J^ J'^ 
 
 s^ ^ o^ 3:^^ <^^ s:^ ^2^ 
 
 OF THK 
 AT 
 
 PRINCETON, N. J. 
 
 » <3 ::v -'VT I o >r c* i.- 
 
 SAMUEL AaNE\V, 
 
 OF PHILADELPHIA, PA. 
 
 G4i> 
 
 ^TlAy 
 
 c/y ^<f^/iC, -/S^^. 
 
 
 ij Case, ^'Vision .,.., 
 
 f. • c 
 
 ^ V,^ 
 
 ^ 
 
^SMCifceltanea Spirituaiia^: 
 
 o R, 
 
 DEVOVT ESSAIES 
 
 r^ 
 
 C O MP ^ E D 
 
 i 
 
 BY THE HONOURABLE 
 
 JTJLTE'IlMO^ACTJgV Efq. 
 
 E C C L us. 51. 
 
 Ftciete oculisy^Jim^ quia modicum laboravi^ ^ 
 inDeni multam requiem. 
 
 LONDON, 
 
 ^ \'^ 
 
 Printed for IV^Lee^ DfPal^many and (j. 
 
 And are to be fold at their fhops in Fketftreet. 
 
 (J^£DC XLVIII^ 
 

To the moft Sacred 
 
 MAJESTY 
 
 O F 
 
 Henrietta Maria ^ 
 
 Daughter of France^ ;, and Queen of 
 (jreat Britain. 
 
 MADAM, 
 
 He propriety of my Life 
 isnot fimply by a common 
 %ght inherent in Your 
 Crown, but lil^mfe (bj a 
 fpecialand notoriom Tur-- 
 cha/c^^ is annexed unto 
 Your Perfon ; and that by 
 fo obliging a Title, as nothing lefs then the 
 ceffationof my Life, could feem on my part 
 a legitimate feparation of my perfonal Ser^ 
 'vices from Your Majefty ; "But in this 
 
 ^ engaged 
 
The Epiftle Dedicatory. 
 
 engaged ejlate of my life^ (jod hath heenplea^ 
 
 Jed^ by a civil death, to contriye a jujlfjiable 
 
 inter mifsion of my fe^tdar Duties , and by Juch 
 
 av^ay, as renders even this cejfant Jlatein fome 
 
 Jort aitivBy and difcharging my Obligations : . 
 
 Since my prefent Jujpended condition is aeon- 
 
 fequence oftheaBive profecution of my Duty 
 
 to Your Majefty ;, thereby eyen this my in^ 
 
 animaiie cmftitutioHy in regard of any motim> 
 
 in Your fervice, feems enlivened by this kinde 
 
 of dying in that relation^ bytphich means my 
 
 life may be /aid to have but changed the maner 
 
 of application unto You , and in place of the 
 
 Spirit of JBingy to have taken that of Suf-- 
 
 fering for Your' Service -^ So that in ejfeBy 
 
 itismtt^ecorps,asitr!perey of my time that 
 
 lieth thus intombed in this ^gion of civil 
 
 deaths yphile the Spirit thereof live th in Your 
 
 Service^ by the occafion of this my pafsive 
 
 amdition. 
 
 In this flate of violent quiefcencCy my 
 ihcughtsQA^.^dLxn') bavenotceafedto range 
 
 and 
 
The Epiftle Dedicatory. 
 
 and cajl about in theje f^aciom fields of ^o- 
 litude, to finde a ypay^ how, my per/on being 
 now lik^a Cloc^ mthabro^n Spring, unabh 
 to give l[ou an account of my time by my own 
 Motion , / might contrive my prefent fiate, 
 as it were^ into a Sun-dyal, which while it felf 
 is fixed, doth by an extrinfique Motion give 
 an account of Time^ : In fomereport to this 
 Conceit^ I have bethought my felf of drawing 
 fome fuch lines within my walls, by the rules of 
 Spiritual MathematiqueS;, as might (by the 
 Motion of that Sun upon them, which com^ 
 monly Jhines the brightefl through the clofeft 
 walls of Trifons, they lik^ Chryftal curtains, 
 intending rather then intercepting his beams^ 
 render You, Madam , an account hereafter 
 of my prefent time, by the fir ange property 
 of this Spirkud Dyal^, which may mark,' out 
 the parage ^ evenjof hours already elaffedi 
 And, I hope,, thefe lines have yet this better 
 quality, of :%eaH)ig^ fom m>ar^vf;the fehxm 
 (md optratm df thi^ Sun u^m ^y thought's^ 
 
 A % ^ 
 
The Epiftle Dedicatory. 
 
 as of their courje and motion tovpards Your 
 Memory ; yphich Imprefsion if thej retain , 
 this one aU doth happily conjoyn theje txpo 
 gteat Duties ^ ^Gratitude to (jod^ and to 
 Tour Majefty. 
 
 In my prefent conveniency ("Madam) of 
 contemplating much thefe fwo fubjeBsy I 
 have often refolved. That (jod had defign^ 
 ed You fo fpecially , for the mediate convey^ 
 once of all his ^lefsings to me, as that he 
 v^ould not minifler this his ^S\<fedicinal af 
 fliBion , hut as it ypere hy the hand of Your 
 Service ; by 'which order he hath been pleaf 
 ed to render Your adverfty more beneficial 
 t9 me , then ever Your felicity ypas li/^e to 
 prove ^ fnce it is not probable that Your 
 T^O'Wer mould have given me what I finde 
 now to have been moji wanting to my Life^ 
 Sufferance and Mortification ; infomuch , 
 4U what my "wain !^\(ature needed the moji, 
 md Your generous one ^ could afford me the 
 leajiy hath hy the accidents of Your fortune, 
 
 bin. 
 
The Epirtle Dedicatory. 
 
 hinfurnijhedmey vpith the prefcrvation of Your 
 favorable conflancy ; and thus ^ mthout the ble^ 
 mifh of any of Your Vertues^Your Service hath 
 taught me Patience and Refignation ; Ver^ 
 tues, vphich though You had them habitually in 
 Your minde^yet neither were Your J^ture or 
 Your Fortune^the one apt^or the other proper^to 
 give Your Servants occafton topraBice them. 
 
 3\Qor doth this my particular blefsing of 
 Sufferance J endure any abatement by thejen/e 
 of Yourperfonal affliBions -^ for Q 0T> hath 
 provided againjl this allay of it, by the im^ 
 provement , at the fame time, of all Your 
 Fertues andTieties ; So, as in refpeB of Your 
 T^erfon, I may rejoyce lil^emfe in all Your tri^ 
 hulations , fince every Thorn in Your prefent^ 
 Crown hath been a hjnde ofpenfel, thejharp^ 
 efi touches yphereof have dran^n You the nearer 
 that original Head, cr$y^ned mth Thorns^ 
 l»hofe refemblance ought to be Your principal 
 intendment : And if yphat You have loji of 
 the lil^nefs of a Terreftrial Trince^ hath 
 
The Epiftle Dedicatory. 
 
 conferred to Your Jimilitude mth that King 
 of kings, there is made ablejfed Transfigu^ 
 ration^ rather then any T>isfigurement of Your 
 Image: Wherefore I may frefume QsA^^A^vn) 
 T'hat all the prefent "Breaches which Your 
 Cvoi^Qshaye made in Your T'emporal fate, 
 mil prove in Your Eternal lik^the vpoundsof 
 our great King of the Crofs, Vi>hich are turn^ 
 ed into the mofi glorious and refplendent parts 
 of his Body. 
 
 It KH^ere eafe ( Madam ) to prefent You 
 many Adotives of Confolation, derived from 
 the fubjeU of Your T^roubles ; but I had ra^ 
 ther You fhould extraB them from that part 
 therein, vphich folaceth all Your^Attendants 
 in this hard Fortune^ , the refgned maner 
 Qlmean^ and temper of Your Suffering, and 
 that which eafeth Your Servants is the tikeltejl 
 thing to con fort You in this condition.. You may 
 therefore fafely rejoyce,that Your comportment 
 fupplieth much the difablemmtofYourFcr^ 
 tune-, and in fome: degree relieve th ail Your 
 
 di/lrejfed 
 
The Epiftle Dedicatory. 
 
 diftrejfed Tarty:, vi^hile Your (jraciom prece" 
 dence in this afperous and narrow waj of the 
 Crofs Qivherein Your Fertue doth prefcribe 
 the order of their march') may ivelldraw every 
 generous Minde off from the thoughts of their 
 own private T>tflreffes , and fo fuccor the 
 noblefl Hearts in feme meafure^ by this ver- 
 tuous diverftony while You are unable to do it 
 by direB fupplies : Thus^ by the influence of. 
 YourTiety^ even Your 3\(^cefsities may be^ 
 come Trovifions for Your Suffering Tarty. 
 
 Thus did King David refrefh more his P^^ai. n. 
 y^fhole oArmy, by bearing them company in 
 their thirft^ then he could have done by the 
 provifton of many veffels of water: and as 
 this holyYim^ did as good as ca^ that water 
 into every thirfling mouthy which he poured 
 out unto the Lord^- fo may You^ Madam,. 
 hj accepting flill chear fully Your own !wants, . 
 and ojfering up to (jod Your Will of fuffering 
 in this general Calamity , relieve more uni^ 
 verfally Your Tartj, then by the diflribution 
 
The Epiftle Dedicatory. 
 
 of a great treafure-^ and this may pafs for an 
 agreeable motive to You , to attend the im^ 
 provement of Your Tietj , the expeBing by 
 the degrees of Your advance in fanBityy not 
 onely the minijlring a good proportion of fpi- 
 ritual confort to Your dijlrejfed Servants ^ 
 but li^wife the propitiating of Almighty 
 GOD , toi^ards Your reinablement to af^ 
 ford them^ all other fuccors ^ "thereof Your 
 %OYAL H EA%T can make a^ 
 T>efgnation '^ and lif^mje by thefe Jrgu^ 
 ments of Your holy cartage in this affliBion, 
 Your Loyal SubjeUs may he perfrpaded to 
 expeB all Your heart can promife thern^ , 
 jujlly concluding of Your C^/c^ > '^hat v^as 
 prefaged of holy DAVID in his Exile, 
 Now we know certainly, that You fhall 
 reign , and the Kingdom flriall be efta- 
 bliftied in Your hand. 
 
 Had I not, Madani;,^ better reafon^then 
 the circumftarKe of my prefent condition , / 
 (hould, peradventure, give more liberty to my. 
 
 Opinion, 
 
The Epiftle Dedicatory.' 
 
 Opinion^ and imprefs more tivelily by my 
 Ten thejtgnature of my Thoughts upon thefe 
 fPaperSy as the true figure of Your Vertue and 
 Merit in thefe unhappy occafions : "[But Your 
 Vertue it felf forbids me more then any other 
 reflexion , /{novning that the charges of Your 
 T>uties are yi^elcomer to You^ then even the 
 due proclamation of Your Traifes*^ in y^hich 
 regard^ although it might feem a Service to 
 the O^sQation , to endeavor by fome refpeBs 
 and civilities to Your Majefty, the purging 
 a little our Language, of fome dijloyal rude^ 
 nefs and harbarifms that haye oflateyitiated 
 much this Tongue ; yet mil I prefer thefatif 
 faBion of Your Modefly and Humility, before 
 the reparation of our own concernments : And 
 furely. Madam, they who have the honor to 
 ^ow You particularly, may conclude theplea^ 
 fngeft way of righting You, to be the leaving 
 You the mofl to forgive thofewho havemif 
 underflood You. 
 
 I fhall therefore rather humbly commend 
 
 a unto 
 
Dan. 12, 
 
 The Epiftle Dedicatory. 
 
 unto You , the progrefs and advance of llour 
 Tieties y then ojfer You any reparatory com^ 
 mendations ; Jince by the candor of Your Cha^ 
 rity , You may turn every blot dropt upon Your 
 ^h(awe:, into a beam of Splendor /hining on it 
 in the ^ooJ^ of Life ^ and 'Vphatfoever feem^ 
 eth now a fear upon YourTerfon, may by the 
 vertue of Your Tatience ^ prove as it jpere 
 Jo many feveral Stars compofing one glorious 
 Conjlellation of fuch <i5\derits , whereof the 
 Trophet D^nkl faith. They ftiall prove 
 like the fplendor of the Firmament , and 
 like STJ'JR^S (liining in perpetual Eter- 
 nities. 
 
 J\(m (Aiadam^ Jludyingwhat I [hould 
 fay, to recommend this Offering to Your Sa-^ 
 cred Majeftie , I finde the nature of it to 
 he fuch, as rather prefcribes me T^rayers for 
 the Acceptation , then allows me to maf^ 
 Tromifes for the worthinefs of the Trefent ^ 
 For fuch is the order obfervahle in our Ob^ 
 lations to (fOD, and to his moft fpecial 
 
 Images 
 
The Epiftle Dedicatoryo 
 
 Images on Earth ; unto whom, as to himjelf. 
 Servants do lil^emje not pretend to give to^ 
 'Wards the enriching them , iut in order to 
 their (mn Tiifcharges : So (Madam^ do I not 
 prefume by this Offering of my Thoughts, 
 to fupply You mth any 3\(jw Lights requi^- 
 ftte for Your advance in ^Devotion , hut ra-^ 
 ther to rejoyce Your Charity , by jhemng it 
 how my little^ Stoc\^ profits in this "T^oyal 
 Exchange of the Crofs , better then in the 
 Treafury of the Court: 3\(^r can I con^ 
 elude this account of my Time, wholly ufe^ 
 lejs to Your per feSon ^ For, as Trinces do 
 often build their Wallaces by the fame Mo- 
 dels which inferior perfons uje for their hou^ 
 fes, enlarging onely the T>imenfions^ with ob^ 
 fervance of the fame Figure ; So (Madam) 
 per adventure this T)r aught of Devotion, 
 formed in thefe Lines , may not feem unfit 
 for Your great Soul, in point oj^Figure and 
 Order ^ while You may raife Your Zeal up- 
 on it with great exceffes , in refpeU of the 
 
 a z meafures 
 
The Epiftle Dedicatory. 
 
 meatures and prof onions : ^ut this I may 
 modejlly pefume^ That though thefe lines 
 do not pretend to be exaBly Jit for Your 
 Soul, asamodeiofT>evotion'^jetthej need 
 no enlargement ^ as they are a draught and 
 T>efign of my (jratitude^ : In Tnhich rela^ 
 tion, nothing can he more accomplijhed, then 
 the. Thoughts and Foyps, of 
 
 Ypu^.Majcfti^s mpft dutiful Subjtft, ^ 
 . aiid moft obliged Servant. 
 
 A Pre. 
 
A Prefatory 
 
 A D D R E s 
 
 TO THE 
 
 COURT. 
 
 * 
 
 E are made a ^ Bade to the World ^ to'^OM'9 
 ^ngds, and to Men j faith Saint Taul^ 
 the,Mkror and Paternof all Peni- 
 tents and Converts, as if he had been 
 obliged to fiimmonall Creatures as 
 Speftators to thepri:^e of the high calling of God, liohidj Philip.]. 
 he tfiO/i running for -^ and this his Proclamation is a 
 fandtion of a perpetual Law, in point of the Du- 
 ties of all notorious Converts : By this they arc 
 advertifed, That they arc more Ipecially then 
 others^ defigned as Examples of Angular gratitude . 
 and fidelity : wherefore S, Jugufliney after he hzif^^t, s. 
 been called up to this Theatre of S.Taul^ by the Auguftine 
 fime voycc (though in much a fbfter tonej ^^^^^tol^h^a- 
 fcemed breathed out of the auralenUy the gentle ^f»,Conf, 
 air of the Troche ts conference 5 for tolle ^. lege,^^^^^' 
 
 take 
 
(^ Prefatory Addrefs 
 
 take up and reade, was fugh a-Tofc communication 
 of his duty to him ; he, I fay , having read his 
 Commifsion in thcfe words of his happy pre- 
 Rom.i^. cedent S.(P^«/, ^ut ye on the Lord Jelus Chrift, and 
 make no pronjijlon for the flep?^ to fulfil the lufis thereof: 
 After this Ledur^j the remainder of his life was 
 fuch a piece, as feemeth to call unto all his fellow- 
 Converts, fo&e:^' /eg^, take up him, and readehim; 
 for his whole iuceeeding time was a fair impref- 
 fionof his admirable fidelity, and m^y ferve for 
 an excellent Leffon for all Times to ftudy. 
 
 And furely all fuch Images of Gods fo remark- 
 able Mercy and Indulgence, ought to endeavor 
 the refembling, in fome proportion, theic two 
 great Paterns, in this fpecial fimilitude, of imme- 
 Calat. I. diately not condefceniing to flefh and bloody and of laboring 
 more then others -^ this was S. ^auls method, and 
 S.JugtiHines maner of copying him: and furely 
 God may juftly require a fingular recS^itude, in the 
 courfes of fuch, as hehathraifed from their falls 
 by his fpecial hand of Compafsion -and this not 
 oncly upon the account of their owadebt , but 
 alfo in order to the benefiting their Brothers, finc6 
 we know the people came more to itt,:La^rtU 
 rifen,then tefi^ who had revived him; "- •-' 
 
 Certainly; all great Spiritual rcfufcitations, arc 
 
 more attended and reflected on, then fuch asfeem 
 
 " ''^^'.Natural lives of Piety 5 and fomeipecialdemon- 
 
 ftration 
 
to the Court. 
 
 ftatioti of gratitude is lb much conditioned ih 
 Gods notorious Pardons, as even thelooftr part 
 of the world expcdech fome extraordinary recog=« 
 nition from them ; and their uncorrelpondency 
 to that meafure of Edification, which is looked 
 for by unreformed oblervers, doth dilcredit to the 
 world thoft invitations to amendment , which 
 are commonly made by the firft perfwafive fer- 
 vors of zealous Converts : For one patcrn of re- 
 lapfe and rctrogradation , fubftradleth (6 much 
 from the efficacy of fiich Examples^ as that defe- 
 (ftion is apt to render many fincere progrefsions 
 in the firft fervor, fulpedted of unfbundnefs and 
 recadency : And by this fiifpition ofunperleve- 
 rance, there may well be blafted much of the fruit 
 of extraordinary Converfions • for Libertines, 
 with a little tindure of Truth in ilich recefles 
 from zeal, will colour a great deal of witcy im- 
 piety : So that this (candalous remifneis, feemeth 
 to give a fair pafs for Prophanene(s to make re- 
 prilal upon Devotion, which doth take from Li- 
 bertines (b many affeded freedoms 5 lb great a 
 detriment doth a little Scandal procure to Reli- 
 gion, in fuch as have the feal of Extraordinary 
 Pardons upon them, evidenced to the Eye of the 
 world : And on the other fide , when fuch re- 
 markable vocations continue fo exemplary, as 
 they anfwer all equal and juft expectations, and 
 
 obftrud. 
 
^A Trefatory Addrefs 
 
 obftrud all licentious tongues, the benefit they 
 impart unto the world, is likely more then the 
 native piety of many unfeduced perfons. 
 
 Me thinks tlie previfion of this utility, may be 
 given for a handlom reafbn, of the rejoycing of 
 Angels^ in one Converfion^ more then in the per- 
 fiftency of many vertuous tempers ; for Humane 
 Nature ( which the Angels are better acquainted 
 with then w^, as being incharged with the con- 
 ducing it to Spiritual improvements ) is well 
 charactered in the ftifFnefs and indocilicy of the 
 ^harifeeSf fince it is apt to be demanding a Sign 
 '^ from Heaven, for Reformation of corrupted Cu- 
 ftomsj and defperate Spiritual recoveries feemlb 
 many openings of the Heavens, in the delcentcf 
 the Holy Dove vifibly to theftanders by : where- 
 fore the Angels , upon their precognition of the 
 extraordinary efficacy of fuch Converfions, may 
 well be fpeculated to ground this exceeding joy 
 .and exultation. 
 
 Not that we intend hereupon to concIude,That 
 fuch Prodigals have greater portions of Grace 
 then thofc elder Brothers, who may juftly lay, 
 Luke 15. We harve fernjed Jo many years , and ha^e not tranj- 
 grejfed the commandments : We do confefs, where the 
 fpecial preventing Grace of God beftoweth an 
 exemption from the ftains and inquinations of 
 youth, when one may truly fay , Iha'veohferVedall 
 
 thefe 
 
to the Qourt. 
 
 thefe precepts from my youth, thaduch a condition is 
 preferable to this recanting ftate^ of 1 harve (tn- 
 ned aga'mjl hea^'en-^ the having been always lb clothed^ 
 (i6 our turpitude hath not been difco<veredy is a better po- 
 flure then the cafting off our rags, to put on the firjl 
 robe-^ (6 that I purpole chiefly to incite thele 
 yonger brothers to an eminent humiliation, not 
 to elate them in the preference of their conditions, 
 before other flates of innocency, that have never 
 been tainted by the contagious air of the world, 
 and have remained (as the virgin Jpoftle faith) The ^^^r i4« 
 firH fruits among men to God and the Lamb^ without ^ot 
 before the throne of God. 
 
 Surely all notorious cures of fuch as have fain 
 into the thiefs hands between lericho and lerufa- 
 (em, are never lb perfed, as when the Scars or Ci- 
 catrices remain in the eyes of the Patients, rather 
 as marks of their mifery, then pledges of their 
 continuini^ health • and lb their lives which are let 
 out to others by God, as Enfigns of vi6tory^ muft 
 be looked upon by themlelves , as wrecks laved 
 andlec up in their own thoughts for memorials 
 of the danger whereu nto they are ftill expoftd j for 
 God doth often fet up in publike fuch figures of hu- 
 ynane milery^and divine mercy,not only in commi- 
 lerationof the particular flibjedSj but in conde^ 
 fcendence to thebentof our coramori nature,which 
 runneth after example, and fcemcth but dragg'd af- 
 ter flngle precepts, b 
 
tiA Trefatory Addrefs 
 
 Wherefore all remarkable Converts fhould ac- 
 count themfclves as ftnt from the dead upon the 
 fuit of their necefsitous brothers, in Gods compai- 
 fion to them, as well as to thcmfelveSj the world 
 being much better difpofed to hear fuch mefTcn- 
 gerS;, then Mo/(?4' and x.\\tTrophets -^ and in thisre- 
 iped, they fhould ftudy to live exadly by this 
 ^if'jw. 6 J.JJ jg ^f 5(.^ ip^tt/j Yield your Jela^es unto Gcdyos thofe that 
 are alinje from the dead: And furely this expropriation 
 of themfelves^ and tranfa^lion over to the ufcs of 
 others^ (which the Jpojlle denounccth toall Chri- 
 fikns) is more cfpecially relating to them, then to 
 any others jfor they may be moft pertinently ftrved 
 ^ ^*?^?^» with this holy writ, You are not your omn^ being bought 
 "^ith a great price J therefore glorifie God^ and carry htm in 
 your body '^ fothat thofe who (as our 5^vior faith) 
 fohHS. ]^2L\t heard his voice, and are come out of their granges 
 md li^vey muft remember as they have a kinde of 
 fraternity with La:^arm in this fpiritual refufci- 
 tation, that they ftrive to live as brothers of the 
 Sleffcd Magdalen 5 and that after their firft alliance 
 in this point, of having had much forgi<ven^ they be 
 very ftudious to fraternife with her in this other 
 part, of loaiing much. 
 
 By this exhibiting the obligations of a true Con- 
 ^erf,I have recorded my own bonds^fic I may hope, 
 that God by his infinite liberality will be plealed 
 to inable the reft of my life for fbmc competent 
 
 ' ^ dit 
 
$0 the Court. 
 
 difcharge of this great ingagement : For me thinks 
 Ihcar the voice of our S^o^ior, to him he haddit 
 poffeffed of a legion of evil fpirits, Go home to thy ^^^^ j, 
 Jriendsy and tell them how great things God hath done for 
 thee. I am therefore come back thus ad domum Caefa- 
 risy. to thehoufe ofQ/ar, which in reference to ma- 
 ny of my Duties, I may prefume to call my home j 
 but moft'garucularly, in order to my difcharge of 
 this Confljntljion, of announcing quanta mihifecerit 
 iom'tnm, how'great th?xigs God hath done forme : 
 wherefore I do. not owe this Manifeft onely, as 
 an office of Recognition unto God, but do Itand , 
 me thinks, charged with it, as a condition of my 
 Abfolution, by which I conceive my felf injoyn- 
 cd, to make as much Rcftitution as I am able, of 
 that time which my Pen hath ftoln from the 
 Court; For the moft of that which is thought 
 well pafled away by the company that lofeth it, 
 ftands upon accompt to them that are the moft ac- 
 cefTary to the taking i taway, even from thole that 
 then reckon their lofs of it as a benefit ; fo that tru- 
 ly confidered^rhofe whom the world abufively cals 
 the beft company, are commonly the moft charge- 
 able with the undervaluation of time, which the 
 cheaper and moreinconfiderable they render it to 
 others, the dearer are they to accountfor it them- 
 felvcs : And this truth we cafily perceive, when 
 looking through all time upon eternity,we come to 
 
 b 2 dilcern 
 
A T^refatory Addrefs 
 
 diicern the true value of that which is the only 
 price this traniitory world hath to purchale ever- 
 lafting glory. 
 
 Upon examination then or my timcpalt,! hnde 
 ray felf bound to give up all the (lock of my fol- 
 lowing days, as an extent afiigned for reftitution, 
 although I cannot hope to make a rigorous (atif^ 
 faction by itj For then nhappinefs of theftkindeof 
 debts is llich,as the more we have taken away from 
 others, the lefs we are able to reftore j becauft fuch 
 prize impovcrifhes the taker ofit, fince he lofeth 
 his own time, while he robbeth others of theirs : 
 wherefore this confefsion, as it may prove precau- 
 tionary to others, may pafs for the moft likely 
 part of my fatisfa(5tion j and I fliall always afsign 
 my prayers towards the impetrating this of God, 
 that this penitential fatisfad:icn may be lb much 
 blefled, as to reftore (bme value of time thither, 
 where I am to account for lb much idle difsipation 
 of it. 
 
 Let me therefore humbly propo(e to all my 
 Readers, to rememher their creator in the days of their 
 youth -^ for when in their recollected days they 
 come to this fuit of the Tfalmijlj Remember not^ Lord^ 
 the fins of myyouth^ one of thehardeft points is, 
 even their own forgetting them 5 fince the Ghofts 
 of our dead fins walk often in our Fancy , and 
 divert much of that time we afsign for the 
 
 difchargc 
 
to the Court. 
 
 diicharge of our arrears 5 akhough they be but 
 fuch broken images, as dreams, that poflefs not 
 the will, yet they pinchaway always ibmewhat 
 off from the flock of time, fet out for part redem- 
 ptions. This cafe is attefted by St. ^ngujllnej when 
 he complained; That his old familiar acquaintances 
 did hold and fhake the garment of hii flefh, repining and 
 murmuring at his eftrangement: znd this fhaking 
 andqueftioning us, is always fbme diverfion • for 
 heconfcffeth farther, That after he had caFi ojfthe 
 images of youthful 'vanities, from all adherence to his will, 
 they Jlole after his fancy ^ not fo hold as to face his con- 
 fentj hut as it were, muttering hehinde him, aiid by 
 flealth fnatching at him^ and pinchinghim to turn and look 
 hack* 
 
 It is^ furely then a fingular blefdng^ never to 
 have been (b familiarly converfant with the vices 
 and vanities of youth, as our memories may ht 
 challenged acquaintance with, and fb drawn to 
 fome difcourfc with fuch images, when they pre- 
 fent themfelves ; they are therefore the beft dif- 
 pofid for ipiritual advances, whole imaginations 
 (freed from the clogs of idle and vain notions) 
 are always in theit motion and progrefs through 
 the Ipeculation of fome fair objed, and are not 
 diftradted by looking back upon the calls and 
 n'oifes of their difcarded familiars : The ftrudure 
 of the temple advancethfafter, when webuild with 
 
 both 
 
(L/f Prefatory Addrefs 
 
 bothhands^then when we are forced to hold arms 
 I f/^r^. in one hand to repulfe our enemies 5 fuch a ma- 
 levolent oppofition do our fancies make, when 
 they have been long poflefled of images, which 
 we mu ft not admit into affociacion, towards the 
 edifice of the temple^ they are as much unconforta- 
 ble,as thoft ftrangers to whom Zorabahel znCwcvcdj, 
 We cannot joy n yi^ithyou in huildmgthe houfe o/Go^- there- 
 fore the y\?ife mans counfel is excellent,in order to the 
 Scc/fi^* prepoffefsing our mindes. Endue thy felf Mtb vertut 
 from thy youth y and thoujhatt retain "Slpijdom to thy old age : 
 And this other pofition of SokmoU) is verified by 
 common experience, He that flatters hisfer-vant in his 
 youth yfl? all finde him dijohedient. 
 
 When I have confidered how much is written 
 of this fpiritual regiment of Life, and how much 
 better then any thing I have prefcribed 5 1 have 
 fometimes (jueftioned the exhibiting thele my re- 
 ceiptsj but again I have concluded my felf jufti- 
 fied in this confideration , that the domeftique 
 Wtfitian is always called into confulcs, though his 
 abilities be fb much meaner then others that arc 
 joyned with him ; as his learning can promife lit- 
 tle contribution^ yet his experience in the confti- 
 tution of the Patient, is accounted ufeful for the 
 appliance of their prefcriptions : So under this 
 notion, of one that hath had long experience in^ 
 the indiQ)olitions and infirmities of the Qourt, I 
 
 have 
 
to the Qouri. 
 
 have conceived, that my opining in the confiilt 
 might prove in Ibme degree profitable to the P^- 
 /iewfjand I may believe^ that of the conftitution of 
 the body,6c the peculiar peccancies of the humors, 
 I have given no ill information, towards which 
 part I have had a great advantage^by having been fo 
 long a domeftique:For as there are many little pal- 
 fagesand pertufions in living bodies, which are 
 clofed up and inacceprible in Anatomies ; fb I, 
 having ftudicd this body alive, may be better 
 informed of the compofure thereof, then manv 
 learned and pious perlbns, that look, as I may fay, 
 upon the Anatomy only of Courts^ furveying them 
 laid out as it were dead in (peculative figures. 
 
 And concerning what I have voted in order to re- 
 medics,! will fay nothing favoring of a formal dif- . 
 eftecm thereof; for fiich vails of lale are common- 
 ly fb thin^as there is more affedation then mode- 
 lly feen through them : I will profeis ingenioufly,! 
 have done my befl, in a fincere regard to the bene- 
 fit of that place to which I owe fb much civil ob- 
 ligation, and fpiritual fatisfadion ^ and I may 
 hope God will accccpt the defign, and blefs the 
 operation, confiding on this of our Patron JpoHle^ Heke^j. 
 7he earth that drinketh in the rain that cometh oft upon it^ 
 and hringeth forth herbs meet for thetn for "^hom it is Jref 
 fed ^ receirvethblef^mg from God. 
 
 On,e humane advantage this work may own, 
 
 namely^ 
 
A Trefatory Addrefs 
 
 namely, That though there are many better invi- 
 tations to Devotion, yet there is little exprefly pro- 
 vided for this family ; fothat mine may be a lefs 
 feaft, and yet a bettter entertainment for fuch 
 gucfts^ v^ith v^hofe appetites I am lb well ac- 
 quainted : wherefore I have ierved in more of St. 
 <Patdsm\\k^ then of his folid meat, rather familiar 
 Piety, then ievere Perfecflion : I have intended 
 moft the prcfenting liich wholfbm confedions, 
 as are good againft thofe particular humors, which 
 breed a kindc of i^'mtU2\ green- ftcknef, fb familiar- 
 ly in thefe bodies I entertain, I mean thofe levities 
 and trifles, which the fancies of thefe bodies are 
 fb apt to feed upon, which I may call the un- 
 wholfom green fruit, that even old age is com- 
 monly greedy of in this place; thetafle whereof 
 doth difrelifh the favor of Devotion, and breed 
 many obflruftions in the body of the inward man: 
 This Court-difeal^is excellently defcribed by the 
 mfd. 4. W'ifeman, The dalliance , with trifles, darkeneth to us better 
 fights ; and the wa<veringnej^ of our cupidities , turneth 
 the minde into a di:^nef unawares to itfelf: I may hope 
 to be hearkened to, in the crying down of theie 
 toys, having been fbloiiga Pedler of them : And 
 as devotion may truly fay of me, He that perfecuted 
 ji^fome times, doth fiow eVangeli:^ the faith "H^hich he did onci 
 impugti'fo I befccch God I may deletve the other fol* 
 ^aL 1.23. lowing wordsj of^Jnd they glorified God in me : I have 
 
 thus 
 
tn the Court. 
 
 thus much towards this hope, that I may b« well 
 perfwaded of the good fating and adaptation of 
 ray advices, even by the prejudices of my unhappy 
 experiments. 
 
 For certainly, as an ordinary Courtier, who is 
 acquainted with the humor, andinterefts of the 
 favorite, may be more dexterous informing wel- 
 come PropofitionSjthena greater Forraign States- 
 man, who defigneth all by the general maximes 
 of policy; fo one who is well verfed in the inti- 
 mate, and favorite affedions, and pafsions of the 
 times^ may apply motives likelier to work upon 
 them, then fomewho are much better grounded 
 in the folid rules of grace and lan<Sity j for fuch is 
 the weaknefs of our vitiated nature, as it is more 
 wrought upon in piety by proportions, then by 
 per fed ions. 
 
 Confidering then the duties I have fpecified, I 
 humbly prefent the Cowrf with this difchargeof my 
 Commifsion, as the difpoflefled native did preach to 
 Veca^olis'^ but,I hope, theconfequence will referable 
 more theenuntiacion of the Samaritan woman unto 
 her town ; for of theeffed of his preaching, we 
 read only, that all his toli?n wondred at him, which is a 
 more familiar anfwer at (Jowrf, to fuch vocations, 
 then the believing and going out to meet Chrijl, as the 
 men of Sichem did : wherefore my humble prayers 
 fhall be joyned, to inforce ray perfwafions, that it 
 
 c may 
 
<tA Trefatory dAddrefs, (j^c. 
 
 'jthft 4. rnay be truly faid in this occafion, M^ny believed in 
 Chrijl by the word of him that did tejiijie of him. 
 
 To conclude, although I may better intitle this, 
 an expiatory offering, then a propitiatory, the firft 
 being in order to the dilchargeof adebt, the laft 
 to the impetration of fbme favor j yet I may pre- 
 lume to pray in ic, againft the common iniquity, 
 which is noted in time, that the currant thereof 
 may not bear up, and carry down my lighter pa- 
 pers upon it, and let fink thefe my more Iblid and 
 weighty cogitations: And to obtain all the ble(^ 
 fing I petition for,upon this defign,! fliall humbly 
 Sfhef. prefcnt it to you with this reference of St. Taul, Jo 
 3*^°* hiniy iphois able to do more abundantly^ then l}^e can either 
 ieftreor conceive, according to the power that rvorketh in 
 us^ to him be glory in the Church by Chrift Jefus unto 
 all generations. 
 
 ffa: Montagu. 
 
 T^m folum mihi laboraVt^ fed tsr omnibm in^uirentibm 
 rveritatem, Ecclefiafticus 24. 
 
 UW//. 
 
Mi/cellama^ , or Spiritual Ejfays ; 
 
 A T A B L E 
 
 Containing the feveral Treatifes, as they 
 ftand divided into Sedtions. 
 
 TREATISE I. 
 
 A Map of humane nature^ divided into two 
 Sc<5bions. f^^^i 
 
 Sed:. I. Treating the Original reElitudeof mans mtUre, and 
 
 the prefent obliquity thereof. ' . ibid 
 
 2. Of mans abufng, ^ijat he might learn by the mortality of the crea^ 
 
 ture , anA the frailty of his nature evidenced in all forts of ferfins^ 
 
 and trials, 6 
 
 TREAT. 2. 
 
 Handling; the reparation of, hutnaqe nature in 
 two Sections. :_.. . j, j.. .: :^ . . ..: U 
 
 Seft. I . Of the admirable means (^odchofefor this Wor;^, and the rehabi- 
 litation refulring to man from this Order of God. ib. 
 
 2. How even mans infirmities may afford him glories-; ^ith motives ^^t- 
 joy, andcorrefpondence to the grace of j^hrifi incarnate,.. ■'''■f-'-^ foiori ii^ 
 ..:.v..^'-. . .'...TREAT, 'j. - ;:.■;^,^m'^o^nv^'\ 
 
 Of Religion in two Se6tiofi«^^^^''^^^^ ^^ ii 
 
 Seft. T. Confdering it under the general notion of fome reference to a- 
 
 ' ^Divine power. ^.. ...... ' ^ ib» 
 
 2. Treating tlge beft habit, of nfin'dey in irder to the finding /ireBifi(4' 
 
 Religiort:.i\-J ^^aiEoiloq io -tnr.'jm 9i:!i -^nurjifti^ 
 
 ::> ,^.;:• TREAT. 4. - 
 
 Of Devotion in two Sedions. 27 
 
 c 2 Seft, 
 
The Table. 
 
 Page 
 TREAT. 12. 
 
 Concerning (currilicy , or foulnefi of fpccch, in 
 three Sed:ions. 13 <5 
 
 Scd:. I. Ofthedan^eroufnefsof^thpfelihemeSy and the familiar excnfes 
 made for them. h*> 
 
 2. Some Jpeclal caufes of the gyo^th of this licentioufnefs, and feme ex- 
 pedient propofed towards the fupprej/ion thereof 140 
 
 3. fVhat circHmftances augmeftt thefe faults, and ^ omen incharged much 
 fevcrity inoppofitiontothem. 146. 
 
 TREAT. 13. 
 
 Whether to be in love, and to be devout, are con- 
 fiftentj in eight Sc<5tions. 
 
 St&i. I, The nature of love and devotion compared, ib. 
 
 2. Some fuhtle temptations deteEied, and liberties reproved. 152. 
 
 3. The errors of prophane jeaioujie argued, and a pious jealoufie 
 pro po fed. 1$$ 
 
 4. The deceit of pajfion in promife of mercy , and po'^er of reffting 
 temptations. 158 
 
 5. The faultinefs of flattery to V^omen difcovered, anddijfwaded. l6l 
 
 6. Trefumntion upon our vertue difcujfed, and the danger thereof remon^ 
 ftrated.^-^'-'^^'^:'''^'^":^^''-'':^^^^^^^^^ 166 
 
 7. Some fcruples refolved about the efleem of beauty ^ and the friendjhip 
 of ^omen. - . 1-74 
 
 8 The, conclufion framed upon the premifed difcourfe, and our love faftly 
 
 ]addr'e0. /;; /^ TREAT. 14^ .•" ' 17^ 
 
 Concerning the teft, and ballan.ce of filial and 
 V •m^rdn^ry'loye/infivcSed>i<^ns. 18 1 
 
 Se(JV."T. OfWtvcihedfUve^and^fodit'dii-J.tVn^fome mixture ^ffelf 
 \ ■ hlpef^s injt. , , - . " '' " ' N ib. 
 
 tH^m us. ' 187. 
 
 4 Motives to filial, lovedrojvn from-ourfei/eral relations to Godj as alfo 
 
 ,^^j)mth»jdi^my^mdadvant(i^tof^ ^-'^ • \^i 
 
 '^^(^Advices in order to the preferving this fort of li/i/iy. akikfrarernal di~ 
 
 J^^ifn rfpreffnt^i. 0sa£tyicio^ rHlfr'ryhcreby <<> .jud^e-.dfour^^Ifi^ 
 
 t^de in filial love. ip4 
 
 TREAT. 
 
The Table. 
 
 Page 
 TREAT. 15. 
 
 Of the duties of a Chriftian towards enemies, in 
 five S6(5tions. 265 
 
 Seft. I . The precept of loving enemies fweetned by many reafons dfaVCft 
 from Chrifis injayning, and hks aci'mg it. ib. 
 
 2. The averpnefs to this duty rifethfrom our corrupted nature y promoted by 
 divers fubtle temptations of our great enemy. 270 
 
 5. The relation \>i>herein all enemies are to he loved^ and ^hat Offices are 
 indifpenfably due to themy the omiffion 'thereof can be redeemed by no 
 other fort of piety. 274 
 
 4. The inordinatenefs of our love diffcilitateth this duty^ diffimulation in 
 this conformity reproached^ and many benefits derivable from a fincere 
 compliance reprefentedy asalfo prefumption ufon the Theory of this du- 
 ty dtjfrvaded. 282 
 
 5 The bejl prep'aratory dijpojition for the aSling this duty , the ^hich ma- 
 
 keth noobfirun:ioninthecourfeof jujiice, as alfo po'^erful perjons ad- 
 
 monijhed of their temptation in this point of revenge', and animated by 
 
 their exceeding merit in this fidelity. 287 
 
 TREAT. \6. 
 
 Of confiderations upon the unfiicccsfulneG of a 
 good caufejinfixSedions. ipi 
 
 Seft. I. That much Religion is requifiteto ajfifi us in thi-t probation, ib. 
 
 2. Motives to conflancy after a prudent ele^ion of our caufe. 2^4 
 
 3. The variablenefs of the vulgar upon events, and a prudent conduSl 
 propofcd. 2P7 
 
 4. iyfn information of )^hat kinde of conformity Wy oU'f Gods declared ^itl 
 in adverfe events. 299 
 
 5. The infirmity of our nature comforted by examples, holy and prophane, 
 and the aajuiefcence to ^ods order '^ith conflancy perfW'aded. 3 02 
 
 6. The conclufen regulating all humors in this probation, 310 
 
 TREAT. 17. 
 
 Of Solitude in two Se(5lions. 715 
 
 Se^. I . The mofl ufeful order in defcribing the nature of folitude, ib. 
 
 2. Solitude divided into three forts, and the firfidifcourfedof. 318 
 
 TREAT. 18. 
 
 Of a mixed Ibrt, or of Neutral lolitude in three 
 
 Sedlions. p4 
 
 Sea.. 
 
The Table. 
 
 Page 
 
 Sc^. I. SxpUiningthis term hy exhibiting the fiat e of mans ^hII in hi* 
 
 ele^ions. 534 
 
 2. Treating divers motives thatfolicite this vocation, 3 27 
 
 3. Ho^God ^orkethj and how the devil comtermineth in this vocation, 
 -^Imeinafdecowefeisdiicelted. %'iO 
 
 TREAT. 19. 
 
 Of violent folitudc; or cloft impriionment in eight 
 Seftions. jj8 
 
 Sed. I. HoU' un^'Ulingly our nature fuhmitteth to the lofs of liberty and 
 fociety. jb. 
 
 2. The deficiency of fingle natural reafon argued.^ for confoUtion iu tki>s 
 cafe, Mid the validity of grace averted, 540 
 
 5. Great benefit acknowledged to moral Philofoph^ , and the right nfe 
 thereof direSied in order to our folacing, 545 
 
 4. The dijpofure of our time treated, and advifed, for improvement oi 
 Vaell as eafing of our-minde. 550 
 
 5. Jl method fropofed in point (iffi^dy^ and the ufe m^y be derived from 
 fioryjto^^ards a right underfianding of divine providence^ 3,5 5 
 
 6. Some IP ecial meditations propo fed for the divertifement ofourminde, 361 
 
 7. Somejbeculatiensfuggefiedto recreate our fitiritsin fujferance, and t% 
 invigorate our Faith. 3 <^5 
 
 8. The final and mofi folid affignment of comfort for this condition, 370 
 
 TREAT. 20. 
 
 Of the contempt of the world in 2. Sedions. 375 
 
 Seif^. I. dy^rguments to difcredit all the attrallives of this earth , and 
 ■ Gods Contribution thereunto produced. ib. 
 
 2. ^Motives by the property of a Chrifiian to contemn the ^'orld, 381 
 
 •TREAT. 21. 
 
 Of the pr^henainence of a trge contemplative life, 
 in five Sections. ^85 
 
 Sc^.i. Contemplation defined,andfome excellencies thereof difcourfed. ib. 
 
 2. The gradations thereby ^e do ordinarily afcend up to this fiation. 385 
 
 3. The requifitenes of leilure , */? order tQ thisjpiritml elevation. ^34 
 
 4. Speculapion placed 4f the laftfiep in this afcent of the foul. 3 97 
 
 5 . Of the fenfible delight l^ringing from this head of contemplation. 40 1 . 
 
 The 
 
The Trmter to the ^R^der. 
 
 BEhold a Pm^t'rjextraordinary both in his fault, and his conftflion , who ac- 
 knowledges the having offended all the feverall parties of thefe time?, & can 
 think of no excufe, unlefle it be^the influence of the eriing Planets of this Conjun- 
 dture,raigning over our Pre Acs & v^ox^AmErrata To commonly,eithcr in the mat- 
 ter or the form of our Trade ; and the piety of the Author, having preferved his 
 Pen untaintedjthe malignity of our Stars,hath prevailed much upon our Pcnfils, in 
 mifcopying his Pen;Infomuch,as x\\q Author is the onely abufcd perfon in this new 
 BookjWho having for fome yeers paft, enjoyed no liberty but that of his Pen, wee 
 muft confefle it a great injury in us , to have fo ofcen reftrained his fenfe, in this 
 excellent piece of fpiritual Inlargement,hisPnfon hath prefcnted the whole Nati- 
 on : For my indulgence from the Author,! will take fanAu-iry in his own charita- 
 ble Treatifc, o^ forgiving Injuries : And for my pardon from the Re^ider,! may re- 
 fort to a contrary pretencc,namcly,the merit of having been the deliverer to hira 
 of fo over-weighty a Piece of Piety & Reafon, as may beare a dedudion of more 
 fenfe, then I have dipt from it,^nd confequently the delight of the Reader , may 
 well endure ;he allay of fo much pain?, as the looking often upon my Errata:. 
 
 Errata. 
 
 PAge 3.1ine 3 5" .after Wifemmfaye^^ adde, IVkit art thouproudof dujl andaJJjes? 
 p.$.Li$.v.montentarinefe. p. j.dele i?ow.8.in the marg. i[i.6.\.2').r. often, p.7. 
 \.i^.v.thismanifej}. p.jA.i^.r.frtile. p.8.1.iS.r.r/.iriVj. p.8.1.20.dele/. p.8.1.24.r. 
 become, p.p.l.ij.^'f ^ 'p,\o.\.%.2,ix.txfeenX,the. p.ijA.zc S.receivefh, p.23.1.5?.r. 
 giant, p.2j.\.2J.r.thew. p.'^i.\.ipA\\\''herein. ['.'^'y.l.^.r.mutinj. p.37.1.1 2. r. /»?- 
 m(iculate,tc\,i^.r.born. p.4c.l.2 5.dele?7c>/. p45.1.35.after ^^,r.r^frf. p.48d.i5'. 
 r.my fetters. p,')0,\,\6,r.treat. p. 5(5.1.7. put the Coma at /^si/;?/-, p.58.1.23.r.;7o^/<j- 
 hle, p.6i.\.io.r.we/hofild, p.^^^A.iy.r.halpit, & J.38.make the full point at deligh- 
 ted, p. 6^.\.'3,.v.no exterior. p.6').\.io.x.debAjefnent, Sc l.iS.r.hu i(f^e. p.6d.l.3i.r. 
 frefent, p.j^.l^^.r.but in, p. 'i^.l 12. Sifter method r.thej. lp.S^.}.i8.v.toth\p.pc, 
 Title, r.Courts cenfured. p.p i .\,\A,'X.make. 9^.\.iS.r.rend:ng, p.p7. 1. 7. dele thefe 
 &theComa. p. \oo.\.l'/.X. made ef links. p.ioi,\.^.t,Karpaj. &c\.T,l.r.fcituatien. 
 l>.Ji6.\.i9.r.hewai there, and \.i2.v.difplaced. p,i20.\,.22.v,PaUces. p»i24.l.33»r. 
 thatjhield. p. j 2^ *\. I. r fecundity. p.i3i.l.i5.dele/;?. p.\l2.\.i'^,r. charged -irith. 
 p. i^^.\,l I. v.deference. p.i ^A.l.^.i'.profcri^e. p.l'^S.\.'^l^V,witho^t. p.i4p.l.7.r. 
 fource. p. i^ 2.1.2'). r.wejuppofe. p.i'y^A.C.r.lerdingotit. p. 1$ 9. \. 21. r. inventive 
 p.i43.1.ult.r.^fW/»^. p.i 61. \.i.r,faultinejfe of 2nd. I'^.r.curio/itj of man. p.162 
 ].u\t.rftfe//. p,j6^.\.uk.r.SamaritaKs. pA6y»\»i2.r.leaps on, p.170. 1. 20. r. ^«r. in 
 phce of Jo. ic\.'^'^.thriparlj, p,iji.\.6.r.read. Sc lio.r, as take Hp, p.i72J.3i.r. 
 undertaking, p. 1 86.1. i ^^^.v.holj effort, p. 1 1 8.1. y.r, improved, p.iSp.l.ij.r.prepefure. 
 & l.'^^.v.degree. & l.'^^.r.compared. p.ipi.l.iQ.r.diJpenfing. p.271.1.33. r.vefHges. 
 p.2'j2.\,22.T,exanimation,^].2').v,incitatioM. p.2j^.\.ip.r.ofhisy and in the fame 
 line, the parenthefis ends at revenge. p.2j').\.i.v,mirrer, p.277.1.i7.dele of p. 279. 
 \'2i.\\dishvrfement, p.i^c. \.6s.fce-/:es. p.T,oi.\. I'^.x.fcrnples. p. -^ii.].! ^.v.fcrutinj, 
 p.^l^.\.c).v.yjefcience. p.-^l 6 '\.9-x.prejudication. p.320.1.23.deJe ^o/.3.l5. p.321.1, 
 1 4.r. infuch a. p.3 2^.\,2,v.to thv, p.3 34.I.1 2.X.isa very, p,^ 3^.l.ult.r. retrenched, 
 p,'^69.\.i'j.x. accruing, p.377.1.i3.delC(?/. p.''y'j9,\.i4^.x.fingle man, P.3P3.1. 15. r, 
 f'ijlofe. Scl2i.x.^ireih. p.l96.\.i^,x.refolmon, p»l99S^2l.x, gifted* p.404, 1. 1/i 
 ' otat io-'t. p.^o^,Ln. x.portemuf^ 
 
The firjl Treatiji 
 
 A Aiap of Human e N-a t u r e , 
 
 divided into two Sedions. 
 §. I. • 
 
 Treating the Originall refcttude of <S\Tans 
 nature ^ and theprefent obliquity thereof, 
 
 S in Navigation, Cofmograpliie is no Icife 
 ufefuU then Aftrologie , by reafon it is by 
 I fome relation to the earth, that all meafures 
 are taken , and all reckonings are made in 
 the feverall courfes of our faylings ^ even fo 
 in our fpirituall voyage through this life, it 
 feems no lelle requifite, to ftudy the Map of our own Eartli 
 we carry about us, then to fpeculate the Globe o^ heaven, 
 vvhereunto we are fteering, in regard the conftitution of our 
 infirme Nature ought to be underftood, in order to the con- 
 ducing of the VeiTcU to her fupixme and heavenly defignati- 
 on-. And the knowledge ofourfelfe, is as it were the Com- 
 paffe, whereby we muft fet our courfe, fince it is out of divers 
 knowne properties of humane nature, that we forme points 
 ofdiredion, by which we judge, howneere our anions and 
 defigns ftand to the right courfe of a rational nature : And as 
 
 B • the 
 
(tA'Map of Chap^ il 
 
 tBe foule and bodie in man, hold an analogic with the firma- 
 ment and the earth, in point of conftituting but one world of 
 thefe fo differing fubftaRces-, So Ihall we doe well to confider 
 the fpirituall and corporeall fubftances in man, as making one 
 cocxiftence, whereby we may the better underftand the na- 
 ture of the fubjedwe difcourfe upon, and refle<5ting on man's 
 confining of two fo diverfe portions, as fpirit and materiality , 
 we lliall wonder the leffe, at thofe fo difcordant qualities, 
 which are found in this compound nature of Man. 
 
 If Faith did not oblige us to beleeve our own originall inte- 
 grity, we have fcarce vertue enough left to own it, our reafon 
 is fo degenerated, as flie hath no mind to claime by that pre- 
 fcription the dominion of our fenfitive appetites Vwhich are 
 her naturall fubjedls'iihe feemes fo much better pleafed to yeeld 
 unto their government ; but let us move Reafon (by the dig- 
 nity of her prerogative, and the debafement of her conditi- 
 on in fubmitting to the ruleofourpaffions) to endeavour the 
 recovering as much of her Rights,as can fland with the forfei- 
 ture of her firft ftate. 
 
 God made man fo noble a creature, as even in his obnoxi- 
 oufneffe to mifery, there was an excellence of nature •, For the 
 frecdomc of his will was one of the chiefe prerogatives of his 
 ftate, and the abufe of this power, declares the dignity of it, 
 by the feverity of God's vindication, fince upon the firft defe- 
 d:ion of mans will from him, God did teare and divide the 
 Kingdome he had given him, rending the fenfitive powers 
 from the dominion of the rationall •, And in this breach, he 
 left mans reafon though not wholly depofed, yet fo much 
 diftrelTcd by the'powcrs of the other revolted Tribes, as flic 
 needs nov/ a forrcin fuccour, not onely prevenient, but adu- 
 ally concomitant for her fupport, in this continuall warfare 
 againft her nartirall fubjc(fi:s, our affedions and fenfitive ap- 
 petites, which have fet up idols of their own making, like 
 J^-eroboams calves, l,the delights of the fenfes) to maintaine this 
 divilion and independcncie, upon the foveraignty of reafon, 
 to which they were at firfl fubjeded, looking alwayes up 
 
 with 
 
§.u Humane 3^mrc^l 3 
 
 with the eyes of the Hand-maid,upon the eyes of the Miftrcffc 
 (incere and redified reafon. This firft happy ftate of man we 
 are bound to beleeve^evenin this deplorable condition we now 
 find him, for the fpirit of his Creator alfures us, that God 
 made mm upright, & he mtangled himfelfin all his perplexities. 
 
 We may therefore well ask the Prophets queftion, O hor\> 
 didjl thou fall in this CMorning light , when there was but 
 one block in all the earth to ftumble at < Thou wert made 
 to tread upon the earth, onely as on a ftage, beautified and 
 adorned for thy paffage over it, in triumph up to heaven, not 
 to fink into it, and be wrapp'd up in it, in this foule and dark 
 conveyance of thee , whereunto thou art now fentenced. 
 Thou waft created to have been ferved onely by the mutati- 
 ons of all creatures, not to have fuffered with them by any 
 change, which iliould have been in thee onely a tranfladon of 
 thy earth to heaven,not a refolution of it into duft ^ for mans 
 foule as having never been offended by his body, fliould never 
 have put it away, and left it to his owne vility, but fliould 
 have gratified the fervices thereof, with an immediate prefer- 
 ment to glory and impaffibility : O ! what can be anfwered 
 by man for this felfe-deftrudlion •: 
 
 Me thinks Man replyes, that the weight of the then greateft 
 of all created fubftances, falling from heaven, fell upon him, 
 and thus fhiver'd him into duft •, indeed this is all can be faid 
 to move compaflion for him, and this prevailed fo much with 
 his Maker, as Man's fall was commiferated and redreiled, and 
 he that fell upon him, was left faftned to the abiile of his own 
 precipitation. What a fad contemplation is this, that the 
 morning ftar who was created to feed onely on the increated 
 light, was fo foone condemned to feed on duft, as being falne 
 from an Angel to a Serpent ^ and Man who was to rife up 
 to the Purity of Angels, and to know no fouleneffe by the 
 way,was quickly fentenced to the becomming duft : fo that by 
 this commerce with the Serpent, Man is becomehis fopci vt^ 
 then as the Wiie-man faye^Ture it is t?i?tOi?^i?^rnirScr- 
 pent, while he fed firft upon thee, that infufed the poyfon of 
 
 B 2 pride 
 
zJ^Map of Treat, u 
 
 pride into all thy -corruption •, For mans nature favours fo of 
 this venome, by which' it was firft tainted, (which came fronl 
 the Serpent 5 who retains his ^ride in all his debafement) as 
 even through all the veines of mans infirmities there runs 
 ftill this mortal fpirit of felf-love and prefumption, though he 
 be reduced daily, to plead the mifery and infirmity of his na- 
 ture, in defence of his reproachable imperfciflions. 
 
 There feemes to be no better Character of the infelicity of 
 humane nature,then is made by thofc, who inveigh againft the 
 weaknefle of it, yet claime that as an authority for all their 
 faults, making the propenfity to ill, the patronage of it, as if 
 the forbidden fruit were now become mcdicinall for a weak 
 confcience : That is, as if our inward frailty might ferve for 
 a purgation of moft of our faults. This is a confexfrion the 
 Serpent oifers us often, which his tongue may be faid to make 
 againft the venome of his teeth •, For how familiar is it, to ac- 
 cept this prefcription, and to apply thisreceipt of (h is not /, 
 but fin that drvels in me) for the cure of all the ftings of con- 
 fcience, as if the accufation of ^^^ wretched man yV.x'ct fufficient 
 for the acquittance of him before God. For how many when 
 they are ingenuous in tliis confefTion, think they are difpenfed 
 with for many groffe infidelities < fo as even the difcovery 
 of the nakedneffe of our nature, palfeth often to our fenfe for 
 the cover of all ha' deformities : how familiar this felfe-de- 
 ception is, I need not argue, but rather cqmplain diredly in 
 tliefe tearmes of the Gofpel, fince the light that is in thee is 
 :. darknejfey horv great is that darkneffe ? This being our cafe, 
 when the knowledge of our infirmity becomes the defpairc or 
 our recovery. 
 
 This confidered, may not we fay that the Serpent while 
 he feeds upon our duft, (that is, prevaileth upon our frailties') 
 blowes part of it into our eyes, to blind us, raifing this cloud 
 out of our infirmities, that we may fee no way out of them : 
 wli:h fubtilty prevaileth fo much , as dcfpairing often of our 
 conftitution, we confultourpo^^fjner, for receipts, onelyto 
 give us a fair and eafie paflage through this life, and for allay- 
 ing 
 
§,u Humane J\(aiHrc^ . 5 
 
 ing the difquiets of our nature, he gives us fuch remedies, as 
 
 are pleafant for our fenfes to take, which are variety of fenfible 
 
 fruitions, that rock our childifli nature into fome reft, by the 
 
 motions of her owne infirmities •, Thus commonly our life 
 
 is but a continued {lumber, in which our reafon lies bound up, 
 
 and our fancie is the onely loofe and living faculty of our 
 
 foule , which raifeth to us, but dreames and Similitudes of 
 
 good and evill, fometimes vaine images of joyes , and other 
 
 amazing phantafmes of fears-, and in this dream of opinion and 
 
 imagination we ufually paffe our lives, feldome waking and 
 
 comprehending the true nature,evcn of the things wherewith 
 
 we are the moft affetfled : In fo much, as while the truth is 
 
 that our life in this world is but a kind of dreame or lliadow, 
 
 we dreame fo ftrongly, as we doe not difcerne it to be but 
 
 a dreame ^ for the momentapynclfe and inanity of our life i-u^^u^^-h 
 
 feldome comes into our fancie^hich though it beib fufcepti- 
 
 ble of all levities , yet feldome admits the thought of mans 
 
 owne lightnefle into it ^ the vanities of our life, lliadov/ and 
 
 cover to us oui« lives being but a iliadow •, and thns while we 
 
 breath continually in this element of vanity, it becomes as 
 
 the ayre to us, which we feele not fenfibly in our familiar ref- 
 
 piration, and yet our breath is nothing elfe but aire: after this 
 
 manner, while our life is nothing but vanity, we are theleffe 
 
 fenfible of this conftitution. 
 
 So vaine a thing is meere humane nature, as when your 
 wit hath fancyed the moft ayerie and h^ht conceptions, it can, 
 for images cf this inanity, man feemeth yet fo much vainer » 
 then all thofe expreifions, as even all of them leave no im- 
 preffion on man, of his owne vanity, for he makes noufeof 
 thofe his appreheniions, but lives as if hcdid traduce and 
 abufe himfelfe in his conceptions and expreffions of his owne 
 vacuity and emptinelfe, and falls not at all into confidera- 
 tion of thofe difabufing notions : and thus he verifies what 
 the holy Spirit fayes of him, that man compared to 'vanitj is Som. S, 
 found lighter then it, 
 
 For, as if the variations and inftability of his owne ftate, 
 
 B 3 were 
 
(tA'Mapof c Chap. I, 
 
 were not fufficient for his vexation, doth not man adde to 
 them, the changeablenefTe of many other creatures, more va- 
 niihing and fleeting then himfelfe,by faftning his love to them, 
 namely, to riches, honour, beauty, and the reft of this worlds 
 flaflies, and blazes of dele<^ation3 which goe out very often, 
 even before they have fo much as warmed our fenfes; 
 
 §. I I. 
 
 Treating Mans abufe ofvphat he might learn 
 hy the mortality of the creature^and the frails 
 ty of his nature eyidenced in all forts offer^ 
 fons andtrjals. 
 
 ALL the creatures feeme to tell man in their perifliing 
 variations, that they were made fo tranfitory, to paflS 
 away as attendants on the flux and motion of his 
 life, whereby to inftrud, as well as ferve him by their fubjedi- 
 on, yet is he fo little advertifed by them of his own frailty^as 
 he rather applies their variations to amufe him in the impercep- 
 tion of his owne inftability ^ For while all his pleafures arc 
 derived from the continuall changes and mutations of things, 
 even out of this variety of delights, he drawes the inconfidera- 
 tion of his owne continuall flux and confumption: For he 
 neither feemes to beleeve the nature of the things themfelves, 
 in all thefe evidences of their mutability (while he fixes his 
 heart upon them, as if they were immoveable) nor doth he fo. 
 much as learn the variableneffe of his own minde, by the expe-. 
 riments of fo frequent alterations of it which happeneth after, 
 even without fo much caufe as fatiety,meerely by the lightneffe 
 of his owne conftitution. 
 
 Doth not this feeme a ftrange incongruity in the nature 
 ofman, who, while he ftatesallhis deled:ation in the' inter- 
 mix* 
 
mixture of changes, (even of his owne minde, as well as of 
 forreine fruitions) that in this occupation , he Ihould divert 
 himfelfe from the animadverfion of his owne vanity and im- 
 permanency : How juftly may it be faid then, O wretched ' 
 man , who fliall deUver thee from this body of delufion ^ 
 When all the creatures that paifmg away and dying, open 
 themfelves in an Anatomic of thy fraile nature , thou wilt 
 not fo much as looke upon thy owne frame and compofition, 
 which thou canft not fee in thofe living figures thou art play- 
 ing and fporting with •, for the life of man cannot fee it felfc 
 truly, but by reflex from death, and every periiliing, dying or 
 dead creature, refleds to man his own image, and yet as the 
 Apofile fayes, CM an fo frequently bgholding his natur all face in 'lamej i. 23, 
 this glafs of death,forgets what manner of man he is.Therfore 
 the Author of life, in his Word, hath often fet his hand to his 
 manifeft of the creatures,which they all make,for Man,in their 
 fuccelfive corruptions , and in very pregnant tearmes he hath 
 declared to man, Tlut his l^fe is hut a vapour^ thatapfeares hut James 4. 14, 
 a little time y and then 'vanifheth. If then our life, which is the 
 foundation of all our vanity, be but fo flight and fubtile a 
 thing, what can we fay of riches, beauty, and honour, and the 
 like temporalities < which are but the accidents of that fub- 
 ftance, which is it felfe but a vapour ; Wherefore all they fecm 
 but colours, diverfified by the feverall variations of that hght^ 
 which is but a flafli of lightning , for life it felfe is but fuch an 
 efclat of light. 
 
 This confidercdjwhen the nature of all the worlds toyes and 
 nugacities is rightly difcufied, all the fpecious good of them 
 is found to be but opinion and imagination, which may be 
 tearmed the fume of this vapour of our lives, as it is exhaled 
 and vanifheth away, and yet this fume of opinion ^ darkens to 
 us the nature of our lives, as fmoake often doth the matter 
 outofwhichitisraifed: For how familiarly the eye of our 
 reafon is deprived of all exercife by this fmoak of opinion, I 
 need not urge, (ince every one that goes abroad into the aire 
 of the world, palpably feeth what fore eyes Reafon hath al- 
 
 jnoft 
 
8 ^Mafof Treat. I. 
 
 moft every where, by living in this fmoak of opinion. 
 
 O then, how much worfe then nothing is the hfe of man 
 thus lightned and evaporated by his own fancie, when at the 
 beft of his carnal nature, in the holy Spirit's account , /> is but a, 
 ^)adow, a drcAme, or a vapour ? 
 
 And certainly it was an expreffe ad of Providence,(relating 
 to our undeceiving") this of Gods choofing Solomon, 2i\x\ong all 
 his Secretaries, to make the moft ample and precife manifeft 
 of the nature and conditions of all temporalities •, for as Jle- 
 Ar4;?^^r is faid to have furniHied y^r//?<?//f largely with expen- 
 ces requifite for all forts of Anatomyes,when he defignedhim 
 to write the hiftory of Nature, that his experiments might af- 
 ford him both light for himfelf and credit with others ^ fo God 
 feernes to have provided Solomon an abundance and affluence 
 of all thofe creatures, m. their beft degree of fincerity and per- 
 fe(5lion, whereof he was to deliver to the world, the nature and 
 properties, that the fenfibleneflfe of his experience might move 
 and affed the world joyntly with the charity of liis {pecu- 
 lation. , 
 
 SJohn Baftift^{\v\\o had the fame fpirit of truth, I by an im- 
 mediate infufion,but did never exercife it in any prad:ical expe- 
 riments) had not been an organ of this truth,fo proportinate to 
 our infirme apprehenfion which embraces truth, fooner, clo- 
 thed with fenfible particular experiments, (andfo becomes as 
 it were palpable^ then in the univerfality of notions,while it re- 
 maineth more abftrad:ed in fpeculation •, King Sclomon there- 
 fore was an inftrament fized and fitted to worke upon our na- 
 tures, and he, who was the beft Moral Chymick that ever 
 wrought upon the matter of temporallities, by the experi- 
 ments of all fruitionSjCxtraded this as the quintelTence of them 
 all. Vanitj of 'vanities , all is 'vanity under the funne and vex- 
 ation ofjpirit • He;:e then is the produd and fumme of all onr 
 loves and fruitions in this world, and after this convincing 
 manifeft, of the worthlefneffe of all otl^ier creatures, alas, how 
 much a more deplorable convidion hath he left us of the vani- 
 ty of man, by his owne fall and prevarication, when in the 
 
 fplen- 
 
§.i. Humane ^J^tureS. f 
 
 fplendor of all this light of verity •, a few fading colours in a 
 womans face, dazel'd even his Eagles eyes, and fo his blind- 
 ne{fe and infatuation is become a clearer evidence of the infir- 
 mity of mans nature, then even all the bcamcs of his illumina- 
 ting pen. 
 
 They who will look attentively upon this naked image of 
 Solomon^ need no other chara(5ter of our humanity^ there tliey 
 fliall difcover all that the world accounts the fecurity of hap- 
 pynelTe to be the likelieft betrayers of it •, For he, whofe know- 
 ledge exceeded the ftock of nature, and whofe poffeffions were 
 cquall with all natures provifions, may be faid to have fallen 
 hy the weight of his felicities •, how infirfne a thing then is 
 man, that cannot carrie even his own wiflies without falling 
 under them when he is charged with their fucceifes, for alas, 
 how much doth familiar evidence atteft this truth, that man 
 in honour becomes like the hea.fi that perifheth ? 
 
 May not our carnall nature thenbe'juftly difcredited to us, 
 by confidering that our life is cither a perplexity of willies, or 
 a pcrverfion of fucceffes ^ and this convincing evidence which 
 common experience offereth, proveth what Solomon fayes, ^^^""^ 5" ^^* 
 that this is the afjiiBion which God hath given to the fons of 
 wenyto exercife them in it •, fince indeed this world is but a ftagc 
 for their wraftling and contention. 
 
 And if we look upon our nature in the exercife and trial! 
 of it, in the other extream of affliction, we (liall finde their 
 fecblcnefTe, even m thofe pillars that were the ftronglieft fup- 
 ported by grace, namely Elias^ who feemed to have had fo 
 little mixture of the elements in his nature, as he is called by Ecchu. 4S. ' 
 the holyjpirit, afre and a burning lights yet even he in his fiery -^^^{^-^ 3* ^^* 
 triall had fo much earth about him, as to faint under his carri- 
 age, and to cry out to be delivered even of his life, as of a bur- 
 then .-thus ftrong was that little weaknefs of our nature he had 
 about him:& holy fer. who feemcs to have brought none but 
 holy earth out of his mothers wombc, by the teftimony of his 
 fandtification in it, yec even this fandified oare, had fo much 
 drolTe found in it, when the burning fre rvas (})Ut up in his bones ^ 
 
 G as 
 
lo tJfMap of Treat, i. 
 
 as to ruftover even into the curfing the day of his birth, and 
 to prepofe his mothers being a tombe for him before a delive- 
 rer of him into that light wherein he faw fo much mifery and 
 afflidion •, May we not well fay then in reference to that 
 
 7er.ic.io.iA of Solomon, if the he ft men on earth make this confejfton of 
 
 Prev.ii.-^i. the mifery of their nature , what doe the w or ft and the mo ft 
 de^ra'ved ? 
 
 Thus have we feene frailty and infirmity of our corrupted 
 nature tal^enfrom thebeft figures ofitindiverfe pofturesof 
 temporall felicity and affli^ftion, and we perceive that in one 
 ftate it is fo unhappily difpofed as the proneneffe of it to ingra- 
 titude, is raifed by the very degrees of obligations and benefits 
 it receiveth ^ Infomuch as the plenty of temporall bleflings, 
 proves often an over-ballancing even of the power of abundant 
 grace, as ^t{t^ manifefted in the infidelityes of Solomon : and 
 againe we find in the other triall, how the weight of fufferance 
 boweth and defleds a lu:tle,even the ftrongeft pillars of huma- 
 nity, among which we doe bring in Saint ?auls depofition of 
 this truth, where we make upon all thefe furveys, this his re- 
 7. flecflion, O wretched man ! who jhall deliver thee from this body 
 of death and corruption ? But we are not fo miferable as not to 
 haveaprefent anfwer to this fadqueftion, the grace of God by 
 ^efm Chrift our Lord, 
 
 Wherefore letusgoeon, and look upon our nature as it is 
 Deified in him,and as the other reprefentations mieht make us 
 lament our birth with Job upon our dunghill, fo this afpedl of 
 
 Lnki I. it in the perfon ofchriftjYnzy recall us to rejoyce with Zaihary 
 in the Temple^and allow our nature this felfe-afcription, juftly 
 aflTumed by the fecond organ of the reparation thereof, hence- 
 forth all generations pall call me blejfed-^this affumption may be 
 
 Cal. 2. 20. well allowed our nature when we look upon it with S. JP^ul, 
 not living in itfelfe, but Chrift Imngin it. 
 
 THE 
 
Tbefecond Treatife. 
 The reparation of Humane Nature, 
 
 divided into two Sections. 
 §. I. 
 
 l^reating the admirable meanes (jodchofefor 
 thtsypork^:, and the rehabilitation rejulting 
 to man from this proceeding of God. 
 
 HAving fcene the figure of man made much Hker the 
 image of him, who faid, he would raife himfelfe and 
 buome Itke God^ then like God himfelfe who made 
 man after his own image, what meanes is there left to reftore 
 that, which all the fubtilty of the fupreameft Angel had much 
 adoe to disfigure, when ruine is fo much eafier then repa- 
 ration < 
 
 1^ Lucifer himfelfe had applyed all his abilities to have 
 given man fatisfac^ion, he could hardly have excogitated fuch 
 a meanes of mans redintegration •, for it may be difputed whe- 
 ther it had not been a higher pitch of difreiped to have defig- 
 ned God, to have put on this wretched nature of man, then it 
 was to project for his own Angelicall nature, an independency 
 on the divine. 
 
 So here the fpirits of men and Angels are confounded,when 
 they confider both thefe natures of God and man, firll: a- 
 part in their peculiar properties, and then behold them united 
 in this incomprehenfible manner in the perfon ofGod:here 
 Saint Auftins exclamation is more proper then any inquifition, 
 one Abiffe calls on another, the Abine of mifery attracts that 
 of mercy •, here is the tranfcendency of all wonder, that the 
 unworthy nelfe and demerit of humane nature fhould prove the' 
 
 C 2 exal- 
 
iz tAMafof Treat, z. 
 
 exaltation of it-,For now xhtChurch doth not ftick to fay fcelix 
 cul^a^ proclaiming even the fault to have been happy, that 
 procured fuch a redemption and a melioration. 
 
 Lord what was man, that thou jhould'fi hethm mindftdl of 
 him J who had nothing left to move thee, but his being be- 
 come worfe then nothing ! did this invite thee to fhew thy felfe 
 more God in his refecftion, then in his creation, wherei-n his 
 nullity had thus much towards his being, 'z./^. noadluallop- 
 pofition to thee, which his iniquity had, and fo his reparation 
 leemcd more incapable of thy love, then his nothing was of 
 thy omnipotency in his firft production. 
 
 In this deplorable ftate of humane nature, become even 
 Gods enemy,he did not onlyreconcile,but even fubje(5i: himfelf 
 
 l^hiU 2. C> to it, to mediate this reconciliation, he that cotdd not rob God 
 of any thing by his equalling himfelf e to himS^^mtd. to robGod 
 of all his Majefty by this his equality with man, by this ftrip- 
 ping and exinanition of himfelfe, taking upon him the forme 
 of this disfigured fervant •, here we may ask with the amaze-^ 
 mcnt of the Jpofile, who hath been thy Cotmcellor in this incom- 
 prehenfible defigne, which man could not have fo much as 
 
 -H/^f. :. 6. ^viflied for himfelfe ^ And Saint Paul refolves us, God for that 
 great love, wher ewith he loved m, hath railed up our dead na- 
 ture, and made it fit in as heavenly a place, as even the perfon 
 of God. 
 
 And indeed , love could only render this a6i: worthy 
 of almighty God;, all the other of Gods benefits might be rea- 
 red to his glory^without any relation to his love, the creation 
 of all out of nothing, might relate to the manifeftationofhis 
 omnipotency, and the order of his providence and admir>:- 
 ftration of the world, might be referred to the magnifying of 
 iiis wifdome, and the exaking liis glory by his diverfe 
 communications to his creatures •, But this exinanition of him- 
 felfe could riot confift with Gods dignity, if it had not flowed 
 from the immenfity of his love : So as this ad: confirmes 
 
 iBfi.JobH ^. Saint Johns definition of God, that he is love, for in this tefli- 
 mony God appeares nothing elfe, all his immenfity and 
 
 infi- 
 
§,u Hunuin&JS(.ature. . n 
 
 infinity is extant onely in love, {irict in this act of Gods incar- 
 nation, even his Omnipotency may be fliid to be cxhaufted 
 in obliging man, when there remains neither power in God to 
 do, nor wifdome to excogitate a greater benefit then this felf- 
 donation. 
 
 O immenfc beneficence and exceffe of love , which termi- 
 nates even the divine omnipotency ! fliall not this then fubdue 
 mans infirmity, and appropriate all his defires^tothc ftudy of 
 loving this God-, who having given man,even all his divinity 
 by his love-, fliall not man give this divinity all his love^ me- 
 thinksitis now unnaturally ixncc God is become man by love 
 to him, that irian united <o this God, fliould not become all 
 love of this divine ElTence. 
 
 How can man then finde now fo little of God in his nature, 
 as to plead his own infirmity, for not loving God , when by 
 this ^ift, he is made a confort of the divine nature'', as Saint S.P^ter 2= 
 Peter tcls him, and thereby inabled to love God by a partici- ^M 
 pation of the fame love, with which God loves himfelfe , fo 
 th^t the donation exceeds fo much the delinquency J 2L$ Saint ^t^ ^^^^^ ^^ 
 fiiff' votes a congratulation to our humane nature,which being 
 aflTumed by the Son of God, is conftitutcd immortall in hea- 
 ven,and exalted,fo as to fit at the right hand of the Father: 
 who thea ought not now to congratulate his nature thus im- 
 mortalized in Chrift, when he may hope to rife to the fame . 
 immortality by this affumptioni' 
 
 So m.uch ftrange incomprehenfiblenefle followes upon 
 Gods incarnation, as our nature is dignified above what it hath 
 a faculty to conceive, for the foul of man fliall not rightly ap- 
 prehend the honour of this union with our flcHi , till fl'je be 
 fever'd her fclfe from this connexion : fo great is the myfleric 
 of Gods taking flefli and blood upon him, as man mufl deveft 
 his, before he can comprehend it, fcr we fee the more we are 
 immerfed in flelli and blood, theleffe wedifcerneof it, the 
 carnal man iy the woife inquifitor into this incarnation,but tlie 
 benefit and mercy is no lefle then the myflerie , for Gods in- 
 carnation inableth man for his owne decarnation,as I may fay ' 
 
 C 5 and. 
 
I A J Map of Treat.%. 
 
 and devefture of his carnality, and by invitation of this divine 
 man Chrift Jefm , flievves him how to weare his flefli in fomc 
 proportion^ as Chrift wore his , namely, as a garment that did 
 not defile what it cover'd^ 
 
 Who then will chufe to cleave to our nature in the impure- 
 nefTe of her owne carnality, and bewaile that infelicity, for an 
 extenuation of her foulnefre,rather then recur to this capacity 
 whic[ffs imparted by the two natures ofchrifi unto ours, -z^/^: • 
 v^ refine her felfe to i'o much cleanneffe and fpirituality , as 
 I Cor. 6. 1 J. Sz'mt Paul doth not feare to exalt our fpirits to an identity 
 with Gods •, he doth not wonder at any thing in confequencc 
 ofthisfirft gift ofGod himfelfe given to our nature, for he 
 concludes , that he^rvho did not think his owne Son too muchjjorv 
 om. . :>-' ji^ii fj^ ^Qf ppifij }jIj^ alfo freely give m all things-: 
 Rom. 2. 1. Infomuch as we may juflly now fay with S.Paul^Therefore 
 man thou art inexcufable. when thou judgefl thy nature, as inca- 
 pable of vidory over her infirmity, for there is no fuch predo- 
 minant malignity in her, as thy enemy would in ft mate the belief 
 of^the worft part of thy weakne^e is this queriious diffidence, 
 for in that ill feature thou fhalt finde no fimilitude in the 
 perfon of C/^rz/^inall thy trials and temptations-, thou mayeft 
 finde fome refemblance in his figure , even in the anguifh and 
 attriflation of thy fpirit,but none in the yeelding and furrender 
 of thy confidence , for he felt our infirmities that we might 
 Hr^. 4. 15- not faint [under them, fo that the fimilitude of his temp- 
 Heh. 2. 18. ^^Ltion is the fuccour and fecurity of our defence in all our 
 try alls. 
 They then who in the prefTures of their frailties ,llial fainting- 
 pr I 4 h ^^Y->'^^^ ^^^ P^^^^ ^ ^^y good'fh^YC their anfwer following in 
 the next words^the light of thy countenance is fealed & imprejfed 
 upon us-^^or now the light ofchrifts divinity is not only ibining 
 on our nature, but even in it,as being now the orbe of the fun 
 of righteoufnes, infomuch as the eyes of God may be faid,not 
 onely to be upon us now^ in all our conflicts , but iikewife to be 
 concerned in our contentions as members of that head , whofe 
 eves are his-,and confequcntly they do not only animate us,but 
 
 aa 
 
§.i. Humane 3\(dture^. 15 
 
 zdi and Cccond us, infomuch as the Jpfile S. Paul chufeth his 
 mfirmities only to glory in, to. magnifie the triumph of 
 Chrift. 
 
 Wherefore they, who behold the fplendor of Chrifis divi- 
 nity now Ihining in our nature, need not lament the deftrucfti- 
 on of the firftTemple,when they contemplate this re-edificati- 
 on of this fecondSan6luary,but may confefTe wirh one ofGods EfaUh 9.10, 
 witnelTeSjthat the glory of this latter Houfg is greater then that of Ha^gai. 2. 2. 
 ^^^/tfr»i5fr, for our nature is more dignified in the perfon of 
 Chrifi^thcn it could be depreffed by the fault ofJdamfincc^not 
 only the holy Angels adore now humane nature in the perfon of 
 Chrtft^ but the very revolted fpirits are punillied even by the 
 confequences of their malice to it, for the bruifed heele ftands 
 now trampling upon their fubjeded heads ^ and it is not only in 
 the glorious perfon o^ Chrifis that our nature triumpheth over Epk, 1.22. 
 her enemy, but even in many other perfons, mortall and char- 
 ged with her infirmities, (.which make the weight of the fliame 
 the heavyer) fhe treades vi(5lorioufly upon the Bafalhk^ vilify- 
 ing all the malicious plowers and principalities, who are the 
 governoufs of the darkneffe of the world. Such honour have 
 many oi Chrifis members, even in this life, being inabled 19 
 walk in it ^ and yet not tvar after the flefl^ having [uclijpirituall 
 weapons, as cafi downe all imaginations^ that rife up in diti^xvQt of 
 their oxvn im^otency^ and fuggefi their incapacity of fuhduing 
 their enemy. 
 
 SECT. 
 
^A^Afajp of Treat, z, 
 
 §. 1 1. 
 
 Hoyp even Mans infirmities may a ford him 
 glory eSy and confequently. Motives to joy 
 and correjpondence with the grace of Chrijl 
 incarnate. 
 
 K 
 
 Efleding duly on what hath been premired, wc may 
 juftly fing an Hofanm to our humane nature, as (lie is 
 now participant of the virtue of God himfelfe, in the 
 perfon o^Chnfl^ fince fhe is fo fortified for triumph and vi(5lo- 
 ry over all the devills forces, and her own frailties, as I may 
 fay, it is a greater fhamc for man, not to overcome now, thus 
 joyned with Chrifl^ then it was atfirft, to yceld to the devil 
 and the woman joyned. 
 
 He, who is clothed mi\\ light as with a garment^ when he 
 bowed the heavens and ddccwAtA^ taking our nature as a 
 cloud for his veftment, might have purged it of all frailty 
 and infirmity by his merits in it, and have rc-eftated it in the 
 originall integrity •, but he feemes to have chofe the leaving of 
 this infirmity, to exalt the fidelity, this thought may be fup- 
 1 Coy. 1 2 . ported by his deniall of Saint Paul^ the removing from him his 
 relu<5tancies, bee aufe 'virtue is ferfccied m rveakneffe^ fo having 
 left our nature with this life-guard about her otmy grace is 
 fufficientfor thee^ he hath inabled her to rife to a higher degree 
 of honour,by victory ,then llie could have donebyfecurity/or 
 then our nature would have wanted the fimilitude and confi- 
 guration with the image ofchrift^ tempted, fuffering, and tri- 
 umphing, which is a diviner figure then the fafe unexercifed 
 condition ofJdam, 
 
 And why may not we conceive that the miferies left in our 
 
 nature by fo mercifull a God, were intended as feeds of a 
 
 ■ more. fruitfuU glory, fince not only our own fuiferings are 
 
 now 
 
§\i. Humane ^\Qtture^. i y 
 
 now allowed as good evidences for the claime of our felici- 
 ty, but even the diftrefles o? others, areafligned for our qua- 
 lifications, for Chrifi in his laft account with man, produceth 
 nothing but miferies of nature,for mans merit to him, ficknefs, 
 hunger, poverty, and captivity, are brought in, as the only 
 contributions to mans glorification, and by Chrifis words, 
 wefinde that even he inhabiteth ftillinthe infirmities of our 
 nature, infomuch, as to reconcile us to the moft averfing part 
 of our nature, we may look upon Chrifis perfonation in it, 
 forhefeemes Cat that day, whenhefliall in our nature, judge 
 both natures of men and a;lgeis^ to own his refideace moft 
 ■efpecially, in all the diftreffes and indignities of humane na- 
 tftre, and to admit the communication and familiarity we 
 have had with fuch miferies, as the only clairne to our e'Lcrnall 
 affociation with him, and thus having a capacity imparted by 
 all our infirmities to merit at Chriftj hands by his owne 
 fentence, our lyablenefTe to them may be thought a no- 
 bler ftatethen would have been our exemption from danger. 
 And to fupport this fuppofition, we may conclude, that 
 our arrogant enemy' (who aneded to be like Chrifi l\\ his glo- 
 ry, but never emulated his humility) is more torm^hre J now 
 by mans triumphs over hisangclicall powers, andhisowne 
 humane weakncffe, then he would be by mans ftate of impec- 
 cancy-/or even that fpoil this enemy nov/ mak:s upon us, doth 
 not at all eafe or relieve him, whereas the defeats & fliamcs lie 
 received by our victories over him, ftrain the rack of his pride 
 upon him, torturing him by^his vilifying his power, by vv'iich 
 means, even our infirmities may be laid to ferve Chrift ?gainft 
 the great maligner of both his Natures, which admitted, they 
 who complain of the infelicity & perverfion of our na: ure,m-iy 
 beadvertized,thatthcy have a means to revftifie rhis crooked - 
 nefs,evenby the impaifc of one of the moft veNcmcit corrup- 
 tions thereof •, namely, the palfion of revengc,fince this redrefs 
 may be wrought by their attempting continuall vindications • 
 againft the procurer of d 11 our mifery,by a victorious fidelity to 
 our maker -^ whereby CYcn. our infirmities being overcome, are . 
 
