Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq.

The thirteenth Treatise. Handling whether to be in love, and to be devout, are in consistent.In eight Sect. (Book 13)

§. I.

The nature of Love, and of Devotion, compared.

LOve in humane nature, is both the sourge and center of all passions, for not only Hope, Feare and Joy, but e∣ven * 1.1 Anger and Hatred, rise first out of the spring of Love; and the courses of these passions which seem to runne away from it, do by a winding revolution returne backe to rest again in Love; for there could be no aversion if the last end of it were not some affection which our Love pursueth through opposition, with which our Anger and Hate combate, but in order to the conquest of our first Love; so that all the powers of a rationall Nature seeme to be ministeriall to this soveraigne power of Love, since even in Grace also, Love is both the way and the end of Beatitude, For God himselfe is Love, and none * 1.2 end in God that do not go by Love: Therefore S. Augustine saith excellently, that a short definition of all Vertue is the order * 1.3 of Love; for since Love is the first impulse and motion of our intellectuall appetite, (which is the Will) towards an union

with what it apprehends under the notion of good; if God be rightly apprehended as the supreame good, and our Loves primarily directed to that union, then all our affections descend from that due elevation, upon the lower stations of the crea∣tures, as upon stepps set in order by God, for our affections to passe down upon his workes, and repasse again upon the same gradations up to the Creator: Therefore we must examine whether that state of mind which the world termeth (being in Love) admit of this order, wherein consisteth the vertue of all Devotion.

I have before treated and defined what it is to be Devout, so I conceive it expedient now to determine what it is to be in Love; for as there are many antipathy's, which while they are out of the presence of one another, discover not their repug∣nancies, but being set together do quickly declare their aversi∣ons, so if we state prophane and sacred love by one another, we shall the easilier discerne whether there be any incompatibility between them, for he who transfigureth himselfe into an Angell of light, doth more artificially disguise this passion then any o∣ther, and presenteth it to our minds under the fairest notion he can utter it, knowing that Love is the best colour he can use in his own transfiguration.

I have already described Devotion to you in these familiar termes of (a being in love with Heaven,) whereby I conclude, that being in Love is the most intensive appropriation of all the powers of our mind to one designe; now how such an assignment * 1.4 of our Soule to the love and service of the creature, (which is to be in love with one) can consist with the precept of loving the Creator with all our heart and all our mind, is a question too hard for even the Devill to resolve; therefore to reconcile Passion with Devotion, he doth commonly detract somewhat from them both, in his definitions of them to us, representing it as a lesse alienation and transaction of the mind to be in love, and a lesse exaction on the soule to be devout.

Thus mans first supplanting Counsellor offereth himselfe for a reconciler of this inconsistency, and pretendeth to accord

these two loves, as we use to compose civill differences, where likely each party doth remit some of his interest to facilitate the agreement; and thus many taking off somewhat from the nature of humane passion, and abating some of the rights of divine Love, think they may both concurre in the soule by this arbitration; as who should say, when God is allowed the su∣preamest part in formall adoration, the creature may share in the inferiour portion of the mind, which is the seate of Passion, and be allowed a love to a degree of Passion: Many are decei∣ved by this, as with an equall composition, which truly exami∣ned, is to conclude, that if the Arke be set in the quire, Dagon may stand in the body of the Church; but he whose Temple our heart is, alloweth no independent love to the creature to stand by his at any distance; all our affections must rest invol∣ved in his Love, and must issue from thence upon the creature, but as by commission and delegation from that master Love: So I may say of such compounders, that pretend there may be some of the heart allotted to support humane Passion, as was said of the inhabitants of Samaria after the captivity, wherein were mixed the Jewes and Babilonians, These feare the Lord, but serve their Idols; for indeed they who give not God all their * 1.5 Love, give what they do, chiefly to his feare, and so may be said to feare God, not to love him, but to serve and love their passions.

Yet it may be there are some who being frighted with the precisenesse and amplitude of the precept of loving God, dis∣avow me in my definition of being in Love, saying I have done an ill office to humane Passion in this exaltation of it, putting it upon a claime of so great rights, as must needs make a quar∣rell between it and Devotion, when they pretend they do co∣venant between their eyes and their affections, in the admirati∣on of beauty, for the preserving the prerogative of divine Love; alleadging that all the vehemency of their affections, is in order to the estimation of the excellency and perfection of Gods workes, and disclaime any infringing the rights of Religion.

This is commonly answered by some when they are before

grave and pious examiners, when they find themselves fallen, as I may say among Gods party, then they have his word rea∣dy to passe with, but when they come off to their own side, when they are giving account of their passions to those persons they serve under, then commonly they take all occasions to do all ill offices to divine Love, and study to affront Devotion, as if it were a Rivall that pretended to that affection for which they are in suite, and then the entirenes of the oblation of their minds is what they most insist upon; and God knoweth Reli∣gion is not so much as thought upon, unlesse it be to take from it some divine tearmes, to set out the offering of their passion.

§. II.

Some subtile temptations detected, and liberties reproved.

PRophane Passion is a flame in our sensitive Appetite, which doth commonly refine and subtilize the faculty of our imagination, enabling the fancy very much to circumvent the reason, suggesting this beliefe to many, that we may easily proportion a correspondence between our affections to sensible and spirituall objects, setting them in the due sub∣ordination of the sence to the understanding; and when this or∣der is settled in our minds, we are perswaded there may be al∣lowed this intelligence, (which passeth often between the grea∣test distances of degrees) that what appertaines properly to the dignity of spiritualities, may be borrowed sometimes inno∣cently, and applyed to adorne and grace the worth of materi∣all goods: and after this manner I suppose we may accommo∣date these attributes of divine and heavenly, and many other such jewels of the crown of God, to illustrate the accomplish∣ments of corporeall blessings.

In this method many Lovers seeme to thinke they may use Gods spirituall Altar, as we do his material Altars in Churches

from whence the ornaments are borrowed and transposed from one to another, according to different solemnities, for many use as familiarly all the proprietyes of divine love for the gracing of their passion, as if God had lent them his attri∣butes to set off the shrine of their affections, which do usually stand dressed up with Sacred vessels, with all the termes of veneration and adoring, and thus doth our unfaithfull coun∣cellor perswade us in effect to set up altar against altar, upon pretence of a faire correspondence between Grace and na∣ture.

This is truly to be blinded by the God of this world, (as the A∣postle saith) to treat any such compartition of our heart, be∣tween our faith and our fancy, applying alternatively the same expressions of estimation to them both, when we know all the appurtenances to Gods altar, are so fastned to it by his own hand, as the very borrowing of them for secular uses is sacriledge.

