Detrahere amico venenum amicitiae putamus. Aug: de amic. c. 13.
• t

  1 Sam. 25. 14. 17.
• u

  Amicitia su∣perbiam nescit. Ambros. l. 3.
• w

  Sed nec ver∣bosum arbitror eligendum. Au∣gust. de amicit. c. 14. Multum loqui stultitia est—tollit amicos, multiplicat ini∣micos, movet ri∣xas, seminat dis∣cordi••••, &c. Bernard. de int••dom. c. 50.
• x

  Prov. 22. 24.
• y

  Prov. 24. 21.
• z

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c: He∣siod: op: ••. l. 3.
• a

  Prov: 1. 15.
• b

  Psal. 1. 1.
• c

  Gen: 49. 6.
• d

  Cave omnes suspiciones: & quicquid proba∣biliter singi po∣test, ne singatur ante de vita Hier. l. 2. ep. 14. ib: ep: 45. sine.
• e

  Plutarch. vit. Alexandr. M.
• Sect. IV.
• f

  Mat 5.
• g

  Ephes. 4. 26.
• h

  Quid agemus nos in dic judi∣cii, super qu••rii iram non unius diei, sed tanto∣rum annorum sol testis ••ccubuit Hieronym. l. 1. ep: 39.
• i

  1 Joh: 3 12. 14
• k

  1. Joh: 4. 8. 20
• l

  Prov. 10 12,
• m

  Jam: 3. 15,
• n

  1. Cor. 15. 32
• o

  Gal. 5. 15.
• p

  V••na est sine viribus i••a.
• q

  Apud christi∣anos n••n qui pa∣titur sed qui fa∣cit contumelia•• miser est.
• r

  Beatus qui a∣mat te, & ami∣cum in ••e, & inimi••um prop∣ter te, August. confes. l. 4. c. 9. Hoc est verè ••os ex charitate di∣ligere propter De••m 22. ae. q. 25. a 6. Math: 5. 44. 48.
• s

  Rom: 5. 10.
• t

  Act. 7.
• u

  Prov. 25. 21, 22. Rom: 12. 20.
• w

  Quomodo in quotidian •• prece d••ximus unquā, dimitte nobis de∣bita nostra, sicut & nos &c. ani∣mo discordanie cum verbis; ora∣••ion•• dissiden••e cū factis? Hier: l. 1. ep: 39. sine.
• x

  Nam ex con∣ditionis ratione, si non pers••cte dimittunt, ipsi se sua oratione ma∣gis constringunt, Hug: de Sanct: Victor. Miscello lan•• l. 1. Tit. 169.—die in precibus, dimitte mihi quoniā & ego dimitto: sed si dicis, 〈◊〉〈◊〉: quid enim ••acturus es, quo ituru•• ••s, si mentitus ••ue eris in precibus? Non quomodo dic••tur in soro, Car••bis benesi cio reseripti, sed nec e scriptum impetrabis. Ju¦ris enim forensis est, ut qui in pre¦cibus mentitus fu••rit, non illi prosit quod im∣petravit. Aug. tract. 7. in Jo. 1.
• y

  Psal. 139. 21.
• z

  Amos 5. 15.
• a

  Gal. 6. 1.
• b

  1 King. 2••.
• c

  Virtus laud••∣tur in hoste.
• d

  Senec. de ir••▪ l. 2. c. 34. Cum pare contendere anceps est, cum superiore furio∣sum, cum inferi∣ore sordidum.
• e

  Injurias acci∣piendo, & gra∣tias agendo. ib••. Sen. c. 33.
• f

  Plutarch: vit, Alexand.
• g

  Isay 10. 5▪
• h

  Antisthenes dicebat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Illust: vit: Phylos.
• i

  Sicut amici a∣dulatores per∣vertunt, sic ini∣mici litigantes plerum{que} corri∣gunt. August. conf: 9. c. 8.
• k

  Ne ausam praeberent hosti∣bus, Plut.
• l

  Nec prodesse Phaereo Jasoni, is qui gladio vo∣micam ejus ex∣peruit quem sanare medici non poterant: multi enim etiam, cum abesse vellent, profucrunt, &c. Cic▪ de nat. De▪ lib. 3▪ & Plutarch.