 D converted 
 
i8 The%epamion of Treat^xI 
 
 converted into the torments of our pretending tormentor,and 
 may the thusfting of the ferpent Be retorted into his own bo- 
 fome, when his aSaults return him more the fight of his own 
 impotency, then of our frailty. 
 
 And how feifable this .way of revenge is made, S. Paul 
 
 alTureth us, both by his life and Dbdrinc, when he defieth ^»- 
 
 gels^Prmcipalities, md Powers to joyn with his infirmities, and 
 
 . o 5- yet glorieth that in all thefe oppofitions, ?»/?;^ ?»4jf ^^ ^^^/-^ ^/S-^i? 
 
 ton(\uerer by him, who hath loved him. 
 
 How many virtuous Trochees are there now erefted in 
 Chfiftianity, of the vi(5tories of humane nature, over our moft 
 powerful! infirmity:' What numbers wear the veftures of their 
 humanity, fliining in the candour of innocence and chaftity> 
 Iw fo pure^a manner, as they feeme rather, living, transfigured 
 with Eli as and cMofes upon Tahor^ then comming disfigured 
 with Jd^m out ofEde» F So much doth even the fraileft por- 
 tion of our humanity triumph now over the grcateft frailty 
 of ournaturc,and from the infirmity of the flefli, derive rather 
 confcquent merit then aduall infedion •, fo that the proud fpi- 
 Fitfindes oftentimes by this repulfe, rather the mifery of his 
 dcftitution of grace^then the infirmity of our natur€,being fuc- 
 cour'd and fupported by an accelfion of the fortifying grace 
 o£ our He3.dChri ft feff^. 
 
 In which refpcd Saint Augiifiin fayeth elegantly^ the nati- 
 vity of Chrift was the renafcency of man; as flefli had wounded 
 thee, fo it now hcaleth thee •, the Phyfitian miniftrcd a receipt, 
 .compofed of our own infirme nature, and by the infirmity or 
 his fleOi, cured the infedion of ours. 
 
 And for an intire re-inforcement of our humrme nature^ 
 which confifteth of fpirit and flefli, our fpirit feemes to have 
 yet a more intimate union with God, for our flefh was but a 
 fupervefture or upper Garment to the Son of God. The two 
 natures of God and Man remaining diftind, and not inter- 
 • mixed, but our fpirit is fealed and impreffed by the holy choft^ 
 and fo feemes idcnnned vi.h the Spirit of God, in fome fuch 
 fort/as the impreifion left is the fame image with the ftampe 
 
 wliich 
 
$.z. • Humane ^\(atureS. ip 
 
 which impreflcth it, and in this refped, the Jpoftk tells us 
 that he that is )oynedunto Gsd^is onejpmt with him-^ w? need not" ^ ^O''' (' ^7- 
 fpeculate fo curioufly^ the radiant beames of the Word of 
 God, as to dazle or diifipate the fight of our minde, in this 
 myfterious expreflion of the holy Spirit •, as much as is com- 
 petent with our eyes, is the perception (by this dazling light J 
 of what great dignity and excellence our humane nature 
 may now own-, in which the intire Trinity doth refide,T:hc Son 
 of God in Perfon, the holy Ghoft or Spirit of God, by Cha- 
 ra(5lerand impreflion, and confequently God the Father by 
 the indivifiblenefs of his elTence from their prefences^ therefore 
 we fee C^r//? promifeth us in exprelTc termes,^^^ conrpanj of the John 14. 25.* 
 Father^ am his refidence in m. 
 
 Wherefore, Now O hap'py man that thou art, look not 
 down upon the ftage of the Serpent, where he lyeth ftill hiffrng 
 at thee, to call thy thoughts to the earth, fince thou didft firft 
 hearken to him ^ But raiie thy lookes upward, to the throne of • 
 Heaven, where the fplendor of thy humanity, at the right. 
 Hand of God, refledeth to thee thy owne dignity , for even 
 in the mirrour of the word, wherein God the Father feeth 
 himfelfe, man may now fee his own image • there man may fee 
 not only his nature made after Gods image, but God himfelfe 
 in the image of his nature. 
 
 Correfpond with thy own worthyneflfe then , O exalted 
 creature ! and live as if thou had'ft never feene thy felfe in any 
 other glafl^i, for here is that eminence truly conferred on thee, 
 which thou did'ft at firft fo vainly afFed,of being likeGod,and 
 the holy Spirit is thy councellour In this claime of thy divinity, 
 and thy comforter againft the diffwafions of thy firft 
 proje(5tor, who would now divert thee from the afpirin^ to the 
 confort and participation of the divine nature which is zPeten,^. 
 offered to thy afpiring. 
 
 This premifed and ponder'd, man may fay, Ire]ojce even ^ ^^^^ 
 in my infirmities^ that the poiver ofchrifi may refi: upon me and °^' ^ " ' ^' 
 triumph in me ^ for my ftrength is made pcrfed: in weak- 
 neffe, and may confort the harp of David to the fame tune of 
 
 D2 pray- . , 
 
20 T'he^paration^&'c. Treat. zJ 
 
 prayfing mans condition, profefllng, thy friends^ O Lord are 
 
 become, exceeding honourable^ their principality is exceeding 
 firengthened^ for when mans infirmities appear in temptations 
 and fuggeftionsjto deface the image andCharader of the holy 
 Ghoft in him, then hath he the holy Spirit to fecond him in 
 the defence of his own image. So that by the adjundtionof 
 thefe helpes, even all mans infirmities ipay be converted into 
 his glories, and man hath nothing left to undeifie him 
 now, but his owne preferrence of degeneration and flavery 
 to the enemy of his nature, before jiis adherence to her 
 Author. • 
 
 Finally, upon all thefe reprefentations, I may juftly re-ex- 
 toll and magnifie the dignity of humane nature, which we 
 may confider fent down at firft from Heaven as Gods image: 
 and next, as a ftate to which God himfelfe did vouchfafe to 
 come down in perfon, and taking it upon him, will inhabit 
 therein eternally, and then, that the holy Spirit of the Father 
 and the Son abideth in it, ss in his Temple, which he fanctifies 
 incei!antly, nay more that it is defigncd to partake the fame 
 glory, which the whole Trinity injoyeth, by being promifed 
 tohc made like h^mrvho hath it all, the God and tmnChr/fi 
 
 O then, he that msy hope this, let him never plead his 
 frsilty or infirmity, in difcredit of his nature, let him not in a 
 dejection of fpirit feek to cover his pufilanimity, with, wret- 
 ched man, Ifnde a Law relu^ant' in me, againft alljthefe mo- 
 tives and incentives of myafpiring to divinity, but rather let 
 him boldly pronounce in fuch a holy confidence ^s is prefcri- 
 bed him lean doe all things in him that flrengthe>is me, for 
 fince God is in fo many forts with u§, who ihali prevaile 
 a^ninft us < Therefore in all theie relu6tances^ let m6 ajfire- 
 to be more then conquerors^ by him whofo much loveth us. 
 
 THE 
 
The Third Treati/i^, 
 Of Re!io;ion/ 
 
 Conjtdering it under the general! j\(ot:ion of/ome 
 reference to aDtDine "Tower, 
 
 RElipon rifeth in the firft d^iwmng of the light of na- 
 ture, for the foul, asfoonasllie doth but fee her felfe 
 by the reflex of any difcourfe, difcerncs her own rela- 
 tion to fome fu|)eriour caufe ^ to \vhich ilie affigneth feme 
 prefent reverence andreafon, as it rifeth and afcendeth, brea- 
 keth the day a little further, but leaveth the mind ftill in fuch a 
 twy-light, as the underftanding doth hardly diftinguilli 
 fingularity, in the fupremacy difcryed above it felfe ^ for rea- 
 fon doth but, as it were, feele out her way to Divinity by a 
 kinde of palpation, and fenfible touches upon materiall crea- 
 tures, and cannot by an immediate elevation * of her faculties 
 to immatcriall notions, raife her felfe up to t!fe fpcculati- 
 on of any fpirituall fubftance^ much leffe to thcfupreme fpiri- 
 tuali tffence. 
 
 So that by the meere light of nature, the mindoftner fcar- 
 ters and breakes the object of Divinity, then fingleth it into 
 uniiy. This deficiency appeareth in the {peculations of moil 
 of the Philofophers^ who all looked naturally upward, for 
 fome fupream reference and affcription of tneir being,, but 
 unto mofl of them, Heaven like a crack'd mirrour broken by 
 their various ima^rinations, reflected multiplyed images of the 
 Divinity-, whereby we may difccrne that the perception of unir 
 ty in the divine B^'ence^ is not derived fo much from the emif- 
 non of the rayes of naturall Reafon, as from a reception of a 
 fupernaturall light^ whereby reafon is rather illuminated from 
 
 • 1^3 .above. 
 
 ZI 
 
2^* Of%eligion. Treat. 5,' 
 
 above itfelfe, then fingly 'producing this fclfc-illuftration : 
 and this forrein clarity dfefed upon our reafon, is the Grace 
 of the Divine effence, which elucidates to our minde the fim- 
 plicity and indivifiblenefle of the objed- from whence this 
 gracious fplendour ilTueth upon our underftanding. 
 
 Grace thus infpired, worketh by the foule, as light doth by 
 the fenfe-, not inducing the faculty, . but only the exercifeof 
 fight, for grace doth not confcrre any new faculty to the foul, 
 but only perfed:eth the capacity of naturall reafon in this ad, 
 of fingling the notion of the Diety, and fettling the unity of a 
 Creator in our bcleef. And this firft pofition alwaycs fugge- 
 fteth fome Religion taken largely, as a recognition by fome 
 cxtcriour homage of one Supreamacy above our Nature ^ but 
 this eftate admits of much diverfity in Religious beliefs •, in 
 which, even the wife men of the World, as 5^int Paul termeth 
 Rom. 1 . 2 1 . them, did ftray and lofc themfelves, growing 'vaiHt m their own 
 imaginations^ for by a feeming pretext of piety, namely, of 
 making religious addrelTes enough to God, they made maay 
 Gods under the colour of one Supream addreffe. By this 
 Errour we may perceive that naturall reafon necdeth ftill a 
 further condud from grace, to lead it to a redificd Re- 
 ligion. 
 
 Certain? it is, that the materiall and vifible fpecics of this 
 world, afford fome notion of the invifible producer •, as in 
 . mines, whereof the fpecificall matter is of a much meaner fub- 
 • fiance, there are found fome veines of Gold and Silver •,fo 
 out of the groffe maffe of nature, thofe that work upon it by 
 fingle reafon, may eafily extrad fome Spirituall ore of Religi- 
 on, for through the elemented body of the univcrfe there run 
 fome veines of intjmation of a fpirituall nature, independent 
 on all matter, which reafon may difcerne, and fp refolve fome 
 Religious acknowledgment of a Divine principle, astheprp- 
 duceroffubordinate caufesand effeds, but how apt humane 
 reafon is to fever and difunite this principle, we may eafily 
 judge, when we remember how foone reafon forgot her owne 
 oftginc, and as if having loft the unity of the god-head, llie 
 
 ' could 
 
§.u Of^ligion. Z| 
 
 could in number have made up that lofTc of quality, /he 
 brought in all the ccleftiall bodies into the account ofDivinity, 
 Terving xhtCMilitia of Heaven, infteadofthe maker, and we. 
 may call to mindethat as humane bodies grew Giants,mindes 
 feemcd to flirink into dwarfs-, when they fell in love, as 
 I may fay, with the daughters of men , that is, the concep- 
 tions of their owne naturail Reafon in this point of Di- 
 vinity. 
 
 And wc may well fuppofe that the Giants foules,^ in the 
 law of nature became fo , by cfpoufing this daughter of God, 
 which we may properly call Grace^ whereby their heads paffed 
 the skie, and touched Heaven it fclfe in this beliefe of the unity 
 of the godhead, and by this conjun(5tion with grace, rea- 
 fon produced their iffue of a redified Religion z, hence is it 
 that we finde the Patriarks frequently vifited by ccleftiall fpi- 
 rits, as the allies, as I may fay, of this daughter o^ Heaven 
 they had efpoufed •, and moft doe conclude, that all thofc, 
 who in the law of nature continued in a rectified belief- and 
 worfhip ofGod, were maintained in thatftate by grace, fup- 
 plementaM to the virtue of fingle Reafon. 
 
 How far humane Reafon may alone finde the way to xckXi- 
 fied Religion, is a queftion to excrcife curiofity, rather then 
 excite piety •, and very commonly, reafon in the diiquifition of 
 faith, doth rather fmkthe deeper into the earth, by falling 
 from her over afpiring, then il^e doth fix her felfe upward m 
 her proper ftation ^ and befides this danger,me thinkcs there is 
 this difference betweene them that are working upon reafon 
 toextra(5i Religion, andthofe that are feeding npon fiiicere 
 faith, that the firftare labouring the ground for that fruit, 
 which the laft are feaftin<^ on:, or that thefirft are plowini^, 
 while the laft are ^atherinp- of Manna. I fliall indeavour there- 
 fore to ferve in this fpirituall rc'fedion ready to be tafted, sea- 
 ting of faith, already digefted, rather then to be provic'ed by 
 ratiocination, for devotion is faith converted into nouriinment-, 
 by which the foul contrading a found & z&ivc llrengt.b,ne€ds 
 not ftudy the compofition of that aliment, ii finds io heakli- 
 fuIL §. 
 
2i OfT^igion. Treat. 5. 
 
 §. II. 
 'TTreating'thebeJl habit of mind in order to the 
 
 fnding a reBtfed ^ligion. 
 
 E thinks Religion and Devotion may be fitly refcm- 
 bled to the Body and the Souk in Humanity : The 
 'firft of which, iffues from an orderly proceflion of 
 nature, by a continuiftg virtue imparted all at once to mediate 
 caufes, the lafl is a new immediate infufion from heaven, by 
 wayof a creation, continually iterated 2nd repeared. So Re- 
 ligion at large ('as fome homage rendred to a fupreme relati- 
 onj flows into every mind, along with the current of natural 
 caufes : But Devotion is like the Soule , produced by a new 
 act of grace, directed to every particular, by fpeciall and ex- 
 preffe infufiOR , and in thefe refpects alfo the analogic will 
 hold, that as Religion hath the office of the body to containc 
 Devotion, fo Devotion hath the function of the foule, to in- 
 forme and animate Religion : And as the foule hath cle-arer 
 or darker operations, according as the body is well organized 
 or difpofcd, fo Devotion is the more zealous or remjfle pro- 
 portionately to the temper- and conftitution of the Religion 
 that coQtaincth it : Sutable to the Apoftle Saint James his in- 
 timation to us, that Fure Rehgton keep m unjfotted from the 
 P^'-'-'- '-7' rvorld." 
 
 I (liall not take upon me the fpiriruall Phyfitianto confult 
 the indifpofi lions and remedies of differing Religions, but re-' 
 lyin^ more upon the Xeftimony »of confeffed experunents 
 the -T the f:ibtilty of that litia)us art, Ifnall prefcribe one 
 receipt to all Chriflian tempers, which is to acquire the habit 
 of -Pie. y and Devotion, for this in our fpirituall life, is like a 
 ' hciUhfullaire ?nd a temperate die: in our naturall, the bcft 
 prcf^ivauve of a rectified faith, and ;he bcft difpofition to 
 recovei- from an unf 3und Religion-for the Almes and Prayers 
 t-'f.?. • - . of tl ic Ce?it irloj were heard and anfwered,when they fpokc not 
 
 the 
 
the language of the Church, and the Angel was fent to tran- 
 flate them into that tongue, in which God hath chofc onciy to 
 be rightly praifed, that which his Eternall Word Chr/fi fefrs 
 hath peculiarly affeded, and annexed to his Chdrch^this ihcws 
 the emcacie of piety, and the exadlneile of Gods order, who 
 hath inclofed his eternall graces within thofe bounds , info 
 which he brings all that fhall partake of them, and fo doth 
 naturalize all fuch ftrangers as he intitleth to them, doth not 
 allot any portions to aliens, but reducecfi all tliem he will en- 
 dow, into that qualification he requireth,which is into the rank 
 o^ fellow-citizens of the Saints y and of the hufJ)oU of God •, Efroef. 2. ip. 
 he leaves none with a difpenfation of remaining forreiners. 
 The y/;?^^/ that called the Centurion^ dirc<fled him to the gate 
 of the Church : Saint Peter did not bring him a protedion to 
 reft in his owne houfe, with the exercife of his naturall pie- 
 ties : and fo forthofe that are ftraying without the inclofure 
 of the Catholjque Church, if they walk by the light of naturall 
 charity, morall piety and devotion in their religious duties , ■ 
 this is the beft difpolition towards the finding ot the way, thc^ P^'^''^ ^ 5- ^• 
 truth, and the life, of whom thePfalmifl fayes. He is n cere to ^^''^^" ^^^' 
 all thofe that feeke himr-^ andthofe who are thus far advanced 
 in morality, may be faid to be in atrifs Templi', in the Church- 
 yard, which is, in a congruous difpofition for farther advance 
 into the body of the Ghurch. I fliall endeavour then to alfed 
 every one with the love of purity andholineffc oflife, for to 
 thofe that are already rooted and growing in the Church, 
 this difpofition will bearcthat fruit ^ the Apcfile foliciteth for 
 them, tjiat thsir love may abound more and more in knowkdgz^ ^P^^- ^ • 9- 
 and in allpdgement : And in thofe who are yet ftrangers and 
 forreiners, as he calls them, this reverentiall feare of God 
 fcemes to chafe the wax for. the feale of the holy Spirit •, for 
 Prayers and Almes doe as it were retaine God for their Coun- 
 fel, and as his Clients open their caufe to him, in thefe tearms 
 i^ the Pfalmijl^ Lord caufe me to know the way wherein Ijhould prj j^, 
 walk^ for J lift uf myfoule unto thee : And fuch may be faid 
 to be haife way towards their end, that doe worlliip in a zca- 
 
 E lous ■ 
 
i6 Of^ligion. Treat.^.' 
 
 lous fpirit, and are likely never left there, but helped on to the 
 'Jom 4. 23. other part ofworfl/ppmg in truth ^ By him that hath ordained 
 ourworfliip toconfift^f ^/^/V/V^^^iTn/M, fothat devotion & 
 fincerity in any Religion^are the hell Symptomes of our defig- 
 nation to the true and fincere Religion. 
 
 Wherefore having made this generall prefentation of piety 
 and virtue to all parties, I lliall not ftay to vvraftle in the 
 Schooles, but rather ftriveto fetfuch Church-mufiGk,asaU 
 parties may agree to meet at the fervice •, and this T prefume 
 may found in tune unto moft eares-^that where confort and har- 
 mony in faith appeareih, it is a good note of that Churches 
 fervice, being fet by the hand of that great Mafter, who in this 
 laft lefTon of his owne voyce, did concert this fymphony 
 in the mufick o'i the Church, and even ingaged his father, 
 John 17. II. to'preferve this unity and confort by thefe words, Holj 
 Father^ keepe through thy oivne name, thofe whom thou hap 
 given me , that they may he one as rve are onz^. This 
 . cleerethto us the marke of concordancy in faith, to be one 
 of the moft refpondent unto Chrifts fignature on his 
 Church. - V-. - 
 
 And as one may, without arrogatlng'to himfelfe much of 
 the fcience of aPhyfitian, venture to pronounce what is the 
 bcft temper to be compofed of, (o may I fafely affirme that 
 Relgion to be of the bed conftitution , which confifteth the 
 moft perfedly ©f thefe two divine elements, well intermixed, 
 Zeale 2ind charity '^ the which may be faid to make a good 
 complexion in the face of Religion ,- the firft relating to the 
 colour of the blood, and the laft to the fairneffe of the skin, 
 through which the good tindure of ieale is tranfparent in the 
 works^of charity ; wherefore the well tempering of thefe two 
 qualities make that beauty in tlic Sfoufe , of which the Br/de- 
 groome {m.x.h^Beho'U, horvfaireis my Love I there is nojpot in her. 
 And as the face, although it be not an infallible, yet is one of 
 thebeft indications of the bodies health-, for although there 
 be not any fo fecure fymptomes in it, as conclude againft all 
 iflfiniiiues, yet there arefomefo refolving marks of unhealth- 
 
 fubeflfe 
 
§.z. Of Religion. 2.7' 
 
 fulnedcintheface, as cannot miflead a prognoftike of fome 
 infirmity : So may we make a probable judgement of the 
 foundnefle of a Religion by tlie faire and healthfulafped there- 
 of, and by the ill looks and diffigurements of fome Religions 
 we may warrantably fentence the unfoundneffe of them ^ for 
 there arc fome that have fuch marks of uncleannefTe on their 
 skin, as not onely the Prieft, but even the People may difcern 
 theLeprofie. 
 
 This confidered, the moft advifed judgement touching if^- 
 ligion^ for the generality of men, is, the preferrence of that 
 which hath the moft promifing countenance, of this perfed 
 conftitution, o^ unity in faith ^ of orderly '{sale^ and ofacfivc 
 charity^ for out of thefe materials onely, that flame is raifed, 
 which our glorious high Prieft came to kindle upon the earth. Lptke 12. 4p. 
 
 T^he fourth TreMife. 
 Of Devotion. 
 
 In two Sed. 
 §. I. 
 
 Deyotion regularly defined^ and fome accidents 
 that rafe it^ escplicated. 
 
 THere is nothing feems more requifite , towards the 
 fmcerepracf^iceofit, then the found definition of De- 
 'uotion , for it is much eafier to copie well , then to de- 
 figne perfedily t • h worke : Nevertheleife it is tlie familiar pre-* 
 fumption of the world, to paffe themfelves Matos, by draw- 
 ing the cxprelfions of their piety, by their own imagination, 
 r^herthcm to work then by the Churclies dr^us^lrs and pat- 
 terns : and thus many are miftaken \vi the ma: ^xt-:,^ ra .);e then 
 
 E 2 in 
 
•i8. 
 
 0/2): 
 
 HeL 15. 17. 
 
 PfM. 114. 
 
 Domine 
 fe d yK^mlni 
 tm da f[lori- 
 am. 
 
 eJotion* ' Treats ^^ 
 
 in the meaning of their reHgious duties, for devotion ccn/ifts 
 moreofconformity toorder^in pjous applkationb , then in 
 contrivement of them : wherefore this prefcriptiort of fomc 
 fpirituall direcflor is given by (Sod, ohey them that rule- 
 over jou^ and fubmit jour f elves ^ for the) watch for jourfoHles. 
 And herein is provided a reft, as I may fay, for our zeale *tO' 
 difcharge it fclfe upon •, for when it is flhot without that ftay, 
 it often falls very wide of the right mark, which the holy Spi- 
 rit hath fet up to us, by the Pfumifi^ in, Not unto m^ o Lord^ 
 but unto thy Nawe give glory. So that this is the fafeft prin- 
 ciple for all good inclinations to build upon, vi^. the right 
 notion , and underftanding of devotion, taken from fome 
 prudent diieilor :, for even the ftcadieft" hands draw ftraighter 
 lines, ftayed and guided by a rule, then left to their own loofe 
 motion. And I may without prefumption,undertake to iliape - 
 a generall good rule, vby the Model of the Chorches do-' 
 drine) whereby to take the right dimenfions of re^^lified De- 
 forthis may be done by an unskilfull hand in the 
 
 votion 
 
 IDevotidn de- 
 ftned. 
 
 Jl'lat. 3 . . 1 1 
 
 pradicall part, as good inftruments may be made by Mecha- 
 nicks, who want the fcience of ufing them. 
 
 Devotion is a fervour infufed into our foule by Grace, which 
 breatheth out continually an alacrir}^ & promptitude in regu- 
 lar and ordinate performances, of all fuch religious duties, 
 as are ordained by God, for the exteriour teftimony of the in- 
 teriour love and reverence we owe him. 
 
 This good habit of the mind, is the fierie fpiration of the 
 holy Ghofi^ taking in. fucli fout upon our wills, as it raifeth a fla- 
 ming evidence of our love to God, in all our acftions, and this 
 Ur^ 1 2. 4p. is properly to^be bafti'\ed withthe Spirit^ andrvjthfire^ to have 
 all our affedions tm:aed Chriftian, by the accenhon of that 
 holy fire in our hearts, which Chrift fud he cametocafi into 
 fA^^.rr///, and required: the kindling and ardencie of it in us, 
 fo that the aftivity of tMs fpirituall lire in; our foules is that 
 we tearme our devotion,^ which imply es a. conformity of our 
 affedions in morality, and our opinions in religion, to the re- 
 vealed will of God 3 our appeu^seswe eonforme in acquiring 
 
§.i. OfDeHfOtion. 20 
 
 fuck habits of virtue as are exprefly enjoyned us by Qod Jh 
 his commandments ^ and our own conceptions we fiibmit in 
 our conformity to fuch a<fts of religious worflirp , as are dirc- 
 ded to us by the Church, which God hath ifivcfted with po- 
 wer of direcSlion, by thefe words of his commiifion, Thy th^ ^ i^, ^ 
 hearejou^heare me, a?id they that defpife yor^, defpjfe me : pvo- 
 mifing alfo the fpirit of trntii, to rectifie aH the executions of 7o/;;; 17. 
 this power, and the refidence of that fpirit to the ead of the Mat. 28. 
 World. In order to the prefervation of that capacity impar- 
 ted • hence is it that there is no zeale or fervour of Ipirit, which 
 may properly paife for Devotion, that is not touched at the 
 teft of the fanctuary, which is obedience ra the Churches 
 regulations, for many may thinkc themfelves i.i Saint Panfs 
 discipline, in theferrour of the fpirit, when they are neerer * 
 
 Saint ^udes comminarion of periling in the eontradiction of a^^^ 
 Core, for as Szmtfohn^^ayts,' The Sprit of Truth dndcfEr- \%hn\,6 
 rour is difcemedbj hearing the vojce ofthe€hnrch,not bj fmgim ^ 
 loud in it, therefore it is not the ftraining our notes, but tlie 
 finging in tune, that makes the mufick of Devotion wher^witli 
 God is delighted. 
 
 Butfuppofing the flame of our Devotion to be lighted by 
 a coal from the Altar ^ the higher it rifeth, the neerer ircom- 
 eth'to Heaven •, for there muft not be only interiour heat, but 
 -exteriour light in it. Saint ^ohn Baptifi is a perfect image o? John^. ^c, 
 Devotion, in that Character Chrifi pivqs of him ^ he was 
 a burning & aflyininglight, which fignineth internall fincerity, 
 and active exempbrity-, and our Saviour intimates thefe two 
 requifitions in our Devotion, when he gives us this order. Let Matthew, 
 y.ourlightfof}}:ne before men^ that they may fee yonr good ivorkes 
 and glori fie your Father which is in Heaven • wherefore this pre- 
 cept requires not only a fervour, which we feel our fclves, but 
 afplendour that may illuminate others by the edification of 
 our lives. 
 
 When our Saviour ftateth us as pilgrims in this tranfitory 
 world, headvifes us to have our Loynes girt, and our Lights Luk: i^'S^;. 
 burning , which intimateth promptitude to the exercile of 
 
 E3 Clu-. 
 
2 OfT^evotton. T^^kt.j^^ 
 
 Charity, and fervency in the a^ of our love. And Devotion 
 comprizes fully this equipage for our joui'ney, fmce it colleds 
 us, and ftrengthens us for motion, and is likewiie that fire 
 which is the beft fecurity we can caix^ with us in^our paffage 
 through the wilderneile we travail, to arme us againft 
 all the wild fenfualities that lie in our way, fince it hath 
 this fpeciall virtue to fright and difperfe all that is irratio- 
 nsll. . V 
 
 And this fpirituall fire hath many analogies with material!, 
 infonluch as the holy fpirit fayes of it, The codes thereof are 
 Cmt. 8.^. codes of fire , and have a vehement flame •, and me thinkes this 
 one remarkable iimilitude betweene them may be fitly apply- 
 ed, v\. as fire doth convert many fubftances which were un- 
 » fruitfull & unclean, into a matter both generative and clenfing 
 
 by the confumption and redu(5lion of them into aihes, which 
 have both thefe qualities :fo Devotion by confuming our palfi- 
 ons which were both barren & impure,converts our affections 
 into the love of penance and mortification , which are the 
 allies of our confumed offences, and fo are made both fruit- 
 ful! and purging by this converfion into matter of humiliati- 
 on, by which kind of foyling many converts improve much 
 ■ the good feed fal'n into their heartsrfor that penitent reflexion 
 Devotion makes upon our vaine and foul paffions and affedi- 
 ons, (which is the the confumption and incineration of them> 
 becomes purgative by fincere contrition, and generative of all 
 fruites of Charity, i!nce the zeale ofmortificationisnotonly 
 a raarke of our repentance, but ameanes of our perfection: 
 v/hen holy David fayes, he eate aflus like breads they were 
 made of his loofe paffion confumed by the flame of his 
 Devotion , and fo converted into feeds of penance , and 
 we know how fruitfull thefe afhes proved to his former 
 ftcrility. . 
 
 The water'of expiation in the Law, was made with the in- 
 liifion of allies, and certainly there is nothing more clenfing 
 then the -matter of our offences confumed by Devotion, and 
 rXperfed upon our memories, for nothing- makes us niore 
 
 zealous 
 
I. 
 
 OfDevotion. 
 
 zealous to take out all their ftaines upon our lives, according 
 
 to the t^pofiles obfcrvation of the effecfts of godly, forrow •, 
 
 Wfy^f carcfulneffe, what clearing of our felves , what indignati- 2 Cor. 7. 11. 
 
 ertywhat 'vehement de fire, what T^alyjea^rvhat revenge it tvorkes? 
 
 fo as you fee what fertiliry Devotion raifeth out of the con- 
 
 fumption and ajhes of our fmnesy which is the K^pofiles gedl-y 
 
 farrow* 
 
 p^'h:- 
 
 §.ii. 
 
 ^eyotion defcribed a more familiar rpoy^ and 
 the bell naturall temper in order thereunto, 
 
 Ecaufe Devotion hath hitherto fpoke the Language of 
 I the Church, it may feeme uneafie unto many to be un- 
 derftood ^ therefore I fliall put it iato the vulgar tongue 
 of the Court, andfo make it more famitiar for apprehenfion, 
 and by the warrant of S. Pauls condefcendence to the capaci- 
 ties he wrote unto, I may fpeak after the manner of men, bc^ j^^^ 6 t.9> 
 caufeof the infirmity of your fleP) r, and therefore venture with- 
 out any levity to fay, Devotion is a Divine paflion. 
 
 Loveraifedto the height of paflion, upon humane objecfts, 
 is a power in our mind, whereon moft of the world doth ra- 
 ther pretend an excellency over others, then plead any excufc, 
 for fuch an incapacity in their nature •, wherefore this will be 
 an expreflion of devotion, that will ferve and fit moft appre- 
 henfions. And certainly as ftrangers doe difcreetly, to change 
 their habit, when they come to dwell in forreigne parrs, efpe- 
 cially ifthey be rude and uncivilized •, fo pure devotion (being I^om. S.j. 
 aftranger to our carnall nature, which is of it felfe wild and , 
 undifciplined , comming to plant it felfe, and live with it) 
 may be better fuited for the purpofe of introdudion with the 
 apparell of paflion, which is native, then with her owne habit 
 of purity, tnough more decent and becoming •, for this ex- 
 
 teriour 
 

 ^-^ Uj:JJevomn. i reat. ^. 
 
 teriour fimilitude may give the love of God, at firft, more 
 convenient conference vi^ith our fcnfe, Vbich ufually doth but 
 looke ftrangly at her, whenllie appcares firflin her ownefpi^ 
 S. fnde 23. cittiall habit, "iVhieh is (o different from the fpotted garment ojf 
 fiefli and blood. / ^ 
 
 So that Devotion being thus put into the failiion, and fpca- 
 king the language of the place it comes to, may hope for ad- 
 mittance without much wonder unto our underftancjings, and 
 by acquaintance with them, informing them of the benefits of 
 her aflbciation, mayobtaine a plantation in our wills and af- 
 fe<5i:ions •, and thus by degrees come to be naturaliz'd in our 
 difpofitions •, and by this eafie way of introduction. Devotion 
 may come to get poffeffion in fome minds, by commerce of a 
 good companion, foonertlien by open claime of her ownc 
 rights^ for we may conclude what right Devotion hath to 
 our mindes, by this, that when prophane palTion feekes to va- 
 lue it felfe, and to poffefTe the minds of others,it puts on a hea- 
 venly habit, and fpeafees the language of Devotion, in reve- 
 rence and adoration-, thus,as it were,confeirmg the due intercft 
 piety hath in our hearts. May not piety then to recover the cafi- 
 lier her duc,without irreverence,be put into the lighter figure of 
 pafTion < I may therefore in order to a pious fucceffe, propofc 
 the being devout, under the tcarnies of being in love with Hea- 
 ven, becaufe it is the likelieft way of perfwafion tathe world, 
 to propofe not the putting away, but the preferring of their 
 loves, and fo transferre them to a fairer obje(5l, not extinguifh 
 the fervency oftheir ad ^ and I believ'€ without any levity of 
 conceipt, that hearts wrought into a tenderneffe by the lighter 
 flame of nature, are like mettals already running, eafiliercafl 
 into Devotion then others of a hard and lefTe impreifive 
 temper for Saint t^fujlinfdid^. the holy CM agdden changed 
 her object only ^ nother ^apon-^cxwA one may joyne him with 
 her to authorize this opinion, for love like gold, though it be 
 eafl into an idol, the perverfion of the forme, doth not difvi- 
 lue the mettall -, and we know the fame gold that Gods People 
 tooke from his Enemies, in the forme of their idols, after i» 
 
 was 
 
$.1. • Of Devotion] jj 
 
 was purged by fire, was confecratcd to the tabcrnablc, and 
 then itfeemedto have a double capacity of honouring God 
 as an offering of his fervants, and as atrophe from enemies ^ 
 fo when the flame of the holy Spirit f which is Devotion j hath 
 purged and purified our loves , that were caft into the images 
 of humane paflions, the fame love \s fandified and alfigned 
 to Divine Service, and brings a more fpeciall glory to God, as ' 
 it is not only an oblation of his children , but alfo a fpoile of 
 his enemy. 
 
 This is not meant to countenance the alienation of our 
 loves at any time from God , but to conimend that difpofi- 
 tion of nature, where lov^e feemes the predominant inftin«5i, 
 for certainly fuch a temper is apter for a right convei fion, then 
 a harflj and fowre conftitution of the mind, the firft is a good 
 mould of earth, with ill feed caft into it, and fo the fruit may 
 be ill, while the pregnancy of the earth is good •, the other is" 
 "^ a heath naturally unfruitfull, and requires m.uch more mi- * Pf^l- 61. 
 nuring to make it beare .'Wherefore- that nature, which hath ^^^^7^^^- 
 not a kindly pregnancy in it to beare love, is not the beft fi^^^^^'^^^ 
 mould for the feed in the Gofpell,for though it may render ^ 'M^^'^' 
 thirty, it can hardly yeeld the increafe of a hundred fold in 
 Devotion. 
 
 Certainly we may then very religioufly prcferre the con- 
 ftitution of fuch mindes, whofc powers are beft difpofed for 
 the ad of loving : for love, as it is the greateft treafuie of our 
 foules, fo is it the only fecurity ftands bound to God for all 
 aur debts •, all the other faculties of man feeme to be receivers 
 onlv, and this the difcharger of all their accounts •, but love 
 hath this extraordinary bleffmg, the greater expcnfe it makes, 
 upon this occafion, the richer it growes •, for the more our love 
 payes God, the more it improves the fame eftate •, but we can 
 afligne nothing but this pure fpecies of love to the receipt 
 of heaven. Where Fore all empty formalities,and unfincere af- 
 fedations in exteriour exercifes, that would paffe for Devo- 
 tion, are, me thinkes, like fervants, that have got on fine 
 clothes of their Mafters, by which, ftrangers may miftake 
 
 F . their 
 
2J2}, OpBemH^^^ ' Treat. ^, 
 
 their quality, but their Mafters are not deceived by them • fo 
 thefe garments and coverings of Devotion, niay abufe the eye 
 of the world, but we know the mafter of all fandtity, diftin- 
 guiihcs difTimulation in all the fpecious fimilitudes it tveareth. 
 And I fliould beleeve a varnifhed hypocrite may be more 
 offen/ive to the fight of God, then a zealous unvailed idolater, 
 ' for this, is but miftaken in God, and the other feemeth to fup- 
 pofe God may be miftaken in him : and certainly there is no- 
 thing morecapitall againft the lawes of Heaven, then coun- 
 terfeiting the coyne, fwhich piety may not improperly be 
 tearmed "> as being the price and mcafure of all exchanges be- 
 tween heaven and earth : of thefe falfe coyners King David 
 Pfal. 7 8, (kycs^They flatter God rvhh their mouth ^^ lye unto him with their 
 rCiL 55?. tongues, and he gives them Gods anfwer, thus. The Lordjhall 
 laugh them to [corn. 
 
 We may conclude then, that thefincere love of God, is 
 the fpirit and foul of Devotion, and therefore is to be intire 
 in every feverall part of our religious exercifes : when' God 
 ■ dignifies man with fimilitude to his own image, it is the foul, 
 not the body that hath this Divine relation •, fo in thefervice 
 of God, ("which is a confidence of two fuch parts united of 
 Spirit and of matterj the fpirit and breath of life doth not refide 
 iii the materiall part, which is fenfible religious offices, but in 
 the informing and animating part which isDevotion,the which 
 anfwereth to the foule in humanity, as I have endeavoured to 
 demonftrate. And thus I hope that I have not indecently ap- 
 pareird Devotion in the habit of the place it is recommended 
 to clothing it in this fift rayment of paflion,being to come un- 
 Mat. 1 1. 8. to the houfes of Kings. 
 
 But now me thirrkes, I heare fome fenfiiall and voluptuous 
 perfons cry out to warne their paflions toftand upon their 
 guard, objefting that I^ like a pyrat,have thus put up friends, 
 colours,while I am in chafe, calling devotion, love and pafli- 
 on, that it mJght the eafilyer enter our hearts, which when it 
 hath done, it takes and imprifons all our humane clelights. 
 To thefe I may anfwer, that I have put up thefe colours in- 
 deed. 
 
§.%. Of "Devotion. ^5 
 
 deed, that thofc vcflels I would fpeak with, might not fly 
 from piety at firfl fight, as from an enemy to pleafurc, that 
 {peaking with them, I might fliew tliem how Devotion com- 
 ming and po0cfl[ing our' mindes , doth rather compofe 
 the munity , then irifrmge the true liberty of our aikdi- 
 ons. 
 
 For grace. findes Plumane Nature Clike avelfell richly 
 fraught for commerce with Heaven) moft commonly in a 
 mutiny, where the affedions that iliould faile her , rife up 
 againft their Commander, rcfolving to make Tpoile of their 
 commodities, and to turne to the piracy of fenfe; taking all 
 whereof fenfuality can pofTcfTe it felfe , and if Devotion Reafon. 
 enter zn.6. compofe this fedition, and convey the affe(5lions 
 checrefully to their dired commerce with Heaven •, this 
 may be rather thought a delivery then a violation. 
 
 And furely our fenfes cannot more juftly complaine of 
 Devotion, as a difpoffcffor of their properties, then wilde 
 people can call a Law-giver a tyrant. For piety doth but regu- 
 late the fundions, not ruine the faculties of our fenfes • and li- 
 centioufnefle cannot more rightly be called the mindcs 
 libeity, then nakedncffe the bodies freedome : For lawes and 
 apparell, doe both in their kinds, cover natures nakedneffe^ 
 and lawes, like clothes, impart conveniencies, fthe one to the 
 minde, as the other to the body ) without impeaching the 
 decent and proper exercifes of either : and fo Devotion doth 
 but reduce the wild multitude of humane affedions and pafll- 
 ons, under the Monarchall Government of the love of God, 
 under which they may enjoy a more convenient freedome, 
 then let l(^fe in their owne confufed Anarchy, which they con- 
 felfe when they ate converted by God to this belief of their 
 condition, that to fcrve God is to raigne. 
 
 F2 THE 
 
^4 Whetherfenjible Tleafures Treat»|J 
 
 The Fifi Treatife^. 
 
 Difcourfing whether fenfible pleafuremay 
 confort with Devotion. 
 
 In two Sedions, 
 §.I. 
 
 The r edifying our AfeB'wns^ chief ely our love 
 in thefenfe of beauty. 
 
 'Pon the title of this Chapter, me thinkes I fee our 
 humane affeftions ftand with the fame perplexed at- 
 tention, as a condemn'd multitude, at the reading of 
 a Proclamation of Grace, to Tome particular fpecified names, 
 each one watching and praying for his owne. Thus doe our 
 humane pafllons feeme now concerned, believing themfelves 
 all condemn'd by piety, each one me thinkes in a frighted and 
 tacit deprecation of tneir cenfure, is expeding with anexity to 
 know whether Devotion will allow them life and confidence 
 with her edids. 
 
 The anfwer to this, muft be, that I lliall only put to death, 
 the blind and the lame, whch are commonly fet to keep the 
 ftrong hold of our corrupted nature againft virtue. (As they 
 were upon the walls oiSion to keep outD<«1;/W.^SuchJDevotion 
 iKmsc. K. ^^^ deftroy, /i?r they are hated by her Soule^ and are not to 
 DC admitted into the Temple. Secular juftice is allowed a la- 
 titude in mercy, to which this fpirituall judge cannot extend 
 his favour, 'ui^, rather to fave diverfe guilty, then to cut off 
 one innocent ^ for Devotion muft rather put to death many 
 innocent affedions, then fave one criminall, by reafon, that 
 in this cafe mercy renders the judge a complice of the crime, 
 
§.j. mdyconfortmthDevotion. ^^j . 
 
 fo tliat our Devotion muft not lookc upon the face o^any of 
 our affedions , but judge by the teftimony, our t^^fcien^e 
 brings in againft them. "' o 
 
 Yet piety is not fo inhumane, as many may apprehend that 
 know not the nature thereof, for it dehghteth not in the death 
 of our affedions, but defires rather they may turnefrom their 
 ferverfions and live, and to perfvvade their converfion, offers 
 that to them in this Hfe, which is promifed to us, but in hea- 
 ven, namely, to have our bodies changed from corruptible 
 and pallive, into immortall and inpaffible, for Devotion offers 
 to transfigure our affed:ions from their impure and paffive 
 fhapes,into immuculate and imperifliable formes,& raife them 
 up from infirmity to virtue, and make thofe defires which 
 have beene the image ef tereftriall figures^ to be are only that of i Cor. 15. 
 theceleftialL 43* 4?^ 
 
 Nevertheleffe our minds fecrtie to be Hkefond mothers, 
 which are lamenting their children given over by the Phyfl- 
 tian, and will fcarce hearken to the cdnfolation of Gods Mi- 
 nifter, who promifeth fo much a better ftate, as a change from 
 weak infants into Angels. In this manner our fond and effemi- 
 nate mindes feemeto bewaile this tranfiguration of their af- 
 fedions, which Devotion propofeth according to the Jpofile^ "T^^//. 5,2a, 
 'vi^,the raifmg their conversation up to Heaven^ and changing 
 their vile hody^ fo that it may be fafhioned Hke unto the glori- 
 ous quality of the love of God. 
 
 And certainly, unlefTeour affedions be cut off from the 
 carjiall ftock of our nature, andfet by way of ingrafting and' 
 incifion upon the ftem of the holy Vine, they dee bearebut 
 fowre Grapes, fuch as will fet reafon's teeth on edge, which is 
 their mother^fince our corrupted nature puts forth many fliarp 
 and unripe cupidities, and fancies which are truly rather corra- 
 five then cordial! to the niinde. 
 
 God hath planted affe(5lions in our fenfitive nature, not 
 with a puipofe that they fhould b* fixed in the earth, and bear 
 only terrene cupidities, but hath rather fet them there for a 
 while, only as in afeminary or nurfery, where he doth not 
 
 F 3 mean: 
 
28 whether fenjible Tleafures Treat, 5', 
 
 mcanc xhty fliould take any deepe root, for our rcafon, as fooii 
 as it isl^e is ordained to remove and tranfplant oar affedi- 
 ons into fpirituall fcituations into, that garden for which they 
 were firft planted, fothat, although our loves growatfirft, 
 while they are little tender flips, only in the terreftriall part of 
 our nature, they are defigned to be removed in their due Tea- 
 fon into the celeftiall portion, and to beare fruites fpirituall 
 and intcUeduall, which order is intimated by i\\tApofile^ when 
 he faith, /^ thejirfiman is of earth, earthly -^fo the latter mufi be of 
 heaven Jjeaojcnlj, 
 
 But becaufe in this warfare of our lives upon earth between 
 thefe two parties, the fenfitive and the rationall, our fenfitivc 
 nature is not eaiily perfwaded to render up her affections 
 (wherein flie accounts her felfe fo ftrong ) unto right rea- 
 fou upon difcretion , let us examine what faire conditions 
 grace which alwayes taketh Reafon's part offereth her •, and 
 indeed, if the offers be well judged of, there will appearc a 
 truer freedome gained by this furrender, then that, which the 
 
 Kom.e.i^. loofcneffe of our nature would maintaine, when our affeBions 
 being made free from finne, are become the ferv ants ofrghteouf- 
 ne(fe, for if we examine the impofitions and conftraints ouir 
 paffions lay upon us, it is eafie to convince that to be a reall 
 fervitude, which we doe familiarly, but in wantoneffe tearme 
 fo : and thus our loofe paffions (like the Jewes, to whom our 
 Saviour pr^pofed freedome by the knowledge oftruth^will 
 hardly confelfe their inthralment •, but I may fitly fay to them, 
 
 J'o/?;? 8.34.36 ^s l^c (]icl^ while you commit finne ^ you are the fervants of 
 ftnne. If gra^e by Devotion fet you free^ youjhall be free in- 
 deed. 
 
 Therefore I will-procure to manifeft how grace may give 
 nature great conditions of freedome, and how the beft pro- 
 prieties of our affeilions, are rather improved and fecured>. 
 then alienated and fpoiled by this furrender to Reafon and 
 Devotion. • . < 
 
 And to treate firft of the interefts of love, (which feemes 
 to be the commander of all the ftrength of our paffions) when 
 
 love 
 
§A* may confortmthT>evotion. 59 
 
 Idve renders it fclfe to Devotion, then is it To f arre from being 
 rcftrain d, as it is continued in the command ofall the power 
 of our pieties, and is trufted fo much, as it is allowed to hold 
 faire correfpondencc with beauty,though that were the party, 
 love had ferved under againft grace, for then our love com- 
 merceth with the creatures, only to improve his owne eftate 
 and faculty of loving, which is all afligned to the honour of 
 the creatour. And furely when love by a red:itied perfwafion 
 of the ble flings of the creature, brings beauty into the fervice 
 of Devotion, by a right admiration of the workes o^ the 
 creatour, fuch objeds may forcibly concurre to excite us to 
 the love of the maker, in honouring of whom confifts all 
 Devotion. 
 
 Beauty may be truly honouredby the rights, of her nature 
 without being flattered, by that meanes to be folicited againft 
 her maker, for flie may be confeffed one of the beft ofall mix- 
 ed crcationSjfince pure Ipirituall fubftances,when they vv-ill put 
 on a materiall vaile, take beauty for their veftmcnt. The An- 
 
 fels expofc themfelves to us, alwayes in the forme of beauty, 
 ecaufe that is the readieft note our fenfe acknowledges of 
 Divinity •, and when the Son of God vouchfafed to be clothed 
 with materiality,the holy Spirit that made him this Garment, 
 expofes it and recommends it to us, in this forme of being 
 beaut! full abo've thefonnes ofmen^ and he drawes the image of Pfd.^^. 3» 
 thefpoufe became to take, in the figure ofperfed beauty, as 
 the beft fcnfible Chara(5fer can be made of hcr^ and makes this 
 quality the objedf of Chrifts love, As (];€ isdl faiie^ and no ca»ticle.4, 
 jhot to be found in her : and thus, as beauty is chofen for a fim- 
 bcl of fpirituall purity, the allegory of it, as I may {ay, not 
 the letter is to be ftudyed by us,fince that attention will rcfictft 
 to us the fairencftc and integrity we ought to preferve in our 
 foules, and fo poffeffe us againft that perverted fenfe which is. 
 often dirawne out of the out-fide or letter of materiall 
 beauty. 
 
 In the Book of Gods Workes, Saint Paul tells us, the Divi- Rom> i. 20. 
 nity of the Author is legible by fome little-ftudy of the Cha- 
 
 ratfter 
 
Ao ' Whether fenJibleTleafures Treat. ^rj 
 
 rader ^ and certainly, there is no fo faire part of this edition, 
 " as that of beauty •, but we doe moft commonly, like children, 
 to whom books are given in fine prints, and graced with gay 
 flouriflied letters, and figures, they turne them over, and play 
 with them, and never learne the wordes •, thus likely, doe our 
 child \b mindes, that are kept at play by our fenfes, looke 
 vaucnly over the fpecious figures of beauty, and feldomc 
 ftudy them to learne Gods meaning in them, which if they 
 did ferioufly inquire, they might learne that the excellence 
 and perfe*5tion of their true meaning, renders the perA^erfion 
 the more reproachable, for as crimes are the greater, the 
 neerer they come to the violation of the perfon of the Prince •, 
 fo if beauty be the neereft fenfible image of the foveraigne of 
 nature, the betraying it to his .profeffed enemy, mufl needs be 
 the moft capitall ofSnce : how this infidelity is committed, is 
 but too much notified. 
 
 Rom. 1. 2-. ^^y ^ ^^'^ ^^^Y ^^'^^ reproach thofe with S. Paul^ who with 
 
 "*' 'VAinefcitteries, change the truth of God into a. lie, for is not this 
 
 . done by fuch who corrupt the reall good of beauty, by fond 
 
 and falfe afcriptions < And furely while they ferve thus the 
 
 creature more then the Creator, they provoke God to give 
 
 Ta^u 13. I- hem up to their vile aifedions , in which with Daniels Elders, 
 Having overthrown their fenfe^ they turn dorvn their eyes, that 
 they niiiy not fee heaven. But the perverfion of this bleffing, 
 doth not not interdid unto the eyes of the world a due com- 
 merce wich beauty, nor to our fight the being delighted with 
 
 I A .14. ac. it ^ for as the A^oftle wiflieth us, we may be children in malict^, 
 andyetm:ninunhrfand:ng. 
 
 If Devotion comming to Court, fliould declare fuch a war 
 to the wodd,as to prohibit ourfenfcs commerce with pleafures; 
 which are the natives of this world, (he would find buta fmall 
 party, upon fuch a breach to follow her. And indeed, God 
 
 f-W(a 2. dotli as the Prophet fayes, lead us into folitude, when he Jpeaks 
 that Ungucigz to our hearts, there he fets on the wings of ^^r^- 
 fh':ms^ to thofe that upon fuch plumes, fly over their paflagc 
 through the world j but thofe whofe vocations lead them 
 
 through 
 
§. I. may confort vp'tth Devotion. zj.i 
 
 through the tra<5ls of the earth, doe alwayes feele the earth 
 they tread upon, and it is not to be required of them , to leave 
 all the pleafures of the world in their following of Chrift • 
 but S.^<?^;^ 5^^//? inftru(5^s them fufficiently in the lelfon he LuI^ ,. i, 
 gave the fouldiers, that they iliould exad: no more then is ap- 
 pointed them, and be content rvith thofc wages of innocent 
 pleafures , God allowes their fenfes in the duties of na- 
 ture. 
 
 We may then juftifie Devotion to be fo farre from inter- 
 diifting to nature the regular love of the creatures, as we may 
 affert it the only meanes, whereby we can alTure the continu- 
 ance of our loves to them •, for our fenfitive aifed:ions are like 
 the hay and ftubble the Apoftle fpeaks of, they are eafily ligh- i C^r. i. 
 ted by every fpark ofplealure, but they make onely a iliort 
 blaze, and goe out againe ^ whereas Devotion is the Pfulmijls 
 ojle ofgladneffe^and though it raife not fo glaring and lb iharp 
 a flame of joy, yet it entertains it in a more equall and durable 
 temper, for notwithftanding it doth not blaze fo much in the 
 fenfitive, yet it warms and recreates more the rational 1 part of 
 our minds, and fo doth rather foment then wafte the matter 
 of our joy, which the fliarper flaOies of our paflions do quick- 
 ly confume : for truly our affed:ions and palfions in their 
 . owne nature are fo light and volatile, as beauty it felfe, that 
 works bed upon them, cannot fixe them, nay nor (biy them, 
 fo long as even beauty, .which is fo variable, continues the 
 fame ^ fince the fame vaine love, which to day robs even Di- 
 vinity for offerings to make to beauty, to morrow commits as 
 great a fault in humanity, flripping again his owne Idol, meer- 
 ly upon the motion of inconflancy, not at all upon the com- 
 plaint of confcience •, fo that I may fitly apply this of the 
 Prophet to fuch loves, They weave (Riders webs, their webs fl)all Ifakh'-i^.^.o 
 not become garments^ nenher Jhall they cover thcmfelves with 
 their works. 
 
 Thus are our humane palfions fo deceived in their commerce, 
 with the vanities of this world, as they break often upon the re- 
 turn of their adventure ^ it feems our fancies infure more upon 
 
 G fru- 
 
±z whether fenjtble Tleafures Treat^ 5. 
 
 fruition, then the commodities are worth we traffique for, and 
 fo we become lofers even by the return of our adventure, 
 whereas Devotion teacheth us the true value of our defires and 
 rucce(res5andhovvto adventure our hopes, and how to ma- 
 nage the happinefle of our wiOies in temporalities, in fuch fort 
 as to make a ftock out of them for eternity, according to the 
 SXuks I ^'9 prudent advice given us, to mzkcfiiends of the felicities of thu 
 world, that may provide for us in the eterndl habitation. 
 
 By thefe lights we fee how the love of God is not onely 
 compatible, but requifite with our love of creatures, to aflfurc 
 and improve our true delights in them •, for nothing but piety 
 can make good to humane appetite, in all temporalities ^ that 
 abatement of their efteeme which is made by propriety, and 
 Devotion teacheth us to love them,as gifts of God. By which 
 meanes, fruition makes rather an endearment of them , then a 
 deduction. 
 
 But becaufe I conceive this pafTion of love, hath more 
 
 friends then any other that will be interefted in the caufe, 
 
 I iliall give it a fairer triall another time, fingle by it felfe, 
 
 wherein the right our love hath in the creature, Ihall be deter- 
 
 , mined. 
 
 S. II. 
 
 Ambition rightlj examined ^ and difcreet 
 condefcendencies prapojedy refpeEHvelj todi^ 
 verfe vocations, 
 
 IN the next place, Amhitton feemeth to claime a hearing, 
 and picadeth a long prefcription, for poiTeffion of a great 
 tenure in our nr.rure •, I fliail examine therefore that affe<fli- 
 en of the miiidc, which is currant under the finifter notion of 
 Ambition^ and endeavour to fliew, how the matter of this 
 appetenty f which is tem.poral dignity and glory) is not incon- 
 fiftent with the purity of Devotion. Pride 
 
§ . z. may confort mth Devotion. ^^ 
 
 Pride is like Jeroboam y rvhofirfi drew Jfr4el tofinne^ and in- 
 deed may be fitly faid, to fet wi^goldej^ C4hes for the worfliip 
 of our fancy, againft the true fervice of our reafon, wherefore 
 Devotion is charged to extirpate all that houfe ^ and Ambiti- 
 on, as it is familiarly accepted, is the eldeft fonne of the houfe, 
 for it is an inordinate appetite of temporall honour and pre- 
 ferrence, which we underftand, commonly under the terme 
 of Ambition ^ which indeed, is the a(5l of the habit of pride. 
 And fo Ambition, is, as it were the title of the prime feignory 
 belonging to the Houfe of Pride, which varies only the appel- 
 lation of the fonne, and in this fence (as Ambition is the heire 
 of Pride") though bearing another name. Devotion can have 
 no confederacy with it •, for humility, which hath the fame 
 relation to piety, that Ambition hath to pride, hath the com- 
 miflion offehuj and is not to be tempted by JeZ^.hcl^ though 
 'flie be never fo well colour 'd and painted, even the little ones 
 of this houfe mull: be dallied againft the ftones ^ but humility 
 hath no command to raze and demolilb the Cities and Palla- 
 ces this ill generation lived in, which are, honour, fame and 
 power, for piety may lawfully dwell in thefe commodious 
 habitations of the world, and make excellent ufe of all thefe 
 temporall advantages. So that Devotion doth not prohibit '^^ti^'o^ fapi- 
 the purfuite of honour and preference, it rather gives our ''^^(^ '^^w ^z- 
 nature afafe condud againft the dangers of the way ^ upon "^^^^'^y 
 which, fo many parties of our pallions make their courfes •, ^^v'7-^2. 
 for we know hortour and differencing of degrees, are ftaires of 
 Gods fabricke, and there can be no order without degrees, for 
 order is the right difpofition of parity and difparity.^ Where- 
 upon the feverall ftations in this world, are defigned by divine 
 wifdome , both for the ornament of the univerfall frame , 
 which is the naturall end of them,as alfo for this morall effed:, 
 namely to excite and attrad our mindes, by thefe neere fenfi- 
 ble fruitions, to ftraine for an inverting the habit of virtue, 
 which likely preffeth and pincheth our loofe natures at the 
 firft eftayes , but they indure more quietly the conftraint, as 
 bciiig conceived the meanes of fome affeded acquifition ^ for 
 
 Gz' all 
 
^4- Whether fenjtble pleafures Treat. -y. 
 
 all honour is primarily intended b^ God, as a remuneration 
 of virtue, and it goes ftill in the world under that name, 
 though this order be never fo much vitiated, by the iniquity or 
 the world, all dignification retaines ftill the fame title of the 
 merit offome virtue, and thofethat attend the leaft to virtue, 
 will not referre their temporall fucceflfes to lefTe then the adcp- 
 tion of them by fome virtue ^ infomuch as even mans corrup- 
 tion attefts that all honour and dignity is originally the legiti- 
 mate ilTue of virtue, which our mindes are naturally betrothed 
 unto, and confeffcs the generations of fortune to be {purious 
 & illegitimate, fmce we wil not leave any of her ifTue under the 
 title of her maternity, but pafTe them all over to fome virtue, 
 for the owning them. For doth not every one finde out fome 
 colour of virtue to hy upon the lookes of his good fortuned 
 Nobody will leave it naked in that frivolous figure of bare 
 fortune , every one is afhamed to expofe fuch a bareneffe of* 
 minde, and fuch a deftitution of virtue. 
 ^ Doth not honour and dignity appear plainly by this genu- 
 
 ine inftind of our afcribing them to virtue, to be one of Gods 
 dciignments for mans appetency :' Wherefore they cannot be 
 difcrcdited by Devotion, which is Gods Minifter, and doth 
 decently marfliall ail the faculties of our minde, in the order 
 of humane anions, direding every one by their feverall voca- 
 - rions to their refpediive properties, alfigning to Courts and 
 Cloifters tjieir feverall portions, and fo evidenceth that of the 
 1 ^or. 12. J. ^^ pjlle^x\\2i God hath gii'cn every onethemnnifeftationofthe 
 fpint^ according to the feverall utilities he defignes hy them •, and 
 thus, as'' there are many manfions in our fathers houfe, Devo- 
 tion fets every one upon the right ftaires, that lead up to their 
 peculiar alTigiuiient. Therefore piety muft not be fo much tra- 
 duced to the Court,as to be reported quarrelfome with all the 
 , family,the proper attendants of the place*, namely,glory, po- 
 wer and riches ^ for it is rather the fteward God appoints to 
 keep all in decent order. By whofe cortducS the proper luftre & 
 magnificence oftheplacemay be fetoff, fo much to the bcft, 
 as it may hold a pious Analogy with the Court of Heaven, as 
 
 * . well 
 
5 . I* ^^J confort mth Devotion. 4.5? 
 
 well in the whole family, as in the Mafters pcrfons, who are 
 fofpccially the images of God upon earthy as not only the 
 perfon o^ Solomon^ but the order of his Servants^thc att-endance 
 of his Minifters, and their apparell maybe a good image of 
 the originall glory they reprefent. And llich a conftitution or 
 frame of temporall glory, may be formed by the occoncmy of 
 Devotion, when flie manageth the dignities and treafuresof 3 Reg, 10. 
 the world,which commonly are made the fubjed of confufion 
 and difordcr. ^ 
 
 Devotion may then fay to the Court of temporall defires, 
 which pafife under the notion of Ambition, as Chrif did to his 
 Apjtles^ in the temptations they were expofed to. If raj not Jehn.i-j.i^ 
 that thej maj be taken out of the in/Grld^ hut that thej may he kept 
 from evill. 
 
 As for the prefcribing acourfe of temperance to thefe ap- 
 petites, this preient queftion doth not properly exad it : I 
 hope the reft of my labours will afford fome competent di- 
 redions for our regiment of health, according to the aire and 
 diet of the place, for which they Ihall opine. Pride is, indtcd^ 
 that dangerous difeafe, whereunto the eonftitution of the 
 Court is moft difpofed, andtheleaft overheating of Ambiti- 
 on turnes it into pride, but truly the matter of this difeafe, 
 is rather in the humours,then in the blood,for as no meanneffe 
 of birth, or miferyof" condition are fure exemptions from 
 pride, fo not any noblenefle , or felicity are confequent confer- 
 rers of it-, for Solomon alloweth us to conclude,?^^^ the want of p 
 Jpread doth not fiarve pride. ' *^* 
 
 Chriftian humility doth not prohibit all puriuite of honour, 
 as malignant •, or prefcribe poverty, cis not at all obnoxious • 
 for we have Chrifts Authority to conclude it a more blelfed 
 thing to give,then to receive-,and the bleffmg he gave to pover- 
 ty, was te the poore mjpir/ty and this qualification of the fpirit, 
 may agree with the eminence of all qualities • for Devotion ^^^^"^^ '>" 
 doth not only carry humility with her up to ailthe heights and 
 ftories fhe afcends, but retaineslt alfo ^ for flie lookes upward 
 ftill at that infinite diftance flie there remaincs from heaven, 
 
 G 3 and 
 
A.6 whether fenjihle Tleafures Tr e a t . 5. 
 
 and doth not take mcafure by her elevation above other 
 rfaf. 1 22. eftates, fhe fees below her on the ground • this was King Da- 
 vids profped from the Towers o^Sion^ where he was raifed fo 
 much above the platforme of the earth. Unto thee 1 Iff tup 
 mine ejes^ thou that drvellefi in the heavens : and that true 
 mirrour, did refle<5t to him humility, while the polifhed glories 
 of the earth, might have returned him a flattering image of 
 his condition. 
 
 We may then refolve , that thofe who fliall make their 
 f^mes, judgement by the Apoftles/?fr/^(^ law of liberty^ will finde 
 
 that the carriage of Devotion, is no clog to the adivenefTe of 
 their thoughts, or motion of their defires, but rather fucha 
 weight as is put to clocks, to fegulate,not retard their motion; 
 and certainly, our temporall defires are to be efteemed as 
 our watches, not thofe which goefafteft, but thofe that goe 
 beft. 
 
 So that one of the chief offices of Devotion in the world, 
 
 is to regulate, not reprelTe all temporall defires. Wherefore 
 
 ^iety may fitly fay to our humane affeiftions, in the ^^fofiies 
 
 GaL j. 13. 'termes to the Galatians^ Brethren^ you are called into liberty^ 
 
 only ufe not liberty for an occafion to thefejh^but by loveferve one 
 
 another. 
 
 Devotion may have ill offices done her by her own friends, 
 by bringing her to Court in fo fevere and unfutable a habit, 
 and uncompleafant lookes, as llie may fright the infirmity of 
 fome well difpofed, and fire the malignity of others, and thus 
 faile of a good reception by many that would entertaine hei* 
 if fhe were better luted for the place. They never faw piety 
 but in one dreffe, that thinke (lie cannot fute her felfe accor- 
 ding to occafions, and put her felfe fo farre into the fafhion, 
 as may make her the eafilier occoffable, and yet retaine her 
 dignity and decency, hernaturall vifage in a Cloiifcr, may be 
 a vizard to her in a Court. And furely there is nothing re- 
 commends Devotion more.to the world then to fee it well 
 fuited, in the exterior habit, to the fociety wherewith it is 
 converfant, and the habit changeth no more the naturall com- 
 
 pofure 
 
5* .2^. ^^^y confort mth T)evotion. ^y 
 
 pofure of it , then clothes doe the true proportions of the 
 body, wherefore Devotion may lawfully fuite her felfe in fucli 
 fort, at her firft comming to Court, as to cover that which is 
 fuchaneye-fore unto our infirme nature, too preffing a con- 
 ftraint upon our naturall affedions. 
 
 Did not Saint fames advife Saint Patd^ to comply with the 
 weakneffe of the times, and furely it may be truly fud of 
 Courts, that there are ma^y which believe^ md-^et are jealous of A^ls 21. 20. 
 thelarv of nature, of the pleafures and conveniences of the 
 earth, and not to offend fuch as may have innocent inclinations 
 to fuch attradives , thofe that recommend Devotion, may 
 proteft (againft their common difcredit j tliat they doe not 
 teach the relinquiiliment of all the cuftomcs of the place, but 
 doe admit many of them competent with the fpirituall lawes 
 of piety. This prefident ofSaintP^/// may be prudently ac- 
 commodated , by thofe that arc addrelfcd to worke re- 
 fpedively upon the feverall infirmities of perfons and places ; 
 they that can copy well. Saint Pauls figure, ofbecomming all 
 things to all^ that thej may game all^ iliall neither avert fome 
 by the hard favour ol^^fcruple, nor indanger any by the fmilcs 
 ofliberty. 
 
 The precepts offpeculative puiiiy, are naturall in the ele- 
 ment or contemplation, which is reckifenelfe and folitude, 
 but are not alwayes competent with fociety, there may be a 
 mifapplication of fpirituall advices, where the matter propo- 
 ^cd^ is excellent in quality, but not adequate in proportion to 
 the place. Of fuch directions, it may be faid as Cicero faid of, 
 ^■Cato the Cenfour^ that his fenfe was alwayes excellent^ but he did 
 fometimes indamage theflate^ becaufe he councelled^ as in the 
 rejjublieke of Plato^ not as in the rubbip of Romulu'S. So there 
 may be many that may meane excellently, and advife very 
 viituoufly, and yet prejudice the flate of humanity when they 
 prefcribe, as if it were ftill frefli in the purity ofEden^ not pol- 
 luted, in the dregges of J dam : The fit application of adives 
 to paflives produceth the beft effeds in grace,as well as nature, 
 fo that it is fufficient for the propofers of Devotion, to anfwer 
 
 as 
 
4.8 Whethvrfenfiblepleafures TRi^AT.f. 
 
 as Solon did, when he was asked whether he had given his 
 Country the beft Lawes he could devife C he replied, that he 
 had given the beft they were likelj to take -, by reafon the ufeful- 
 neile of pious precepts, confifts not in the giving alway^s 
 flmply the beft, but relatively the propcreft •, as when 
 we fet fruit , we confider the earth before we choofe the 
 plant. 
 
 Vpon thefe grounds, my ftudy hath been to fit propofitions 
 of piety to the meafures I have by experience taken of the 
 world, in which worke I may be more confidentof thejuft- 
 neffcofthe meafures taken by ray infirmities, then of the va- 
 lue of the matter furnifhed by my abilities. I have by Saiht 
 K?^. 13. 3. p^.^/^ advife, remembred thofe that are in bonds ^ as having 
 been bound alfo^ (and being ftill, Godknowcth, but working 
 upon other fetters) and if there be any thing that fecmes lighter 
 coloured, then the folemnnefs of the argument requires -Jet it ' 
 not be taken as a voluntai^ indulgence to any levity, but in 
 -'Tijc'C-.i/. order to the fupport of the feeble-minded^ and comfort cfths 
 ^' rv e ale ^yS. Pauls 6XtQ€don. 
 
 When Ambition then is purged from the popular malig- 
 nancy^ imputed to that terme, and refer'd only to an afpiring 
 at dionity & preferment by virtuous addreffes,! may conclude 
 Devotion and Ambition may live happily together, and yeeld 
 mutLiall aides to one another,while Grace furnifheth order,and 
 Nature activity to our fpirits. 
 When piety difciplineth Ambition, the end of ourpurfuites. 
 . is rather m profpe(5t upon others, then reflexion upon our 
 fclves -, and truly, charity and beneficence muft be the laft . 
 terme of a Chriftians exaltation, according to the patterne of^ 
 our head CHRIST ^ESUS, our afcending up on high, 
 mufl: he coupled with giving gifts unto men. 
 
 •We may then refolve, that when Ambition moves without 
 Devotion, this is an earthly motion, moving upon Iiis owne 
 Center ^ for. then Anibition turnes commonly, at beft, upon 
 felfc-love , and private cupidities •, but when it moves with 
 Dcvoiion, then it is a celeftiall motion, upon anothers Center 
 
 that 
 
§.1. may confortyipith Devotion. • 4.5^ 
 
 that iSjUpon the defiene of a charitable influence on the inferior 
 fpofitions of the earth, which is that adivenefTe all Chriftian 
 Ambition iliould havc^in order to communication of the good 
 whereunto it afpires. 
 
 And this, as it is a heavenly, fo is it a circular motion which 
 unites all at laft unto it felfe, that it toucheth in the whole 
 circulation. For as a circle hath every point made in the 
 whole circumference, contained in the perfe(5tion of the fi- 
 gure ^ fo this circle of charity hath every portion of good«it 
 hath done, returned into it felfe at the compleatment thereof, 
 which is in the clofure of the circle of our lives : For then the 
 Charities which power hath circumferr'd to others, doe all 
 returne,and become her owne againe,in the perfe<5i:ion ofCha- 
 rity ^ wherein confifts the confummation of all power, when 
 hy the pious exer^ife of our tcmporall power, we arc preferr'd 
 to an eternall domination. 
 
 By thefe difcufliojis, I hope to have fhewne without any le- 
 vity or indecency, how love and Ambition are compatible 
 with Devotion and piety •, and me thinkes , thefe two are 
 the two great lights of our paffions ♦, the one ruling over the 
 day, the other over the night in our fenfitive appetite : fa that 
 I fhal not need to bring any of our lower affedions in queftion, 
 which like lelTer ftars derive their lights from hence •, for when 
 once love and ambition,which are,as it were,the heads of the 
 fad:ion againft the fpirit, are reduced to the fervice of Devoti- 
 on •, the other meaner popular affedions are eafily regula- 
 ted 
 
 This premifed, we may conclude. Nature, hath fo little rea- 
 fon to complaine of any reftraint made upon her faculties by 
 grace, as her affedions may juftly make this acknowledgment 
 of the Apoftle, unto Devotion, (.which is Graces minifter^that' 
 it delivers them from the powers efdarkneffe , and makes thmi 
 worthj to be partakers of the inker iunee of light, ^^^' ^ • ^S- 
 
 H • rh 
 
 ^K 
 
^o • OftemforattHappineJfe Treat, 6* 
 
 The Jixt Treatiji^. • 
 
 Of difabufe to the R,ationalifts,and the Sen- 
 fualifts, concerning teinporall happinefTe, 
 and Devotion propofed/orfecunty of a 
 happy life. 
 
 In three Sed, 
 S.I. 
 
 The vertue ofT)e>DOtion exalted^ and the vanity 
 offome Thilofophers det^^ed. 
 
 THis infcription may fcem to many to fpe^lc like a 
 Mountebanks Bill, that difcrcdreih the common 
 Schoole of Nature, and promiferh by one rei^eipi the 
 cure of all difcafes •, and I pray God this offer msy obiaine, 
 what the large undertakings of their Bills familiarly do, ivhich 
 by fpeaking lo faire, invite many that believe not fully the pro- 
 miles, to trie the experiment of their medicines «, for if this 
 my plaufible prefcript gaine but fo much either upon thc-curi- 
 uuty, or thcbeliefe of any, as to draw them to an efT^y of this 
 m j^receipt, in that order I have indited it, I need nut tcare the 
 difcredit thereof by the operation, fince they who are drawnc 
 Pjal. 23. j^y ^^y motive to follow this voice of the Pfalmtjt, to come and 
 fee how frveet the Lord isi do quickly make this confeflion with 
 Pfal, 118. fiim^ E'ven the fdbles^ firmer s have told me^ are not like thy law^ 
 for even the fpeculations of our own inventions do not (o 
 much as create that reall peace of mind, which is concluded 
 by devotion. 
 
 Tliis metaphor of Phyfick fuggefteth to me the carrying it 
 a little f unher on to my purpofc •, for, me thinks I may truly 
 
 fay 
 
S. I. and Devotion. 51 
 
 fay of the fpirit of devotion,^ what fome curious Naturalifts 
 have vented of amedicinallextradion, they call the fpirit of 
 the world y which giveth vegetation to all bodies , they af- 
 firme it to have the vertue of reftoring nature from decay to 
 integrity, and to preferve mans body long in an indeficient vi- 
 gour, and propofe contrary effedls produceable by this fpirit, 
 rcfpedively to divers conftitutions, but ftill to the benefit and 
 redintegration of nature , in each individuall whereunto it is 
 miniftred : I may without queftioning or figning this pofition, 
 make this application of it, and affirme that thefe properties 
 are really verified in the virtue of this fupernatural fpirit, which 
 I call Devotion : fo that I need not feare what I promife, to 
 perfwade the taking it, in that manner I have formerly re- 
 ceipted it: whereupon I propofe to every regular ufer there- 
 of, no IcfTe benefit, then the conferring on them their 
 finall defire in this life, which is comprized under this notion 
 of happineffe 5 by which terme we underftand, the refting and Happinefft 
 quieting our mindes in the fruition of goods convenient, and dti^ed, 
 agreeable to our nature, in which flate I propofe tofhew, that 
 Devotion doth eflabliili the minde of man •, in order whereunto 
 •I may well prefix this Axiomc of Saint "Auguftine^ Lord thou 
 hafi made the heart of mart for thyfelfe^and therefore tt is alrvayes 
 refileffe umill it requiefce in thee. 
 
 Nothing hath fo perplexed the wit of man, as to determine 
 the fuprearae felicity of this life. The Phylofophers have hcQn, 
 fo divided about it , as they feemc to have pafled their 
 lives in a continuall warre upon one another, in tlie very trea- 
 ty of this gertf rail peace they fought to cftabliOi : it feemeth 
 Almighty God, in revenge of the partitions and fradions they 
 made of his unity, broke their opinions into fo many pieces, 
 as they could never joyne in one uniforme conclufion, but as 
 Saint P4«/ faith of thern. They grew vainein their imaginm- « 
 ons^ and in the darkneffe of their hearts, every Scwl had a 
 icverall Phantafme of happineffe appearing to it. 
 
 Surely God, who faw with what prefumption they were 
 building up the defigne of their fecurity in this life, by the 
 
 H2 model 
 
5i OftemporaUHappineJJe Treat. 6. 
 
 modcltof their owne naturall Reafon, fent this confufion of 
 opinions, like that of the tongues amongft them, to ruine that 
 ftru(5lure of humane fehcity, the wifdome of the- world was 
 raifing for her refuge & fhelter, againft the ftormes of Heaven. 
 And fo thefe bricklayers of humane happineffe, Vwliich they 
 may be properlytermed>in refpedthey wrought only upon the 
 matter of the earth, tempered by humane wifdome, and with 
 that ftuffe, thought to build up their forts of felicity) were 
 ftruckfrom Heaven into this confufi?n of language, and di- 
 fpeifed into feverall Seds, in which, everyone fpake a diffe- 
 rent tongue, and never concurr'd in an intelligence to 
 conftitute one unanimous pofition touching the fupreame fc- 
 licrity. 
 
 This point of mans conflant Hapj^neffe, feemeth to be 
 in Morall Philofophie, the great fecrct, in fearch whereof moft 
 of the fpeculative Sages have imployed their ftudyes', 
 and have advanced no further then the naturall Philofophcrs 
 have done towards finding the famous £//^/>/or the Mora- ^ 
 Ms have made many ufcfuU difcoveries by the way •, whereby 
 they have compofed diverfe excellent medicines for the infir- 
 mities of the minde, but never any of them, though they have 
 much boafted it, did attaine unto that confummate virtue, 
 which could fettle the minde in a perfe<5t tranquillity and inva- 
 riable temper. This virtuous power in morality,as it anfwercth 
 adequately, to thofe properties the Chymicks attribute to 
 their great workc ^ fo is there this Analogy bctwecnc 
 them,tnat they both feeme much more fcifable by their fpecu- 
 lative rules, then they are found by pra<5ticall €xpcri-_ 
 ment. 
 
 The fwelling fcience of the Ancients,which had never heard 
 of the fall of Humane Nature, grew too well conceited of 
 her fufficiency, thinking the perverfity and wryneffe of the 
 fupcriour part of the minde, to grow only by an ill habit of 
 {looping and bending towards the lower portion, which is 
 thefenfitive appetite •, thus the Stoiks concluded, that finglc 
 reafon might by the reflex of difcourfc, fee this indecent po- 
 
 . fture. 
 
^'.i. andT>evotion. , 53 
 
 fturc, whereunto cuftome inclined heryand fo, by degrees 
 re<5iifie and ered her powers to fuch a point of ftraightncflfe, 
 as neither the delights nor the diftrefles of the lower and fen- 
 iitive part of nature, fliouldever bo we or decline the evenneffc 
 and reditude of the minde 3 and by this means they arrogated 
 no lelTe to mans fufficiency, then even the power of remaining 
 in. a C2.lmc apathy and impaffi venefTe, in all oflfenfive emergen- 
 cies. But alas, the wifdome oftfie world knew nothing of 
 that inward bruife our nature had in her fall, which keepeth 
 her too infirme, to be reduced to that perfe(5t at^ivity, where- 
 unto pure (peculation might dcfignc her ^ we underftand that 
 repugnant law in our members, by which, all their imagined 
 tenures of fecurity were voyded, when they came to their tri- 
 all 5 but they underftood fo little this law, as what we know to 
 be the dcfe£t of frail title,namely, our nature, they took for the 
 fecurity of their eftate of peace. 
 
 Me thinkes the Ancient Philofophers with all their wif- 
 dome and precaution were ferved by their ownc nature, as 
 children ufe to doc. one another, at acertaine fchoole-play, 
 when he that hides , ftriketh him he holdeth blinded, who 
 being thought out of play is never guefTed at ^ and thus did 
 our corrupted Nature while (he her felfe held them blinded, 
 ftrike them, and (lie was never rufpe<5led of the blow-, but the 
 accidents of fortune were only taken for the ftrikers, with 
 which (ingly, thofe Sages thought their mindes wereexerci- 
 fing themfelves •, for they never mifdoubted this infidelity in 
 Humane Nature, they thought herintirely found and felfe- 
 fufficient, to afford this confummate tranquillity of fpirit in 
 all feafons ^ and thus they were like children kept bHnded,'and 
 ftrucken by the fame hand which they never fufpe<fted, char- 
 ging fortune as a forreine ad:or,with all thofe blowes that pro- 
 voked their pallions. Upon which ground they prefumedon 
 the fufficiency of natural! Reafon, even to extinguifli all paifi- 
 on or diftemperance in their mindes : but to thefe preTumpti- 
 ons the Apojfle anfwereth,M^/6/7^ they accounted themfelves rvife^ 
 they became fooles. 
 
 H3 And 
 
i± Oftemforall Hapfmejfe Treat / 6. 
 
 And furely-, thcfe Morall Ideas conceived by the Stoikcs, 
 may well be coupled with the naturall Ideas, fuppofed by the 
 Platonikes^ out of which principle, tfiere may befomc light 
 drawne towards the inquiry into the nature of formes ab- 
 ftraded from matter, although the pofition be erroneous. 
 After this fort, we may derive much clarity, towardes our 
 difcerning the latitude and power of morall virtue, by tliefc 
 maximes of the Stoiks, wMch are not fincerely true in their 
 conclufions. I may therefore juftly bring in this evidence of 
 the wifeftof men, againftthis Sect of pure Moralifts, prefu- 
 
 Bccle. 7. 24. ming upon the Stock of naturall wifdome, Tou have jaid^yoit 
 would become rvife^ and it dej/arted farther from you. 
 
 The fdicity of a Chriftian is ftated upon a farre different 
 principle, namely, in the perception of the defectiveneffe of 
 our Nature, as being maimed by her firil fall, and in the ac- 
 knowledging the infufficiency ofour (ingle Reafon, to mode- 
 rate and compofe the difquiets of the mind, without a fuper- 
 
 I Tvt» 2. p. naturall adjunction of Grace ^ by which we are, as Saint Peter 
 tellethus, called out of the darkneffe of the Phylofophers, /;//(? 
 this admirable light ^ to fee the curfe that is upon our earth, and 
 to difcerne that we are not, in this life, Lords ofour eafe, but 
 tillers ofthisfoule earth of our corrupted Nature, which we 
 can never weed fo perfectly, as to gather out of it a pure and 
 immixed fehcity ^ it is by a fupernaturall light (hining in our 
 dark places, that we are inlightned in a right apprehenfion, 
 of what degree of happineiTc we may project in this life ♦, and 
 Grace doth us this good office, by a deteaing to us the nakcd- 
 neffe ofour nature, not by a covering and palliation of her 
 disfigurements-,and in the point of eftablilliing our happineffc, 
 Grace may well be faid to inflruct Reafon as her Difciple, in 
 
 ,y , the termes of Truth himfelfe to his Difciples, Abide in me^ and 
 
 ^* " / in you : For^ as the branch cannot beare frm ofitfelfe, except it 
 
 abide in the vine^no more can Reafon,unle{fe it abide in Grace-, 
 & wheA our Reafon (which originally con{ider'd,is properly a 
 branch of the root of Grace) doth abide therein, it bringeth 
 forth much fruit of fuch felicity asthefcafon of this life can 
 afford for our refection. SECT. 
 
5. ^• andDevotion. 5^ 
 
 S. II. 
 
 JconviBion ofSenfualiJlsJeclaring hm (jrace 
 emancipateth us from the band^ of the 
 Creatures. 
 
 N Ext we will take into confideration the cafcofthofc 
 who ftatc the happines of this life in a plentiful fruition 
 of all temporal accomodations^ ana fuch arc in my 
 mind much eaficr confuted then the former Rationalifts , we 
 have cxamined'/or thefc, whom I tearm Senfualifts, may be 
 in great pain and incertainty, to get but fo much as the ground 
 or fubjc<a of their happincfle , which are wealth and fenfuall 
 pleafures ; whereas the other have the foundation, at leaft of 
 their work,namery Rei^ifiable Rcafon^much more attainable 
 byafince e purfiihe-fothatnotwithftanding they are abufed 
 in iLe degice oFfufcciency, they sffigne to this rational com- 
 pofure of mind, yei have they alwsyes fome fair proportion 
 of comentment in this sitempit, whereas the Sedlaryes of vo- 
 luptie, pan with thei? Vt2x c before-hand, upon no fecurity of 
 their projeded fatisfadions:for commonly they arc firft much 
 troubled with an unafTurance of compafling any of their de- 
 fires, and then in cafe of fuccefTc, much perplexed in |)oint of 
 prefcrving them^ and at the beft, are alwayes difappointed 
 Tof fomewnat they expe(fted, even in the poflefTion of their de- 
 ilrcs: Since propriety in our fickle nature, doth dedudl much 
 from the prefanfied value of fuch pretenfions. 
 
 Such therefore as ftatc the felicity of this life in the full 
 and conftant fatisfadion of their fenfes, are much eafilyer con- 
 futed then the other wc have treated of ♦, for they feem to dc- 
 iignc the impofing upon Reafon,a degree of PaffiveneiTe , as 
 much lower then it can fall, as the other do afpire to railc it to 
 a point of adivity above the fphere of our vitiated nature-. 
 Since the Senfualifts me thinks pretend to reduce the Ratio- 
 nal! pan of the mind, to as much fubmiflion to the fenfitive 
 
 ap- 
 
5^ Of temporal! Hapfineffe Treat, tf. 
 
 appetite-, As the Moralifls did defign the quite contrary fub- 
 jection.For they would have Reafon murmure as little againft 
 all the appetites and fruitions of the fcnres5as thefe would have 
 the mind remain unaffected & in violabk by all fenfibk vexati- 
 ons-,neither of which projects are cifectible m our humane con- 
 ■ ftitution •, for experience difabufeth us in both thefe propofals, 
 but moft efpecially in this point of fcnfualities;r being able to 
 fufpend & filence reafon fo fully ^as it flial interpofe no difqui- 
 ct or dif- favour in the eafes. & fuavityes of corporeal fruitions^ 
 for even the higheft degree of irrational pleafures , which doth 
 the moft alienate and fuppreffe the acts of Reafon, are of little 
 continuance, and our reafon foon returnes,and bringeth with 
 her fuch reproaches as break theentireneffe of the delight, and 
 fb leave all voluptuary happynes, at the beft, but an intermit- 
 ting and difcontinued peece of fatisfaction. For this interpo- 
 fition of the reafonable power of the foul , induceth alwayes 
 fome accufation of the unreafonableneffe of thofe delights 
 upon which we affign our felves felicity , and our underftan- 
 ding fets our memory very rjlten, even againft our will^ to 
 remember the dignity of our Intellectual iRature , which we 
 endeavour to debafe by a preference of her own natural fer- 
 . vants , and there is no ftate of fenfuall voluptie , fo wel guard- 
 ed by the attendance of all earthly commodityes , whereinto 
 the deprcffed power of Reafon doth not often get accelfe , and 
 then it woundeth that tender portion of the mind, we call con- 
 fcience, fo farre at leaft, as to manifeft to us the unfoiindh^flc 
 of that fort of our imagined happineffe. ' , 
 
 Nay abftradHng from all religious reflexions , doth not na- 
 tural! experiment familiarly teach us, that our fenfitive nature 
 is not to be trufted, when fhe propofeth the fatisfadion of her 
 appetites, for fecurity to our happiness Since our carnall affe- 
 dions, even in their deareft ingagements, break their word fb 
 commonly, and run away , as I may fay, from thofe appe- 
 tites they were contradled tO, before they have fo much excufe 
 as having attained to their propofed tearm , to juftifie their 
 cliange of defires , and how feldome do our paflions maintain 
 
 them- 
 
§.z. m^y ccnfort mth T)evoticn. ^y 
 
 thcmfelves in any vigor in the ftate of a lawfull conjundion 
 and fruition of the jrmoft fervent purfuits •, Nay 5 doth not a 
 Legitimate propriety, (, which in reafon {hould indear them) 
 commonly make the right v/e have to be pleafed with (uch 
 poJOTefllons^the onely reafon of our difvaluing them^ Thefc 
 notorious Infidehties may juftjy evacuate all the title Volup- 
 tie can claime unto this* hfes felicity. 
 