The same composition of oyntment, which God did appro∣priate to the services of the Tabernacle, was forbid to be im∣ploy'd upon bodyes in the delicacies of the flesh, under the same paine as sacriledge, and that confection of perfumes, which was peculiarly Gods odour, was not to be compound∣ed for any common application; and when we poure out so familiarly Gods attributes upon our loves, as an unction of suavity and delicacies upon flesh and blood, and perfume our passions with the same composition of prayses and exaltati∣ons which are properly affected to divine uses; we do certain∣ly incur this kind of irreligious presumption, and how fami∣liar this loose effusion is of all the most Sacred termes upon this subject of our passion, I need not argue, but enter this ill custome as a high indignity to God, though it passe com∣monly for no more then a light intemperancy of the fan∣cy which is little questioned; truly it is most an end the foul ardor kindled in the heart, that seeths this uncleane froth out of the mouth which staineth all the Moral virtues it toucheth; for prophanenesse taints wit, and civility, and all other good

qualities it runnes through; and so though prophane love may sharpen the brain, it alwayes sowreth the heart, which is the vessell of devotion; if there be then many hearts farre from God, while they honour him with their lips, we may safely con∣clude no heart can be neer to God, while the lips are so farre from honouring him, as leading out his propertyes.

Wherefore let no body presume that they may innocently convert a hymne into an Iopean, that is, to transferre the prerogative prayses of divinity to the flattery of his owne Diana.

In the religion of the heathen Romanes, every one had their houshold gods, that did not derogate from the honor of those they worshipped in the Temples, each one was allowed his Genius, each family their Penates for familiar gods at home, which they observed & loved more, though they feared not so much as their state gods: methinks they that would maintaine a consistancie betweene those two altars of humane passion, and divine love, take the priviledges of that religion allowing themselves their Genius or fancy for a domestick god, which they affect more, though they acknowledge not so much as their Church of God.

But the reason why the Gods of the heathens did admit this association, was, that they were not jealous Gods, and cared as little for the singlenesse of the heart, as they knew the secrets thereof; whereas our God is just the contrary, both a jealous and an Omniscient God; and as all hearts are his, not onely by creation, but by purchase with no lesse a price then all his love, so it cannot be expected, he should receive hearts back againe with lesse then all their love.

§. III.

The errours of prophane jealousie argued, and a Pious jealousie propounded.

MEthinks passionate lovers, who know nothing so well as the nature of jealousie, (which studyeth con∣tinually the anotamy of hearts, and is so severe to the least defective part,) should not hope to passe any insincerity upon a jealous God, if they did not study too much the qua∣lity of jealousie, and too little the nature of God, for if they attended that, it would shew them God cannot be jealous, ac∣cording to the nature of man, where jealousie implyes doubt and perplexity of inquiry; for to God the secrets of hearts are manifest, even while they are secrets to themselves, he precon∣ceiveth what all hearts shal ever freely conceive; & so God cal∣leth himselfe a jealous God, as knowing the nature of humane jealousie, (which is so sensible of the least substraction from what we affect) to assure us by that title, he can admit no participation in what he vouchsafes to love.

It is to inlighten man in the knowledge of his severity, not to obscure the beliefe of his omniscience, that he cals himselfe a jealous God, which quality is as propitious in Gods love as it is malignant in mans; for humane jealousie among all the falsities it suggests for our disquiet, telleth us but one impor∣tant truth, (and that we seem to believe little by the eagernes of our solicitations) which is the infidelity and variablenesse of all humane loves, that are so unfaithfull, as our greatest passions are commonly unsecured by our tendernesse and cau∣tion of them, and Gods jealousie assureth us of the immuta∣bility of his love, which we can loose onely by our not being jealous of it, for the more watches we set over it in our lips, and the more guards in our hearts, the more it is obliged by this circumspection: nor must we think to keep it safe in our

hearts, while the doors of our lips stand open to all the passen∣gers of a prophan and libertine tongue; so that if we make a se∣rious reflexion on it, there is none of Gods attributes so sure a guide for our way to him, as a jealous God.

Whereupon I may well ask the Synagogue of Libertines this puestion of Saint James, Do you thinke that the Scripture saith in vain, The Spirit that dwelleth in you, covets you even to emulation, and Saint Paul explicates this, * 1.6 when to indeare his zeale to soules, he calls it the emulation of God, and we know God is not as man that he may be deceived; the same Spirit is jealous of us, which peirceth and divideth * 1.7 asunder the soule and the Spirit, and is the discerner of the * 1.8 thoughts and intents of the heart; Therefore they who look up∣on the beauty of Gods love, in the beams of his mercy, should alwayes reflect upon the shadow of his love, which is his jealousie, and is inseparable from the substance of his cha∣ritie.

But commonly Libertine lovers, when they raise their thoughts as high as God, look upon his mercyes being above all his works, and account that as a City of refuge, whereunto they can easily flie for protection of these kind of infirmities of nature, pleading all their offences to be rather occasionall frailties, then purposed infidelities to God; and so while they have this attribute of Gods mercy in their eye, like the hill seated upon a mountaine, they think they cannot loose their way to it, though they loyter and wander in their youth out of the strait and narrow way; straying by the light excursions of their passion.

And certainly no one sinne hath misled more, then this pur∣posed Piety, in which the Devill is a diligent advocate for Gods mercy; For all active vitiousnesse, hath a kind of hot feavor, which keeps the conscience awake at least, but this rowling between mercy and justice, is a certaine motion, that very often rocketh the conscience into a drowsinesse till our last sleep; after which, the worm it wanted, never lets it rest againe; How many say with Christ, Yet a little and the world

shall not see me, who go out of the world, in this stretching of * 1.9 themselves in a little more sleep, a little more slumber?

Therefore I will recommend one jealousie to lovers, which think themselves secure of Gods mercy, by being but loose sutors for it, let me propose to them to be very jealous of it, I am sure they can know nothing of Gods heart, which ought to make them confident of his mercy, longer then they are actually watching it, for it is seriously true in this case (what is familiarly said to justifie vain jealousie) that we cannot love mercy much, and not be jealous of it; nay I may add, that the very apprehension of the insecurity of it is the fruition of this love, for it is a possession of mercy to be solicitous and atten∣tive in feare of losing it; in this sense Solomon saith, Blessed is * 1.10 he who is alwayes fearing, and David prayeth that his flesh may be pierced with this feare.

But alas, prophane passion is commonly a derider of all holy fear, and accepts onely that which vaine jelousie impo∣seth on her, and so the fear passion hath, proves rather a curse then a custody for her love; for the feares of lovers may be properly said to be such, as the Wise-man elegantly dis∣cribes in the Aegyptian darknesse, when their fire afforded them no light, and those flashes of lightning which passed by * 1.11 them, did but fright them so much the more; & being so terri∣fied with what they saw, they concluded that much more hor∣rid which they saw not, and thus their feare proved nothing to them, but a betrayer of the succours of reason: I need not put this on upon a lovers jealousie, to try if it wil serve it by an ap∣plication of those qualityes, for it will appeare to any body that knoweth it as apposite and fit as if it had been made by the measure of that passion; therefore I may wel conclude that love to be very unhappy, which rejects all Pious feare, and accepteth willingly this perplexing terrour.

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§. IV.

The deceipt of passion in promise of mercy, and power of resisting temptations.

VAin passion is so malignant, as it corrupteth the best power of mindes, which is love, and perverteth the best quallity of bodyes, which is beauty: nay it is so apt to make a wrong use of all beauty, as it doth commonly misap∣ply the beauty of grace, which is mercy; for it setteth our thoughts too much upon that faire delightfull attribute of God, and seldome alloweth his justice a due proportion of them; for many lovers acquaint themselves with Gods mer∣cy, as the Pharisees did converse with Christs person, they are heires of Gods mercy, and eat and drink with it familiarly, but have no intelligence with his other attributes; and so when * 1.12 they come to claime that acquaintance with it, of having been taught and fed by it, they are in danger to be disclaimed, with I know you not, depart from me; mercy shall not then know them, for their having been too familiar with her, no more then God shall own the acquaintance of swearers, who have beene so familiar with him; thereforethe Wise-man giveth them an excellent counsell, Say not the mercy of the Lord is great, and he will have pitty on the multitude of my * 1.13 sinnes, for his mercy and his anger are neer one another, and his anger looketh upon sinners, and most of all when they look not upon his anger.

For this reason, lovers who usually set before their eyes mercy put before justice, should use mercy not as a cover, but as a Cristal, onely to look through it upon the figure of ju∣stice, in which it may intenerate and soften somewhat the hard strokes of that figure, for the severity of Gods judgements may well be sweetened by this transparent supervesture of his kindnesse: but when mercy is laid as a covering which too much obscureth justice to us, then likely the more we look

upon it, the more we see our passion in it, and the love of God the lesse for hope, which vaine passion findeth a virtue in our hearts, it commonly leaveth a vice, by flattering hope into excesse, and corrupteth it often by the art of overpraising it, and so leadeth it imperceptibly up to presumption; therefore I may properly say to many lovers presuming on mercy, as Saint John Baptist did to such a kind of confidence, think not to say within your selves we have Abraham for our father, but bring forth works worthy of repentance; let them not think mer∣cy * 1.14 is intailed to the stock of their confidence, but stated upon the conformity and fidelity of their lives; for those that do the works of Abraham, are onely his sonnes, the children of feare and trembling are the onely heires of mercy.

But there are many mindes that seeme made of such a stuffe as was forbid the children of Israel, which was a contex∣ture of linnen and wollen, (which command did figuratively intimate, that simplicity and intirenesse was to be the garment of the inward man) against this rule many pretend they can weave purity and passion together, and keep their minds sound and innocent in this composition, and for this consorting hu∣mane love, is very intuentive and ingenious in designing faire and specious termes of subordination, in which this love pre∣tends it may consist, and be limited under divine love.

But many (who pretended at first to keep their affections running through the beauty of the creature, in a regular re〈…〉〈…〉ux back to the Ocean of all beauty) find them intercepted in this dangerous passage, and when they are once staid, by degrees they come to intend nothing but the making their passion the deeper, by an effusion of another upon it; and thus they fall into the state, which God reprocheth by the Prophet, they commit these two evils, They forsake God the fountaine of li∣ving * 1.15 waters, and hew themselves out cisterns, broken cisterns, that hold no water: For alas how unsound are all those con∣serves of humane beauty which containe mans passion? we cannot say which is the lesse solid or durable, either the mat∣ter of them, which is but fading colour, or the maker of them

which is yet more fickle fancy; neverthelesse, in these broken vessels do men trust their love, when they are even in the secu∣rest or strongest passion, since inordinate love is so unsafe a conserve for our happynesse, as even our own wishes cannot fixe it long upon one object, and our reason can much lesse weigh it by graines as our owne wills take it from our senses, and so keep our love to the creature in such a proportion, as it may be tryed by the ballance of the sanctuary, whether it have just that quantity which is allowed our affection to the crea∣ture.

Therefore let none perswade themselves they can keep their affections running on currently through particular inclinati∣ons, back to the Universall center of love, and upon that con∣fidence license many insinuating familiarities with women, for it is very hard even for the most purified humane affecti∣ons, to fall from beauty (where nature maketh so many fences to stay them,) to passe on without making some eddyes in a reluctant motion, looking backward with a profession of some unwillingnesse to passe so quickly forward in that course of purity they should continue; and if (as Saint Peter saith), the * 1.16 severest watchers of their nature have task hard enough, what shall be hoped of the indulgers of it? certainly they who will cherish nature in her first appetites, shall quickly finde her second past their checking, and then as the Wise-man saith in this case, Who wil pitty a sorcerer that is stung with a Serpent? for they who are familiar with temptations, will quickly be acquainted with infection; let them remember then our Ma∣sters counsell, that will have their body kept lighted, to keep their eye pure, since the Prince of darknesse observeth a rule quite contrary to the first law of the Father of light; for when he hath put out an eye of his servants, he doth not release him, but makes him the more slave.

§. V.

The faultinesse and flatteries to women disco∣vered and disswaded.

NOthing hath more perplexed the animosity of man, then the search into the nature and transmission of O∣riginall sinne, which the curiosity of woman produ∣ced: it seemeth God is pleased to punish that first presumption in point of knowledge, with a perpetuall perplexity of doubt in the very thing which was then introduced into nature, and the onely one of mans own making, which he did by yeeld∣ing to woman, who furnished him the matter whereunto he gave the forme of Originall sinne, and ever since they have both conspired to pervert the greatest blessings of their cor∣porall nature into occasions of propagating sin, for the same seeds of vain glory spring up upon all invitations.

The first temptation that prevailed upon woman, was her becomming like God, and the same tempter seemeth to im∣ploy mans passion to performe his promise, so that it is upon his commission men offer all those prophane flatteries by which they worship their passions, and yet even all these pre∣sumptuous expressions of passion testify that all our love ap∣pertaineth to God for these mis-intended excesses unawares, set the right superscription upon the addresses of their affecti∣ons, when they set divinity and adoreablenesse as the titles whereunto their loves are directed; and so their tongues as it were by instinct, declare the property of love to be Gods, while they cannot call them lesse then Gods to whom they misgive their love; and love which by nature and instinct is so conversant with God, may easily slip into this mistake; for as when we are bred and habituated to one company, we are ve∣ry apt to call those we speak to by accident, by those names

which are most familiar to us; so love, which by nature is most intimate with God, when it is by accident diverted to other company, seemeth to mistake their names, and gives them that which is so imprinted in it, and yeeldeth them the same reverence proper to that title; thus even the farthest removes of their affections from God, are remembrances of their loves, being intirely due to him, when even the possessed tongues like the evill spirits in the Gospel do testifie Gods right.