 Muft we not then refort to a Superior power , for the {labi- 
 lity of our happynesC fuch a one as may be able to fix our 
 aft'edions, and not leave them in their own naturall trepidati- 
 ons and Retrograde motions, by which we can never keep a 
 true account, even of our defires?' So farre are we from allu- 
 ring our delights, and for the fixing of our volatile Nature, 
 there is no humane art to be confulted, the Author of Nature 
 referveth to himfelfe this great fecret. 
 
 Since Nature then is fo difcredited , in order to this great 
 work, we muft have recourfeto the peculiar fecret of Chriftia- 
 nity^ -which is the grace of Cod ifffifed into otir hearts by the ho- Kom-. 5. 
 /)/ Ghofl'^ By the advifc whereof, our hearts are taught , not to 
 work upon temporal felicity, (which may aptly be refembled 
 to quick- filver) as Akhjmifis do upon this minerall , with a 
 defignc to fix it , and fo convert it into earthly treafure^ but as 
 good Phyfitians do,onely v^ order to the extrading m.edieincs 
 and remedies out of it-, And by this MctRbd , as they render 
 cJlffrf»rj beneficially by drawing from it fome good quality, 
 and fixing that upon fomc other body, while that fubftancc 
 remainetn unfixed and volatile-, We m.ay likewife , without 
 fetting our thoughts to work upon temporall goods, in hope 
 to make our happyncs by the fixure of them, wel derive great 
 utility from them, by the infufion of feme of their virtue, 
 making thereof remedyes for the neccffityes of our neigh- 
 bours: Such an extra^ion Daniel counfelled the King to Dan,i,i 
 draw out of his perifhable fehcity, and by this Method , while 
 the matter ofworldlygoodsremaineth fluent and tranfitory, 
 there may be great utility derived even from the ccnfideration 
 of thcfe qualities -, For by ufing this matter , according to the 
 
 1 • na- 
 
fS OftemporaUHap^inefe Treat. 6. 
 
 nature of it, by keeping it palfing and tranfient through our 
 hearts, and hands, we may provide a fixed and etemall hap- 
 pineflfe: This advice is given us by the Author both of Nature 
 and Grace, to make out of the unfaithf ull company of this 
 worlds friendfhip, fuch loyali friends, as ihall receive us iato 
 thofe tabernacles, where no good is leiTe then etcrnall. 
 
 This is a pra(5ticall ufe , which Devotion will alwayes intro- 
 duce in our temporall pouefiions-, There is alfo another fpecu- 
 lative influence , which it hath in order to the fettkment of our 
 mind, namely, the frequent ificditation on the inftability of 
 all things fublunary, which cogitations are pregnant feeds of 
 the contempt of this world , wnereby we learn to draw the 
 cure of the venome out of the bowels of the beafl: it felf , di- 
 ftilling out of the ferious contemplation of the mutability of 
 all worldly happines, a remedy againft the evill of that ficklc- 
 nes and impermanency^ and by this courfe, we raife fome fuc- 
 cour out or the adverfe party of our own frail ty-,For they who 
 ponder frequently, how all things fublun^ move continu- 
 ally,in an-interchkngeable flowing and refluencie , may eafily • 
 iearn, not to imbarque their mindes in any earthly delights, 
 never fo fairly fecured, without expecting adverfe revolutions 
 and repeales of thofe joyes^ and by this preparation, Devotion 
 doth by degrees teach us to make our pcace^Poftable upon all 
 the tides ofrortune*undcrfl:anding them to be truly the cur- 
 rent of Divine providence. 
 
 This light we can receive onely from the bcamcs of Gnacc, 
 • ' and they fliine the clearer in our hearts, the more Devotion is 
 kindled in them-, For this Spirituall flame, as it rifeth , alwayes 
 attracteth more of that firft fire that lighted it-, and thus from 
 our affections being inflamed by devotion,our underfl:andings 
 take this light, whereby they difcerne the greateft fecurity we 
 can contrive for our contentments in this world, to be the be- 
 ing fo prepared for mutations, that our wils may be fo loole 
 from anchorage upon any earthly pleafure, as they remove 
 eafily from their hold on that delight, and put out to the fea 
 of Gods providence in all the ftormes of adverfity-, And con- 
 
 fidering 
 
§.z. andT)evotion. 5p 
 
 £\dcr:mg\vovjGodswaj uinthefea^ and his faths inmm^ wa- Pfal. t6io, 
 ters^ and that his foot- /teps are not to be difcerned-^ Our affecti- 
 ons may eafily repaire their earthly lofles, by that treafure 
 they may find in this Ocean of Gods will^ the riches whereof^ 
 we make ours by entring into his will, as often as we are dri- 
 ven out of our own, by the variations of this world •, and by 
 this Pious acquiefcence to all vicifTitudes of this life , we fhall 
 come to a conftant good habit of mind , as men at fea obtain 
 an unmoved ftate of body^ for as they do not confirm their 
 health, by the fteddyneflc of the veflell in a calme,but by the 
 cuftome and habitude of the rowlings and toflings of it in 
 feverall weathers-, So fhall we fettle tne peace of our mind, 
 not by the calme equality of a profperous condition , but by 
 thf acquaintance and inurement to feverall adverfe revoluti- 
 ons •, And this is undoubtedly the befl Method , in point of 
 attaining a good conflituton of happynes in this life, for King 
 David himfelf found little fecurity in this, / have faid in my V^^-'^9' 
 frofpertty I jhall never be moved-^ For he feemeth to retrad: this 
 opinion all in a breath, the next words , confcffmg. Thou hafi 
 hid thy face from me^ and I was troubled-^ Wherefore his reflexi- 
 on upon the inftabiiity of our humane condition , proved a 
 more affured flay for him in his agitations , when he conclu- 
 ded, Doubtlejfe all things are vanity^ every man living , furely pfalA g, -f 
 manj^ajfeth as anlmage^ yeaandhe is troubled in vain. 
 
 I a SECT. 
 
<Jo OftemporaUHa^pineJfe Treat. ^. 
 
 §. III. 
 
 ^Kefuhancies from the meditation of humane 
 frailty y and a refohingthe right of Happ^ 
 nes as belonging to Devotion. 
 
 THe ftate of humane Nature being thus determined, me 
 thinks there may be an excellent medicinall extra(iion 
 drawnvbyprudence diredted by Grace) out of the na- 
 ture of temporal fclicity,in order to the fortifying Our minds, 
 which may not improperly be rearmed the Spirit or fait of hu- 
 mane frailty jfince it may work upon the mind , as Phifitians 
 fay,thofe kind of Diaphoretical mediciries do upon the body, 
 the which although they do not produce any violent fweat,yet 
 they clenfe by opening the pores, and keeping the body in a 
 continued tranfpiration and breathing out of the Malig- 
 nity-, After this manner may our minds be purged and redi- 
 fied by this meditation of our frailty, which notwithfhnding 
 . it forceth not out any notorious expreflions of the contempt 
 of this world , in a fenfible alteration of our courfe of hfe, yet 
 it may maintain the mind in a conftant temper of purifying, 
 by a foft evacuating much of the uncleannefle of her fenfitive 
 appetite, through an. infenfible perfpiration of mortifying 
 » thoughts-, and the proper time to minifter this receipt, is in 
 the health of our fortune , while we are in an eafie fruition of 
 the joycs and folaces of this life-, for then the perfwafion of 
 their infecurity holds us loofc from that dangerous adherence 
 • which carryerh away our peace along with their removals-, 
 but this prefcript loofeth much of the efficacy , when it*is ta- 
 ken-,but after our mindes are decayed and infeeblcd by the 
 fadneffe and weight of afiflidlion , becaufe in that cafe they 
 commonly want that vigor of reafon, which fliould cooperate 
 with this remedy, and in that refpect, what might have been 
 a fufficient ftay to our minds, while they flood flraight and 
 
 upright 
 
5.1. md^Devopon, ^ ^i 
 
 upright, nja^inot be able to rcdreflTe and erect them, when they 
 
 are fain and de)ect€d-, I will therefore leave this prefcription 
 
 thus figned by the Holy Spirits, Say not^ ^f^.(f^jf^ ^^^J things^ Ecclm.w.i^ 
 
 and what e'vill can come to me hereafter ? but in the goad dayes 
 
 remember the evilly for the malice of one hour maketh oblivion 
 
 of great voluptuoufnejfe : and therefore in another place the 
 
 fame band giveth this advice. From the morning to the even^ EccIm.\%,i6 
 
 ingthe time changeth. All things arefoon done before the Lordy 
 
 A wife man rvillfear in every thing. 
 
 But left me ihould conceive happynes to be inconfiftent 
 with this injunction ofcontinuall fear, we muft underftand, 
 that there are two feares refpecting this world, which may 
 ftand in morality , anfwering moft of the properties of the 
 fame in Divinity, vi7^ a fihall and a fervile feare , the firft 
 whereof feareth but as a child of humanity , by the knowledge 
 of the frail Nature of all temporalities •, the other, as a Have to 
 mundanities, being maftered and fubjected by Senfuality • So 
 that the filiall fear rifeth from an ordinate love, and right ap- 
 prehenfionofthe condition ofthe Creatures, and the fervile 
 Ipringeth from a mifprifion of their Nature, and an undue 
 fubjection unto them ^ wherefore this firft fihall fear, is 
 but virtuous and precautionall, and»fo compatible with a hap- 
 py conftitution, for it perplexeth our prefent fruitions, no 
 more then the gcnerall notion of our mortality offendethour 
 ,prcfent health : the "knowledge that we muft die, doth not 
 make us fick •, no more doth the underftanding , that our 
 temporary delights are to paffe away, difrelifli their prefent 
 favour. 
 
 Let this prenotion then of intervenicnt changes in all our 
 moft fecured conditions,bc ftated as requifite, for the fettle- 
 ment of tranquility in our mindes, fince at all times, tern- 
 porall felicity is either going away from us, or we from it ; for 
 whatfoever the beft of our times bring us in their revolutions, 
 they carry us away from them at the fame time , by the 
 motion of our Mortality^ in proof whereof the Spirit of Truth 
 tcUethus, xx>e are but a breath of ahe pafwg on and not ret ur- *7y^''''»7?vj?^ 
 ning, 1 3 Thus 
 
 K • 
 
6% • i^ftemporaHHapftn§lfe Treat. 6*. 
 
 Thus have I, after the method of Saint Pad vwtl^thc Mhe- 
 nians^ indeavored to confute the* two Seds of the Stoieks and 
 Bpcuremsy and I conceive to haVe voy ded both their titles to 
 happineife -, the firft, claiming it in tlic right of our fingle Na- 
 . turall Reafon, the orhpr, challenging it in the name of our fa- 
 tisfied fenfes •, to neither of which, I hope in God to have fhew- 
 ed, that felicity can rightly be adjudged, by reafon thefpecu- ' 
 lations of the Storcks arc bur like well painted fccnes, which ac 
 a convenient diftance fecmeto expoic real! fruits, waters, and 
 iliadcs ^ but when you come into rhem, you findie nothing but 
 paintings and barren colours. Much after this manner, 
 whik you looke upon the pure Theory of their maximes, they 
 feeme to containc peace, ferenity, and fatisfadion of fpirit, va 
 all the earthquakes of this world-, yec this faire (hew lafteth but 
 while our conditions are at a convenient diftance fromanc- 
 celfity of ading thofe principles, for when we are preffed under 
 the incumbent miferies of this lifCjto pradife thisldeal felf-fuf- 
 ficiency,we arc then brought as it were into the fcenes of thofe 
 maximes, for then we finde all thofe figurings of apathy and 
 impafliveacffe, to prove but coloured and fruitleffe concepti- 
 ons, inrefpedofthofe Soveraigne effeds wercpromifed the 
 minde, at the diftance of i^eculation. . . 
 
 And I prefume to have caft the other Sed by thefe two evi- 
 dences brought againft it, w;{. the unfaithfulnefle of all ma- 
 tcriall goods, in point of duration and fixure, and the ficklc- 
 ijefTe, even of our owne affedions, in the efteeme of fuch fru- 
 itions i, wherefore the former of thefe two Seds ftands convin- 
 ced of ftating happinefle, in what can never be obtained, and 
 the other, in what can never long be preferved ^ whereupon 
 they may both juftly receive their fentences, the firft from the 
 
 I C*r. 8. 2. K^pojlle^ pricking thus their fwelling knowledge. If any man 
 think that he knoweth any things he kmrveth nothing ytt^ as he 
 ought to know : and the cafe of the other ftartds thus judged by 
 
 "^j%* 33'ii* the Prophet^ youjhall conceive heat^ and bring forth fiubble^your 
 fpirit as firejhall devoure you. 
 
 May I not then fay, that felicity is in the worlds opinion, 
 
 as 
 
 • « 
 
5,5. andT>evotion. ^j 
 
 asthc Snknowne God was in the "Kolipono^xhti^themans ? 
 for tliou^h it have an Altar afllgned unto itj^et neither the true 
 nature of happinclTe is rightly apprehended, nor the addre/Tes 
 to it duly djetermined, and the tcrmes of Saint Paul on that 
 occafion, will very nigh fit .my puipofe, What therefore you ^^si-j* 
 ignorantly furfue^ that I declare untoyau^ and manifeft how the 
 true fehcity of this life, dwcUeth not in temples made with 
 hands -jthat is to fay, it is not ieat^d in the ^■c-ulativc^4ific€s 
 ofPhilofophy, nor in the m^teriall ftrudures of fenfiblc fru- 
 itions, but refideth in this fpirituall manfion of fervent and . 
 rectified Devotion, which produceth a right underftanding of 
 the value of all things tranfitory, and induceth a confi- 
 dence of enjoying cternall peace of mind^ and invarible felici- 
 ty of body. 
 
 I have already fet up befor^ you an entire figure of Devotion^ 
 by which you may drawtJac J uft proportions of that virtuous 
 bit, which calmeth all humane paffions, in that degree our 
 nature can be ferened and quieted in this life- inftructing us, 
 how Cods univerfall order admitteth not our being happy in 
 all our temporall defires ^ and therefore Devotion fiKcrh all 
 our defires upon Gods order, andfo maketh theaccom{)lifh- ' 
 ment of his dcfignef, thechiefe terme of our wifhes ; and by 
 this courfe, as God changeth his exterior fentenoefometimes, 
 but never his interior councell .,fo sodly and devout foules • 
 may vary in the apparencies of liieir prefent happineife , . 
 but never alter in the intrinfique itateof aWcffed condition. 
 Bor as much as in all cxtrinfique changes. Devotion hath this 
 reft of the Pftlmift^ when upon the vexations of the fenfes, the 
 foule fe^mcs to be reduced to Myfou-le refufedto he comforted^ ^ • 
 there folio weth prefently, / if^ mindehill ofGod^andwasde.r *^''^'^7^*4» 
 lighted in this raindfulneffe of Goci. Devotion fixeth all 
 our fecurity , and by faftning our mindes to what is im- 
 moveable, they themfelves are rendered as it were unal- 
 terable. 
 
 Upon what we have difcourfed, I may conclude my pro- 
 pofition firmely eftabliflicd, and refolve by the Authority of 
 
 the 
 
True T)eyotion Treat, y. 
 
 the wifeft of men. The heart that knoweth the hitterm^e of his 
 foule^ in his joy flail not theftranger be mingled. That is, an ad- 
 vifed man admits an exterior foundation of his happinclTe. 
 And for an unqucflionable fecurity of my promife,! will leave 
 you this ingagemcnt of theP/it/w//?, Delight in the Lord^and 
 he fvill gi've thee the petitions of thy heart, 
 
 ThefeyentkTreatife. 
 
 How true Devotion induceth thofe no- 
 tions wherein co-afifteth the happineffe 
 ' of this life. 
 
 In three Sedions. 
 §. L 
 
 Thefallicies ofOfmon,(s^ the Virtue of Truth 
 treated. 
 
 M 
 
 E thinkes I hcarc many^ very impatient to fee fomc 
 more fenfible object of temporall happinefTc, cxpofed 
 'by Devotion, for our nature is not eafily drawn to 
 looke off from the delights it leeth , as I may fay, face to 
 ^ face, and turne to thofe that 2irc feene but darkly as through a 
 
 iCiT^iZ* glajje^ which are the joyes of the other life, fpeculated only 
 through the perfpectivc of faith •, I will not therefore.propofe 
 to thofe vocations which arc the addreflfe of my perfwafions, 
 the putting their nature into any fevere ftraights or prefTurcs, 
 in hope only of temote reverfions. I will amgne prefent con- 
 veniencies for the entertainment of our nature, and over-pay 
 by good fecurity of fiiiccre fecular joy, what may feeme taken 
 away in that adulterate fpecies, wherein our fancies ufe to ac- 
 cept the receites of our contentment ; For furely Devotion 
 
 doth 
 
§.1. inducing Ha^pnejfe. 6i 
 
 doth affigne the minde a rcdifred-joy, in the ufe of temporall' 
 goods, mftead of that vitious and counterfeit, which our 
 three enemies (pretending tobeourilevvards^ bring into our 
 fancy that is prone, to take all, whatfoever hath but the image 
 "of fenfible pleafure, without examining the fubftance ; which 
 facility to be deceived, the Prophet reproachcth in us, faying. 
 We jHl our [elves fornothing, Efaj 52. 
 
 Should a traveller pafTing through a forreign countrey, 
 finding the coyne of the place raifed to an exceflive value , ex- 
 change into it all the good fpecics of his own, thinking to 
 make gain by this traffique, becaufe the coyne is currant in his 
 palTage^ as foon as he were pafTcd that dominion, he would 
 quickly repent his inconfiderate miftake^ This fcemeth to be 
 the familiar cafe of man, who while he is in his tranfition and 
 palfage through this world, findeth the temporalities thereof, 
 (which are the currant fpecies of the place) cried up to fuch 
 an over- value, as he is perfwaded to turne all his affet^ions 
 into that (pecies of joy, and at its iflue out of this forreign re- 
 gion, he findeth the irreparable lolTe he hath made by the 
 debatement of his talents in this exchange: And it is againft 
 thisdeiufion, not againft ajl commerce with fetular joy in 
 our journey, that Devotion iffueth to us her inhibi;ions,left by 
 this ill husbandry in their way, when they come to account 
 with their great Creditor , they be reduced to give a worfc 
 anfwcr then he, who brought back his talent unimproved ; I 
 fliall therefore exhibite to our minds (which muft needs nego- 
 tiate in their paffagc through this world) the true Intrinfique* 
 value ofthofejoyes, uttered in the commerce with the crea- 
 tures , that taking none but fuch as are allowed in their laft 
 audidl , their tramque may bring home into their native coun- 
 trey not their Bonds forfeited, but rather Bils of exchange 
 payable upon their Mafters joy. 
 
 In anfwer then of the dcfire of having the trueft happyne0e 
 of this life, fpecially determined-, I declare that the fel cnj of p^f^ity. dc^ 
 this lifccenpfiethina conftmt re'jojcing In tr'thi This \i t\\Qr fcrihed. 
 aflertionot Saint c/f^^'^j?/;?^, and is eafily verified to all" ra- 
 
 K tionall 
 
66 True devotion Tr e at . 7I 
 
 tionall difpo/Itions-, The firft reply the world is like to make 
 fohft 1 8. 38. to this propofition, is Pilates qucOiion^Wkat is truth < to which 
 
 I anfwer. 
 Truth difi' Truth is a f erf eft and edequate fimilitude or hkeneffe^ imj/rint- 
 «ed, g^jfj Qny underficinding of the nature of the thmg we conceive-^ 
 
 So that when our conception isjuft cquall to the being and 
 p.ropeity of the thing we conceive , we are faid to undeiftand ' 
 truth. Wherefore the truth of knowing,is as it were the mould 
 caft off from the truth of being, or.the print of that feal, and 
 fo the image of the true being of a thing, is the figure of truth 
 feated in our minds. 
 
 But this, which may feem a fair.impreflion of the nature of 
 
 truth, may perchance appear but a dark Charader of the 
 
 form of happyneffe to my auditory, unto whom indeed I do 
 
 not intend to aifigne oncly the fpeculative notions of verities 
 
 for the fubjed of their fatisfadions^but I will open farther this 
 
 (lore of joy, Kthe rejojcing in truth) and fhew how it contain- 
 
 £^7 55' eth the Prophets n?/;/f ^W 7w/7^, which he offercth to all for 
 
 fetching it^ From hence the contemplative life drav/eth that 
 
 fUl. 21. wine, whereof A'/>^^J)4T'/W faith, M-j chalice inebriating how 
 
 I Pet, 2. goodly is it', and the adive fucketh that milk, which the Jfoflle 
 
 faith is proper for their vocation, -v^hich nourillicth their minds 
 
 with more fenfiblc delegation iffuing from the true ufc and 
 
 ordinate love of the creature •, And this is that, I may not un- 
 
 pleafantly call the milk which thcfe Gentiles love.bcft,to whom 
 
 I prcfent my breaft. 
 
 The preference of the contemplative life, before the adive, 
 is inferred from this refpcd , of affording a more clear and 
 fcrene light ,^ for thcL perception of Supernatural vcrityes ; 
 ContempU- For contemplation is a fixureof the mind on the afped and 
 :ion dtfinsd, prcfcnts of truth : and although this ad of contemplating be 
 purely Intelleduall, yet the terme and end thereof refts in the 
 affcdions , as the polTelTion of our purfuits induceth joy; 
 whereby this is demonflrated, that the happyneffe of the con- 
 templative life confifteth in the rcpycing ia truth •, This fenfi- 
 blc delight in contemplation flowing from the Superior por- 
 tion 
 
§.u inducing Happineffe. 6j 
 
 tion of the mind down upon the Inferior, is a good Image of 
 m;ms confummatcBeatitude in Hcaven-,where the glory of the 
 body is derived from the exce{fe and redundancy of the joy 
 and ble0edneile flowing from the foul •, and in this order , the 
 delight imparted to our aife(flions by contemplation,fals from 
 afuperfluencc of truth in our underftanding. And thus, what 
 may be faid to be light in the Superior region of the Soul, 
 fcemeth fire in the lower-, The firft reporting to truth, and the 
 latter to joy-, which as it is a paffion in our nature, may be faid 
 to be more raatcriall then the other in the fame degree , as 
 flame is leffe pure then the radiancy of the Sunne-, but the ^ 
 comparative degrees of purity, between the acts of our Intel- 
 lect and our affections are not our Theam. Certaine it is , that 
 all the fenfible delectation of the contemplative hfe,ftreameth 
 from the fprings of Supernatural verities -, we will therefore 
 flay no longer on the top of Mount Simi, which may fcem 
 all cloud to thofe that are below, while the Olfofefes that are 
 upon it , find all fplendor and clarity, and may not unfitly be 
 faid to fee the hinder parts of that verity, in feeing the face 
 whereof, confifls the confummate rejoycing. 
 
 Comming then down into the Camp of the active life , it 
 will be no hard task to prove the happineffc of that flate like- 
 wife, feated in the rejoycing in truth, which hath fo gratefull a 
 favour even to our fenfitive appetite , as I may fay, none wifh 
 for quailes, but they defirc to tafl this Manna in them^ I mean 
 no body affecteth any fenfible fruition, but as it is under the 
 form of a true good: For as Saint ^Atiguftine reafoneth, let 
 any be asked, whether he had rather joy in truth or in falfity, 
 and the anfwer will bear no doubt^ For although there be ma- 
 ny would deceive others in their happineffe , there are none 
 would be deceived themfelves in it , there is fuch a fignature 
 oftlie light ofthe countenance of verity, flamped upon the 
 reafonofman,as his underftanding canpropofe nothing to 
 his affections as matter of joy, but under tne colour at leaft of 
 truth-, Sothatthe object of all our affections is true delight, 
 though the crrour be never fo great in the fubject of our joy: 
 
 K 2 For 
 
^g ^rue T>evotion Tre at» 7, 
 
 Forno Body can Tcjoyce under this notion of being deceived, 
 the inftinct of man is fuch, in order to truth, as he muft p're- 
 fent that object to his Imagination, even out of the errour it 
 felf he rejoyceth in, fo EfTentiall is truth, for the terme of his 
 acquiefcence. 
 
 Suppofing we do thus generallyaim at truth for our felicity, 
 I may well be asked, how it commeth to paffe , that the fub- 
 jed of our joyes is oftener apparence and falfity, then the real 
 good of this life's benedictions < tiic caufe furely is, the parti- 
 ality of our imagination towards our fenfitive appetite , rather 
 then in favour to our reafon-, and thus Opinion, which »s but a 
 changeling introduced by Senfe, pafleth commonly for the 
 right child ^ and certainly, Opinion may well be faid to be the 
 mean iifuc of fenfe, and Verity, the noble child of Rcafon-,but 
 bythisunjuftice ofour imagination, it foUoweth, that all the 
 delights which are touched but at our fcnfcs , are commonly 
 accepted by our will for the true fpccies of joy, from the credit 
 of that teft, without examining their nature in the fire of Ra- 
 tiocination •, whereby it happens, that when we are the trulyeft 
 deceived, we are moft believing in the truth ofour happyneffc; 
 for when we mifapprehend the moft the nature of fecularplea- 
 fures, having the ieaft fufpition or fcruple of the miitabiiivy of 
 fuch fruitions , our joy feemeth the moft fincere, which pro- 
 veth clearly, that truth is but mift^ken in the coloutihg, not 
 unintended in the- defigne ofour felicity. 
 
 In redrefte of this error, Devotion takerh off the deceitfuU, 
 colours of good and evill, which Opinion layes upon the crea- 
 ture , and prcfenteth to our uriderftanding a naturall image 
 both of the worth as well as the vanity which may be found 
 in the rectified or vitious apprehenfion of all temporalities , & 
 .poffeifing us with the true nature of all our polfeflions, diredt- 
 -cth lis^iiow to rejoycein the truth of fuch bleffmgs, and there- 
 by fatisfyeth that inftind of the mind with the reality, and 
 doth not amufe it with the meer colour of verity. 
 
 Ccrtaine it is, that temporall bleifmgs, as health, beauty, 
 wealth, and honour, arc indiicd with a tmeand fiftcerc gooi 
 
 ndTc 
 
5.1. inducing Happineff^e. ^^ 
 
 nciTe/ wherein their owners nlay vertuoufly rcjoyce : the point 
 is, the difcernment of this Truth , andthe fek<^ing that, only 
 for fubjed of^our deledhtion: becaufe juft as nauch.as we 
 itray from this principle, fo much we remove from ourhap- 
 pinefTe ^ which depending on the -fatisfa(5tion of our opinion , 
 if that be unfound, in apprehending the nature of fuch goods 
 as are the objedsofour affcdions •, we are in danger of being 
 unhappy, by their being but true to their owne nature, while 
 we are untrue to ours : For their true inftind is mutation and 
 inftability^ and ours , the perception and ufe of that verity : 
 whereby our undcrftanding may fort an affection ^ro^orti- 
 med to the nature of fecuUrbenediif ions. 
 
 §7lL 
 
 Sacred examples ^ Jhemng what may be /aid 
 
 to he a rejqycing in the truth of temporaU 
 
 goods^ and how eyen fecular evils afford 
 
 joy^ bji the fame method of a righjt under jlan- 
 
 ding them. ^ 
 
 THe dates of many the deareft friends of God, teftifie 
 that temporall felicity affordeth a fincere matter of 
 joy, which is comnaenfurate to the true fenfe concei- 
 ved of the nature of fuch happinelfe. K^hrahams wealth was 
 thought worthy the holy Ghofts mentioning asa.blcifing,. 
 & as his peregrination was fitted with great accommodations j 
 fothat ftate of unfettledncflc was a fixing in his minde, the 
 true nature of all' he pofl^lTcd. In proof whereof, it may well 
 beobferved, that the only purchafe o^^r^A^w made upon ^^^.25. 
 earth with his riches, was a grave ^ from whence \^'e may in- 
 ferre, how rightly he undcrftood the truth of their tranfitory 
 nature, and his owne mutable condition ^ whereupon he chofe 
 to take pofifcflion of the Land, promtfed him by a marke of 
 
 K3 his 
 
yo TrueDevotion Treat. 7. 
 
 his parting with it , rather tKcn of his pofTeffing it : thus 
 did he , underftanding the true goodnene of his worldly 
 commodities, derive from them, both exercifes of charity, 
 and notions of mortification, while he imployed his wealth, 
 in the accommodations of ftrangcrs and palfengers, and in 
 proviiion of his owne lodging, as a traveller at the end of his 
 journey : and remaining in this redified fenfc of his tempo- 
 porali fruitions, all their effeds proved a conftant rejoycing in 
 Truth. 
 
 By this method i^bnham extraded the fame Spirit of 
 Truth, out of his plcntifull fubflance that La,%Arm did out of 
 his penury and indigence^and furely, 'S 'Dives had rejoyced but 
 in the truth of his abundance, and not fet his heart upon the 
 falfe part thereof, he would have taken La,\tirm into his breaft 
 in this life,& then they might have been bed-fcllowes in Ahra.- 
 hams Bofome. For I may truly affirme , that there is no 
 Z^^^rz/^f in this world, who hath not an o^^r^^^w in his Bo- 
 fome, that iliall get to the being in K^brahams Bofome in 
 the next : And likewife conclude, that there is no pives in 
 this life, who hath a La'i^arus in his bofome, that fhall not at- 
 taine to^hrahams Bofome in the other worldrFor there is no 
 neceffitous body, wanting fidel^y of heart, and poverty of 
 fpirit,that can be qualified for that flate meercly by his mifcry^ 
 and there is no fo fplendid or opulent perfon, indued wim 
 true Chriftian poverty of fpirir, that is not thereby intitled to 
 eternal] felicity ; and furely, as there are many La^rujfeSy who 
 want this kind of Abraham I have explained in their hearty 
 fo there are diverfe f^brahams in this life, as I may tcrme 
 them, who carry this fort of LA%art4^ in their bofome, being 
 both rich, humble, and faithfuU, contriving all their tempora- 
 ry joy, out of the perception and dile(5tion of the true bkflihg, 
 intended in the Ci'eature, and deduce their fatisfadion from 
 Gods order, not their owne exaltation^ in whieh rcfpe(ftvhcy 
 may be proved to rcjoycc in verity. 
 
 Did not holy ^ob rejoyce in the truth of his worldly goods, 
 when he afligned the moft of thcfii to facrificcs^ather expia- 
 tory 
 
§.z. inducing Happinejfe, yy 
 
 toiy for his children, or propitiatory forhimfclfe, to pur^c 
 the exceffes of feafting in his ovvne family^ o^ to provide 
 againft the exigences of fafting in the houfes of his neighbours:" 
 aSing this part which the holy Spirit gives the potent •, faying, 
 the portion of the fooreis in the rich mans hands '^2x\A fuiely 
 we may conceive that in the latter part of his lifeAwhich I may 
 call liis temporall refurredion, his eftate rifing againc to more 
 glory then it had expired with) his piety was alfo cxaltedin 
 proportion to a higher ftate of perfejftion •, fo that truth 
 being found and acknowledged in any fplendid condi- 
 tion, will keepe feace and ri^hfeoufnejfe in the family kipng pM f^A 
 each other. 
 
 Was not King Davids vaft treafure well managed by the 
 fuperintendency of truth, when he afligned all the moft preti- 
 ous matcrialls the earth affordeth to their true ufe :' fome as 
 it were converted into vocall inftruments of Gods prayfes :, 
 others into vifiblc memorialls of his prefence, and defigned 
 in a Temple as good a fenfiblc figure as he could of the truth 
 he conceived of all materiall fubftances, which was, of the 
 tarths belonging to God, and ail the plenitude thereof whkh con-^ 
 feffionhemade inthefc words, thine are the heavens^ and the 
 earth is thine :ln this verity he rejoyced,cxtradcd out of all his 
 tranfitory felicity. 
 
 And King E^ekias^ having his trcafury and cabinets filled 
 with all pretious ftores , might have rejoyced in the truth of 
 thofe bleiTmgs, without deriving from them vanity and prc- 
 fumption, as much as he boafted of them to the Babylonians-^ 
 Co much untruth he found in that felicity, whereof he feemed 
 to have forgot the. changeable property, and was quickly in- 
 ftrucfted by the Prophet ^in the infccurity of fuch goods, where- Efaj ^p^ 
 by he difcerned how he had rejoyced in the untruth of his 
 temporal happines-,out of which,he might have cxtradcd mat- 
 ter of a true and fincere rejoycing ^ for Gods Spirit attefleth 
 to usj that he doth not cafi away the mighty^ whereas he hirnfelfis ny ^ - 
 mighty. ^° ^ "^* 
 
 All the attainders , lying upon great and rich men in the 
 
 Scrip- 
 
^% True T>eyotm Treat. 7. 
 
 Scripture, arc brought againft fuch as rejoycc in the errours 
 and deceits of tcmporall goods, fuch as= either faaificc all 
 their wealth to the Idols oi their fancy,or fuch as make anidol. 
 of their wealth, and offer up. all their thoughts unto it : The 
 voluptuous, or the avaritious are thofe that fall under the 
 fentence of the Gofpell, and their crime is not what they 
 poffeffe, but what poflelfcth them, when they doe not rejoyce 
 in the truth of their goods, but delight themfelves incontri^ 
 ving errours and fallacies out of them •, and as the ^fcflle 
 
 Rom* 1. 25. fayes, change the Truth of God into a lie : So that the defed:ive- 
 neffc of their happineffe, ariieth out of their dcgreflion from 
 Truth •, and whence doth all the bleffedneffc which Chriflian 
 faith anncxtth to fuflfcrance, iffue, but from thisfpring of veri- 
 ty, which flreameth out that joy and exultation is propofcd to 
 us, in the afiBidions of this life f 
 
 How come the thorns of fufferancc to beare grapes, the 
 wine whereof rejoyceth the heart,while our fenfes are pricked& 
 wounded with this fpinous or thorny matter ^ Surel/this' cor- 
 diall is ^made of the Spirit of Truth, which may be extracted' 
 ^^ut of all the afperities of this life •, firfl, by confidering the 
 true flare of Humane Nature, defigned to fuflFerings,,not only 
 by fentence, but by Grace, in order to the avernng us from 
 the love of this world .-next by contemplating the trtitli of 
 thofe glorious promifes, which are made to a virtuous corre- 
 fpondcncy with Gods Order, in his difpofure of his creature-, 
 fo that both tile materiall goods and evills of this life, afford 
 tio legitimate jpy , but wnat the mind beareth when flic is 
 teemin<y.with Truth-, we may therefore refolve with King D^ 
 
 Tfal. Z^.iwvid^thztVjhcnTrmhdothJprmg out ofthceanh^righteoufneffe 
 fh all lookedoxvne from Hgaven. - 
 
 SECT. 
 
§.:^, * inducing Happineffe. ' 75 
 
 T/^d" fallacies offome ObjeBiom fohed, and 
 rejqycing in Truth concluded for our reall 
 Happinelje. 
 
 But now me thinkes, having determined the happineflfe 
 of this life, in the loving and rejoycing in Truth ^ many 
 that thinke themfelves unhappy, wonder at this conclu- 
 fion, and conceive mc difprovcd by their defeatures, perfwa- 
 dmg themfelves to have bcenc alwayes fuitors and lovers of 
 Truth •, when the Truth is, that they doe not firft feeke verity 
 for the objed oT their love, but conclude they have found it, 
 in what they have placed their love : Suppofing their opinions - 
 of fuch joyes as they purfue, to be fincere and folid truthcs ^ 
 infomuch as I may well refolve fuch fonnes of men, that They 
 love vanity^ and feek after lies, Tfai, a. 
 
 In that region of the world which I have travelled the 
 moft, I may rcfled to the inhabit aints of it, one raigning error, 
 which may convince many of infincerity in their addrelfes to 
 Truth, for the ground of their happineUe : this it is, the truft- 
 ing the infidelity of fortune to others for our ownc felicity, 
 defigning ourftock, out of the fpoiles ofourfellowcs-,andin 
 this courfe, doe we not fixe the hopes of our happinelTe, upon 
 what can never paffe to us, but by fuch an infidelity as muft 
 affure us we are in continual danger of a like difpoffeffionc' this 
 muft needs be our cafe,when the expedance of the unfaithful- 
 neffe of fortune, is made the affignment of our profperity : 
 And yet we fee how Courts are commonly divided into thefe 
 two party es,offome, that are Sacrifcing to their owne «^^j,and ^^^•^<^.i« i< 
 others that are fifliing for fuch nets^ the firft, is the ftate of 
 fuch as are valuing themfelves, for what they have taken-, the 
 fecond, of thofe, who are working and cafting out, how to 
 catch what the others have dra.wne : and in this manner, there 
 
 L _ arc , 
 
 «** 
 
y^ TrueT>evotion Treat. 7. 
 
 are many who pretend to be lovers of Truth, that make thefe 
 fallacies, the very ground of that v^^eb of happinelle they have 
 in hand. 
 
 This is fo prepofterous acourfe, for ingenious fpirits in 
 order to true felicity, as furely there is much of a curfe in this 
 method, and God vi^arranteth my beiiefe, both by the Prophets 
 and t^fofiles •, when fpeaking by the voyce of Bfay to this 
 
 Efay 66' 4. cafe, he faith* They have chojen their owne rvayes^ wherefore I 
 alfo will chufe their deluftons^ and by Saint Paul^ the holy Spirit 
 faith, Becaufe they received net the love ofTruth^for this caufe 
 
 aThef,2tii* God fends them frong delufions ^ that they fbould bete eve a 
 lie. 
 
 Let the worlds darlings examine w^hatthey confide in for 
 the fccurity of their joyes, and they will finde, it is thcFather of 
 lies^ they truft for the truth of their felicity, who being not 
 able to diminfli the increated verity, fets all his art to deface 
 all created Truthes, which worke (in this region of the world 
 I now treat of j he defigneth by fuch a courfe as he ufcd with 
 the Perfon of Tr//^/^ itielfe, when he was upon earth-, for he 
 carryeth up our imagination to the higheft point of eftecme he 
 can raife it, of earthly polfeffions, from whence he cxpofeth 
 to our fancies, the glories and beauties of this world, in de- 
 ceitful! apparencies, as if they were permanent and fecured 
 fruitions, and our wills are commonly perfwaded to bowe 
 downe and reverence fuch falfe fuggeftions •, whereof the in- 
 fidelity augmenteth by the degrees of our Devotion in that 
 beliefc -^ fince the more we confide in their ftability, the more 
 falfhood doe we admit for our happineffe •, and thus are we 
 abufed in the poffeifion of Truth, while we ^ffed: all our de- 
 lights under* that notion, by the fubtilty ofthe great enemy 
 ofTruth-,we areas Sdint-Aitguftine faith elegantly, brought 
 to hate Truth, by loving thole things which we love, only as 
 we imagine them to be trut, for the impermanency of this 
 » worlds goods is odious to us •, which is the truth of their na- 
 
 ture^ and we affed in them their affurance, as a truth without 
 which we would not love them,and yet that opinion is a mcerc 
 . delufion. This 
 
ft 
 
 §^.^. inducing Happinelje. y5 
 
 This may fatisfie many, who account themfelves unhappy 
 by the mutations of fortune, *and the difpoflcflions of their, 
 fecuiar comraoditfes, for they lliall findc thcmfch'Cs unfor- 
 tunate, but in the fame meafure they mifappreh^nded the true 
 nature of fuch fruitions, by as much as tiicy over-loved them, 
 fomuch are they diftreilcd by their lofles, fothe defedwill 
 ftill rcfult out of the diftance of our joy from this principle, 
 of rightly poflelTmg and rejoycing in Truth , for all our 
 reail unhappineffc rifeth by the fame degrees, that Verities are 
 dimimfhedjrom among the Children of men, ^f^^* ^ ^« i* 
 
 There is one famihar fcruple raifed againft our perfwa- 
 ding the adive life to this conilant intendment of Truth 5 
 which is, that this fixure of the minde upon verity, rather then 
 leaving it a little loofc to opinion, taketh oif the point and 
 edge of our fpirit, in the adivcnelle and commerces of this 
 life. Whereunto I anfwer, that fpirit*s whet and fliarpned up- 
 on the errours of imagination, are fubjed to.turne their edge 
 upon the leaft encounter of difappointment •, when mindes 
 temper 'd by the confideration of truth, and thereby fet and 
 whetted for adion,keep their edge cutting againft the haire,as 
 I may fay, not blunted or rebated m any advcrfe occurrencies^ 
 nor doth this breaft of Verity, as fome fuppofe, nourifli only 
 the minde, and pine the fenfes, but feedech them alfo with 
 healthfuU and convenient pleafure, and teacheth the foule 
 how to keepe the fenfes in their true degree of fervants , mana- 
 ging their trufts only upon account, which the minde taketh ' 
 To exadly of them, in all the commerce of their delights, as 
 ithey can never runne out much in prejudice of her eftate •, and 
 in this order the rationall part doth the oilice of the good 
 ftewardinthe^Gofpell, Feeding thefdmily with their fortions Luke 12.^2. 
 in due feafon. And furely, this orderly oeconomy in the ma- 
 naging of all worldly goods , fReafon prefiding, and the 
 fenfes entertained with competent fatisfad:ion) is the heft ftate 
 of happinelTc this ac^tive life can admit. So is it the knowledge 
 and love of Truth, feated in our undcrftanding,and our affedi- 
 ons^which can only confort this harmony of a conftant rejoy- 
 cing^ L2 "^ And 
 
-1^ TrueT>evotien Treat. 7. 
 
 And doubtlelTe, while our fancies doe but counterfeit that 
 truth they expofe to our afFe"T^ions, we can no more juftly 
 complaine of the infufficiency of that objed, in point of affor- 
 dingus felicity , then of a painted fires not warming us , be it 
 neverfo wel drawn. For commonly5they are but defigns of our 
 imaginations coloured over with vainc apparencies of Truth, 
 which theyexhibite to our affections, for the true fubftanccs 
 of our happineffe : wherefore I may, me thinkes, fittly illu- 
 ftratc this familiar errc^iir of the world, by this flory o^ Zeuxis 
 the famous Painter ^ who having made the figure of a boy, 
 with a clufler of grapes in his hand, being told, the birds fate 
 upon the boyes hand, to peck at the grapes •, anfwered, this 
 was no true praife of his art, becaufe it was a fignc he had 
 painted the grapes better then the man •, otherwiie the birds 
 would have been afraid of that figurerin like maner,may I fay, 
 that thefe imaginations which figure fuch a truth of happinefifc 
 in fenfible delectations, as their affections take them for the 
 reall and fincere felicity of this life, are not to be commended 
 for this vivacity , for it is a fignc they reprcfent more lively 
 to our reafon , the fruits of this world , which the man hath 
 in his hand, then they doe. the nature of our humanity, the 
 conftitution whereof, if it were truely imaged and figured 
 to our underftanding, would fright our affections from fetting 
 themfelves upon the fruit of temporalities, by confidcring the 
 ftate of man •, which inadvertency is now familiar, by this 
 partiality of our fancy, in figuring the grapes more to the life 
 then the hand that holds them-, if the images which Truth it 
 felfe hath drawn of the condition of man in this hfe, were well 
 impreffed in our imagination, of being hut a hlafi^ a vapour^ 
 or ajhaddorv'^ this would undoubtedly divert our mindes, from 
 taking never fo well coloured images of riches , honour , 
 beauty , or dominion , for the true fubflances of humane 
 felicity. 
 
 If there be any then, that wonder they are not happy, pre- 
 tending they have alwayes held Zerubbahels party, preferring 
 iruth before all competitors, of empire, beauty, and pleasure, 
 
 if 
 
5 . 3 • inducing Happinejf/e. n j 
 
 if they are in any great dejection of fplrit, let them take this 
 courfe to undeceive themfelves in this their fuppofed rectitude 
 of intention, vwhich if it had beenc fincere, could not have let 
 their mindes finke into any deepe depreflion j let them I fay, 
 examine firft , -whether they have rightly apprehended the 
 ftate of our humane Nature^ and the condition of all tempo- 
 rall fruitions ♦, and then, whether they have fquared their loves 
 to fuch delights, by the meafure of a rectified apprehenfion 
 of both their nature, and their own, for the fame difproporti- 
 ons there are betweene our affections and the true property 
 ofthofc things we love, the fame deficiencies muft beconfe- 
 quentin our happineffe: and upon this reflection. Truth may 
 tell moft of the world, Jhis people honoureth me with their Itp^ r h % 
 hitt their hearts arefarre from me^ and as the increated Truth 
 told the Pharifees, who* pretended to have great intereft in 
 God the Father, that if what they alledged had beenetrue. 
 They would have acknowledged himalfo^ hccaufe he proceeded 
 from the Father, So in the name of the created Truth, which 
 is to be found in all Gods Workes, I may fay K) many fuch 
 pretenders, if they had truly loved the Originall Verity, they 
 wx)uld have beene po0effed of the true nature and ufe of the 
 creature, which notion iffueth and proceeds out of an appli- 
 cation to the firft Verity. 
 
 } laving fliewed howthebeames of Truth enlighten both 
 hemifphercs bf the contemplative and adivc hfe, andinfufe 
 into each of them, their refpedive happineffe, I may conclude 
 with the Wisemans confclfion, upon his loving ofTruth^ above ^'^f^ 7- 
 health or beauty^ that hers is the only light ^ becaufe it is inextin- ^°' ^ ^^ 
 gu/fhahle^ and that all other goods come together with her, and 
 Devotion may lawfully ufc the words of her great mafter, 
 andaffure her followers, If you continue in my word^ then are /oh.Sri,''i 
 you truiy my d/fciples, and you [hall know the Truth ^a^nd the ' *^ '^' 
 Truth jhall make you free, 
 
 1 5 THE 
 
y% Theactejfe Treat. 8* 
 
 Tloe eighth Treattfe^. 
 
 Touching the meanes of poffeffing that 
 Truth wherein the happinelTe of this life 
 isftated. , ...^ 
 
 In two fe(5lions. 
 §.I. 
 
 T>if.fidence in point ofoht4mif(^ Spintuall lights 
 reprehended^ and prayer propofed in order 
 to this dejigne. 
 
 N: 
 
 O W me thinks I am called upon , as one that hath 
 advifed a traveller not to Idfe his way^ to give fome , 
 nearer diredions for the finding it^ as a further con- 
 tribution towards the fecuring his journeyes end, then a fim- 
 ple caution againft the danger of deviation •, For as Solomon 
 tdkthus^The lame mun in the rvay maketh more hafi then a 
 Courferoutofit. 
 
 And by reafon there maybe many different humours, that 
 may ask this queftion of Saint T'/'<?;?^^,H<J»' can we know the 
 way to this fo excellent foffeffion of truth? I may well j^remife 
 this confideration before my anfwer, that there was a wide 
 difference between Pilafs Interrogatory concerning truth, 
 John 1 8. 38. when he asked our Saviour^ Vl^hat is truth? and Saint Thomas 
 his queflion about finding the way to it, faying , How can we 
 lobn 14. 6. ^^^^ ^^^ ^^y^ ^^^ ^^^ feemed to qucftion onely the truth of 
 Chr/fts affirmation , not to intend the being fatisfied in his 
 queilion, whereas the other fought to be informed of the rea; 
 
 dycft 
 
5.1. unto Truth. j^ 
 
 dycft accefic to that truth which he believed ♦, fa they who 
 ftall be moved onely by the captioufneife of the Infidel cx- 
 aminant in this point,are Uke after his manner not to Aay long 
 enough upon the inqueft , to be enlightened in this verity -, 
 but to fuch as with the credulity of faithfuU Difciples , ihall 
 make this ^//!^rf, How fl) all we know the waj4o this truth yoU' 
 frofofel namely, a rccftifyed underftanding and true ufe of all ^^' '^' ^' 
 profperous and adverfe events in this life,I may fay as the An- 
 gel did to the faithfull watchers at the Sepulchre , after he had 
 ftruckenas it were dead the mifcreant waytcrs , Fear notyott^ 
 Ifyoufeekjefm:^ot\it anfwereth all fincere inquirers of truth, joij^-, i^. ^^ 
 as he did Saint Thomas^ I am the way and the truth, and none, 
 commethto verity hut by me : yet this me thinks gives a fair hint 
 for fuch a further demand as Saint Philip was,faying,^^^7v us 
 the plain dire0 way of comming toyou^ Lord fefui^ and it will 
 fuffce //4-., This queftion Chrifi hath alfo anfwered by this moft 
 evident dire^ion of^sk^ f'^^K ^^d knock ^ for every one that 
 asketh receiveth^ and that feekethjindethy and to him that knock- Math,-!,.']*- 
 eth itfhall he opened. 
 
 Prayer is therefore exprefly given us for our addreffc to 
 ^efm who is truth, and in thefe three proper divifions , of pe- 
 tition, meditation, and perfeverance, which ought to be con- 
 comitant with each of them^ our asking refpe6kth the parti- 
 cular fuits we make, feeking importeth the application of our 
 minds unto Spiritual verityes, and knocking referrethto our 
 zeal, earneftnefle, and perfeverance in the ad:s of prayer , and 
 to this fort of profecution, is annexed the promiie of afiequti- 
 on oft ruth : wherefore I may anfwer my inquirers, as Chri(t 
 did fome who diftrufted his propofals, //"^^^' man will do this 
 wil of J-efuo^ he (hall under/land of the Doclrine whether it be of lohn j»\j»- 
 God, cri fpeak of my felf §o that confidering aright thefe gra- 
 tious alfignations unto prayer, I may fay, we may obtain the 
 poffcflion of verity, even withleffe (olicitude then we can neg- 
 lc(5t it^ for the feeking, asking , and knocking, i» this world 
 upon fuch applications 2S divert us frciii this inqucfl, are the 
 more laborious afifignments of our mind. 
 
 May 
 
8o ^he accejje Treat. 8. 
 
 May I not therefore boldly reply to all the incredulous 
 and disbelievers of the facility of this medium exhibited •, '•^a.-j 
 not in thine heart , who fhall thus d^ceyid into heaven? for the 
 
 RGm.iQ.6.%. ^oyi is nigh thee inth'j mouthy and mthj heart'^ we onely need 
 but Us the Prophet advifeth us> return to our own heiirts to find 
 that happynefle, which while we feek elfe- where , we lofe our 
 hearts in that inqueft. True it is, that the great enemy of our 
 nature, ufeth all his arts towards the prcjudicating this belief, 
 of the alfufficiency of prayer, in which deligne he doth now 
 impugne our nature, by a Machination farre differing from 
 his firftjflandering it to us now,almoft as much as he did here- 
 tofore flatter it-, for now to difcredit to us our capacity of re- 
 pairing his firft breach , he fuggefteth the ineptitude of our 
 prefent ftatc for this perception of truth , and ffemethto ask 
 us now by way of derifion , Shall jou be like Gods thus knowing 
 goodand evilUSo that he tempteth us now,and often prevaileth 
 upon us, even by the difparagement of our nature •, thus much 
 hath he gained upon us fince his firft acquaintance , when he 
 durftnot attempt us byleflfethenthcpromifeof a capacity 
 above our nature, to wit, of knowing like Gods-,wh€rcas now, 
 he prefumcs to implead our right to that knowledge which is 
 due to us as men, that is, the difcernment of our being quali- 
 fied for the penetration into truth by the beanies of prayer 
 and meditation-, But the hoU Sprit hath left us a good cauti- 
 on againft this dclufion, Rejifi the Devilland he will {lie from 
 
 f^jffes^.S, you^ approach to God and he will approach to jou: This rcfuteth 
 all fuggeftions of diffidence in this point of attaining by pray- 
 er theeffe<5lofmy propofition, fince God promiferh to fct 
 forward to meet us, as foon as our piayers do but fet out to- 
 wards him, v^'hich is likewife aver'd by the Pfalmift , affuring 
 
 Pfal. 145. us, God is near all fuch as call upon him in truth, 
 
 Gods mercy hath fo much outdone mans mifchiefe , as he 
 hath not left him, either the fubtilty of the Devil, or the in- 
 firmity of his nature to charge with the continuance of his mi- 
 fery-, there muft go an acceffion of wilfulnelTe to our weakneffc 
 for the duration of our unhappyneffe: For fince the Divine 
 
 power 
 
i^vftv \\2LX.h. given unto m- all things that pertain unto Ufe and 2 Peter 3. 
 goM/nejJe^ y^p have no more colour left to diffidc in the meanes 
 of re(5i:ifying*"the enormities of our infirm nature, then a Ma- 
 Icfadior that were offer'd grace for asking it, had reafon to fall 
 -fick & die for fear of his former fentence^he who hath blotted 
 out the hand-writing of the Decree againft our nature hath e\- 
 ven us his hand for fuch fecurity of obtaining what we {olickc 
 by this appointed meanes and method, as we can onely indan- 
 ger the wanting a fufficient provifion , by our pretending too 
 little by this addreifeyfor furely this rule will hold in. our ask- 
 ing little Spirituall light , that what we have , fliall be rather 
 taken away then more confer'd, and the contrary difpofition 
 will likewife be anfwered with the more abundance. 
 
 What Saint CJreg-^ry conceiveth to be the cafe of the faints 
 in heaven, in this point of fupplicating God , may be fitly faid 
 to be that of us finners upon earth, in our a<5t of petitionino^ for 
 Spirituall light and verity : as the Saints the more ardently 
 they are united to God , receive the more fervent impulfes 
 from him, of asking what they know he is rcfolved to do and 
 thus drink out of him, what they thirft for in him-, after fuch a 
 manner, the more zealoufly our prayers arc applyed to the 
 purfuite of Spirituall illumination , the more fervent defires 
 we attrad from' the increated verity , of begging what we are ' 
 fure he will give, viT^ the difcernmcnt of truth, whereby in 
 an admirable fort, we draw from fefu^ , even in this Mq the 
 hunger in the very food we take of them, while our prayer at- 
 tra(5ting the infufion of truth, doth extracfl conjoyntly out of 
 thoie verityes frefh defires of the fame illuminations. 
 
 Maynotthefcconfidcrations juftly filence any objedlion 
 againft the facility of this propofed medium of prayer for 
 obtaining from God a fufficient communication of that truth 
 wherein I have ftated the happineffe of this life i fince there is 
 no condition charged upon this grant, but the fincere' defiring 
 it, which is comprifed in the diredion of Chrifi premcntioned- 
 and the Jijtoftle witncfTcth to the fame tenor,re-minding us in 
 this particular , the frequent prrmifes of tlie giver of all good 
 
 ^ things. 
 
y^ 7he accejje Treat* 7. 
 
 things 5 whereupon he urgcth us thus cxprcfly to this applica- 
 « tion. If any of you want wtjdomejtet him aske it of§od^ Hfho p- 
 
 fames i^^. ^^^^^H ^g„lfl,gyally^nditJhallhegivenjOff, 
 
 §. 11. 
 
 Jf^hatjmcerity in prayer u requiftte for this ef^ 
 feB y and 'what J^nd of peace is to be expc-^ 
 Bed. 
 
 T 
 
 Hefc proniifcs of the incrcatcd verity delivered by 
 his own mouth being premifed, together with this 
 conveyed to us by the noly Organ of his Secretary, 
 Sunt fames^ I may confidently give every one this addrelTe to 
 theeffe^ofmy propofaljthe asking wifdome of God, by 
 fincere and humble apprecations, for indeed the foul hath no 
 » . hand wherewith to reach her fuftcnance from heaven but 
 pfayer,andby this handihe offereth her facrifice of praire,and 
 reachethtoherfelftheexchangeoffuccourforall her necef- 
 . fiuc?: wherefore in order to this commerce with God, the A- 
 Tm. 2. p0j}i^ Saint Paul advifeth us to fray every where ^lifting uffure 
 hands,, Here prayer is affigned the fundionof the hand to of- 
 fer up , and to bring down to us all returnes from heaven. But 
 we muft remember this binding claufe in the promife of Saint 
 ^ames , that our prayer muft be without any ftammering, or 
 hefitation in our faith. 
 
 Firft we ought to believe fteadily Gods providence in all 
 the various contingcricies that feertiro fhakc humane rearcyi: 
 NcxtjOur prayer muft not waver between the defire of this 
 mfdome^ which bhngs' aU other good with it , and the affedati- 
 on principally of fomc peculiar good we defigne for our feli- 
 city, for this is an hefoationin faith , wjien we do pofitivcly 
 ek<a ailiy temporall frmtKmfor our happineife, becauif . thierc- 
 
§.z. unto Truth. 75 
 
 in we toflfe and flote between tl-tc fear of that privation, and the 
 reference of all our proprieties,to the cour(e of that providence ^ 
 which wheels about all temporalities^ Infomuch as this hefita- afrfi^cata ' 
 tion makes a kind of mentall ftammering in our prayer, when ifi fHpiema 
 there is as it were fome knot upon our heart , that doubles a filijsfHrs, 
 k and keepes it from opening it felf freely to this defire of fpi- 
 rituall wifdome. And as in this voeall impediment, the eager- 
 nellc doth rather faften then untye the tongue , fo in this im- 
 plication of our heart in any worldly affedlion, our zeal and 
 fervor in the purfuite of that petition, is rather an impediment 
 to the freedomc of our mind, then any folution to the difficul- 
 ties of our peace. 
 
 But I deurc it may be remcmbred that the meancs I propofc 
 of obtaining happineffc by prayer, is not the fervency of the 
 fpirit in fuch petitions , as the flefh doth commonly indite, 
 namely, an attaining cither riches, honour, or the like tempo- 
 ral! commodities 5 but in that fincere ardor of the foul , to- .'|k 
 wards the impctration of fuch a fervent love of God, as indu- 
 ccth a compofure and fteadineflc of mind , equalling and fi- 
 zing our wits with our conditions, and by t hat meanes keeping 
 the peace of our mind volubile and concentrick with the moti- 
 ons of Divine providence-, and this is an effed of that wifdome 
 oncly which the -^/><?/?/ff Saint ^ames fayes , defcends from^- 
 bove^ and is alfigncd for all thofe that ask it, without hefitation 
 in faith, or duplicity of mind. 
 
 Not that I dilfwade the negotiants of the world , their pur- 
 fuite of earthly commodities, nor the praying for adeption> 
 and confervation of temporal! bleffings, but it muft not be as 
 they have placed their happincfle on the materiall part of thofe 
 deures, but as the greateft good of them is, their being grants, 
 and conccflions to prayer,whick when it is fincere , refers the 
 will of the fuppliant to that of the Soveraign Creator of all 
 wills, who dotn often as SzmtQiugufiirie faies, mercifully de- 
 ny us, when we know not what we ask-, for there may be many 
 events folicicited or deprecated, in relation to Gods fervice 
 by the dim light ofourreafon, which do not ftand with the 
 
 M 2 order 
 
^6 T^he accejfe Treat.p. 
 
 order of Gods providence, and fo our praying may be accep- 
 table , when our prayer is not aecordable ^ but this fuit of fpi- 
 rituall wifdome, (whereby to adjuft our wills to all the events 
 and orders of Divine providence,) is not oncly affurcd of ac- 
 ceptation 3 but of conceflion-, on the other fide there is no tem- 
 porall projed of ours never fo Pious, wherein we may not be 
 miftakcn in the fpecialty of the way , and meanes whereby 
 God hath defigned to be glorifyed , whether by his jufticc 
 upon us, or his mercy to us*, wnerefore this grace of confor- 
 mity to all his defignations , is the oncly petition we can be 
 fure hath this reference made to it by Saint lohn^v'w. That 
 iEJd,s»i^ it is made according to the will of God , and confequently is ac- 
 corded to us by hispromife, of Whatfoeverwe ask according to 
 hiswill,hehearesm. 
 
 Ncvertheleffe, even they who are difcharged of any weigh- 
 ty folicitude in this world ^muft not expedluch a fixure and 
 # fteadineffe of their minds, as not to feel the motions of our 
 fluent unfteady nature, which heaveth ajid fets a little, even in 
 ourgreateft calmes.- This is that emotion and unevenneflfe 
 ^m.t. 2 3 . whereunto Saint Paul faies , even thofe who have the firfi fruits 
 of the Sprit are fubjeded, vi"^ fome fwelling and groaning 
 within themfelves^ and Saint <^ugufiine tells us , that cxemp- 
 tipn from combate is properly the Angelic all priviledge , and 
 / not to be fubdued or maftered in the contention, is the fuprc- 
 
 meft point of fixure, attainable in our mortal nature. 
 
 Wherefore they mud not conclude this advice defe(5live, 
 ^ who do not attain to fuch an evenneffe of peace by prayer , as 
 they figure to themfelves, refling without any breath of dif- 
 quiet to fhake thofe leaves of paSions, which hang upon the 
 ftock of our nature, but muft conclude, fuch agitations of the 
 fenfitive part of their foules no leffe naturall then wind in the 
 middle region of the ayre, for Saint ^W tells us what we find 
 ^ by familiar experience, that we have our treafure not in earthen 
 
 ^ *^* ^* veffels,, fo that to be troubled, but not diftreffed •, to be vexed, 
 and not vitiated, is the beft eftabliflimentof happyneffe, com- 
 petent with this (late of our Peregrination •, and this degree 
 
 of 
 
§.2. mtoTruth. g^ 
 
 of tranquility of fpirit is to be attained by petition to him 
 whom the Tea, and the windes of humane frailty es obey upon 
 his rebuking them. 
 
 Saint jP^W (who had learn'd to be equally content in all i>hiUA^ 
 cftates of abundance, and abafement) dia not find this fciencc 
 at the feet of Gamaliel ^ but rather upon his own knees at Ba- 
 m/ifcu^^ when. Behold he pa^es^ was alledged for the reafon of 
 his relief-, and by ufing his own prefcription of Pray contmu- 
 ally^ he attained to fuch a ftrong habit of mind , as prefervcd 
 his equanimity in all the inequalities of his conditions. For 
 when in one day, the fame hands that would have facrificed 
 tcthuaas'a God, did facrifice him to their own cvill fpirits; 
 he tore his clothes with more emotion of fpirit when he was 
 vainly to be Deifi'd, then he fuffered the tearing of his'flefli 
 when he was thus unjuftly damnifi'd. 
 
 This patern in one part affords us a fair copie of the muta- 
 bility of humane nature in her own current , and in the other 
 a draught of that conftancy may be fuperinduced upon it , by 
 this intervention of grace, which is attraded naturally by the 
 afpirations of prayer, according to what the Pfalmifi tells us, 
 J opened my mQuth, and I drew in thy Sprite, \ may therefore o,r<» 
 hope to have acquitted my felf of fuch diredtion as was requi- 
 fite for attaining the poffeflion of that truth wherin I had con- 
 flituted happineffe, and my way is fo acceffible , it lies as ncer 
 every one as their own wil, which is affirmed by the holy Spirit^ 
 f^ymg^Open thy mouth and I will f II it. 
 
 This confidered, I may expcd the perfwading fomc at 
 Court, to be fuitors to God for Devotion, concurrently with 
 all their other fuitcs-,fince in all the fortunes they can make 
 they cannot unmake fortune : For the variable temper of hu- 
 mane felicities , is not to corred:ed and fixed. Since they 
 cannot then ftay what is tranfitory, let them attend to arreft 
 that which is fixable, which is a good degree of peaceable ac- 
 ^c^uiefcence of fpirit, in all tranfitory events ^ and as no tem- 
 poralities can confcrre this fpirit , fo no contingencies can 
 fequefterit, for it is the fpirit of Truth^ that ftaycs our minde 5 
 
 M 3 which 
 
S6 ^he Qondition of Courts^ Treat. 9. 
 
 ' which partly is compofed of the knowledge, and expectance 
 
 of alternative variations in temporalities •, and hence it is, that 
 in all adverfe changes, this fpirit is rather in action and pradicc 
 of his owne conftant nature , then in fuffering or pailion , 
 with the fraile nature of temporall mutations. 
 
 Let me then intreat all thofc (who neede not be prcflcd to 
 mufter thcmfelves at Saint Pauls fummons of Rqojce al- 
 1^4)/^/) to remember that this treafurc is the pay, and ftipend 
 TheC, < ^^ ^^ difcipline , of prdy mthottt ceafmg , and give thankes 
 in every thing j for this is the will 9fGod: Whereby wc may 
 make all the fcvcrall conveyances of Gods providences new 
 deeds of joy to us, wlicn our rcjoycing is (eated upon his will, 
 and thus our happinelTe that cannot ftand flill upon the fixurc 
 of our fortunes, may be firmc upon the confixure of our wills, 
 James It 17 to that immoveable one that changes all things. Without any 
 vicifitude orjhadovf of change in itjelfe. 
 
 The ninth TreatiJL^. 
 
 Of the Condition of Courts, Princes, and 
 Courtiers. 
 
 Divided into three Sc(ft, 
 S.I. 
 
 The bejl !h(otm ofQourtsfropofed. 
 
 IN the Law ofUHofes^ all the Rites and Ceremonies were 
 not only declaratory formes oftheprefent Religion, but 
 fignificative figures of a future ftate 5 and howfoevcr, moft 
 ef the vulgar looked no farther then the glofleand luftrcof 
 the exterior vaile, which was the beauty and decency of the 
 forme, and order that affe^ed them 5 yet the nobler fort paffed 
 their fight through that vaile, and fixed it upon the fignificati- 
 
 on 
 
5.1. 'Princes y and Courtiers. 87 
 
 ©n, and myfteric it fclfe, and thereby, had not only their eye 
 of fenfc delighted, but that of their underftanding cnlightned • 
 hy thefe objects. 
 
 In reference whcrcunto I may hope not improperly to ap- 
 ply thefe confiderations to the Courts of Princes, fince all the 
 cxtcriour (late of Ceremony and Reverence Cbeing truly con- 
 ceived) is fignificative as referr'd to the images of God, and 
 thus all the diftinguifhed ranks of honour, which compofe the 
 formall order of Courts, are figures of thofe different degrees 
 of Minifters, v^rhich attend their Originall, the King of Kings : 
 and in this order, the Glory and Majefty which exteriorly in 
 all forts, rcfideth about theperfons ofPrinces> may be fitly 
 underftood to reprefent Cin fuch Ihaddowes as thefe materi- 
 alities can make) the celeftiall magnificence of the King of 
 Heaven : fo that one who will interpret religioufly the Cere- 
 hionies of Princes Courts, may fay, all things befall them in ^'^» i» 
 fgures. 
 
 But certaine it is, there are many in Courts, who determine 
 and center their thoughts upon the fronts and out-fides of 
 thefe manfions, which are honour ,riches, &pleafure, and raife 
 all their Devotions to the place upon thofe objects, fand fuch 
 are truly the meaner fort of Courtiers, though they begrea- 
 teft in the meafure of the world) and there are feme of the 
 other party, who penetrate into the religious fenfe of thefe cx- 
 tcriour figures, and derive from them, fpirituall conceptions 
 and appetites •, concluding by thefe glories, (which are but the 
 iliaddowes of thofe they fi^nifie^that the fubftance it felf muft 
 needs be above what eye hath feene, or eare heard ^ or hath 
 tntred into the heart of tjii an -^^Xidi fo by this view are quick - 
 ntd in their ambiti-on, towards thofe originall honours •, and 
 thefe are the nobility of Courts, though they be never fo infe- 
 riour in office. 
 
 Of thefe two kindes of Courtiers \% vcriEcd^The firft Jhall be Mattk i^, 
 laft^a^dthe laflfrft. And like wife of the firft fort we may fay, 
 ^^xhc K^foftk (2i\i\i0^xh.t\jmythe Letter kits. If the litte- 
 rall fenfe of the faire text of this worlds glories take up and 
 
88 T^he Condition of Court Sy Treat, p. 
 
 fix their mindes •, and of the latter fort thejpirit quickem^ when 
 out of thefc fpecious objeds they extrad a (pirituall fcnfe, 
 which excites in tiiem a celeftiall afpiring and emulati- 
 on. 
 
 Such a figurative conception Saint Fulgemim framed out 
 of thefe images, when he was asked, whether the beauty and 
 Majefty o^Rome did not worke upon his affedions ^ he anfwe- 
 red, Jf terreflridl Rome befo beautifully hoiv gloriow mujl he 
 celefiUll ferujalem ? His minde was fo little taken or retarded 
 on her way, as fiie ftayd not at all in the outward Court of the 
 Gentiles, but palTed on, as in her way through it, to the ffoly 
 cf Holies 'j and by this method, who attend the offices of their 
 mindes upon earth, and waite not upon the places of their 
 bodies, concluding that they are but ftrangers, and paffengers 
 through thefe courts, and Fellorv-citi'\em of the Saints^ and 
 jyomeftikes of God i, make excellent ufcofall the luftrous,and 
 polillied glories of the place: forfnftead of looking on them as 
 flattering glaflfes, and mirrours which refled only the materiall 
 beauty of the earth,they make opticke gla0es orthem,through 
 which, they do the ^afilier take the height of the celeftiall glo- 
 ries; and furely, the fight of our minde is much helped by 
 fuch materiall inftruments,inthefpeculation of fpiritualitics, 
 by rcafon that in this her prifon, all tbe intelligence of our 
 minde with immaterialities, paflfethas I may ("ay, through her 
 keepers hands, which are her feiifcs, that can carry nothing 
 but corporeall images to her-, and therefore we fee the ApoftTe 
 Saint John drawes the image of the court of heaven, in fucli 
 colours as are moft vifible and moft alFeding in the Courts of 
 the earth ^ whereby to raife our imaginations upon thefe fteps, 
 which they can tread upon to fome proportionate concep- 
 tion of fuch fruitions, as are truly all fpirituall, and IntcUe- 
 duall. 
 
 And under this notion , all the luftcrs and fplendors of 
 Courts, (being underftood as figures of the fublimcr, and pu- 
 rer ftate of the Kingdome of heaven) are convenient afcents 
 for our weak apprencnfions to rife up to the love and cftima- 
 
 tion 
 
§ . I. Trinces^ and Courtiers. 
 
 tion of thefe fpirituall objeds •, for the fame affedions which 
 move us fo ftrongly in the valuation of the ftate of Princes 
 may work upon us towards the purfuite of that condition, 
 which is propofed to us, of fitting on the throne with the King 
 of kings, and enjoying more Majefty and pleafure then we can 
 wifliin this life, by fuchhttlepaterns prefented to our appe- 
 tites. Nay by this order , even the vanities and exceffcs 
 of this world (which were {tumbling blocks to our minds as 
 long as they looked but upon thcm,and not through them)arc 
 by this pcr^edlion and through light laid under our feet , and 
 made ftcps or gradations for our minds to afcend the eafilyer 
 even to the contempt of them , and the contemplating the fin- 
 cere and (ecure glories of our Spirituall Coronation. 
 
 Andfincc, as the x^pofile (kith. We fee now but througka i Cor* iji 
 gUjfe^ and darkly through the brighteft creatures , fome famt 
 bcamcs or glances of the Creator 5 Surely the Majefty and 
 (plcndorofPrinccs is the moft clear and beft polifhed glaflTe 
 we can look through , in order to the (peculation 5 and fo 
 Courtiours who ftudie the Spirituall opticks in thefe glafl^es, 
 may make inftruments of protrading their fight , of the fame 
 glaring temporalities, which others make the dazling and ♦ 
 diflipation of itj whereby of fuch ftudents at Court, I may fay 
 with the wifeft of Kings, In vain the net is fpread in the fight « 
 offuchMs^iovthcycm eafily flie over all the fnares of va- ''**'• -'^^' 
 nity , which catch thofe who want thefe tvings of comem- 
 fUtion, ^ 
 
 N SECT. 
 
 # 
 
po The Qmdition ofQourts^ Treat, p. 
 
 S.IL 
 ^e vitioufnejje of Heathm fouls cenfmedy and 
 theconfequenceofthe example of^rinces^ 
 urged as a charge upon the virtue of their 
 lilies. 
 
 c 
 
 CTart( 
 
 Hriftianity hath repealed this Canon againftCowrticrs 
 .made by the Poets (thcDivines of the Heathen jJBAr^^f 
 aula quivulf ejfe fius , that one ixiuft either quit the 
 irtor his confcience^this caution might be pertinent in the 
 courts of fuch Princes^as were rather the im^es of thofe they 
 made their gods^then of the Godthatmademem^ for as the 
 I^fAtmift^zxts^Thegods of the Gemiles are JDevils^Scxhck Prin- 
 ces were the gods of thofe Courtiers ; every flatterer was a 
 ftatuary , who caft his Prince into a god, of that gold he had 
 , cither received , orexpeded from him .5 and tbusmoftoiP 
 them fet uptheirown fortunes in their thoughts , whichthqy 
 adored underthciraage of their Prince ;;andbyitIiisGQur(cth,€ 
 Kings of the Gentiles. , {eemcd animated idols of gold, anifilr 
 ver, whofe breath, pafTed for divine ayre, as, it melted thofe 
 mettals^and made them run 5 andflowc about t^irfl^^ter^?^ 
 in fuch Courts likely all the ofiices, and complacencies of the 
 Courtiers, were immolations and facrificesto idols*, true it 
 is, that there muft have been too much danger to live in fuch 
 Courts, where the very ayer was pcftilentiall. 
 
 This was in the Monarchy of Luctfer over the world, 
 when moft Princes lived like his vice-Kings-, but fince this 
 Jjiki 3» Tyrant hath been depofed by. our King of kings, who took 
 not alltheKinodomes of the earth of him upon the termes 
 that ufurpcr offered him, but difpoffeffed him of them by his 
 own right, and invcfted his Deputies in the Crowns of the 
 carthj by which a(^ Chriftian Princes are now Inaugurated 
 
 Vice- 
 
§.z. Trinces and Courtiers. pi 
 
 Vicc-gcrents to the King of rightcoufncffc-, and as they reign 
 by his Commiiliony k> the offices and d«tyes of their fervants 
 arc copies of their Allegiance to the Snpream Soveraign of 
 them both,who faith truly,^;^ mi Kmgs m^»-,and when they * 
 are images of both his properties , vi^ of his righteoufncffc, 
 as well as of his regality , the offices of Courtiers may be e- 
 fteemcd neercr Sacred^ fun^ions^then feducing temptations. 
 
 Princes then are fo much engaged to Perfonal Piety, as 
 cheyfeem dcpofitaries, not onely of the Politique, but even 
 of the Moral virtue of their ftate ^ as they have the firft truft 
 given them by the Ordinance of God, fo have they the laft 
 Reference made to them, by the inordinateneflc of man: For 
 furniture traffiquethvt'ith virtue commonly , as flic fees it 
 Riakes returncs in the worlds and fo Coortiers, when they find 
 thisRo)^! exchange (of the Princes difpofition^i open and 
 ^rbmifing honourable returnes of their commerce with vir- 
 tue, are eafily perfwaded to imploy their ftock upon thi^ 
 adventure , and arc as cafily difcouraged by BaUams rcturne 
 from the King, / thought to have r^ifedthee to preferment , hut Xiumk 24. 
 the Lord hath kept thee hack from honour: Sucn wrecks of ex- 
 pciftations will eafily fright many adventurers, 
 
 Inthisrefped Prkices had need to be very confiderate, 
 Vhat Moral Lawes they paflc for their Court by their lives, 
 fince Courtiers are likely very religious in fuch obfcrvanccs. 
 All fadions at Court likely agree in this voice of We have 
 m King hut Cefar-^ Chrifi is not immediately looked upon as 
 ourpatcrn-, we are much readier to copie thofc his images, 
 bccaufe we are foon paid for our work : Wherefore Princes 
 arc bound to be very accurate in prefcrving the fimilitudc 
 of the Originall, in the figure of their lives-, they had need as 
 the j^poflle^dviicthyhear the image of the Celeftiaff manj fincc iCtritt, 15, 
 the tcrrcftriall man is foapt to bear their image-, left they 
 mcuT then OUT Savioursl^oe to thoCe who did not oncly not 
 cdbie thcmfelves into the Kingdome of heaven , but kept alfo 
 others out of it. Let them For Gods lake be followers of 
 C^r//?,fincc whether they be or no,mcn will be followers of 
 them. N 1 There 
 
px The (Condition of Qourts, Treat.c;/ 
 
 There is mc thinks fuch a difference between any noted 
 vitioufncflfc in Princes^ and a much greater depravation in pri- 
 vate perfons, as is between the Maliene influence of the Pla- 
 • nets, or the Celeftiall bodie*, and the poyfon of plants and 
 minerals^ for althpugh the ill of the nrft be not fimply fo 
 great, i;/^: intenuvely fo mortal in the operation , yet con- 
 Sdering this circumftance of the extenfivf quality of it , that 
 the malignity hath a ^enerall influence, and ottcnds imper- 
 ceptibly , and fo is lelfe evitable, in thefe regards it may be 
 counted the greater nocency in nature: So the lives of Princes 
 have fuch an uriiverfall influence upon their Court , (at leaft) 
 as a fmall infcd:ion thus fprcad by them, may be efteemed a 
 greater ill , then the rank poyfonous lives of fuch whofe 
 examples arc not operative^and this rule holds in all Courtiers 
 defcending in proportion to thcii- feveral degrees, fince all of 
 them according to their refpedive magnitudes, have, like the 
 leffcr ftarres, fome power of infinuating their tempers to their 
 dependencies •, fince our interefted nature doth commonly , as 
 the Prophet faies, do fome worfliip to all the militia of thts fr- 
 moment^ refpedively to that fertility of the earth , they are 
 likely to impart to us •, for as among the Gentiles there were 
 leffer gods for feverall fpeciall necemties^ houfliold as well as 
 temple gods : fo in Courts, there are fuperior powers of many 
 fifes, that have votaries proportionate to fuch powers. 
 
 Confidering then the communicative felicity which Prin- 
 ces have of their difpofitions, ought they not to be mofl: cha- 
 ry and tender of this highcfl Prerogative f which is.,to irapofc 
 virtue by thcitpradice of it, & this Spirituall levy made upon 
 the mindes of the people, facilitates the raifmg upon them all 
 other tributes. 
 
 Therefore Princes fhould be as religious in their lives, as 
 they are politickly jufl in their coines ^ they mufl take heed of 
 crying upanybafe fpecies to an over- value, fince their flamp 
 and imprelfion makes all their morall coyne fo currant in tfitir 
 Coun, by reafon the images of their humor, are as it were 
 privy fcales for the receit or thofe images wherewith their fol- 
 low- 
 
§.z. Trinces^ and (Counters. gr 
 
 lowers arc moft affe(ftcd : and bccaufc it is no crime to coun- 
 terfeit this kinde of the Princes fienature, but rather a warrant 
 for their pretenfions, likely the whole Court is a ftamp of the 
 Kings humour and affedion. 
 
 This influence of Princes, upon the difpofitions of their 
 Courts, needs not thedcpofition of examples, fincc it hath the 
 Authority of a knownc principle •, therefore I ihall only offer 
 one precedent in the cafe, in wnich the example and extrava- 
 gancy is fo fingular, as the very foulneffc of the Teftimony 
 muft make the proofethe fairer, and the more irrefragable. 
 There was a Grecian Emperour, called ConftaminmSvirmmcdL rr r 
 Coprommusj which Surname he gave liimfelfe before he could font i J l-l 
 fpeake, whciAe was firft brought into the Church, by fouling he reZ^aZ 
 it as much as his nature could then extend unto •, and after- tiz^^L 
 ward, his life was a truer performance of that unclean promife 
 he mtide himfclfe, then of thofe bonds of Chriftianity, and 
 purity he entered into by his fureties : for this firft was the leail 
 uncleanneffe wherewith he polluted the Church in the reft of 
 his life. This Emperour (who feemcd to have afoule meerely 
 vegetative, by the inclinations of it, (for it grew,& thrived oa- 
 lyupon dung) had fuch a fancy to the fmell ofhorfe-dung, 
 as he befmeared himfelfe with it-, and all his Court in com- 
 placency to that fancy, qualified thcmfelves for his com- 
 pany with the fame perfumes, and fo offered him continually 
 this odor, which was fit inccnfe for fuch a deity r and this na^ 
 turall immundicity was but a figure ofthat^fpirituall impurity 
 of him and his Court, for in this Princes humour, tfiiswas 
 the leaft brutifh of all his other beftialities, fo that his Court 
 was rather a parke of the locufts, and fcorpions of the Revela- 
 tion^ then a Congregation of reafonable creatures . This is an ?7 C_ ^"^ ^' 
 unhappy trophec of the power of example in Princes, creded, ^''^^^'^ 
 to evidence that conclufion. 
 
 Thefacred Hiftory is fo pregnant in thefe examples, how 
 the prevarication of the Prince, hath alwayes bcen« the per- 
 verfion of the pcoplc,as I ilaall not need to inftance any : there- 
 fore I may properly apply to Princes, this advife, which was 
 
 N 5 given. 
 
QjL 7)&^ £pndttion of Courts^ Tr eat. p^ 
 
 given by a holy Father of the Churc^hto Prictbs, Sinct thef 
 fieak as Oracles y let them' live as I^ifies^fotths! lying fpiritis 
 often more credited itii thciir mouthes, then in thofe of the 
 Prophets. And this fame prefcript is like wife very requtfitC 
 for all pcrfons necre in office, truft, or familiarity with Princes, 
 fince there is a natmrall influences from fuch converfations; 
 even upward upon their fupci^iours, according, to whatfonHc 
 Phyfitians hold, in; point of a circulation of the blo6d, to wit^ 
 that which is in the feet, to have a reflux back into the heart. 
 This^motion may betruly affirmed in the courfc of thefpiritu^ 
 all blood,in the civill body of fociety,for the afledions and ha- 
 bits of the inferiour parts of the company, flow often upward 
 upon the fupcriour, aswellias they runne dow/fc^ar'd by their 
 influence on the lower ftations •, v^hercfore this morall circula- 
 non ofvirtike and vice in humanity, makes the infe«5ti6n of 
 any parts of the company faiiiiliar with Princes, very danger 
 rous for their contagion^ we fee this in i?»^w«?/ young Coun^ 
 €elIors,who were nb^only the rtiediate inftruments of rendring 
 the Kingdome, butalfo.infome relation, were the erectors of 
 ^erohdAms calves. 
 {-'■■' 
 
 The importance of their Company, for the 
 education of TPrinces , and arule propofed 
 for ComfeUors^ and companiom tomth fu^ 
 ling, andjoung Trinces. 
 
 UPon this infoi-mation, let the familiars and Coun- 
 fellors of Princes undcrftand> they have a very pre- 
 cife charge of integrity upon them in their morall 
 converfatiort, as well asintneir politicke comportments •, for 
 indeed, their vocations in many re{pe(fts arc tatner facred fun- 
 gous. 
 
§.^. ^rinces^ and Courtiers. ©5 
 
 ^ons^thcn fimplycivil conditions^in regard they arc imploycd 
 in theminifterics of themoft fpcciall images of God on earth 5 
 in which refped, the fcandall of their lives is not only propha- 
 nefTe, but a kinde of facriledge , as it endangers the viola- 
 ting of the moft facred part of a Princes Charadcr y which 
 is the divinenelTc of his life and Government. 
 
 The life of King foas is an unhappy precedent in this cafe, 
 who while he had ^ehoiada in his eye, was himfclfe a fingular * 
 
 patern of piety to the people, and eminent for the reparation 
 of the Temple ^ but after the change of fuch a companion, 
 when the Princes of 5f«^^ came ^ and adored the King i,hthtmg iFarMlip.i^, 
 moved by their infinuations, concurred with them quickly in ^7» 
 leaving the Temple he had fo much merit in , and followed 
 them into the groves, to feeke out,and fet up new Idols. This 
 'Was the fad efrc(5l of infe<5iiQus familiars, therefore fuch as arc 
 neer inofficc,or privacy to the pcrfons of youngPrinces,havea 
 moft'ftritft obl^atioa tobc virtuous, and exemplan^in their 
 lives and converiationsifoi^ humane NaturCjlikcy^zr^^j flieepc, 
 in the ardor and' heat ^of youth, is very apt to conceive, with 
 fome tiildure of thc-edlours it fees in thofe waters wherc<5f it 
 cdrinks in that ftalbn ?6a the^eonverfations of our familiar^,are 
 the waters wherewith our imaginative faculty is nourifhed, 
 tindfoPrinccs'.had need to have them kept very cleere and 
 -fercne-, for Recording to thecolours they looke upon in them, 
 their, conceptions likely: prove, whereby the iflues of their 
 mindcs become fpottcd, and ftaind according to fuch images 
 ^s are reprefcntcd to^ their imaginations in the pregnancy of 
 their youth. ^^''^ <•"' ■ '■^^^■^(■■oio. ^ so \jj-:i n^<i: 
 
 • Tn this regard, they {who have choice of tho(c,'to whom 
 "tticy will commit futh trufts , as the company and famih- 
 arityt>f.yoiing Princes) fhouldiiot be IcflTeexadi, then when 
 thcir'Piidiures are to betaken • for which alwaycs, (jtich who 
 are the beft reputed, arepreferr'd : for indeed, their famili- 
 ars doe this intcUcduall office to their mindes, though this 
 ■fpitituall worke is done by a quite contrary manner, to that 
 bf the images of their perfons ♦, for the familiar companions o^ 
 
 Princes 
 
p 6 The Condition of Courts, T r e at . 9^. 
 