There is nothing sure the devil hateth more then beauty, it is so much his contrariety, who is all foulenesse and deformity, yet there is nothing he flatters so much; he serveth it with the supplenes of a Parasite till he gain his ends by it, and being the best Artist, with a gentle hand he layeth fresh colours of prai∣ses on the externall figure of beauty every day, whereby Gods Image is quickly so covered, as they who admire it most, take no notice, (unlesse it be profanely) of any such character upon it; and the Glasse this servant holdeth to Women, makes them no reflex, but of those vain colours of flatteries which he hath laid upon the Figure; and thus as at first he deceived woman by credulity in expectance, now he seemes to delude her by con∣fidence, that shee is possessed of all his ascriptions to her, and beauty set under this burning glasse of praises and admirations, easily lighteth selfe Love in the heart, which is a flame catches at all materials that are offered to entertain it: nor is there any thing so apt to soment selfe-love, as that Straw and Stubble of light prayses which the passions of others cast upon it.

Whence it is, that prophane lovers do as the Prophet saith, Walke in the light of their own fire, and in the sparkles which they * 1.17 have kindled, while abusing the liablenesse of woman to selfe-love and vanity, they are continually striking fire out of their fancies upon this tinder, that is, straining their wits to cast ex∣cessive praises upon this so taking Subject of Womans beauty, wherein men should be very temperate, knowing how little a sparke fireth the whole Wood, and turneth all the goods of Na∣ture into jewels for Pride, and Vain-glory, the flame whereof * 1.18

is so deceitfull, as when we believe it polnteth upward, to the honour of our Maker, it tendeth downward to the centre of fire, without light, for the fire of self-love, as it is kindled by the breath of the Father of Lies, so it partaketh of the quality of his flames to be without light, since it keepeth us in darknes to our selves, and imper-ception of our own true dimensions.

Wherefore it must needs lye as a heavier charge upon men then they usually account it, the breaking this bruised Reed by pressing so much flattery upon it, for the aptnes which beauty hath to raise selfe-love, may be reputed an allay of the naturall blessing thereof; it may be this propensity to selfe-deceiving, is set as another Fine upon womans head for her first fault, and the facility of her minds conceiving, and the pleasure of bear∣ing this spirituall issue of selfelove, is another kind of judge∣ment upon her first credulity; and to be thus endangered in her soule by the pleasure of her best materiall property, which is beauty, seemeth a greater penalty, then the sorrow of her other labour: Upon which ground Lovers do likely treate at first by Parly, to introduce selfe-love into the heart by the Presents of flatteries; and certainly more are betrayed by Natures intelli∣gence with the subtilty of adulation, then taken by the breach of interest: For indeed selfe-love in woman hath a strange qua∣lity, the more it perswades her to over-value her selfe, the more it tempteth her to cast her selfe away, and so men cheapen their bargain most, by commending what they would have.

Therefore let not even those (who, without any designe do suffer their tongues to ru••ne loose by fashion, in the praises of Womens graces and beauties) thinke this aymelesse roving of their fancies altogether innocent, though they pretend only to spring and put up their good humours, and not to set and take their affections, for convertly they undermine vertue, though they lay not a Traine to blow it up: The Tempter never want∣eth ministers that watch hearts as they grow hollow, and void of humility, to fill them up with vanity, and then the Mine is too easily sprung; so many may be guilty of filling of hearts with Pride, and selfe-love, while they meant only to empty

their own fancy; and thus their wits serve the Tempter, as Jo∣nathans Page did his master; for they carry Arrowes which * 1.19 the Devill shootes upon Design, though they are not privie to the intention.

It is no wonder that fraile woman should be so much decei∣ved in the colours and features of all their good qualities, since the Devill and Man joyne and study nothing so much as to make them flattering reflexes of their persons, and powers of their mind; and so woman is entertained commonly in her first manner of delusion, for that is still taken from her, which shee believeth is given her; the being like God, for her innocence, is a much better resemblance of God, then mans vain adoration.

But let not men thinke they have an easie account to make for all those levities which they expose so handsomely, as wo∣mens eyes are deceived by those false lights, for that which will prove an aggravation of mens faults, will serve as an extenua∣ting circumstance for womens defence; their wit and dexter∣ousnes, may deduct somewhat from the guilt of womans tres∣passes, for she may plead now some commiserablenes, by say∣ing, the man who was given me, as my sentence to obey, deceived me, and as one of the reasons given, why God did compassio∣nate the fall of Man, and not of Angels, is, that they sinned without any exteriour sollicitation; so certainly abused woman shall find this circumstance as some intercession for her, the be∣ing assaulted by a forreigne power of temptation, which may move God the easilyer to call such to him, as Christ did the Woman, who had a spirit of infirmity so long upon her, that tyed her from looking upward; and Christ giveth this reason for his calling her, when she did not it seemeth thinke on him, that she was bound by Sathan, and she is a good figure of the * 1.20 infirmity of her Sex, which is easily overcome and bound by the violence of exterior temptations; wherefore God doth more easily commiserate their fallen frailties, and calleth them with more pitie then he doth the stronger Sex, which have the crime of abusing their strength towards the others defection: Wee can but hope that the Samaritane Lover was comprised in the * 1.21

conuersions of her towne, we are sure of her sanctification, and we have little reason to hope of the adulterers remission, when the Woman found such commiseration in Christ, so as we may conclude, God is more indulgent to the infirmity of woman, ex∣tenuated and modified by the exterior pressure of temptation, then he is to the infidelity of man, who is as it were trusted with a charge of superiority, rather to succour then supplant the weaknes of that Sex.

Admitting this, they who are so licentious in all their entertainments of Women, should remember sometimes the penalty Christ hath set upon the scandalizing of little ones, for there are few women that are not alwayes children in this point * 1.22 of being able to beare fond praises and adulations, without en∣feebling and lightening their minds; so as all those levities which the fancies of men vapour out in their conversation with these little ones, are Mill-stones, which they are insensibly hang∣ing upon their own necks, while they are thus scandalizing them; that is, while they are leaning and pressing upon the in∣firmity of nature, that way it standeth already bowed: And since humane nature is of so fraile a constitution, as the purest blood of it is the easilyest tainted, we ought to be the more so∣ber and temperate, in treating and entertaining the most infirme part of it, which is Beauty, with the delicacies of praises, since by nature it is so apt to make excesses upon such diet.

If we consider how profuse and inordinate even the most re∣served Lovers are in this entertainment, we may easily sentence even this light riot to be poyson to piety and devotion, which saith with the Psalmist, I will take heed to my wayes that I sinne not * 1.23 with my tongue; what can then be answered for them, who take care of their tongues only to make way for their sinne? and since we are to account for idle words, methinks that order should easily determine never so slight a passion to be inconsi∣stent with Religion; for we know they are the aliment and life of all such excesses; and certainly no idle words are so hard to answer for, as upon this subject of vain love: Upon other oc∣casions

many vapouring extravagancies are like squibs thrown up and breake in the aire, above the heads of the company, and so offend no body; but upon this purpose, they are like∣ly Traines laid to take fire and worke some ill effect, so that idle words upon the ground of passion, grow not as Weeds, wild out of the pregnancy of the earth, but are set as poysonous plants, with design of making venemous compositions.