 Pf inces may be faiJ to workc upon the image of their mindes, 
 by fitting to them, that is, byexpofing their owne "figure to 
 the young fancy ,they draw the other to that refcmblancc^fuch 
 istiie a<^ive virtue of example upon the tender age of educa- 
 tion. 
 
 Surely thofe then who arc truftcd with this office, of be- 
 ing a familiar objc<5t to young Rrinces, f which is a nobler place 
 then they can conceive by any name it hath at CourtJ lliould 
 fet their difpofitions in a virtuous pofture, knowing they arc 
 working upon Gods moft fpeciall image, and that they are to 
 be accountable for what dif-figurements in that forme their 
 workes fliall occafion : So that taking Courtiers under 
 this notion, one may advice them a good ufe of flattery-^ which 
 is, to flatter the figure of their own humours, and inclinations, 
 to make them as good, and gracious an objed as they can, 
 though they be not fo like their nature-, to the end the exterior 
 reprefefttation, which workes upon Princes, may be proper for 
 imitation-, this favouring their minds, in the colouring of vcr- 
 tue, is more confcicntious then the cxpofing the natural] ill 
 colnplexion of them, before young Princes-, fpr when the ex- 
 emplary part, fwhich only workes upon their minds) is fairc, 
 and vertuous-, the un-fincereneffc of it for the prcfent, can have 
 no ill operation on them, becaufe thofe eyes do not penetrate 
 farther then the fuperficies of goodneflc^ andfoperadvcnturc 
 the very flatterd pii^ures of vcrtue may work fuch an imprefli- 
 on upon Princes in their youth, as they may derive the love of 
 truth, even from the face of diflimulation. For as a beautiful! 
 Curtizan may be a fit objed for a Painter, whereby to make a 
 good image of a Saint by, feeing he takes only the lovely fpc- 
 cics for his pattern*, fo,even the faire gloffe of a counterfeit ver- 
 tuc, may be a convenient object for youth, which commonly 
 only copies the afpeft,and countenance of fuch expofures. 
 
 Upon all thefe confiderations methinks this may be a religi- 
 ous rule for both forts of great Courtiers : w^. That Counfel- 
 lors fhould advife Kings,as if they thought them invefled with 
 the Prerogative of their originall, to wit, of the knowledge of 
 
 hearts 
 
§.y Trinces^ and Co$irtiers. p j 
 
 hearts, and companions fliould live with young Princes , as if 
 they thought tkey could not difcover their hearts^but by their 
 lives before them. This rule will produce fincerity in the for- 
 mer, and exemplarity in the latter, which are the two things 
 whereby Kings who are in age of Government, and Princes 
 who are in years of Dilcipline, are themoft advantaged ^ and 
 fo may be faid to be thefe, the mediate conveyances, by which 
 God gives judgement to the King^md righteeujnejj'e to the Kings PfaLiqi, 
 fonne. 
 
 To conclude, let Princes and Courtiers of all degrees confi- 
 derthemfelvesasminiftersofthcKingin the Gojfel^ who is 
 gone into a farre countrey, and as being all to account by the 
 feverall proportions of their talents, wherewith they arc truft- 
 ed. For they who are fet over many cities, here, are by the 
 good account of their Governments, to be preferr'd to the 
 command of many greater in their Mafters Kingdome : fo Luke 19. 
 that this is the moft proper Motto they can fet upon all their 
 coates, which are blazon'd with fo many ihining, and glorious 
 colours of the fruitions of the wovldyTo whom moft is given, 
 of them moft Jhitll be required. 
 
 6 THE 
 
ff% (^QUrtJhijp and Treat, io. 
 
 H)e tenth TreatiJL^. 
 
 How a good Confcience , and a good 
 Courtier are confortable* 
 
 In feveii fedions. 
 
 The temfiatiom of Courts aci^mkdged grut^ 
 but not inferable. 
 
 To this Map -which I have prefcntcd the Court of her 
 owftcftatc, itwillbecxpeclicnttoadclcfome lines^by 
 which, as by a kindc ot icale of miles, Courtiers may 
 talcc their mcalures, and Icarnc thediftanccs bctweene their 
 dominion, and the ftate of perfed Chriftianity, and by that 
 meanes have fome diredion in their way, to the next adjacent 
 Kingdome, of which I have fhewed their region, to be a very 
 pregnant type, ^or I have f aid you are Gods ^ maketh their ha- 
 bitations a moft fpeciall figure of Heaven. 
 
 Whereupon I conceive this advife in the firft place, to be 
 very pertinent, towards the feafoningour mindc with a grave 
 and reverend tincture of the nature of Courts , to confider 
 them as a figure of the ccleftiall manfions, inthofe refpedsl 
 travc exhibited, becaufethis firft ftamp being impreftonour 
 mindcs, may give us a fober and modeft image of our condi- 
 tions in Courts,which may perfwade uSjfhat we are not placed 
 there by God,as officers to our fortunes^which terminate in this 
 world , but rather as Minifters , in that order upon earth ; 
 by which God doth figure out to us the conftitution of the 
 ftate of his owne Majefty : whereby we may refolve that our 
 
 j)laces 
 
§.i. Confcience reconciled. pp 
 
 places arc but paflagcs up to that preferment of SaiatP/t^ 
 whereunto we may dX-^xxCiTke fitting in htavenly places toge- Bphef, i.6. 
 ther in Chrtfi J-efus, 
 
 This animaavcrfion then is very important for all Cour- 
 tiers to eilceme tliemfclvcs, called to a laborious vocation, 
 and not refting in a licenced vacancy from labour : for 
 though they doe not eate their bread in the fwcat oftheir 
 browes, they doe it in the fweat of their brainc^andfotiicdi- 
 geftion is more difficult, then in the othei- cafe : and upon thij 
 ground^ we fee likely that the body of this fociety, is more 
 unhcaltny then any other, becaufe the fulneflc of bread 
 choakes that heat, which fliouldconcodit-^and their fpiritu- 
 all bread whkhlhould alter and convert the other into good 
 nouriflimcnt, is made of that grain in the parable,which grow- 
 eth among fo many of thofe tnornes , as doe at the bcft, make 
 the gathering of it, fliarp and uneafie •, for The foUcituJe a f this Matth* 1 3. 
 vporld^ andthefalacy ef riches^ doc prick and draw fomc blood, 
 of all fuch as reap thisbread amongft them:By reafon there are 
 alwayes fome divcrfions and diftra(ftions in a Courtiers life, 
 which catch and hold their affed:ions in fome maruier to tem- 
 poralities -, infomuch, as there is ever fome paine and fmart in 
 our palfing through thofe bryers. 
 
 But many of thofe Weedes which Courts arc over-runnc 
 with,are flight levities,and vanities,that have but fuch flings as 
 nettles in them, which when they are held and liandled rough- 
 Iy,fting Iefle,then when they are fingered tenderly.-for there arc 
 diverfe fond aifcdations, which I need not inflance, whereof, 
 taking refolutely in hand the reformation, we finde IciTe pain in 
 difcharging them, then we did apprehend, while we were but 
 as it were chiding them, to fright them, rather then to put 
 them away. I may hope to be beleeved in this, having good 
 warrant to fay with the Wifeman^I havefeen many things wan- EcclHs^^i^, \ 
 dring to andfro^and very manyfafljions of words ^ andfometimes 
 J ha-ve beene in danger rf death for thefe things ^ and I was deli- 
 vered by the Grace of God. 
 
 I may therefore fet this bill upon the Court gates, Sonne, 
 
 O 2 comming 
 
100 Qourtfhip and Treat. ioj 
 
 I.ccliti.1.1. cemmmg to the fey via ofthefegods ufon earthy fiand in feare, 
 and prepare thy heart fortempation •, for we may well ufe the 
 phrafe of the Pfalmift^ It raines fnares in this region ^ by reafon 
 of the fatneife of thJs foile, which affords more earthly vapors 
 then other places, which the Prince of the aire drawes up out 
 ofir and from thence formes fliourcs of temptations, to po- 
 wer downe upon it, to fet forward his fruits •, namely, the luft 
 of the eje^ and the pride of life^ which thrive moft kindly in 
 this rich earth •, this renders the fcituation dangerous, but not 
 r> . certainly infedious, for as the Wifeman tellethus, TheCrea- 
 tures of God are become fnares, but to the feet of the unrvife 5 
 wherefore he direds us how to efcape this capture, by entring 
 ^<rff/;//. (5.25. i^^^C) other bonds of pre-ingagcment towifdome. Putting our 
 ' feet into her fetters^ and our neck into her chaine •, Thefe fetters 
 are of too folid a fubftance to be catched, and intangled in the 
 llicrht brittle fnares of Courts, the chaines of wifdome are 
 made linkes of Gold, which cannot hang in cobwebs. 
 
 The levities and nugacities of the world, to thofe who look ' 
 on them, only with the pur-blind eye of fenfc, may prove 
 clouds, and even fo thick ones , as their fight cannot tranf- 
 pierce them, that is, looke beyond fuch vanities, when thofe 
 that fee clearly with the eye of reafon, difcerne fuch flight 
 traverfes to be but like cobwebs,that do not eclipCe to them the 
 li^ht of Heaven : it is not the matter of temptations in Courts, 
 \vhich worketh like celeftiall bodies upon terreftriall, by a 
 predominant imprelIlon,but it is the difpofitioaof thcpatiemSj 
 which rendereth the matter fo malignant •, for all the vanities 
 of Courts in a confelTion of their owne impotency, to force 
 our affcdions, doe foothe and flatter our fenfes firft, and cor- 
 rupt them, towards the poffefTion uf our mindes. 
 
 Whereupon, as C^lofes faid to the children oflfrael, I may 
 fay to thofe who are called into this land of milke and honey, 
 Veut. 7.17* If thou palt fay in thine hearty thefe inhabitants of the place are 
 more then /, and hew can I pr evade again f them f thou f\} alt not 
 be afraid ofthemJ?ut remember what the Lord can do,\\ov! many 
 hath he carrycd with a mighty hand through all thefe con- 
 federations 
 
^*i. (^on/cience reconciled. loi 
 
 federations of inarcs in Courts -, fundry examples of fTuch holy 
 vidories atteft to us, this word of the ^foflle^ The Lord 2 Pet. 2. p, 
 knorves how to deliver thegodlj out oftempations. 
 
 It is related in the life of Saint C/imhonj the holy Hermit e^ 
 how in a vifion he faw the world all hung over with nets 
 and the verv aire over-fpead with them, fo that in great com- 
 miferation of their eftates, who lived in it, he asked God how 
 it was poflible to efcape in our paffage, and make way up to 
 Heaven < and he was anfwered, there was^ar way left, which 
 was, to creep under them, for they were ifot fo faftned below 
 to the earth, but they yeelded and gave way to that pofture of 
 humility. And fince our Head Chnjlfefus did vouchfafe to be 
 figured to us,under the notion of ^ nvorm, ^ no man^this lowly 
 pofture of creeping through this world,could not mif become 
 his members. 
 
 Therefore to fuch as have their mindes laid even andkvelled 
 by this line of humility, I may fay f while they arc crcepino- 
 under thefe fnarcs) with the Prophet^ Feare not thou worr/^e fa- ^fij 4i. 14- 
 coh,Imll help thee faith the Lord ^ thou [halt threfh themoun- 
 t nines y and make the hils as chajfe^thou jhalt fan them,andthc 
 winde fl) all carry them arvay •, all the mountaines ofgreatneffe 
 and power^ and the hiles of plenty and pleafure fhall appeare i| 
 
 to th^ eyes of an humblefoule, broken and crumbled into that 
 duft which they confift of, and their refolutions fliallbeable 
 to blow them off from their affedions, like chaffc, aififtcd by 
 the windc of the holy Spirit, which blowes alwayes fo ff roncr- 
 Xy in fuch (bules ^ as the levities of this world that flie about 
 them, cannot cleave and hang upon them. And we muff fet- 
 tle this principle,that humility is not fcated in locall depre/fion 
 and obfcurity, but in mentall purity and illuniination ^ and Co 
 conclude the fcitation of Courts is not in that torrid zone of 
 pride , which fome imagine to be uninhabitable for humi- 
 lity. 
 
 03 SEcr. 
 
Courtjhip and Treat, io. 
 
 §.II. 
 
 %^aU humility recommended^ difcerned from 
 Coftrt^fhify and^j^rcTped confonant to theflate 
 of Courtier^ 
 
 THis admitted , the heft prefcriptian can be given a 
 Courtier againft aH his infirmiticSjis pious and difcreet ■ 
 liumiHty •, and this is fo farre from being alledged by 
 thcmfelves, incompetent with their vocation, as ahnoft every 
 one pretends the being furniihed with it, as a requifite qualin- 
 Cfttion, though indeecfmoft commonly,it is fo hollow, as even 
 the bcft ftoife it makes, fpcakes the emptineffe ofit, as being 
 but a tinkling cymball of ceremony and complement. There 
 is a flight glittering ftuife, which commonly Courts arc hung 
 with, which paffeth there for humility, and is truly but the 
 tinfell of civility and courcfhip, through which, one may of- 
 ten fee the walls to confift of pride and felfe-love : Wherefore 
 they, who defire the reall benefit of this virtue, muft difcernc 
 between this fuperficiall colouring, and the true being of hu- 
 mility, and endeavour an acquiring the habit thereof in their 
 minde, not ftudy tlic fafhion ofit only in their exteriour com- 
 merce. 
 
 Me thihkes one may properly argue with Courtiers, as 
 SPanl did with the Hehrewes ^hy reprefenting to them,how all 
 theexternail Ceremonies wherein they were io Religious,wcrc 
 types and figures of that reality which he propofed to them, 
 and fo their cuflomcs and obfervances might well difpofc 
 them, fooncr then the undifciplined heathen, to acknowledge 
 that bodie, whofe iliadow was fo familiar to them ; In like 
 manner, may not I fay toCourtiers,that all the civilities,Cere- 
 monics,aad mutuall fubmifTionSjwhereof they are fo fludious, 
 
 are 
 
§.z. Qonfcience reconciled. loj 
 
 are figures of that fubftantiall humility which I recommend 
 to them ♦, from whence I may argue that their habituall pradi- 
 ccs in thefe extcriour reprefentations of that virtue, (houlcj ad- 
 vance their mindes, more then other IcfTc civilized converfa- 
 tionSjtowards the acquiring of that rcall humblenede of fpirit, 
 I recommend to their intentions. 
 
 Thofe of whom it is commonly faid as Saint PaulCaid of 
 the Pharifees^ that they are of the beft fed of their Religion, 
 ^i^. they who are accompted the moft accomplifhed mall 
 urbanity and Courtfhip, and are the moftexquiute in all ci- • 
 vill polifhmcnts , in the purifications of their apparell and 
 tables, and all other forts of humane neatnelTe andcuriofity^ 
 they I fay, muft remember not to reft fo much on thefe traai- 
 tions ofmtn^ as to forget the graver and weightier f^rts of the 
 Law of Chriftianity, which is purity of heart, and poverty pf 
 fpirit, two of our King Chrift ^efus his qualifications, for the '^^tth* f. 
 Courtiers of heaven requiied in the order of his beatitudes ig- 
 ftitutedintlieGofpell. • 
 
 As for the other exteriour pojiihm.cnts and decencies^, 
 ^\^ich are pertinent to tlieir condition^ I ;nav fay with our 
 iSaviour in the like C2.(c ^thefe things m4y be dfine,hutthi ether ttfip 
 omitted^ for xzivility and fi^cerity:, projpiety and mirity, honour 
 andhumHity, may be fellow Coyrt^ers^ and au of one party. 
 So that I may fay totlicfe of the b€)ftfort. Therefore omen Rom.i^ 
 yoii are iijexcufaUe, for jou condemne your f elves ^ t^ thefe ex- 
 tcriour profcflions of thofe virtues, if you have not the interi- 
 our %nature and impreflion of them, in fo much, as the im- 
 mundickies of T)ire and.5'/^^/f fhall be more tollerable , /z^/^* 
 |:he ruder formes of life where liumility md purity isnotfo 
 npUGbreprefcntedtothemjll^all notbefo much charged witl^ 
 ~tlicir defe<Ssinthem, ^ ihis Ca^ernajtm where thcfc virtues 
 fecme preacjied every day, and wonders done in this Doctrine 
 of ceremonial] purity, which is a figure of a reall immaculate- 
 ncffeof minde. 
 
 Bur I muft (peak yet plainer, and declare that this humility 
 I propofe to Courtiers for their commerce with one another^, - 
 
 is 
 
/lOJL i^Gurtlldip and Treat. lo: 
 
 is farre different from that currant fpecies of a verball imagery 
 HHmillty de- of tliis vertuc which I have decryed, for it is an internall habit, 
 fcribed. ^^ difpofition of humblenGS impreffed upon our fpirits by the 
 ficrnaturc and characfler of truth, made by a lively exhibiting 
 to our minds the intrinfique value of all fpecious temporalities, 
 by which perception we are difpofed to dif valae really thfs 
 world, and our felves in the firft place-, as knowing bcft our in^ 
 terior unworthineiTe : and this fmcere root of Humility, beares 
 our feverall engagements, proportionated refpedively ; Firft 
 to the greatneffe of God, then to the meannene of our felves, 
 and next, to our nearneffe, and relation to our Brother. And 
 as rhcfe three divifipns contain the totall fumme of Chriftiani- 
 ty, fo is there no better Accountant to make up ajufteftiniatc 
 of thefe divifions, then Humility-, whereof they who are folid- 
 ■ • lypoffcffed,{]iall notbe confounded in the diverfc fractions, 
 and partitions of eftimates either of things, or perfons, which 
 their condition requires them to make, in the true account of 
 this world-, for they can eafily by this Rule of Three, wherein 
 Humility is perfect, divide all their refpeds to each of thofc du- 
 ties, and fo give God, Themfelves, and their Brothef rcfpc- 
 (lively, their juft eftimations. 
 
 Nor can it be anfwered that this degree of exadncs feemeth 
 oppofcd, by the offices of this Vocation-, for this cleare-fight- 
 cd Humility is fo farre from being incompetent with the con- 
 dition of Courtiers, as if many circumftances be fairely weigh- 
 ed, their profelTion may appeare more advantaged then any, 
 towards this endowment-, fince likely they are the fharpeft, and 
 moft difcerning Spirits, which apply themfelves to this adivc 
 courfe of life-, and furely this dif-abufing the objecfi:, is the moft 
 fairely,and moft familiarly expofed in Courts^ w:(. The fickle- 
 nelfe and infidelity of all temporall advantages^ fince what the 
 world calls Fortune, goes in other places more modeftly atti- 
 red, and fo may eafily be miftaken-, whereas in Courts, prefu- 
 ming on her bcauty,like a profelfed Curtizan ftie unveiles her 
 felfe,confident of corrupting even thofe to whom ftie proclaims 
 her dilloyaltie, by continual fiiows & triumphs of inconftancy. 
 
 Many 
 
§,^. (^on/cience reconciled. ' 105 
 
 Many private and fetled ftatcs of Life, do take this knowlcdcre 
 of the inftability of humane goods, but by heare-fay^ living 
 themfelves in a cahne dead water, where they ^ecle little moti- 
 on of variety-, but Courtiers who are in this Ocean of Fortune 
 feelecontinually her tides, -and very frequently her ftormes^ 
 infomuch as they living in a perpctuall fluctuation of tempo- 
 ralities, may be faid to walke Perjpeciem^m the fight of the true 
 nature of all mundanities,and to fee the variety of Fortune face 
 to face, while low obfcurer lives , looke upon her perfidiouf- 
 neffe but through a glalTc, and darkely in reports of the various 
 turbulencies and confufions of Courts. 
 
 .The heights of Courts may in this regard be faid to be the 
 bcftfcituationsforprofpc<5t, and farrc fight upon the truth of 
 the worlds conftitution, and fo courtiers to be better placed 
 thcri lower eftates, in order to their being undeceived, in the 
 fpecious fallacies of the world, by as much as experience is 
 more operative upon our nature then fpeculation. 
 
 And methinks we may account it -a fpeciall provifion of 
 God, that where our affections are in moft danger to be fedu- 
 ccd, by the alluring invitation of temporaHties, that there our 
 reafon ihould be moft powerfully dilfwaded from fuch ad- 
 herencies, by the clcareft evidences of the infidelity of fuch 
 confidences-, for here Fortune beares her own name in her fore- 
 head, which is vifible together with her fmiles, and the conti- 
 nuall objects of rife and ruine,,the frequent viciifitudes of bra- 
 ving and bleeding conditions-, lliow Fortune in Courts (even 
 but to indifferent good eyes) not as the Sirens of the Foets^thc 
 beauty and gracioufneffe of her only above water, but expofc 
 her, juft like to the Locufts ohhc Revelation-^ for ahhoughon Apat.^.j, 
 her head there feemes to be croxvnes of gold ^ and her haire like the 
 haire ofWomen^yet her teeth appear e as the teeth of Lyons ^ and 
 herjiinglike that of Scorpions-^ fo that the deterrings and dif- 
 abufes appeare together with the delectations. 
 
 I may therefore conclude, that Courtiers by their living in 
 this demonft ration of the truth and nature of all mundaniries 
 are advantaged above others, towards the acquifition ofHu- 
 
 P mi- 
 
Frt. 4. II. 
 
 jo(^ (^ourtjhip and Treat, 10. 
 
 mility, which is, a naturall lefultancy, from a true apprehend- 
 ing the meannerfe, and vility of all things fo unfaithful! & tran- 
 fitory ; For as all Pride rifeth from the belicfe of fome propriety 
 which vvc rely on, fo the perfwafion oftheinfecurityofour 
 pofTeiTions, muft needs abate our efteem ofthem^andconfc- 
 quently difpofe us to a modeft and humble account ot our 
 felves, and our conditions. 
 
 1 will therefore confidently commend Humility to Courti- 
 ers for their guide, through all the fnares of their way, in the 
 tearmes o^ Solemon-^She jhnU U-ad jou^l"^ the fo-ths of equity ^yvhich 
 whenjou areinyeur ftep (haH not be firaitned^ and rohen you 
 ^unyoujhail netfiumhle-^ for you Ihall neither faint iii the rcfti- 
 nes of your Fortune, nor fall in rhe full fpeed of it-. Humility 
 doth not decline the courfe of Honour, and Dignity, but only 
 cafts reines upon our fcnfitive appetite, and holds that from 
 running away with our Reafon, in the courfe. Nay, Magnifr-^^' 
 ccnce and Humility are confortable in the fame heart, wherein 
 the habit of this vertue pay confifl with ads of the other,fincc 
 this difpofition dillodgeth no vertue, and fccureth all : For the 
 pofture of proftration in which HumiHty conducts our minds, 
 may be faid to carry as it were a Trench before them, cafting 
 up the earth it fclfe for their defence, againft all the fiery en- 
 gines of the Prince of this World, in regard the Penetration 
 and infpe(5tion which fincere Humility makes into the bowels 
 of our own earthineffe and mortality, cafts up our mifery, and 
 defpicablcnes before us, as a bvcft-worke of our own earth, to 
 defend our hearts againft vain-glory or prefumption, by which 
 any Fortune never fo eminent can endanger us. 
 
 For indeed, they who have this Parapet, as I may fay, before 
 their minds, of Z)«/ th$u art^ and to Duft thoufhalt returne, may 
 be faid to be fortified in the nakednes and difcovery of them- 
 felves : Such is the ingenioufnes of HumiHty, as it can raife de- 
 fences for us, out of our wants and deftitutions^ nay it may be 
 faid to drawinthem a Line of communication,between heaven 
 and earth, Joyning the kno\^ledge of our own nullity, and the 
 apprchenfion of the tmmenfity of God, which view may keep 
 
 us 
 
§.:^. Confcience reconciled, loj 
 
 us alwayes little in our own eyes, though we have never fo ma- 
 ny falie reflexes from the eyes of others* 
 
 S.III. 
 The vitiGufneJJe of Flatterj dijplayed^ mth an 
 alloi^ance of decent civilities in exchanges 
 of Court/hip. 
 
 HAving propofed to Courtiers, for their chiefe fecuri- 
 ty,folid Humility,difcerned from fupcrficiall civility, 
 I muft defire them to be very fincere in the examina- 
 tion of this vertue-, for humanity and courtefie externall, do 
 often fo well counterfeit the ftamp of it, as it had need be 
 touched at fome occafion of fuffering, to find the falfity of the 
 mctall : and for the greater fafety of this vertue, it were to be 
 defircd, we could banifli and eliminate out of the verge, one of 
 the beft Waiters at Court, though of the worft fervants in it, 
 namely, Flattery^ which is alwayes an enemy to Humility, 
 though it feeme often neare allyed unto k^ by fubmiffive ap- 
 pearances : For we know, the firft progenitor of Pride, was al- 
 io the primary father of Lyes/rom which all Flattery defcends 
 in a coUaterall Line. Hence it is, that there is alwayes fome of 
 the bloud of Pride, in all adulation, though it go cloathed in 
 never, fo fcrvile an habit of fubmifTion. 
 
 And that we may fee how naturally Flattery iffueth out of 
 Pride, wee may confider into what a bafe and inferiour poflurc 
 Lucifer contrived himfelfe, when he caft the firft feeds of Flat- 
 tery into our earth •, did he not lye proftrate at thofe feet he was 
 undermining •, while he was flattering them with their capa- 
 city of treading on him, and becomming Hke Gods ? And 
 this feeming fubjedion, was it not defigned by the fublimeft 
 part of his Pride, which meant to captivate and fubje<5l the 
 minds he wrought upon in this pofture !* 
 
 P 2 In 
 
io8 (^ourtjloip and Treat. lo. 
 
 In like manner, all the fervile formes of complacency, and 
 deference to others, which Flattery cafts it felfe into, in the 
 magnifying their worth and excellency, hath this ferpentine 
 infinuation in it-, to wit, the hoping to infufethe eafilyerthc 
 Flatterers fenfe into them;which projed in the complyers muft 
 needs rife from a beliefc of their own minds, being fo fuperior 
 to thofc they are applyed to worke upon, as they can impofe 
 upon them the beliefe of all their fug^eftions, and fo fubduc 
 their fpirits-, which thought is the very foule of Pride, to con- 
 clude our minds to have fuch a tranfcendency over others-, for 
 no body flatters another, but in beliefe of being credited : So 
 that all Flattery being anatomized will be found to live by the 
 heart of Pride, which is indeed the firft living part of Sico- 
 phantry, in what body foever of humble verifimilitudes it 
 feemes to move. . And upon this ground we may fay, that a 
 meane Parafite is a prouder thing, then the moft magnifyed 
 Prince he humoureth-, in as much as the prefumption on the 
 excellence of mind, as it is more fpirituall, is nearer the origi- 
 nall of Pride. 
 King James, And as it was excellently faid of a wife King, That witcherAft 
 is the height of Idolatry^ becaufe though it exhibits no exterior 
 offices of Worlliip, but rather difclaimes them^ yet is it the 
 higheft mentall veneration of the feducing fpirit, and fo the 
 trueft idolatry : In like manner it may be faid, that Flattery is 
 the fupremacy of Pride, becaufe though there be no externall 
 profefTion of felfe-love in it, but rather of an alienation from 
 it, yet it is a continuall exercife of the fuprcameft arrogancy, 
 which is the Flatterers valuation of his own abilities. 
 
 Whereupon it feemes that a Phihfopher being asked rvhdt voas 
 themofi noxiom beafi to humane nature''. anfwered,<?/ wildbeafls 
 a Tyrant^ and of tame ones a Parafite-^ and we may adde, that the 
 tame ones fceme the worft of the two, for the wild ones take 
 the greateft part of their ferocity, by coupling with them-, fince 
 this commixion is the generation of all tyrannic^ rvild potver en- 
 i^ying fervile frafe : Humane nature could not fall in love 
 with the exorbitancy of wickednelfc^. ifihe fawit naked, and 
 
 beheld 
 
s 
 
 5. Confcicnce reccnciled. lop 
 
 beheld the bare deformity of that obje^fl-, therefore to make 
 this conjunction, there muft intercede the art of flattery, to co- 
 lour the bafenes and inhumanity of outrageous mifchiefe,with 
 fome faire varnifli of decency^ as either with the right of great- 
 neflfe, or the liberties of nature, or many other fuch fliadowes, 
 by which Sycophants keepe Tyrants minds the fiercer, by hol- 
 ding them in this darkencs, chained up by the magnifying and 
 applaufe of their appetencies: fo that this may be truly fajd, 
 in the tearmes of the Pfalmifij to be the pefiilence that rvalketh <p/^/^ p^^ ^ 
 ift the darke^ which the light of truth would eafily afTwagc, 
 fomewhat, even in the greateft rage of corrupted nature. 
 
 We may therefore fitly fay, that Flattery is the oyle of the Flattery ds- 
 finner, wherewith Tyrants are annointed by thefe Minifters o^ firibed^ 
 their paflions-, and we know King David faith this fhould not 
 be the undtion falling on the head of Princes : For this reafon 
 wc cannot too ftrongly brand the forehead of thefe Court 
 charlatans^ fince there is fo much known art, to- take out the 
 markes of the charader of a Parafite, and to continue ftill in 
 the pra<f^ife of this myftery of iniquity. 
 
 I confefTc therefore it is hardly to be hoped, that this fen- 
 tcncc of expulfion of Flattery out of Courts, can be flridly 
 executed-, for when it is preifed and ftraitned by thefe re- 
 proaches, then like the Poets PrtMem^ it^varyes iliapes, and ap- 
 pcares prefently covered with another forme, eitiier in that of 
 duty tofuperiors, or civility to equals, or du« commendation^ 
 of merit, and will never anfwcr to this indidment of Flattery r 
 And indeed thefe formes, which ilie fliifts herfelfe eafily into, 
 txt the legitimate iffues of morality , by which all the fit alli- 
 ances are made incivill fociety-, the two firfi bearing order and 
 diflin(5lioQ bevv»!€n Perfons, and the lafl producing fertility in' 
 vertue. 
 
 Wherefore we cannot impeach this commerce of cuflomar5r 
 civility and complements, for there is a difcipline belonging 
 tothepradticallpartof morality, which is referred to thcdif- 
 crction of the Miniflers of it, (which Courtiers may be vao^ 
 properly termed) and the rites and ceremonies of mutual! ci- 
 
 P 3 viliries. 
 
no Courtjhipand Treat, io. 
 
 vilkics, are ornaments requifite to raife refpedt, aad forme or- 
 der in all the exercifes of morality-, therefore as it is not pofli- 
 ble to kt and regulate in fuch fort thofe voluntary dcfcants of 
 complement, as to put them into fuch meafured notes, as they 
 muft precifely runne in, to keepe them from ftraying into Flat- 
 tery, I will only fet Courtiers this leflbn of the Apoftle, which 
 may kecpe fome time and meafure in the confort of their vo- 
 call civilities, Tdu^ are called unto liberty^ only ufe not this liberty 
 for an occafton to theflef])^ but by love to ferve one another-^ and 
 by tliis order, thofe finer threads of Court civilities, may make 
 as ftrong a band of charity, as rough and grofler materials. 
 
 S.IIII. 
 
 T^he ufe offoberprayfes, treated^ and reciprocall 
 civilities regulated. 
 
 I Do not in this fharpc iiifcdation of fordid Flattery, mean 
 to afperfe the good name of praifes and commendations, 
 for I muft allow them to be convenient brcfts, to nurfc 
 young and tender difpofitions «o vcrtuc-, and the good inclina- 
 tions of Princes and great perfons, may like their other iffucs 
 be allowed more^ tender and dainty breeding then ordinary, 
 and yet be nourifhed with finccre and healthfuli aliments-, for 
 applaufe and eftimation of all their young vertuous anions, 
 and proffers , may be fo tempered, as they may conduce to 
 the thriving and growth of their minds, without any fwclling 
 or elation. 
 
 Methinks praife may in fome cafes be fitly applycd to our 
 minds, as Corallis to the moutlics of children, when they arc 
 breeding teeth, which is given them to nibble and champ up- 
 on,to eafe and fatisfy that little itch they have in their gums,m 
 that feafon, and to fupple them fo much as to bring their teeth 
 out with the more cafe ; In this order praife may be aptly 
 
 given 
 
§.^. Qonfcience reconciled, m 
 
 given to young tender inclinations to vertuc, for there is m our 
 minds, in that ftate, a fpirituall itch which is eafcd and refrefli- 
 cd, whik they arc champing,and fucking upon applaufe^which 
 doth alio foftcnand open our imagination, and fo leflen the 
 pain of our pervcrfc and fro ward nature, when the hardnes and 
 iliarpenes of vertuous prad:ifes, which are fpirituall teeth, do 
 firftbreake the fleila, which is alwaies done with fome fmart, 
 when the tendernes of our fenfes is pierced and broken through, 
 firft,by the fharpnes of the fpirit or vertue-, & by degrees, when 
 o\x\ minds have thus put out thefe kinds of teeth more cora- 
 modioufly by thefe cherifhing contributions,which help at firft 
 our weakc nature, they advance to fuch a ftate of ftrength, as 
 to be able to iced on the folid meat of vertu^, which is the dif- 
 charge of our duty to God and man, irrefpedively to humane 
 praife, and by thefe fteps we come to be wean'd from the emul- 
 fions of fenfible applaufe, which is the firft milke our imagina- 
 tions are foftered with,and gives the.n a fweet reliih of vertue. 
 Since then we find hy experience how praife and eftimation 
 conduce much to the fweetning of the afperity of vertue in 
 young tails, I do not difcrcdit the miniftring of fober and mo- 
 deft praifes,to the good, difpofitions of great and eminentper- 
 fons, whofe minds are too commonly at Court m this tender 
 ftate of growth and proficiency-, and I confefte it is not pradi- 
 cable, to frame rules for the difcernment, between due praifes, 
 and flatteries, irf all occurrences in the worlds commerces. 
 
 Wherefore the ingenuity of every particular, muft be every 
 ones dircd:or in this pointy but the beft gencrall advice I can 
 conceive, is, fort hole who are palllve in commendations, to 
 weigh the worthineffc of the hand that layes them on, in one of 
 the Scales, againft the beliefe, they put imo the other^ of their 
 own deferts-, and ftill to put in fomevr^hat lelTe credit of their 
 own praifcs, then the opinion of the praifer layes in the fcale^ 
 and thofe who arc a<5tive in this fubjed, wl-cn they praife any 
 they love, and would perfume them with the jgood odour of 
 ▼ertnc, muft remember to give them lefTeofthis fweet oy If , 
 then their own opinions and beliefs would caft upon them ^ 
 
 wliicb 
 
j^X ^ourtfhip and Treat. lo. 
 
 which is to fay, that when wc are praifing our friends to their 
 face we (liould be carefull to praife them alwayes fomewhat 
 \c& then we love them-, for likely that meafure of our affed:i- 
 ons filled with praifes, will runne over, if it be poured into that 
 of our friends merit,and when we are upon the receipt of com- 
 mendations from kind confcrrers of them, we muft be advifed 
 in taking fomewhat leffe of them upon the account of our be- 
 liefe, then-is offered us-, for we may give alwayes a good allow- 
 ance of difcrediting, for the partiality o^ friendlhip, which 
 cannot be exadl in the weighing of her opinions. 
 The Chimicks fay, that he who had found the art to RxOHer- 
 cury^ might eafily transforme it into gold^ (6 may I fayjf there 
 were meanes to limit this volatil matter of complement, and 
 fluency of praifes,within the termes of that prccife good, which 
 is beleeved of one another-, this might convert all currant civi- 
 lity, into the gold of charity,and then the breath of rcciprocall 
 praifes might mutually kindle vertue, rayiing but little fmoakc 
 ofvanity. 
 
 But this reditude of our lips is not to be hoped in this our ftatc 
 of crookcdneffe of hearts -/or our words are caft off from their 
 moulds-, and (ince it was flattery that drew the mouth awry of 
 that figure whereof we are all copies,our mouthes wil alwayes 
 ftand fomewhat drawne afide from the fl:raitnes of truth, to- 
 wards the fide of flattery, cfpccially when we find the cares of 
 great perfons draw^n awry into that poflure. 
 
 Forafmuch then as we cannot pretend to redify perfedly 
 this fliape of our diftorted nature, we mufl be cautious to leanc 
 as little as wc can to that fide of our inclination to flattery : 
 King David found this dcflc<5lion , &: indire(5i:nes in our minds, 
 when he proclaimcd,that verities are diminijhedfrom thefonnes 
 fifmeriy theyjpeake vanity every one nvith his neighbour^ with flat- 
 tering lifs^ andadoMe heart-^ fincc through our beft watches 
 over our lips, there will cicape many cxceffes in the cntcr- 
 changes of civilities-, it is very requifitc for the fafcty of their 
 hearts, that Courtiers fliould not let their tongues runne loofe 
 in the ordinary cxcurfions of complements, thinking fuch 
 
 words 
 
§'.5. Confcience reconciled. 115 
 
 words weigh as little as the breath that carries them, for we 
 know that even all thofe nulls and ciphers, in our reckoning, * 
 are fet upon account to us . 
 
 I wil therefore clofc up this caution,with that terrible animad- 
 vcrfion of the Gofpell, By th^ rv-ords thou fl) alt bejufiifjed^ and Mat, 4. 
 by thy words condemned:, which words, if they would frequent- 
 ly put into their mouthes, they would find them a bit, which 
 will not at all prefTe upon their tongues, {^o farre as to curbe 
 them from any becomming freedome, but hold them as it 
 were from being caft out of their mouthes, in many undecent . 
 motions of looJe libertyes, wherein the unbridled cuftome of 
 the world doth never curbe them. 
 
 S. V. 
 
 Tl^e advantages of the vocation of a Courtier, 
 hallanced mth fome prejudices, in point of 
 pietj. 
 
 THus have I with my beft skill fet the Courtiers Com- 
 pa(Te, by which he may fteerc^a good courfe, through 
 the decpeft of his temptations* and the Wife man feems 
 to qualify me for this office, faying, They rvhofaile the Sea^ re- 
 prt the ferils of it-j fo that in my judgement, there may be a 
 convenient fafcty in this courfe, when it is ftecred by finccrc 
 humility-, for truely humility is like the Marriners needle, but a 
 little motion, yet requifite for the ufe of all the Sailes of moral 
 vertues, in the courfe of a Chriflian-, and I have fet as good 
 markes as I can upon thofe bankes, and fands of flattery and 
 adulation, which lye covered over with the fliallownes of civi- 
 lity, and complement, upon which if our affedions do ftick, 
 they will batter, and by degrees open our hearts, and fo caft 
 them away quickly upon all vanities and prefumptions^ and 
 indeed, thefe fands are more dangerous, then apparent and 
 
 Q. emergent 
 
iiiL £ourtJhip and Treat. lo. 
 
 emergent rockes of riches, and ambition, which give more 
 * warning of their dangers . 
 
 Nor do the many wrecks that are made in Courts, juftly 
 difcredit the profellion of this traffique, for teraporall com- 
 modities-, I have already in this expreffe argunaent, voted the 
 purfuance of all worldly honours, refpcsflively to feverall con- 
 ditions, very competent with piety and devotion^ though in- 
 deed it muft be remembredj that fuch eftates in the world re- 
 quire much more vigilancy, and attendance, then others of a 
 more fimple conftitution, as engines of various motions may 
 be kept in order with proportionate appliance of labours, as 
 well as a fingle wheele-, for regularity is as fociable with mag- 
 nitude, as with mediocrity, if there be proportionate art and 
 labour to concert them-, and greatnes is as confortable with 
 goodnes, as fimplicity of life, where there is a commenfurate 
 applyance of the mind, to the obtaining of an anfwerable mea- 
 fure of grace. 
 4, He who fuff ends the world upon the weight thereof^ and meafu- 
 
 reth the waters in hlsfian^ keeps the Sea in bounds as eafily, as 
 the fmalleft Brooks in their own beds : Every condition hath 
 a fize of grace fuited to it^ as the Afofile faith, E'very one hath, 
 ^/^/r^/fr^///^^ and proportionate duties are annexed to every 
 • feverall condition : God is fojuft, that he chargeth the great- 
 eft pofieflions of temj^lities, with the greateft taxes of dif- 
 ficulties in fpirituall^ymcnts-, but no condition is fcanred in a 
 capacity of fuch performances as Gods precepts charge upon 
 it : And fo we fee how all conditions have prefented to us 
 Saints, which humane reafon weighing all circumftanccs^ can- 
 not ranke in order of precedency in the Church : How many 
 Kings and Courtiers doth the Church reverence, as now pla- 
 ced in thofe heavenly manfions-, where flie cannot difcerne in 
 what degree vas feverall Starrcs J they differ in brightnelfe r So 
 equall hath tbeiuftre of their lives been,v^th that of any other 
 vocation, as they dazle us in any fuch diftinguifhment of their 
 merits, we know how the good fecdof the Gofpcll tooke roote 
 as early in the houfe ofCefir, as in any part ofnome-^ and Saint 
 
 Paul. 
 
§*i' (^on/cience reconciled. . 115 
 
 Paulkts an cmphaticall ntotc on thofe Saints, in prei^rence be- I'BL^. 22. 
 fore the reft. Did not S. Sebafiim in the head of the Emperour " 
 Bioclefiam Guard (which was one of the greateft elevations on 
 earth) appeare in the fame eminence of zeale among the Primi- 
 tive Chriftians ^ And did not Saint Cyiidurice in the head of 
 the Emperours Army, ered fuch a trophic for Chriftianity, as 
 all Times? triumph in < for in defiance of thofe Spirirs which 
 called themfelves a Legiou,he flouriilif d the-Colours o^Chriji 
 ^efm^ dyed in the'bloud of a whole Legion of Martyrs-, which 
 bleffed legion of Spirits did fo poffeflTc the Chriftians of thofe 
 times, by their examples, that many gave fupernaturall tcfti- M^^yr^ 
 monies of this holy poffeftion. 
 
 And may it not be remarked for the honour of Courts, that 
 while Chriftianity was but ilied and fprinkled here and there, 
 in the lower parts of the i?^;?i«4;; Empre^ it was carryed but in 
 the hands o^Chrifis Commifsioners.^. but when Chrifi was plea- 
 fed to appeare at Court, he itiarked his lodging with his own 
 figner, the glorious Croffe-, firft in the ayre, vifible to the Em- 
 perour Conftmtine^ and to the whole Court, and after,the fame ^^Z^^- '^^''' 
 night appeared himfelfe to the Emperour,advifing him how to ^^"fi^"^* 
 manifeft his glory, which untill then,he was content Hiould not 
 break out ofthe clouds of contempt & perfecution, that over- 
 caft it. And thus Chrift made his remove prefently from the 
 Grots and Cavernes of the fields,up to the imperial palace of 
 i?tf;»^, where he fet up his Croffe triumphant over that Crown, 
 which til then, went as near burying of it,as the keeping it long 
 under ground, for the Caverns of the fields were before that 
 time, both the Tombes and Pallaces of the Chriftians. 
 
 And it may be noted.that when Chriftianity defccnded from 
 this heigth ofthe Court, upon the lower parts ofthe Empire, 
 itfpreaditfelfefafterina few yeares, then it had done in the 
 three hundred, before it came up to the Court, for till then,the 
 waters of Life were caft upward, and forced ragainft the rifings 
 of fenfe, humane power, and naturall rcafon, by the fupreame 
 force of Miracles, and fo were fpread no further, then they 
 . carried tliem by conrinuall renewed fupplies of miraculous o- 
 
 ^ ^ • perations; 
 
jj^ Qourtjhip and Treat. lo. 
 
 perations-, but now after there broke out this Spring of Living 
 
 -water, on the tops ofthemountainesofthe Empire, itrannc 
 
 down more naturally, and plentifully upon the fubjacent 
 
 parts and fru<5tifycd the earth fafter, and more univerfal- 
 
 ly. 
 
 In our corrupted nature, what is the common cfFed of mate- 
 rial!, holds alfo in fpirituall weight falling on our mindes, for 
 the higher reafon falls from the elevation of authority, and ex- 
 ample, the more impreflion and penetration it makes upon 
 them : wherefore Chriftian Religion, when it fell from the fu- 
 prcameft point of humane power, the Imperial! Court made 
 much more {enfible markes upon the world, then it had done 
 before. And as this operative efficacy, may endeare to Cour- 
 tiers their vocations, fo muft it needs prefle fo muchjhe more 
 upon them the evidence of their vertues. ^ 
 
 Thus I have Hiowed how the Court may fay, in honour of 
 
 ' her converfion, that Chnjl in di'uerfe manners (poke to the other 
 
 ' ^' tarts of the world by his Meffengers, but unto us he f{)ake him- 
 
 felfe, when he came firft to Court in publicke, for before Con- 
 
 fiantines time was there but as we fay in incognito^ but then he 
 
 appeared in his own place,ovcr the head of Kings, and prefent- 
 
 ly diflodged the Prince of darkencs out of tnefe roomes of 
 
 State, whereas before he had but difplayed him in his under 
 
 Offices, while he did but deliver and free private pofTeflions, 
 
 but then in one ad he feemed to difpofTeflfe the whole Roman 
 
 Empire, when he expelled him from the Court. 
 
 SEC. 
 
S *^' Qonfcience reconciled. i i y 
 
 . S.vi. 
 Some notomus errors remarked^<(^ ri^hat facility 
 the breeding of Courtiers may bring towards an 
 excellence in religious duties ^pro')ped by examples. 
 
 COurtiers fwho may by thefe reflexions be apt to value 
 their vocation) muft be put in mind, that as they are 
 more eminently then any, made jfeBacles to the world, j ^^^^ a 
 to Angels ^and to men^ they have in that preheminence a pro- 
 portionate charge upon them, of being more to the life the 
 image of the celeftiall man-, in which figure, there is common- * 
 ly at Court one remarkeable incongruity, which is, that the 
 feet arc more laboured, and better finiihed then the head- for 
 morall vcrtues hold but an analogy with thefe parts in the bo- 
 dy of chriftianity, firice they are but as it were carriages for 
 thcologicall or divine vcrtue to reft, and move upon. 
 
 The errour then which I reproach, is, that there are many 
 who are very precife in acquiring, and prcferving^ their reputa- 
 tion in courage, prudence, and fidelity, and are as remiile and 
 indifferent in their applications to charity, piety, and humility; 
 which is mcthinks fiich an incongruity in chriftianity,as that of 
 the Pharifees was in the Law, when they faid, Whcfocver fjall 
 frveare bj the Temple ^ it is nothings hut he that jweares by the Gold 
 of the Tem^le^ is a ^i^^/^r, making no account of that which was 
 truly a facred obligation, tx\^ making a great fcruplcia what 
 was nothing {o obligatory. And do not thofe who are fo pun- 
 duall in their reputation, cortccrning all morall accomplilh- 
 ments,and fo unconcerned in the opinion of their chriftian per- 
 formances,fecm to prad:ife the fame impertinency^ For all mo- 
 rality is in relation to chriftianity, but what the gold was to the , 
 Temple^fince it is only, fan dlifyed by being ferviceable,nnd mi- 
 nifteriallto Religion; wherefore they who pretend exaiiincsin 
 all civill and fociable honefties, unlclfe it be in order to divine 
 dutics,and obligationSjmny be doubted to be more Difciplcs oF 
 the Pharifecs^ilicn of J E S U S ,more affetSiers of the praifes of 
 men, then advocates for the part of vertue . Butt 
 
jj3 (^ourtjhip and Treat. lo. 
 
 But tliisinformation againft this Solccirme in the ftile of 
 many Courtiers virtues , doth not difcredit the vocation 
 (though I need not fear much the taking away the good name 
 of it in the world,) for this difcipline in morality , and faihion 
 of punctuality in civiUdutyeSjUf the principle thereof be (in- 
 ccre in the love of Moral virtue) may work, and accomodate 
 the mind to a generail habit of fincerity, which when it is re- 
 ferred to religious ufes, proves a facilitation towards fidelity 
 and perfeverance in them-, as Saint Paul his Phari(aicall ftri(5t- 
 neffe, and feverity was a great promotion of the true religious 
 fervor of his Jfojvlejhip •, So this naturall preparation in Cour- 
 tiers in thefe points or courage, loyalty, and civility, raifcth 
 the flame of their devotion the higher, When thofe fo well dif- 
 pofed materials are kindled by the Prefhets Scra^him^ or by 
 the Jfoftlesferj tongues. 
 
 The pregnancy of many Courtiers in fandity, ingrafted • 
 upon the ftock of naturall good parts , and acquired virtues, 
 alloweth us to fay as Saint K^ugufine faid of Saint Cyprian 
 (who grew by nature in the higheft part of the world , and 
 was fingularly endued with all humane literature before his 
 convernonj Jiow well over-laid with the gold of Bgyft^ did 
 Cyprian comtonx. of it^ with which he enriched ferufalemi . 
 And fothe Church may truly acknowledge that many Cour- 
 tiers have brought out with them much or this- precious mct- 
 tall of humane prudence and fagacity, by which virtuous qua- 
 lities and honcftations they have been more happy then others 
 in thgjr applications to move the mindes of men , in whofe 
 tempers they had been fo well verfed^ this ingenious and ver- 
 fatill habit of mind , (which they had acquired in the com- 
 merce of the world) hath made their fpirituall pradice upon- 
 • the world, much more fucceffefuil then that of others , whofe 
 
 fcpulative piety is leffe accommodabk with the humours of 
 the patient •, and certainly tliey owe much of thefe furthe- 
 rances and inablemcnts to the civill Difcipline and Politique 
 liter;xture of Courts. 
 
 I ftill conclude therefore in defence of tlic vocation of 
 
 cour- 
 
§.6. Confcience reconciled. up 
 
 courtiers, while I reproach to them the perverfion of their 
 advantagees in education, for fince nature is the ground on 
 which grace is planted, the temper of the ground conduceth 
 much to the increafc , raay be expe<5led^ for without doubt 
 the civill breeding of c^tf/^J did much contribute to all his 
 naturall excellencies^and the being the moll: reverend and re- 
 fpe(5led perfon of the Court, did not at all elate his heart , the 
 foftneffe of his education was rather a good previous difpo- 
 fition for the cfFe(5t of the Supernaturall Agent, in point of the 
 admirable meekneffe of his Spirit-, of whofe Court life the re- 
 cords of the ^fir^^ deliver unto us much more then the holy 
 Writ, fofephus reports to us how the comlinefTe of his perfon, 
 and gratioufneffe of his meene and behaviour was fuch , as all 
 the Kingdome of £f)'^? was taken with admiration of them, 
 and the opinion of his virtue was fuch, as they repaired to him 
 in a great extremity of an invafion of the «^f^/<?/>/4;^/, for his 
 conaud,in a prefling diftreffe of their Armies-, and how that 
 by his prudence and Magnanimity they overcame their ene- 
 mies^ Infomuch, as yJ/<?/fi was honoured fometime as a fuc- 
 ceffor offojeph , and no leffe eryed up for a redeemer of £- 
 gypp • and there is no doubt but he was as fincerely viituous 
 while he was the adopted hcire of Pharaoh , as when he fell to 
 be the fonne in law to J^ethro-^io that the foftneffe of his breed- 
 ing, did not at all enervate the fandity of his mind. There- 
 fore we may fay, that the pallaces ofE^ypt will bear a Mofes^ 
 as well as the jjlaines ofA^'ad/a^, 
 
 The Prophet £fay was nephew to a Kmgj and bred as is fup- 
 pofed in. the Court, with all the tendernefles which are affe^« 
 cd, and allotted to the royall bloud of Princes, and his con- 
 verfation was altogether in the Courts of diverfe Kings, where 
 he fliined in no iefle flame then Elias in the Defert. Thofe 
 words were as powerfull which cal'd back the funne upon the 
 diall of the Court, as thofe which cal'd down fire from heaven 
 in mount CarweL 
 
 And as diverfe Princes have changed their condition of 
 reprcfenting Chrifi in his Kingly office, for the Character of 
 
 his 
 
2 Tet. 2. 
 
 I20 Court/hip and Treat. lo. 
 
 his Pricftly fun(;iion , relinquifliing their houfcs of power , to 
 reft in His houfe of prayer^ So many, both Kings and cour- 
 tiers of the moft eminent^ have in their own ftations in the 
 world Ihined out, as the JpoflU faith. Like bright lights to the 
 ivorld^ in the middefi ofaperverfe generation^ and have dcfcr- 
 ved Saint Peters teftimony o^ Lot , of being Righteom both in 
 ^''' hearing and feeing^ tiom'iih.9iZ\\ding2\\ the feducements pro- 
 pofed to thofe fenfes. And certainly fuch obje(5ls of virtue 
 are more imprelTive upon our affe6tions,then thole which may 
 be greater in thcmfelves, but more diftantiall from our cyc^ 
 in fuch a manner as we fee that great branches of lights hang- 
 ing very high caft not fo much light for the ufe of the room, 
 as much leUer proportions placed among the company •, fo 
 thofe elevated faniSityes which are in the upper part of the 
 Church in holy fequeft rations , do not communicate to the 
 lower part of the world, fo much exemplary virtue , as thofe 
 IciTe purified, but more faniiliar and more proportioned pieties 
 in the lives of fecular perfons , remarkable for iinccre holi- 
 neffe and devotion-, fuch lives converfant in the world, arc like • 
 a perfumers fhop, which gives fome good fcent to all the paf- 
 fengers through the ftreet, though it may be there arc not fo 
 choice and pretious odors in it, as in fome places in the fame 
 ftreet, which i|npart none of their fweets abroad, bccaufc they 
 are intercepted by the inclofures of walls, which keep them 
 from any acceffe to tht paffengers-, fo privacie and reclufcncffc 
 may containeamorefublimekindof fandity, yet not be in 
 fo communicative a pofition, as thofe fragrant plants which 
 grow abroad in the trafficable parts of the world. 
 
 SECT. 
 
§.y. Qonfcience reconciled. m 
 
 S. VII. 
 ComPartfonshetKifeen locations difavovpcd^and 
 advices offered^ in order to a due correjbon^ 
 dence mth the grace of a Courtiers profef^ 
 Jion. 
 
 BY what I have pleaded in this lafl argument, I do not 
 pretend to prefer the porch o^ Solomon before the San- 
 Sfuary^ I intend to keep the due diftances in my mea- 
 furcs between facrcd and fecular vocations-, each of them ftand 
 in their.propdr order , and conftitute the grace and decency 
 of the 7emfle which King David did love fo much-, For as the 
 Father hath many manfions in his houfe, fo the Sonne hath 
 , fcvcrall offices in his, fortcd to thofe diftin<5tions -, and the /'tf- 
 /yC^^y^marfhals and ranks all thofe diversities of callings in 
 fuch fort, as to frame an harmonious confonancy between 
 both Houfcs, of the Church militant and triumphant , accor- 
 ding to what the K^po/lle informeth us, that There are diver- 
 jitj of gifts , and differ encies of adminifi rat ions made by the 
 fame Spirit^ who divtdeth to every one federally as he will. 
 
 Wherefore my purpofe is not to meafure or weigh the 
 preferableneffe of feverall vocations , but onely to fet that of 
 Courtiers redified and flraight in the underflanding of the 
 world,to the end that not onely the confiftence of this calling 
 with piety, may be evidenced againft the popular traduce- 
 ment, but that alfo the advantages of this vocation being 
 rightly ballanced with the prejudices, may confute courtiers 
 thcmfelves in this error, of fuppofing they may difcharge part 
 of their infidelity to God, upon the infelicity of their vocation 
 in order to Piety. 
 
 Every ftate of life hath an allignment of gyace commen- 
 furate to the neceffities of that calling-, all things 'arc difpofed 
 
 R in 
 
 1 C9r. 12. 
 
^11 ^curt/I:ip and Treat, lo. 
 
 II. 1 2. in mmbery rv&ight, andmeafure^ as the Wife man informeth us^ 
 fo that although the temptations be more in number and 
 wei<^ht then in more retired and in glorious courfes, yet the 
 abilities and underftandings oftheperfons are commonly 
 ftronger then in vulgar ftations , whereby t hey are better ina- 
 bled to apprehend their dangerous expolures,and accept them 
 from the divine order, as a Kent charge of perill, laid upon the 
 plenty of their tcmporall eftates; by which difcernmxent , they 
 may convert even the fpecies of their feducements into the 
 trcafurc of patience and humility, deriving from the perilous 
 part of their condition , conclufions againfl: the worth of 
 things never foglorivjus, being but tranfitory ^ fince by thefc 
 fruitions greater and eternall glory is fo much endangered. 
 
 And by this reflexion^ even all thofe fiery darts which fly 
 about the Court , headed with thcwilde fire of the Prince of 
 darknelTe, though they have a fabulous Crname which the 
 Poets have invented to difguife them, to wit , the golden jhafts 
 of Cupid ^ quite contrary to this their due afcription,) when ^ 
 they light upon this fhield of faith, and expedance of eternall 
 joy and glory, are eafily extinguifhed: So that a good humble 
 courtier marching as I have direded him in all his wayes , up- 
 on the foundation of humility, and poverty of fpirit , may 
 keep a fafe courfe in all the higheft ftoryes of fortune , and be 
 no more fcorched with pride or vanity, then with fire- works 
 playing in the ayre-, and though the Prince of that Region en- 
 tertaineih all Courts much with fuch fiafliie fhewes , ('that is, 
 with the glittering vanities, and refplendencies of the world,> 
 yet to an humble and difcerning foul, they willfeem no more 
 then fquibs breaking into fparkling iliivers of fire, which fliine 
 but for a moment, and die with the ill fccnt of thofe rags 
 whereof they are compofed. 
 
 Uponallthereconfiderations,itfeemethtomc to import 
 all the fucceffe of this courfe of life , the f xlng in our mind 
 this principle, that all humane life, efpeciUly the aiflive part 
 is conftituted iri a flare of continual! malitancy, in which noti- 
 on courtiers fliould account themfelves as the chief officers of 
 
 the 
 
§.y. Confcience reconciled, 125 
 
 the field, and fo remember that the condition of being in the 
 head of the world, is like that of being in the head of troopes, 
 fince it coupleth alwayes danger equall to the degrees of ho- 
 nour. And upon this fuppofition, they ought" to be induftri- 
 ous in providing extraordinary armour, in which point if they 
 will be but as provident as they ufe to be for the defence of 
 that life, they can but defer, and not truly defend or fave, they 
 are in a ftate no way difadvantaged for that Coronation, 
 promifed onely upon the condition of vidory •, fince to the 
 gredteft vanquifliers are propofed the largeft Crowns. There- 
 fore they who are frighted like £l[jha's fervant , with the in- iQyj, ^. <j. 
 compauure of tempations, let them look upward with the 
 Pfalmifl to the mountaines, and they lliall fee the fiery Legi- 
 ons of the ^(S'/j' ^/?/n>flanding for their defence, infomuch as 
 they may truly lay, there are more with us then againft us-, for 
 Saint John gives them thi^ alTurance, He that is in you, is grea- 
 ter then he who is in the world. 
 
 By thefc defences I hope to filence the popular cry againft 
 Courts in exeat auU qui vult effe Pius^ as if a good Chriftian 
 and a good courtier were not ftars of txhe fame hemifphere, 
 and fo could not be fcen together. For there are fome natures, 
 as Seneca faith, fo {liady|,as to think every thing turbulent and 
 ftormy, that is but in broad day- light ^ and we may fitly fay 
 of the eyes of fuch minds, that they have not yet had the laft 
 touch of chriftianity-, for like the man in the Cof^ell ^ who be- 
 fore Chrifi his laft touch, faw men but obfcurely looking like 
 trees jthefe minds may be faid to have a fpirituall dimnefs upon 
 them that doth not fee clear, nor far enough into the grace of 
 different conditions^ this touch of PWi- hand when it feemcs 
 he was doing the fame cure upon the Corinthians^ may eluci- ^ 
 date further this cafe unto them-, thofe who are not Apofile's^ ^ ^^' ^^* 
 nor Prophets, have their ranks allotted , and due provifions of 
 graces defigned to their feverall ftations. 
 
 And likewife by thefe advifes, I hope to rcdifie that fo 
 different error in many minds, which claime the {lipperineflc 
 of their ftation, for a toUeration of many foule falls , aledg- 
 
 R 2 ing • 
 
11^ (^ourtjhip and Treat. lo. 
 
 ittg the fafluan of the tinics and place carricth them down the 
 ftream , . pretending when the humour of the Pf/Wtf or the 
 Grandees leaneth and refteth it ftlfe upon them, that their go- ' 
 lag into the houfe o^ Rimmon is much extenuated , beleeving 
 that thofe faults which cuftome and company impoie upon 
 them, are fet but low upon their account: But the grace of 
 a Chnfiian teacheth him, not to be infnared by this fub- 
 till impofition of complacencies from the worlds Miniftery, 
 no more then cJmji was by that nice queftion concerning 
 paying of tribute to the Court-^ for chriftian religion difccrns 
 clearly betwten what is due to Cefar and to God , and fo 'a 
 Pious courtier may eafily givetoCefartvhatis Cefar s^ and u 
 God what is G&ds-^ and that by an Anological inftru<5i^ion 
 from this rule o^Chrifi , allowing all that hath Cefars I^- 
 mage onely on it, offerable to Cefar ^ that is, all civil! com- 
 placencies in things. Unprohibited by God, as the comply- 
 ing with all the innocent faihions of the court, and rcfcr- 
 ving all that hath Gods Image on it for Godj that is, ma- 
 king an entire reference of all actions which concerne the 
 foul, to the regulation made by Gods precepts , and the 
 churches explanations. Thus a courtier may prcfervehim- 
 fclfe from being at all moved or fhaken in his judgement 
 for C^riy? and Religion, by not apprehending whether he be 
 accounted or no a friend to Cefar ^ to wit, whether he retain 
 the courts opinion of being agreeable, or complaifant , or 
 good company. 
 Gods Idlori given to the Prophet B'^kiel upon this occafi- 
 
 ■ ^' on, is very proper infuch cafes of temptation, Sonne of man^ 
 thoughthondoefldvpell among Scorpions-^ be not afraid of their 
 wards ^ nor difmayed at their lookes^ though they be a rebellion 
 houfe-^ For thofe (who do fincerely ftand upon their defence, 
 Mim.<g up their hands in the poflure of the Pfalmifi^ in all the 
 volleys of Darts) fhall never want that child to incompaflfc 
 
 fc^ them, which he promifeth, Jhaufands jhall fall on both fides of 
 him^but the danger jhall come no nearer him^ the SunneJhaUnot 
 hurne him by day^nor the LMoon by night : the Sun-fhine of For- 
 • tune 
 
§.y. Confcience reconciled. * 115 
 
 tunc Ihall not tannc or dif-colonr the fairenes and candor of 
 ^his mind^ nor the Night, or coldnefTe of his grace or credit, 
 ihall not damp or benummc the vigour of his fpirit. 
 
 To conclude, let a Courtier at his entrance into this vocati-, 
 on, remember to read the Bill I have fet upon the Court gates, 
 at the beginning of this Argument, and before he go in let him 
 fay with CMofes, in a devout apprehenfion of his infirmity. If Exod.'n^^^ 
 thy frefeme go not with me, let me not go up to this piace-jZnd fo, 
 in all his advances into the roomes of State, fin any fort of his 
 preferment) let him remember that whereof all the Majefty he 
 feeth, is but a figure, and by this mcanes he may eafily kccpc 
 
 light tohis tye^and a Umpeto his feet ^ ihewinghim, according ^ 
 
 to the Apoftlcs rule. How to tvalke worthy ofGod^ who hAth cm- '^"^i' ?' ^^' 
 
 the original! prefence in his fight^ which objcd: will prove a 
 light tohistye^and a Umpeto his feet 
 to the Apoftlcs rule. How to walkew 
 kdhim into his Kingdome and glory. 
 
 The eleyenth Treatife^ 
 Of medifaiicc or detra^on. 
 
 iRtwoSedions. 
 S.L 
 
 The true nature of the crime ofDetraBion^ and 
 thefubtilty ofity in difgutfing itfelfe. 
 
 HA ving entrcd you fafely into the Court, and condir- 
 ded you as I may fay, through the roomes of State,, 
 and fhewed their ordinary furniture of fnares, as- 
 Ambition, Flattery, and Dilfimulation-, it followcs in order to 
 pafleinto the withdrawing roomes and cabinets, which are 
 commonly furnifhed with the fineft and daintieft ftuffs^to wit, 
 
 witk 
 
ii6 Of DetraBioriy Treat, ii. 
 
 with more fubtle artd refined temptations-, amc-ng which I con- 
 ceive there is none more iharpe and piquant, and confequently 
 lefTe controverted or reproved, then Detra^ion^ artd CMedt- 
 fame : Wherefore it will not be amifle to worke a little, to file 
 downe as much as we can, the point of it, by the inftruments 
 of Religion, which the Holy Spirit miniftereth to us fitted for 
 this pur pofe, by the hand of ^^W<?;?, Remove from theeafro- 
 y 0. 4« -4. rvard mouthy and let detracting lip hefarrefrom thee, 
 Mel'ifance But left this firft fevere afpedl, may feem to affront any in- 
 defined, nocent good humour, upon the Stage of converfation^ tis fit to 
 declare, that I only underftand by Medifance, all fuch fpee- 
 ches as may probably derogate from the fame and good re- 
 pute of our neighbour-, which though it be done in never fo 
 gracefull of facetious a manner, hath ftill the deformity of fin 
 lying under the fineft coverings, any fancy can caft over it, and . 
 confequently ought not to be admitted into good com- 
 pany, upon the recommendation of never fo handfomc 
 cloathes. 
 
 The ChimiqntsXdiy^ that in all materiall bodies there is a A/f, 
 which is the mofl fpiritualland adive portion of them : which 
 fuggefteth to me this conceipt, that in the immaterialities of 
 our paflions, there maybefaid to be a kind of fait or fpirit, 
 which is the moft fubtill and lliarpe point of them-, and upon 
 this fcore, I may fay, that CMedifance is the fait ofenvy-^ixs con- 
 taining the moft quick and piquant part of this palfion-, it agre- 
 cth likewife in this property with Salts and Spirits calcined, 
 which do not fenfibly difcoverthe matter out of which they 
 are extracted, being reduced into differing formes-,ncithcr doth 
 Medifance in many cafes manifeft at all the quality from 
 whence it is^erived, being drawn into another appearance of 
 jeft and ingeniofity^ and furely the nature of fuch poyfonous 
 plants, ought to be the moft proclaimed, the tafte whereof is 
 plearant,and the occurrence familiar among innocent herbs, of 
 which kind is ihis fpirit of detraction-, which I may not unfitly 
 compare to Mercury fublimate, that tafterh like fugar^ where- 
 fore the children of this Family ought the more cautioufly be 
 
 ad- 
 
§,1. Or Medtfance. uy 
 
 advertifcd of the malignity thereof, fincc the matter lyes fo of- 
 ten in their way. 
 
 The Apoftle Saint ^ames, as Gods advocate, brings a hai- 
 nous charge againft this libertinage, which in the world doxhf^m. 4. ii. 
 pretend to paflc, at the higheft, for no more then a trefpaffe, 
 not a lin^ but thus he informcth againfl: it^ Detra^ not from one 
 Another:, he that detraBeth from his brother^ or he thatjudgeth his 
 brother ^detrd^eth from the Larv^ and judgeth the Law^ fothat 
 not onely the credit of man , but even the honour of God 
 feemeth violated by thefe invafions, fince even the law of God 
 is faid to be impleaded by fuch afperfions-, God feemeth to 
 have tendered fo much tlie good fame of man5as he hath joyn- 
 cd his own honour with it, as a convoy againft the infults of 
 our vitious fancyes, that we might at leaft refped Gods con- 
 cernment in the violation of the fame of one another^ detradi- 
 on is thus proved to be one of the greateft offenders in humane 
 fociety , yet the familiarity covereth fo much the faultinefle, 
 as itfuffereth the fcldomeft of any criminall, by reafon of the 
 many difguifes it can interchange : infomuch as fometimes 
 religious juftice that would not connive, knoweth not how to 
 takenoticeofit, meeting it foingenioufly transformed , but 
 for the moft part it is not ftriSly looked after* 
 
 The cafe of medifance in courts, is like that of loofe wo- 
 men in the world that are very handfome, who do oftener 
 gain and corrupt the officers of juftice, then they are tietcdcd 
 and indidcd by them^ for abufes and derifions of one another, 
 paflic for fuch a kind of Pecadillio among the children of 
 this age, as they conceive it the office of a Kjcntteman rather 
 to refcue and ihelter it,wh€n it is purfued by juft reprehenfion, 
 then to deliver it up as a criminall •, but furely if w& confider 
 whofe law the (^pojlle telleth us is offcndqd and impugned 
 by thefe afperiiics, v^c (k^W find the Method of^ael to be fol- 
 lowed , rather then that of Rahiih^ with tliefe emiiTanes of ths 
 Prince of this world, which are imployed by him to bring him 
 back the fruits of our corrupted earth, which is very luxuriant 
 in thismifteryof iniquity^ infomuch as we may fay of rhia 
 
 unhag- 
 
^23 O/DetraBion^ Treat.ii. 
 
 unhappy facundity, that our earth needs no rain to fall upon 
 it, that is, no cxtcrnall provocation to fertilize it, there rifctb 
 amiftoutofitfelfcthat waterethit, to wit, our innate pcr- 
 verfity, which caufcth this pregnancy of thorns and briars, 
 that prick and fcratch one anotiier in a reciprocal! and cufto- 
 mary detra<5tion, wherein we differ much from the opinion of 
 i\it holy GhofijfovvfC conceive we gather the beft figs from 
 thefe thorns, and the beft grapes from thcfc brambles, that is, 
 we raife the moft pleafant points of our difcourfe , and the 
 moft chcarful rej oycings of our hearts out of thefe pungencies 
 and ftingings of one another. 
 
 Of all the difguifcs medifance puts on, that of mirth is 
 the moft common, and the moft canning-, for tiiere it appcar- 
 eth in fo naturall a habit , wearcih the clothes of innocence 
 andharmlefneffefohandfomely, and fpeakcth the language 
 fo well, as feldome any inquire whether it be a native of that 
 ftate-,butasftrangersareeafilier difcovcred by their accents 
 then by the improperneftc of their words-, So medifance rc- 
 taineth moft commonly fome forreign accent,if it be well ob- 
 ferved,thatbetrayethittobeno native of the ftate of inno- 
 cence^ yet we are likely over-civill, in taking notice of this 
 forreigner , and very famiUarly ufe detradf ion, as we do ftran- 
 gers we would oblige,when we flatter their failings in our lan- 
 guage by the warrant of civility, and take no notice of what 
 we canifotchufe but perceive-. This kind of court- fhip is much 
 ufed in our entertainment of all ingenious and well fafhioncd 
 mordancy or detraction . 
 
 In this pai^icularmore then in any other, we commonly at 
 Court obferve the precept of <af^/>^ ^<> others ^ as we would be 
 done to ottrfelves-^ For we examine one anothers faults in this 
 kind, rather as complices then judges, fo generall is the con- 
 currence towards the maintenance of this common intereft of 
 our fancyes entertainment: For alas, how few are there in 
 Courts that are not either thcevs or receivers in this ftealth 
 of one anothers good name:' for thofe who have not tongues 
 to commit the fa<5t,have earcs to eateriaine it, and it may be 
 
 truly 
 
\ 
 
 5*. I. Or Adedifance, up 
 
 truly faid in this cafe , that if there were no fuch receivers, 
 there would be no fuch theeves , fince the good reception ancf 
 ' welcome that witty medifance finds, doth furcly entertain the 
 profeflion^ and alas how few refolve with the Pjdmifij that ^-/^^^* ^4^* 
 this oyle dffinners jhall not make fat their head^ but do rather 
 ufe it to keep their faces fmooth, and iliining in fmiles & gaye- 
 tyes ^ little remembring what Saint Paul faith of whifperers 
 and detrad:ers, that not onely they that do fuch things ^ are wor- 
 thy of dc&th, hut they alfo that have fleafure in thofe that do ^" ■^°^' 3*^* 
 them. 32- 
 
 Ought we not to be the more vigilant in the difcernment 
 and difcountcnancing this licentioufneffe, when we confider 
 how hardly this offence can come to be fentenced , fince the 
 committers of it are very often the onely pofTible Judges of 
 the crime^fo well is it diffcmbled tO the reft of the company; 
 which even when they do fufped it is rendred very partial , by ' 
 being interrcfled in the pleafure, and not conceiving them- 
 felves concerned in the fault ^ wherefore every one mufl be 
 his own fincerc overfeer and cenfor of the edition of his lan- 
 guage on this Theame, fince he is not likely to meet any other 
 correction ^ All other licentioufneffe of fpeech doth likely 
 meet with fome adverfe party in the company, and fo comcth 
 not ofFwithout being fliot at with fome reprehcnfion, but plea- 
 fant and fharp medifance , as if it were in contribution with all 
 humours , paffeth commonly freely in all convcrfations^with- 
 out fo much as the warning of an enemy. 
 
 Our own confciencesmuft therefore be the conductors of 
 our fancyes , when they are licenfed to go out in partyes a la 
 fetiteguerre^zs the French cals it, to a kind of little warre in 
 converfation ^ and the French havefuted methinks this kind 
 of liberty of fpeech very aptly with a terme, calling it faire la 
 guerre jzs it were fhirmifhing of wits with one another ; and I 
 conceive that medifance may be very properly matched in 
 this particular, with the cuflome that parties have in the cour- 
 fcs they make upon high-wayes ^ in their own quarters •, for 
 when they take from travellers in the tcarras of civill asking, 
 
 S becaufe 
 
no OfDetraBion^ Treat.ii. 
 
 becaufe the words are not violent, they maintainc the adtion to 
 'belawfull-,whereby many times when in efFed they do rob, 
 they perceive not their own theft •, after fuch a fort imedifance , 
 or detradion while it iifeth the tearmes of radlerie , that is, 
 quaint &handfomejefting, although it takeaway what repu- 
 tation itpleafeth , yet the adors deceive themlelves m the 
 crime by the civill and (ociable forme whereinto ft is contri- 
 ved. 
 
 The infinuation therefore of this mifchicvous quality into 
 mirth, ought to be watched with the more attention ^fi nee the 
 preccption of it is often very difficult, & the prejudice alwaics 
 very dcfpcrate^ for it worketh it felfe into converfation^vwhich 
 is the beft externall fruit our reafon bearethj like a worm by 
 a little orifice, but it tainteth and corrupteth more then the 
 birds, which prey dirc^Sly upon the skin of the fruit , that is, 
 then more profeifed indecencies and prefumptions, which arc 
 like birds eafier (een and driven away, by an apparent gravity 
 and fobriety fet up in our beTiaviour. 
 
 It imponeth us very much to preferve converfation (which 
 fcemeth the intelle<5tuall aire,that our foules breath in and out) 
 as pure and wholfome as we can, fince though the infcdion 
 of it, do not fenfibly oflfend us at the inftant, yet it worketh 
 upon our minds by a more fubtil infufion of malignity,where- 
 by it corrupts by degrees the habit and difpofition of our 
 foules-, wherefore the Pfalmift tells us, that with theferverfe^ we 
 fiailh perverted-^3.nd how often do we find this furrcptious 
 contagion crept into our hearts, without much fence of the in- 
 troducement f of which cafe Solomm faith. The rvords of the 
 Pro> 26> 12. rvhifpererare asftrverejimplcj and the fame come to the mofiin" 
 war d fart s fif the hellj-^ let us therefore confult a little how to 
 obftrud the paffages of this fo fubtile infinuation. 
 
 SEC- 
 
§.z. Or Medtfance. ni 
 
 §. 1 1. ^ 
 Some ^B^les v^bereby tofquare our difcourfe^and 
 an expedient of ered towards the correBion of 
 Meaifance. 
 
 Y this reformation propofed, I do not intend any defa- 
 cing o^ the faire and plcafant frontifpiece of fociable 
 converfation, for I do not defign the breaking down of 
 all difcourie, thc7tt hath the image or afpcd; of civillhoftiHty, 
 that is, all ingenious wraflHng and fencing of wits againft one 
 another-, fuch formes of {peech may be handfomely fet, as fpi- 
 rituall Figures and carvings upon the fl:ru(5ture of converfati- 
 on,vvhich may innocently grace and imbellifli the whole frame, 
 there are many paffages that have an evident charader of harm- 
 lefTe miith and jollity- which although they are piquant, yet 
 arenotcafily pervertible to any difparagement of our neigh- 
 bour^ fo that our fpeech may be with grace, and feafoned with 
 fait, as Saint Pml advifeth us, wherefore in any fuch recreative 
 freedoms may well be admitted,with this caution given to the 
 utterers, that they examine not only the candor of their owne 
 thoughts, but likewife the compofition of the perfons whom 
 fuch liberties may concerne, as alfo the humours of the com- 
 pany where they are vented, for I conceive^thefe three circum- 
 ftanccs ought to concur, for the licenfing fuch exercifes of our ^^^^t elf- 
 fancy^ firft, the ingenuous and harmleffe intention of them '^^^''^^fl^j^^ 
 that minifter the mirth, next the probability of a right under- '^ 1'" » -.^ 
 ftanding by them who are the fubjed of it, and laftly, the like- -Ja-l^^ '" 
 lihood of an innocent apprehenfion of our jefts in the cotiipa- ^' 
 ny they are addreffed unto, for their pleafure and cntftuiin- 
 mcntr and I conceive one may be very guod comprnvjrefirri:!- 
 ing their wits within thefe three religious limiiatioasyfor Vv-hilc 
 our words are tuned to the Key of charity. Men and Angels 
 
 S 2 may 
 
12% OfT>etraBion, Treat, ii. 
 
 may rejoycc together in the gaycty of their aires-, this was the 
 tune which the Pfalmifi fet for himfclfe, and for us to ftudy, 
 having left it thus noicd^ I mil tdke heed to my jvayes that Ifmne 
 Tffil. 3^. f}Qf ^jffj ffty tongue^ I will kee^e my mouth with a bridle. 
 
 Confidering the humour of the world, and how falhions arc 
 fooncr decryed, by the diflike of fuch perfons, as they are de- 
 figned to fancy, then by the prohibitions or order of the ftate, 
 I conceive the beft proportioned expedient, to the effe(5t of re- 
 pealing this licentious cuftome of pillaging one anothcrs re- 
 putation, in thefe excurfions of jeft and raillery, is to terrify the 
 receivers of fuch fpoyles, which are thofe, that take them off 
 from the a(5ting parties with applaufe and dele(5iation-, where- 
 fore fuch patrons mnft be advertifed, that they know not how 
 deare they pay for fuch prcyes, vwhen they imagine they give 
 nothing but a cheerefull countenance for them, fince indeed 
 they cofl them more innoccnce,then many of them would part 
 with for them, if that price was ^iredly fet upon them: let 
 them be admonifhed tnen,that as the Pfdmifi faith of the com- 
 mitters of fuch fadls, that thefoyfon of JJ^es is under their lips^ 
 fo that it may be properly faidofthe receivers of fuch thefts, 
 in the tearmes of the Holy Spirit, 7'hey fuck the head ofAJpes^ 
 ^ the Fifers tongue fhal kit themSmct we are made by God as 
 it were mutual Feoffees in truft for one anothers good ^ame, 
 Eccteftafii- ^7 ^^is order, v^\{\ch dcdzrahthTH God hath gi'v en every one 
 ms ij, commandement concerning his neighbour , being therein charged 
 the prefervationofour brothers fame, lozn^v^cr^ Am I my bro- 
 thers keener'! doth indeed favour fomewhat of the guilt or the 
 murder. 
 
 Let not then thofe parties unto whofe complacency fuch 
 licentioufnes is addreffed , fuppofc that they may in- 
 nocently injoy fuch fpoyles, which they pretend not to be- 
 fpcake, but only to accept as a prefent from their familiars-,for 
 furely ail perfons of alluring fortunes, or of other followed 
 qualities, which, arc noted for entertainers and cherifliers of 
 Medifance and bitternelTe in converfation, do no better then 
 let up. a Shop declaredly to take off plundered goods-, which 
 
 com- 
 
§.z. Or Medtfance. 12? 
 
 commodity oflFcred to the violaters, cannot chufc but paflfc for 
 a contribution to the Fa(ft-,and the mifchiefe of this traffique is 
 alwayes proportioned, by the eminency of the eftate of the per- 
 fon that profeffeth this commerce-, for high encouragements 
 do as it were prefTe thcfe morall plunderers, which are fuch li- 
 centious companies, that thofe who raife them fo eafily,as they 
 coft them but their connivance, cannot cafhiere them again with 
 their command, for very often as the Wt(eman faith. The Char- 
 mers themfelves are fiung with the Serpents they play with, and £^cleMt- 
 then who Jh all pty them ^ whenthey frvell upon fuch jiingings '', ^^^ " 
 
 Let every one then make this good ufe of the refped and dif- 
 ference which is given to their perfons or conditions*, the taking 
 upon them to dilcredit this fo pernitious fafhion of receiving 
 (as juftifyable Prefents from their obfervers)the defamation of 
 their brother^ for when this humour of Medifance fpringeth in 
 the head of the company, it runnes fluently into the leffe noble 
 parts^ but when it rifeth firft but in the inferior and dependent 
 perfons, it rcquireth a force of wit and ingeniofity to raife and 
 di/Fufc it upward, which capacity is not very familiar : where- 
 fore I conceive the moft powerful receipt againft this mifchiefe 
 tobethepoffeffingthe moft eminent and reverenced perfons 
 of CourtSjwith the irreligioufneffe of this authorifed failiion of 
 Medifance, cherifhed under the difeuife of mirth : For if Prin- 
 ces do ignoble their minds, with tnis favouring ofdetradion,, 
 they do not only licenfe it, but feem even to impofe it-, which is 
 fuch a kind of grievance, as o'ffendeth much, and yetleflfeneth 
 their owne meancs, not only in point of their re-obliging, but 
 likewife in their part of commanding, for what is taken from 
 the true value and eftimation of every one,, by this liberty, is 
 loft to the Prince in all the ufes he hath of their fervice^ fo that 
 Princes have not only a religious, but a politique duty^ that re-^ 
 quircth of them fcverity rather then indulgence towards tliis 
 toleration, fince their fimple connivance will introduce detra- 
 aion, in the faihion called mcogmto^ which alioweth all the 
 fame liberties, to the pany fo received, under this colour of his- 
 not profcffing himfelfc to be prefent in his own quality-, fuch a 
 
 S 3, kind 
 
nA Of DetraSwriy Treat, ii. 
 
 kind of admiifion doth rhe connivance of Princes give to Me- 
 diCmcCj treanng with her,as if they tooke no notice of her qua- 
 lity : and when Princes fouk their hands actively in thisfuily- 
 ing of others, they do as k wnx pnbliqnely prcfcribc the faine 
 and rep'.itad>n of evciy o-rc, and feeme to {tt a price upoa 
 therr, for €very one that can bring them into their dtlight and. 
 entertainment-, nor is this price limited ,but may be fiid t(5 be 
 as much as t very accute maiidotis wit ihall rate his hope at, 
 by becoming agreeable and familiar with the Prince. 
 
 Saint Atifiuftine faith, he doth not wonder at the dillblutcncs 
 of the Reatiien, when their GodvS were both Patrons and parr 
 terns of their vitioufneffejwhereby thcir..cri)mes fecmed to them 
 rather facrifices then iins^ wherefore it is little wonder to fee a 
 Court over-run by any vicious humour, that is If t in through 
 tliis overture of the Princes inclination-, for as patterns of mo- 
 rall liberties, the world looke upon them too much as Gods 
 images, fince their coniiderations do commonly terminate in 
 the images themfelvcs, and do not pafie on to the originall or 
 prototipc-, that is, we do not examine whether their wills rc- 
 lemble that exemplar will they reprefcnt, but conforme our 
 affedions dire(5tly to the fimilitude of theirs,by reafon that our 
 intcrefted thoughts, ftay likely at our neareft hopes and fcarcs; 
 and finding Princes the next and immediate rewardcrs or pu- 
 nifliers of our adions, we fquare and modell them to fuch ex- 
 pedations as their humours minifter unto us : Hence it is,thac 
 though Princes have many preheminencies over others, yet in 
 this particular of their morall freedoms, they feemc the raoft 
 limited and reftrained of any, by reafon of the common de- 
 rivations from their examples : Whereupon as Subjcds do 
 fubfcribeto Princes in point of their fortunes, fo do they fecm 
 topreicribe unto Princes, in this regulating their comport- 
 ments, in refped of the common frailties, becaufe tliey cannot 
 take off the'^pofitions of their own examples-, wherefore they 
 muft remeniberthemfelves to be the felfe-fameperfons, which 
 are the moft fpecially menaced by thofe judgements the Holy 
 Spirit faith are fre^ared for [corners. 
 
 This 
 
§,z. Or Medifance. i2y 
 
 This being fo much averred, I humbly prefent.Princes and Pro. ip. 2^. 
 great perfons, with this excellent pre-caution given by the 
 Wifemanj Hedge your eares with thornes^ and be are n§t a wicked Ecclm, 28. 
 tongue 3 and make doores and locks to your mouth-^ that is to fay, ~^* 
 fence your eares fo with the points or religion and piety^as they 
 may rather prick, by fome fliarpe reproofe the obtruders of all 
 offensive Medifance, then leave them open for fuch receptions^ 
 and furely the locks fet upon the mouthes of the chiefe of the 
 company, doth fhut out all fuch fpeech, as they intend to de- 
 bar, tor their humours are the Wards, by which the reft frame 
 the Key of their difcourfe, to open unto themfelves acceptati- 
 on. ; 
 
 All this confidered, the beft expedient I can adminiftcr to- 
 wards the reprelling of this licentioufnefs,is the dif favour and 
 un-concurrence of the Grandees in the world- which opinion 
 is thus fupported by the Holy Ghofi, The North wind dippauth 
 raines^ and-^Jadlookethe tongue that detra^eth-^ Wherefore I Tr/* 2^.22^ 
 bcfeech every .one whom it may concerne, to put on a ferious 
 diiplicence, upon thefe occafions, that they may not incurre 
 this menace or Chrift, ^Fi?^ ^f unto you that laugh now, bwx. xol- 
 ther entitle themfelves to this promifc of the Holy Ghofi ^ They ^^^ ^- ^5^" 
 Jhall laugh inthe latter day, T?'i»«3i. 2.5. 
 
 THB. 
 
Of Scurrility. Treat. 12. 
 
 The melfth Tnatife^. 
 Concerning fcurrility or uncleanneffe of 
 
 fpcech. 
 
 In three Sed. 
 §.I. 
 
 Of the dangeroufnejje ofthefe liberty es, and the 
 familiar excufes made for them. 
 
 BEing in chafe of the tongue 3 which Saint ^Ames faith, 
 is fo rvilde a beaft as no hody can tame , me thinks 
 this other unruly evill feemeth to be her other fore- 
 leg 3 whereby fhe runnes fo lightly in the courfe of our nature, 
 and fets it (as the Ajefik faith^ on fire-, wherefore thefc her 
 two vitioufnefTes ofmedifance and lubricity may well be pro- 
 fccutcd together, and in effed they are feldomc parted in our 
 humours. Moreover, as they are twins of an illegitimate and 
 fcandalous conception, their delivery is commonly after fuch 
 Q^^ 2g, a manner, as that of pW^^ and ^rfy^, where he that put his 
 hand firft into the world, came intyrely the laft into it; So 
 detradion and piquantnes of wit ,doth likely firft raaTcc prof- 
 fers to ilTue out of our corrupted nature,but is fully delivered 
 the latter of the two, for we know that our fancies even in 
 their immature feafon,ftrain to be forward in this point of 
 medifance and mordancy of one another, but the other twin, 
 namely loofnefTe and uncleanneffe of fpeech, entreth firft com- 
 pleatly into our difcourfe, by reafon that the full growth of 
 medifance, requireth a riper fancy , and many extimulations 
 to fliarpen it ^ whereof our^ green youth is not fufceptible: 
 
 So 
 
 \ 
 
§A. Of Scurrility. uj 
 
 fo that moft commonly our tongue dclivereth fully this \rice 
 offoulcnfrc and obfcenity of fpccch the firft into the worldi 
 and thus, that of the two which in part fallieth firft out of our 
 fancy, is the laft in point of an intire produdion, Ifliallnot 
 ftay to examine their priority, in this relation of their brother- 
 hood in iniquity, as neither of them are children of light, fo 
 ' their inheritance is fuch, as even the leaft iliare will fceme too 
 •much to each ofthem^ wherefore I may truly fay, ^/^-//^^^^r^ 
 thej voho dafh thcfe while they are little ones, againfi the (tones of 
 the Temple or the Holy Ghoft, repreffmg the firft ft rainings 
 and proffers of our fancies, at thefe indecent excurfions. 
 But alas how diftancial arc we from this igennious coercion of / 
 
 our polluted fancies:' When commonly we fet al our wits upon 
 this liberty, to cloake and palliate it, when it is accufed-, do wc 
 not familiarly feeke to elude the reprehenfions, and to cover 
 this our Idol of Wantonncffe with Rachels Mantle, anfwering <^^^. 31. 
 our impeachers, it k with m after the manner of the world c" the 
 cuftomary infirmity of our nature is made the palliation of this 
 iniquity-, but furely cuftome and poffeflion in this cafe ought 
 ftrongly to be impleaded- for if cuftome paffe for a fecond na- 
 ture, even when at firft it contendeth againft her, when it doth 
 concurre and fecond her-, how ftrong and unruly muft they 
 needs both grow againft the ordc'r and difcipline of grace < 
 which is evidenced in moft companies by the notorious exceffes 
 of thefe impunities. 
 
 But it is no hard Argument to overthrow this plea of cu- 
 ftome, and to prove this charge of a high offence againft this 
 licentioufncs of fpeech,becaufc if we ftand charged with al our 
 words upon accompt, all our indecent and uncleanc ones muft 
 needs be fet very high \x\ the reckoning • by reafon they may 
 be faid to be refponfable,not only for ail the time we our felvcs 
 take up upon them, but even for all the loffe and prejudice the 
 company fuffereth by them, fince whether they offend or affed: 
 the company, we are anfwerable for both thefe cffeds, for the 
 fcandall even when they are diftafted, and much more for the 
 temptation when they are well reliftied^ and if wc are injoyned 
 
 T fuch 
 
1^5 Of Scurrility. Treat, iz. 
 
 fuch a preferring the good of fociety^before that of finglenes, 
 as we are diffwadcd by the x^pofile^ even lawfull and inno- 
 cent libertyes , in cafe of indangering the fcandalizing of our 
 brother^ how faulty muft be this unruly tranfgreffion of all 
 the precepts that diredly prohibit fuch licentioufneffc^ Is it 
 not a plcafant anfwer to Saint Pauls order, of let no ill r»ord 
 2 Cor> II. come out of your mouthy to reply, alas we are ufed to let out fo 
 many as the cufiome may ft ana for our defence : to which , mc- 
 thinks we may fuppofe the fpirit of Saint P4«/anfwering as he 
 dfd upon the occafion of reforming an effeminate fafhion 
 among the Corinthians ^ We ha^ve no fuch cuftome y nor the 
 church of God, 
 
 The moft familiar extenuation of this culpable pradife , is, 
 that there are many light palfages in difcourfe, that have no 
 aime but the prefent jollity and recreation , and that many of 
 fuch levities fpring up in our way without the ranging of our 
 fancyes for any fuch game, and that fuch accidentall free- « 
 domes may produce a harmelelfe recreation-, I do not bring 
 my charge againft any fuch chances , there may many 
 words be ftarted in converfation that may move our £rft in- 
 ilin<5ls to runne after fuch fportings, wherefore I do not at- 
 taint all fuch propenfions , but denre that this aptneffe in our 
 nature may be rightly undcrftood, and that we may difcerne 
 our being moved with fuch light invitations,to be rather excu- 
 fable by our frailties, then juftifiable by the qualities of fuch 
 mirth. 
 
 There is no fault fo little in this kind, that is not accounted 
 one^for the familiarity of thefe fmall imperfe(aions,indange* 
 reth their rifing into higher corruptions-, haw many little un- . 
 cleannelTes do we fee , that being wiped off as foon as they 
 light upon our clothes, come out again with any ftain-f which 
 ifthey bene^le(5ted, finke in, and leaVe their fpots upon the 
 place:nor is fherc any morall immundiciiy of a more dange- 
 rous infinuation then this of wanton difcours,by reafon itin- 
 . troduccd; it felf in a harmeles apparencc, & fo fubtilly,as even 
 many who aime at purity of life, arc fomctimcs if not affcded,. 
 
 at 
 
 m 
 
§,i. Of Scurrility, im 
 
 atkaft amufed & diverted by it in their dcfign, and unto fucli 
 wel difpofed minds do I addres this animadverfion-,to fuch I 
 fay5in whofe lives thcfe amufements are the moft apparent de- 
 feats /or in fuch fubjcds/in whom thefe exceffes are,the leaft 
 of their corruptions ,whcre out of the abundance of the heart, 
 tlie mouth overfloweth in thefe pollutions) I cannot hope to 
 waih off fo eafily this foule graine of their interior difpofition-, 
 this particular being fo twifted & inwrapped in other groffer 
 vices (like ftrawes or fethers cleaving to fome tenacious mat- 
 ter) as it cannot be cafily fevered or expurgcdjbut in fome fair 
 fouls-,thefe levities are but like fome loofe duft or feathers that 
 of themfelves come upland fwim upon the top of their enter- 
 tainments^and fo may cafily be fcum'd off by a gentle hand of 
 reprehenfion, whilfl in fordid and foul mindes, this filth ftick- 
 cth to fuch heavy vices, as keep them in the bottome of their 
 hearts,infomuch as they if cm to require fome florm of afflidi- 
 on that may move and agitate the dccpefl parts of their ill ha- 
 bits,and by that meanes caft out all the foul weight together 
 that lay funk in the bottome of their hearts. 
 
 I will therefore onely addreffe thefe gentle prefcripts unto 
 fuch as intend the obfcrvance of Solomons advife, of keeping Eccle[iajies 
 their garments alway white , that they muil not onely fet a 9* 
 guard ever their hearty hut alfo a watch ower lips^ that no inde- 
 cent freedomes may creep into a cu{lome,for in that incroach- 
 ment they Ifcall never difcern the poffellion they have taken, 
 till they attempt their remove^and the fmalnes of this fault in 
 the commencements of it, proveth the moft dangerous part 
 towards the progrcflfe thereof^ for it may be compared in a 
 perverted fenfe, to that grain which is the leaft of all kcds^ 
 when it is caft into the ground-, but at laft it groweth to a ncft 
 for the fowls of the ayre, becaufe, commonly what is at firft 
 but levity and veniall wantonneUe, groweth up very famili- 
 arly to beare and harbor all kind of foulneffe and impurity.* 
 Wherefore .S'(?/tf»^<?;^warneth us thus againft fuch deceptions. 
 There is away that feemeth right unto man^hutthe end there- t^yovaC^ik, 
 of is the way of death. 
 
 T2 SECT. % 
 
jAo Of Scurrility. Treat, iz. 
 
 S.IL 
 
 Some Jpeciall caufes ofthegroMh of this licen-^ 
 tioujfnejje , andfome expedient tropofed to-*' 
 wards the fupprejjiorh thereof. 
 
 T 
 
 H E admilfion of thefe liberties by well difpofcd per- 
 fons, is derived commonly from the inconfideration 
 of tho, dignity and duty of 2. Chnfiia^ ^upon this fug- 
 geftion 5 from him who transfigureth himfelfe into -an ^/^gel 
 of light ^ that the maimed and defe(5i:uous , were onely forbid 
 the Altar, not debar'd the Congregation-, to wit, that Can- 
 dour and immaculateneffe of converfation is onely required 
 of fuch, as are fcqueftred for God, by foinc vow or confecra- 
 tion-, and that other vocations need not attend to fo much 
 cleannelTe of heart , as is intimated by thefe fcrupulous fug- 
 geftions, but this^flaili of lightning of the evill Angell will 
 quickly vanifli, when we turne our eyes upon thefe bcames of 
 the Sunne of RighteoufncfTe, which iliine out fo fully in thefe 
 Mdrkj, words. Be ye ^erfeci^ as your heavenly Father is ferfeci: Where- 
 by our Saviour feemeth to preffe fo much our purity , as he 
 fetteth us a higlier patern then even himfelfe , fas. he did then 
 appeare to the eye of his difciplcs) and this fimilitude injoyn'd 
 cannot poffiblv ?.dmit any voluntary adherence to the leaft 
 unlikeneflfc and diiUmilitude to this exemplar , and how di- 
 ftanciall th^ moft trivial! imperfedion is from his infinite 
 purity, the Angels themfelvcs cannot determine: Hovv' much 
 ought we then to apprehend the flighted touch or daih of our 
 penfill , in the copying this Immaculate Original^ 
 
 Ifwe could difcern the ftaynes and taints, even of our 
 beft workes, wherein we perceive no faultineffc, we would ne- 
 ver venture the voluntary expo/ing any to the fight of God, 
 ^ ivherein v/e our felves find fpots and blemiilies , when the man 
 
 after 
 
§.z. OfScumlity. i^j^i 
 
 after Gods own heart was fain to appeale to Gods mercy for 
 
 his fecret and undifcerned finnes^ how vain a thing is it to e- 
 
 ftecm any finnc light or inconfiderable^ which we our felves 
 
 areabletodifcoverc'Owhatan honour is ^ChrifiiantmUcd 
 
 with, whennotonelytherejoycingofo/^^^/j is within his 
 
 capacity, but even the fatisfadion of the holy-Ghofi': which is 
 
 intimated by Saint Paul^ when he chargeth us not to grieve or 
 
 make fad the holy Spirit-^ and certainly all the loofe mirth and 
 
 jollity wherewith we flatter our nature , is fo much contrifta- 
 
 tion to his holyneffe and purity-, and alas, how often do thefc 
 
 impure fparks of our tongues paife to a higher offence:^ when 
 
 flying inward they kindle fuch a flame, as doth extinguifli the 
 
 order of the hoh Spirit^ how little a [park fets a whole wood on , rj^i ^^ , _ 
 
 ]ire< IS too rrequently attelted by unhappy experiments in this 
 
 kind •, wherefore Saint fames warning us further of th^ ill 
 
 confequcnces of our tongues diforder, tells us, that the tongue 
 
 is the helme of the whole bodj^ fo that if it be ill ftecred :, it muft f^mcs 3^ 
 
 needs miilead the courfe of our whole lives. 
 
 Nothing mctlinks evidenceth more the faultincflfe of thefe 
 libertycs, then that the prefence of any notedly good and vir- 
 tuous perfon, doth commonly rcftrain fuch freedomcs of 
 fpeech^ doth not this forbearance avow their unjuftifiablenes, 
 and reproach the idleneffe of onr inconfideration, while we 
 forget the continuall prefence of Almighty God: in reference 
 whereunto , we are prelled even by inftind, to pay this reve- 
 rence unto men, of vailing our loofe inclinations:^ if the eyes 
 even of the children of light , are able to difpell thefe foiile 
 mifts,the confideration of the prefence, of the Father of lights 
 though in an invifible manner, may welldiffipate the matter 
 of tli^fe meteors, the fubftance whereof^is alvvayes earthy and 
 vifcous, tliough the flame be never fo bright; for the fubjed: 
 of lafcivious words, is alwaies fordid and unclean , though the 
 flameoffancy they glitter in be of never fo clear and iharp 
 conceptions. 
 
 The beft expedient then in order to the bridhng our un- 
 ruly fancyes,is, to awe them often with the prefence o^ God,, 
 
 T 3 vvlio^ 
 
1^2- Of Scurrility. Treat, iz* 
 
 who is termed a co^fummgfre^ forfuch minds as are habitu- 
 ated to that afpecft, and whofe thoughts walk before the Lord 
 will be no more entangled with thefe levities , then they are 
 retarded by Atomes walking in the ayrey and to indue this 
 prefentiall confideration of God, let us remember often that 
 fve are not our orvn^ but are bought with a great price , by him 
 I Cor. 6. 20. ^i^Q ^jn l3j. glorified as well as carried in our bodyes ; and as 
 we may be faid to lodge God in our hearts, fo we do carry 
 him abroad no way more vifibly then in our mouths , and 
 furely the cuftome of any unclean fpeech, tainteth and fpoileth 
 the breath that is to carry him. 
 
 Let us not therefore be deceived with this vulgar diverfion, 
 to wit, that thefe freedoms of difcourfc arc harmcleffe and 
 allowable, there is noa<5tionofa C^r//?/^»inconfiderablc to 
 God 5 our recreations muft be of the fame fpecies as our 
 prayers, though not of the fame degrees of intcnfivc fineneffc, 
 they mufl be both of the fame nature of innocence , though 
 not adequate in the mcafures of purity-, we may fay mcthinks 
 not improperly of our recreations and de Ations , that the 
 firft muft be holy, as the laft are holy, in the fame fenfc , that 
 we muft be pcrfed, as ourheavenly Father is perfedi , which 
 is, in point of fimilitude, not in a degree of equality^ fuch drt 
 aria logy muft the p leaf urts of a Chriflian held with his prayers 
 of being refembling^ though not cemmenfurate in SmBity. 
 
 We may well infer, what an obligation ©f purity Saint Paul 
 
 layeth upon Chriftians^ when he faith, Thofe that are bapi'^d 
 
 have put onChri (l^'if weave to conCiderouv fclves as clothed 
 
 with C/^r//?, how can we be too curious and circumfpcd in 
 
 point of keeping fuch a veftiment unfpottedc" methinks this 
 
 fhould be a good glaffc for thofe who are fo curious and neat 
 
 in their materiall clothes and dreflings, wherein the leaft un- 
 
 becomingnes or difordcr is fo much examined •, for by a rc- 
 
 EcclefiAfies flexion from thefe words of the ^/^//^ , they may fee with 
 
 what degree of purity they are incharged , methinks this rc- 
 
 fpe(5t may well move them to an exad candour and cleanli- 
 
 neffe in their converfation, which is recommended by the holy 
 
 Spirit^ 
 
§.z. Of Scurrility. i^^ 
 
 Sfirit^ under the notion of keeping in all times their veftments 
 white and candid. 
 
 But I pray God, much of the worlds proprety and decen- 
 cies, be not affected exprefly in order to the ftaining this our 
 inward garment o^Chrifiian purity^this is light enough to all 
 intelligent perfons/or an exploring the rectitude or wryneflfe 
 of their behaviours in this particular-, fince even in this vain 
 fuperficies of neatnelTe, they may difcern a figure of their Spi- 
 rituall obligation to purity, whereof C^r//? doth prefcribe to 
 us the prefervation by this exact Difcipline of Watch and fray 
 leftpti enter into tempariimi For alas we have the roots of 
 the forbidden fruit, planted in our nature, which fhoot up 
 continually fo faft, as we have wark enough to nip and cro^ 
 off their buds and bloffomes, and all unclean liberties , may 
 well be faid to be fo much dung and filth we cafl about thefe 
 roots 5 to cheriih and fet them forwarder-, but the ranknes 
 and luxuriancy of our tempers in this kind, ought rather to be 
 the fubject of our extirpation^then a ground for our manu- 
 ring and culture^we might better methinks derive much bafh- 
 fulnefie and confufion from this notion of the pregnancy of 
 our naturestowards all thefe foul productions,then work thus 
 with our fancies, to ftir up the earth about thefe roots 
 
 They who extract fhame and humiUation out of the foul- 
 ncffe of their naturall propenfions , ijiay be faid to do fome 
 fuch cure open thcmfelves, as Chrifi did upon one of the blind 
 men, to wit, upon their own eyes, by thus laying their own 
 dirt upon them, and thofc who catch at all occurrencies ia 
 difcourfc, to advance their light impulfcs, may be faid to con- 
 tinually raifing a duft out of their loofc earth, to put out not 
 onely their own eyes, but likcwifc thofc of the company they 
 frequent. 
 
 Referring to this depravation, there is one familiar iniquity^, 
 which dcfervcth a particular animadvcrfion, which is this, cir- 
 ftome of letting our tongues runne full counter to this Chrt- 
 ftian precept , o^ Watch lefiycu enter into temptation. For alas- 
 how frequent is this practife of watching to lead all words in- 
 -to temptation , by binding and {training even the modefl 
 
 words. 
 
Ai Of Scurrility. Treat.zi. 
 
 words of others into a crooked^ and lafcivious fcnfc, this viti- 
 ourne0e argueth a great fullnefle of the evill fpirit^when it runs 
 over with mch a wafte, even upon the words of our neighbour^ 
 and well confidei-ed, me thinks this is one of the molt ccnfu- 
 rable parts of this liccntioufnefTe, in regard it laboureth to taint 
 the whole body of converfation, as it corrupteth the nature of 
 words, which are the ?ubltqut Faith^ whereupon all innocent 
 difcourfe muft needs trull it felfc-, fo that this perverfion feem- 
 cth a publick impediment to the commerce of all vcrtuous 
 €ommunication-,wherefore this diftorting of equivocall words, 
 which paffeth commonly for a triviall peccancy, if it be well 
 examined, will be found a very dangerous admiffion-, for mc 
 thinks this may be termed a vcrball adultery ,as it vitiateth and 
 corrupts the property of another, which would have remained 
 innocent without that follicitation^and therefore feemeth much 
 a fouler fault, then a fingle incontinency of our own words. 
 
 This difcourfe puts me in mind of a moft ingenuous piece of 
 S. K^ugufiines Confcflions, upon the rcfledion on the un- 
 cieanncife of his youth, whereof my repetition will be fuffici- 
 cnt application. 
 
 f, rr- M Thou O Lord^Phifitian ofmjfoule^ afford fome beneft to others 
 Coffej, Ah^. > ^^ infirmities^ grant that the confepon of my evils pafi^(tvhifh 
 ' thou hafi remitted and covered^ hlefiing me with a change of 
 myfoule bj thy grace) wht^ they are read and heard ^ may awake 
 andftirre up the hearts of Auditors , that they may not flee f in de- 
 jfairCj and fay ^ alas we cannot rife^ but roufe themf elves uf by the 
 love of thy mercy, and fweetnejfe of thy grace y whereby every 
 weake one is fufficiently enabled^ who by that influence commeth to 
 heeonfciom of his own infirmity : Letthofe I impart this confep- 
 on to, lament my ills^ and long for my good : all my good is thy pro- 
 vifion andgift^ as my evils and faults are thy judgements : Lef 
 them ftgh for thefe, and fing thy praife for the other : Let both 
 pitie and praife afcend up to thy fight from the hearts of my bro- 
 thers, the which are thy incenfors^andthou Lo-rd delighted with 
 the oddur of thy holy Temples : have mercy upon me according 
 to thy great compapon^ and for thy holy names fake ^ give not 
 
 /.I. xo.Ci&. 
 
 over 
 
§.i. Of Scurrility. i^^ 
 
 ever rvhat thou hafl begunne^ but confume totally my imferfe6li-' 
 ons. 
 
 Thcfe words will be too eafily applyed, fincc all thofc who 
 have known me, cannot be ignorant of my culpablenelTe in 
 thofc particulars againft which I have informed in thefe two 
 Treatifes; and truly if I could reprefent the juft fliame and con- 
 *fufion I feele in the refle(5i:ion upon my guikineffe in this kind, 
 I believe it would undeceive many^in their opinion of the light- 
 neffeoffuch faults^ for we may learn by what meanes hu- 
 mane nature is the hkelieft to be moved unto Reformation, by 
 thcPropofitionofthe unhappy rich man in the Goj^eli^ who 
 concluded that his brothers would certainly be converted, if 
 they had one fent back to them from the dead, to preach and 
 reprefent their fufiferings^ and furely I may pane for one retur- 
 ned as it were from the death and grave of thefe finnes, where- 
 in I lay the deepeft buried of any^ fo that I may truly acknow- ^ 
 ledge in honour of the exceeding indulgence of God, Great is 
 thy mercy toward me ^ and thou hafl delivered my foulefrom the ^•' *^' ^3* 
 lorvefl hell^v/herchrc in all humility I offer up this fliort Petiti- 
 on to my deliverer. 
 
 Lord I befeech thee^ let this my refufcitated voice^ carry Co ftie 
 fowerfull ejfeB tofuch of my hr ether en as it jh all come unto^ re- 
 porting the painfull remorfe thefe faults require for expiation-^and 
 fvhile Ifiand here^ brought by thy clemency to do thisjufi 'and pub- 
 licke penance in thefe fenetentiallfjeets^ grant that the admonition 
 may prove as efficacious to others^ as the confufon isfenfible to 
 me^ who humbly acknowledge^ that as the chief e offmners I have 
 therefore obtained mercy ^that in me fir f of all Chnft fefiis mio-ht 
 jhew all patience^ to the information of thofc that believe in ^ ^^'*^-i-^^* 
 him to life everlafling. 
 
 ;ect. 
 
1^6 Of Scurrility. Treat* u. 
 
 §. 11 1. 
 What circumjlances 'augment thefe faults ^ and 
 Women incharged muchfeyerttj in oppofition , 
 to tbeje leVities. 
 
 DEfiring to compleatc my charge in all points, andto^ 
 denude this offending liberty of her moft potent 
 patronages, it is requiute to impeach fomc circum- 
 ftances, as guilty of great aggravations in thefe of- 
 fences, namely,the quality, the reputation, and the Sex of fuch 
 as favour thefe freedomes of fpeech-, for though great vices 
 ' may be made currant by great examples, yet they are cryed up 
 
 in their own vifibly bafe fpecies, whereby every one knowes the 
 matter they receive to be fordid, even while they ufe it : But 
 this wantonneffe and petulancy of fpeech is oftentimes a kind 
 of Alchimy,fo well coloured over with wit, as it may eafily 
 pafle for a good and innocent cuftome, when it is vented by 
 great and obfervablc hands, which may abufe even the judge- 
 ments oj their dependents, in the underftanding of thefe licen- 
 ces : wherefore every one according to their degree of place, or 
 cftimation of vertue in the world, is charged with a proportio- 
 nate evidencing their difcountenance of fuch liberties, for the 
 advantage of quality may eafily introduce them, and the re- 
 pute of modefty may as eafily difguife m.any of thofe faulty 
 freedomes : Thefirft of thefe capacities may authorize this cu- 
 ftome, and fo render it a.defiru5i-ion that rvafteth at mom day!^ 
 ' and the latter of them, may by a connivance bring it in a^ a ^e- 
 Jlilence that rvalketh in darknes. 
 
 The moft part of women,but efpecially fuch as this difcourfc 
 is addreffed unto, feem but paffive, and tolerating of thefe levi- 
 ties, and many thinke that they difcharce the duty of their Sex 
 in fome (light reprehenfions of them, which are commonly not 
 
 of 
 
5.3- Of ScHrrility. i^j 
 
 of fo fad a colour, but the whole company may througli them 
 fee another tindurc then the uppermoft : Icflc piercing eyes 
 then Gods, difcern what is under that veilc : but furely vertu- 
 ous women ought to be very folemn & ferious in fuch diflikes, 
 cfpecially fuch as have authority over the company, if they 
 well confider that an eafie Judge may do more mifchiefc, then 
 an impudent offender, by reafon this publifheth the foulenes of 
 the crime, and in that ad difcrediteth it, whilft the other pal- 
 liateth and difguifeth it, whereby the inducing tlie habit thereof 
 is much endangered. 
 
 And fince the weaknes of the world looketh commonly up- 
 on women, as the only Judges of their behaviour before them, 
 when the Judges are conceived to be receivers, wee may ima- 
 gine to what a height this theft of liberty is likely to grow, and ^ 
 furely thcfe light indecencies may be fitly compared to the * 
 children that theeves ufe to carry along with them, to put into 
 windoweSj which after they have crept in, open the doores to 
 them that employ them, iince very little frecdomes flealing at 
 firfl in at the eares, do often open the way to greater liberties, 
 that exped an entry by the overtures fhall be made by thefe 
 firft encroachments upon modefty, fo that women ( who have 
 their bafhf ullnes and pudency given them for a guard of their 
 weaknes and frailties') muft beware of any furprifall oiychis out- 
 guard ; Let thofe who are fo bafhfull and cautious in any un- .• - 
 decent difcovery of their bodies, know, that the admiflion and 
 countenancing of this wantonneffe, is a dete(5lion of the naked- 
 neffe of their minds, which may prove the farre more dange- 
 rous temptation : I do not fay but their honour may be kept 
 alive in this ill aire of idle difcourfe, but cenainly theunwhol- 
 fomneffe thereof, induceth but a crazie conftitution. 
 
 Let therefore all vertuous and wel-affe(5led minds be choife 
 in the ayre of their converfation, for though this unfound one 
 do not change the features of their vertue, it will fpoyle at leaft 
 the complexion of it-, all thefe flaining levities are a fort of 
 freckles that appeare upoa the face of their piety, which taketh 
 off much of the fairnefk and beauty of it. 
 
 V 2 Thofe 
 
r^8 Of Scurrility. Treat.u, 
 
 Thofe perfons then whofc places in the worfd fet their lives as 
 patterns to be copied by others, are the moft ftridly bound to 
 take care of the face and apparence of their vertue, which is 
 never fo lovely, as when it frowneth feverely upon all indecent 
 freedomes of ipeech : wherefore I may fitly prcfcnt them with 
 this memoriall from the Holy Spirit,to caft their thoughts up- 
 on in thefe occasions, Anger is better thet^ laughter ^ beeaufe by 
 
 Ee&lef, 7. 4. thefadnes of the countenance the mind of the offender is corrected. 
 So that all v^^omenjto whom civility, or any other refpe(5l gi- 
 veth power over men, fhould make ufe of it to prefervc the li- 
 beity of their vertue, which is alway intrenched upon by any 
 unbefeeming prefumptions : and left it may be apprehended 
 that the retrenchment of thefe pleafant liberties, may flat and 
 dead the tafte of converfation,! dare anfwer by experience^that 
 whofoever will enter into a cour fe of purging his nature of 
 that humour, (which I may call a morall jaundies that difco- 
 loureth the whole skin of civill converfation, and putteth us 
 out of tafte of the fweetnes of purity^ ftiall recover the right 
 favour and guft of purity by the fame degrees he is cleanfed 
 from the other immundicity, and he will quickly find fo much 
 • more plcafantnefiTe in the rellifti of innocence, as the very fmell 
 of thefe herbes o^ Egypt will offend him, and CM anna will not 
 feeme t^o light a food for him, but will rather find Piety af- 
 fordin^T him as many feverall taftes of mirth and entertain- 
 ment, as his re^tifyed appetite lliall demand, and the favour of 
 purity ihall b.ing him quickly to ^vo'^c^c^Horvfrveet arethy 
 
 PfJ. 1 1 8. ivords unto my tafle''. yeafiveeter then honie to my mouth. 
 
 10.' Now then I will bind up all my perfwafions wiih thefe bands 
 of two Apoftles,Saint P^///and ^iwx^ames^ which ftrengthen 
 them fo firmly, as no fubtilry of the moft artificiall evader can 
 loofen them, the firft dcteftch fo much all licentioufnefte, as 
 
 ^p^f/^ 5' 4. ^1^^^ forbideth even the naming any meleanneffe^ flthineffe^ foe- 
 lifhtalke^ orfcurrility^ a^s mcompatihle with the fan<ftity of a 
 c!^r<^/4^, and the laft leavech us this precife advice, in ord«* 
 to the fame regulation. He that looketh into the perfecJ law cf li- 
 berty ^ and coniinueth therein , being not a forgstf nil hearer^ but a 
 
 doer 
 
5.3- Of Scurrility, i^^ 
 
 doer of the worke^ this man fh all he bleffedin his deed: and if any • 
 wan thinke himfelfe religiomy not bridling hit tongue ^ bmfedu- ' *^ 
 
 ting his hearty this mans religion is vaine. 
 
 ^The thirteenth Treatije^. 
 
 Handling whether to be in love, and to be 
 devout;, are in confiftent. 
 
 In eight Sed. 
 §..I. 
 
 The nature of Love, and of Devotion, 
 compared. 
 
 LO ve in humane nature, is both the fourge and center of ^^^,^ d r d 
 all pafTions, for not only Hope, Fearc and Joy, but c- *^^ ' 
 ven Anger and Hatred, rife firft out of the fpring of 
 Love^ and the courfes of thefe pafTions which fecm to runnc 
 away from it, do by a winding revolution returne backe to reft 
 again in Love^ for there could be no averfion if the laft end of 
 it were not fomc affedion which our Love purfueth through 
 oppofitjon, with which our Anger and Hate combate, but in 
 order to the conqucft of our firft Lovc-/o that all the powers of 
 a rational 1J< at ure feeme to be minifteriall to this fovcraigne 
 power of Love, fince even m Grace ?\(o^ Love is both the way 
 and the end of Beatitude , For God himfelfe is Love, and none ^ ^^' ^'^'^ °^'" 
 cwd in God that do not go by Love : Therefore S. Augufiine y , r 
 faith excellently, that ap}ort de{inh':on of all Vertne is the order V^^ 
 cfLove-, forfincc Love is the firft impiilfe and motion of our 
 intellcduall appetite, vwhich is the Will) towards an union 
 
 V 3 witk 
 
I50 Tafsion and Deyotion Treat. 15. 
 
 with what it apprehends under the notion ofgood^ if Godbc 
 rightly apprehended as the fupreame good, and our Loves 
 primarily dire(5ted tothat union^then all our affediions dcfcend 
 from that due elevation, upon the lower ftations of the crea- 
 tures, as upon ftcpps fet m order by God, for our aflfedions to 
 pafTe down upon his workes, and repafTe again .upon the fame 
 gradations up to the Creator ; Therefore we muft examine 
 whether that ftate of mind which the world termeth {bei^^g 
 in Love) admit of this order, wherein confifteth the vcrtuc of 
 all Devotion. 
 
 I have before treated and defined what it is to he Devout^ fo 
 I conceive it expedient now to determine what it is to he in 
 Love-j for as there are many antipathy's, which while they arc 
 out of the prefence of one arKxhcr, difcover not their repug- 
 nancies, but being fet together do quickly declare their averfi- 
 ons,fo if we ftate prophane and facred love by one another, we 
 fhall the eafilier difcernc whether there be any incompatibility 
 between them, for he who transjigureth himfelfe into an Angell 
 of light ^ doth more artificially difguife this pallion then any o- 
 ther, and prefenteth it to our minds under the faireft notion he 
 can utter it, knowiug that Love is the beft colour he can ufc in 
 his own transfiguration. 
 
 I have already defcribed Devotion to you in thefe familiar 
 
 termes of U heing in love with HeAven^) whereby I conclude, 
 
 that being in Love is the mofl intensive apfrofriation of all the 
 
 A^fcnftton powers ofiour mind to one defigne-^ now how fuch an aflignment 
 
 Qfhemg m ^f q^j. SquIc to the. love and fervice of the creature, (which is 
 
 ^^* to be in love with one ) canconfift with the precept of loving 
 
 the Creator with all our heart and all our mind, is a queftion 
 
 too hard for even the Devill to refolve^ therefore to reconcile 
 
 PafTion vy'ith Devotion, he doth commonly detrad fomewhat 
 
 from them both , in his definitions of them to us, reprefenting 
 
 it as a leiTe alienation and tranfadion of the mind to be in love^ 
 
 and a IclTe cxadion on the foule to be devout. 
 
 Thus mans firft fupplanting Counfellor offercth himfelfe 
 for a leconciler of this inconfiftency, and prctendeth to accord 
 
 thefe 
 
5 
 
 .K 'confronted. r^r 
 
 thcfir two loves, as we ufc to corapofc civill difTerenccs, where 
 likely each party doth remit fomc of his intereft to facilitate 
 the agreement^ and thu^ many taking off fomevvhat from the 
 nature of humane pafTion, and abating fome of the rights of 
 divine Love, think they may bath concurre in the foule by this 
 arbitration-, as who fliould fay, when God is allowed the fu- 
 preameft part in formall adoration, the creature may fliare in 
 the inferiour portion of the mind, which is the feateor Paffion, 
 and be allowed a love to a degree of Pallion : Many are decei- 
 ved by this, as with ancquall compo{ition,which truly exami- 
 ned, is to conclude, that if the Arke be fet in the quire, Dagen 
 may ftand in the body of the Church-, but he whofc Temple 
 our heart is, alloweth no independent love to the creature to 
 ftand by his at any diftance-, all our afFedions mufl reft invol- 
 ved in his Love, and muft iffue from thence upon the creature, 
 but as by commillion and delegation from that mafter Love : 
 So I may fay of fuch compounders, that pretend there may be 
 fome of the heart allotted to fupport humane Paffion, as was 
 faid of the inhabitants o^ Samaria after the captivity, wherein 
 were mixed the ferves and Babilonians^ The fe fear e the Lord^ but 
 feruf their 1 dots '^ for indeed they who give not God all their ^^'^^"^7- 
 Love, give what they do, chiefly to his feare, and fo may be 
 faid, to feare Cod, not to love him, but tofcrve and love their 
 pafHons. 
 
 • Yet it may be there are fome who being frighted with the 
 precifeneffe and amplitude of the precept of loving Qod; dif- 
 arow me in my definition of being in;Love,faying I .have done 
 anilloffice to humane Paffion in this exaltation of it, putting 
 it upon a claime of fo great rights, as m^uft needs make a quar- 
 rell between it and Devotion, when they pretend they do co- 
 venant between their eyes and theii' affedions, in the admirati- 
 on of beauty, for the preferving the prerogative of divine Love-j 
 alleadging that all the vehemency of their affcdions, is in order 
 to the eftimation of the excellency and perfecflion of Gods 
 workes, and difclaime any infringing the rights of Religion. 
 This is commonly anfwered by fomc when they are before- 
 
 grave. 
 
J52. TafsionandDevotion Treat, i^. 
 
 grave and pious examiners, when they find thcmfelvesfallcQ, 
 as I may fay among Gods party, then they have his word rea- 
 dy to pafTe with, but when they come off to their own fide, 
 when they are giving account of their paflions to thofc perfons 
 they ferve under, then commonly they take all occafions to do 
 all ill offices to divine Love, and fludy to affront Devotion, as 
 if it were a Rivall that pretended to that affed:ion for which 
 they arc in fuite, and then the entirenes of the oblation of their 
 minds is what they moft infift upon-, and God knoweth Reli- 
 gion is not fo much as thought upon, unleffe it be to take from 
 it fome divine tearmes, to fet out the offering of their paffion. 
 
 §. 1 1. 
 
 Some fubt'tle temftations deteUed^ and liberties 
 reproved. 
 
 PRophanc Pallion is a flame in our fenfitive Appetite, 
 which doth commonly refine and fubtilize the faculty 
 of our imagination, enabling the fancy very much to 
 circumvent the reafon, fuggefling this beliefe to itiany, that we 
 may eafily proportion a correfpondcnce between our affedlions 
 to fenfible and fpirituall objeds, fetting them in the due fub- 
 ordination of the fence to the underflanding-, and when this or- 
 der is fettled in our minds,wc are perfwacied there may be al- 
 lowed this intelligence, ('which pafiech often between the grea- 
 teft diflances of degrees) that what appertaines properly to the 
 dignity of fpiritualities, may be borrowed fometimes inno- 
 cently, and apply ed to adornc and grace the worth of materi- 
 all goods: and after this manner 'I fuppofe we may accommo- 
 date thcfe attributes o^ divine and heavenly ^ and many other 
 fuch jewels of the crcwa of God^ to illuflrate the accompliili- 
 ments of corporeal! blefilngs. 
 
 In this method many Lovers feeme to thinke they may ufe 
 Gods rpiricuall Akar,as we do his material Altars in Churches 
 
 from 
 
§.z. ' confronted. 
 
 from whence the ornaments arc borrowed and tranfpofed 
 frora one to another, according to cJifFerent folcmnities, for 
 many ufe as familiarly all the proprietyes of divine love for 
 the gracing of their paflion, as if God had lent them his attri- 
 butes to fet off the fhrine of their affedions, which do ufually 
 fland dreffed up with Sacred veffels^ with all the termes of 
 veneration and adoring, and thus doth our unfaithful! coun- 
 cellor perfwade us in effed to fet up altar againfl altar , upon 
 pretence of a faire correfpondence between Grace and na- 
 ture. 
 
 This is truly to he blinded hj the God of this world ^i^yzs the A- 
 fefile faith) to treat any fuch compartition of our heart , be- 
 tween our faith and our fancy , applying alternatively the 
 fame expreffions of cftimation to them both , when we know 
 all the appurtenances to Gods altar, are fo faflned to it by his 
 own hand, as the very borrowing of them for fecular ufes is 
 facriledge. > 
 
 The fime compofition o^ojntment^ which God did appro- 
 priate to the fervices of the Tabernacle^ was forbid to be im- 
 ploy'd upon bodyes in the delicacies of the fleHi , under the 
 lamepaineas facriledge, and that confedion of perfumes, 
 which was peculiarly Gods odour, was not to be compound- 
 ed for any common application •, and when we poure out fo 
 familiarly Gods attributes upon our loves , as an undion of 
 fuavity and delicacies upon flcHi and blood,and perfume our 
 paflions with the fame compofition of prayfes and exaltati- 
 ons which are properly affeded to divine ufes^ we do certain- 
 ly incur this kind of irreligious prefiimp'don, and how fami- 
 liar this loofe cffufion is of all the moft Sacred termes upon 
 this fubjed of our paffion, I neeH not argue, but enter this ill 
 cuftome as a high indignity to God, though it paffe com- * 
 moniy for no more then a light intempcr'ancy of the frn- 
 cy which is little queflioned •, truly it is moft an ci\d. the foul 
 ardor kindled in the heart, that fcetlis this uncleans froth out 
 of the mouth which ftaineth all the M Jtal virtues it touchcth^ 
 for prophancneffe taints wit, and civility, and all other good 
 
 X . qua- 
 
 15? 
 
154. 7^af/ionandT>evotiQn^ Treat.i^, 
 
 qualities it runncs through •, and fo though prophane love 
 may iharpcn the brain, it alwayes fowreth the heart, which is 
 the veffell of dcvotion-,if there be then many hearts fane from 
 God vs>hik thej honour him with their lifs^ we may fafely con- 
 clude no heart can be necr to God, while the lips are fo farrc 
 from honouring him, as leading out his propertyes. 
 
 Wherefore let no body prefum.e that they may innocei^tly 
 convert a hjmne into an lofean , that is , to transf erre the 
 prerogative prayfes of divinity to the flattery of his ownc 
 Diana, 
 
 In the religion of the heathen i?tf»?<?^(f/, every one had their 
 houihold gods , that did not derogate from the honor of 
 thofe they worfliipped in the Temples, each cne was allovved 
 his Genius ^tzd\ family thciv Penates for familiar gods at home, 
 which they obferved & loved more,though they feared not ib 
 much as their ftate godsrmethinks they that would maintainc 
 a confiftancie betweenc thofe two altars of humane pafiion, 
 and divine love, take the priviledges of that religion allowing 
 themfelves their Genius or fancy for a domcftick ^cd, which 
 they affe<ft more , though they acknowledge not (b much as 
 their Church ofGod* 
 
 But the rcafon why the Gods of the hea thens did admit this 
 aflociation , was, that they were not jealous Gods , and cared 
 as little for the fingleneife of the hcart,as they knew the fecrets 
 thereof^ whereas our God is juft the contrary^ both a jealous 
 and ariOmnirciciit God-,and as ail hearts arc iiis , not onely 
 by creation, but by purchafc with no leiTc a price then all his 
 love, fo it cannot be cxpeded , he fliould receive hearts back 
 againc wHMcffc then all their love. 
 
 S EC T. 
 
§.:^, confronted. iH 
 
 §.lil. 
 Theerroursofprophanejealou/ie argued ^ and 
 a T^iomjealoujie propounded. , 
 
 MEthinks pafllonatc lovers , who know nothing fo 
 well as the nature of jealoufie, (which ftudyeth con- 
 tinually the anotamy of hearts, and is fo fevere to the 
 leaft defcdive part,) (hould not hope to paflfe any infincerity 
 upona jealous God, if they did not ftudy too much the qua- 
 lity of jealoufie, and too little the nature of God , for if they 
 attended that, it would fhew them God cannot be jcalou^^ ac- 
 cording to the nature of man, where jealouficT implyes doubt 
 and perplexity of inquiry-, for to God the'fecrets of hearts arc 
 manifeft, even while they are fecrets to themfelves, he precon- 
 ceiveth what all hearts fhal ever freely conceivc-,& fo God cal- 
 leth himfelfe a jealous God^as knowing the nature of humane 
 jcaloufic, (which is fo fenfible of the leaft fubftra6tion from 
 what we affect) to affure us by that title , he can admit no 
 participation in what he vouchfafcs to love. • 
 
 It is to inlighten man in the knowledge of his feverity , not 
 to obfcure the beliefe of his omnifcience , that he cals himfelfe 
 a jealous God, whith quality is as propitious in Gods love 
 as it is malignant in mans^ for humarie jealoufie among all the 
 falfities it fuggefts for our difquiet, telleth us but owe impor- 
 tant truth , (and that we feem to believe little by the eagernes 
 ofourfolicitations) which is the infidelity and variablenclTe 
 of all humane loves, that arc fo unfaithfuU, as our greateft 
 palfions are commonly unfecured by our tendcrnefTe and cau- 
 tion of them, and Gods jealoufie aflureth us of the immuta- 
 bility of his love, which we can loofe oncly by our not being 
 jealous of it, for the more watches we fet over it in our lips, 
 and the more guards in our hearts, the more it is obliged by 
 this circumfpeSionrnormuft we think to keep it fafe in our 
 
 X 2 hearts. 
 
1^6 Ta/JtonandT)evotion Treat, i^. 
 
 hearts, while the doors of our hps ftand open to all the paflfen- 
 gers of a prophan and libertine tongueifo that if we make a fe- 
 rious reflexion on it, there is none of Gods attributes fo? fure a 
 guide for our way to him, as a jealous God. 
 
 Whereupon I may well ask the Symgogue of Lihertir,es 
 this pueftion of Saint fames , Bo you thinke that the 
 Scr/tture fahh in 'vain , The Spirit that dwellcth in you, 
 famis ^. 5. covets you ei'en to emulation, and Saint Paul explicates this^ 
 wh,en to indeare his zeale to foules,he calls it the emulation of 
 Cod^6. we know God is not as man rhat he may be deceived^ 
 2 Co-. 1 1, 2. the jfamV-Spirit is jealous of us, which feirccth and divideth 
 BeL 4.12. 4/^^^^^^ thejhule .and the Spirit^ and is the d fcerner of the 
 thoughts andmtents of the hearti, Therefore chey who look up- 
 on the beauty of Gods love, in the beams of his mercy,iliould 
 alwayes refled upon the fhadow of his love , which is his 
 jcaloufie , and is infeparable fromthcfubftanceofhischa- 
 ritie. 
 
 But commonly libertine lovers , when they raife their 
 thoughts as high as God, look upon his mercyes being above 
 all his works ^ and account that as a City of refuge , whereunta 
 they can eafily fiie for protedion of thcfe kind of infirmities 
 of nature, pleading all their offences to be rather occafionall 
 frailties, then purpofed infidelities to God-, and fo while they 
 have this attribute of Gods mercy in their eye, like the hill 
 featedu^on a mount aine^thcy think they cannot loofc their way 
 to it, though they loyter and wander in their youth out of the 
 ftrait and narrow way ♦, ftraying by the light excurfions of 
 their pallion. 
 
 And certainly no one finne hath mifled morc^ then this-pur- 
 pofed Piety , in which the Devill is a diligent advocate for 
 Gods mercy-, For all active vitioufne0e, hath a kind of hot 
 feavor, which keeps the confcience awake at leaft , but this, 
 rowhng between mercy and juftice, is a certaine motion , that 
 very often rocketh the confcience into a drowfineffe till our 
 laft fleep-, after which, the worm it wanted , never lets it reft 
 againe^ How many fay with Chrifi, Tet a little and the world 
 
 Jhall 
 
§,7. confronted. x^y 
 
 pal/ ?i0t fee me^ who go out X){ the world J in this flretching ofMn 14. 19. 
 tiiemfelves in a Ifttle morejleep^ a little mcye Jltimher< 
 
 Therefore I will recommend one jealouiie to lovers , which 
 rhinkthcmfclvesfecureof Gods mercy, by being but loofc 
 futors for ir^ let me propofe to them to be very jealous of it, 
 I am furc' they can know nothing of Gods heart, which ought 
 to mr-ke them confident of his mercy, longer then they arc 
 Sifluaily wavchingit, for it is ferioufly true in this cafe (what 
 is familiarly faid to juftifie vain jealonfie) that wc cannot love 
 mercy much,and not be jealous of it-, nay I may add, that the 
 very apprehenlion of the infecurity of it is the fruition of this 
 love, for it is a poffelTion of mercy to be folicitous and atten- 
 tive in feare of lofing itiinthisfenfe-S<?/^;«^;^ faith, Bleffed is Trov^iS,!^' 
 he vpho IS alwayes fearing^ and D4i;/<!/prayeth that hisflejh mjy Pft* 1 1 8, 
 be pierced rvith this feare. 
 
 Buta]as,prophane pafTion is commonly a deridcr of all 
 holy fear, and accepts oneiy that which vaine jeloufie impo- 
 fcth on her, and fo the fear palTiort hath , proves rather a 
 curfc thrn d .. uilody for her love^ for the feares of lovers may 
 be properly faid to be fuch, as the Wife-mm elegantly dif- 
 cribesiii the ,iAgjpian darkneffe, when their fire afforded ^apUij. 
 thcnj no light , ^nd. thofe flaflies of lightning which paffed by 
 th'-iT:, did but fright them fo much the more-, & being fo terri- 
 fied with what they faw, they concluded that much more hor- 
 rid which they faw not, and thus their feare proved nothing U 
 them^ hut a betrayer of the fuccours of reafom I need not put 
 this^on upon a lovers jealoufie,to try if it wil ferve it by an ap- 
 plication of thofe qualitycs, for it will appeareto any body 
 that knoweth it as appofite and fit as if it had been made by 
 the meafure of that palfion-,therefore I may wel conclude that 
 love to be* very unhappy , which rejed s all Pious feare, and! 
 accepteth willingly this perplexing terrour. 
 
 X J sect; 
 
i5S Tdfsion andD^vokon Treat, i: 
 
 S. IV. 
 The deceipt of paflion in promife of mercy ^ 
 and poller ofreJtJUng temptations. 
 
 Ain pafllon is To malignant, as it corruptcth the bcft 
 power of mindeSjWhich is lovejand pcrverteth the befl 
 quallity of body es, which is beauty: nay it is fo apt to 
 make a wrong ufe of all beauty, as it doth commonly mifap- 
 ply the beauty of grace ^ which is mercy ^ for it fctteth our 
 thoughts too much upon that faire delightfull attribute of 
 Godj^and feldome alloweth his juftice a due proportion of 
 them-, for many lovers acquaint themfelvcs with Gods mer- 
 cy^as the Pharifees did converfe with Chnftf perfon , they arc 
 heires of Gods mercy ^ and eat and drink with it familiarly, but 
 X«^ 13/15. have no intelligence with his other attributes-, and fo when 
 they come to claimc that acquaintance with it,ofhaving been 
 taught and fed by it, they are in danger to be difcjaimcd,with 
 J know you net ^ depart from me -^ mercy fhall not then know 
 them, for their having been too familiar with her , no more 
 then God fliall own the acquaintance of fwcarcrs , who 
 have beene fo familiar with him ^ thereforcthc Wife-man 
 giveth them an excellent counfcll , Say riot the mercy of the 
 -EccleJtAfli" £ord is great ^ and he will have fitty on the multitude i>f my 
 «"'*'5» ftnnes ^ for his mercy and hiPanger are neer one another , and 
 
 his anger looketh upon finners , and moft of all when they 
 look not upon his anger. 
 
 For this reafon, lovers who ufually fet before their eyes 
 mercy put before juftice, (hould ufe mercy not as a cover , but 
 as a Criftal,onelytolook through it upon the figure of ju- 
 ftice, in which it may intcnerate and foftcn fomewhat the hard 
 ftrokes of that figure, for xhe feverity of Gods judgements 
 may well be fweecened by this traniparent fupervefture of his 
 Icincinefle: but when mercy is laid as a covering which too 
 much obfcureth juftice to us, then likely the more we look 
 
 upon 
 
§.^, confronted, - 15.07 
 
 upon it, the more we fee our pafTion in k^^nd the love of God . 
 the IcfTe for hope, which vainc paiTion findeth a virtue in our 
 hearts, it commonly kavcch a vice , by flattering hope into 
 cxceflfe, and corrupteth it often by the art of ovcrpraifing k^ 
 and fo leadeth it imperceptibly up to prefumption •, therefore 
 I may properly fay to many lovtrs prefuming on mercy, as 
 Saint fohtf Baptifi did to fuch a Vlnd of confidence, think not 
 , tefay within your felves rve have Abraham for our father hjut a^ * ■," 
 bring forth works worthy of repentance-^ Jet them not think mer- 
 cy is intailed to the ftock of their confidence, but ftated upon 
 the conformity and fidelity of their lives^ for thofe that do the 
 works of Abraham^ are onely his fonnes, the children of fearc 
 and trembling are the onely heires of mercy. 
 
 But there are many minde's that feeme made ^,of fuch a 
 ftufTe as was forbid the childreti of //r^^/, which was a contex- 
 ture of linnen and wollen, vwhich command did figuratively 
 indmate,rhat fimplicity and intircneffe was to be the garment 
 of the inwand man Ugainft this rule many pretend they can 
 weave purity and paffion^ together,and keep their minds found 
 and innocent in this compofition, and for this conforting hu- 
 mane love, is very intuentive and ingenious in defigningfairc 
 and fpecious termes of iubordination> in which this love pre- 
 tends it may confift, and be limited under divine love. 
 
 But many (who pretended at firft to keep their atfetfiions 
 running through the beauty of tjjtorcaturc,in a regular reflux 
 back to the Ocean of all beautvl^R them intercepted in this 
 dangerous paiTage , and when tfty are once ftaid, by degrees 
 they come to intend nothing but the making their paiTion the 
 deeper, by an effufion of another upon k ^ and thus they fall' 
 into the ftate, which God reprocheth by the Pr^^^^^ , they 
 commit thefc two tv \\%, They for (uke God the fountaine of k- Jer, 2.15, 
 ^ingwatcrs^d/jd Jfew themfeUes eut cijlerus, iroken ciflernS' 
 that hold new.iter: For alas hew uiiiound are all thole con- 
 ferves of humane beauty which ^conrainc mans paflion ? we- 
 cannot fay which is the IciTe folid 0: durable, either the mat- 
 ter of them, which is but fading coicur. or die maker of them. 
 
 whick 
 
i<^o TafsionandT)eyotion Treat, q. 
 
 which is yet more fickle fancy-, neverthelelTe , in thefc broken 
 vcfTels do men trufl their love, when they are even in the fecu- 
 reftorftrongcftpailion, fince inordinate love is fo unfafe a 
 conferve for our happyneffe , as even our own wiflies cannot 
 fixe it long upon one obJG<5l , and our reafon can much lefle 
 weigh it by graines as our owne wills take it from our fenfcs, 
 and fo keep our love to the creature in fuch a proportion , as it 
 may be tryed by the ballance of the fanduary, whether it have 
 juft that quantity which is ^owedoui' affection to the crea- 
 ture. 
 
 Therefore let none perfwadc themfelves they can keep their 
 affe<^ions running on currently through particular inclinati- 
 ons, back to the univerfall center of love, and upon that con- 
 fidence licenfe many infinuating- -femiliaritics with women, 
 for it is very hard even for the moft purified humane affecti- 
 ons, to fall from beauty (where nature makcth fo many fences 
 to ftay them, j to palfe on without making fome eddyeS in a 
 i*du<5tant motion , looking backward with a profelfion of 
 fome unwillingnelfe to pauc fo quickly forward in that courfc 
 pefer 4, of purity they (hould continue-, and if(as Saint Peter faith), the 
 fcvereft watchers of their nature iiave task hard enough , what 
 Ihall be hoped of the indulgers of it^ certainly they who will 
 cheriili nature in her firft appetites, fhall quickly findc her 
 fecond paft their checking and then as the Wife-r»an faith 
 in this cafe. Who rvifpttywutcerer that isfiung with a Serfenti 
 for they who are f^milia^^th temptations, will quiclcly be 
 acquainted with infedion^ le^hem remember then our Ma- 
 tters counfell , that will have their body kept lighted , to keep 
 their ejefure^ fince the Prince of darkneffe obfervcth a rule 
 quite contrary to the firft law of the Father of light-, for when 
 he hath put out an eye of his fervants, he doth not relcafc him, 
 but rasikes him the more Have. 
 
 SECT, 
 
§.^. confronted. kJi 
 
 S.v. 
 
 The fauhinejje and flatteries to 'Women difco^ 
 vered and dijjvpaded. 
 
 Nothing hath more perplexed the animoflty of man, 
 then the fearch into the nature and tranfmifuon of O- 
 riginall finnc, which the curiofity of woman produ- 
 ced: it fecmeth God is pleafed to punifh that firft prefumption 
 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 furni/hed him the matter whereunto he 
 gave the forme of Originallfinne, and ever fince they have 
 both conipired to pervert the greatefl bleflings of their cor- 
 porall nature into occafions of propagating fin , for the fame 
 feeds of vain glory fpring up upon all invitations. 
 
 The firfl temptation that prevailed upon woman, was her 
 becomming like God, and the fame tempter feemeth to im- 
 ploy mans paflion to performe his promife, fo that it is upon 
 his commimon men offer all thofe prophane flatteries by 
 which they worfhip their paflions, and yet even all thefe pre- 
 jfiimptuous exprcmons of paflion tfffify that all our love ap- 
 pertaineth to God for thefe mif intended exccfles unawares, 
 let the right fuperfcription upon the addreffes of their affe^i- 
 ons, when they fet divinity and adoreableneffe as the titles 
 whereunto their loves are diret5ted-, and fo their tongues as it 
 were by inflind, declare the property of love to be Gods, 
 while they cannot call them Iclfe then Gods to whom they 
 mifgive their love-, and love which by nature and inflind: is fo 
 converfant with God, may eafily flip into this miffake-, for as 
 when we are bred and habituated to one company, \vt are ve- 
 ry apt to call thofe we fpeak to by accident, by thofe names 
 
 Y which 
 
i^z ^PafstonandT>evotion Treat, i^. 
 
 which are moft famiHar to us-, fo lovc^which by nature is moft 
 intimate with God, when it is by accident diverted to other 
 company, feemeth to miftake their names , and gives them 
 that which is ^o imprinted in it, and yceldeth them the fame 
 reverence proper to that title^ thus even the fartheft removes 
 of their affe<ftions from God , are remembrances of their 
 loves, being intirely due to him , when even the pofTeflTed 
 tongues like the evill fpirits in the Gofpel do teftifie Gods 
 right. 
 
 There is notliing fure the devil hateth more then beauty,it is 
 fo much his contrariety, who is all foulenefle and deformity, 
 yet there is nothing he flatters fo much-, he ferveth it with the 
 fupplenes of a Parafite till he gain his ends by it, and being the 
 beil Artiil, with a gentle hand he layeth frefli colours of prai- 
 fes on the externall figure of beauty every day,, whereby Gods 
 Image is quickly ^o covered, as they who admire it moft, take 
 no notice, funleife it be profanely) of any fuch chara<5ter upon 
 'it^ and the Glafle this fervanr holdeth to Women, makes them 
 no reflex, but of thofe vain colours of flatteries which he hath 
 laid upon the Figure-,and thus as at firfl he deceived woman by 
 credulity m expedance, now he feemes to delude her by con- 
 fidence, that fhee is poflcfTed of all his afcriptions to her, and 
 beauty fet under this burning glafle of praifd and admirations, 
 eafily lighteth felfe Love in the heart, which is a flame catches 
 at all materials that are offered to entertain it: nor is there any 
 thing fo apt to foment fclf^love, as that Straw and Stubble of 
 light pray fes which the pafllons o^ others cafl: upon it. 
 
 Whence it is,that prophane lovers do as the Prophet faith, 
 
 :Bfaj 50. II. Walke in the light of their own fire, and in thejparkles which they 
 
 have kindled^ while abufing the Hableneffe of woman to felfe- 
 
 love and vanity, they are continually fl:riking fire out of tiieir 
 
 fancies upon this tinder, that is, fl:raining tlieir wits to cafl: ex- 
 
 celfive praifes upon this fo taking Subjed of Womans beauty,- 
 
 wherein men fliould be very temperate, knowing how little x 
 
 % A Ifarkeftreth the whole Wood^ and turneth all the goods of Na.- 
 
 ^am. 3 „ 6. -^^^ .^^^ .^^^j^ ^^^ p^..^^^ ^^^ Yain-glory, the flame whereof 
 
§.^. confronted. 1^2 
 
 is fo deceitfull, as when we believe it pointeth upward, to the 
 honour of our Maker, it tendeth downward to the centre of 
 fire, without light,for the fire of felf-love,as it is kindled by the 
 breath oft he Father of Lies, fo it partaketh of the quality of 
 his flames to be without light, fince it keepeth us in darknes 
 to our felves, and imper-ception of our own true dimenfions. 
 
 Wherefore it muft needs lye as a heavier charge upon men 
 then they iifually account ix^ the breaking this bruifed Reed by 
 prefsing fo much flattery upon it, for the aptnes which beauty 
 hath to raife felfe-love, may be reputed an allay of the naturall 
 blefling thereof^ it may be this propenfity to felfe-deceiving, 
 is fet as anorher Fine upon womans head lor her firft fault, and 
 the facility of her minds conceiving, and the pleafure of bear- 
 ing this fpirituall iffue of felfelove, is another kind of judge- 
 ment upon her firft credulity-, and to be thus endangered in her 
 foule by the pleafure of her beft materiall property, which is 
 beauty, fecmeth a greater penalty,then the forrow of her oiher 
 labour : Upon which ground Lovers do likely treate at firft by 
 Parly, to introduce felfe-love into tlie heart by the Prefents of 
 flatteries-, and certainly more are betrayed by Natures intelli- 
 gence with the fubtilty of adulation, then taken by the breach 
 of intcrcft : For indeed felfe-love in woman hath a ftrange qua- 
 lity, the more it pcrfwades her to over-value her felfe,the more 
 it tcmptcth her to caft her felfe away, and fo men cheapen their 
 bargain moft, by commending whit they would have. 
 
 Therefore let not even thofe ( who , without any d^CignQ do 
 fuffer their tongues to runne loofeby fafhion, in the praifes of 
 Womens graces and beauties) thinke this aymelelTe rovinc^ of 
 their fancies altogether innocent, though they pretend only to 
 fpring and put up their good humours, and not to fet and take 
 their aifcdions, for covertly they undermine vertue, thoucrh 
 they lay not a Trainc to blow it op : The Tempter never want- 
 cth minifters that watch hearts as they grow hollow and void 
 of humility, to fill them up with vanity, and then the Mine is 
 tooeafilyfprung^ fo many maybe guilty of filling of hearts 
 with Pride, and felfe-love, while they meant only to empty 
 
 Y 2 their 
 
i^A TPaJJion andT>evotion Treat. 15, 
 
 thcii* own fancy-, and thus their wits fcrvc the Tempter, as fo- 
 I Re^,ch,2o. ^^fl^^^ Pj^gg ^[^ tiis mafter ^ for they carry Arrowes which 
 the Dcvill iliootes upon Dcfign, though they are notprivieto 
 the intention. 
 
 It is no wonder that frailc woman fliould be fo much decei- 
 ved in the colours and features of all their good qualities, fince 
 the Devill and Man joyne and ftudy nothing fo much as to 
 make them flattering reflexes of their perfons, and powers of 
 their mind-,and fo woman is entertained commonly in her firft 
 manner of delufion, for that is ftill taken from her, which fhcc 
 believeth is given her-, the being like God, for her innocence, is 
 a much better refemblance of God,then mans vain adoration . 
 But let not men thinke they have an eafie account to make 
 for all thofe levities which they expofe fo handfomely, as wo- 
 mens eyes are deceived by thofe falfe lightS5for that which will 
 prove an aggravation of mens faults, will fervc as an extenua- 
 ting circumftance for womeiis defence-, their wit and dcxter- 
 oumes, may dedud: fomewhat from the guilt of womans trcf- 
 paflcs, for fhc may plead now fome commiferablenes, by fay- 
 ing, the man who tppos given me, a4 my fentence to obey, deceived 
 me-j2.nd as one of the reafons given, why God did companio- 
 nate the fall of Man, and not of Angels, k, that they finned 
 without any exteriour follicitation-, (o certainly abufed woman 
 fhall find this circumfl:ance as fome interceffion for her, the be- 
 ing affaulted by a forreigne power of temptation, which may 
 more God the eafilyer to call fuch to him, as Chrift did the 
 Woman, who had a fpirit of infirmity fo long upon her, that 
 tyed her from looking upward -, and Chrifi giveth this reafon 
 for his calling her, when flie did not it feemeth thinke on him^ 
 
 Luk^-S'^* "• j|^2t iLe was1)0und by Sathan^ and flie is a good figure of the 
 infirmity of her Sex, which is eafily overcome and bound by 
 the violence of exterior temptations-,wherefore God doth more 
 eafily commifcrate their fallen frailties, and callcth them with 
 more pitie then he doth the ftronger Sex, which have the crime 
 of abufing their ftrcngth towards theothersdefe(5lion: Wee 
 
 i«^^4- can but hope that the Samaritam Lover was comprifcd in the 
 
 con- 
 
§.^. confronted, 1^5 
 
 conuerfions of her towne, wc are fure of her fandification, and 
 we have little reafon to hope of the adulterers rcmifTion, when 
 the Woman found fuch comraifcration in Chrift, fo as we may 
 conclude,God is more indulgent to the infirmity of woman^ex- 
 tcnuated and modified by the exterior preffure of temptation, 
 then he is to the infidelity of man, who is as it were trufted 
 with a charge of fupcriority, rather to fuccour then fupplant 
 the weaknes of that Sex. 
 
 Admitting this, they who are fo licentious in all their 
 entertainments of Women, fliould remember fometimes the 
 penalty Chrifi hath fet upon the fcandalizing of little ones^ for j\^^ttk 
 there are few women that are not alwayes children in this point 
 of being able to bearcfond praifes and adulations, without en- 
 fcebJing and lightening their minds •, fo as all thofe levities 
 which the fancies of men vapour out in their converfation with 
 thefc little ones,are Mill-ftones,which they arc infenfibly hang- 
 ing upon their own necks, while they are thus fcandalizing 
 them^ that is, while they are leaning and preffing upon the in- 
 firmity of nature, that way it ftandeth already bowed : And 
 fince humane nature is of fo frailc a conftitutfon, as the pureft 
 blood of it is the cafilyeft tainted, we ought to be the more fo- 
 bcr and tcmpcrate,in treating and entertaining the moft infirrac 
 part of it, which is Beauty, with the delicacies of praifes, fincc 
 by nature it is fo apt to make exceffes upon fuch diet. 
 
 If wc confider hjw profufe and inordinate even the moft re- 
 ferved Lovers arc in tnis entertainment, we may eafily fentencc 
 even this light riot to be poyfon to piety and devotion, which 
 iaith with the Pfalmifi, I will take heed to my rvayes that Ifmne not ^•'•*^* 3 S* 
 mth my tongue-^ what can then be anfwerca for them, who take 
 care of their tongues only to make way for their finne ^ and 
 fince we are to account for idle words, methifiks that order 
 fhould eafily determine never fo flight a paflion to be inconfi- 
 ftcnt with Religion-, for we know they are the aliment and life 
 of all fuch exceffes ^ and ceitainly no idle words are fo hard to 
 anfwer for, as upon this fubje(^ of vain love ; Upon otlier oc- 
 
 Y 3 cafi-. 
 
r66 T^afjton andT>evotion^ Treat^^. 
 
 cafions many vapouring extravagancies are like fquibs thrown 
 up and breakc in the aire, above the heads of the company, 
 and fo offend nobody-, but upon this purpofe, they are like- 
 ly Traines laid to take fir^ and worke fome ill effed^fo that idle 
 words upon the ground 6fpaflion, grow not as Weeds, wild 
 out of the pregnancy of the earthy but are fet as poyfonous 
 plants, with defign of making vcnemous compofitions. 
 
 How heavy thefe light words will lye upon them, let every 
 one judge by this rule, that they are to be accounted for at the 
 fame price each one fetteth upon them^ for juft as much as they 
 would -have them pafTe, ( whether they be taken or no at that 
 rate, by thofe they would put them on to, 'z//^. whether they 
 make that cozening advantage by them or no, with the crea- 
 ture) they muft anfwer for as much to the Creator as they 
 projcded to make of them^ and thus, as the Prophet faith. As 
 much Wind as they have [owed , fa mttch Tem^ejt they jhaU 
 Htfea^.j. reape. 
 
 . §.VI. 
 
 T^rejumj^tion upon our vertm difcujfedy and the 
 danger thereof remonjlrattd. 
 
 THere are many Lovers, who ( when they find no di- 
 red defign of impurity at firft m. their paflions ) con- 
 clude them competent with their falvation, and care 
 not how nearc the wind they fteere, nor how many boards they 
 make, as long as they believe they can reach the Port with this 
 wind, which is fo faire for their fenfes-, therefore they pretend 
 they need not ftand fo ftrait a courfe, as making Jobs covenant 
 mth their eyes, nor fetting Davids rvatch dver their lifs^ provi- 
 ded they fet a guard over their heart, that no foule pofleflion 
 enter upon that feate : thus do they expofe many faire models 
 oftheir love, which in fpeculation may feem defigned accor- 
 ding to the fquare of Religion, but how hard it is to build ad- 
 equately 
 
§.6, eonfronted. i6j 
 
 cquatcly to the fpcculative mcafurcs iw this ftrudiure, none can 
 tcJl that prefunie to know it : our fenfes are nor inanimate ma- 
 terials that obey the order ofthe fpirirs defigne, but r^ither la- 
 bourers _, which are eafily debauched, to worke contrary to the 
 meafures and rule of the Spirit : hence it is, that they who will 
 undertake in this cafe, all they can argue poflibly for humane 
 nature, render it im^olfible by their undertaking it, for they 
 reckon not their prefumption as any impedi^iient, which in the 
 pradtifeUs being an irritation of God) out-weighs all theo- 
 ther difficulties, and the more, alwayes the leffe it is weighed in 
 the dcCignc-^ therefore as Solomon faith. The w/fe man declineth p^^^ ^.^ 
 ivil^ and thefoole heaves on and is confident. 
 
 The belicfe of impoflibility is the moft prudent fuppofition 
 in fuch experiments as cannot be effayed without fome defpe- 
 rate expofure of our felves : it may be demonftrate by reafon, 
 that we may have halfe of our body over a precipice, fo the 
 centre of the weight be kept in an exa<5t equilibrium , that part 
 which is penfile can never weigh down the other which is fup- 
 ported-,but we Jliould thinke one mad that would try this con- 
 clufion, when the lead motion changeth the Pofitionjand con- 
 fequently deftroyeth the pradicer of this fpeculation : fo thofe 
 that pretend to keepe their foules equally poifed in the juft 
 meafures between piety and prophane love, their eyes hanging 
 over the precipice o^ temptations, which do fo eafily ,turne 
 their heads , and then alter all the pofitions of their mind, ad- 
 venture upon juft fuch a fpirituall experiment. 
 
 He thatfeeketh danger floall peri fl) in It ^ is atteftedbv the un- 
 happy prcfident of the wifeft of men, and it is luperfluous to '^^^^- ^^'- 7- 
 inflance other teftimonics of this truth : When Davtd^ind So- J^^'^i"f^^ ' 
 hmon^ihcivfo brazen pillars of the Temple, ('being the dire- p^il^^sfetlL 
 dion and fortitude of the Princes oflfraeh were melted ^nd foJthJ tem^ 
 poured out like water, ( as David himfelfe confeffeth) by the pk of Solo- 
 ardors of his fle(]i», and fo they feem to ftand in holy record as mon,J?gf7ify~ 
 two high eminent raarkes fet upon thefe fands, to adx^rtife the ^"i Diremcn 
 ftrongeft veffels not to venture to paffe over them; and if S^int '^''^j ^'^^'" 
 Paul ^that velTel of eledion, after his having feen the beauty of 
 
 Heaven, 
 
1(^8 7afsionandT>eyotion Treat, i^. 
 
 Heaven to poflfcfTc his heart J thought himfclfc hard matched 
 with the Angell o^Sathm^ and cryed out to heaven for hclpe 
 againft him-, {hall any prefume to entertain and cherilli this ill 
 Angell, and hope to overcome him with flattery and civility^ 
 for they make this tryall, who lodge in their thoughts, and 
 ferve with their fancies, ftrong impreffions of humane beauty, 
 , and propofe to keepe their body in order, even by the vertue 
 offuchagucft, pretending that the veiy object infufeth a re- 
 membrance, and reverence of purity. 
 
 With this and the like glittering conceipts do many vain Lo- 
 vers fondly fatisfy and abufe themfelves, which is to anfwer 
 the queftion of the Holy Sprit ^ that the fire they carry in their 
 bofomes preferveth them from being enflamed by it-, we may 
 fitly fay to fuch, in anfwer from tne Prophet, God laughs at 
 you'^ when all Gods advices are, that there is no fecurity againft 
 this bofome enemy, but violence and diffidence -, there is no 
 meane between the fleili's being flave or mafter ^ this treaty of 
 Friendfliip between it and the fpirit, proves but D^/z/^^j kind 
 holding ofSamj^fons head in her lap, while fhc is (having him: 
 How often do we fee the Spirit thus betraid, and lye bound by 
 this confidence < And truly, all thofe chaines which vain Lo- 
 vers forge for the figuring out the powerfulneffe of beauty,may 
 be faid to be thofe irons the flefh hath cafl off, and fet upon the 
 Spirit;, which is truly captivated alwayes by the others li- 
 berty. 
 
 This confideredjet none prefume,that while they deny theii 
 eyes nothing which they covet, they can deny their hearts any 
 undue cupidity-, for this fcemeth fuch an experiment, as if one 
 of the children of //r^f/ihould have carryed a fiery Serpent in 
 his bofome, prefuming that while he looked upon the Bra'^^en 
 Serpem he could not be ftung: fure fuch a perverted confidence 
 would not have proved fafe to the projector : So thofe who 
 believe (.while they have the love of God before their eycs)thcy 
 may expofe them to all the fiery darts of luftfull eyes-,'feem te 
 tempt God by fuch a vain prefumptionrthefe are fuch of whom 
 we may fitly fay with the Apoftle , that Erring thtmfelvts 
 
 they 
 
^.^. confronted. i^p 
 
 they lead others ints errour^ and have a forme ofGodlineffe , hut 2 Tim* 5. v* 
 denj the Porver ofit^ being lovers ef pleafure^ more then lovers 4« 5« 
 of God, 
 
 Lee no body then truft to any confederacy between the flefli 
 & the fpirit which is of humane loves making, for^of all recon- 
 ciled enemieSjthe flelh is leaft to be trufted after the accord, 
 and love the leaft for the ar*bitration ^ therefore let none be- 
 lieve their fouls out of danger,becaufe in the firft paces of their 
 •pafsion, they meet no infolent temptations that face them,and 
 declare the danger of their advancc,for the Devill keepes like- 
 ly his firft Method ftilL, with thofc he findeth in "the ftate of 
 innocence, he taketh the fhapc of theferpent,and creeps up 
 by infinuation , and then changeth his ihape into the figure 
 of his power, and this tranfmigration of the cvilfpirits , from 
 one body into another, is truer then the fancy or Pythagoras-^ 
 for we find often this CUetamorphofs of the devill from the 
 form of a dove unto a ferpent,& from a lamb into a lioUjfince 
 it is the fame fpirit that moves in. the poetical doves o^ Venus ^ 
 as was a^ing in Eves fcrpent, & thus what hath at firft m our 
 love an innocent form,pa(reth quickly into a vencmous nature. 
 
 Wherefore fevere caution, and repulfeofthe firft motions 
 of our fenfitive appetite , is the onely guard our foules can 
 truft againft our bodycs in this cafe: for certainly many lovers 
 fink into temptations in which they perifli, as fome do that 
 wade themfelves unawares beyond their depth , who go into 
 the water at firft, with caution and fecurity as they believe, 
 and are carefull to find ground at every advance of one of 
 their legs, but when the water gets toa certaine height,though 
 they feel ground ftill, they cannot ufe their legs, which are 
 carried up by the ftreame before they are out of their depth, 
 and thus they perifliby this Ql meafured confidence: Even fo 
 the moft cautious lovers do often caft themfelves away , for 
 as long as they feel but the feare of God as a ground, they go 
 ftill upon, and finde no temptations, (which the Scripture fa- 
 miliarly figureth to us by waters) force away abfolutely their 
 confentSjCwhich are the fouls feet) they think themfelves fafc, 
 
 Z while 
 
lyo T'afsion.andDevotion Treat, n, 
 
 while they feel the ground of a good refolution, but comming 
 on by degrees into fuch a depth of temptation^as the fenfitive 
 appetite doth furreptioufly lead them into, their feet are cafily 
 carryed away, and fo they arc lofl: by this unexperienced 
 
 Prdv,iA. 12 p^cfumption; and thus as Solomon faith^we find There is a rvay 
 which Jeemeth right unto man^ but the ends of it are the rvayes of 
 death: Me thinks Solomons experience fhould difabufc all men 
 in the relying upon the virtue of their Spirit, when we fee that 
 his fo (ingular induemcnt with the holy Sprit was not Securi- 
 ty againft the danger of this prefumption: we are warned by 
 the (^fo/lle^ not to extwguifh the Sjim , and nothing puts it 
 out fofoon as the bodyes being let on fire, the pure immixt 
 fire of the cloven tongues will not hold in long in cloven 
 hearts, they muft beperfed Holocaufts, which are to enter- 
 tain that flame, and when the eyes are but warming thcm- 
 fclves at ftrange fire, that is, intending onely an innocent de- 
 light in the fight of beauty , they are often in too much dan- 
 ger of being taken by this incentive. 
 
 GeneCis ^^^^ Szint Bernardhv'mgtth. in Eve^ looking upon the fruit, 
 
 while it was fo yet in her eye, when fhe faw it pleafant & faire 
 to the eye-, and asketh her, why do you look fo longingly 
 upon your own death-f why are you fo taken in looking upon 
 that, which if you tafl you are loft? you anfwer, that you do 
 but cafl your eye,and not your hand upon it, and that you are 
 not forbid to fec,but to eat-, O though this be not youfaduall 
 crime, yet is it an aptitude thereunto, for while you are thus 
 amufed, the ferpent covertly windeth into your heart, firfl by 
 blandifliments he intangleth your rcafon, and then by falla- 
 cies he diverteth your fear, affirming you fhall not furely die, 
 and thus iliarpens the curiofity while he fuggefteth the cupi- 
 * . . dity , and by thcfe degres prefenteth the fruit, and putteth you 
 out of the garden-, and this is commonly the event of the chil- 
 dren o^Eve^ who entertaine this party with the ferpent, weigh- 
 ing no temptation when it lights firft upon their eyes,till it fali 
 too heavy on their hearts to be removed. 
 Therefore Saint Auftin giveth us an exeellent advife , fince 
 
 the 
 
§.6. confronted. 171 
 
 the Devill doth watch thy heel , do thou watch his head, 
 which is the beginning of an ill fuggeftion-,when he proiFereth 
 firft an ill motion^rejecSt it-, then,berore deled:ation arife , and 
 confent follow^ thus while thou breakeft his head, he fliall not 
 be able to bruife thy heel. And fure Saint t^ufim is one of the 
 beft Counfellors we can confult in this cafe, for he reads it 
 decided in that book which he was commanded to take up 
 and read, while he was ftudyiug the cafe, which advife as it 
 came from the fame voice, foit wrought the fame effecf^, 
 take up thy hedandrvalk'^^ov it raifed him from being bed-rid in 
 this paflion, and fet him a walking with him who is the rvay^ 
 the truth ^md the life z, We cannot recufe Saint Aufiine as a 
 party againft this palIion,when he profeffeth he had fludied 
 long the agreement of it with Piety, therefore let us heare the 
 refult of his ftudies. 
 
 .' All the while he was in this difceptation , he confeflcth he 
 found two wils in himfelf, the one carnal, &the other Spiritu- 
 ally which by a daily contention did fever and diflipate his 
 mind: and thus by experience he found the combate between 
 the flei}i and the Spirit, which while his mind fought to part 
 and reconcile , (lie was hurt by both parties, confcience 
 wounded her on the one fide, and cuftome ftruck her on the 
 other,on which fhe vvas the moft fcnfible,fo as his fenfes fway- 
 cd him commonly to a partiality-, thus he flieweth us the links 
 of th^t chaine, which lovers by degrees find their wills faflen- 
 cd by-, an eafie feduccd appetite raifeth paffion , and that che- 
 riflied, induceth cuflome,and that uncontrolled imprints ne- 
 cei!ity, which becometh a punifhment of perverted liberty-, for 
 thelawoffinne is the violence of cuflome , by which the 
 mind is drawne and held at laft even againfl her owne relu- 
 <5tancic,but defervedly, for having willingly fallen into this 
 neccffity , in this manner he confeffeth 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 himfelfe kept as it were in a llumber in 
 thefc meditations of rifing out of that foft bed of fenfuality, 
 
 Z 2 and 
 
\jz TafswnandT>eyotion Treat. 13. 
 
 and while he lay ftretching himfelfe to wake , overcome ftill 
 by his drowfinefTe, he lay ftill tolfmg in this refolution. 
 
 And alas, how familiarly do we rowle our felyes afleep a- 
 game in this doubtfull drowfinefTe, while we arc halfe awake, 
 purpofing to rife and break off our fancyes, dreames , and il- 
 . lufionsl O then let Saint t^uftins alarum keep us awake, 
 while we are in this halfe-wiihing or vellity towards our caft- 
 ingofftheworkesofdarkne0c,let us not lie ftill ftretching 
 and confulting our fenfes,whether the night be fane fpem , am 
 ' ' ^ ' 4 ^^^ ^^y ^^ ^^ hand^ that is, whether there be not enough of our 
 * youth left to promifc us time to make our felves ready for the 
 
 laft day, let us not dumber in this rumination , but rife and 
 ^\xx.onx\\t Lord^eftis Chrifi^zndnox.Xis. turning our felves to 
 and fro, which is, to make frevifion for the lufts of the fejhi, 
 Saint Jujlm after he had rowfcd himfelfe upon this alarum 
 rofe up diredly, and fet himfelfe to fuch exercifcs as kept him 
 alwayes in that vigilancy which is required, not to enter into 
 temptation, he prefently broke off all treaty with this paffion, 
 and hath left this excellent teft for lovers to touch their affe- 
 dions, to try if they be of that purity which is oncly gurrant 
 with God. 
 
 Ap c ti6 -^^O" ^^"^^ ^^^ ^^Jf^ ^^^^ ^^0* ^^S^^i ^^^ ^^'^^ ^^y thing beftde^s 
 Ged^ which they love not for God. 
 
 This is to ftate God in our affc^ions, as he hath proclaimed 
 himfelfe to our faith, to be the beginning and end of all things '^ 
 Now whether a paffion to the creature can by any compaffc 
 of humane frailty be drawne into this perfed circle, moving 
 firft from the love of God, and refleding ftill back againe in 
 all thecircumfcrence to that firft point :* is a queftion will be 
 anfwered affirmatively by none, but by him who promifed 
 man he fhould become like God-, for this is an underftanding 
 above the ftraine of humane nature: yet I believe there arc ma- 
 ny lovers feduced by this counfellor, who at firft defigne this 
 innocent re-conveyancc of their aJiFe<^ions,paffing through the 
 creature back to their proper placc^and of many of fuch pro- 
 jccStors , we may fay as Saint Gregory doth of the Camell in 
 
 the 
 
5^.5'. . confronted. ' 175 
 
 the law, that they are cleane in the he^d^ hut not in the hoof-^ 
 
 they ruminate well, and fpeculate cleannefTe and purity in 
 
 the rationall part, but the feet of their foules, which are the 
 
 fenfitivc appetitcs,want alwayes their right divifion , becaufe 
 
 they remaine too intirely carnall, and fo the whole becomes 
 
 illcgall in the law of grace: therefore I may fay it will be hard 
 
 forfuch Camels to paffe/> at the narrow gate-^ wherefore I 
 
 fliall advifc thofc well-meaning minds in Chrifis name , He 
 
 that is thus wajhed, rvantethyet the rvdflj/ng his feet , they muft j^y j , j « 
 
 indcavor to change and purge their tcrreftriall affedions 
 
 (wliich are here typified by the feet) with as much neatncfic 
 
 as they can for the imprelfions of corporeall beauties , which 
 
 at firft are but as duft upon their feet, if they be let ftick upon 
 
 them, do eafily turne to fuch dirt as is not to be got off but 
 
 by water drawn from the head^ teares are required to wafh 
 
 off that at laft , which- our breath might have blown off at 
 
 firft. 
 
 Therefore let them remember Solomons admonition , in the Frov.ii,'^'^, 
 firft ftraynings and impulfes of their frailtics,thy eyes lliall fee 
 ftrange women, & thy heart ihal fpeak pervers thingsrwe muft 
 anfwer then our hearts firft queftion, before it multiply argu- 
 ments, with King d^i^/Wj refolution,cJW^ hearty and myflefh 
 rejoyce in the living God^ who indeed is the Effence of all beau- 
 ty and goodneffe, and hath fuch an immenfity oftlicm, 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 fo injurious toGod as to cover him with his own light, 
 taking the leife notice of him, the more they find of his fimi- 
 litude in the creaturt?, they love and honour with his rights: 
 iathis^e we do but like fifhcs who play and leap at the i^ 
 magOiof the fun, as it is impreffcd upon the fliiencic of their 
 clement, and take it for the reall fubftance: for when we adore 
 the image and copy of beauty, Hiadowed out to us upon the 
 fluent and tranfitory fuperficies of well coloured flefh and 
 blood, arc we not deluded like fillies, with a Hiining image of 
 beauty fuperficially delineatedupon our own fleeting element^' 
 
 Z 3 and 
 
i"74- l^aflionandT)evotiony Treat.ii. 
 
 and thus as the Jpoftle faith, we arc erring, and leading into 
 
 errour. 
 