How heavy these light words will lye upon them, let every one judge by this rule, that they are to be accounted for at the same price each one setteth upon them; for just as much as they would have them passe, (whether they be taken or no at that rare, by those they would put them off to, viz. whether they make that cozening advantage by them or no, with the crea∣ture) they must answer for as much to the Creator as they projected to make of them; and thus, as the Prophet saith, As much Wind as they have sowed, so much Tempest they shall reape. * 1.24

§. VI.

Presumption upon our vertue discussed, and the danger thereof remonstrated.

THere are many Lovers, who (when they find no di∣rect design of impurity at first in their passions) con∣clude them competent with their salvation, and care not how neare the wind they steere, nor how many boards they make, as long as they believe they can reach the Port with this wind, which is so faire for their senses; therefore they pretend they need not stand so strait a course, as making Jobs covenant with their eyes, nor setting Davids watch over their lips, provi∣ded they set a guard over their heart, that no foule possession enter upon that seate: thus do they expose many faire models of their love, which in speculation may seem designed accor∣ding to the square of Religion, but how hard it is to build ad∣equately

to the speculative measures in this structure, none can tell that presume to know it: our senses are not inanimate ma∣terials that obey the order of the spirits designe, but rather la∣bourers, which are easily debauched, to worke contrary to the measures and rule of the Spirit: hence it is, that they who will undertake in this case, all they can argue possibly for humane nature, render it impossible by their undertaking it, for they reckon not their presumption as any impediment, which in the practise (as being an irritation of God) out-weighs all the o∣ther difficulties, and the more, alwayes the lesse it is weighed in the designe; therefore as Solomon saith, The wise man declineth evil, and the foole heapes on and is confident. * 1.25

The beliefe of impossibility is the most prudent supposition in such experiments as cannot be essayed without some despe∣rate exposure of our selves: it may be demonstrate by reason, that we may have halfe of our body over a precipice, so the centre of the weight be kept in an exact aequilibrium, that part which is pensile can never weigh down the other which is sup∣ported but we should thinke one mad that would try this con∣clusion, when the least motion changeth the Position, and con∣sequently destroyeth the practicer of this speculation: so those that pretend to keept their soules equally poised in the just measures between piety and prophane love, their eyes hanging over the precipice of temptations, which do so easily turne their heads, and then alter all the positions of their mind, ad∣venture upon just such a spirituall experiment.

He that seeketh danger shall perish in it, is attested by the un∣happy president of the wisest of men, and it is superfluous to * 1.26 instance other testimonies of this truth: When David and So∣lomon, the two brazen pillars of the Temple, (being the dire∣ction and fortitude of the Princes of Israel) were melted and poured out like water, (as David himselfe confesseth) by the ardors of his flesh, and so they seem to stand in holy record as two high eminent markes set upon these sands, to advertise the strongest vessels not to venture to passe over them: and if Saint Paul that vessel of election, after his having seen the beauty of

Heaven to possesse his heart) thought himselfe hard matched with the Angell of Sathan, and cryed out to heaven for helpe against him; shall any presume to entertain and cherish this ill Angell, and hope to overcome him with flattery and civility? for they make this tryall, who lodge in their thoughts, and serve with their fancies, strong impressions of humane beauty, and propose to keepe their body in order, even by the vertue of such a guest, pretending that the very object infuseth a re∣membrance, and reverence of purity.

With this and the like glittering conceipts do many vain Lo∣vers fondly satisfy and abuse themselves, which is to answer the question of the Holy Spirit, that the fire they carry in their bosomes preserveth them from being enflamed by it; we may fitly say to such, in answer from the Prophet, God laughs at you; when all Gods advices are, that there is no security against this bosome enemy, but violence and diffidence; there is no meane between the flesh's being slave or master; this treaty of Friendship between it and the spirit, proves but Dalilahs kind holding of Sampsons head in her lap, while she is shaving him: How often do we see the Spirit thus betraid, and lye bound by this confidence? And truly, all those chaines which vain Lo∣vers forge for the figuring out the powerfulnesse of beauty, may be said to be those irons the flesh hath cast off, and set upon the Spirit, which is truly captivated alwayes by the others li∣berty.

This considered, let none presume, that while they deny the〈…〉〈…〉 eyes nothing which they covet, they can deny their hearts any undue cupidity; for this seemeth such an experiment, as if one of the children of Israel should have carryed a fiery Serpent in his bosome, presuming that while he looked upon the Brazen Serpent he could not be stung: sure such a perverted confidence would not have proved safe to the projector: So those who believe (while they have the love of God before their eyes) they may expose them to all the fiery darts of lustfull eyes; seem to tempt God by such a vain presumption: these are such of whom we may fitly say with the Apostle, that Erring themselves

they lead others into errour, and have a forme of Godlinesse, but * 1.27 deny the Power of it, being lovers of pleasure, more then lovers of God.

Let no body then trust to any confederacy between the flesh & the spirit which is of humane loves making, for, of all recon∣ciled enemies, the flesh is least to be trusted after the accord, and love the least for the arbitration; therefore let none be∣lieve their souls out of danger, because in the first paces of their passion, they meet no insolent temptations that face them, and declare the danger of their advance, for the Devill keepes like∣ly his first Method still, with those he findeth in the state of innocence, he taketh the shape of the serpent, and creeps up by insinuation, and then changeth his shape into the figure of his power, and this transmigration of the evil spirits, from one body into another, is truer then the fancy of Pythagoras; for we find often this Metamorphosis of the devill from the form of a dove unto a serpent, & from a lamb into a lion, since it is the same spirit that moves in the poetical doves of Venus, as was acting in Eves serpent, & thus what hath at first in our love an innocent form, passeth quickly into a venemous nature.

Wherefore severe caution, and repulse of the first motions of our sensitive appetite, is the onely guard our soules can trust against our bodyes in this case: for certainly many lovers sink into temptations in which they perish, as some do that wade themselves unawares beyond their depth, who go into the water at first, with caution and security as they believe, and are carefull to find ground at every advance of one of their legs, but when the water gets to a certaine height, though they feel ground still, they cannot use their legs, which are carried up by the streame before they are out of their depth, and thus they perish by this ill measured confidence: Even so the most cautious lovers do often cast themselves away, for as long as they feel but the feare of God as a ground, they go still upon, and finde no temptations, (which the Scripture fa∣miliarly figureth to us by waters) force away absolutely their consents, (which are the souls feet) they think themselves safe,

while they feel the ground of a good resolution, but comming on by degrees into such a depth of temptation, as the sensitive appetite doth surreptiously lead them into, their feet are easily carryed away, and so they are lost by this unexperienced presumption: and thus as Solomon saith, we find There is a way * 1.28 which seemeth right unto man, but the ends of it are the wayes of death: Me thinks Solomons experience should disabuse all men in the relying upon the virtue of their Spirit, when we see that his so singular induement with the holy Spirit was not securi∣ty against the danger of this presumption: we are warned by the Apostle, not to extinguish the Spirit, and nothing puts it out so soon as the bodyes being set on fire, the pure immixt fire of the cloven tongues will not hold in long in cloven hearts, they must be perfect Holocausts, which are to enter∣tain that flame, and when the eyes are but warming them∣selves at strange fire, that is, intending onely an innocent de∣light in the sight of beauty, they are often in too much dan∣ger of being taken by this incentive.