 §.VII. 
 
 Some fcruples refohed about the ejleeme of beau-' 
 tj^ and the friendjhip ofJVomen. 
 
 u 
 
 Pon what we have difcourfed I believe we may con- 
 clude, that none fhould flatter themfelvcs with the 
 hope of an agreement or co-habitation ofthefetwo, 
 divine love, and humane paffion-, whereupon we may fay, that 
 
 Jfid, ij. they who treate this accommodation, are ofOHicahs difciples 
 who hope to lodge concordantly together an IM^ and an J5- 
 phody making only as it were a Cell apart for God, and expe<St 
 as he did, to profper in this concordancy : But we know our 
 Law-giver Chrifi^efus would not fuffer fo much as Doves to 
 be traffiqued in the Temple-, which figureth to us,that we muft 
 endeavour to diflodge even all our levities and moft harmlclTc 
 amuferaents out of our thoughts, which are apt to trade and 
 bargain for a part of our hearts, that muft be kept fingle and 
 entire to his love: Therefore we may much more forceably 
 conclude with the Apofile againft the co-habitation of any vain 
 paflion-, what agreement hath the Temple ofCodrvith Idols i y0tt 
 
 2 Ctr. 6* 16* are the Temples of the Living God, 
 
 But now as I was laying downe my Pen,^ there come fomc 
 objedions from my memory of the worlds humour which, 
 hold my hand till I have anfwered them, though it may be I 
 have already ftrained the patience even of a recovering Reader, 
 by the quantity of this prcfcript. 
 
 Mattk 19 . Mcthinks there are many now , who Uike the Pharifees that 
 
 10. * ' were in the poflTeffionofthepleafure of changing wives) reply 
 as they did to Chrift upon the decifion of that queftion,faying, 
 if this ftridines be required in ourHfe, with women, we arc de- 
 barred 
 
§.j\ confronted. 175 
 
 barred of all fricndfliip and civill converfation with them-, and 
 it were better there were no beauty if this be the cafe, that ! we 
 arc interdided a particular preference and eftimation of it, 
 unto whom I may properly return Chrifts queftion for an an- 
 fwer, have you not read, that the fouleof man is the fpoufe of 
 God ^ And that which God hath joyned fo, nothing muft fe- 
 parate-, no creature muft fhare any parcell of the heart, in fuch 
 a manner as may queftion her fidelity, which is all the reftraint 
 I put upon the fpoufe,but as wives are allowed f riendfhips and 
 familiarities with others, which do not impeach the fincerity 
 of their veaue, fothe fouleof 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 commenfurate to their 
 diftind dignities, fo it be bounded in fuch termes, as do not 
 come within that inclofurc of the heart, which is Gods proper- 
 ty^ for the Beloved challengeth the heart as a Garden inclofed^ a 
 Spring jhut up^ a Fount am fealed : And yet this integrity of the ^ * ^' ^ ^' 
 Spoufes love to her Beloved doth not forbid her affedions 
 comming abroad, and converfing with amiable objeds, as 
 with her Lord his dependents and retainers, which fhee may e- 
 fteem and delight in more or lefTe, as the ftamp of his goodnes 
 is the fairclyer imprejGTed on them. 
 
 Wherefore I do not mcane to attaint friendftiip with beauti- 
 fuUperfons, meerely upon the fufpition of our frailty, for fuch 
 intelligences are requifite to fome vocations in the world, 
 which may fay, in the Apoftles name , we imifi go out of the 
 world^ jfive do not contrail friendship with Women , and 1 hope 
 fuch may find in this difcourfe fome direction how they may £ i r'^ 
 be able to quench all the fiery liarts of the enemy ^ who can eaiily ° 
 make up his Wild-fire in fricndlhip. 
 
 And in anfwer of what concerneth the honouring of beauty, 
 I profefTe to efteem the bleiling of beauty fo much, as I dcfigne 
 only by thefe advifes to fecure it from the treachery of fuch a 
 confident as beauty likely truftcrh moft, yet is truly fuch a one 
 as doth ofteneft betray the goodneffe of it^ this is paifion that. 
 
 I 
 
iy6 TafjionanclT>evotion Treat. 15. 
 
 I dcted, which is fo naturally falfe to beauty, as it fubfifteth 
 but by betraying beauty, by perverting it into temptation and 
 impurity-, where upon I would preferre reafon to beauty,to have 
 that truftcd only, which may furnifli true joyes enough^whcrc- 
 with to entertain & delight the owners of it-,il'iewing what a rc- 
 all bMsm2, beauty hath,by being made by God one of the beft 
 opticke gla0cs for the helpe of mans fpirituall eye, by report 
 from his corporeall in the fpeculation of divinity •, for by this . 
 inference of the Wife-man^ he may argue, If we are delighted 
 with thefe materiall beauties, rve may judge how much more beau- 
 ti full and lovely is the Lord and Creator of them: adding, that 
 ^ by the greatneffc of the beauty of the creatures , the heathens 
 
 ^"' 5'^ vvere inexcufable, that they did not find the truth of one 
 Creator. 
 
 We may rcmarke a fpeciall providence of God in the or- 
 der of nature, providing againft the pervertibleneifc of this 
 great blefTmg of beauty, for the moft vehement cupidity of 
 our nature arifeth not before the ufe of rcafon: the abufe of 
 beauty, and the ufe of reafon, are both of an age, whereby 
 we have a defence coupled with the time of temptation , and 
 our reafon when it is ferioufly confulted for our fafety , hath 
 the voycc of the holy cryer in the defart, and dircctcth us to 
 a ftronger then her felfe, which was before her , though it ap- 
 peared after her^ this \% Grace, which wc may call in to our 
 fuccour in all the violencies of our nature, fo as with thefe pre- 
 cautions, I propofe beauty to be truly honoured in that high- 
 eft degree of nobility, which God hath been pleafed to rank 
 it among his materiall creatures, prcfcrving religioufly the 
 Prerogative Rights of the Soverai^n of our heaits, who de- 
 1 Kegw. mandeth not the putting out of ith'e right eye as the Ammo- 
 nites did for a mark of flavery, but propofed it onely as a me- 
 dicine in cafe of fcandalljwhen the liberty of the whole body 
 is indangered by it, whereby we fee devotion doth not infringe 
 I any of the rights of humanity in the valuation of materiall 
 
 blefsings, for in not admitting vain pafsion, it doth rather 
 defend then dirainilh the liberties of humane nature , which 
 
 arc 
 
§,j, confronted. \ lyy 
 
 arc truly inflaved by the tyrannies of pafsion. 
 
 Nowinanfwer tothatqueftion concerning friendfhip W\xh Friendfhi^ 
 women, I profeiTc to intend To little the difcrediting of real! defined, 
 friendlliip with them, as I approve it for an excellent prefer* 
 vativeagainft the contagioufnefTe ofpalfion, for as palfion 
 hath been well faid to be friendiliip runnc mad , fo friend- 
 ihip may be properly ftyled fober paffion-, fince it hath all the 
 fpirit and cordiality of the wine of love,without the offenfivc 
 fumes and vapors of it , and fo doth the office of exhilara- 
 ting the heart, without intoxicating the braine-, Infomuch 
 as we finde, that our friendlhip with the proprietor of what 
 we are tempted to covet, doth often, even by the fingle virtue 
 of morality, fupprelfe thofe unruly, appetites rThereforc when 
 the power of Chriftianity is joyncd to rc-inforcc it,we may ex- 
 pect it iliould much the eafilier corred: frailty of nature. 
 
 It hath been well faid of friendfliip , that it is the foule 
 of humane fociety , and if our friendiliip hold this Analo- 
 gy with the foul, to be equally intire in every part of the bo- 
 dy,itis very fafe with women, if the love be no more in the 
 face then in the feet, as long as it is like a foule thus fpirit^al- • 
 ly diftributed, equally in the whole compound of body and 
 mind, it is not m danger of the partiality of pafTion , which 
 never maketh this equall communication of it felfe, but lodg- 
 eth folely in the externall figure of the body •, and friendfhip 
 thus regularly fpirituall,may find a fenfible as well as a lawful! 
 delight in the beauty and lovely neffeoftheperfon-, for beauty 
 hath fomewhat that affedeth and taketh our nature , which 
 methinks is fomewhat like to that we call the fire, or the wa- 
 ter m diamonds, which are certain raycs of lufter and bright- 
 ne0e , that feem the Spirit of tlie whole matter, being equal- 
 ly iffued from all parts of it^ and fo there may be a kind of 
 fpirit , and quickneifeof joy and delight that may fliine upon 
 us, from the objcd of a beautifuU perfon, whom we may 
 love fo fpiritually, as to confider nothing in the perfon , fe- 
 vered from the whole confiftence and virtuous integrity of 
 foul and body, no more then we do the fire of a diamond apart 
 from the whole fubft an ce. A a Thus 
 
lyS Tafsion and Devotion Treat, i^. 
 
 ThftS beauty may innocently raifc, the joy of friendlliip, 
 whiles fincere friendihip doth fupprefTe the danger of beauty, 
 which is onely the kindling of paiuon-, wherefore if it be right- 
 ly examined, paffion which pretendeth to honour beauty, 
 more then friendfhip, will be found but to vilifie and dc- 
 Wfe it-, for palfion ufeth this diamond but as a flint , to ftrik^ 
 Hiateriallfparklesofluftoutofit, whereas friendfhip lookes 
 upon the fire of this diamond as delighted only with the lufter 
 ofnaturcinthc fubftance of it , which refieds alwaies the 
 fpleador of the Creator unto a Pious and religious love. 
 
 But this high Spirituall point of friendiliip with women, 
 (where we have no defence by confanguinity againft the frail- 
 ty of flefli and blood j is not fo accefkble as we fliould pre- 
 fume cafily to reach it, many loves have ftray'd that pretend- 
 ed to fct out towards it-, therefore we cannot be too cautious 
 in this promifc to our felves of fecurity in fuch difficulties, for 
 our fpirit can make hofuch friendiliip with our fleili , as to 
 rely upon the fidelity thereof, without his own continuall vi- 
 
 1 Pet, 1. 17. gilancy •, wherefore S. Peters advife is very pertinent in thcfc 
 
 . inttUigences , Converfe infeare in this time of jour fojourmngy 
 
 for otherwife I -may prefage to you in the termes of the Pro- 
 
 ^f^J 47. J I" P^^^-} 'E'Vilf\)Allcome ufonjeu^andyou fhal not knorvfrem whence 
 it rifeth-j for friendiliip doth often y/hcn it is too much prefu- 
 med upon, rob upon the place it did firil pretend to guard, 
 being eafily tempted by the conveniency our fenfes finde in 
 that truft: And as thofe theeves are the hardlieft difcovered, 
 that can fo handfomely change their apparencies, upon the 
 place,as they need not flie upon it- fo friendfhip when it is de- 
 baufhed into pafTion, is very hardly deteded: For when it is 
 qoeftionedby Gods authoriz{;dexaminants , it rcfumeth the 
 lookes and fimilitudc of innocent friendiliip, and fo remain- 
 eth undifcovered, not onely by the exterior inqueft , but veiy 
 often it eludeth a iligbt interior fearch of our own confcience, 
 thereby proving the moft dangerous theef in the familiarities 
 with women: For this reafon I muft charge this admiflion of 
 friendfhip towards women , with this claufc of Saint Paul, 
 
 while 
 
5.8. \ confronted, ^yp 
 
 while puftand by faith^ frefume not ^ hut fear e^ for in this cafe 
 we may warrantably invert the rule oiSdmn^ohn^ and fay, i Ep,foh,^ 
 that perfecfl lovebringeth in feare : wherefore I will conclude i8. 
 this cafe with SolomGnsfeKte^cCj Blejfedts the man who feareth 
 altvayesy he that hardneth his heart jhallfdl into mifchiefe. 
 
 §.VIII. 
 
 T^he Conclujion framed upon all the premifed 
 T>ifcourfe , and our Love fafelj ad^ 
 drejfed, 
 
 NOw then upon thefe evidences, we may fairely caft 
 paffion in this chatge of Trcafon againft the Sovcraign 
 of all our love, and confequently, all libertine dif 
 courfe, and familiarities with women, may juftly be noted as 
 MalignantSjWhich legally in Religion ought to be fcqueftered-, 
 nay even fricndfliip it felfe (with perfons to be feared lyeth un- 
 der fome cloud^as requiring a continual fufpitious eye upon it, 
 to keepe it fafe from all intelligence with fcnfual appetites^in fo 
 much as when it is fincereft, it muft be watched with great pru- 
 dence to be kept fafe: for which caufe in ftead of aU thefe peril- 
 lous commerces of our love, I will prefcrre fo fecure an objed^ 
 to it,as Saint Augufline faith o^ix^Love hut^anddo what you will:, 
 this is the increated beauty of God, in which there is not only 
 no feare to be had of our cfVer-loving it, but even there is no 
 fear of our not beirfg out-loved by it,and fo our love is alwayes 
 fecurcdtous. 
 
 Therefore, O Soule ! Why docft thou halt and hefitate a- 
 bout the loving him, who muft needs love thee faithfully <: and 
 ' art fo prone to love that, which if it love thee at all, muft do it 
 perfidioully, either deceiving thee or fome other ; thou flialr al- 
 wayes be unhappy in loving fuch, which if another love, thou 
 
 A a 2 flialt 
 
igo TPafswn andT)el)Otiony ^c. Treat. 13. 
 
 {l)alt be ojffcnded^ or if they love another thou (halt be tormen- 
 ted: The love ofGod is exempted from all griefe or carc-,for 
 in his loving of others, thou fhalt joy, and that all may be in 
 love with him,thou ihalt wilb : This is the tranfcendent fuffici- 
 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 arc 
 infirme, fcanted and indigent, which aie not fufficient for the 
 loving of two, or the being beloved by two, without defraud- 
 ing of one of them. 
 
 You then, that by love fceke contentment, why do you love 
 that, which even the loving of, is difquiet ^ O love him, who 
 even in the neceffary difquiets of this life,can make you happy5 
 how idle is it to love fuch goods, which by loving thou de- 
 ferveft to want, and not to love that good,. where the ad of 
 loving is the fruition of itc' for God being beloved becommeth 
 yours: other goods when you love you become theirs, and 
 fo indeed you want-even your felfe by fuch 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 alonels all things. 
 . -> '^^ conclude, all you who have much to be forgiven for o- 
 iThej. 5.25. ^1^^^ 1^^^^ ^ transferre betimes all your affedions upon him, 
 where you may hope with the blelTed Penitent, To have much 
 forgiven youjfor loving much : Thus only you can hope to at- 
 tain to the ftate Saint Paul prefcribcth to abdmnfrom all appea- 
 rance of evilly that your whole Jpirit andfoitle and body may be 
 freferved blamelejfe to the comming of our Lard J-eft^ Chrifi-, 
 and God grant that our foules may meet him with the lamps 
 of the wife Virgins only lighted in thcm^ and then we flial'l be 
 rto-more in danger of ceafing to love what we fliould, v/hen 
 w.e enter into our mailers joy, which, is. eternaHlovc.. 
 
 rhe 
 
I- igl 
 
 The fourteenth T^reatife. 
 
 The Teflr and Ballance of Filiall and Mcr-- 
 ccnaryLove. 
 
 In five Sc(5tions. 
 §.I. 
 
 Of the value efLove^ and ^ods tolerating fome 
 mixture offelfe^reJ^eBs in it. 
 
 WHen Efdras had cleared to the feduccd people, 
 that the Law of God could not difpenfe with i Efd.io.i^,. 
 their retaining of fuch ftrange women of the 
 Land as lay in their bofomes, they pleaded for fon^ time to 
 make this painfull divorce, faying. It was not the worke of a day 
 or trvovSo methinks, many who are convinced in this point,of 
 the prohibition of this alien and ftrange conjundion of our 
 Love, which is the child of Cod, with vain paflion,the daugh- 
 ter of the earth, pretend thAtby degrees they .will fever this im- 
 purity from their loves, becaufe it requireth fomc time, and 
 much grace to make this divifion. 
 
 I confeffe, it is not the worke of a few good motions or re* 
 morfes,, it asketh as It were a melting and liquefaction of our 
 hearts^ to feparatethis droffe from the pure fubftance of love- 
 but we are fo much furthered towards this operation, as ihe 
 fire we muft worke it in cofteth nothing but the asking : It is 
 that which the Spoufe faith, are eoales of fire ^ and have a vehe^ 
 mentflame^znd. hath a fpeciall vertue to purse and calcine our ^anu g, ^',. 
 affedions-, according to the Vxo'^htis^.dvlcQ^of (efaratmgihe 
 furefrom the impure : and v;e may confidently call for tjiis iire 
 downe from heaven, by the Spirit of our mafter to confume. 
 
 A a 3 thele.- 
 
i8i ^ 7'riall of FiliaHy Treat.i^.. 
 
 thdVhis caQmkSj the comupifcefice of the eye^ and theconcupi- 
 fcence of thejiejl) ^thzt arc the oppofers of this purgation,and re- 
 finement of our hearts which he deraandeth of us, as filver fe- 
 ven times tryed. 
 
 Reflecting upon the examines of this receiver of hearts, 
 if we refolvc to trade with our loves for the 'Kingdomc of 
 heaven, we muft examine fincercly what temper of purity is 
 currant with God-, for as pafsion doth both lighten and vitiate 
 them in one kind, (o is there another fort of droffmes in our na- 
 ture, which doth often too much imbafc our love, by an over- 
 allay of fclfe re fpcd, that renderethi* too mercenary, and of 
 too low a value: it is very requifite then to be rightly enformcd 
 of the Standard by whofe purity all our love,that paffeth for 
 the purchafe of the Kingdom of heaven,muft be tryed &tcftcd. 
 
 In our contrad for heaven, there is a ftrange Angularity ,fincc 
 both the paiment and the purchafe,are one and the fame things 
 differing only in degrees of intenfion and purification^ for 
 I Ep.foh^A iiifirrHC and imperfed love is our price, and love perfeded and 
 S, confummate is our poffcfsion^namely,God who is love is all^& 
 
 as love is%ie beft thing even in heaven as well as in earth, it is 
 confonantly appointed for the chiefe commerce between them: 
 wherefore God asketh but the heart of man even for all him- 
 felf, & knowing that the heart in the moft entire tranfadion of 
 it felfe in this life, can remit but imperfedi and defecjtivc love: 
 we muft examine fcvercly what rates of impcrfednes God ad- 
 mittcth in our affedtions^ for in favour of our poverty, he ac- 
 cepteth fomc part of our payment, in that which is, as I may 
 fay, the bafe money of our nature, mercenary love, which he 
 alloweth for the conveniency of our indigent and decayed 
 cftate. 
 
 Methinks by this allufion we may appofitcly explain what 
 degree of allowablenes mercenary love may be accepted at^for 
 as bafe money is a meanes of commerce between the rich and 
 the poore, and is not commonly allowed in payments, above 
 , fomc low fumme ; fo God in condefcendence to the poverty 
 and ineommodity of our nature permitteth mercenary love in 
 
 fomc 
 
§.i. and Mercenary Lolpe. 183 
 
 fome proportion to be currant, between his plenty and our 
 penury, but will not accept our totall difcharge in it, we may 
 have fome felfe-refpedt in our afFe<5lions to God, that may re- 
 prefcnt to us our rewards, as a beneficiall traffique and corre- 
 fpondcnce^ but if we afligne all our love too partially to the in- 
 tercft of our private blemngs, we are in danger of lofing hea- 
 ven, by trading only for it-, by reafon this kind of love feemeth 
 totrcatwitl\ God only, as he is in heaven, not to affed hea- 
 vw as it is in God-,and fo we may faile of both, by this mif- 
 placing of them in our defire-, they who fceke God lirft, are 
 lure to find heaven with him,but they who lookc at heaven on- 
 ly, are not fo fure to find God: for in this Court the very afpi- 
 ring to the Kings favour is the acquiring it; and we know the 
 having grace and credit is a better fccurity for the making of 
 benefit, then the affcding of gaine, is an addrcfTc to the attain- 
 ing of favour. 
 
 This confidered , we muft be advifed , not to reckon too 
 much upon this bafer fpccies of mercenary love, for though ic 
 be admitted for fome part of our account, it will not be accep- 
 ted for the whole fumme of our purchafc,it muft be the gold r, 
 tryedmfre which the Angell advifeth us to provide, that muft 
 make the greatcft part of th^ price ©f that precious Pearle for 
 which we traffiquc : and this is flia/I love^ even as pure as wee 
 can refine it, in this our fordid conftitution : Wherefore I con- 
 ceive it will be expedient to liay out f>me pieces of both thefc 
 loves, that tliofe who defire to difcerne their differences, may 
 have fome facility to weigh their own difpofitions by thcle 
 portions of either of them exhibited as juft meafures, whereby 
 they may judge their due proportions. 
 
 SECT. 
 
i§^ . Triall of Filially Treat, i^* 
 
 §.ll. 
 
 Mercenary Love defined^ and the relying much 
 
 on it dijjhaded. 
 
 Ercenaiy Love, is that which afFed:cth (Jod chiefly, 
 in order to our own remuneration, and fo feemes to 
 looke up to heaven,rather as on a mirrour of reflexi- 
 Mtrcemry ' ^"' ^^^^ ^^ ^^ ^^^ cfTentiall fplendor of Gods prefence^wherc- 
 love definecn. by this afped on God feemes more referred to the fight of 
 our felves in him, then to the feeing of him in himfelfc : this 
 kind of love then favoureth much more of the minds immer- 
 fion in our fenfes, then of the fpirituall nature of the foule, 
 which by her own inftind pointeth back to heaven, in order to 
 a free returne to God fi;om whom llie iffued, rather then that 
 fhe is drawn thither by a reflexion on her felfe : and the more 
 the foule is abftradted from felfc-refped:s, the more genuine and 
 kindly return fhe maketh of love^ which free and ingenuous re- 
 afpiring to her own repatriation, we itnmt jilialllove, which is 
 to love God more fervently, for what he is to us by his own 
 nature,thcn for what we are promifed to be by his grace,which 
 is a due to God, who as he is a father to us, in fo admirable a 
 kind, as his love to us, not his delight, as in othar fathers, is 
 the occafion of our beings fo his being, rather then his blcffings 
 ought to be the objeft of our love. 
 
 But in our degenerated nature, mercenary love feemeth to be 
 the Elder Brother, yet as it is the fonne of the Bond-woman, 
 fo is it not the heire of the bleffing-, though God doth heare the 
 voice of this Ijhmael^ and affignes fome allowance to it, yet he 
 fettleth not the Covenant upon it : Filiall Love is our ifaac^ the 
 iffue of a free ingenuous Soule, the fpoufe of God, and of that 
 ftock, Chrifi^ as the Apoftle faith, is born in our hearts , and the 
 chiefe bleflings of chriftianity are entailed upon this feed of the 
 ^<?/^ (7^^/, Filial! Love. 
 
 Not- 
 
§A, and mercenary Love, 185 
 
 Notwithftanding we muft acknowledge this Ifojnael o^ mer- 
 cenary love to be a legitimate illuc, though of a lervile mother; 
 for lling David himielfe owneth the Linage of it, faying, / e.n- 
 clmed my heart t0 fcrforme thy fiat utes for reward : So as I do -PA'^« n^^ 
 not cenfure the matter , but advife the regulation of the mea- 
 fure of it : For it may be faid to be of the nature of Dwarfes, 
 which are an impcrfedlion,* not a perverfion of nature^ and fo 
 like them,the lefte it groweth^the better it remaineth, the little- 
 neffe of it making fome amends for the infirmity : And we may 
 fay aptly, that this kind of love, u permitted m for the hardnes 
 sfour hearts-^ for from the beginning it was not fo, fince we 
 know God made the foule to refled backe upon himfelf^dired- 
 ly , as a Beame emitted from his own goodnes-, and fo it was 
 to revert upon himjn as dire^i: a line,as Rayes are reverberated 
 upon the fubftaace from whence they iifue : But we know who 
 changed this courfe of the foulc of man, and taught her this 
 flexuous ferpentine motion o^felfe-lovej in which ihe feemeth 
 nowto revert to God: Vox felfe-love moveth in a pofture of 
 indirectnelfc and retorfion, winding and looking backe upon 
 felfe-refpects: yet Gods indulgence is fuch,as he tolerateth this 
 infirme> crooked regrefle of the foulc, when by the fuccour of 
 grace,the heart is follicitous to rectify and ftraighten the courfe 
 of our loves reflux, bending as little as we can in the obliquity 
 ofournature towards private references, and addieffing the 
 major part of our wiihes in heaven, to the glory of God . 
 
 When our hearts do fincercly aime and point at this ftraight 
 flia/I lozfefiodjlikc a tender father,doth rather companionate 
 then reproach the wrineffe and indirectnefs of ourpaces.in this 
 fecblenes of our feet,when our hearts are fet ftraight in this way 
 of our loving him, as we fee fathers dealc with little children, 
 which they call to them when they beginne to try to go alone, 
 when they fee them crofle their feet, and reele forward in their 
 wcake faltering motions, fometimes falling by the way, they 
 do rather cherifh them then chide them for this imbecility : 
 fo God, when he feeth the heart ftraining formrd, with the 
 bcft of our powers, towards a flmple immediate love of him, 
 
 B b^ doth 
 
i8^ Triall of Filially Treat, i^. 
 
 doth not difcouragc'this infirme ftaggering of our nature, be- 
 tween mercenaiy and filiall love^ and in conformity to this his 
 Method with his children, God faith by the Prophet^ I have 
 
 Hofea II. taught Ephraim togo^ and taken them by their armes^ and then 
 in condefcendence to our degenerous and ignoble nature, he 
 advanceth further, and faith, /^fr^w them rvith the cords of A- 
 dam , mth hands ofhveitlnt is, God prefenteth us with fuch at- 
 tra<flives, as affed moft our interefted conftitutions, which are 
 the objeds of remuneration, and private falary • and of thefe 
 threads, (made of the fleece as it were , of our own nature ^ he 
 vouchfafeth to frame cords to draw us, andfaftenustothc 
 loveofhim, butwe muft not take this mercifull indulgence 
 given to our defeduofities, as a difpenfation for the fordidnes 
 of our loves, but rather in a holy efrect and contention of gra- 
 titude, ft rain to love God the more purely, and irrefpectively 
 to our felves, in regard of the tranfcendent benignity^ of this 
 difpenfation. 
 
 This fuppofed, we ought to confider mercenary love under 
 the fame notion, as Saint P4«/ exhibits to us the Law of t^o- 
 fts^z% a Preceptor or Tutor to us in the childhood of our love, 
 to lead it by degrees to //m^/^i^^, which is the full age of our 
 
 Gal 3. 24. affeiftions: For indeed while our love is in this firft infancy, 
 our minds may be well faid to be in bondage under the ele- 
 ments of the world,rathcrferving upona fervilc contrad,then 
 a<5ling as heires of the Pxomifc-, miich dignity a Chriftian cvi- 
 denceth only by fiiiall Love: indeed the other fort is rather le- 
 gallthenevangelicall, and alone bringeth nothing to perfc- 
 &on> 
 
 SECT, 
 
 f 
 
§.:^. and Mercnaery love. 187 
 
 §. 1 1 1. 
 
 Ftliall love defcribed^andfomejlrong incenthes 
 prefentedto kindle it in us. 
 
 NOw then (zs the Jpofile faith, j Let m leave thefe ^^' tj l 
 pnnings and rudiments ef the doctrine of Chrifl ^ and ^ ^' ' 
 covet earnejlly the btfi gifts y and I will pew unto you a O^intL, iiv 
 more excellent way 'yby as much as the matter of the altar of 
 perfumes was more precious then that of Holocaufts , let us 
 then leave fouling our hands with this braflfe of mercenary 
 love, and fall a telling out this gold o^Filiall dile[tion, 
 
 Ftliall love is an adherence of our hearts to God, under this Filial lov^ 
 mixt notion, principally of his own being, and fecondarily of ^^fi»^<^* 
 our relation to him: So as this may be faid to be a repercufli- 
 on of his own light upon him, as nmply as our compounded 
 nature can refleS it, the light of Gods countenance impreffed 
 upon us, being by this love reverberated upon the divine na- 
 ture. From the eyes of the hand-maid, fxed upon the eye of her 
 miftrejfe^ more in order to the duty of her nature, then in pri- 
 vate ane(5lion to her felfe; So that this kind of love feemeth to 
 be ia the regeneration of man in the age of reafon, what the 
 foul is in his firft generation, to wit, the firft principle of life; 
 For our devotion is but as it were an Embrion before it re- 
 ceive this animation , which is induced by an infufion , even 
 of that love, wherewith God loveth himfelfe , finceitisthe 
 holy Spirit diffufed in our hearts , that quickneth and infor- 
 meth them by this kind of love: This is then the Onely fort 
 of affe<flion worthy of God , whereby wc returnc him that 
 part of the divine nature, we partake by his communication, 
 while we feem thus to remit the holy-Ghoft back to him out 
 of our hearts, loving God with the fame affe^flion , we derive 
 from this rcfidence in our foules. 
 
 Bb 2 Me- 
 
:S8 Triall of Filially Treat. 14.. 
 
 Mcthinks the dignity and piefent delight of this noble love 
 (though it were an unthrift anticipation in this our minority, 
 and were lo be difcountcd to us out of our future eftatc of 
 loving) might tempt a foule to take up for her prefent joy 
 and fatisfa(5ion,the fuavity and bleffcdne^e of this excellent 
 love; how much the rather ought we then afpire to this de- 
 grees of loving, when the eftate of our reverfion is reproved 
 proportionately to the degrees of this our anticipation:' This 
 may well be the Method of fuch a father, whofc portions to 
 his heires, are theinjoying himfelfe-, no wonder then, that the 
 deiire to preoccupate this ftate, fhould augment the childrens 
 inheritance: For the Father fwho is infinite love,) muft needs 
 be largeft to them who have advanced, to themfelves the moft 
 ofFiUa/i love: and the reafon is, that this Celeftiall Father 
 can reward nothing but his own gifts, afllgning alwayes fc- 
 cond benefits , by the mcafurcs of his firft liberality: and thus 
 the more he hath inriched us with this love, the more he remu- 
 nerateth the poifeflion of it ^ fo that mercenary love when it is 
 underflood^will be found to damnifie it felfe,by this proje(5lcd 
 economy of felfe-provifion: for in this commerce , ' all pri- 
 vate reference imbafeth fo much the fpccies wherewith wc 
 negotiate, as it falles in value , juft as much as it rifeth in 
 quantity. 
 
 When wc refled upon the ftate of humane nature, we may 
 colle(ft eafily, how much God defireth this corrcfppndencc. 
 o^ F Hi all love ^{\nct even hoTCiihc forfeiture of all our filiall 
 dignity, he tooke the rife of a nearer and firmer alliance of 
 our nature unto his, and faftned it fo to this filial conftiiution, 
 as he took it out of mans own power , ever to divide or fever 
 it againe from this relation ^ for even the finne of man can ne- 
 ver divorce our humanity now from this filiall ftate, fincc the 
 naturall Sonne of God, will now no more ceafe to be man, 
 then to be God, fo infeparably is our nature now fixed in this 
 filiall reference-, for though individuals may vby want ofFilUl 
 itf-z/f to the divine nature J feparatc themfelves from a blefTed 
 participation thereof in eternity, yet our nature can never fall 
 
 from 
 
§ . ,^. and Mercenary loDe. iSy 
 
 from this divine conjundion, but iliali remaine elevated above 
 that 01 Cherubims and Sera^hins to all eternity. 
 
 O who can contemplate this, and ccnfent to love God^lcfle 
 nobly then our preicnt nature will admit, confidering we have 
 even the nobleneflfe of our nature, now fet otit to us as an ob- 
 je<5t of our love ! for as it is in Jefm Chrijl , we cannot over- 
 love our own humanity: and fince God hath done as much 
 as was pofTible for him in honour of our nature , fhall man be 
 content to love this God, le0e then is pofTible for his confti- 
 tutionr'nay there are grave Divines, who indeare this obligati- 
 on upon our humanity by this fuppofition , that God loft the 
 love of much nobler creatures, by his preference of mans na- 
 ture before theirs ^ and if the fupreameft of all creatures, 
 thought this as a partiality to an unworthy fubjed , a provo- 
 cation to leave loving of God^ fhall not this prcfer'd creature 
 derive from hence a powerfuU motive to raifc and purifie his 
 love, in refped of this fo obliged propofure^ whereof the t^- 
 fofile gloricth, and infifteth much upon the prclation of the 
 (ttd (S Abraham^ before the nature o^ Angels , as one of the 
 ftrongeft inducements, to intereft our hearts in this filial affe- 
 dion^ 
 
 And fince God hath prefer'd the nature of man, before that 
 of Angels^ not oncly in point of honour , but likewife in the 
 part of fuccourr, why may we not fuppofe he valuefh more the 
 Jove ofmen,thenthatofv^^^f/i:'this conception mayfafely 
 bem^dcufeof, to incite us to the ftudying the abftradion 
 and fpiritualizing oui' loves, to the pureft degree of our com- 
 pound nature-, in which (the very difadvantage we have more 
 then pure fpirits in the devefturc of felfe-refpcds^ may be con- 
 verted into a conducement to the value of our purity , by rea- 
 fonthcoppofitionof ourbodyesinthis difinterefted love, is 
 counted to us an indearement of our hearts, when in this re- 
 ludancy of one halfe, we reduce our love to that decree, of 
 imphcity which is compatible with this our complexure-, 
 and as Saint Jerome faith of the chaftity of virgins compofcd 
 with that ot Angds^ There is more felicity in the one^ but more 
 
 B b 3 for- ' 
 
jpo Triall of Filially Treat, ij!^, 
 
 fortitude in the other: So we may fay refpcctivcly of their two 
 loveSj that there is more happyneffc in the one, but more He- 
 roickncffe in the other. 
 
 What Angelicall love exceedeth in the fineneffc of abftra- 
 ction, humane may anfwer in the fidelity of extraction , lincc 
 his is laboured and formed out of repugnant matter ^ for man 
 muft overcome, what Angels have not to refift , many matc- 
 riall adherencies incorporate in his fenfcs , infomuch as the 
 fonnes of men for the purifying their affections , muft (as it 
 were) ceafe to be themielvcs , and thefe fpirituali fubftances 
 for the fimplifying of their loves , need but reft and remainc 
 themfclves. 
 
 Wherefore in this ods of natures, in this act of loving , the 
 difficulty on mans part pafTeth as an allowance of fome dif- 
 parity in point of fineneffc and feparateneffe ^ and taking our 
 loves witn this allowance, they may be thought as currant 
 with God, as thofe abftra<^ed affedions facilitated by a more 
 £mple nature-, fo that when man figheth,(as the Jfoftle faith) 
 as Durthencd with invifcerate interefts, longing to put on tliis 
 pure (pirituall veftufe ofFiliall love, this kind of heavinelfe of 
 (pirit 3 may be faid to make his love weight in heaven^ and in- 
 deed the cafieft way to lighten this kind of burthen of fclfc- 
 refpedjistofighitaway by degrees-, for nothing loofeneth 
 and blowcth off more this duft about our hearts , then thefe 
 breathings and afpirations of the foulc in a refentment of 
 thofe impure mixtures, the body infufeth into her love to 
 God-,fo that we are, as I may fay , allowed what our nature 
 aboundeth the moft in, which is forrow , to make up that 
 wherein our love is the moft defedive , which is fimplicity 
 and immixture-, fince a pure and fincere forrow, for the mix- 
 ture and impurity of our affedions to this indulgent Father, 
 is accepted as a compenfation for the dcfed of pure and Filial 
 love. 
 
 SECT. 
 
S .^^ and Mercenary Loye. 
 
 §. IV. 
 
 Motives to Filiall love^ drawn from our feve^ 
 rail relations to God^ as alfofrom the dtgni^ 
 ty and advantages of thisjort of love. 
 
 LEt us obfcrve a little under what affeding notions the 
 divine Trinity vouchfafcth to exhibit it fclfe to the love 
 of man , the firft perfon under that of a father, the fe- 
 cond of a brother , the third of a comforter or a friend^fo that 
 the love of man may be faid to be an act wherein they have 
 all one indentity , while they are diftinguiflied into thefe three 
 obliging relations,iffuing out of the unity of love^thus the dei- 
 ty feemeth to draw it felfe out into thefe feveral lines of bene- 
 volence 5 to take in all the wayes and avenues to our love^ 
 (ince there is no inclination that is not futed and matched by 
 thefe agreeable correfpondencies , if our affeiftions do not fo 
 eafily afcend to the relation of a father, we have that of a bro- 
 ther, which is level and even with the current of our naturall 
 love, and if it feem to runne too ftilly and flow in this chan- 
 nell, we have the rcfpev5lofa friend and comforter to turn it 
 into, in which our affections may be faid to runne downward 
 in rcfpcct of their pleafant current, and fo to have the quicker 
 motion; thus hath the divine charity fitted all the fyrapathics 
 of our rationall nature, with competent and attractive mo- 
 tives to ingage our loves unto it ielfe. 
 
 Doth not then this Method prove what God faith by the 
 Frophet^VFhat could I do that I have net done for this generation? 
 ihail man then leave any thing undone,that his love may re- 
 tribute'^ 
 
 When the Trofhet 2LsVti]\m admiration of Gods conde- 
 fcendence,^^^<«f is inan that thou art thus r»indful ofhim-'. may 
 wenotanfwer, that though man was nothing but by QoA^ 
 
 mind- 
 
m2. Triall of Filially Treat. 14^ 
 
 minding bim, yctnowby that act of bounty , be is become 
 fonne, brother, and friend to God: Then may we not ask 
 now with preater wonder, What is man^ that he can be unmind- 
 fuHofGod< and attend to the loving himfelfe who is nothing, 
 rhereby deducting from his love to God, who offered him yet 
 * more for his affedtion, the becoming even like himfelfe , for 
 but loving him all he can, and fpecially when ielfe -love which 
 oppofeth this integrity, reduceth him to wOrfe then nothing- 
 furelynobodjrcanlerioufly ponder this ftateand obligation 
 of man, and not cry out with the Prodigally if he have hitherto 
 mifpent and diiTipatcd his love , Father I am unrvorthj to 
 leak u-^ontheein this r^/^^/^, and if he have not been fuch an 
 unthrifty neverthelelTe if he find much mercenary droffe flick- 
 ing upon his love, let. him humble himfelfe with the unfet- 
 led father in the GoJpel^confciUng^ Lord I love thee ^ but im- 
 purely, and do thou purge the impurity of my love , and love 
 that calleth in for this fuccour, groweth ftrong enough by 
 this difplicence of his weakneiTe. ^ 
 
 This indulgent difpenfion with our defecS^ive love , flowcth 
 from that gratious relation of friends to the Son of God: 
 which dignity feemeth fb firmly inflated in our nature , as the 
 A/rf«'2^-5^*conferrerofit didnotdegradc,even fudas^ after the forfei- 
 ture thereof, he was received with the title of friend^ when he 
 came to renounce all his rights to that conccffion, it feemeth 
 he was yet in a capacity of being reflored , if he would but 
 have pleaded by love and forrow for his reflauration , he 
 might have fold God, and yet have injoyed him , if he would 
 but have loved him after he had fold him ^ had he inflead of 
 caff ing the price of his difpairej into the materiall temple, 
 brouglit but back his faith and his love t(#fthe living temple, 
 caff ing himfelfe forward at his feet, as a counterfall to reco- 
 ver his falling backward when he fell from them , had he then 
 with penitent kiffes repai'd unto Chrifls feet, befought the ta- 
 king off that perfidious impudence which ff uck upon his lips, 
 we may well believe Chrifi would have received him in this 
 returne, with Friend thou art rvelcome^ comming with thefe 
 
 kiffes. 
 
S.4- and Mercenary loye. ip5 
 
 kiffcs .to fignc the Sonne of man's bring the Sonne of God, 
 and it is very probable he would then have equalized the good 
 theef. 
 
 O what cannot love obtainc of him who loved us fo 
 much , as he feemed not to love himfclfe in the e^pref- 
 fion of itf Let us then copy this love, as well as our dispro- 
 portions allow us, and afpire to fuch a diled:ion of him , as 
 may feeme a defertion, and even an exinanition of our felves, 
 which were as the ^/"^//f faith, the degrees of his love to us-, p/,//. 2. 7. 
 and in this our imitation of his love, we have a ftrange ad- 
 vantage of him-, for he was faine to take upon him the forme 
 of a fervant, to expreffe his cxcelfive charity , and we put on 
 a divine fimilitude in this our exhibition of pure difinterefted 
 love to him-, for we manifeft our partaking of. the divine na- 
 ture in this denudation of our own,when our love is refined 
 and purged from mercenary refpeds. 
 
 And when we penetrate into the divine nature , we perceive 
 that we are fo farre from lofing any thing by this felf-poft-po- 
 fure, as we lofe even no time in point of our remuneration: 
 For .here is no iiuerim between our loves looking on God for 
 him 'ei.'-e, ind the leeing our intcrefts in God,fince in the fame 
 inftant, our loves look diredly upward upon this mirour of 
 the Deity, it refle(5teth to us our own bleffedneffe, and the lefTe 
 we looked for our felves, the more we then fee of them , rc- 
 fplendent in that clarity. 
 
 This Celefliall mirrour, maketh a rcfledion much differing 
 from all materiall ones, for it doth not fend back to us the 
 fame image we fet before it,, but a farre better then we had 
 arty capacity to expofe unto it: for when our love looketh up- 
 on God, refer'd fimply to his own eflentiall purity : This fort 
 of mirrour returneth to us not fo much the image of our loves 
 to God, as tlie reprefentation of Gods love to us , by xt:x(on 
 we fee then God loving us, in this our intuition of his good- 
 neffe : which refledion Hieweth us a better character of this 
 manner of our love , then we could have prefigured to our 
 felves-, and when we behold our felves in that image of Gods 
 
 Cc lovini' 
 
% 
 
 ip^ TriaU of Filially TReat. i^. 
 
 loving us, we cannot overvalue our fclves under that notion, 
 io that this is a blefTed^and a fafe courfe , joyntly to pleafe 
 God, and humour our own nature in a felfc-complacency. 
 
 Thus have I endeavoured to figure thefe two loves, and I 
 have fct them both in the tabernacle.but in unequall ranks of 
 dignity, the one withoutjaniong the utentfils of braflfe , the 
 other within the viiil, among the inftrupients of gold : fo as 
 the moilignoble of thefe two fpecies, is allowed in the fer- 
 vice of religion in fome degree, but is not accepted fingle , as 
 fufficient for our religious oblation: For God tollerateth no 
 longer the infirmity of that love , whereof we our felves dif- 
 pence with the infutficiency,fo that the relying upon mercenA- 
 ry love, mzy decry it,while our difcbiming the meanneffe of it, 
 may hold it up current with him, to whom King David pay- 
 ing the pureft fpecies, faid., Thoffart my God^ and (tandefi in 
 ^f^l' no need of my goods. 
 
 Jdvifes in order to the preferring this fort of 
 Love andfraternall dtleBiony re^refented as 
 a gracious rule vpherehy to judge of our reBi-- 
 tude in filiall lore. 
 
 THefe two loves being thus fet by one another, fwherc- 
 .of I have not only drawn the feveral complexions,but 
 delivered the diverfe conftitutions, ) there is little 
 doubt which ofthem will be preferred, but much, which will 
 be rightly purfued-, for our degenerated nature is apt to be- 
 lieve that the verball preferring o^ Filiall hve^ is the having it: 
 and certainly, many who have beenneare it, have miffed of it, 
 by concluding they had attained it •, and many have lofl it, by 
 conceiving it might be kept, and left loofe without much at- 
 tendance, whereas they fliould remember that it is not- the 
 Spring of our fallen nature , that of it felfe rifeth to that point 
 from whence it fell-, it is the force of grace which can only * 
 
 raifc 
 
§.^, and Mercenary Loye. 195 
 
 raife and re-mount itt(xthis elevation-, and our ipirits mufl: 
 continually attend this operation of Grace, to force up this 
 pure affediion againft the rifings of our feniitivc appetites, 
 which make fteepe oppofitions to this reflux-, infomnch as if 
 this vvorke be not affiduoufly intended, our affedlions quickly 
 finke into the channell of our earthy nature, which is interefted 
 and mercenary love. 
 
 They who pretend to kcepe their hearts exalted, as the Pro- 
 phet faith, above the altitudes of the earth, in this purer ele- 
 ment of///4///f?i^^,mufl: watch it continually, when they hope 
 they have it, and ft ill pray for it as if they feared they had it - 
 not : and there is no ib ill fign of our having any of it, as our 
 prefuming we have enough of it -, as Saint Auguftine faith of 
 the knowledge of God, that he who hath fpeculatcd his nature 
 never fo long, when he commeth to think he hath found a 
 complcat definition of God, may be then faid to underftand 
 the leaft of him: So may I fay of FiliaJ/ love, they who have 
 been never fo long filling their heatrs with it, when th*ey pre- 
 fumc they are full enough, arc then the moft devoyded of it: 
 It is in our love, (referring to theimmenfity of God J as 
 in numbers relating to infinity, wherein any fumme never fo 
 great, when it is once caft up and ftai'd in any total , mav be 
 laid to be further from infinity then a much lelfer number, 
 which is ftill running on without any determined period: So 
 any degree of love to our Creator, being once voluntarily 
 bounded and circumfcribed, is farther off from our intermi- 
 nate duty of loving , then an affedion never fo much behind, 
 that is ftill advancing without apurpofe of termc or limi- •'^ 
 
 tatiorf. 
 
 This then may be an infallible note of the deficiency of our 
 love, when in any ft raine of interior fervor, we conclude we 
 may ftay our loves at fuch a pitch, and make plaines upon it, 
 never aiming at a higher flight, and this may be a fecure reft 
 for fuch hearts, as are yet never fo infirme in their loves , that 
 as long as they purfue fincerely the premotion and advance 
 of them, loving all they can, and refolving never to love leffe 
 
 C c 2 then 
 
ip^ TriallofFiliaUy Treat, i^. 
 
 then all, they can improve their loves by any folicitude , they 
 may believe they love enough, for nothing reacheth nearer 
 Gods aduall infinity, then this (as I may fay) optative infi- 
 nity in the foul of man, which though fhe can never reach the 
 other infinite exiftence, yet hath a pofTibility of never ftaying 
 or limitting her motions towards it: This cpnfideration drew 
 from Saint 5 ^r;?^r^ this elegant indearement of the capacity 
 of love, in thefe words to God, O othenvife incomer eh en jible 
 ij^iajeftj to afoul loving thee\thoufeemeJtc'om^rehenfible^ for 
 . though the conception of no foul or Sprit can comprehend thee^ 
 jet the love of a true lover of thee ^comprehendetk all thou art^ 
 .^ rvhenhe loveth all thy being^how great foever it be^ 
 
 What greater incentive can we wifli for the purifying our 
 love, then to conceive that capacity to be granted to our love 
 on earth, which is denyed to our underftanding even in hea- 
 ven, to wit, the full comprehenfion of Godr* but there is no 
 love unleffe perfed filiall, that canbeare this fo large afcripti- 
 on.- For our mercenary affection may be faid to look upon 
 divinity but as an object angular, onely as it pointeth unto 
 our felves,*and doth not fpread out fouls upon the fpherical 
 and circular form of the divine goodneffCjas it is it felfe , im- 
 bracing all forms and beings, which latitude and exparifion is 
 peculiar unto Filiall love^ as an operation o^ that all-compri- 
 Mem. ^. fing charity , diffufed in our hearts by the holj-Ghofi; For all 
 our love to God is infpired by himfelf,as the light inlightning, 
 maketh the light that is illuminated. 
 God hath provided fo kindly againft our miftaking of oilr 
 ^ way to this excellent love, as he hath fet us a fenfible mark to 
 
 ""■■ guide us by, which is fraternall love, which we have as a kind 
 
 ofvifible obje(5l3 whereby to direct our courfe-, fo that if our 
 love lofe fight of this mark,we may be fure it is out of the way 
 1 ^p. lohn, to filiall afkction, for the beloved A^oftle fin purfuit of his 
 4. 1 o. Mafters fpecifical difference given to know his difciples from 
 others, which was the loving of one another) giveth him the 
 li-c, that is fo bold as to fay he loveth God , when he hateth 
 ids brother: And furc it is a ipeciall mercy , the laying for us 
 
 thefe 
 
§.^. and mercenary Love. i()'j . 
 
 thcfe fcnfible ftcps of fociable dile(5lion, whereon we may feel 
 our hearts rifing up to that imperceptible objed of the Deity, 
 that bj hving what we do fee, we may dired the courfe of our 
 love to what we do not fee ^ii\vc wanted this land- mark,(;W here- 
 of the Pharifees took down the upper halfe, when they ilior- 
 tened the precept of loving our neighbour,to the length onely 
 of reciprocall friendfhip j our love would be much more expo- 
 fed to deviation, in the courfe to heaven •, For we know it is 
 much eafier to keep our way at land, where we have diverfe 
 fenfible marks for our guidance, and information of our ad- 
 vance, then at fea, where we keep our courfe by accounts of 
 art, and-little vifible diredions-, and our love to our brothers, 
 feemcth to be a paflage of our minds by land,lince in that mo- 
 tion, in our own element, we have many marks and fignes of 
 the reditudeof our love-, whereas the elevation of our loves 
 to the invifible being of God , feemeth to be a courfe at fea, 
 wherein we arc conduced onely by fpirituall and abftractcd 
 notions. . 
 
 We may therefore account our fclves much favoured by ha- 
 ving fraternal love as a fign & fecure token of our loves being 
 in a ftraight and rectified addrelTe to God,and the bofome-^//- 
 cifle oichrifi fixeth this, as the pole by which our love may 
 fafely fet his courfe to our Celefliall Father, affirming that He i e^* lohyi^ 
 who loveth bis brother, abidethtn light ^ and in him there is no 3.10. 
 fcandale-^ this is grounded on his Mailers affertion, that thefe- Mat.ii. 3^ 
 . cond precept of loving our brother , was like the ^rft of loving 
 God-^ and thefe two loves may (me thinks) be faid to be diffe- 
 rentrbut as the Divines fay, Gods attributes are diftinct from 
 his EflcncCjnot really in their own nature,though they are fe- 
 vered by diflinct conceptions in our underflandings,to wit of 
 Gods wifdome,goodnes,juftice,&c: we form conceptions di- 
 ftinct from his e{fence,which are all really the fame thing with 
 itrlnlike manner we frame diverfe notions of this charity, as it 
 is divided into thefe diflind-cxercifesvwhich is really the fame, 
 & is diftipguiflied onely by our underftanding , according to 
 thcfe fevcral refpects towards God and our brother-, for it is 
 
 Cc 3 the 
 
^?et. 1. 12. 
 
 ipS TriaUofFiliaU^&'c. Treat, i^. 
 
 the fame infpired love that ftreamcth it felfe into thefe diverfc 
 acts or operations : Let us then blefTe God for this precept of 
 :FrAUrndl love given us as a vifible pillar of fire , which while 
 we have \x\ our eye, we may be confident of being in our way, 
 to the term o^Filialllove confummate in the fight of our Fa- 
 ther , who is as yet vifible but m his images-, wherefore let us 
 .. attend unto this duty,<^ to a l/ghtfimmg in this our dark flace^ 
 mtill the day-flar ofFilialllove rife in our hearts. 
 
 Thus have I fet before you Chriftian Charity in the forme of 
 Jacobs ladder ^on which our love mufl afcend to him who refls 
 upon the top of it* and in this fimilitude mercenary love feera- 
 eth to anCwer well to the lower rounds neerefl the earth , on 
 which'our infirme nature is allowed to fet her firft fleps,and fo 
 to rife by degrees to the lij^permofl marches which touch hea- 
 ven, to the which none reacheth but filiall love, and our fra- 
 ternall charities feeme to be the fide-pieces which combine 
 and compaginate the whole frame-, fo that thefe three concur- 
 ' rencies do compleat the meanes of our foules re-afcent to her 
 Creator: And fince Chriflian grace is derived from the iiliall 
 relation in the Deity , Filiall love in this flate of our adoption 
 muft needs be the pillar & flrcngth of Chriftianity , which like 
 the pillars of the holiefl part o\ xhcTabernacleh^th. the head 
 cafi ofgold^ and the feet of fiver ^that is^it containeth not oncly 
 the purity and prccioufnes of fpeculative love^but the gliant- 
 nes and commerce of practicall charity, whereby the feet in 
 action, hold a proportionate value to the head in fpeculation; 
 thus by the intelligence of fpeculative^and the induflry of act- 
 ing charityjOur fouls are faf cly re-conveyed into our Fathers 
 bofome, where the portion of every child is no leffe then the 
 becom ming like the Lord of all, our elder brother Chrijl fe(us^ 
 yphofe Filial love hath purchafed this co- inheritance for uSjUp- 
 on this condition onely on our part, of loving our father and 
 his, with an affection copied after his-,and the liker we draw 
 this image,the more we ftiall refdnble him when we fhall be- 
 1 Epi. lohn. *^^^ YiVc him by once looking on him^ /^^ every om then that 
 ^ ' ^ ' hopeth this^ fanciijie his love, as his isfanHifed. 
 
 THE 
 
§.i. t6i 
 
 7 he fifteenth Treatife. 
 
 The Duties of a Chriftian towards 
 
 Enemies , 
 
 Divided into five Sections. 
 
 §. I. 
 The frecept of loving Enemies, fveetned by 
 many ^afons drax^n from Qhrijls injojn^ 
 ingit, and his aBingit. 
 
 NEver man (pake like thlf, MdoMV Savhrs enemies of lohny. 
 him, when they came armed with Malice, and Au- 
 thority to offer him violence : This fingular attribu- 
 tion was due to all he faidjbut cannot, me thinks,bc 
 more appofvie to any thing he uttered, then to this injundion 
 oi^L9ve four enemies ^ do go^d to them that hate your, TheMatth. j. 
 ftrangenefs of this precept fccmech to imply , That the Au- '*** 
 thor of Nature onely could be the propofei of it , bccaufe 
 the complyment with it feemeth to require a reverfal of the 
 inftin(5ts of Nature , and looks like a greater undertaking, 
 then the re-edifying the Temple in three days •, this feem- 
 ing as many miracles propofed, as there arc Humane tempers 
 in the world to be wrought upon : For the anfwering of 
 Hatted and Injury with Love and Charity, feemeth more 
 incompetent with our Nature, then the propoficion which 
 pofed Nicodemus , (ince it may be faid to be Icfs ftrange for lohn j: 
 Nature to revert to what (he hath once been, then to tran- 
 fcend fo much her own difpofitions , as to be raifed from a 
 Humane to an Angelical temper: For in this ftate of Charity, 
 
 M-na the 
 
i66 Chri^ian Duties Treat.ij?. 
 
 the fpirit feems no ways ading by the impulfes of the fenfes. 
 Me thinks thofe CGelcftial Do^rines fiiould have at- 
 tefted to his enemies, that it could be no Icfs then the Creator 
 of Men and Angels, that could undertake thefe Convetfions 
 of old men intO£hildren,and all men as ic wercjnto Angelsj 
 and he ic was indeed who propofed this renovation and ex- 
 altation of our Nature: and well might he do it, who had 
 in his peifon brought God into Infancy, and Man into Divi- 
 nity. We may ficly then proclaim of him, with them that 
 heard him, referring fpcciaily. to this article, of Lovmi^ ene- 
 mies^ that he taught not as the Scribes^ bttt as having power : 
 * For the Dodors of the Law durft fo little prefs this duty up- 
 on the people, though it were contained in'their Command- 
 ments, as in complyance with the hard nefs of their hearts, 
 they ventured rather to allow a Bill of Divorce to their 
 loves.in this cafe of conforting with enemies^and in this per-» 
 verted liberty, Chrifl found the people ftrongly habituated. 
 Inforouch as we may fay not improperly. That our 
 aM»c.,r. ///^^ Py/V/? found the fire of this Charity, which came 
 H- . out of the flames of CMount Sinai^ as much altered inap-; 
 parencc, as Nehemias did the fire of the Altar, that had been 
 hid during the Captivity, which feemed turned into a thick 
 water : And Chrift ^e(us^ like Nehemias^ took the fame mat- 
 ter of the former precept, and fpread it again upon the Altar, 
 and extracted the fir ft fire out of it -, for our High Priefl ex- 
 plicated and unfolded this precept of Loving our mighhtrs^ 
 the vertue whereof had long layen concealed, and leemcd 
 raiher turned into a thick water of bitternefs againfl enemies, 
 then to retain any fpark of love for them : But Chrifi by his 
 explication and dilating of this precept , hath revived the 
 £iie that lay covered in it , and replaced it on his Altars, 
 which kindleth now one of the bed fraelling Sacrifices wc 
 offer up in the Temples of the Holy Ghofi, which is the loving 
 iff enemies J and doing good to thole that hate us . 
 
 This may at fiift fight feem fuch a burthen laid upon 
 Chrijiiam^ as their fat hers mid m hear ^ but when we look 
 
 upon 
 
§, u tm^rds Enmies. i6j 
 
 upon the donative given at the fame time that the Impoficion 
 was laid, wc may acknowledge thcfe retributions, not to be 
 tythcs or firflr- fruits of that treafure which is difpcnfed to us 
 for our inablcments to this difchargc, fince the grace of 
 Chri(l ^tfm pafTeth all undcrftanding much more, then this 
 prectpt tranfcendeth natural rcafon • For fingle morality 
 hath by the hands of the Philofbphers, affedcd to draw an 
 exterior colouring of this image of Chariry, in arrogadng 
 impallivcncfs unto humane wifdom.' We then, unto whom 
 the Divine wifdom hath imparted it fclf info admirable a 
 riianer, teaching andading this office, may well avow the 
 gift to be much greater then the charge : And truly, whca 
 they are ballanced together, this order feemeth more anin- 
 franchifing, then a fettering of our Nature, which without 
 it feemeth rather bound, then frc-c to revenge, fuch is the do- 
 minion of our irritated pallions^ fothat Chrift,bythisin- 
 jundion, may be faid to have fet us at liberty, not to fcek 
 ouf own vindications, wherein the violence of our Nature 
 fcemed before to ravifli us of Free-will : wherefore even in 
 this point, wherein the Go(^d feemeth the moft coercive ancl 
 conftraining, it may rightly be faid to be the Larv of Lthertj • 
 he that in our Nature led captivity captive by this fort of Cha- 
 rity , hath given the fame gift unto men, as his members, * ^^* '• 
 wbc^ cby ihcy are inabled to triumph by the fame love over 
 all toraign and intrinfique enmities. 
 
 We then who may own a participation of the Divine 
 Nature,cannot juflly except againft this obligation,of z^lng 
 more by the infpirations of that Nature, then by the inftin^fls 
 of our own • and our Savior feemeth to have affe(5tcd fo 
 much, the invifcerating this difpofidon in our hearts, as he 
 claimeih the fiifl introdudion of this precept, to recommend 
 itto u$,as a fpecial property of his miition, that the kindenefs 
 to his perfon might fweeten the afperity of the command,hc 
 faith, he givethusthis as anepif commandment^ To love one an- Ioh.ij j4. 
 ether J and thus owneth the having inftituted, what he did but 
 redintegrate 5 it feemeth he meant (by fettlng the moft he 
 
 Mm a could 
 
i6S Chrijlidn T)uties Treat.i^. 
 
 could of himfclf to this order) to work the better upon our 
 Nature, by that fympathy which is more fenfible between 
 him and us, then between us and the other pcrfonsof the 
 Trinitj 5 and furcly all the prints of this duty were fo efaced, 
 as thefe conjuR(5lions co exiftingin Chrifls pcrfbn, feemcd 
 requifite to induce this renovation 5-1'/^. Man for a capacity 
 of fuffering from enemies for our example ; and (7^^ for a 
 power of imparting an ability of imitating fuch returns of 
 love, to injuries and violations. 
 
 But fuppofing thcfe two capacities, united in the perfon of 
 the preceptcr of this conformity, the newnefs of fuch a per- 
 fon takcth off all wonder, from any innovation can be in- 
 duced by fuch a Miniftery 5 And, me thinks, we may fay of 
 I Cor. I J. this Dodrine o{ Loving enemies ^ as S. Paul did of that of 
 •♦• theRcfurredion of the dead fthough in this point Chrifis 
 
 infirmity and paffivenefs promoteth the Commandment, at* 
 in the other his prerogative and exemption evinceth the arti- 
 cle) That // Chrifi had not rifen from the dead^ the preaching of 
 % * the Go/pel would have been vain : So if Chrifi had not forgiven 
 
 his enemies his death, and returned them love and benefits 
 for all their provocations, the preaching of this article would 
 have been of little efficacy 5 for we know Chrift found it 
 wholly antiquated in the Law, and how lictk is it a^^uated in 
 the time of ihtGof^el^ wich the help even of chrifts prece- 
 dent i though hendycd for his enemiesand requires of us but 
 the living with ours as if they were our friends ^ this is but 
 a favorable exadion, were the retribution claimed but by 
 an equal ; when God himfelf is then the fufferer, as well as 
 the impofer , how can we be af^dtcd more wich Humane 
 enmity, then with this Divine friendihtp 5 and leave f 3II0W- 
 ing of Gods patern of charity, to copy out Mans draught 
 ot malignity, in his offending both God and his Brother i 
 Muft not this preference of the example even of them wc 
 hate, before that of God, appear a flrange ingratitude, when 
 we calmly rcfled upon it, fince God hath been fo folicitous, 
 both for the cure and comfort of our infirm Nature , as he 
 
 hidi^iB- 
 
5.1. tmards Enemies. %6p 
 
 himfelf, in the pcrfon of Chri(t fefut^ chofe to want all thofe 
 things, the cupidities whereof do ufc to deprave and vitiate 
 our afFedions, that by his contemning them, they might be 
 deprifed and vilified to our appetites^ nor hath he (laid at 
 this privation, but paffcd on, even to an affumption and tole- 
 ration of all thofe things, whereof the terror and apprehenfi- 
 on ufcth to divert us from the preference of his verities, that 
 by his fociety we might be reconciled to theft averfions, 
 and animated in the purfuance of his preferences. 
 
 Would we but confider then the remiflRon of Offences 
 to one another, as a debt we owe our Savior Chrifl^ we might 
 repute it a blcfling to have fomeof that fpecies of Charity 
 to repay unto him, wherein he hath given us no lefs a trca- 
 fure then our own Salvation ^ and without the help of ene- 
 mies we could have none of this precious fpecies of love, 
 which Chrifi fo highly valueth, infomuch as our friends and 
 favorers may be faid not to be fo ufef ul to us, as our afflidcrs 
 and maligners, when we make the befl of them •, for they 
 indebt us more and more to Godj and ihefehclp towards 
 our difchargc and acquittance, by a means of, paying, in 
 fome partjof the mofl difficult conformity we owe in Chr/fli' 
 an Religion : And we may obfcrvc, That Chrift hath intailed M.tvh. f. 
 moft of his Beatitudes upon fuchcflates as come to us by 
 enemies, not by friends, as all forts of fufferances • and thjt 
 friends commonly do kfs for ns then wertqiire, whereas 
 enemies in this rcfpcd do more for us then wc can wi(h,(ince 
 out of their iniquiry we may raifc friends^ tlut pail receive m 
 into the eternal Tahernacles, 
 
 This bitter fruit, planted in the middle of Chrlflimity, 
 and commanded tobe taftcdof , is asi: were the countcr- 
 poyfon of that which was at fii ft forbidden •. the breach of 
 :vhich order induced the neceflfity of this^ and this whole- 
 fome plant, as it is defigned to cure the venome of the other, 
 fohath it contrary properties, as the fiift was fiir to the 
 eye, and pleafant to the tafte, but mortal in the operation •, fo 
 this is unpleafant to the fight, and unfavory to the palate, 
 
 buf 
 
but medicinal in the cffcd^ this all ytth the heat of our 
 feavcridi paflions, cspcdoratcth all luch obftiU<5tions as 
 might impoftume in our breafts, md dra wcth away the viru- 
 leneyof all thofc poyfoned arrows that wound our flcfh; 
 infomuch as that promife {cemcth truly annexed to 'his, 
 which was deceitfully given wich the forbidden fruit; for 
 this doch really open our eyes, and (hew us the trucdiftm- 
 ^ion between good and evil, whereof we are commonly 
 ignorant, till thedile^tion of enemies giveth us this light, to 
 difcern injuries and offences to be no evils to us, without our 
 helping them to that mifchief, fincetheevilof p in can ne- 
 ver change the fpecies into that of guilt, but by our own 
 voluntary tranflacion. 
 
 §.II. 
 
 The averfenefs to thisT>uty artfeth from our 
 corrupted 3\(jturey promoted by divers 
 ^ Jubtile Temptations of our great Enemy. 
 
 Since our firft Parents Reafon was vitiated by this Tem- 
 ptation, of difcrrning good and evil, there is defcend- 
 ed on us a curioficy of having them in this life ftill of 
 our own making, and fo out of our fellow cfeatures 
 we make this compofition of good and evil, by the rule of 
 our private appetites : Thus cometh in that fuppofed variety 
 of thefe two qualities (the objeds of all our paflions) which 
 God hath no hand in •, for we attribute commonly thcle 
 properties to thing's, as they refpedl our fenfitivc appetite, by 
 which means, as many falfc goods as our fancies compofe, 
 fb many true ills we frame by the fame work 5 for the want 
 of fuch apprehended goods, is always accounted a real evil, 
 and the fruition of them is likely inefFcd, what the priva- 
 tion is but fuppofed. Thus Goi fuffereth things which 
 
 have 
 
5. %• tmards Enemiesl tyi 
 
 have no true goodnefs, to wovk upon our imag'nation, under 
 real apparances , and fo to anxiare us as effc»5i:ually, as if they 
 were finccrcly whatthey are fancied by us ^ tbisis verified 
 by the common experiment of our being To truly afflided 
 and perplexed, eiihcrbythe defeature, or in the purfuit of 
 vaindcfircs- and this vafTallation is a penalty fet by the true 
 Judge of all things, upon our attempc to defign, of our own 
 heads, the forms of good and evil, whereof the right 3p- 
 prehenfion confifteth in judging of all things, as they re- 
 fped the fupreme and ukimacc good of our being- by re- 
 ference whercunto we {h.dl difcern nothing to be an evil, that 
 doth not dcflcift from the re(5titude of that line which is 
 drawn to the Centre of goodneis, by the hand of him who 
 is him f elf this Centre, Tr»^/' /> feifj and the way toit^ ashc lohni4.^i . 
 termech himlclf ^ and our path is lined out to us by his hand, 
 whichhath drawn for us a trace of lelf-denial. 
 
 So that in our peregrination through this world , we arc 
 not to go as if we were taking the air, where the faireft and 
 pleafantcft way Icadeth always to our end, but as Travellers 
 and Pilgiims we muft keep on the ftraight narrow way, , 
 which C^y/y? hath marked us, though it feem never foafpe- 
 rous and unplcafant, refolving with the Rojal Prefhet , for the PAl.itf.4.4 
 wo^ds of his lifts to keep hard wap : N ly, in this our paiTage, 
 our enemies feem to be our fureft guides, fincc we may take 
 a certain mark from them of our being in the way, which is 
 our loving them •, and from our friends we can take no fuch 
 affurance, for our kindcnefs and love to them doth very of- 
 ten mil lead us into the by- ways of our inclinations-, fo while . 
 wc love but thofe that love us, we know our leader telkth 
 us, we may be ftill in the ways of the Gentiles ^ but vyhen we. 
 love thofe that perfccutc us, and do good to thofc who hate 
 us, tiiis is an unqueftionable mark of 7he ftraight and narrepf 
 waj^ treading in Chrifis very prints and vdlages , in confor- ^ -^^/t^^ 
 mity to this rule of his dear Difciple^\n this pomt of Charity, ' 
 fie that faith he abideth tnhirrt^ ought hiwfelf alfotowalk as iloJmi.^* 
 ht hath walktd. 
 
 The 
 
l^x Chriftian Duties Treat.i^. 
 
 The great enemy of our Nature, who findcth the ob- 
 fcrvance ot this new difficult command, a proper expedient 
 to repair the tranlgrelTion of the firft fo eafie precept, inter- 
 pofcth all his fubcilty to divert this obedience, and he findcth 
 this atempt nothing fo hard a work as his firft circumvention: 
 for in this point he hath our Nature already gained to help 
 him.whcreas in his firft cnterprife it was fortifi'd againft him^ 
 in this cafe he maketh ufe of our eyes, being unhaj pily open, 
 and prcfentcth us injuries, perfecutions and hatred, as fo hor- 
 rid objc(5ls, that in their company he covcreth even his own 
 deformity, and appeareth lovely er then they, to our imagi- 
 nation, m that light he fetteth himfclf by them ^ fo as bis 
 own fouler enmity in the fuggeftion of malice and revenge 
 > is not difcerned : and he is much bolder in this counfcl , then 
 
 he was in his firft perfwafion, for then he was fain to flatter 
 us with the hope of having our eyes opened , and becoming 
 like Gods, to be able to deceive us ^ Jbut now he prefumech 
 to carry our w411s by another kindeof infinuation, which is 
 that of fear to become like inanimate creatures , having the 
 eye of fenfe ftiucupand blinded by the conformity to this 
 precept, the fubmimon whereunto is repre fenced by him as 
 "^^^^^ sn ex amin ation and deftru^ion of our fenfe : And our Na- 
 ture(which ftandcth too well affeded to all propofitions that 
 fcem to defend the lights of Senfe) is ready to take this ene- 
 mies part in this determent and icitation againft all our other 
 cnemics,whereby the Serpent is commonly fuccefsful.in the 
 difcrediting this counterpoyfon of mortification, prefcribed 
 for the killing of his firft venome of difobedience. 
 
 If wc butrefled upon our firft conftitution and integrity, 
 we (hall eafily confefs this to be but juft , that our Nature, 
 which had but one commandment for her reftraint , and 
 broke that through a curiofityof enlarging her lights and 
 capacities, fhould now be enjoyned to expiate part of this 
 fault, by this clofing of her eyes, and contradi(aion of her 
 own fenfe, in fubmilfion to this commandment, fo repug- 
 nant to oir vitiated Reafon •, fo that were this impo(cd 
 
 rimjJly 
 
§.%. tabards Enemies. zj} 
 
 fimplv as a puniihtnent upon our criminal Nature , it could 
 fcem out equal, that flic who had introduced enemies and in- 
 juries into this world , (hould be obliged not onely to for- 
 give, but to love and benefit them ♦, yet God is fo indulgent^ 
 asinfteadof cxading this duty, as a finefet upon ourfirft 
 forfeit, he feemeth to treat with us for the fale of cvx Re- 
 venges, as if they were Proprieties he would purchalc from 
 us, and ofFereth us no lefs then his eternal Love for our tem- 
 porary dilediion of enemies : Neverthelcfs^how few are there 
 that will part with this illcgkimate title to Revenge^even up- 
 on thefc terms. Our paffions truly confidered,are ftated only 
 upon Reverfions, by reafbn they lay out always our prcfcnt 
 peace upon fome fuccceding expeiSation , yet they had ra- 
 ther trufl their own powers , which can give them no fe- 
 curity of their wifhes, then refign their interefts to God 
 for fuch an exchange, as his promife of an eternal Triumph 
 over all enemies 5 and fb likely, in ftead of accepting this 
 proffer of God (which he is fo gracious as to make even 
 his own propriety, which is all Revenge 5 our chief ftu- 
 dy fecketh how to evade the obligation of this precept, 
 and how we may draw our particular averfions and animo- 
 fitiesout of the compafsof this order) whereby we often 
 make the party declared againft it (v/z. Our private vicious 
 Reafon) judge of the fence of this Commandment of, Ltve 
 yeur enemies^ and do good to them that hate you. 
 
 The mofi part of the world take the Cme courfe to fblvc 
 the difficulty they apprehend, as K^Uxander did with the 
 Cordianknot^ they will not take the pains to bow this pre- 
 cept, but break it out- right by a negle(a and inconfideration 
 of it ; Others that would feem more reverent, are ingenious 
 to elude it by way of explication 5 by this means many bo^y 
 it, fo as to make it fcem flanding bent to their peculiar difpo- 
 fition 5 and fuch humors ufe thefc words, Love pur enemies^ 
 as fome do, 7hU ism-jhody^ they ftiip them of all their li- 
 teral fence, becaufe they fcem fo crols and oppoflte to their 
 Reafon in a literal admiflion, they will not receive them in 
 other then a figurative meaning , rcje(5ling the reality figni* 
 
 N n fed 
 
5^74 ChrifiimDutiei TREAT.iji. 
 
 fied)byithofe words : Thus do thofe that would elude this 
 precept of Love pur enemies^ becaufe they finde this Com- 
 mand To averfe to Humane fcnfe in the literal acception, they 
 would have it underflood but as a icindeof figurative ex-^ 
 preffion, to evade the reality of this duty, and (o pretend to 
 be obliged onely to fome excerior fhcvv and fuperficies of 
 civility and fair behavior to enennies (which is indeed but 
 the figure or reprefentation of Love) while they decline the 
 real prefence of Fraternal Charity 5 the reality whereof hath 
 no lefs fubftantiai a patern , then that of Chri(i fefus*s love 
 fahn 13. .unto us, given in this form, o^ mrv cemmAndment I give 
 34. toyou^thatyou lovt one another yos I loArve loved you. 
 
 It is not therefore fo much the obfcure, as the hard faying 
 that averteth the conformity of our Caphamaites in this Ar- 
 ticle- and alas 5 how many are there who arc not fcanda- 
 lized at this hard faying, which feemeth fo to their Reafon, 
 in the point of Faith concerning Chrifts Natural body, who 
 do notwithftanding go back upon this Article of love to his 
 Myftical^ It is therefore rcquifite to plain and fmoothc 
 fome what the rough furface of this Command •, for which 
 effect there needeth onely an unfolding and deplication of 
 theinfideof thisorder, to fhew, it is not fo afperous and 
 thorny as our Nature apprehendeth it by the firft glances 
 that light upon it. 
 
 S. III. 
 
 7he relation 'wherein all Enemies are to be 
 kved^ and idihat offices are indiffenfably 
 due to them, the omifsions 'whereof can he 
 redeemed by no other fort of Tieties. 
 
 F ever there were a jufl occafion of hatred given, it was 
 that man had when he firft perceived the injury he had 
 received from woman feeing his own and her nakednefs 
 
 be- 
 
 I 
 
S.5. 
 
 tot^ards Eriemksl iyf 
 
 become as it were a mimoirj hat re fleded to him the figure of '^^.r^ ^J 
 Death in his own face : How came it then to pafs, thar this 
 paflion of Revenge (which is likely the ftrongeft at the fi.ft 
 ftraining, all paffions being now fo newly broken loofe ia 
 the minde of t^dam) did not declare feme violent rcfent- 
 mentof this provocation, and fall into anaverfion againft 
 hisTemptrefs^ Sure it was, that he (who had ftill fo clear 
 a light of his own Nature left (hining in him) difcerncdthe 
 Image of God remaining ftill upon her 5 which objed he 
 faw deferved love and affcdion. 
 
 This charadcr, as it was not efaced by this occafion 
 (which was the feed of all injuries that have fprung up ever 
 fjncej fo it remaineth ftill indelible in all Humane enemies : 
 And as no iniquity can expunge that Image ^ Co is there al- 
 ways left that objed for our love in Humane Nature, evert 
 when it is the worft disfigured to us by any demerit of in- 
 dividuals to our particular : Unto this charader is that love 
 referred, which is by command afligned to our private ene- 
 mies, whom we are not ordained to love under the notion of 
 haters of us, nor to blefs in relation to their curfing us , for 
 this were to propofe that for the obje^St of our love, to which 
 God cannot be reconciled , as Evil and Vicioufnefs 5 nor 
 could our Mafter and Law- giver love any , bccaufc they 
 hated him : we may rather fay. That becaufc he did not love 
 to be hated, he came even from Heaven to make friends of 
 his enemies, that were capable of this Converfion , and 
 fhewed no love even unto Angels, in refped of the inflex- 
 iblenefsof their Nature, after their declared enmity; buc 
 we can have no irreconcileable enemies, (Ince Humane Na- 
 ture is not invariable after judgement, like Angelical, 
 
 Therefore all our Charity commanded for enemies, Is In 
 order to the working on them,by differing impreflions,being 
 defigned to recSlifie their enormity, not to confirm their 
 crookednefs •, for we arc not obliged to any offices towards 
 enemies, that are likely to continue and foment their pravity 
 or malevolence. After our (incere and cordial forgiveneO, 
 alhhc afliftancc we arc bound conftantly torender ihem, 
 
 Nn 1 is 
 
%^6 Chnflim T)uties Treat,i5. 
 
 is Spiritual, in fervent and devout interccfldons to God for 
 their rccipifcence and reftitution to his Grace. Temporal be- 
 nefits are precifely due to them oncly in cafes of their ex- 
 treme neceflities , and in fuch proportions as rife not to the 
 enabling them for thofe ill eEFeds we may juftly apprehend 
 from their ability, what falls within our ordained duty, is. 
 The not excluding them in any publikc diftribution of our 
 benificences , in relation to our piivate difcords, and the 
 keeping ourmindes difpolcd tofuccourand accommodate 
 their particular diftrefleSj in cafe of their occurring and pre- 
 fcnting thcmfelves to our charity. 
 
 This is the term our Charity is pofitivcly commanded to 
 reach unto, what it exceedeth this point is a free- will -offer- 
 ing, which pafleth forward from the precept towards the 
 perfedion of Piety ^ fo that the pofitive exa^ion in this du- 
 ty, canfeem fevers oncly to fuch as are pinched with any 
 of the ftraight orders of Chriftian Religion •, for all the ex- 
 terior offices of obligation, refped onely the neceflities of 
 enemies, which our Nature hath no averfion to loot upon, 
 and it mufl be a very perverfe temper that roufl not be moved 
 to Charity by the ftate of fuperiority over an enemy; be- 
 fides, all our Supplies and Minifleries, both Spiritual and 
 Temporal, are diredcd by God towards the converfion of 
 our enemies into friends •, and in that refpe(5t we feem alow- 
 cd a profpedl of fomeprefent intercfl in all our offices , for 
 the coals we are to intend the heaping on the heads of our 
 adverfaries by our benevolences^ are fuch as aic kindled in 
 our own hearts, of Fraternal Charity-, they are not to be 
 propofed as fuel to Gods fiery indignation againfl thcm5a$ 
 is familiarly mifconceived by m^ny femi-Chn ft ians. 
 
 When wc ponder then (even but rationally) this duty, we 
 {hall finde it lighten in our hands the more we weigh it ; for; 
 what is commonly faid of Death , forteth well with this 
 precept, vi:^. That it look^th horridly at the firft afpcdt, but 
 the longer it is looked upon, the lefs formidable it groweth, 
 and by degrees it becometh familiar and unoffcnfive to our 
 tninde. In like maner the terror of this precept confifleth 
 
 in 
 
§.^. tmards Enemies. ify 
 
 in the firft aboard of it to our vicious Nature: the difcouf- 
 fing and acquaimancc wich itopenethto us the underftand- 
 ing of ic, by which we are eafily reconciled to our firft pre- 
 judice of the fevere countenance of this commandment - 
 and when we behold ic in the form refle^fled from thelighc 
 of the Gentiles , all Chrijtians fee themfelves fellow members 
 of one bd-j : In which refptd the refencment of offences 
 may fcem as unnatural, as our hating a wounded part of our 
 body, becaufe it paincth and diftempereth the other : Doth 
 any body projed^ a revenge againft his feec, for having flum- 
 bled and fain and hart his face^ All wrongs and injuries 
 done to one another, are (in the conflitution of Chriftianity) 
 but the failings and defc(5ls of one portion of the body, 
 whereby another is prejudiced . 
 
 Let them therefore who are Co mindeful of thofe words 
 of the i^pojtle^ in mt hMing^ but cherijhing their ctvn fiifh^ Eph.^.29. 
 remember of thcfeof the fame hand. That we are> admen- Eph,^,26» 
 hers of one another-^ and fo malice feemethto incur this in- 
 congruity of hating part of our felvcs , if we allow our 
 neighbor that relation to us which S. PauI afligncth him : 
 If we would rather follow this methoi , of giving msre iCenii, 
 Abundant honorio the infirmer members ^ confidering all injuries 24, 
 proceeding from fomeweak'iefs and infirmity in theoffcn- 
 five portion of the body, this would be a prevention of 
 that Schifm fo much cenfured by the {^poftU', and this 
 courfc would keep the part offended from pain and vexation, 
 whereas the other of Tefentment doth bu[ indeed chafe and 
 inflame the fore. 
 
 The Stfiicks with the Ninevites will rife up in judgement; 
 againft the viperous generation of our Non- Conformifts to 
 this Do<^inc, when they upon the preaching of the voyce 
 of "Nature, undertook to fupprefs and mortifie thefe paf- 
 fions of Anger and Revenge : May not we then (who have 
 another maner of Didator of this precept , evtn the Au- 
 thor of Nature perfbnally adingthis propofition, as well 
 as preaching this obfervance) fitly fay to the Raiionalifts of 
 this Age, what our Maftcr. did to the icf ra(5lory of his> upon 1 
 
zyS Chripan duties Treatj^t. 
 
 no unlike occafion, being upon the cafting out of evil Spi- 
 rits, if even your own children pretend todifpoffefs their 
 niindes of all malignity, and to have the dominion of all 
 pafifions, fhall not they be your Judges, and condemn fuch, 
 as with the fuccourof Grace con joyncd to reafon , do not 
 
 Luke II. undertake the fubjedion of this pailion to the precept and 
 
 ip. example of our Divine Dire(5tcr f 
 
 Johnj,')* The Hoi) Ghofi intended this furcly as a high reproach to 
 Chrifls nearcft kindred, when he telleth us that they did not 
 believe in him 5 and we are as much nearer a kin to God (as 
 I may fay) then the Heathens were , as Brothers are to one 
 another^thcn Strangers: So that a Chriflians unconformity to 
 this Do(5irine, rifeth to the higheft degree of ill Nature and 
 Malignity: They who remain wavering between the ob- 
 (crvanceandtheexcufe of apun<5tual compliance with this 
 order, arc loofc and unfetcled in the foundation of Chri- 
 flianity , and all their fuperftru^ures of Alms and other 
 materials of Religion, are but railed upon that fandy foua- 
 dation Ci6;'//? (lighteth fomuch, which the leaft ftorrarc- 
 mpveth and dilfipateth : Such then (who retain any uncha- 
 ritablenefsin their hearts, while their hands are full of good 
 Works, and their lives gilded over with the leaf- gold of 
 external Charity fhining in the eyes of the world) ftem to 
 me to do but as if a Leper fhould be very curious to make 
 himfelf brave againft thetimcof the Priefts vifiting his na- 
 kedners5{lnce to our Searcher of Hearts, all cogitations are 
 naked and difcovercd ; and if the interior be leprous and in- 
 feded, we know even the fincfl garments and coverings ic 
 haih are accounted but unclean. 
 
 Yec alas, how many are there who ufc this fupervefturc 
 and palliation of their Souls, covering private Malices under 
 fpecious Pieties < all which are but like perfumes which 
 one that hath an ill breath rifing from pcrifhed lungs, em- 
 ploycth about him, which may take away the ill fmell from 
 iuchas convcrfc arufual diftanccs with him, but his bed- 
 fellow will not be deceived by thofe exterior Odours 5 it is 
 the brcaih of the Spoufc which^ cxhaleih thoffr odonrs afitr 
 
s.^ 
 
 tmarM Enemies^ tfp 
 
 t^ich thehridfgrdom runneth^ And fmeHeth ihein r^en he U(fefh ^mt, u 
 her with the kifs $f his mouth ; If the foul have not the found- 
 flcfs of interior Charity, all the gums and fpiccs of Prayers 
 and Alms donotfweeten her breath to her Divine Lover: 
 In this cafe of her pretending to exterior beamy, tsiitcd 
 by this intrinfique blemidi, (he may be faid to have the con- 
 trary properties to the beloved Spoufe, for then it maybe 
 reported of her. That (he feemeth beautiful , and ^et is bUck -^ C^ht.i.^ 
 though the complexion of her life be fair , yet the confli- 
 tution of her fubflance is foul and unheakhful : Let none 
 then conceive their Devotion fufficiencly qualified, without 
 the integrity of Charity for enemies. 
 
 God is fo gracious, as I have faid before, that he offers to 
 purchafe of us all our claim to Revenge • and men by fpe- 
 cious 2L6ts of Religion , conforcing with covered Malice, , 
 fccminfteadof accepting this offer of God, to make him 
 a proffer of a recompcnce in other anions , for his pretence 
 of this alienation of their interefls, and conveyance of their 
 wilsovertohispleafurerBut ahsjin this bargaining as it were 
 with God by this offer of Pious exercifes, we do but forfeit 
 all we advance, and God applyeth them to the neceflities of 
 others, and accounteth nothing to our felves for the di- 
 fourfcmcnt •, for God can accept nothing, in lieu of this 
 conformity to Chrift, it might feem a derogation from his 
 exemplary remiflion of all injuries, if our obligation in this 
 point were redeemable by any commutation. 
 