Holy Saint Bernard bringeth in Eve, looking upon the fruit, while it was so yet in her eye, when she saw it pleasant & faire * 1.29 to the eye; and asketh her, why do you look so longingly upon your own death? why are you so taken in looking upon that, which if you tast you are lost? you answer, that you do but cast your eye, and not your hand upon it, and that you are not forbid to see, but to eat; O though this be not your actuall crime, yet is it an aptitude thereunto, for while you are thus amused, the serpent covertly windeth into your heart, first by blandishments he intangleth your reason, and then by falla∣cies he diverteth your fear, affirming you shall not surely die, and thus sharpens the curiosity while he suggesteth the cupi∣dity, and by these degres presenteth the fruit, and putteth you out of the garden; and this is commonly the event of the chil∣dren of Eve, who entertaine this party with the serpent, weigh∣ing no temptation when it lights first upon their eyes, till it fall too heavy on their hearts to be removed,

Therefore Saint Austin giveth us an excellent advise, since

the Devill doth watch thy heel, do thou watch his head, which is the beginning of an ill suggestion; when he proffereth first an ill motion, reject it; then, before delectation arise, and consent follow; thus while thou breakest his head, he shall not be able to bruise thy heel. And sure Saint Austin is one of the best Counsellors we can consult in this case, for he reads it decided in that book which he was commanded to take up and read, while he was studying the case, which advise as it came from the same voice, so it wrought the same effect, take up thy bed and walk; for it raised him from being bed-rid in this passion, and set him a walking with him who is the way, the truth, and the life; We cannot recuse Saint Austine as a party against this passion, when he professeth he had studied long the agreement of it with Piety, therefore let us heare the result of his studies.

All the while he was in this disceptation, he confesseth he found two wils in himself, the one carnal, & the other Spiritu∣all; which by a daily contention did sever and dissipate his mind: and thus by experience he found the combate between the flesh and the Spirit, which while his mind sought to part and reconcile, she was hurt by both parties, conscience wounded her on the one side, and custome struck her on the other, on which she was the most sensible, so as his senses sway∣ed him commonly to a partiality; thus he sheweth us the links of that chaine, which lovers by degrees find their wills fasten∣ed by; an easie seduced appetite raiseth passion, and that che∣rished, induceth custome, and that uncontrolled imprints ne∣cessity, which becometh a punishment of perverted liberty; for the law of sinne is the violence of custome, by which the mind is drawne and held at last even against her owne relu∣ctancie, but deservedly, for having willingly fallen into this necessity, in this manner he confesseth that often upon the motions of the Spirit, which invited him to break off all treaty of accord, and to declare for the redemption of his captived appetite, he found himselfe kept as it were in a slumber in these meditations of rising out of that soft bed of sensuality,

and while he lay stretching himselfe to wake, overcome still by his drowsinesse, he lay still tossing in this resolution.

And alas, how familiarly do we rowle our selves asleep a∣gaine in this doubtfull drowsinesse, while we are halfe awake, purposing to rise and break off our fancyes, dreames, and il∣lusions! O then let Saint Austin's alarum keep us awake, while we are in this halfe-wishing or vellity towards our cast∣ing off the workes of darknesse, let us not lie still stretching and consulting our senses, whether the night be farre spent, and the day be at hand, that is, whether there be not enough of our * 1.30 youth left to promise us time to make our selves ready for the last day, let us not slumber in this rumination, but rise and put on the Lord Jesus Christ, and not lie turning our selves to and fro, which is, to make provision for the lusts of the flesh; Saint Austin after he had rowsed himselfe upon this alarum rose up directly, and set himselfe to such exercises as kept him alwayes in that vigilancy which is required, not to enter into temptation, he presently broke off all treaty with this passion, and hath left this excellent test for lovers to touch their affe∣ctions, to try if they be of that purity which is onely currant with God.

They love God lesse then they ought, who love any thing besides God, which they love not for God. * 1.31

This is to state God in our affections, as he hath proclaimed himselfe to our faith, to be the beginning and end of all things; Now whether a passion to the creature can by any compasse of humane frailty be drawne into this perfect circle, moving first from the love of God, and reflecting still back againe in all the circumference to that first point? is a question will be answered affirmatively by none, but by him who promised man he should become like God; for this is an understanding above the straine of humane nature: yet I believe there are ma∣ny lovers seduced by this counsellor, who at first designe this innocent re-conveyance of their affections, passing through the creature back to their proper place, and of many of such pro∣jectors, we may say as Saint Gregory doth of the Camell in

the law, that they are cleane in the head, but not in the hoof; they ruminate well, and speculate cleannesse and purity in the rationall part, but the feet of their soules, which are the sensitive appetites, want alwayes their right division, because they remaine too intirely carnall, and so the whole becomes illegall in the law of grace: therefore I may say it will be hard for such Camels to passe in at the narrow gate; wherefore I shall advise those well-meaning minds in Christs name, He that is thus washed, wanteth yet the washing his feet, they must indeavor to change and purge their terrestriall affections * 1.32 (which are here typified by the feet) with as much neatnesse as they can for the impressions of corporeall beauties, which at first are but as dust upon their feet, if they be let stick upon them, do easily turne to such dirt as is not to be got off but by water drawn from the head; teares are required to wash off that at last, which our breath might have blown off at first.

Therefore let them remember Solomons admonition, in the * 1.33 first straynings and impulses of their frailties, thy eyes shall see strange women, & thy heart shal speak pervers things: we must answer then our hearts first question, before it multiply argu∣ments, with King Davids resolution, My heart, and my flesh rejoyce in the living God, who indeed is the Essence of all beau∣ty and goodnesse, and hath such an immensity of them, as even they who love not him directly, can love nothing under the notion of faire or good, that is not a part of him, though they be so injurious to God as to cover him with his own light, taking the lesse notice of him, the more they find of his simi∣litude in the creature, they love and honour with his rights: in this case we do but like fishes who play and leap at the i∣mage of the sun, as it is impressed upon the fluencie of their element, and take it for the reall substance: for when we adore the image and copy of beauty, shadowed out to us upon the fluent and transitory superficies of well coloured flesh and blood, are we not deluded like fishes, with a shining image of beauty superficially delineated upon our own fleeting element?

and thus as the Apostle saith, we are erring, and leading into errour.

§. VII.

Some scruples resolved about the esteeme of beau∣ty, and the friendship of Women.