 Let none then abufc themfelves with this hope, to make 
 fuch friends of the LMdmmonoi Iniquity, as may protcdt t 
 their iniquity to enemies, let them leave their other offer- 
 ings at the Altar of their diflreffed Brother, and go make 
 their own unreconciled hearts an Altar , whereon they offer 
 up to Chrifi crucified all their angers and animoficies, which 
 have this property of fmelling very ill, while they are grow- 
 ing , and of making an excellent perfume when they are 
 burning and confuming in the fire of Charity-, God fmcl- 
 Icth thefe divers favors in them , in both thefc conditions : 
 aadfurelyStP^/y/lcayethusnohope^ that any ad can move 
 
 God : 
 
iSo Q>riftian duties TREAT.l3rJ 
 
 God which turncih not upon the Centre of Charity to our 
 Brother, fincc even that compaflion which fliDuld break 
 down our own houfes, to build up harbors for others , and 
 that Faith which did remove our Mountains and our Mea- 
 dows, into the poffeflion of our neccflitous neighbors ^ all 
 tlicfe a(5lionSj I fay, wouldbe but painted fchrines, wanting 
 the fubftance of what they figure and reprefent, if Charity 
 were not the engine that carryed allthefe motions ^ there 
 may be many works that hold this analogy with a tinckling 
 Cymbal, themsking their found out of their hollownefs, 
 the being confcicnt of this cmptlncfs of fincere Charity, 
 maycounfel theraifing noifeand voyceof their Piety, by 
 the found and report of exterior Charities, to fuch the Angel 
 'Jpoc.^.i' dcclarcth, / fnaemtpur veorks fuUheferemj G-od. 
 
 ."Nor can we now excufeably miftske in the meafures of this 
 Charity, (ince Chrift Jejm hath left us imprcflTed and ftampt 
 i^pon his own life a new model of compliance with this new 
 Commandment • how unanfwerable then is the method of 
 many, whoinftcadof copying this exemplar, draw their 
 charity to enemies by their own defigns,by fitting this figure 
 rather for their own Cabinet, then the Church of Chriji •, this 
 is the courfe of fuch as form their obfervance of this pre- 
 cept by the fquareof their difpofition and facility to for- 
 give fome particular offences , that do not much (ting theic 
 Nature, and allow enemies but fuch a fort of love as fa- 
 vorcth of contempt, which takcth away the tafte and guft 
 of Revenge: And fo this maner doth indeed rather but 
 chrnge the dyet of our Nature, then keep her fafting in this 
 precept from all her flattering appetites, for her vicious 
 palate rclifheth no Icfs fcorn and undervalue of enemieSjthen 
 revenge and vindication. 
 
 Sothatthe figure of this Charity is lame and miffhapen, 
 and appeareth not taken off from that mould which we have 
 of our original, the form whereof is, Loving one another^ 4ts 
 he hath loved MS • and in his model we fhail not finde the Icaft 
 oblique angle of contempt to enemies : and fure though wc 
 cannot keep, in the forming of our Charity, an Arithmetical 
 
 pro- 
 
5.3.' tomrds Emmies', iSi 
 
 propor^on to that of chrifit yet we muft obferve a Geome- 
 trical one in this our conformity 5 which is to fay, Though 
 we are not able to attain to an equality of his Charity in 
 point of quantity and grcatnefj;, yet our love may be in fome 
 fort at Icaft adequated to his, in point of form and propor- 
 tion, loving juft fo as he did, though not juft as much as he 5 
 therefore we are commanded to he perfeB , as eur heavenlf Mat, j.' 
 Father is perfeB^ upon this occafion of our demeanor to 48. 
 enemies , which fignifieth a conformity and fimilitude , 
 not an equality or commenfuration co the Divine per- 
 fedion. 
 
 As little Lodges may be built by the fame model of the 
 "greateft Pallaces , fo we are to defign our Charity to our 
 enemies, by the figure of Chrijis unto his, which cxcludech 
 all fort of animofity or malevolence againfl advcrfaries, and 
 interdi(Sleth all felf- reparation, by contempt or defpe^^ion 
 of them, which voideth all the merit of fufferance and for- 
 givenefs5 and they who negledthe making their charity 
 like unto that of Chrift , in thefc proportions I have ex- 
 plained, will finde it fo ill done, when it comcth to be let by 
 that figure it ought to refemble, as it will not be known for 
 Charity, fo far will it be from becoming eternally like the 
 Original Charity by looking on it, when every well copycd 
 Charity (hall pafs into that configuration. 
 
 SECT, 
 
282^ Chrijlim Duties Tr e at .i^r. 
 
 §. IV. 
 
 The inordinatenefs of our love difficilitateth 
 this Duty, difsimulation in this conformity 
 reproached , and many benefits derivable 
 from a Jincere compliance , repre/ented: 
 Js alfoprefumption upon the Theory of this 
 Dutj, dijfwaded. 
 
 T,He mifapprehenfion of cheKatureof Lovefeemeth 
 a greac occafion of our mindes being fo aliened from 
 the love of enemies 5 pleafing objeds do common- 
 ly ftrain our affeclions into fuch excclTcs, as we of- 
 ten know no love , but under the notion of a diftemper in 
 the concupifcing faculty 5 and while our afFedions are ac- 
 cuftomcd to this inordinatenefs, we can hardly comprehend 
 how love (hould be compatible with difpleafures and con- 
 trarieties: So that the perverfion of our amities, induccth 
 this alienation from our enemies : Could we then hold love 
 from {training into paflion, we might cafily flay anger from 
 pading into Sn, as is evidenced by the lives of all thofe 
 who have difcardcd the plcafures of this age, whom we fee 
 keep in their hands To C9ntentedly the injuries and offences 
 thereof : We {\ndt it verified in fuch cflates5thc growing po- 
 tent when they are infirm, and the imitation of receiving 
 ^udas with. Friend^ whj art thou come F they who are pafl be- 
 ing betrayed by the worlds kiflfes, are beyond the being dif- 
 ordered by the fpittings of his miniflers : But that even 
 thofe, who arc not called to this upper ftory of Chriftiani- 
 ty, may not miftake the nature of this love afTigned to ene- 
 mies by the image of that love they figure due to friends, 
 they may befatisfied. That we are not cnjoyncd the fame 
 
 ftate 
 
5 . 4^ toi^ards Enemiisl 2185 
 
 ftateand compofure of mindctothe adverfaries and offen- 
 ders, as to the friends and allies of our Nature. 
 
 There is a certain invikerate tcndernefs of afFe<5lion , 
 growing in our hearts for children and kindred, which isa 
 kindeof fpringof natural love, rifing in our mindes , and 
 running from thence in our blood, through our fenfcs, and 
 carrying with it a fenfible joy and delegation in fuchaffc- 
 dions : This fort of love is not ordained to be comnfiuni- 
 cated to enemies 5 and there is an intimacy and union be- 
 tween friends, refulting from an intercoutfe of mutual fym- 
 pathy , which raifeth a pleafant alteration in the fenficive 
 appetite, referring to fuch correfpondencies : The(e forts 
 of confbnancies and kindenefs, are not afligned by God to 
 the perfons of our enemies and maligners •, this conflraint is 
 not put upon our Nature: To findea refrefhing air in the 
 furnace of ^4^^/^;?5is atranfcendentgrace, and rarely con- Dan.'il 
 fcrred but upon fuch as have been polluted with the meats of 
 the Kings Table : Thofc who from their youth have di^- 
 relifhed the vain pleafures and honors of the world, may be 
 gratified with this fpecial benedidion , of being tenderly 
 afFe(5ted to the perfons of enemies, and the being folicitous 
 to fcrve them, in conformity to the pcrfedion of our paternj 
 our Savior Chrifl. 
 
 But our precifc obligation reacheth no farther, then a fin- 
 cere and cordial remiiifion and forgivenefs of all our offen- 
 dors-, never feeking the Icafl indired retaliation upon the per- 
 fons, fame or fortunes of our enemies. Upon the defici- 
 ency in thefe points, is our Saviors judgement denounced in ^.^/-.jg; 
 the Parable, of our being delivered over to the TormentoiSj 
 in cafe every one forgive not his brother from his heart 5 and 
 in point of benefiting of enemies, the difpofition isonely 
 cxadied, in order to their extreme ncceffities • fo that a tem- 
 perate confideration of the terms of this Duty, willeafily 
 refolvewich the t^pfileoi love, Tkn even this command- ifohn^, 
 vf^t isnot heavf. 
 
 We muft remember then, that this ord^r doth not allow 
 
 O o 2 the 
 
 3-" 
 
zS^ Chrifii(inT)uties TREAT.i5r. 
 
 the common (hifc of the world, which is^ The raking up our 
 paffion iii the aflies of civil prudence , where malice is fttll- 
 kept alive, though it neither blaze nor fmoke, to the perce- 
 ption of others : This allowance would make this precept 
 the eaficfttobe obferved, where ic feemcthnow the m oft 
 
 Luke a, incompetent-, namely, in courts where hatred, as well as 
 many other mean things, is ufually dreiTed up in fo fine 
 clothes, withfo much art and dillimularion ^ asitlooketh. 
 familiarly liker all things, then what it is. 
 
 Thisdifguife is the more criminal , as it feemeth to make 
 even God of the party, by putting out his colours of love 
 and fincerity, when all the exterior civilities and correfpon- 
 denciesare butfct out as falfe flags, by which the enemy 
 may be boarded with the more fafety : for here the a(fts of 
 enmity are commonly fufpended , not fo much out of fear 
 of Gods prohibition^ as of his defeature of the fuccefs, 
 which is gf«^^'s art, this watching an opportunity that the 
 people might not fpoil his bargain 5 and fo the attempt of 
 revenge is but deferred by many, till it feem fure to the wif- 
 
 ^om, 8, dom of the fle{h,which we knew is an enemy to God: In this fort 
 Gods enemy fbroudeth himfelf under his wings, while ma- 
 lice remaineth masked with fociable civility-, but indeed, 
 this diffimulation is fo mean and irreligious a thing, ats it may 
 be faid to brave God, and to fear Man : And having brand- 
 ed it with this infamous Charader, I hope I (hall not need 
 prcfs any farther the deteftation of this counterfeit con- 
 formity. 
 
 There may befo great advantage made of enemies, aSr 
 certainly no ill- wilier would ad his malice upon one from 
 whom he expeded but a return of love : For the fcope and 
 aim of all violence and mifchief, is the pain and refentmeni 
 of the patient •, fo that did we believe our harms defigned 
 would prove fatisfadion in ftead of forrow,malice would ne- 
 ver alow the maligned party this gain upon her^Envy would 
 never fet up her frames, if flic thought that flic did but weave : 
 licrRiyaUNupaal garment; Chriftian Charity makcth this 
 
 coa- 
 
S.4- 
 
 tiffpcttds Enemies^ %Zs 
 
 converfion of the works of her enemies, (he cloaiheth and 
 adorneth her felf by the fame hands that invade her. 
 
 Therefore we fee moft commonly, that they are fuchas 
 are little skill'd in the nature of Charley , that offer injuries 
 and ftudies revenges • and it muft needs be, upon their ex- 
 pe<^ing fuch a temper of grieving and vexation in their pa- 
 tient, as they findc in themfelves, otherwife they could not 
 affail an enemy whom they conceived they (hould forcifie 
 by their attcmpc: But true Chriftian Charity hath this ex- 
 cellent property, unknown to fuch ftrangers, and fo impro« 
 veth by her invaders by this uncxpeded capacity •, for there 
 may be truly affirmed much more of the vertue of Charity, 
 then was fained of the cftaie of Anthem ^ who was faidto 
 raifc new ftrength from his fall , but this was onely after his 
 being overcome 5 he had been more invincible then Hercn- 
 Ics^li he had doubled his forces by the gripes andcompref- 
 flonsof his Adverfary •, and this is the Prerogative of Chd' 
 rity, which therefore is infuperable by all violences, becaufe 
 fhe deriveth frefh vigor, even from the prelfurcs of the hands 
 that impugn her : la order to this, I have feen Charity paints 
 ed with her hand upon a Compafs, and this CMotto , While I 
 amprefs'd ^ laminUrged, which aptly exprefleth her true 
 nature, and tnformeth us, That if we do not finde this open- 
 ing and dilatation of ours, upon the prelTures of enemies, 
 we (liould rcfort to Chrijl with this fuceof his x^pe^les 
 upon this fame occafion, Lordy incre^ife cur Faith : This re- Lukejji 
 queft fincerely purfued in all our provocations, Is always 5. 
 anfwered with this grant Saint Paul proclaimeth, of glory- 
 ing in our probation^ as it produceth hope, which is nBt to j^^^^^^ 
 be confounded^ beCAufe the Charity of God is poured forth 
 in our hearts by the Holy Chofi • and this infufed love can 
 be tefted at nothing more approving , then Enemies 
 and Perfecutcrs : for true Charity muft not onely have 
 the clarity of Chriftal , but the folidity of Gold, k 
 muft not onely be lucid and fhining in good Works, 
 md firm, until fome Violence ftrike upon it^ but it 
 
 muft i: 
 
z8d Chri^ian iDmm Treat.i^J 
 
 mud be Fike gold, by which it is fo often fymboh'zed, rnallc- 
 able and induring all percuflions , without (hivering or dif- 
 fipation. 
 
 This fort of Charity, hammered by the hands of ene- 
 mies, and refined in the ardors of perfeciition, is that fire- 
 %/fnoc. 3. tryed gold, which the faithful and true Witnefs aunfelleth m 
 to huj of him to be made richi, but this precaution is very re- 
 quifitc to be given fuch as intend this purchafc, not to reckon 
 on the polTeffion thereof, until they have adually laid out 
 fomeof ic, fince this error of the Jngel of Lacdicea is very 
 familiar, to account our fclves rich in it^ when we are poor 
 and void of it '^ for the fpcculacive promifes we make to our 
 felves of this treafure, are but fuch an account, as if one 
 (hould calculate his wealth upon great Bonds and Obliga- 
 tions which he had made to himfelf •, our perfwafions of this 
 capacity proving often fuch felf deceivings, when this Cha- 
 rity is to be iffuedout in pradife: For while the will may 
 take this vertuc upon trufl, and pay no ready conflraint and 
 pain for it, upon thefe terms it freely engagcth it felf for fu- 
 ture difcharges of this Obligation 5 but commonly when 
 God fendech enemies, affronts and indignities, to call in for 
 the difcharge of this Charity, our will doth oftner break and 
 run away from them, then make good and acquit our Con- 
 trads : It is therefore but very bad Security which we ufc 
 to give our felves, the prefumption on thisvertuous habit, 
 before the pradical demonftration • for furc there is no 
 precept of Chriftianity , wherein the fpeculation and the 
 pradife arc more diflant from one another then in this of. 
 Loving our enemies, and beneficing our difobligers. 
 
 SECT, 
 
5* . 5'. toypards Enemies. i8 7 
 
 §. V. 
 
 The bejl preparatory difpofition for the aliing 
 this Duty^ vphich mak^eth no oppofition to the 
 courfe of fujlice^ as alfo powerful perfons ad- 
 monifhed of their temptation in the point of 
 ^B^venge, and animated by their exceeding 
 merit in this fidelity , 
 
 Since it feemcth Co unfafe, to prefijme upon the interior 
 habit of this conformity before an actual probation, 
 this qucftion may well be made, What is the bed pre- 
 paiatoty difpoficion, in order to the compliance with this 
 precept, in all emergencies and occurrences of Injuries c* 
 Whercunto I anfwer, The hdhitof fmcere HamiJity^ a vcrtue 
 every one lays claim to, but moft do it upon evidence which 
 they forge themfelves; fo as commonly, when the pofTeflion 
 thereof cometh to be queltioned before Gody it indurech not 
 the tryal • In this cafe, we cannot rccufe our Enemies for our 
 Jury, fincc they arc more proper then indifferent pcrfons for 
 this tryal, which is to be judged upon the teftimonies of our 
 humble and patient fufferings-, few will proteft againfl: flexi- 
 blenefs, under the depreflion of Gods hands ^ but mod would 
 fain hold the fcrew themfelves, whereby they are let down, 
 for fear of falling too violently or too low •, but true Humi- 
 lity abandoneth it felf to the (upreme hand, under which all 
 other move but inftrumentally , not excepting againft any 
 violent motions of fecondary handSjWhereinto it is delivered 
 tobeexercifed. 
 
 And if upon the pain we feel from our Enemies hand, we 
 would with the eye of Humility look fir j(i^ly inward upon 
 
 oui* . 
 
2r88 Chri/iian Duties Treat,i^^ 
 
 our felvcSj we fhould for the moft part difccrn,that k is dref- 
 fing fomc defed we apprehended not before, as either the 
 cancer of Self-love, which we have all in ourbrenfts, or 
 fome tumor rifing in Profpericy, or the Ulcer of Senfuality, 
 or the vertigo and giddincfs of youth, or the drowfinefs and 
 tepidity of Eafe and Accommodation-, All which may be 
 faid to be like worms to Ships, that breed in us, eating and 
 confuming us under water moft, when we lie ftill in the har- 
 bors of temporal reft and fecurity •, fo that perfed Humility, 
 underftanding the unfoundnefs of Humane Nature, appre- 
 bendeth Enemies as Gods Surgeons, making. all their opera- 
 tions, rather Cures of fome Infirmity, then woundings of 
 any vertuous quality. 
 
 I may then fafely pfopofe to you the ftudy of Humility, 
 
 MsttAi, as the beft qualification for the difchargeof this precept, 
 fince he who commandeth us to take this yske upen us^ biddeth 
 
 Mattk$. Msjearn of him to carry />,becaufe he u meek and humble of hearty 
 therefore by the fame difpoficion we muft needs be the bcft 
 enabled in his method^to fulfil all righteoufftefs. 
 
 Nor doth this precept, of Loving enemies, and Forgiving 
 offences , any way flack or retard the exercife of Juftice, 
 whofe fword, though it draw blood , yet it (heddeth none, 
 ror it ftriketh onely in application to Gods order, not mans 
 paffion 5 Princes therefore (who are but Gods fword- bearers 
 by the right of their offices, when they are provoked by any 
 perfbnal injury^ as Ingratitude, orany other infidelity not le- 
 gally criminal) fhould remember , That though they have 
 many other arms about them,yet they are warranted to ftrikc 
 with none but the fword of Juftice. 
 
 Revenge is juftice that Nature would do her fclf, wherc^ 
 by »hat power which hath the command of regular Juftice, 
 may ealily be deceived by our Nature , which (when it is 
 checked by the Law of Cod in this point of felf» righting) 
 feekcth to flip in this appetite, under the cover of the Law 
 of Man e Thus the animofity which powerful perfons have 
 in their hearts » caHly runs through their vdns into their 
 
 handS) 
 
§ • iy toKi^arcls Enemies. z Sp 
 
 hands, which hold and deliver out the publikc Jufticc • Into 
 which private interefts do fo commodioufly insinuate them- 
 felves, as it requireth a great attention of grace to difcern 
 this furreption, and rejeift this intrufion of Revenge into 
 the train and comitancy of Juftice. 
 
 Me thinks Princes, not being expofcd fo much as others 
 to perfonal irritations , have it difcounted to them in the 
 equal impofition of this duty on them, of Forgivwg private 
 offences^ and reprefling the fence of particular difpleafures 5 
 fince this Bridle muft needs ^tt the moft uncafily upon their 
 heads, the Crown fceming to take up fo much room, as there 
 is little left for the reins of this Command ; In others, the 
 violence of their Nature is often cafily flaid and repulfed by 
 the fteepnefs of the rife up to Revenge, but they are put to 
 hold it prefling downhil, fo that unlcfs Grace bear the reins 
 very hard, Nature will eafily run away in this precipitate 
 paffion 5 but as this difficulty maketh the reftraint of this 
 /wr/>^f/^ the more painful, fo the maftcry thereof bccometh 
 more meritorious to them , then it is to lefs tempted Con- 
 formifts. 
 
 Certainly Princes who faithfully obferve this command, 
 make more of their provocations then they do of moft of 
 their bounties^ for by this fubjedion^thcy lay up their power 
 in Heaven, in ftead of laying it out on Earth : and at that day 
 when all the Treafures of their Civil Liberalities fliall be 
 melted and diffolved, thefe their Sufferings and Self denials 
 ihall remain impaflible, in that fire^ which the K^po/lle faith, 
 fhaH try all our works. * 
 
 y Bleffed then arc onely ihofe, who Vvrhile they live here m 
 greatnefs and authoricy, build their Monuments of fuch ma- 
 terials as may endure the fire of that day, when even the 
 light affedions of this life fhall prove hay and ftubblc about 
 their owners, palling through a flame, and the heavy paf* 
 lions of Anger and Malice fhall fink their bearers into fuch 
 flames as arc never to be paffed. 
 
 Wherefore the beft Monuments Princes can ered for 
 
 Pp iheic 
 
their eternity, are arches of thcfe foHd Vertues, of Humility, 
 Patience and Charity, which are the more ftrengthned, the 
 more they aie charged with the remilHonof injuries, and 
 the diledion of enemies: Thefe will outlaft all thcix Pyr Amides 
 of fccular Oftentation and Magnificence • the King of Hea- 
 ven Sc Earth hath left them the model of this arch in his life, 
 who was then in the ftrongefl point of his Charity, when 
 he was bowed into this triumphant arch of Humility, bear- 
 ing his CrofSj under which as his body funk, fo his love to 
 bis enemies grew the more eredled : none then can be fb 
 great, as to be exempted from this conformity , nor any fo 
 miferable, as not be folaccd by this alTociationo 
 
 I may well then caft up all my divifions , refpe(^ing fc>.' 
 veral conditions, and different provocations, into this total. 
 That whofoever confefs they have any fins, whereof they 
 expe^ a forgivenefs from God, muff refolvc to forgive 
 their Brother, what offences Ibever (hall require their re- 
 miffion , fince this condition is exprefly fet upon their 
 Mat, 6' own pardons, // you forgive mt men^ neither mil your Father 
 14' remit untojcu jeur offences : And our Savior Chrif at his re- 
 
 move from his Difciples, left them this fpecifical diftinftion . 
 John 14. from the worlds dependants , The loving one another • fo as 
 ^^* we may fay , That our fuffcring King and Mafler hath fet his 
 
 Arms upon this Precept, for all his followers to wear, and to ' 
 be difcerned by. O let us then caft ofFour old Badges of Envy 
 and animofity^which are indeed but the Cognisances of Caln^ 
 and let us put on his Livery^ to whom we rightfully belong, . 
 iCor,6^ remembring we are notour own^ havlngbeen bought by a great 
 price to ghrifie and bear God in our body : And when we carry 
 chrijl crucified in our thoughts along with our own Crucifi- 
 crs, the pretenfions of our Nature to her refcntmcnts, will be 
 out of countenance in that company*, and drawing all the 
 grievances and averfions of our Nature , as coupled in the 
 yoke with Chrifl;^ we (hall cafily confefs, That even the bur- 
 then of this precept of dilt5tion of enemies^ fits but light upon 
 on» the carriage ©f ihc Cro^oi Chrifi. 
 
 rht 
 
m 
 
 The fifteenth Treatife^ 
 
 Confiderations upon the Unfucccfsfulnefs 
 of agoodCaufe; 
 
 Divided into fix Sedions, 
 
 That much ^ligion is required to afsiji us in 
 this probation. 
 
 THere is no Argument wherein Natural Reafon hath 
 more need of a Supernatural prompter, to help us to 
 frame our conclufions, then in this of the raifcar- 
 riage and fruftration of pious and juft dcfigns, efpecially in 
 publilje caufes ; For God hath left us a convenient lighc, 
 whereby to read the right of Caufes, and our duties to them, 
 which is our fincereft and moft difintereffed Reafon, judging 
 by the known Laws of his Will: But todifcern whether 
 the Succefs or Defeature of any Caufe concur mofl to the 
 univerfal end of Gods Providence^ this knowledge is feated in 
 unacceflible light. We may read Gods prefent Will in 
 Events, but not his con fcquent Order, which may require 
 the demolifhment of many particular goods, to build up 
 the frame of the univerfal 5 therefore the prefent ruine of 
 (ingle pieces of Equity, doth not derogate any thing from 
 the goodnefs of their Nature : Wherefore the right of 
 Caufes ought not to be fentenccd by the irregularity of Suc- 
 ceffes , which are always uniform to Gods univerfal dc- 
 fign , though difproportioned according to the model of 
 
 our Reafon. 
 
 P p 2 Surely 
 
ip£ The mjuccefsfulnefs Treat.i^. 
 
 Surely they wbo fliall feek to penetrate the Divine Provi- 
 dence by the eye of Reafon , io far as to make a draught of 
 the reafons of all particular occurrences, in the variations of 
 Events, make fuch anactempt, as one that fhould gaze upon 
 che Sun to enjoy more light, then when he looked upon the 
 Earth: For they who prefs into this light, fhall quickly be 
 opprefTed by the fame fplendor they defign for illumination : 
 And yet the infirmity of man is fubjedto fuch a kindcof 
 Temptation (vi:{.) To fludy even the decyphering of all 
 Gods chara<5ters, in which his hand to the Creatures is very 
 often fcnt. For the fucceifes and prevalence of Injuftice 
 againflHoneflyand Vertue, may be aptly termed Gods cy- 
 phers, in which his hand is foon difcerned, but not his fcnfe: 
 Neverthelefs, we do familiarly take Events for the key of all 
 the charaders of Gods Providence, and prcfume to read 
 many of his Secrets very confidently by this key of the pre- 
 fent form and figure of Events • Nay, our zeal is often To ii> 
 geniQUS in this art of decyphering, as it perfwadcs us that we 
 may even run and read the right of Caufes by this lightof 
 SuccefTes. 
 
 Infomuch as S. Pauls cafe in (Jifalta is very familiar in the 
 world^for while theViper is hanging upon the Caure5and we 
 are looking when it (liall fall down and pcrifb, then we make 
 our Judgement to be Gods Sentence-, and when the Viper 
 is (hakcn into the fire, and that deflroyed by us, which was 
 cxpeded as our deflrutSlion- when a caufc recovers from this 
 danger, then commonly that is crycd up for Cods Caufe, 
 which before pafTed for his Curfe. This is a familiar conclu- 
 (ion with fuch, who as we may fay, know Gods Providence 
 onely by fight, that is, by the cjiternal marks of SuccefTes, 
 and have no acquaintance with the nature and conditions 
 thereof. 
 
 Therefore as it is faid of Philofophy, Thata flightand 
 Tuperficial knowledge of it, may incline the minde of man 
 to Athcifm •, for if our minde ft ay , and rcfl upon fecond 
 caulcs which are next to our fenfes, this fixure of our 
 
 thoughts 
 
§.ii of a good Caufe] i^j 
 
 thoughts may keep our minde fhort of the Supreme caufc • 
 but if we make a farther advance and progreflfion into the 
 reafoM of Philofophy, it will lead the minde up to Religion, 
 as it fhews the congruous dependency and fubordination of 
 allcaufesto Divine Providence: So in thefirft rudiments 
 of Religion, which prcfent us with a fuperficial afpedb of 
 Gods Juftice under the notion onely of rewarding and pu* 
 nifliing: This firft imprcflion may move us to conclude of 
 the quality of caufes by Gods prefcnt declaration in their 
 prorftotion, or their prejudice • but a judicious advance into 
 the farther grounds of Religion, will carry us to a reverent 
 fufpenfe of ourconclufions upon the prcfent apparcncesof 
 all Events, and apply us to the contemplation of Gods uni- 
 vcrfal Providence, which the Pfalmift calls Gods great dyjfe-j 
 which when it is the moft flormy to our Reafon , when ic 
 drowns and defolates in our apprehenfion the right and ju- 
 ftice of Humane anions, even then it runs in the proper 
 courfe of univerfal Jufticeand Ecjuicy. There is alfo a re- 
 gularity, even in the very wave it fcems broken into, Tjb- 
 verting all Humane order, though the concertation of this 
 method falls not within our capacity •, for the Pfalmift him- 
 felf fays, when the waves of this Ocean were gone over his 
 head, Thj way is in the Sea, and thy fathes in many waters ^ and Tf>il'j6* 
 thy [ieps are net to be traced, 20. 
 
 A profound immerfion in Religion , covers our Reafon 
 with a reference to Gods univerfal Providence, in thofe 
 cjfes which feem to be void of his particular juftice, where- 
 as a looking upon Succeffes by the firfl glances of Religion, 
 and difcourfing on their Reafons by the flafhy light of our 
 private zeal to the Caufe, may eafily raifc impertinent con- 
 clufions upon the prefcnt apparences 5 and fuch hafty judges 
 mcnts are fo little capable of giving reft toourmindcs, as 
 they muft needs keep them in a continual vafTcIlation , ac- 
 cording tothe viciflicudes of contrary occurrences. 
 
 Wherefore, as meer eagernefsand zeal to the maftery 2kndi 
 prevalence of any Caufe, ought not to be the motive of 
 
 electing .j 
 
xp^ Thcunjuccefsfulnefs TREAT^tf* 
 
 decking our party (for in that aflfedion there is always feme 
 obliquity from the ftraight love of Right, and leaning to- 
 wards the conveniency, not an uprightncfs in our addrcfs to 
 Juftice ) fo the fucccfs of our eledion ought as little to raifc 
 or abate the zeal to our Cau{e 5 for by this varying of our 
 meafures, we feem to fquare our conformity to Gods me- 
 thod, as it anfwereth to the model of our Reafon, by which 
 we have framed conclufions upon our ov^n fuppofitions of 
 Equity : And this cxpe(5tation of the Suceefs of our Caufe, 
 comes nearer oftentimes to the flattering our own judge- 
 ment 5 then applauding the Divine order and difpolition 
 of Events. 
 
 §. II. 
 
 Q^^otives to conjlancy, after a prudent ele^ 
 Bion of our Caufe. 
 
 God hath left us fufficient marks, by which to difccrn 
 the right of publike Caufes, though our miflakcof 
 them be very familiar, being fwaycd by fome private 
 partiality , which looks more upon the beam rcfledied back 
 . on our felves, then upon the dire<5i:beam , as it (hines upon 
 the publike good: But fuppofingus mif-ledbyour judge- 
 ment, I conceive itiefs blameable to perfcvere firmly in our 
 firfl application, then to be (haken from our party meerly by 
 the motions of advcrfe Events. In the firfl cafe man doth 
 but mifs his way in feeking God , and in the laft he fcems to 
 fear God may mifs his way in coming to man 5 for we know 
 God is often faid to come down to men in feveral aiSs of his 
 Providence, and when the PfalmiftUys^ He bowed the fiea- 
 'vens and came down 5 there W4i a cloudy and mi ft under his feet r 
 So that we mufl not look to trace his paces, nor judge of his 
 dciign by fome flrokes and touches of his hand, but exped 
 the time when the whole piece of his univcrfal Providence 
 
 fhall 
 
§.zl ofagoodCaufe. t^f 
 
 fhallbcexpofcdand finifhed altogether : Then we fhalldl- 
 fcern how all poftures, which taken feverally did fcem de- 
 formed, when they are fet together in the whole defign^ do 
 make an admirable concordance of Juftice and Mercy. 
 Wemuft remember what S* Peter fays, k^ thonfand years^ iFtt.^.'^ 
 and cm day^ are the fame infiant object to God 5 fo as he fees all 
 the broken and fliivered pieces of our feveral times, intire 
 at once in the mirror of his intellect, whereby all is evennefs 
 and uniformity in his fpirit and fight, which is fradion and 
 irregularity in our fucccflive view of the broken portions of 
 his Providence. 
 
 Do not they then who are confufed and diftracSled In their 
 Opinions, upon the prevalence of unjuft adions againftthc 
 honeft and unqueftionable party, do, as if one ftiould fee a 
 crooked and mif-lhapen figure fevered from the whole de- 
 fign, whereof it is a part, and knowing it to be of a great 
 Mafters hand, fliould yet wonder at it, and fufped the fail- 
 ing of the Arciftf when if this fingle figure were feenin 
 the complete defign , it would appear to be made for that 
 mif-fliapen pofture it was to reprefent , in order to the per- 
 fe(5tion of the whole piece : For the particular prefenc events 
 in Humane actions which fecm crooked , and defleif^ed from 
 the rule of Juftice, are fuch portions oi Gods Providence, 
 fevered for a time from the whole configuration ^ for which 
 rcafon , in this fingle exiftence of them , they fecm dif^ 
 proportioned ; Wherefore in this cafe we (hould look up- 
 \n parts and portions of Gods works with the eyes of the 
 wile man, concluding, t^ll things live^ and remain for all Ecctns.^^ 
 ufes , affd they are all obedient : all things are double one a- 
 gainfi another^ and he hath made nothing imferfe^ : So, that 
 which taken fingle may feem imperfe(5l to our fenfe, be- 
 ing fet doubled, and united to that part it belongs unto, 
 becomes uniform , and complete in the total of Gods 
 Juftice. 
 
 Since then our palth tells us, That Cod hath dif^ofed ^^p^ent] • 
 dl things in might Mndmeafttre^ we muftfufpend our judge- ^hlh ' 
 
 mcnt 
 
zpd Theunfuccefsfulnefs Trkat.i^, 
 
 mcnt while the ballance is yet fufpending , and not refolve 
 by the prcfcnt raifing or deprellion of the fcalc, unlefs we 
 pretend to hold Gods hand where our eye leaves it : For 
 we know the fcalesof Providence are always in motion, as 
 "pfaU^i, the Pfalmi/i Cays, Now he httmbles ibis f Art ^ notv he exalts the 
 ether : Whereupon this is that holy Kings fuperceflion and 
 (ufpenfeof his judgement, in thefe tides of the Abyflfe of 
 Gods Providence, T^j^ cogitations 4re ted frofound fsr r»e. 
 David rcfts his own cogitations in that depth which they 
 cannot fathom, and fatisfies his incapacity with rejoycing 
 in Gods Incomprehcnfiblenefs, proclaiming joyfully, Thy 
 ^uflice is as the iJMountam^ ar^d thy Judgements oi the vafi 
 Ocea»j in which they who will ftudy the reafons of the 
 cbbings and flowingsof happy and adverfe Events in all 
 kindeof Caufes, (hall be more confounded then the Phi- 
 lofopher was in the reafon of the tides of the Sea, Buc 
 one may more properly relieve himfelf , by doing with 
 our Reafon, as it is faid he did with himfelf, by cafting ic 
 into the bofome of the unfearchable Order 5 concluding. 
 Since I cannot comprehend the defign of ic, it fhall con- 
 tain and involve myfubmilHon to it. And being thus funk 
 deep enough into that Divine Element, we fhall not feel 
 the ftorms and agitations which arc on the upper part of 
 the waters. 
 
 SECT. 
 
§.1* of a good Caufe. tc^y 
 
 ^. III. 
 
 The variablenefs of the Vulgar upon Events, 
 and a prudent conduB propofed. 
 
 THe AthenUns were a people To affeded with curiofiry 
 and novelty , as rather then they would want new 
 Religions , they would have even unknown gods; 
 fo as their Liberties did not onely reach to the making of 
 new Religions, but new gods: therefore it is no wonder if 
 their Fms were their Fritfis , which moved S. PauI to argue ^^s lyl 
 with them out of their Authorities. It was no wonder this 
 people, who had a feveral god prefiding over every Humane 
 a(5i:ion , (hould judge the equity of all caufes by Events 5 
 infomuchas when S. P4«/ preached to them one God , and 
 his fingle Providence as the orderer and contriver of all 
 productions and mutations , they thought this an abridge- 
 ment of the priviledge of their Reafon , to be enjoyned a 
 fubfcription to one fuprcme Providence, without any pri- 
 vate fatisfadion to their difcourfe in the occurrences of this 
 life : For when he told them, That by Gods works man could 
 hnt feel out at it were by palpation in the dark the notion of the 
 Deity, and could not exped to reade the reafon of his ad- 
 minift ration by any light, but that of Faith 5 this feemed to 
 them bablingjand talking idlely in S.PauL 
 
 Neither is it any wonder that people undetermined in Re- 
 ligion, (hould be fo fuperftitious in SuccelTes, as to make 
 fbme Religion out of them 5 for where Religion hath been 
 loofeft , Fortune always pa (ted for a Deity ^ and it is not 
 ftrangethat they who worfhip Fortune, (hould facrifice their 
 Reafon to Succeffes , for then truly mens private Fortunes 
 become their Religions, But where the knowledge and 
 worfliip is rcfolved and uniform, the Divine Providence is 
 cre^cd in ftead of Fortunes Akar^ our Reafon is offered up 
 
 Q^ as 
 
zpS ^heunfuccefsfulnefs TREAtatf* 
 
 as an Holocauft totally confumed , and refigned to this or- 
 der, and the fat of the Sacrifice is the evacuation of all our 
 own judgements, in the event of things which do wholly 
 tr^nfccnd our Reafofi. 
 
 Yet do I not pretend we flromld be wholly unmoved or 
 unaffcdcd with happy jSuccefFes, but in fuch cafes we ought 
 to look upon them, as they are {imply in themfelves mercies, 
 not refpe^ively, as we judge them fentences in our Caqfci 
 for in adverfity the matter doth not declare Gods meaning, 
 when fomtimes it is intended to purge & improve, fomtintes 
 determinately topunifhus ^ therefore the matter of mifery 
 m^y be difltked, but not Gods meaning in it : So profperous 
 Succefles are fometimes meant as approbations, and often as 
 d^relidions to the defires of out hearts 5 wherefore the 
 matter of them may be 3ffe(5ted, but the meaning of them 
 not peremptorily concluded. 
 
 Hence it is 5 that as in our enemies wc may hate the fin, 
 and not love the man the worfe, fo in our temporal advan- 
 tages, we may be joyed with the fuccefs, and yet not likethc 
 caufe the better , which is to have an equal difpofition in 
 them : For the choyce of our Caufe mufl reft upon that im-- 
 moveable Centre of the rigbtand juftice thereof .- which 
 when by our beft and moft difintercfTed Reafon.wc con- 
 ceive fixed and fetled, nothing that doth not better our Rca- 
 fon,can evidence more to us the goodnefs of our Caufe : and 
 uncertain Natural Events have not that vertuc of improving 
 our Rcafon • they may more eafily weaken it, if wc ftudy by 
 the lines and editions of Natural Accidents, which are fo 
 falfc to the nature of Moral caufes. • ■ 
 
 Man is not fet fo hard a task, as to work to fit all Events 
 with futable Reafons to them : It was a ftrange cxa^ion of 
 Ndnchadrn'^r upon his tMagi, to declare to him not oncly 
 the meaning, but the very dream, as if they had been the 
 infufcrs of it. They who fearch for Humane Reafons pro- 
 portionate to the events of all actions, do, me thinks, a$ 
 wildc a thing 5 for they adventure to interpret Gods Actions 
 
 and 
 
and Myflcrles by their own Dreams , fince our ratiocina- 
 tion upon the {ecrets of Divine Order, is but an cxcur- 
 fion of Fancy, which is of the fame nature as a Dream in 
 Religion. 
 
 It fcems therefore rather an indulgence to our weaknefs, 
 tkcn an injunftionagainft our liberties, to be forbid to prefs 
 iftU that light where X9e IhaHhe oppreffed by the majeflyof it : 
 ^For, what is man ffaith the wifeft of men) that he jho»ld fol- 
 low his Maker ? and when he had applyed his heart to findc 
 out the rcafon of all things, fee confefleth. He had counted one lEcckf, f» 
 hyoneto fndeoutthe accwnt^ and yet his foul fought and found 2S. 
 it mt : So that his return upon his adventure, may well be 
 cur difTwafion from the attempt, and a (Irong motive for us 
 to reft upon this anchor of the Prophet, Jn the path of thy ^jf^'i/^^S* 
 judgememj Lsrd^ wt ha^e patiently expe0edthee, 
 
 §. IV. 
 
 xtAn information ofynhat l^inde of conformity 
 we 0X06 (jods declared W^ill in adverfc^ 
 Events. 
 
 AFtcr thefc bounds fet to curiofity, me chinks many arc 
 defirous to know. Whether their Wills are bound , 
 up to their Adverfities. I fhall endeavor to fatisfie 
 fuch enquiries by a clear Solution of this Queftion 5 rc- 
 folving them. That although wearereftraincd in thecuriofi* 
 tyof Caufes, we arc not confined to a xoriformity of our 
 WillSj to the material objei^ of Gods Will, in publikt 
 calamities and afflidions. Our Wills muft be fafhied to 
 Gods, in the formal objed of our willing-, which is, to de- 
 "fire every thing in order to the accomplishment of his Will, 
 in his univerfal Ordination of all things: But we are not ^^ 
 Obliged to be plcafed in every material declaration of Gods 
 
 Qjj 2 plcafure. 
 
30Q Th mfuccefsfulnefs Treatj^; 
 
 pleafurCj as in the defeature of a good Caufe , the death of 
 our friends, and the fuccefsf ulnefs of our enemies. In thefe^ 
 and (uch cafes of conforming our wills to the matter of 
 our fufifeiings, we may, as it were, difpuce the caufe with 
 God, and wi(h his Providence might work by other means: 
 Becaufeinthis (hadowed light of ourReafon wherein wc 
 live, we do not fee how the ways lead to Gods univerfal ends, 
 to which our wils are only bound to be conformed formally,, 
 as making that Divine Order the rule of our final defires. 
 
 VVe know K^braham oppofed Gods declared Will, in the 
 material part of it, in the^cftrudionof Sodomy and when 
 God ordained him the Sacrificing of, his Son > he might 
 juftlyhavc wifhed God had been plcafed to appoint him 
 fom^ other teftimonyof his Obedience : This kindc of dif- 
 fentingis properly rather a vclleity, or wifhing an altera^ 
 tion of Gods purpoft, then an oppofition to it 5 and this 
 imperfe(a adhering to Gods WtU.is proper to this half-light 
 we have of it, in qklx diftance from the objed of his univer- 
 fail Order, Thofe who in the light pf his countenance \oq% 
 tipon his WilljhavC theirs bothjuaterially and formally uni- 
 ted to it; bccaufe,,as thei'/i/wi^y? hys, Jnthj U^ht)sfijhAll 
 fee all light ; Thus they difcern how all they defire is in order 
 CO the univerfal end 5 and underftand how all thedifbords 
 which are now jars in our ears, are fet to compofe the har- 
 .mony pf the Divine Providence, wherein they have tlieir 
 parts, finging continually the praifcs thereof. But whik we 
 are looking through our glafs, and the darkncfs of par 
 jiddle, we are npt pbliged tp a clearer cpnfprmity of pur 
 Wills, then the nature pf pur light can affprd us, which dif* 
 covers npttp us hpw aU prcfenc advers accidents are perti- 
 nent tp the effi^acity pf Gpds univerfal Order 5 therefpre 
 wearenpt imppfedthat precife adherence pf our Wills to 
 the material p^rt.of adverfity. 
 
 Uppn this grpund the Prephas prefumcd as ii were to ihk 
 plead Gpds fentences, by an expoflulatipn with him abpuc 
 ^heii; cxccutipn,. Moffs make$ a RcraQnftrance to God of the 
 
 in« 
 
§.^^* of a good Caufe. 501 
 
 inconveniences of his declared Will to dcflroy Ifrael^ repre- 
 fcnting the fcandal of impotency whcreunto his name would 
 be lyable among the Heathens : and the Prophet Samuel , after 
 the pronouncing of Gods fentence againft^<iei/,recms to plead 
 for him with his tears folong, as Godaskethhim, Horn long 
 he vpould lament Saul ? not as difpleafed with this unconfor- 
 mity, but rather in commifcration of his piety5and tendernefs 
 of charity. The Prophet feremj pleaded fo long againft the 
 "rigor of his own commifiTion, as God imployed his mpdcfty 
 to filence him, knowing he would not exped a grant in what 
 Nofeszndi Samuel fliould have bin rejedcd-yet when he could f^^- H- 
 intercede no langer,when his mouth was ftopt, his eyes were 
 let loofc into ftreamSg that fecmed to run ftili againft the tide 
 of Gods judgements. And God allowed the Prophet J-enahz. h^^^h A, 
 much ftrongcr liberty, to feem angry at Gods mercy, and to 
 difpute the juftnefs ot his perplexity. In all thefe inftances the 
 wills of the Prcphets were formally concurrent with the Will 
 of God-, for they made ftill the reafonof their willing the ac- 
 complifhraent of the common univerfal difpofirion of Gods 
 ordcr,but we fee they diffented in the matter of their willing^ 
 they did not vote thefe fpeclal and prccife means concurrent- 
 ly with Gods voice,. becaufe they faw not clearly how they 
 flood in Gods defign of the common goodjand io might dif- 
 fer from God in wiftiing the order, though not the end. 
 , Itisothcrwife with \ht Angels who are in a fuller light, 
 they difcern how all Humane events are in their (pecial order, 
 to the common benefit of the Univerfe , and fo execute their 
 Commiflions of Benevolence or Indignation upon uSsWith- 
 out any alteration of joy in our temporal blefl[lngs,or corami- 
 fcration iniheir offices of dtftrudion. This ftate of equanimi- 
 ty we (hall attain,when we come to fee face to facc,that Face 
 which (hall make us like it, by looking on it, when we (hill 
 fee him as he is,in who wc (hall together fee all other things as 
 ihcy are^ until then, while we fee him but in the (hadow of his 
 works,he requires of us only our conformity to his wiljas far , 
 
 ashc hath enducd.ourKat.ure with a power of apprehending : 
 
 how >■ 
 
joi 7hemfuccefsfulnefi TaEAT-itf. 
 
 how his declared pleafurc hath a confonancy with the uni- 
 verfal good of the world : So that we have an injunction and 
 a capacity of wifliing always in preference of the uni verfal 
 good, before our private intercft. And in thofe cafes in 
 which we are not convinced , how the ills we fufFcr conduce 
 to that order, we may piouily deprecate fuch Events, la- 
 ment the exigencies they occafion, and fue to God for the 
 revctfingof fuch orders-, in which exigencies we maycar-^ 
 neftly^prefs the haftening of Gods time , and concurrently 
 attend his- will with patience • for that is Gods time to which 
 our Prayers have brought God, as that price was Gods price 
 to which ^hahdm brought God iox Sodom, This, I hope, 
 
 s will fufficiently explicate the fence of formal and material 
 conformity to Gods Will, and {o enlighten us in many ob- 
 fcurities and fcuples, which the tendernefs of our Con- 
 fciencc may caft over us , as apprehenfions of contumacy 
 againfl Gods order in ourforrow, and refentment of pub- 
 
 r like or private calamities. 
 
 §.V. 
 
 ^he infirmity of our V^ture conforted by 
 Examples, Holy andTrophane ^ and the 
 acquiefcence to ^ods Order wth conjlancy^ 
 perfipaded. 
 
 Ecaufe ^is iryal of us requireth all the ftrength of our 
 Grace, or our Reafon, to fecurc us farther from being 
 difmayed at the pronenefs of our Nature to flacken 
 in the confidence of our Caufe, upon'the profperityof the 
 ad vers party, we may look upon one of the flrongejfl vcffels 
 of Gods building, and we may finde him in this ftorm dri- 
 PjhLji. ving upon all his anchors, when be confcfTeth, Oify feet wer^ 
 almft gPffs, W my fiejfs mil nigh (liffhg atvay^ whm I faw th 
 
 B 
 
S"* i* ^/^ g^od Caufe, 303 
 
 peaces/ ftnmrsi, they Are net in trouble j 44 ether me/t^ neither 
 are they plagued as others : He could have no eafe in the inqui- 
 fiiionof thcreafonof this inverted appearance of Juftice, 
 till, as he fays, he went into the SanUunry of God : So when 
 we finde our felves upon Davids flippery ftcps, we muft fol- 
 low him who leads us to take SanBuary in Gods univerfal 
 Providence, taking hold of his A.Uar there, his Infcrutablc 
 Wifdom 5 and the paflfions of our Nature will be afraid to 
 violate that holy Refuge, in difputing to draw us out of that 
 Sanciuaty by their Violences , as long as ©ur thoughts reft 
 thcmfelves there, and our Reafon doth not venture abroad 
 to rove in the inquifition of fccond caufes. 
 
 It was upon the holy ground of this San^uary that King 
 David trode, when he climbed up the mount oli-vet bare- 
 foot 5 his fteps were then firm and fure, even upon all thefe 
 Ibarp ftones which were under them •, even thofe ftones 
 which Shiwei threw in his way, did not give him theleaft 
 trip, he walked upon this ground of. The Lord hath ordained 2 iCmgi 
 him to curfe Davidy who jhalithen fay^ Wherefore hath he done 1 5. 
 fo? it may be the Lord mil look on my affliSlion^ and rs quite 
 me for this days cur fmg : Here we fee King David walks Co 
 firmly on Gods Order and Providence, as his fteps broke 
 in pieces all Shimets ftones they trode upon •, and he was 
 now no more moved in the diffidence of his caufc, then he 
 was elated with the right of it, when Shimei came to meet 
 him, and lay proftratc at his feet to be trode upon ; He then 
 raifed up his enemies perfon, and kept onelyhis injuries un- 
 der his feet, which were fo many fteps to raife his eternal 
 Throne ; and certainly, all that Shimei threw at him proved 
 the moft precious ftones , which the Hand of Pro- 
 vidence fee in the Everlafting Crown of this BlefTed ■■ 
 King. 
 
 Thus we fee the common infirmity even of the moft 
 lanctified Natures, while they are working upon thcftock 
 of their own Reafon in Humane occurrences, and what a 
 firmnds and ftability we may findc when wc lay all our 
 
 thoughts i 
 
^o^ Theunfuccefsfulnefs TREAT.itf. 
 
 thoughts up to reft in the bofom of the Divine Providence, 
 fob 35.14 taking this advice in all advers Events, Tea^ when thou JhdtfAf 
 he confidcHth net , he judged before himy and expe6l him. And 
 as it is obferved in the motions of the Heavens , that as the 
 Orbs arc nearer the fiift mover, fo they go the fafter in the 
 common diurnal motion, & the flower in their own peculiar, 
 which is oppofite to the other-^fo we may truly fay,the nearer 
 ourmindes are raifed to an adherence to the ferft Divine 
 tnoving order, our Reafon (hall go the quicker in a confent- 
 ing motion to all the common occurrences of Providence, 
 and (hall move the gentlier in the retrograde motion of her 
 own Orb of Nature, and confequently the difquiets of our 
 Nature fhall move lefs in their pallionate oppofitions to all 
 finifter Evcnts,and we fhal be the lefs frighted when with the 
 Lukeg, i^foft'les wc^re going into the Cloud, remcmbring the rc- 
 fer.zs- pro2ch God maketh to tottering confiders , Am Je/tely a God 
 at near hand^ and not the fame at di fiance f 
 
 If ever we could have hoped to have been informed oF 
 the reafon of the prefent advantages allowed to the v^icked, ic 
 fhould have been when the Prophet Jeremy (one fandified 
 even in his Mothers womb)(|lid io earncff ly askGod thi": que- 
 flion,with a conjuration upon hisjuftice,faying,£er^,f/»tf«i art 
 , Jer. 1 2. jtiji when I argue with theei, yet let me talk with thee of thy judge- 
 ments : wherefore doth the way of the wicked proJ}er ? Wherefore 
 are all they hap fy that deal treacheroujly ? A nd yet God affords 
 him no anfwcr to this defire, but leaves him in fuch a fu- 
 fpenfe and perplexity, as in an holy confufion he challengeth 
 fer.io.j. even God of having mifinformed him in his Judgements 
 upon finners, which were fo long deferred : So we can look 
 for no fatisfaftion in this point , greater then that anfwer 
 ^aM.12, which God makes to Daniel^ when he asked. What fhaUbt 
 9: the end of thefe things f Go thy ways, Daniel^ for the words are 
 
 clofed^ and fealed up till the time of the end. Wherefore, in all 
 the diftraaions and fubvcrfions of Kingdoms, private 
 Ruines and Confufioris, we muft recur to Daniels conclu- 
 iion, Blejfedk the ISlame of ths Lord j wifdom andfomr an hU^ 
 
 hi 
 
$^i* ofagoodCaufe. joy 
 
 he rifMVts and conftimes KINGS and Kingdoms^ 
 
 By this precedenCjas near as our giddy Nature will' admit, 
 wcmuftfeck to fix ourmindes upon that incomprehenfible 
 courfc of Gods Providence, which changeth all things 
 without any mutation in it fclf •, and the nearer we come to 
 this confixure unto that (lability, the Icfs obnoxious we (hall 
 be to the eftuations of joys and fears, or the anxiety of won- 
 der in all contingencies: For the chief motive of thedif- 
 quietof our minde, is the imperfe(5t broken view wchave 
 in this life of the chain and coherence of (econd caufes : we 
 fee fcveral links lying fcattered and parted without the rings 
 which make the connexion •, that is, we fee daily mutations 
 of all conditions, from good to bad, and interchangeably 
 from advers to profperous eftatcs, but we difcern no reafon 
 that linketh and accordeth thcfe variations with our judge- 
 ments, making a coherence fatisfadiory to our undcrftand- 
 ings in this diftribucive pare of Gods Juftice. 
 
 This half, fight of the form of things, excites wonder in 
 us, which is broken knowledge, when our underftanding 
 meets objects of ftrangc effects, divided from their apparent 
 caufes 5 for if wc could fee at once this chain of Providence 
 fet together, all events hanging linked to their final reafons, 
 our wonder would prefently ceafe : As we may fuppofe if 
 the Prophet Daniel had lived to fee ai^ually the accomplifli- 
 mentof hisVifions, while others had wondred at ^/^ a:4/?- 
 ders entcrprife upon the Monarchy of the World, and all 
 the ftrange occurrences that did effect that work, he would 
 have been little moved at thofe Events : And when curled 
 jinticchus dcdvoy'd ferufalemy^nd fet up Idols upon the altar 
 of the Temple^znd aboli(hed all form of true Religion 5 when 
 venerable Mathathias , and the glorious Maccakes had reafon Mm:> 2, 
 to rend their garments, and to be aftonidied at the dcfolatioa 
 of Gods people, Daniel would not have been perplexed and 
 anwzcd in all this conf ufion, as having had a prenotion of 
 this, and the reft of the chain of Providence j which made 
 the coherence of this action. 
 
 R In 
 
^o6 Themjuccefsfuhefs Treat.kJ^ 
 
 In the like mancr in all other prodigious Events, which 
 
 coupled the fucceffions of the other defignsof God upon 
 
 the world, whereof Darnel had a prevlfion • he could not be 
 
 confufed at that, whereat others (who looked but upon the 
 
 broken pieces o^ the chainj were juftly aftonirtied : But if 
 
 Darnel had furvivcd the iffues of all his Revelations, and had 
 
 come to thofc Times of which he was defirons to know the 
 
 fequences and determinations , and was refufcd that illumi- 
 
 Dati, 12. . nation, and told, They rvere fealedMyfleries^ and not to he cpenti ■ 
 
 9* to him*, if then he had ken the deftruction of Gods people, 
 
 and the violation of all things facred, by the inhumanity of 
 
 Gods enemies, he would then have been pofed to have given 
 
 a reafon of the fc diforders,and muft have reforted to Davids 
 
 P/^/.i38. anfwer to himfelf, Such knowledge is t0O wonder fat forme ^it- 
 
 ^s ^ too high^ J cannot attain to it. 
 
 Some fatisfadory reft may be derived from the experi- 
 ments and acquaintance with fuch cafes, but ftill the reafon 
 of that order (which is fo prepofterous to our conceptions) 
 jip9C,i$o will remain in the fmoke of the Temple^ wherein wc may fee 
 God is prefent, but no: how he worketh in it : The order of 
 Gods adminiftration refts in the Temple defcribed in the Re- 
 velation^ which is fttei mth fmoke from the iMajeftj of 
 Gpd^ and none can enter into it until all be confnmrrme. 
 
 One that ihall ftudy the Story of the World iri one Age 
 ' or Century^ fball finde Iniquity and Violence prevailing, it 
 may be, many years over all Piety and Juft ice 5 and irt fc- 
 qucnceof time (hall come toreadethe profpercrs and prc- 
 fubacrs in their powers dcftroyM and extirpated by Ibmc ex- 
 emplary vengeance^, then for fomc time may meet with vcr*-' 
 2ue and godlinefs flourifhing fo, astoprore^^ all their Vota- 
 ries, andthenashegocsonjit maybe, he will meet with a 
 ftorm blafting, and withering all the fruits of innocence he 
 faw before fo flourifhing : Thui drernacively through the 
 whole age, hcftall commonly findcan thterchangcabic va- 
 riation from the happy to the pcrfecuted ftate of goodncfs: 
 And although in the period of that portion of time he 
 
 chance 
 
§. 5. of a good Caufe. 307 
 
 chanccto fin dc them oft notorious impieties of It puniilied 
 and revenged , in fuch fort as that particular may give him 
 fome fenfibk fatisfadion of Gods Juftice, yet he fliall findc 
 in no age the audid fo perfedly made up, between Impiety 
 and Punifliment, as he (hall not ftill remain perple:{ed in the 
 account of Gods reckonings with the world. 
 
 They who fhall live to fee , or readc the full Account of 
 this prcfent Age , will certainly finde at the end of it, the 
 Fradions and Divifions fumm'd up nearer the true Account 
 of Gods Juftice, then it appears now inallthefe fcattcred 
 orderlefs figures, which (ccm to have little reference to 
 Equity 5 but ftill the end of this Age will leave fome con- 
 futed parcels of In juftice , which are referred to the fuc- 
 ccflion of time to make up, and redifie ; And in this kinde 
 of fequence and relation, Times will turn and rowl over to 
 one another, the laft bringing ftill fome what imperfe<5k to 
 the next it flows into, until Time it felf (hall be drowned in 
 eternity • fo that while we fee, as Solomon tells us, All things Ecclef.^ 
 hapftn dlike to him that efers Sacrifice , and hint that breaks 
 d&WB Altars^ he gives us this excellent caution , not to be 
 tempted to fay there is no Providence, If thm feefl the vio- ^^^/ - -; 
 le»t ftrverting fufiice^ and Judgetnertt in a Province^ marvel 
 not at the matter : for he that is higher then the higheft regard- 
 €thj and there be higher then they. 
 
 This is a cordial the Holy Spirit hath confedcd for us, to 
 take in the ftrongcft fits of Humane viciflitudes, to keep us 
 from fainting in the unfuccefsful ftatc of a righteous caufe : 
 i fhall oncly give one or two Hiftorical inftances of many, 
 which all Times afford in this Argument. 
 
 The fi' ft is fo memorable and adequate in all circumftan- 
 ces for our inftru(5tion, as no times can match abetter, and 
 no fort of Chr^ftians can rcjcd it as prciident. This is the 
 cafe of St. Letvfs King of France, a perfon fo holy, as if the 
 moft (andified voycesof his Time had been to eie<^ a King, 
 they would probably havechofen him : This great and holy 
 King flaming wif h ihc zeal of rcpoflcfling Chrifiians of the 
 
 R 2 Holy 
 
508 Themjuccefsfulnejs TREAta^'. 
 
 fidy Land^ which is a figure of their Birthright, the heaven- 
 ly ^erufalem, kindled moft of the Chriftian Princes with the 
 fams ardor , which carryed many of their perfons upon 
 the place fortheatchievementof this blefTcd Dcfign : The 
 beginningof this Enterprize was proiperous,in the recovery 
 of many ponreilions from the /;?^^^/j, and reftitution of the 
 Vv'orfliip of Chrifl into them; But foon after Godsfccret 
 Judgements ftrook this Army with an evident mark of his 
 prefent difpleafure, and by a peftilent ficknefs confumed 
 moft of his Forces-, infomuch as he was reduced to a d if- 
 honorable Treaty with Gods Enemies, and forced to return 
 with a total defeature of his Defign: Under which rough 
 hand of God , his fandtity in Syria^ like one of their Palm- 
 trees , grew the higher by the weight ol adverfity it was 
 charged with 3 and after a perilous return into France in his 
 old age (his zeal burning flill the brighter in all the darkncfs 
 of his SuccefTcs) he made a fecond Expedition, with three 
 of his Children, upon the fame Enterprize, and landing in 
 KyffricA^ his Army was again feized by the deftroying An- 
 gela and one of his Sons ftrook firft, and prefently he him- 
 fclf was arretted by the fame hand, and executed In his fen-* 
 tence of Mortality , though truly delivered out of his pri- 
 fon, and tranflited to that higher Crown which he had con^ 
 quered in all his defeats. 
 
 This was the unhappy Event, according to the ftilc of the 
 
 world, which that pious King , and unqucftionable Caufc^ 
 
 left the world to opine upon 5 of which we cannot give a 
 
 ' better vote, then lie himfelf did in his ficknefs out of ihc 
 
 iiccUu. VVife-mans mouth. Who can eoncefve tht wap of God, no 
 
 l^/ip. ptore then a Tewfeft which no eje can fee ? for ntffl of his works 
 
 are hidden ♦, Who can declare the works of hU fufticc^^ or^ 
 
 fpho can fi and under them ^ for his covenant is afar ofy andtht 
 
 tryal of all is in the end. 
 
 There is another notorious prefident I have met with 
 in the Ecclefiaftical Story, which I have chofcn of many, 
 as it hath relation particularly to this Nation, King B^ 
 
 ■rold 
 
§.f. of a good Caufe. ^ogr 
 
 rold of DenmArk , who was the firft planter of the Faith 
 of Chrlli is his Countrcy , and a Prince whofe eminent 
 fandicy deferved the pubhke teftimony of th& Churchy by 
 his admiflion into the Catalogue of iht Saints : This de- 
 vout King in his old age vyas afTayled by the Rebellion 
 of his own Son, c:A\t6Swayn^ a defperate Enemy of c/'r/- 
 fljanity ^ yet it pleafed God to give him Victory againft 
 his Father , and to Crown the old King with Martyr- 
 dome in the Defence of Chrifls C^wic ^ and his own 
 Right •, for he dyed of his wounds received in the Bat- 
 tel, where his impious Son remained Conquerer, an^d 
 King. 
 
 But (bon after Cods Vengeance rofe up againft thlsP^- 
 iricide ^ and cxpulfed him out of his Kingdom, and in 
 many changes of Fortune reduced him to take Refuge in 
 B/tgland and Sect Ufid f@xmmy years. At laft in many va- 
 riations of his UnhappincfTes , it pleafed God to change 
 bis heart, and convert him to chriflianit) , of which af* 
 terwards he became a great Champion , and a Zealous 5 
 and God imploycd him here in ENGLAND to pu- 
 ni(h King Ethelred ( who though his perfon was not 
 ftained with his Mothers bloody hands, yet he did rife 
 to the Crown , not by a Legitimate Defccnt in Blood • 
 but by an Execrable cifufion of his elder Brothers, through 
 the wickedncfs of his Mother ) fo as Swayn of Denmark 
 difpofleffed this King, and foon after dyed invefled of 
 the Crown of England, 
 
 I thought this Example , in the various Occurren- 
 ces of if , very appofite to this fubje(a of declaring 
 GODS myftcrious Judgements , His ^uflic<^ , LMercy., 
 And Longanimity , which is the Attribute whereby we arc 
 fo much relieved in all our provocations of his Ven- 
 geance. 
 
 Thefe Examples may temper an hafty impatience to 
 ccnfure Caufes by the Events, and reprefs in us that Na- 
 tural forwardncfs of judging with the ^BWS , thofe 
 
^lo 7Umfuccefsfulmfs Trbat.iC 
 
 to be ihc grcateft finners, on whora the Tower of ShiUh 
 doth chance u fall^ for we know our Saviors deciHon of fuch 
 conclufions. 
 
 §. VI. 
 
 The Conclujion*^ T^gulating all humors in 
 this probation. 
 
 T 
 
 iHere arc many men of fuch a mould of earth, as the 
 ftony ground in the Gof^d , who are quick in their 
 conception of vcrtue, and adive in the firft im- 
 preflions of the right and juftice of their party, and fo their 
 adions are forward, and eminent in fair fcafonable weather; 
 but if the heat of difafter beat upon them , for want of a 
 Wt 11- rooted conftancy on the ground of true fortitude, 
 they flirink and wither as faftas they did (hoot out at firft ^ 
 when they firft begin to be followers of vertcfc, they fhould 
 
 X»4:7« 23 remember what our Savior faid to his Difdples , Bleffed is he 
 fpho fhall not be [candaW^ed at mei, for in the attendance on 
 goodnefs in this world , we fhall often fee it fuffering and 
 affronted. 
 
 They who will ferve under the tMilitia of the King of 
 kings, muft take the Covenant of Longanimity^ in which con- 
 fifts the bcft part of the honor of a chriflian 5 for, as our 
 great Mafter faith, If you love but where you are beloved , do not 
 
 ' the Gentiles do as much f fo if you are zealous while you are 
 
 profperous, every unworthy perfon hath this kinde of honor 
 to (hew for his nobility 5 but when you are to endure the 
 tcftof loving of Enemies, that is, humbly to embrace all 
 advers accidents, and to clofe with them, to wraftlc ftill, ra- 
 ther then flyc from the Lifts where they are triumphing, 
 
 If a, i6. when as the Prophet fays. Strange lords have dominion over us^ 
 this is the fincere tryal of honor , even in morality 5 in 
 which, this perilous pcrfcvcrancc Ck may be) is buc a counfel 
 
 of 
 
$.d. (f a good Caufel ^it 
 
 of perfe<fiion . but in cafes of Divinity, I am furc , it is a 
 precept, as the ^pofile faith in the name of our Matter, 
 // 4ny man draw hck^ my fonl IhaS have no pie Afar t^ in ^^^ '^'^i 
 him, 58. 
 
 Hence ic is, that as any defe^iion from a good Caufeis 
 odious in Gods fight, fo too much folicitude and vehemen- 
 cy, in relation to a quick iiTue out of our engagements, look 
 unhandfomly in Gods eyes 5 for there is always a great (ha- 
 dowing of Self-love woven with this colour of our zeal to 
 Jufticc, in this impatient appetite of Succefs. 
 
 Our Savior Chri/i at his remove from his deareft fami- 
 liars upon earth, in a gentle rcprehenfion to them in this 
 point of earneftnefs^ hath left us an order for our dcpen- 
 dance quietly upon the common courfeof his Providence^ 
 without any inquifitivc fcrucing into the times of fuch E- 
 vents, as the caufe maypromife: For when they defircd 
 to know the time of his reftoring their kingdom who were 
 of his own houfe, his anfwer was a kinde of fofc^ increpa- 
 tiontothem, and a ftrong inflruflion to all times , It if not 
 your part to knew the times ^ nor the feafons which the Father hath <iAE^s ^ 
 put in his own power : This is a prerogative our Soveraign 
 communicates unto none 5 but as he proceeded to com- 
 fort again thofe friends he had check'd, we have our fharein 
 their compen ration 5 for he doth impart to us alfohis tiolj 
 spirit, which may aflift and confolate us in the perplexities 
 of all Times and Seafons. 
 
 Let us therefore, by the rcfldcncc of this Comforter with 
 us, endeavor to corred our Nature in her promptitude and 
 haftincfs in our diffreffes, to make Gideons queftion to the 
 Holy Spirit, If the Lord\be with U6 , why are all thefe ills be- fudges 6*. 
 fain us? zndto conclude, Sure the Lord hath left M, and de- 13. 
 liver cd us up to our enemies. Let us procure rather to make 
 the anfwer of Eli to Samnel in acceptance of Gods Judge- 
 ments, It is the Lord J let him do what feemeth good to him : If 
 we remain in this temper, we may boldly fay with KingVa^ 
 vid, The Lord mSmt he angry forever 5 he will judge the world 7>y^/.io3 
 
lii Tbeunjuccefsftikefs .TREAT;i<5f, 
 
 ir) equityi andthe people in bis trmh : therefore I will hQfe alft^ap^ 
 and vf ill 'jetfraife him more and more : Thus with the Pfalmifl^ 
 keeping God at our right hand, we (hall not be moved, or 
 dejeded by any fiaifter Events in a finccre Caufe. 
 
 There is a far different fuperftition in the pertinacy of the 
 Pharifees , and the facility of fome people •, for they in a 
 (howerof Miracles falling down upon them, toanounccto 
 them the time of the change of their Law, ftill called for a 
 Sign from Heaven to authorize that Doctrine • and fome 
 people are fo prone to change their Law, as they call Natural 
 Accidents, that favor their difpofitions, Signs from Heaven 
 to warrant rhcir innovations. As the firft werefaid to have 
 eyes, and not to fee, lo thefe lafl may be faid to fee without 
 eyes- for their imaginations feem to them fo illuminate, as the 
 eye of their Reafon is dazled when it looks againfl chemrSucb 
 fancies commonly love to cafl: in troubled waters, and upon 
 ]'Hdac>2. all fucccfsful draughts, they do (as the Prophet faith of them) 
 Sacrifice to their otv^fjes , and effer incer^feto their drag^ wor- 
 shipping in a mancr their own Spirit, which they have be- 
 fore invocated for their dire<5ter: Thus while they are Co 
 confident Expoficors of the letter of Humane Contin- 
 gencies , they are better Interpreters of Fortune then of 
 Providence. 
 
 They who are emboldened by the advantages, or abaflied 
 meerly by the mifcarriage of a Caufc of which they hav^ 
 reafon to believe God to be the condudler, do as if the chil- 
 dren of Jfrael (hould have thought God had been more in 
 the Pillar of Fire, then in the Cloud, becaufc it was a plea- 
 fanter objed : The true children of i^hraham, the fons of 
 Faiths follow the Cloud of Gods Judgements, as confi- 
 dently as the Flames of his manifcfl Kindenefs, and mur- 
 mure not at the waters of Contradi<aion , which they arc 
 often put to drink in this peregrination. 
 
 St. o^«^«///»e fays elegantly-. That everyone would be 
 content to overtake Chrift at his home , but few are conftanc 
 in following himinihc way 5 there is a contrary inordinate- 
 
 nefs 
 
§^.6.. of a good Caufe. 313 
 
 nefs in our Nature in the point of Gods Providence , for 
 mpft are curious to follow with their ratiocinations tha 
 traces and fteps of it upon Earth, and few are content to 
 betranfported immediately to the home thereof, which is 
 Heaven 5 that is, we commonly affect an enquiry into the 
 Reafons of fccond Caufes, and are bufie in guefling at Gods 
 meaning by them, rather then refort dirc(5lly to the infcru- 
 table order of Gods Providence in all Events, and fo rcfl 
 upon the faithful refciance of his Reafons ; This courfcis 
 she overtaking of Gods Providence at home, and not the 
 tracking it curioufly abroad , in the prints and traces thereof 
 as it paiieth through the world. 
 
 if his lafl ought to be the courfc of a Chriflian^ to 
 whom Chrifi hath left his Faith in the equity of Godsuni- 
 verfal Providence, as the i^pojlle faith of his other Do- 
 dlrines , That we may not be like Children^ teffed to and frd 
 with every kindeof Fortune, by which our great Enemy, 
 the Prince of the Ayr, raifeth continually change of winds, 
 to tofs us, and carry us away into an opinion of that airy 
 Deity of i^^r^^/yc^, which he hath fct up for the Devotion 
 ot the worlds Fancy. 
 
 I may pertinently then conclude with Saint Tcier , in 
 ibis cafe of Temptation to the Primitive Chrifiians^ Think i T^^^' 4 
 it net flrange, concerning the fiery tryal which is to try you^ 12. 
 4S though feme ftrange thing happened to you ; it may he the 
 time is come ^ that judgement mufi begin at thehoHfecf God-^ 
 in which cafe we have this excellent advice from God 
 by the Prophet Ifaiah , Go my people into thy chambers^ JJiut Ifa. 26.24 
 thy doors upon thee , be hid for a moment , till the indignati- 
 on paf, 
 
 Whereuport I will fura up all my refolutions with this C2> 
 ccllcnt Exhortation of that mofl ho\y King David^in his mofl 
 deprelTed condition , BxpeB the Lord^ do manfully ^ and thy pfal. 2^ 
 heart fhaUbe ftrengthned : I fay, wait en the Lord-, for they 19* 
 who have taken Gods Word for their repofe , and ac- 
 quicfcencc againft the corrupted Teftimonies of their own 
 
 S f im- 
 
3J4- T'hemJuccefsf'ulnepfScc.TviE AT. i6.. 
 
 impatient humors, will by a bleffed experiment atteft the 
 
 truth of this AlTevcration of the fame affli(aed King^ and 
 rfaL^^, beloved Sahft^ Ble([ed is the man whom thou cha/iife/ij O' 
 1%,. Lordy andteachefi htm entef thy Law^ that thos$ mayefl give 
 
 him reft from the days of advtrfity ^ until the pit h digged 
 
 for the wicked* 
 
The fevmteenth Treatifs^ 
 
 Of Solitude. 
 Divided into two Sedions. 
 
 The mo^ ufeful order in defcribing the nature 
 of Solitude^. 
 
 MAny who have made Images of Solitude^ have done 
 \\kt Painters when they dvavf Ladies -, who(obfer- 
 ving the moft remarkable Features, as much as may 
 make a refemblance) cover the defers of the complexion 
 with all the Art they can -, they fet no freckles, or mark^ 
 nor pits, or unevennefles in the skin , accounting the beft 
 prizureof their Arp, to leave the favor of theperfon on the 
 figure, with the leaft touches of disfavor upon it : In reporc 
 to this method, many who have figured Solitude^ having fee 
 out the mofl noted properties thereof,have fought to fweeten 
 all they could the difagrceablenefs , leaving no roughnefs or 
 inequality upon the countenance of their Charai^er of 
 Sfilitude. 
 
 But thofc who look upon it by the life, willfinde much 
 more unfmoothnefs and hard favor in it, then is expreft in 
 fuch fpeculative Images: For the original Malady of our 
 Nature was Tuch, as hath left fome dints and prints in the 
 furface of the evennefl flate of our ipindes •, there are harfh 
 and unpleafant intervals of roughnefs, and inequality found 
 m all the faireft complexions of osxx piea/;c ajid ferenityi 
 Whci:^preit cpqcernpth.usto poflfef^o^r opinjqn wi^b the 
 -. ' S f 2 moft 
 
^l6 Of voluntary Solitude. TREA'5.17; . 
 
 moft natural Image of Solitude we can pourtraid, and that 
 rather rudely pouched, then flittered : For when we come 
 to the adual acquaintance" of it, either by eledion or necef- 
 fity, it imports us in the firft cafe, not to have fancyed fuch 
 a figure, as may have. moved us todcfign it fora Miftris to 
 fome melancholy Fancy •, or in the laft cafe, of conftraint 
 not to have preconceived any fuch hard favox, or difagree- 
 ablenefs,as may confufe us in our firft aboard of it: But 
 fome previduation of i-r is caSlycr taken off by acquain- 
 tance, then an over-charge of promifes to our felvcs of 
 peace and eafe , can be made good unto ^us by oup firft 
 Gommunications with it •, becaule our mindes do eafilyer 
 acquiefce upon their propofals of moderate conveniences, 
 then they can fctle upon their fall from high overvalua- 
 tions. 
 
 I ftiall not therefdre play the Painter in this draught of 
 Sditttds^^ butrather the Printer^ by exhibiting the juftin*- 
 |)refl[ion of it, taken from the original ftamp thereof, which 
 I have in nvy hands, and fhall defign my print to bear the 
 countenance and proportions of Truth, rather then the regu- 
 lar fy m merries of a fair imagination, which is as P4/;?/fr^ 
 draw o^;^^^^, in whom they intend onely beauty, not 
 fimilitude: For I may own the having taken this Lcffon 
 from SolitudtLJ^ which I will pracStice upon her own figure, 
 to prefer the benefit of the Reader, before the beauty of the 
 Difcourfe-, and rather dcfire to impart by Charity the uti- 
 lity of Truth , then to affe(ft the making my Solitudes io 
 lovely, as it may be rather good Company then good 
 Counfel. 
 
 This were to trade for Vanity with that Stock of Soli- 
 tude God hath given me^ to acquit the Mortgages of my 
 time; and it is no mean blclfing to be able to redeem time, 
 even by the evils of our days. This is to grow fo rich by 
 the vcty Sequefiratififf, as to be able to make provifion of 
 Liberty, perad venture at feme time or other, even for 
 fome who are. now Matters of mine: For this my Map 
 
 df 
 
^ . ir Of voluntary Solitude* ^ly 
 
 of Solitude maybeufeful to all that are Travellers through 
 the Changes and Viciffitudes of Times , though they 
 ieemed never fo fixed in any ftation. 
 
 I do therefore humbly prefent my Countrey with fome 
 Fruit of that Graft of Solitude it hath fet ujyon the barren 
 Stock of the other time of my Life, praifing God that 
 Imay in fome meafure fay with Saint PW, The,things 
 which hAve happened to wf, have fain out to the furtherance of 
 my iiherty in Chriji •, Fhilippians^ Chapter the firft, Verfe the 
 twelfth. 
 
 I fhall not then endeavor to write the Laudative, but 
 rather the Life of Solitudes ^ in which the intermixtures 
 of Good and III arc co- incident to one another: And 
 though I do not pretend the meafures of my mindc fhould 
 cxadly fit many others , yet the matter of my propoficions, 
 which is Vertue and Piety', will endure the taking to pieces, 
 and tranflating into many good Forms, according to the 
 fizesof fevcral Difpofitions. 
 
 In God there is this inexplicable Myfl«r.y, there is 
 Unity, artd Singlenefs without Solitudcu •, for out of the 
 Singularity of the Divine Eficnce, there is a Natural 
 Fecundity and Emanation o^ a Plurality of Perfons , in 
 which confifts Gods incapacity of folitarinefs •, for with- 
 out this connatural Society, Divines affirm God might 
 be faid to be folitary, even in the middeft of all his Crea- 
 tions , as Man was faid to be alone among all the Crea- 
 tures of Paradicc^, before he had a Confort of his own 
 Nature. We need not ftay any longer in this Moun^ 
 tain of the Divine EfT'ence, clouded and overfliadowcd ■ 
 
 with this Myftcry of a TRINITT in UN'lTT^h 
 is fufficient that it afford us but fo much Light , as to 
 fliew. That Solitude is not confonant to the Nature 
 of Man , as he is GODS Image , and fo provifion 
 was quickly made for that fupply, after the finglenefsof 
 his Creation, 
 W.cmuft rcfort then to fome Supernatural Jntcrvcntior>; 
 
 thae : 
 
 -,r 
 
 
3iS QfvQkntarj SoUmdf. \Treat47v 
 
 that may mediate between Mans Nature, and the Nature of 
 &olitud€y when he is reduced to it 5 and thereby acquaint him 
 with another kinde of focicty, when he is fequeltred from 
 ;that which is fo famih'ar to him: Thus, as it were, rather 
 tranflating his communication into another language, then 
 razing out the impreilion in him of the loveot company. 
 And this is to change the nature of his fociety, and not the 
 fociabfcnefs of his Nature, 
 
 §. II. 
 
 Solitude divided into three forts '^ andthe jirjl 
 dijcourfed of. 
 
 ME thinks all the ftates of Solitude may be pertinently 
 divided into thefe three forts, of Volumary^ Violent^ 
 rvittmarj 3"<^ Nentral, - The firft is the operation of a Super- 
 
 Sfilitude natural agentiip^n Mans Will, which works upon ii, as the 
 defined. Wife man fays, Forcibly and fweitly , drawing our mindes 
 out of the world, in fuch a gentle foft feparation, as vapors 
 are cxtraded out of the earth, while thevertucof the hea- 
 venly Spirit attrads our Will out of groffcr immerfions ia 
 the earth, unto the pure fpeculation of Divine objeds-, the 
 grace of fuch evocations falling (as the Pfalmift Mth) like 
 detv upon a fleece. So as this egrcfs out of the fociety of the 
 world,ro.ay be nominated fupcrnatural in the means, though 
 voluntary in the a<5t. . 
 Violent The next is, when any exterior natural agent forcibly de- 
 Solimde prives us of the liberty of all fociety 5 and this may often be 
 defined, ' juft^ j^ order to the general fociety of the world, which.is 
 maintained fometimes by violences exercifcd on particulars} 
 ^ but is always ofiPenfive to the nature of Man : And fo I term 
 
 ;his fort of Solitude, Violent, 
 SoTtude ^^^ ^^'^^ (which I ffate as J^entral) is a mixture, and 
 defined, compound between the aptnefs and conftitution of particular 
 
 natures. 
 
§.il Of wlmtary Solitude] ^i^ 
 
 natures, and fotne exterior intervention of violence and of- 
 fence to that humor, by which we arc moft affe(5ted to the 
 world5 as a defeature of fbme hope, vvhercunto our mindes 
 were moft applycd, or fome lofs, of what our affedions had 
 made an intire tranfa6tion of themfelves unto, or fome inju- 
 ry above our reach of any reparation,and many the like vio- 
 lations of our mindes in the world , upon which we break 
 off corrcfpondence with it. And this condition of Solitari- 
 nefslcaUiV^«^r4/, as having fomewhat of both the other 
 ftates of Voluntary and Violent 5 for both thcfe qualities 
 concur to the compofureof this kindcof feparation from 
 Society. 
 
 For the fir ft fort of thefe Solitudts ^h\ch I call Voluntary^ 
 that part of it which is dilagreeable to the inftin(5lof Na- 
 turCj is reconciled by the mediation of the Author of Na- 
 ture, who nourifheth the mindes , he calls out into this De- 
 fcrt , with lighter and more Spiritual fociety , which he 
 fhowers down from Heaven upon them, as the Pfalmifi fays,^ 
 tMan feeds upon the bread of K^ngels^ Prayer and Mcdita- 
 tion,which alTociates his Spirit to fuch company^as he thinks - 
 he hath rather one body too much with him, then want 
 of any. 
 
 There are many of the children of x^lraham whom God Gen^iu- - 
 calls, as he did their Father, f ummoning them by his voyce 
 to come out of their Countrey, from their Kindred, and 
 from their Fathers houfe , unto a Land that he will (hew 
 them; and to this citation many do faithfully anfwer, quit- 
 ting the Native Region of all their InclinKions, the habi- 
 tudes of Flefh and Blood, \vhich are fo near of kin to theni, 
 and all the fwcetneffes of communication, and folaces of 
 company, which are the domefticks of their Fathers houfe, 
 and the familiars of our Humane Nature , and feparating -. 
 themfelves from all thefe innate appetencies, take their jour- 
 ney into the ftrange Region of Solitude^ privacy and reclufe- 
 nefs •, and when the Soul, like the Pfa/mifis Spoufe,y/;<ii?/^/^ PfaL^. 
 forg€t her own feople, and her fathers houfe ^ then the King ftiall 1 3 . 
 
 be 
 
:^iQ Of voluntary Solitude.TKEAtAJl 
 
 Luke 12. be in love with her beauty • and then this delegation of the 
 40, Soul in our Lord, confers all the petitions of the heart up- 
 
 ^^/.3^. on it. 
 
 When God makes thcfe extraordinary fclediions and vo- 
 cations to this pafTage through the Defert unto the Land of 
 Promife, he fpreads a Cloud over them by day, which ftia- 
 dows them from all the ardors of their fenfirive appetite, 
 and fets up a pillar of Fire before them in the night, of that 
 fire which Chri(t. came to bring into the earth, that illumi- 
 natcthall the obfcurities whereunto our Nature is fubjed-, 
 in the ecclipfe of Society, and warmeth and chcrifheth that 
 fhiveiingchilnefs wherewith our Nature isfoapt tobebc- 
 t^umb'd, in the privation of the elementary lighc, and heat 
 of our NaturCjwhich is Commuiiicationand Society. This 
 holy fire that accompanies them, doth not onely (as the Pfd - 
 Tnifi faysj CMaketheirnight ofdaytetkem, but even the de- 
 yeftureof therofelves^ their folacc and delegations and by 
 the fame degrees that they are fevered and difcharged of 
 themfelves, they are repleniftied with that Society, which 
 f ntertaineth them with that joy, wherein the finglenefs is 
 the univerfality of it •, for it is never all things to any heart, 
 but when it is there alone •, This is the />eac^e sf Chi/l, ex- 
 ulting in eur hearts : And in Coffoff, 5 . 15. this Society is the 
 Btfea2,' whole Ttinity, which, as the Prophet Tzys^ Leads fr[i info 
 [olitude^ and then fpeaks to the hearty as though it would have 
 nothing but the heart it (elf prefent at this entertainment. 
 
 Such paffengers as are truly led by this conduct, have for 
 their Viatick, that hidden Manna given them , which is pro- 
 jLev.il mifed in the Revelation, in which they finde the feveral taftes 
 of all their inclinations $ the relifh of the fociety of Parents, 
 Brothers and Friends, arc all favor'd in this celcftial Manna 
 pf Contemplation 5 infomuch as they feem to tafte in the 
 fource, and fpring ii felf the divers relifhes of all thofe cur- 
 rents of plcafure that flow out of it, before they take various 
 infufions from thofe veins of the earth they run through. 
 They taflc the joys of Fathers, Brothers and Friends, irv 
 
 loving 
 
§.z. Ofmimtmy SolkudQ^ |2»i 
 
 loving him, who is every thing to pure love ; Thus hdng \z\ 
 the ftatc which the Prophet fays, fhall be raifed above the aU 
 titudes ox 'elev Aliens of the cArth^ they live in the fcentand 
 odour of thebloffoms of the Tree of Life, of which they 
 are promifed to eat the fruit in the Patadice of God 5 For 
 our Supreme beatitude.^ is the contemplation of God, ripe, 
 and gathered in the maturity of the full vifion of his EflTencc, 
 fo as one of the (wecteft fruits of Glory, is a perfcdl and con- 
 fummate Contemplation. 
 