UPon what we have discoursed I believe we may con∣clude, that none should flatter themselves with the hope of an agreement or co-habitation of these two, divine love, and humane passion; whereupon we may say, that they who treate this accommodation, are of Micahs disciples * 1.34 who hope to lodge concordantly together an Idol, and an E∣phod, ••aking only as it were a Cell apart for God, and expect as he did, to prosper in this concordancy: But we know our Law-giver Christ Jesus would not suffer so much as Doves to be traffiqued in the Temple; which figureth to us, that we must endeavour to dislodge even all our levities and most harmlesse amusements out of our thoughts, which are apt to trade and bargain for a part of our hearts, that must be kept single and entire to his love: Therefore we may much more forceably conclude with the Apostle against the co-habitation of any vain passion; What agreement hath the Temple of God with Idols? you are the Temples of the Living God. * 1.35

But now as I was laying downe my Pen, there come some objections from my memory of the worlds humour which hold my hand till I have answered them, though it may be I have already strained the patience even of a recovering Reader, by the quantity of this prescript.

Methinks there are many now, who (like the Pharisees that were in the possession of the pleasure of changing wives) reply * 1.36 as they did to Christ upon the decision of that question, saying, if this strictnes be required in our life, with women, we are de∣barred

of all friendship and civill conversation with them; and it were better there were no beauty if this be the case, that we are interdicted a particular preference and estimation of it, unto whom I may properly return Christs question for an an∣swer, have you not read, that the souleof man is the spouse of God? And that which God hath joyned so, nothing must se∣parate; no creature must share any parcell of the heart, in such a manner as may question her fidelity, which is all the restraint I put upon the spouse, but as wives are allowed friendships and familiarities with others, which do not impeach the sincerity of their vertue, so the soule of man is permitted acquaintances, amities, and valuations of the creature, and proportionate to the excellencies wherewith they are advantaged from the Crea∣tor, giving the graces of nature a prizall commensurate to their distinct dignities, so it be bounded in such termes, as do not come within that inclosure of the heart, which is Gods proper∣ty; for the Beloved challengeth the heart as a Garden inclosed, a Spring shut up, a Fountain sealed: And yet this integrity of the * 1.37 Spouses love to her Beloved doth not forbid her affections comming abroad, and conversing with amiable objects, as with her Lord his dependents and retainers, which shee may e∣steem and delight in more or lesse, as the stamp of his goodnes is the fairelyer impressed on them.

Wherefore I do not meane to attaint friendship with beauti∣full persons, meerely upon the suspition of our frailty, for such intelligences are requisite to some vocations in the world, which may say, in the Apostles name, we must go out of the world, if we do not contract friendship with Women, and I hope such may find in this discourse some direction how they may be able to quench all the f••ery darts of the enemy, who can easily * 1.38 make up his Wild-fire in friendship.

And in answer of what concerneth the honouring of beauty, I professe to esteem the blessing of beauty so much, as I designe only by these advises to secure it from the treachery of such a confident as beauty likely trusteth most, yet is truly such a one as doth oftenest betray the goodnesse of it; this is passion that

I detect, which is so naturally false to beauty, as it subsisteth but by betraying beauty, by perverting it into temptation and impurity; whereupon I would preferre reason to beauty, to have that trusted only, which may furnish true joyes enough, where∣with to entertain & delight the owners of it; shewing what a re∣all blessing beauty hath, by being made by God one of the best opticke glasses for the helpe of mans spirituall eye, by report from his corporeall in the speculation of divinity; for by this inference of the Wise-man, he may argue, If we are delighted with these materiall beauties, we may judge how much more beau∣tifull and lovely is the Lord and Creator of them: adding, that by the greatnesse of the beauty of the creatures, the heathens were inexcusable, that they did not find the truth of one * 1.39 Creator.

We may remarke a speciall providence of God in the or∣der of nature, providing against the pervertiblenesse of this great blessing of beauty, for the most vehement cupidity of our nature ariseth not before the use of reason: the abuse of beauty, and the use of reason, are both of an age, whereby we have a defence coupled with the time of temptation, and our reason when it is seriously consulted for our safety, hath the voyce of the holy cryer in the desart, and directeth us to a stronger then her selfe, which was before her, though it ap∣peared after her; this is Grace, which we may call in to our succour in all the violencies of our nature, so as with these pre-cautions, I propose beauty to be truly honoured in that high∣est degree of nobility, which God hath been pleased to rank it among his materiall creatures, preserving religiously the Prerogative Rights of the Soveraign of our hearts, who de∣mandeth not the putting out of the right eye as the Ammo∣nites * 1.40 did for a mark of slavery, but proposed it onely as a me∣dicine in case of scandall, when the liberty of the whole body is indangered by it, whereby we see devotion doth not infringe any of the rights of humanity in the valuation of materiall blessings, for in not admitting vain passion, it doth rather defend then diminish the liberties of humane nature, which

are truly inslaved by the tyrannies of passion.

Now in answer to that question concerning friendship with * 1.41 women, I professe to intend so little the discrediting of reall friendship with them, as I approve it for an excellent preser∣vative against the contagiousnesse of passion, for as passion hath been well said to be friendship runne mad, so friend∣ship may be properly styled sober passion; since it hath all the spirit and cordiality of the wine of love, without the offensive fumes and vapors of it, and so doth the office of exhilara∣ting the heart, without intoxicating the braine; Insomuch as we finde, that our friendship with the proprietor of what we are tempted to covet, doth often, even by the single virtue of morality, suppresse those unruly appetites: Therefore when the power of Christianity is joyned to re-inforce it, we may ex∣pect it should much the easilier correct frailty of nature.

It hath been well said of friendship, that it is the soule of humane society, and if our friendship hold this Analo∣gy with the soul, to be equally intire in every part of the bo∣dy, it is very safe with women, if the love be no more in the face then in the feet, as long as it is like a soule thus spiritual∣ly distributed, equally in the whole compound of body and mind, it is not in danger of the partiality of passion, which never maketh this equall communication of it selfe, but lodg∣eth solely in the externall figure of the body; and friendship thus regularly spirituall, may find a sensible as well as a lawfull delight in the beauty and lovelynesse of the person; for beauty hath somewhat that affecteth and taketh our nature, which methinks is somewhat like to that we call the fire, or the wa∣ter in diamonds, which are certain rayes of luster and bright∣nesse, that seem the Spirit of the whole matter, being equal∣ly issued from all parts of it; and so there may be a kind of spirit, and quicknesse of joy and delight that may shine upon us, from the object of a beautifull person, whom we may love so spiritually, as to consider nothing in the person, se∣vered from the whole consistence and virtuous integrity of soul and body, no more then we do the fire of a diamond apart from the whole substance.

Thus beauty may innocently raise the joy of friendship, whiles sincere▪ friendship doth suppresse the danger of beauty, which is onely the kindling of passion▪ wherefore if it be right∣ly examined, passion which pretendeth to honour beauty, more then friendship, will be found but to vilifie and de∣base it; for passion useth this diamond but as a flint, to strike, materiall sparkles of lust out of it, whereas friendship lookes upon the fire of this diamond as delighted only with the luster of nature in the substance of it, which reflects alwaies the splendor of the Creator unto a Pious' and religious love.

But this high Spirituall point of friendship with women, (where we have no defence by consanguinity against the frail∣ty of flesh and blood) is not so accessable as we should pre∣sume easily to reach it, many loves have stray'd that pretend∣ed to set out towards it; therefore we cannot be too cautious in this promise to our selves of security in such difficulties, for our spirit can make no such friendship with our flesh, as to rely upon the fidelity thereof, without his own continuall vi∣gilancy; wherefore S. Peters advise is very pertinent in these * 1.42 intelligences, Converse in feare in this time of your sojourning, for otherwise I may presage to you in the termes of the Pro∣phet, Evil shall come upon you, and you shal not know from whence * 1.43 it riseth; for friendship doth often when it is too much presu∣med upon, rob upon the place it did first pretend to guard, being easily tempted by the conveniency our senses finde in that trust: And as those theeves are the hardliest discovered, that can so handsomely change their apparencies, upon the place, as they need not flie upon it; so friendship when it is de∣baushed into passion, is very hardly detected: For when it is questioned by Gods authorized examinants, it resumeth the lookes and similitude of innocent friendship, and so remain∣eth undiscovered, not onely by the exterior inquest, but very often it eludeth a slight interior search of our own conscience, thereby proving the most dangerous theef in the familiarities with women: For this reason I must charge this admission of friendship towards women, with this clause of Saint Paul,

While you stand by saith, presume not, but feare, for in this case we may warrantably invert the rule of Saint John, and say, * 1.44 that perfect love bringeth in feare: wherefore I will conclude this case with Solomons sentence, Blessed is the man who feareth alwayes, he that hardneth his heart shall fall into mischiefe.

§ VIII.

The Conclusion framed upon all the premised Discourse, and our Love safely ad∣dressed.

NOw then upon these evidences, we may fairely cast passion in this charge of Treason against the Soveraign of all our love, and consequently, all libertine dis∣course, and familiarities with women, may justly be noted as Malignants, which legally in Religion ought to be sequestered; nay even friendship it selfe (with persons to be feared) lyeth un∣der some cloud, as requiring a continual suspitious eye upon it, to keepe it safe from all intelligence with sensual appetites; in so much as when it is sincerest, it must be watched with great pru∣dence to be kept safe: for which cause in stead of all these peril∣lous commerces of our love, I will preferre so secure an object to it, as Saint Augustine saith of it, Love but, and do what you will; this is the increated beauty of God, in which there is not only no feare to be had of our over-loving it, but even there is no fear of our not being out-loved by it, and so our love is alwayes secured to us.

Therefore, O Soule! Why doest thou halt and hesitate a∣bout the loving him, who must needs love thee faithfully? and art so prone to love that, which if it love thee at all, must do it perfidiously, either deceiving thee or some other: thou shalt al∣wayes be unhappy in loving such, which if another love, thou

shalt be offended; or if they love another thou shalt be tormen∣ted: The love of God is exempted from all griefe or care; for in his loving of others, thou shalt joy, and that all may be in love with him, thou shalt wish: This is the transcendent suffici∣ency of Gods good, that he may love all, and be beloved of all without any detriment or diminution of either the lover or the beloved, but with a fuller joy of both: All other things are infirme, scanted and indigent, which are not sufficient for the loving of two, or the being beloved by two, without defraud∣ing of one of them.

You then, that by love seeke contentment, why do you love that, which even the loving of, is disquiet? O love him, who even in the necessary disquiets of this life, can make you happy; how idle is it to love such goods, which by loving thou de∣servest to want, and not to love that good, where the act of loving is the fruition of it? for God being beloved becommeth yours: other goods when you love you become theirs, and so indeed you want even your selfe by such loves: God is on∣ly to be wanted by not being loved, and all other things which you leave for God, you find again in his Love; O then love that only, which alone is all things.

To conclude, all you who have much to be forgiven for o∣ther loves, transferre betimes all your affections upon him, * 1.45 where you may hope with the blessed Penitent, To have much forgiven you, for loving much: Thus only you can hope to at∣tain to the state Saint Paul prescribeth to abstain from all appea∣rance of evill, that your whole spirit and soule and body may be preserved blamelesse to the comming of our Lord Jesus Christ, and God grant that our soules may meet him with the lamps of the wise Virgins only lighted in them; and then we shall be no more in danger of ceasing to love what we should, when we enter into our masters joy, which is eternall love.

Notes

• * 1.1

  Love desined.
• * 1.2

  1•• Ep. Ioh. 4.
• * 1.3

  Vertue defi∣ned.
• * 1.4

  A description of being in Love.
• * 1.5

  Kin. 4. 17. 41.
• * 1.6

  James 4. 5.
• * 1.7

  2 Cor. 11. 2.
• * 1.8

  Heb. 4. 12.
• * 1.9

  Iohn 14. 19.
• * 1.10

  Prov. 28, 14. Psa. 118.
• * 1.11

  Sapi. 17.
• * 1.12

  Luke 13. 15.
• * 1.13

  Ecclesiasti∣cus 5.
• * 1.14

  Mat. 3.
• * 1.15

  Jer. 2. 13.
• * 1.16

  Peter 4.
• * 1.17

  Esay 50. 11.
• * 1.18

  Jam. 3. 6.
• * 1.19

  1 Reg. ch. 20.
• * 1.20

  Luk. 31. 11.
• * 1.21

  Ioh. 4.
• * 1.22

  Matth.
• * 1.23

  Psal. 38.
• * 1.24

  Hosea 8. 7.
• * 1.25

  Pro. 14.
• * 1.26

  3 Reg. ch. 7. Jachin and Boos the two pillars set be∣fore the tem∣ple of Solo∣mon, signify∣ing Direction and Forti∣tude.
• * 1.27

  2 Tim. 3. v 4. 5.
• * 1.28

  Prov. 14. 12.
• * 1.29

  Genesis 3.
• * 1.30

  Rom. 13. v. 13. 14.
• * 1.31

  Apoc. 216.
• * 1.32

  Iohn 13. 13.
• * 1.33

  Prov. 23. 33.
• * 1.34

  Jud. 17.
• * 1.35

  2 Cor. 6. 16.
• * 1.36

  Matth. 19. 10.
• * 1.37

  Cant. 4. 12.
• * 1.38

  Ephes. 6. 16.
• * 1.39

  Sap. 13. 3.
• * 1.40

  1 Reg 11.
• * 1.41

  Friendship defined.
• * 1.42

  1 Pet. 1. 17.
• * 1.43

  Esay 47. 11.
• * 1.44

  1 Ep. Joh. 4. 18.
• * 1.45

  1 Thes. 5. 23.