 They then who live in this holy Garden of Speculation, 
 may be faid to be already under the (hady leaves of the 
 Tree of Life •, this flate of reparation from the world, (ccm- 
 ing to be in fuch an order and relation to the fiiprcmc beati- 
 tude, as i^dams Paradice was to Heaven , as it is in a maner 
 of integrity of eafe, and pafchaway out of this life by a 
 kinde of trarllition to glory. They live in the Suburbs of 
 the celeftial ferufalem, whofe ftreets are paved rvith fine gold^ 
 and thcie fuburbs in proportion are paved with refined filvCr, 
 which is a proportionate purity here, to that pcrfed Charity 
 wherein it terminates within the gates of the City. So as 
 we may fay of this lindc of reparation from the world 
 (which is an afcending upon ^acoh Ladder) Truly, this is m gen.z^, 
 nher hut the hottfe of God^ and the gate of Heaven. 
 
 Of fuch Souls that live but at this little diflance from 
 their home, while they are (till advancing from vcrtue 
 to vcrtue, wc may fay with the Pfalmifi^ Sle(fed are thofc^ Tf^i.S*.^ 
 fouls which know this jubilation^ thry Jhall jvalk^ Lord^ in the 10. 
 light of thy countenance., and in thy Name they fha^rejoyceallthe 
 day^ and in thy Righteoufnef fhaH they he exalted: It is eafie to 
 fay much in exalting this happy (t ate of Sol tuder, all the fpacc 
 between Earth and the empyreal Heaven,the feat of the blcf- 
 fed, being the fcope we have to extend our thoughts upon : 
 For no cxagcration that Hays (hort of the fight of God, can 
 go too far in the endearment of this bleffed condition, as 
 they who have read the lives of many Sainti who have lived 
 in this Region, will eafily coiifers, 
 
 Tt Imufl: 
 
jzz Of voluntary Solitude. Treat .i j] 
 
 I mufl: confcfs rny feU very unable to fay any thing in order 
 to diredion, either how to walk in thefc Suburbs of Heaven, 
 or how to findethebcft way to them-, yet as one ojay orinc a 
 good M 'p of a Countrey, or ftamp of a Cicy , and neither 
 Jcnow the ftreers and palfagcs in it, nor the ways in the 
 Countrey that lead to it • experience in both being requifice 
 (orthis capacity : So though I am not at all acquainted with 
 the purity of this kinde of Soiitiidg , knowing it onely by 
 fight, as having (ccn it in the Images of fome Saints^ I may 
 have taken off this impreflion handfomly, without any pra- 
 dical skill in this Divine Exercife of Contemplation • there- 
 fore I will onely fay of it as a Holy man did of the Ldfoca- 
 lypfc, I admire it in what I do under fl and ^ and alfo what I dff not 
 ntiderjiandy in honor of what I do : For truly the myftery of 
 t4iis Angelicallife, is like the white Stosie prom i fed in the 
 ^p^^.z, .Apocaljpfe^ in which a new Name is written , which none 
 17* . know, but they that receive it : So that I can fay nothing to 
 inform fuch as have received this white precious kinde of life, 
 onely admire their felicity, who (like Mofes converfing with 
 God) fee the hinder parts of him in this life, and have as ic 
 were the earneft given them of that which S. P4«/{aith, 
 Neither eye hath feen, nor ear hath heard ^ nor hath it entred into 
 the heart of msn^ the joy, I mean, of contemplating the Di- 
 vine Effence face to face in the light of glory. 
 
 What I may prefume to (ay pertinently in order to my 
 defign, is to defire , That all men be very advifed in the di- 
 fecrnmentof their vocation to this Excellent kindeof Soli"^ 
 inde^and to proceed ii^ Samuel did, by£i/s advice, in an- 
 fwerto thevoyce , not to prefume upon their firft interior 
 motions, though never fo clear, but to flay for the iteration 
 and prciTureof the fame voyce often fpeakingto them, and 
 not to refblve any thing finally, but by conformity to fome 
 Spiritual direi^ion, to the end an acceptation of this excellent 
 courfe may rather be the pcrfwafion of Humility and Obcdi^ 
 cnce, then any promptitude or fervor of our temper and 
 complexion: For the voice of God to this vocati©n,may cafi^ 
 
§,z. Of voluntary Solitude. ^i^ 
 
 ly be miftakenjas the fews took that which was a voice from 
 Heaven for Thunder onelyj lo many take that for the voyde \ 
 
 of Godj which indeed is but the thunder of their own con- 
 fticution^ fbme Spiritual fervors (compofcd of the vapors 
 of their N^ture,that lie under the clouds of the world)break- 
 ing out into fome loud difconrent^ which noileoi our hu- 
 mors is often taken for the voyce of Grace. 
 
 But this vocation is not fo likely to be in the great wind of • 
 our firfl Spiritual impulfes, or in the flafliesof our new fer- 
 vor, as in the gemlcayr and breath which the Prophet found 
 the Spirit of God in •, that is, in a foftand equal tertiper of 
 Humility, and diffidence on the power and vertue of our na- 
 tural propenfions ^ net to trttfi tvtt'^ Sprit ^ hut to try the Spirit^ 
 is the beft advice in this great undertaking, and to bring it to 
 thcteflof a prudent Spiritual Diredor, who may upon due 
 examination teftifie to our Spirit, that this is the voyce of the 
 eternal Wcrd^ which pronounceth this, Fstlmv me. And when 
 we have truly heard this voyce, and anfwered to it by a felf- 
 abnegation, then the hundred-fold which he alligned even in 
 this life, is paid in the relinquifhment of all, and diffociation 
 from the world, by this union with him, who is fo much a- 
 bove all we leave, as he is all we can wifh to have. 
 
 This is all I can contribute to the reverential eflimation of 
 this befl fort of Solitude * and lince the blcfTcdnefs of it is 
 much above my report, I will leave it with the fyeen ofshe^ 
 ha's admiration, and praife of the Mafler of this fo well or- 
 dered Solitude J who is greater then Solomort^ -^^ppy ^re thy mm^ 
 and happy aye thy [ervants^ which fiand thm cominmlly kfire 
 tke^ and hear thjrvifd0m. 
 
 rhs 
 
524^ Treat.iS, 
 
 * T^he eighteenth Treatife. 
 
 Of amixt fort, or of Neutral Solitude; 
 Divided intothree Sedions, 
 
 J^xplaining this term , bj exhibiting thejlat^ 
 of Mam W^ill in his eleBions. 
 
 N 
 
 •Owl havCj ss I conceive, rather paid my Devotion 
 
 in thi$ Saintly life of SditudCy then contributed any 
 
 thingby myteftimony to the beatification of it, I 
 
 (hall defccnd to the other two, which are more terreftial, 
 
 and of my familiar acquaintance. Wherefore I may hope 
 
 to give fomc more pertinent information of the nature of 
 
 frov.io. them ^ for as I may truly fay , / have neither learnt wifdam^ 
 
 5. nor have I the knowledge cf the Saints '^ fo I may alfoown, 
 
 ^ff/«/. That / hAve feen many things hy erring^ and going aft ray, 
 
 B4oi2, whereby I have found, that the fenfitive part hath often an 
 
 equal voyce with the rational, jn theelcdion of thisfecond 
 
 ftate of Solitude, which I have ftated as Neutral , and fo 
 
 will treat of k in the middle j between thofe two I have 
 
 termed Folantary and Violent , as mixed and partaking of 
 
 them both. 
 
 What hath been faid of the great Patron of Solitudes, 
 ^ehn Baptift, may, in my conceit , fort well with this parti- 
 cular I now dcfciibc 9 to wit. That hewds the Hori:(en df the 
 Larv and the Go^el^ his ftate being a kinde of middle Circle, 
 that did divide thqfetwo Haemifpheres , touching upon each 
 of thena: Such a poficipn dotn this Neutral Sfilitnde ium 
 
 tO; 
 
^^ U OfMixt^or D^utrd Solitude. 3x5' 
 
 to have, of being an H^W^;j between the two ftates, oFpure- 
 \y Voluntary, and Violent Solitude, as it is a middle term be- 
 tween both of them, which parteth and difterminateth them 
 from one another, and partaketh of either of them : For 
 indeed it toucheth both upon Freedom and Conftraint^ on 
 the firft, as it is an 3(51 ot Elcdion- on the latter, as it is an 
 cffed of fbme exterior compulfion, which notwithftanding 
 it cannot fully diftrain the will, yer it Jays fuch forcible mo-^ 
 tlves upon it, as carry away the eledion in a pofture mixed 
 between Confent and Coadion 5 and this is the manerof 
 our willing in many occafions, when our Imagination fug- 
 geftcth to our Will fomc apparent good, under the form of 
 Real , and moving this choyce in a kinde of imperious 
 manerot pcifwafionj carricth the eIe(5bion, which although 
 it be alw'rys voluntary in the a(5t, yet m jy be faid to be vio- 
 lent nrei'cf the means that wrought it 5 forafmuchas 
 tbacv );ur..;^jd holds more of the imperfedion , then of 
 the perle^lon of Free wii,as being an a<ft contrary to the or- 
 der of Heafon, thatdoth c\&ztt rather the choyce of the real 
 gooi^, her] the apparent, which is preferred in this ckdion. 
 TociuciJasc ihis pointj we may confider , That the An- 
 gels now csnnot make fuch achoyce^ inrefped their free- 
 a^s arc always perftd and regulated by right Reafbn, 
 though before they did kt God it was not fo , as in Lucifer 
 is clear : when therefore fuch a vote is paflfed by pur Will, 
 it mufl needs argue a kinde of violence and tyranny indeed 
 exccrfeded over our Reafon • and confequently this choyce 
 partaketh of violence in point of perfedion of the a(5^, how- 
 ever it is likewile voluntary, in the order of our MBperfcdt 
 Natures, that arc Icfs truly free then Angels 5 albeS^c may 
 be faid to have an extcnfion of .liberty above them, vi:{, that 
 wc can choofe as well to do evil as good, which amplitude 
 argueth in effcd imperfcdion and deficiency of liberty, not 
 any compleatment or perfedion thereof: And for this rea- 
 fon. That by the order of Nature, the underflanding ought 
 CO command in all rational elections 5 wherefore it is rather 
 
 arc--- 
 
a regulation of Nature to reftrain the Will unto Rcafon, 
 then any violence upon Free- will, to have it fo confined ox 
 reft rained. 
 
 In proof whereof we may conflder. That even mans 
 Will (which is now in via rebelliouSj when it cometh to be 
 pcrfe(5tionated in Heaven, oxinfatria^ as Divines call it) wilt 
 be reduced into this order and conformity-, fo while we 
 finde this order inverted by the irregularity of our corrupt- 
 ed Nature, we may fay many of our voluntary 2Ldis partake 
 of a kinde of violence, when by the predominating of our 
 Will over our Reafon, they are rendred adis imperfed, how- 
 ever we may call them free : From whence ariJeth this mix- 
 ed amphibious kinde of election, which neverthelefs doth 
 not infringe the liberty of the Will, fince that elccteth al- 
 ways freely 5 for no force of motives can rife to a direct 
 compulfion of the Will : and the efficacy of extrinfecal 
 imprcifions, in this cafe, may be fairly illuftraced by Gods 
 manerof working upon the Will, which he movech effica- 
 ciouflyto his own end, yet freely in order to her Natures 
 preferving his power and her liberty. After fiich a fort do 
 external Motives very often carry the elective faculty of the 
 Minde to fome choyces and refoktions, moving the Will 
 with efficacy, and withal conveying it with freedom to the 
 determination: And this is the cafe (Ifuppofejof what! 
 term Nmrd^ or Mixed Sslitudc^, when any exterior injury 
 from the world prcffcth the Will vehemently, to elect this 
 ftateof life^ which is often chofen, as in this mixed DlC" 
 polition hath been reprclented j Wherefore the chief in* 
 tmdtaffjt of this Difcouric, Ihall be to f urnifh the Will with 
 fuch pfecautioASj as may fortific her againfl fuch violent at 
 faults of she Imagination in chis ace of fo great importance, - 
 
 SEfeT, 
 
§*il S^utral Solitude. 527 
 
 §. II. 
 
 Treating divers <^5\d'otives that folicite this 
 vocation. 
 
 THe Soul of man being the feac of the Divine Image 
 in Humane Nature, the inftinct of fociablcnefs may 
 be faid to be the eye, or the fight of the Divine 
 Image in it*, for as the eye is the organ of light, which 
 conveycth to us the chiefcft fociety of all material things 
 (and thence is the nobleft maner of Commerce the Body 
 hath with the World, as conftquently the worthieft por- 
 tion of our fenficive Nature) So the inftinct and Natural ap- 
 petency of Society, is the nobleft faculty of our intellectual: 
 For by Society we receive all out rational light, as by the 
 Eye wetakeallvifiblefpecies*, and the love of company is 
 not imprinted in us fomuch for our own private folace, as 
 for the fupport of the common frame of Humane Society ; 
 So that the fociablenefs of Humane Nuure, is in order to 
 the confervation and comfort of the whole , by a conveni- 
 ent union of the parts : And the fame reafons that reqiire a 
 due difpoficionof the fcveral parts of our Natural body, 
 for the decency and health of it, hold in the confticution of 
 the Spiritual frame of our Nature, fo as the love of Society r)efi„itio^ 
 is referred to the conftituting of order, which confifteth al of Q^der, 
 ways of parts, and is nothing but a due marftiallingand 
 ranking of divers and diftinct portions , either in material 
 things, or rational dcfigns. 
 
 Whereupon, fince order is in Nature the {inal end of this 
 impreffion of the love of Society , an inordinate love of 
 Company may be out of the order of the fociablenefs of 
 Humane Nature, as it may aim.onely at fome propriety thac 
 refpecteth fome fuch fingle defire, as is much fevered from 
 «hc common good of Society: and fo many felt-alfign- 
 
 mcnts ' 
 
ments may be in this rcfped faid rather to tend properly to 
 Singularity then Society. According to this rule all the bufic 
 negotiation of our paflions, in the world, do rather breafe 
 the chain of Society , then make part in the connexion, 
 though they (cem the onely rings and linfcs whereof it is 
 framed. Hence is it we fo often fee unruly and diforderly 
 adivity, and purfuit of fome appropriation, occafion a fepa- 
 ration from the world, as falling out wich it upon the reje- 
 ^ion of fome unduly affeded propriety i And upon chefe 
 terms many do often break with the world, and retire in de- 
 fiance of all ocher company, after this defeature of their 
 particular pretence- and fo in t^tdc they rather file from 
 the world upon a rcpulfe in their alTauk, then leave it in neg- 
 lect of what it pofTciTeth : Wherefore in this qaarrel with 
 the worlds party, many do often change their (ideatfirftin 
 defpight, rather then their mindc in a fincere diftance of their 
 affections from it • yet on our firff cflrangement from the 
 world, upon difference with is, God is fo Divinely cgmpaf- 
 (ionatc, a»hc doth not upbraid us wich our firft infidelity, 
 in adhering fo firmly to the advcrs party in all our f uccefs- 
 fulneffes, which we take as the pay of his enemies. 
 
 All which truly underftood, arc but the exceffes of Gods 
 plenitudcj who can afford even to his enemies, as his waflc 
 and redundancy, thefc his temporal Bounties, fince The eart^ 
 ishis^ and the fulmf thereof .- Infomuch as the infiaitencfs 
 of the Divine goodnefs, is very often manifcfled moff in 
 the reception of fuch as come in to him, upon the worlds 
 cafhiering of them: For God accepts even his enemies 
 TLefermMs^ and prcferreth ihem often to great Trufts in 
 his houfe. 
 
 We cannot therefore difcountcnance this breach with the 
 
 world, though at firfi ic be not in direct order to the follow- 
 
 X<^ $. ing of Chrifi % for he to whoai St. ^ohn forbade the calling 
 
 5^' out of Devils, becaufc he was not of Chrifis train^ was noK- 
 
 withflanding authorized by Chrifl himfclf: Godrcfolveth 
 
 often (in this cafe of ^n indirect addtcfs to him) as chrifi 
 
 anfwered 
 
S.z. ^I^Qcutral Solitude. yi^ 
 
 anfwercd St. ^ohn, in the forecited occafion, He taketh thfe 
 to be for him^ who are not AgAinft him : for many of fuch who 
 arc but fo near Chrifis fide as a declaration againft the world, 
 he doth often retain and fctle in his fervice. 
 
 S. Pauls Charity was a copy of this his Mafters,who rejoy- 
 ccd at an acccffion to Chrifi , whether it were either hf pretence^ Thit, ir 
 6r in truth : So God is glorified in fbme degree in many fuch 
 relinquiflinTiCnts of the world, which have at firft more ani- 
 mofity then finccrity of Devotion 5 becaufc this defiance 
 hath always fome apparence of victory over the world, 
 which ftill gives a kinde of alarm to the worlds party, and 
 fhews them the contempt of the world, (landing before 
 them in fuch a pofturCjas ftirs up fome reflexion upon the de- 
 fpicablcnefs of it, or at leafl upon the diftrelTcs and dangers 
 in it, and fo moves, in fome meafurc,towards a confultation 
 on their cflatcs. 
 
 Yet do I not upon this foundation advife any hafty incon- 
 fideutt'Se^ueftratioft of our felves from the world, though 
 thereare many (who Uke fome criminal and iJW/V/ retiring 
 into the the San^uary onely for fafety) have by the frequent- 
 ing Gods domeflicks, been finccrely converted into the fa- 
 mily, and have taken up the arms of the Spirit, with which 
 they have combated onely the reft of their life againft them- 
 felvcs by continual mortification. In this maner many (up- 
 on civil enmities with the world) have Cin their retreat out 
 of it, and taking the SaniSluary of Solitudes) found by de- 
 grees that Sandification, which atfirft they did not chiefly 
 feck, as God faid to the Pr$phet^ 1 4m fought of thofs that aiked Ifaiahl 
 not for me before'^and I am found of them that fought me not: This 
 was the ctfe of many who fought Chrifl at firfl, meerly for 
 recoveries from incurable difeafes, by the worlds Art,which 
 iiad given them over, and found Spiritual reparations of their 
 Souls, above what they projeded. Many fuch bedrid Pai- 
 fies, benumb'd and ftupificd in their paflionsp which ac« fain 
 to be carried out of the world, by the violent hands of di- 
 vers afflidions, being brought to Chri/i into fuch folitudcs 
 
 U u wherein 
 
530 Of Mixty or Treat. 
 
 \;v^crein he doth mofV manifeftly refide, receive not onely 
 the cure of their paflions, which they fought chiefly at flrfV, 
 but arc oftcjn ftaid and kaled with a Divi^^e indprcflfion of the 
 contempt of the whole world, anda (incere confccration of i 
 themfeives to Spiritual affcdions. 
 
 This happeneih when God in fotne rare cafes ufethin- 
 ftrumentally the worlds (harp tools, as fit and proportionate 
 to work on fomeftony hearts, wherein his Image is much 
 defaced, which he hath notwithftanding from all eternity 
 dcfigncd for figures to (land in his houfe : But fuch are pre- 
 cedents of Gods Mercy , to reverence onely, not to relie 
 tjpon •, for God (as the Prophet faith) doth often takeout 4 ftonf . 
 hearty and put one of fiefh in the room of it ; whence the JpO' 
 i:o0^,iS ft^^ telleth us. Be hath mercy on whom he will^ and whom he will } 
 hehardeneth^ yet he will harden none, but fuch, aslikefitc- 
 flones, rcfift and grow harder by the heat of his love, or the 
 flames of his judgements, which he hath firft applycd to . 
 foften them. They who ftiidy Gods hand in all the va- 
 rious dcfigns and colourings of his Works, fhalldifcern ic 
 even in all thofe pieces of Providence, which are of fuch 
 different maners , as have made many miftakes in the world /, 
 upon this Conclufipn* 
 
 ^oX0 ^od vporl{eth y and hoyp thd7)evil coun^ 
 termmeth in this vocation^ upherein a fafe 
 courfe is direBed. 
 
 iHcre is no notion under which we can more aptly - 
 look upon God , then as a Phyfician to our weak < 
 Nature : He who knows all the properties of A dives 
 and Paffives, applycs to all conilituiions their proper reme- 
 dies ^ and as fomc Medicines are not proper both for Bea^ 
 
 and : 
 
§, 5. 3^utral Solitude. 
 
 and Man, in regard of their different tempers ♦, So for brutifh 
 {cnfual perfons, there are required ftronger Drugs, then to 
 more reafonable and ingenious difpofitions. The Word of 
 God makes this diiferencc often between voluptuous and 
 fenfual habitudes, and between pious andvertuousconfti- 
 tutions, calhng the one Dogs, and the other Children- 
 wherefore as the Phyficians minifter to fomc tempers onely 
 fuch Drugs which they call Bemdt£fa^\ti^tdL fimple$,which 
 work kindly,and yet eflfedually upon them,& to others they 
 are fain to prefcribe CMinerds, and more violent Ingredients 
 to move them: So there are fomc fuch infeniible habits of 
 minde, as Gods BenedtBd, his Bleflings, and his gentle 
 voyce of vocation doth not move •, but their ftrong Na- 
 ture rather works upon them, and alters them, turning them 
 into the nourifliment of their palHons, while all their tem- 
 poral Benedi<5tions are converted into aliment of their fen- 
 fual itics. 
 
 Therefore to fuch indurate tempers, God minifters often 
 rude^nd violent Minerals, fo unprepared, as they feemto 
 the world to be poyfons^thefe we may call Affronts, LofTes, 
 Difhonors , and all kinde of Difappointments : and thefe 
 violent compofitions work upon their Natures, and alter it, 
 by which their cure is performed •, fo that oftentimes the 
 worlds Injuries prove Reccits miniflred, when it intends 
 ruines : For while the enemies of our Nature, vi\, all kindc 
 of croflfcs and vexations feem to chafe us out of the field, 
 they convey us into that retreat whereunto God hath de- 
 figned us. This is a frequent contrivement by Gods Pro- 
 vidence, to fecurc his friends by the chafe and purfuit of his 
 enemies , and theirs 5 as he preferved David from ad ing 
 againft him, by the malevolence of the Princes of the PhU 
 iiftinesy who thought they had (hamed him, by rejc^ing and 
 carting him out of their Troops, when indeed they pre- 
 ferved him innocent, from ftaining himfelf in the blood 
 of his Brethren. So God excites very familiarly the ad* 
 ycrfiiics of this world, to remove, and fecmingly to expel 
 
 11 u 3 his 
 
^p Of Mixt, or Tr e AT^iS; 
 
 his fervants out of it, to deliver them from the guilt of 
 loving the world, providing thus againft their longer en- 
 gagement with his Advcrfary , who is the Prince of this 
 World. 
 
 And as God vouchfafes to fcrvc himfelf fometimes o£ 
 the ftorms which the Prince of the Ayr raifeth in this world, 
 by making them carry fuch wracks upon his coaft of Solh 
 tffdc^^ as he dtfigns to favc with the lofs onely of their tem- 
 poral fraights : So the Prince of the World doth fomctimc 
 makeufcof this Shore, for the cafting away of. many, to 
 whom he (hews irasafecure harbor or (belter which they 
 have under their Lee, and can reach when they pkafc,'Upon 
 any diftrcfs of weather : And thus as an Angel of Light, he 
 promifeth this Sanctuary, of retiring to God as a fecurity 
 which cannot fail, even after all the provocations of him, 
 whereby he perfwadcs many to (port themfelvcs with him 
 in his large alleys, in the days of their youth and fortune 5 
 Leave m flomr ungathered{zs the Wife man fays) ofth*t fmfen, . 
 And when cither the winter of Nature, or of Fortune,*hath 
 withered and blafled all thofc fwcets, then it is time enough 
 to retire to Gods cover for (helccr , who rcfufeth no fori of 
 Refugiats. 
 
 Thefe infinuations do work with many , fo as to em- 
 bolden them to live profufely upon the prefent (lock of 
 their Time and Fortune, with this purpofc, of taking San- 
 ^uary either at fomc alligned time of their Age, or upon 
 any preffing Contingency. Hence is ity that taking their 
 Councelof Gods Enemy, hcprefcnts-fuch Clients to him, 
 as have robb'd him all their life, in a purpofc to repair to 
 him for protedion againftthe Law, and exemption from his 
 hand of Juftice*, and thus, in cffed,the houfcof Praj^cris 
 turned, and defigncd by fuch Projedors,to be but an har- 
 bprof Thecves. 
 
 How often doth the Prince of. Darknefs amufc many 
 with this falacy, who walk with him in his large alleys, even 
 bythislightheflicwsthcinj by which they conceive to fee 
 
 afefc 
 
^•3* !J^utral Solitude. 555 
 
 a fafc iflfuc out of this broad way, into the narrow paths of 
 the Kingdom of Light i But alas ! how many lofe ihem- 
 fclves in this labyrinth, and are founder'd in this calm Sea of 
 the world, even while they have this coaft of retreat, and 
 Solitude in their eye < And how many others , who arc 
 cntred into the Port, fink there, by thofe leaks they bring 
 in with them, never being able to ftop thofe overtures in 
 their mindcs, through which worldly affe(5i:ions and paflions 
 foak continually iaco their thoughts forae ill habit or ochcr, 
 ftill keeping intelligence with the world i And for this 
 caufc many either revolt back openly to it, or elfe hold fomc 
 private treacherous correfpondcnce with it5in a naufeoufnefs 
 anddiftafteof all Spiritual aliment, andatepidirrcfolutlon 
 between breaking off and holding on that courfe* and re- 
 maining in this naufeoufnefs, we know how disagreeable 
 this temper is to Gods ftomack^ fothat many prefuming 
 to take this Water of Tryal, being polluted by a long co- 
 habitation with temporal loves, it proves to them rather pu- 
 irifaction , then purgation ; and their mindes, in ftead of a 
 Spiritual conception and improvement, break out into an 
 unfound and fruitlefs diflipation. • 
 
 Likewifc as this deceitful project of relifiquifhing the 
 world, is often preferred by the Father of Lyes to many 
 fcnfual and brutifh lives 5 fo, me thinks, it hath this proper- 
 ty, common to many Animals, who believe when they have 
 hid their head) that their whole body is covered, bccaufe 
 fuch whom St. Jude calls brute bcdfts^ fcem to conclude, that 
 when their bodies (hall be retired and fequcftred from the 
 world, their mindes arc removed and eftranged from it: 
 But they quickly finde the brutality of that opinion, by the 
 blows and wounds wherewith the Images of the world af- 
 f ault and charge their mindes 5 by this difabufc they perceive : 
 her nakednefs and expofure to all thole vexations from 
 which they thought themfelves guarded and covered 5 and 
 God, who regards only the pofturc and nearnefs of the heart Jer, 30^ 
 CO him^doih adjudge a punifhrnciu fated to this prefumptioA, 
 
 in 
 
^^ Of MioityOr Treat.iS, 
 
 in revenge of their promifing theta (elves the being able ro 
 carry their mindes out of the world into his Sanduary at 
 their own aflignments •, he often receives the bodyonely, 
 and leaves the mindc ftill in this habitual loofnefs, making 
 the bodies divifion in this reparation from the v/orld, the 
 revenger of this prefumption of adventuring to difpofe of 
 one of the moftdkar properties of Grace^ namely, there- 
 treat of our mindes by the right of Nature : For nothing 1% 
 more peculiar to Grace , then to impart the joy and peace 
 of the Spirit, in a ftate of contradidion to all iheeafesof 
 the Flcfh. 
 
 It is in fbme fort a defign of Simony, to exped the gifts of 
 the //o/; 5/>/r/>5 upon the exchange of a local tranfadionof 
 our per Ions. Holy Kiffg David had not onely ftepc into the 
 way , but rvas running tn the way of God^ when ht had his 
 heart dilated and enlarged unto him ^ foas his Flefhandhis 
 Spirit both joyncd in an exultation in the living God: 
 Therefore it is very ulcful Aniraadvcrfion, not to rclie upon 
 the Covenants of our own private Spirit for the conveyance 
 of this fo happy condition to us, of a godly retreat and fe- 
 pofure of our (elves, fince the more Nature promifeth, 
 the Icfs intereft flie hath in it, this felf-arrogation being 
 an evidence againft our title to this poflTeifion of Grace. 
 
 Upon thefe confiderations I may advife fuch as are come 
 to labor under the burthen of their mundanities (which they 
 have been lefs cautious in loading themfelves with,in refped: 
 of this final difcharge they have propofed) to remember 
 when they come to Chrifi to be disburthened that precedent 
 in the Co^el^ which relates aptly to their cafes, which is, that 
 of the ten Leftrs^ who when they came to chrifi^ flood afar 
 
 Zny 17. ^^5 ^"^ ^^^^^^ "P ^^^^' voyces with , f £SUS have mercy 
 * upon Hs 5 the confcioufnels of their pollution , kept them ac 
 that reverend diftancei And Chrifls anfwer in this calc is a 
 very pertinent direction to fuch Spiritual Lepers^ <?*, andjhew 
 yonr [elves to the Priefl^:, take advifc of Gods Minifters, and 
 their opinions^ of the cleannefs and purity of their intcn«^ 
 
 cions^ 
 
§. j. S^utral Solitude. 535 
 
 lions, before they venture into the communion of this ^4/1- 
 httAff of holy Solitude^ other wift their prcfeni offering may 
 prove of as ill an odour as their former Sacriledge. 
 
 If thefe Animadverfions meet likewife with any fuchas 
 are not urged by the prefTure of their Confciences, but ra- 
 ther folicited fo much by their natural temper and difpofi- 
 tion to privacy and retircdnefs, as upon the leaft provoca- 
 tion of the world they are apt to break with it, thcfc humors 
 are defired to (lay and paufe ferioufly and long on this fug- 
 geftion 5 for this may often be the operation of Melancholy 
 which works this hafty promptitude : And as Melancholy 
 is the higheft degree of cboler in the Humors 5 fo in thefc 
 hafly fallies out of the fociety of the world , there may 
 well be mope Natural Humor, then Spiritual nifpofition, 
 and fo this be rather a Difcafc, then a devout Conftitution : 
 Wherefore like fick men that forbear food long, while the 
 Humor is confuming, thefe retreaters may lor fome time 
 live quietly, as long as this Humor of the worlds difrclifli 
 iswaftingandfpendingitfelf; but after that is digcfted, the 
 appetite of the world returns, and likely gntws upon their 
 peace, they having no natural food for it. Hence is it that 
 iuch complexions ought to be very advifed in this their 
 afligning of them felvcs, -according to the propenfity of their 
 Humors , which perfwades them often , that what is indeed 
 but the Ecehooi their own voyccof Nature which fpeaks 
 in them, is a Spiritual vocation : For their Natural Confti- 
 tution raifcth that defire in their imaginative part, which 
 caufetha little repetition and anfwer of it in the Judiciary 
 and Rational power of their mindc; but it is rather from the 
 hollownelsot their reafon^ then the folidity of ii^ that this 
 Eqcho is returned. 
 
 The refult therefore of all thefe Examinations of feveral ' 
 Cafes, mufl: be. Not to condu^ our fclves by the prece- 
 dents of fpecial extraordinary vocations of fbme, whom 
 Chrifi hdth. fent for out of the fireets and by^rvap of the fvorld, 
 thatiS;yiiniiicdiately from the foulnefs and immundiciiy of 
 
 the 
 
5^ Of MixtyOr Treat j§. 
 
 their live?, and by his Meflengers of CrofTes and A fflfdiony, 
 Lf^ki 17. compelled them to come into his houfe : For thefe Cafes arc prc- 
 23' rogativcs of Gods Grace , which do not alter the known 
 
 Laws that are ena(3cd by him •, by which Laws wc ought 
 to try our vocations, to wit, by the mature advice of thofc 
 Judges he hath feated in his Tribunal upon E^nh^hts Church- 
 and by their Sentences to make the tryal of all oufown pri- 
 vate impulfes or motions of our Spirit, to this dirpoiTelTion 
 and abnegation of the world. 
 Luke 14. chrifl himfelf hath ruled this cafe in an excellent Parahlt^ 
 ^^' of one that builds a Tower ^ which is properly adopted to the 
 
 defign of a contemplative lifc,as it is the eredion of a firame 
 of life, raifed high above the other parts of the Earth, and 
 intended for profpecSi and difcovery • {6 that none muft un- 
 dertake this edifice, but after computation of the pertinen- 
 cies requifite for the finifhmcnt , left they expofe themfclves 
 to the reproach , of having begun what they tPere not able to 
 fnifh ^ and this reckoning and account of our provifion, muft 
 be made by the confuting of a prudent Spiritual Surveyor, 
 not trufting t« the Architc<5lure of our own Spirit, in which 
 we muft zealoufly, often and humbly confult the eternal Ar* 
 chite^oi all Spiritual frames, for afincere difcernmcnt of 
 his order, in the regulating our own defigns, with thisad- 
 PA/.142. drefsof the cautious Spirit of Holy David ^ Lord^ grant me 
 ' to know the way wherein I jhould walk •, for I have lifted up my 
 foul te thee. 
 
 This parting and feparation from our own Will, is the 
 firfl leave vire muft take in our valedi(5lion to the world 5 and 
 this is not to be done by a hafty difmiflion of it, for fo it is 
 but a weight thrown upward, which is iaftencd to us, and 
 falls quickly back again 5 therefore it muft be loofened and 
 fevered by degrees,'and fteeped,as it were,in the frefli fpring- 
 ing water of Prayer and Mortification, whereby it will 
 peel and fall away the cafilier: Some perfcverence in this 
 difpofition is requifite, to blanch and whiten the intention 
 perfedly. St. Fauls advice for our preparation for the Holy 
 
 Com- 
 
§\ 5. ventral Solitude. 537 
 
 Cemmunm^ is, me thinks, very properly applicable to this 
 our preparation, for participating of this Spiritual food 5 
 for Religious Sslitudc^ is the Table of the Holy Ghofi : 
 Therefore, \Qiaman examine himfelf^ and then eat of this 
 bread of life., for hethatprcfumcstotafteof it unworthily, 
 maybe truly impeached as guilty of much irreverence to 
 the Holy Spirit, in venturing to come to the Communion of 
 his Gifts and Graces rafbly, v^it'houta due confulcing of 
 his invitation. 
 
 I need not urge our precaution and advifednefs in this cafe 
 fartherjfince our temerity in i% is brought to be a kinde of Sin 
 againft the Holy Ghoji : Whereupon I will clofe up this Ad- 
 vcrtifement in St. J'olms words, Bdoved^ believe not every Sfh 1 7o^« 4, 
 m, but try the Sprits^ whether they be of Godr, for many falfe 
 promifcs of this Spirit qf anjiappy Solitude, arc current in 
 the world, it being truer innocalethcn in this ^ It u not of r^^^^^^ 
 him that willeth ^ mr of him thst rmneth ^ bat of Gcd wha 
 fiumth mercy* 
 
 A :iJiCj 
 
 X 
 
 ^ 
 
 rtr,{\i{i ^0 3 ... 'i l'i; 3!' :■ -..in' c 
 
358 TREAT.ip.. 
 
 T^he nineteenthTreatife. 
 
 Of Violent Solitude, or Clofc Im- 
 prifonment; 
 
 Divided intoeight Scdians. . 
 
 Hoxp unvpillingy our 3\(ature fubmits to the ^ 
 lofs of Liberty and Society. 
 
 IN the cafe wc treated laft, the Will needed a premonition 
 againft the deception of fight; for our Will in fits of 
 ..Melancholy, looketh commonly through the glafs of 
 our Imagination, upon fuch obje(5ts as flatter that humor ' 
 mofl : This Perfpe^tive of cur Fancy is often cut into fuch < 
 angles, as reprefent various and falfe colours of perfwa- 
 fions, wherewith the Will is inveigled, fuch fpecies proving 
 not real when our Keaf on cometh flridlly tooverfee them. 
 Therefore in thecledion of Solitude, theeledive faculty 
 was to be inflruded againft the falacicsof difcourfc, upon 
 which, theRefolutionis tobe grounded ^ but this cafere- 
 quireth a different diredion ; For here, the beft courfe the 
 Will can take to reftitude, is, to be totally blinded and cicl- 
 cd, that fhe may make the ftraighter mount upward to the 
 eternal Will, and not amufct)r perplex her fclf by looking 
 about, with a folicitous* infpcction into fccond caufes, hue 
 may pitch at the firft flight upon the primary caufcaf all, 
 Contingencies. 
 
 Our Nafure requireth much precaution in this aptitude, 
 cointanglcusunder the pretext of infranchifement^ by the 
 
 liberty 
 
§.u 0/ Violent Solitude. 33P 
 
 liberty of reafoning out the Caufes of all advef $ Accidents; 
 for in this cafe of lofsof Liberty and Company, our Na- 
 ture likely fcizeth on curious difquifitions of all Humane 
 Rcafons, as the next thing {he takes hold on, to make com- 
 pany out of them, and the contrivement of ifTues out of 
 thefe flraightSj is a fort of freedom our Nature takes, as fbmc 
 imaginary reparation in her ncceflity^ by reafon wherof thcfe 
 are c o monly the fir ft occupations wherein our Fancy feekcth 
 fome divertifement : and this entertainment may lighten the 
 weight a little, by removing it to and fro in our Fancy, not 
 letting a fad apprehenfion fetleupon ourmindes-, but all 
 this agitation of difcourfe, as long as it is but in circum- 
 ference about this world, and in the element of fecondary 
 Caufes, is flill but a circular motion, which makechno 
 progrcflion to our end ; for till our mindes are rifen and fix- 
 ed upon the fuprcrae Caufe , all the various proje(as and 
 motions of our Fancy, are but cooling a Feaver with fanning 
 upon the diflemper'd patient, where the ayr may afford fome 
 exterior refrefhment, which may be an inflaming of the dif- 
 cafc^butif our Will be cieled atfirft, with the Dove of the Pfal>)^* 
 P/4/W/7?, (he flyeth up immediately to her reft: Thefooner 
 then we fpread our thoughts upon the wings of Faith, the 
 more hafte we make to be lodged in reft and tranquility 
 of Spirit. 
 
 Liberty and Society are two fb dear Proprieties of Humane 
 Nature, as natural Reafon can give no equivalent exchange 
 in fatisfavSion for them: The Author of Naturecanonely 
 recompence this privation of two of thebeft Fundionsof 
 our being , and this by a communication of no Icfsthen his 
 own Nature, which is, by filling up thefe breaches with his 
 own Spirit, otherwife our Spirits will certainly remain 
 empty and dcftitute of peace and confolation : For God, 
 who made Mans Society out of Man himfelf^ hath left the 
 love of Company fo invifcerated in him , as that deprive- 
 mentfeemeth now to take more then a rib out of him^ even 
 the better half of his Minde feeras intrenched from him; 
 
 X s; 2 infomuch 
 
Of Violent Solitude. Treat-.i^.. 
 
 infbmuchashlsReafonfeeraethto be left but one-handed, 
 tominifter to him in this Exigence, which would require 
 a redupHcation rather for his fupport ^ But Nature is 
 fo unable to make this fupply , as for the redintegrating of 
 his mindCj he muft refort to a Supernatural fuppcdicstton. 
 
 §. II. 
 
 l^he: deficiency of Jingle 3\(jitural ^ajow 
 argued for Conjolation in this cafe^ -^and 
 the validity of Qrace ajfer.ted. 
 
 ■Hen I confider the ftrange undertakings of the 
 Fhdofo^hersy me chinks they have charadercd 
 to us the power of Natural Reafon, in a fabu- 
 lous figure or Remmcey fctting it out as vanquKhing all cor- 
 poreal fenfiblcnefSjarmed with never fo many ftrong affli<5ti- 
 oriS,.di{Tolving and difinehanting all the Charms and Spells 
 of Paflions, although their chara(5tcrs be fet never fo power- 
 fully againfl the efficacy of Reafon, which they exhibitc in 
 this predominancy, difperling all Errors, rcftifying all 
 oblique Opinions ^ thus have they fancied the fupcrior pare 
 of the minde, inthroned in fuch power as may eafily blow 
 away all ayr, even of any Sedition, that rifeth in the inferior 
 Regions of the imaginative or fenfitive faculties 5 Reafon 
 remaining in the pofturccf the Queen oitht Revelation^ 
 proclaiming, / fit ^teriy and am noWidotv^ and fhaU fee no 
 forrorv. 
 
 But they who account upon this Self- fufficiency, fliall 
 quickly finde how impracticable thefe flrong fpeculations 
 will prove, when they are bound, and the Philiflines arc upon 
 them-, thatiSjinclofcdinSolitude, and alTailed by Natural 
 dift relies and vexations •, if they fhall then expe<5i: fuch a Htr^ 
 sules of their Reafon,as they havefcen painted by the Stokks^ 
 ihatlhpuld break through all thefe Monilers, and remain 
 
 foitified 
 
§. zi Of Violent Solitude. 5^1 
 
 fordFied by all thcfe labors, they will fooh perceive their 
 projecS^ed fecurities had more of Poetrythenof Prophcfic: 
 And fure I believe one that trufteth to the power of Natural 
 Reafon, upon the word of Philofophy, to deliver him 
 from all faintnefs or deficiency of Spirit in this ftate of Vio- 
 lent Solitude, doth as if one fhould perfwade himfelf infpired 
 with the vertue of fome fabulous Hcroey with whofc chara- 
 der he had been ftrongly afFec5ted by reading his Romance 5 
 for when he comes to combat his viciared Nature in this Spi- 
 ritual atchievemenCj he will finde fuch a vanity in his fpecu- 
 lation. The Fable of Ixion is a good figure of this kindc of 
 prefumption •, for projedling to enjoy ^-mo (that is, fome 
 celeflial Prerogative) chey do but embrace 2 cloud, and by 
 chis mixture they beget nothing but Ch)mer<x$, 
 
 Certain it is, that Chrifliamtj doiha.^or:d fuch Spiritual 
 Samfons, as carry the gates of their Piifons away upon their 
 flioulders up to the Mountains, and break all their chains as 
 flax, raifing their mindes, wich ihc Pfalmi ft ^ uj> tothemotm- 
 tahs, contemplating Gods Providence and his dcfign upon 
 them info high a degree of rcfignation, as even their Pri- 
 fon and their Solitude arc rather Marks to them of their li- 
 berties, then Manacles of their Spirits 5 but the ftrength 
 of fuch Samfom is derived from the vow , not from the 
 veins or finews of Nature: Is icby their offering up and 
 confecrating their Reafon to that Spirit, whofe breath over- 
 throvfsaU the prong holds^ and dcflroycch all the counccls aCor.io, 
 of Sclf-fufficiency, and rcpleniflieththe evacuation which . 
 is made of our own Reafon, to make room for that infufion: 
 therefore fuch vi<5iorious Spirits profeis. That the weapons of 
 their rvarfare atc not carnal, but fuch as are mighty to the de- 
 ftroying of all the counfels of hiuTianity,^;?^!^^^/^^ mio captivi- 
 ty AUmdtrfianding unto the obedience of Chrip-^^Qi as he himfelf 
 affarethus. If the Son of man make you free^ yoajhallbefreein- John 8, 
 detd : So that all fuch infranchifcd mindes are convinced 35. 
 of the incapacity of their (ingle Nature, to prefcrve this im- 
 munityjand acknowledge this condition cothat Spirit which 
 
 inlargcth . 
 
54^ . Of Violent Solitude. Treat.ip* 
 
 inlargeth this freedom , by the degrees of reftridbn he 
 a Cor. 3. putteth upon thetn of his own bands 5 for when the Spirit of 
 ^1\ our Lordis^ there is libert) : This Spirit made St. Peter fleep 
 
 foundiy in his chains between his two guards, that is^ held 
 him repofing in a perfe(a ftilnefs of minde in all his exterior 
 difquiets, and preferved him in as much freedom of Spirit 
 ' before his irons were ftruck off, as after the iron gates of the 
 City flew open before him 5 even while he lay in his Dun- 
 geon be was furelyin the fame freedom of minde, bound 
 in his chains, as fitting on his chairs of Rome and i^mioch^ 
 and the Centurion that fell down before him at Cefarea^ con- 
 flrained his Spirit more then the Soldiers between whom he 
 was laid down at ferufalem. 
 
 The Soul of man then is capable of a ftate of much 
 peace and equanimity, in all exterior bands and agitations ; 
 but this capacity is rather an effe(5lof the expropriation of 
 our Reafon, then a vertue refulting from her fingle capacity, 
 for it is the evacuation of all felf fufficiency that attra(5leth 
 a replenifhment from that Divine plenitude , from whofe 
 '} John 16* f nine f we receive grace for grace -^ fothat it is a fupervenicnt 
 gift, not a native graft in our Reafon : And this tranquility 
 of Spirit, he that led captivity captive hath given as a gift 
 h^et, I. unto men, whereby we become partakers of hit Divine Na- 
 ture^ in this calm and fcrenity of minde, which he paterncd 
 out to us in all his feveral poftures ; Wherefore in our copy- 
 ing of this equality and impcrtuibation, we muft profefs 
 I Cor* 2. with the K^poftle^ We have not received the Spirit of the Worlds 
 Ih^l* but the Spirit which is of Godi, not in the learned words of 
 mans wifdom, but in the Dodrine of the Holj Ghofl. 
 
 Neverthelfcfs, it is our familiar prefumption, to relic too 
 much upon the vertue of Humane Reafon , whereof the 
 Philofophers have made fo lovely Images, as many fall into 
 Pygmaleons Fancy, of falling in love, as it were, with the 
 Statua of Morality, which wanting the foul and animation 
 of Grace, will be found Cold and fpeechlefs, when they 
 cxpci^ the fpirit and life of Gonfolation, in fuch privations 
 
 as 
 
5 . %• Of Violent Solitude. 5^J 
 
 as thefe of Liberty and Company, which feem to (hake even 
 the Centre of our natural appetites. 
 
 Thofe who reft then upon she power of natural Reafon, 
 for the difpofTcfling themfclves of all anxieties and vexations 
 of Spirit, will befcrved like the Sons of Scdiva*, for the 
 malignity of the world will anfwer them,The grace of God A^s ig] 
 I fubmit unto, as having a power to difplace and expel my 
 Mifchiefs 5 but who are you, that undertake by Natures to 
 caft out all thofe Evils wherewith you are poirefifed , and to 
 free your Spirit by a lelTer power, then that which doth 
 poffcfs it^ your Senfts in your vitiated Nature being ftronger 
 in their appetites , then your fingle Reafon is in her dif- 
 courfes : So as when their Scnfes are much offended by the 
 worlds Malices, fuch undertakers will be prevailed upon 
 by the prelent pafl(ion,and be put to flye naked and woundea 
 in this Eflterprife, as the Sons of SC(«va were in their Ex- 
 orcifms. 
 
 The Philofophers who projeded Reafon to be fuch a 
 powerful Acftor, thought fhe was oncly to contend againfl ; 
 the infirmity of Flcfh and Blood , knowing not that the 
 Minde was to wraflle with Su^emr powers^ Spritml rulers^ in > 
 high places ^ againft which, there is no fence, but the putting 
 on the whole armor of God: for bare Reafon cannot be of 
 proof againfl thofe fiery darts of Murmure, Rcpinings and • 
 Dcfolations of Spirit, which great extremities ot fufferance 
 caft at our hearts 5 Reafon being fo far from making a con- 
 ftant rtfi fiance, as very often fhe joyneth with the provoca- 
 tions, and concurreth with the pcrfwafion of revolting • 
 againft Patience, as a more rcafonable thing to complain i 
 and refine, thentorefift our Senfcs, inthis onely appetite 
 which is left to fatisfie our Nature, iheeafe of bemoaning- 
 and lamentation. 
 
 We are fo much more enlightened then they who boaft* 
 cd of this Self fufficiency, as we arc in defiance likeEne- 
 roicSj with thofe they worlhippcd as gods 5 fo that we hacJ ' 
 need have better Arras then ihofc they have left us, to com^ 
 
 bac 
 
OffwkntSolimJe. Tvlbata^^ 
 
 bat with; And wc may obfetvc the infufficiency of their 
 prefumptions by this inftance, that what theycreded as 9 
 Trophy o^ their Victory, is to us the greateft brand of in- 
 famy and poverty of Spirit, which was the running away 
 out of this life, upon any extremity of prcfTurc: Thisevca 
 in re<5tified Reafon, is the ignobieft way of yielding, rathei; 
 then an a<5t of conquering 5 infomuch as this, which fcemed 
 to themademonftrationof their poficion of /^^w/Wfi/>w - 
 pajsivenef^ is an evident confutation of their opinion , for 
 this is a total furrcnder to the power of that paflion which 
 hath made this life intolerable. 
 
 C^f^himfelF, whom^f;7e'(r4adoreth as the Deity of Phi^ 
 Isfophy^ dilTolved all the frame of his Maxlmes , when he 
 was f^in to open a violent palTage for the flight of his Spirit 
 out of the preiTures it either felt or feared 5 Was it notpu- 
 iiilanimity CO choofe in favor of his Scnfes^ a.fofccr blow 
 from his own hand , then he feared from Fortune f He 
 Ihould have fuppreffed theapprehenfion of tyranny, and not 
 have drenched his thirft of liberty in his own blood 5 why 
 did he not quench that ardor, by cafting away hisdaggcr,^ 
 as he did the glafs of water in the Defert, where he rcfrefhed 
 his whole Army, by extinguifliing his own Natural appc^ 
 tite; This had been the bed proof of the apathy of his 
 iDinde, the rcfolving to fuffer even fervitude in an impafli- 
 bic temper 5 but by this Self diftrufting, he didfignwich; 
 his blood the rctradation of his Maxime, confeHing Scr-j 
 vitude to be infuflferable to his rainde : This precipita- 
 tion cannot be vindicated from the charge of impatience 
 and difcompofure in his minde, which is the difproof of 
 alhhe Stoical afiertipns j Chriftianity glori^th not in any 
 ijakn 4. innate, but in an infufed vcrtue, faying. He that i4 in pu , ui- 
 grmerthe^hethatis inthworU, 
 
 And fo the power that holdeth the Spirit of a good 
 Chriftian, Is Forein and Divine, and coniequcntjy is. 
 ftronger then any that ctn (bake- i^, although the worlds 
 Earthquakes may make a local mutation of his pcrfon, he re- 
 mains 
 
 
S . 5 . Of Violent Solitude. ^^j^ 
 
 mains ftill calmly in any pofture wherein God ihallfcthim, 
 upon vvhofe providence he knowcch all rowlings and fludiua- 
 tions to be current, and fccth his own fecurity, with the P/4/- 
 mift^ At bii right hand, which ftayeth him from being moved-, ?[(iU 15. 
 the fame hand that rcmoveth him in all his local changes, 
 holdcth him in a tender love to that power, which together 
 with the pains of his fcnfcs, introduceth the fpirit of refigna- 
 tion; Thefe rcfledlions may be well applycd, to difpoflfefs 
 that pvef uming fpirit of the children of this age, who pretend 
 to expel all fenfe of misfortunes, by the Exorcifm of Moral 
 Philofophy and Natural Rcafon. 
 
 S. III. 
 
 (jreat benefit ac\notifledged to Moral Tbilo^ 
 fophy^ and the right ufe thereof direBed in 
 order to ourfolacing. 
 
 BY this rcdargution of the arragancles of mcer RatiSHA- 
 lifis^ I do not purpofe to rcjed the ufe of Moral Philo- 
 fophy, in this great work of confolation in diftrefTes, 
 but to rank it in a due order, miniflring and fubfervient unto 
 Grace 5 For when the peace of God^xvhkh paffeth dH under Jl And- 
 ingy is featcd as the Principal, then Moral Rcafons arc fitly 
 rcccived,as ferviccable Acceflarics to the Solace and Recrea- 
 tion of the mindc: If we Ihould firfl examine and try the 
 Principles of Chriftian Religion^ by the befl extent of Hu- 
 mane Reafon, we fhall never accept the Myfteriesof the 
 Trinity from the fingle hand of Rational perfwafion 5 BuE 
 when we have pitched our belief of this Verity upon the 
 Word of God^ when our Faith hath carried our aifent as high 
 as Heaven upon her wing, from thence we may then de- 
 fbcnd to the Orb of Reafon, where Difcourfc aftordcth us 
 many Similitudes and Congruities, to open and illuftratc 
 
 Yy CO 
 
3^tf Of Violent Solitude. Tv.^kr\i% 
 
 to 6'ur apprehenfion this Myftcry, in fuch fort, as to bring it 
 as it were wichin fight of Humane Reafsn^ in fome obfcure- 
 and impetfe(a norion : So when we have firft ercdedour 
 ^xpe(^ance of confort and fupport upon the Divine ftation 
 of Grace, then we may ftep downwards upon the paces 
 and gradations of Reafon, and finde there folidity of Re- 
 creation for our mindes whereupon to reft, walk and excr- 
 cife thcmfelves 5 For then we ufe Moral Difcourfe, but as art 
 OrganVhercby God conveyech to us the clarity and eluci- 
 dation of the noblenefs of the foul, indued by his grace 
 with this capacity of remaining impaffive in all exterior 
 violence. 
 
 In order to the illuftratlng this Pofition, the precepts of 
 Philofophy come in the ftrongcr, when they enter in their 
 due places, unfolding to us the nature of the Univerfe, and 
 fpreading fairly before us the contempt of all Temporalis 
 ties, by divers detedions of the infidelity of all things 
 fublunary. . Thus after the right marfhalling of this Auxi- 
 liary fuccor, the more ftock we have of Moral Philofophy, 
 the more inlargement we may make of the Recreations of 
 our Spirit, inthefcftraightsof our condition ^ For as a very 
 learned Humanift, converted to Chriftianity , is the more 
 ablcj by the means of this learning, to explicate and ilki' 
 Urate the Do(5trine whereof he is perfwadcd : In like maner, 
 after this firft convidion of our mindes, touching the nc- 
 celTityof our primary recourfeto Grace, for thereditude* 
 slnd conformity of our hearts, they who are the moft con- 
 verfant with the Precepts of Reafon and Philofophy, (hall 
 be the bcfl qualified by thefe helps, for the amplification of 
 their entertainments, and fweetningthe Natural afperityof 
 Solitude. 
 
 We muft be fure then to ^x this Principle in our thought*, 
 that all Humane Philofophy doth but the part of the watct 
 of Silecy it doth but wafh off the dirt of Ignorance from our 
 eyes 5 it is the vertue of the fiipefior dire^ion, which fcnd- 
 cth us to that fort of Application^ which coramandeth this 
 
 admirable . 
 
§. ^. 0/ Violent Solitude. 34.7 
 
 admirable cffci^ ^ Rcafon is ufed by that fuprcmc agent, to 
 take off the foulncfs and impurity of terreftial objcSs from 
 the eye of our Minde, and to open it into the fpeculation of 
 vcrtuc, but it is Grace which worketh the Miracle of this 
 Serenity of Spirit, by thefe inftruraental illuminations of 
 Reafon ; As long then as Philofophy is kept oncly as a hand- 
 maid, with her eyes looking altvays upon the eje of her LMiftrefSfhef, 2. 
 (which is Grace, the gift of God) fo long (he proveth very 
 ufeful to her fervicc 5 but wkere (he is feated as fingle com- 
 mander of the family, all her fpecious precepts and dire- 
 dionswill prove (as the o^/'tf/?/^ tcrmeth them) i^ut learned 
 fables^ when this pradical office is required of them, to in- 
 flate the minde in that regularity and apathy whereof thty 
 are fo confident projedors. 
 
 Having (eticd this Maxime, asDifciples of the Pfalmi/fy 
 for the fundamental article of Spiritual compofurc, LMy 
 fouly wAtt thou upon God^ for from him is my patience', then TfaLSu 
 the difcoui fings and arguments of Morality are proper fluff 
 to adorn our mindcs, that they remain not bare and naked, 
 but furnifhed with convenient matter of meditation and 
 entertainment: Humane literature may be ufed in this order, 
 as Ceremonies are in Religion, which are requifice to excite 
 and detain Devotion and Reverence in our Nature, that is 
 affeded much with fenfible coverings of Spiritualities, 
 which affording, as I may fay, no hold for our Senfes, our 
 Mindes arc not fo eafily flaid and fixed \x\ an attention upon 
 fuch Duties • therefore fuch occupations of our Senfes, arc 
 very pertinent towards the railing and arrcfting our Devo- 
 tion. In like maner the flowers and adornments of Moral 
 Philofophy, arc apt and ferviceable for the affeding and 
 entertaining our Imagination, by the gracefulnefs and ele- 
 gancy of their perfwafions, which ate very congruent with 
 the nature of our Affedions, that incline mofl to notions a 
 little afperfcd with fenfible matter, and fo arc eafilieftflaid 
 and quieted in fuch attentions, which hold our Spirits in a 
 more cheerful application to tfcc Arguments of rc^Sified 
 Reafon. Yy 2 In 
 
34-8 Of Violent Solitude i TaEAray^ 
 
 In this order, Philofophy may be acknowledged to be a 
 convenient direiplme,belonging to the do^rine of Peace and 
 Tranquility of Spirit, which is grounded in that pax vohli:^ 
 Jolm *c. that comech in like the iMafter of it refufcicated, not through 
 the doors of Humane Reafon • and then this peace ufcch dif- 
 coiirfe aid argument, zsChN/idid his body, whoincondc-t 
 fcendence to the weaknefs of the Faith of his Difciples^ made 
 them feel and handlett: So doth the fJely Spirit <:\oihc his 
 Grace with fenfibleRcafons, focorrelpondent to our Fan- 
 cies, as they do the cafilier acquiefce unto them, and thus 
 contribute to the mindes repofe and regulation : Surely this 
 is the proper fundion of literate elegancy, to figure vertue iit 
 fo lively and f refli colours, that our imagination may be fo 
 taken with the beauty of vertue, as it may invite our mindes 
 £0 make love to her in folitude ^ and in this fuit our Reafon 
 may make good company, even out of all out wants and dd- 
 folations, as imploying them to do us good offices to this 
 Miftrefs, by their teftimony of our patient acceptance of all 
 fufferings, that may advance us in this purfuit, which nothing 
 doth more then a temperate conftancy in Diflrcfles, wherein 
 vertue loveth to try the fidelity of her lervants : And thus 
 we may make even Solitude prove our accefs and mediation 
 to our love, while we are in refearch and fuit to vertue, for 
 unto her we know it is confeffedi that difficulties give the 
 beft introduction and entrance. 
 
 So that the ufes of Philofophy are much improved by this 
 their proper application, to illuftrate the amiablenefs of ver- 
 tue-, and by the gaining of our Fancy, to facilitate the fub- 
 jcdion of our Affections to our Reafon , whereunto Hu- 
 mane learning conduceth in many refpeds •, and it may not 
 unaptly be faid to be a kinde of Spiritual Heraldry that doth 
 blazon the Arms of Natural Reafon, fliewing the genea- 
 logy and defcent thereof from the Father of Lights^ antj 
 markcth the affinities and alliances between Grace and Nature y 
 keeping a Regiftcr ot the Antiquity and Nobility of Moral 
 Vfrcue, in the examples and precedents of all Times 5 and 
 
 *^ in 
 
§.j. Of Violent Solitude. 30 
 
 in thcfe refpeds is very profitable in all ftates, efpccially ia 
 Solitude, both to recreate and rci^^ifie the mindc of man. 
 
 And indeed nothing inableth us more for the bcft im- 
 ^ovement of the ftock of Phtlofophy, then having our 
 wills fifft faflhcd unto Gods defign upon us, before our un- 
 derflandings range abroad into the documents of Moralicy 
 forexercife and recreation : Me thinks we may well be al- 
 lowed to apply thefe orders of the Temple of Solomen to 
 our prefent Argument, and fay as they, who by their confc- 
 cration v/ere admitted into the holy place of the Temple, 
 bad liberty to come out, and entertain themfclves in the out- 
 ward Courts of the Layety, and the ilation of Gentiles • but 
 they who were not qualified by fome holy Charader, were 
 not admitted into the inward part of the Temple, or the San- 
 <auary : So they who have devoted firft their Reafon to the 
 infcrutablc Order of God , and have this Charader of 
 Chiiflianity imprinted on them , may freely and ufefully 
 recreate their mindes in the outward Galleries of Philofo- 
 phy, where Humane Reafon hath an inhrgemenr and fpa- 
 cioulhefs for the exercife and folace of the underflanding • 
 but if our Spirits are but of that rank which are without, in 
 the arches of Philofbphy, andconverfant one'y in thcpor^ 
 chesof Moral Vertue, this conflitution doth not fufficient- 
 iy qualifie our mindes for admifHon into the intei ior Sanctu- 
 ary of Peace and Tranquility of Spirit: So that all I have 
 fo much prcficd, tendcthto perfwade every one in this cafe 
 of Diftrefs, to begin, by devoting their mindes intirely to 
 Gods Order , and to expect the liberty of their Spirits from 
 the vertue of that Chriffian confecraiion . and" in this me- 
 thod, all their ftudics and occupations in Humanity or Mo- 
 rality, will be like the Gold upon the Altar, which though 
 it be noble by nature, yet was (andified but by application 
 to Divine ufes , and fo all Humane (apience (which though 
 vcrtuous, is but fecular j by this Dedicacion becomcth Sa- 
 cred and Religious. 
 
 SECT^ 
 
Of Violent Solitude. Treat.ip. 
 
 s. IV. 
 
 The T>ifpo/ure of our time treated and ad^ 
 vifedyfor improvement as tPell aseafeof 
 our Mindes. 
 
 H 
 
 Aving laid the ground- work of our peace andao- 
 quicfcencc upon that Divine Aflignmcnt which 
 Chriftians are to account upon, which is the provi- 
 ^ohn i^. (ion of it by the All-rufficient power, that pvnh not fuch 
 Yj» ft&cedsthe worUgivtth^ hut fuch as mm fliall take from $ti - 
 
 upon this foundation we may dtfign the frame of our time 
 into fcverai rooms and offices, rcfpcdivcly to our Duties to 
 God, and the diverfions of our own mindc, to make this 
 fort of life both as ufefulandas agreeable as we can: For 
 thiskindeof Solitude is acknowledged to be a burthen to 
 our Nature , aad fo by parting and dividing it as it were into 
 fev^ral parcels. we feem to carry the lefs of it at once^ whence 
 it becomes of eafier portage. By the experience I have 
 had of the benefit of this method, I fhould advife every 
 one in this cafe to make partitions of the day intofeveral 
 hours , afligned to diftind occupations, beginning in the 
 morning with the intentional Sacrifice of the whole day to 
 the honor of God, looking upon this mtmoxhX'S. Bernard 
 mtukd cvtxy morning, Bernarde ad (^ufdvenifti f Bernard, 
 whatwcrtchou born tor ^ This queftion to our felvcs, of 
 what we are come into the world for, may eafily afford us 
 ihis rcfolucion, That we have no time to fpare in the longeft 
 day, for that work for which we were created ^ having then 
 HI the beginning of every day made this Free-will- offering 
 of all our time, we may take fuch portions as arc allowed 
 us back, after this confccration, and divide them into fuch 
 pieces^ and drcfs chcmin ihofe maners, as beft agree with 
 
 the 
 
§.^ Of Violent Solitude. 35fl 
 
 the appetites of our minde, both to nourifh our Soul, as well 
 as to iolaccand recreate our Imagination, 
 
 I (hould advifethen, that every day may be cut out Into 
 feveral portions of entertainments, in that company (which 
 I fuppoic onely allowed) that is, the converfation of Books^ 
 which addrefs I need not recommend to any in this cafe : 
 for in this civil death, we do naturally repair to the fociety of 
 the dead 5 and in Books we finde a civil Refurredion of the 
 dead for our converfation : And by this fort of intombning 
 our thoughts , we revive our Spirits , and have better or 
 worfe company, according to the qualities ot thofc Spirits 
 we choofe to converfe with (for I fuppofe this allowance in 
 this civil death, of free intelligence with all thefekindesof 
 Shrinesand Rcliques of the dead j and I do not mean to 
 make a new commitment of any body's minde, retraining 
 them oncly to Mount Thdor^ with cMofes and Elus^ that is, 
 to Books of Devotion and Contemplation •, they may, as I 
 have explained, walk not onely innocently, but ufefully in 
 the ways of the Gentiles , out of all forts of Philofophy, 
 Hiftory, Policy, and out of lighter food of Humanity, there 
 may be wholfom nouriOiment drawn and afTimilated to a 
 good conftitution of minde-, yet certainly thefolider and 
 purer the aliment is we feed upon, the ftronger and founder 
 complexion we (hall induce: But what licences foeverour 
 Fancies take for their recreation, our Spirits muft be regu- 
 lated in this, to taftc conftamly of the Morning and Even- 
 ing Sacrifice of the Temple* that is, in each half of the 
 day there ought to be fome hour afligned, to the reading of 
 fomcBookof Devotion ^ this pra(5tice will keep the fire on 
 the Altar always alive, which by an infenfible perfpiration 
 brcatheth out a pious warmth into all the other innocent oc- 
 cupations of our mindes •, nor is it required , that the no- 
 tions of Religion and Piety fliould be always blazing in our 
 cogitations. 
 
 When wc have thus portioned out our day into feveral 
 affignmcms of Prayer, Reading or Meditation, wc fhall not 
 
 feci . 
 
5jf2 0/if^ioleniSoIitHcfe. T^EAT.i^ 
 
 feel the weight of the whole day upon us all at once , oncly 
 fuch hours by thcmfelves as are fucceflively chained upon 
 one another, by links of various occupations, and every 
 fuch divifion, as it hath fome ayr of variety in iz^ feemeth 
 rather a recreation , then a charge upon the minde, which 
 muft be cherLflied with thofediverficies that may (as near as 
 we can draw them ) refemble liberty ^ and when all our 
 lime is parcelled out into different voluntary addreffes, there 
 being no fpaces left void or empty, time weigheth much the 
 lighter, the lefs vacuity is left in it •, for nothing naufcateth 
 the minde fo foon, as an emptinefs oF thoughts, befpokcn 
 and fitted for her entertainment, fince in that vacuoufnefs 
 the winds and vapors of redioufnefs and difplicence rife and 
 fume out of our imagination into our Spirits, whereas a 
 convenient replenifbmcnt or the Fancy, with change of at- 
 tentions, doth much fupprefs fuch fumes. 
 
 Wc may learn, me thinks, by the eye of the body, how 
 to accommodate objeds to the fight of the minde, for both 
 of them arebeftpleafed withthe diverfityof fpecies, and 
 the competent determination of the profped 5 which order 
 and interpofurc of various and alternate attentions, afford- 
 cth both the change and the limitation agreeable to each of 
 ihefe appetencies, every fevcral trancifion of our thoughts 
 to different occupations, breakeththc vaflnefsof Solitude, 
 by a competent termination of the profpeiiJ, when our ima- 
 gination looketh no farther then that term of time allotted 
 tor that finglc excrcife. Thcfe interfertions of differing 
 entertainments, are like woods or hills, which reft the fight 
 in this vaft profpcdi of Solitude, affording our Fancies this 
 agreeable intermixture of variety and reft : So that by this 
 method of an.interchanging mixture of Prayer and Study, 
 one may approach to that Bleflingthe Prophet Jfkfahdt" 
 tf^W' fcribeth, 7'keL$rd will make our mldcrpef like Eden^ 4ndottp 
 dtfert like the garden of the Lord, 
 
 ; Having given this advice for the lightening of our time, 
 jwc muft not forget fomc order for the weighing it^ that the 
 
 value 
 
§.S- Of Violent Solitude. 555 
 
 value may betaken together with the meafure^ for indeed 
 the worth of time rightly pondered and ballanccdby rea- 
 fon, may outweigh any Liberty or Company, which cither 
 imbafc the value of time unto us, or fteal from usanyex- 
 ccfltvc proportions of that which is the oncly Stock we have 
 forthcpurchafeof ablcflfed Eternity: And we know how 
 familiar it is , toailign our Liberties and Companies to the 
 dilcharging us oncly of our time, as if the pleafure of our 
 life were but the fmothering or making away of precious 
 time : They then (who (crioufly rcfledl upon the lofs of Li- 
 berty, wherewith vain paflions may be charged (by which 
 our mindes arc truly imprifbned, while they are dallying 
 with thcfc fimilicudes of Prifons and Chains, to inlarge the 
 liberties of their Fancy) when they come to undcrftand and 
 afFc^.rightly the freedom of their mindes^ may judge this 
 fevering from fuclMtcmptations and fafcinating vanities, to 
 be a ftate of real infranchilement , and cftcem the other 
 giddy agitation of their perfons up and down the world, 
 floating upon their Fancies, but as a Prifoners Dream, 
 wherein he may imagine himfclf Maftcr of his own Keepers, 
 while he is faflcr in hold then when he is awake , and truly 
 apprehending his condition. 
 
 They whofc mindes then are guilty of thefe kindes of 
 crimes, of making away their time, and u(ing their former 
 liberties, as inftruments in this mifchief, let them' Arraign 
 their Imaginations upon this Indi(5^ment of their Memories- 
 for by judging and cafting themfcives, they may make a 
 new life out of this fufFering and execution of their faulty 
 liberties ^ which if their Prifon put to death in their affe- 
 ^ions, as it doth extinguifh in their praiftices , they will 
 conclude themfelves rather refufcitated then retrained : 
 How happy may they be accounted , who come to redeem 
 time even by the evilncfs of their days, to whofe civil deatli 
 and moral rcrurre(5tion this of i\\t K^vopU mzy be apply- iCir.if, 
 cd^What W44 fevpn in corruption^ itraifea inifjcorruftion*^ 4W43. 
 ip/;4l tva^ fot9ff in infirmity ^ is raifed in power ^ 
 
 Z z This 
 
 r 
 
^f^ Of Violent Solitude. Treat.!P<. 
 
 This being admitted, let thofe who lie under this fcntencc 
 oF Sequejlration from the world, in ftead of fetting their 
 hearts upon the Suit of their Habeas corpus, ^pply them to fuc 
 out, as I may fay, their H^^^^ mtmem, in which P/f4 they 
 are fure they haye to deal with fo indulgent a Judge, as he 
 taketh their own Will for Security, to free their Minde upon 
 it s the which being at liberty, will be well pleafed with the 
 Commitment oi their bodies, upon the >f^/>» of their Time 
 againftthcm, when they conceive that thisArreft was the 
 cafieftway for them to acquit that Debt, by the difcharge 
 whereof they can oncly recover their forfeited Eftate of real 
 Liberty; And when their mindes look upon the lovely 
 Image of redeemed and improved time, figured upon the 
 walls of their inclolures, by falling in love with time, they 
 may difprove the Proverb, and make a lovely Prifon, while 
 that bccometh a polTcflidn of their lo^#5 *and are not their 
 affedions happily placed , when time eontributcth to ih« 
 beauty of the obje(5b ^ This Spiritual inamourment hath all 
 thefe prcheminenccs , and the indearmcnts of fuch loves, 
 arc made by the proleflions of liberty and infranchifcment 5 
 how much a nobler engagement then is this of our mindes, 
 above that of fuch loves, which have all direct contrary 
 qaalifications. 
 
 Such therefore as addrefs thcfi* thoughts to thisfuit and 
 refcarch, fliall by degrees finde their familiarity with this 
 love, introduce them into the acquaintance of that truth 
 which unvaileth the various miferies of all conditions in 
 this life, by the light of Contemplation, whe/cinthispro- 
 7f/ti^S.%eTni(e of the Prophetic verified, Thef9 fhall thy light rife inob- 
 fcurity, artii thy darkffejf be as the mon day ; for by this clarity 
 we may difccrn the whole world in levcral chains and man- 
 cipations, and thofe the moft ir flavcd, who are fweating in 
 the world as in a forge, to hammer out their own Manacles, 
 which they make even while they are laying bolts and irons 
 upon others that arc caft under them, but as it were by th^ 
 lOwling of the Ship on the one fide, for another contrary 
 
 wave 
 
§. 5. 0/ Violent Solitude, 355 
 
 wave coming, turns them back again, beneath thofe they lay 
 upon, and then all the irons they had put on them, prove 
 their own furcharge. The fpeculation of thefe' truthSj may 
 keep the Spirits of Sufferers in more fteddinefs then is com- 
 patible with that eftuation of minde which is inftparabic 
 from infolent profperity : Thefe calm Meditations fuggefted 
 by the Spirit of Truth, may bring Prifoncrs into that ftate 
 which is promiTcd to the clients and followers of thefe 
 Verities, Tsu fhall know Truth , and Truth jhall fst you foh, S.'^i. 
 free. 
 
 Thefe Advices, in order to the valuation of Time, as 
 they do primarily rcrpe(5t eternity, fo incidentally they refer 
 to the reconciling us unto the great acerbities of the mo- 
 ments of this life 5 whereunto, I c^|(iccive, this adjundion 
 alfo of feme Counfel, in point of Improvement of Time, 
 in relation to the acquiring of Humane knowledge, maybe 
 a very ufcful miniftry and fuppeditation. 
 
 5. V. 
 
 e^ method propojed in point of Study , and 
 the %)fe^ inay be derived from Story , to-^ 
 Vizards a^ right underjlanding of Divine 
 Trovidence^. 
 
 I Do not pretend to defignto any their Studies and Re- 
 creations in Ledure, every feveral Vocation willeafily 
 fititfclf with inftruments pertinent to their Profefllon • 
 I (hall advife oncly a general method , in order to their 
 thriving beft in this Spiritual Pafture. As I have p. opofcd 
 partitions of our hours, into fcveral Applications, fo (houlcj 
 I counfel at every fueh Sc<5lion, between the changes of 
 Book5j the making fome convenient paufcof Meditation 
 
 Z z 2 upon 
 
35^ Of Violent Solitude. Treat.i5^. 
 
 upon the matter of our laft attention; For whenwereade ^ 
 curforlly, we do but fmell and fcent the flowers as they 
 grow*, but this rumination of the notions, is a gathering 
 and collcd;ion of them,andakindeof carrying them away 
 in Nofcgays,and holding to our mindcs the fums and digcfts 
 of their fubfiance , by which means their odour lafts the 
 longer, and leaveth our memory always the more perfumed; 
 fothat when our reflexions refort thitherto fmell again the 
 fame odours, they may fiade forae of their ayr remaining 
 in that conferve : And thofc f who intend to 1 ay in any ftorc 
 of Knowledge, to diftribatc and difpenfe it upon preme- 
 ditation) muft not onely gather thefc flowers, and entertain 
 their breaths the longer by thefe recogitations, but muft 
 fct themfclvcs to workuponthem, and as I may fay, diftil 
 their elfcnces througflr their Pens ^ and thus extrad the 
 Spirits of them, making them up in thefc veffelsof Notc- 
 Books, diftinguiihed by common places, which arc, as it 
 were, fo many (cveral viols, marked with their peculiar pro- 
 perties, and forted refpciSively to their ufcs, and arc kept in > 
 this Cabinet of our Note- Book, ready by us to draw out 
 again, cither through our pen j one diftribute in our con*- 
 verfation , or any other fun^ion of our profeflion : For 
 when we have thus extraded thefc Spirits out of the Books 
 we have wrought upon, it is a Spiritual treafurc lying by u$, , 
 wJiich we may relic upon as a flock for alt our neccflities, 
 cither for private and interior provifion , or publikc and? 
 forein communication. • 
 
 This way of diflillation or confedion of our ftudies,- 
 prefetving them for lafting ufcs, is Ceven without any re- 
 ference to their participation unto others j Ac beftreccitfor 
 the perfuming and fweetning o«r time to our felvcs, in this 
 unpleafant ayr of Sditudd, for this work brcatheth an odour 
 into our Fancy all the daylong, which by filling it, kecpeth 
 out the fumes of our natures difeafe, and imprefTetb the 
 more ftronglyon our imaginations, new Images of intellc- 
 ^ual acquifitions, which fucceflSvely entring into our 
 
 thoughts. 
 
§.i. Of Fio/ent Solitude. ^iy 
 
 thoughts, keep out the unhandfom reprcfentations of our 
 condition, wherewith our Fancy is apt to (luff itfelf, if ic 
 have not fome fuch intcntive preoccupation r This is there- 
 fore the beftprefcriptall my ftudy of 5tf//Wecan admini- 
 fter, which I am bound to recommend, in gratitude to the 
 benefit I muft acknowledge to this method, dcfiring to make 
 a prifoners return for the alms of Confort I have received, 
 to repay a Benefa(5ior in reputation, by divulging (as hand- 
 fomly as I can) his good qualities : And truly I have intend- 
 ed in this piece of Solittide I am working on, to follow the 
 order of Painters, rather then Poets, in the defcribing the 
 perfon of a Bcncfa(5ior • for 1 have not fought to indear my 
 refentmcnts, by the higheft praifes I could excogitate, but 
 to draw the figure I expofc, the nearcft the life I could exhi- 
 bit it : For thofe exceffes that may exprefs Art in the Poet, 
 may proclaim Ignorance in the Painter, if he (hould think 
 to value his gratitude to his obliger, by drawing his pii^ure 
 in fuch perfection of fliape and beauty, as did not render 
 the perfon knowablc by that Imager I have therefore let 
 forth thcfe good qualities of Solitude (to which I profcfs 
 much obligation) io truly copycd, as, I dare fay, that thofe 
 who have never feen it, if ever they come to compare thefe 
 lineaments of my hand with the life they do character (of 
 Solitudeimployed in this method) (hall findc,my pen hath 
 not made a Fancy , but drawn a Copy , and done this 
 fort of life but right in the Refcmblances of her good 
 iqualitics^ whereof I may be bold to fay in the terms of 
 the Holy Spirit)^ the Defert ^ 4nd the Land without faffdge^ V^>lh. 
 /bail be glad^ and the Wildernef jhaH rejcyce, and flmrijh as 
 the Lilly, 
 
 After a little taking my hand off from my work (to giv« 
 you in a few fVrokes a little ayr of the ingenuity of my 
 own Mindc, in designing this Labor for an Altar-piece, 
 rather then a Cabinet Ornament , defiring you to con- 
 ceive my intendment in it a charitable utility, not bare- 
 ly a recreating Imagery) I fhall proceed to another Advice 
 
 in : 
 
35$ Of Violent Solitude. Trbat.ip. 1 
 
 in this point of Ledure, and rcprefent to you how they 
 who read without any intention to converfe with their < 
 Books, and to retain their fuggeftions, but oncly, as we 
 fay^o kill fo much time5abu{c thcmfelves in this unadvifed- 
 nefs •, for they (hall finde their time like a carcafe, much 
 heavier when it wants this animation of ftudiouGiefs and 
 intendment, then when it is quickned, as it were, by this 
 Spirit of dedgnand addition to benefit: For this principle 
 of Adivenefs, feemeth to breathe a kinde of life and ani- 
 mation into our time, which maketh it lighter, and much 
 better company, when our future defigns and purpofes feem 
 to converfe and entertain us, with Replies and Debates of 
 our Propolitions : And they (who reade in order totheufes 
 and profits may be cxcraded, not onely for their prcfent di- 
 vertiicments, but for their general improvements) may even 
 in Civil Hiftory reade Ledures to themfelves of Confola- 
 tion in all their Diftrellcs and Exigencies, even theconfu- 
 (ions of this Sublunary world , may be converted into 
 fufficient conforts, by contemplating the various mutations 
 of all conditions, (liuffled and tofTed together without any 
 Pcclef»io. spp^aring order of equity, Sometimes fervams mounted on 
 7, * horfebackj and Princes walking on the grounds fervdnts • and 
 
 again, how often doth this Scene fhcw innocent people - 
 groaning and opprcflTcd by Tyrants , and fometimes Legiti- 
 mate Princes diftreflfed and vilified by Rebellious People, 
 and (as the Wifeman faith) we finde one coming out of a Prifort 
 up to a Throne, And another meeting him, draggd from a Throne 
 to A Dungeon: They (who confider/erioufly thefe V/ciffi- 
 tudes of all ftates, this continual fubverfion of one, and 
 fubftitution of another into the fame room, all things fuc- 
 ceeding in this broken and abrupt intermixture) willcafily 
 finde their own Nativity caft in this Univerfai Schjemcof 
 the world, and fo need not wonder or complain of any 
 injurious mutation in their private Fortune , when they fee 
 fo many variations afligned unto them , as they are parts of 
 this fleeting Univcrfcj In which, tbc civil order o* things 
 
 fecmeth 
 
5.5* Of Violent Solitude. ^^f^ 
 
 fccmcth to be difpofcd as the natural is, wherein corruption 
 and generation mutually entertain one another* but in 
 civil changes thereafon is far more obfcured to us , for in 
 the alterations of nature , our rcafon is more trufted with her 
 fecicts, and To is not offended at the prefcnt ruineoffuch 
 things , whereof we are acquainted with their defign of 
 renovation-, but in the civil perifliing and corruption of equi- 
 ty^ our rcafon is more perplexed , as being no way privy 
 to the intent offuch inverfions , thedeftrutftion of vertuous 
 perfons and the exaltation of vitious , the infelicity of good 
 caufes 5 (inking under impious adverfaries , are fuch occur- 
 rencieSj as confound humane ratiocinarionj for in theie cafes 
 the divine providence feemeth difguifcd to our eyes in the 
 h^itoi Chame i, fothat our faith muft look well upon her 
 before it can know her in this difsimilitude tojuftice. 
 
 Me thinks refleding upon the confufion of ibis world, 
 there may be many fuch things as were faid by the Bolj Spi- Philip. 2, 
 rity of God being in the form of man , rpplyednot unfitly 7^ 
 to the divirte providences being among men ', ( which being 
 the wifdom of God in that rcfpcdt is the fame they were faid 
 of) May we not then fay that Gods providence converfcth- 
 upon earth, in the habit and fimilitude of Fortune , and feem- 
 eth expofcd to all theweaknes and inequality of C-^^/wr, 
 and that ( Cm o»Iy excepted)^ bearech all the infirmities of in- 
 JAiflice^ and furely if faith did notaffure us, that under the 
 vailof humine confufion , the wifdom of God vyere fubfif^- 
 ing , we might eafily judge of Gods providence as the 
 world did of Chrifts perron , and condemn it as ameer na- 
 tural figure of fortune , dcftitute of all divinity 5 we know 
 moftofthofe who were to refolve thisqueflion, by their 
 finglereafon , about the government of the univerfe , either 
 tycd up God in the chain of fate , or left aH loofc upon 
 the wheel of fortune- but we ( who fit in the light f rep at ed to 
 lighten the Gentiles ) fee by the eye of faith , that the liberties X//;^; 2,^ 
 of God and man arc confiftent with the divine providence 
 and preordinanion 5 and that the neceffary fequenccs of fuch 
 
 effea$ 
 
2^0 0/ Violent SolMcl^i Treatj^. 
 
 cffc^s a$ are annexed by order to their rcfpedive caufes, 
 do no more impeach Gods freedom, then his necelTary pro- 
 du<Slion of two perfons equal to himfelf, doth reftrain or 
 abate his liberty. 
 
 But fliould we releafe our mindes from this bond of Faith^' 
 whereby they are obliged to pay an acceptance of all chan- 
 ges unto the Divine Order, the very rational confideration 
 of the equal cxpofure of all conditions to adverfe vicifli- 
 tudes, might corrcd our private relun(aancies ^ the Story 
 of all Times fliewcth us fuch frequent ruptures and diffo- 
 lutions of all kindcs of Union , fo familiar Subverfions 
 of all Foundations, of Government and Superiority, foch 
 an alternative tranfmutation of all private Fortunes fromone 
 into another, as they who look but upon the Theatic of 
 this world ( which needeth but Hiftory for the maker of 
 his Scenes) cannot wonder juflly at any part which is put 
 upon their particular. To thofe then that (hall repiningly 
 lament their turns , or exped their exemption , I may 
 f ^45.4. fafely apply the Prophet Jeremy's CommifTion againft this 
 pretence , 7he Lord faith thw , Behold , that which I have 
 hnilt I will brtak down , and that which I have planted I tviH 
 pluck up over this whole Land 5 and feekefi th*u great things 
 for thy felf? feek them not* 
 
 SECT. 
 
§.6. Of Violent Solitude. ^6i 
 
 '§. vi. m 
 
 Some fpecial ^S\^editations firopofedy proper 
 for the divertifement of our Adinde. 
 
 I Have upon my ruminating on the Stories of the world, 
 been prefented often with f uch an imagination as may 
 prove Inftrudiveas well as Recreative, to fuch Moral 
 Chymicks as can extrad a fait out of the frcfheft matters 
 their mindes do work upon: I have thought one that had 
 theHiftorical Mapof the world lying before his thoughts, 
 might fuppofe himfclf feated upon a high Rock, and look- 
 ing down upon a fair and vaft profpe<5^5 divided into fome 
 Cities and Palaces of the one fide, on the other into lovely 
 Gardens and plcafant Groves, or fruitful Fields and Fa- 
 ilures, and fuddenly feeing a LMine playing upon the Ci- 
 ties , and all (orts of things blown up confufedly into the 
 Ayr, where Princes and People are broken and mangled 
 indifferently, the Chains of the Prifoncrs flying up, and 
 fhivering , perhaps , the Crowns that laid them on , and 
 many other civil diflipations that may be adapted to the 
 confufed eruptions of CMhes^ and being affrighted at 
 this difmal objed , he turneth his Eye upon the Fields, 
 Gardens and Groves, as flying into priviledged Retreats, 
 exempt from fuch violent diftradions , and prefcntly he 
 findeth an Earthquake, playing, as I may fay, upon all of 
 them focceflively in their fcveral turns, rending the Ce- 
 dars , deflowering the Gardens , fwallowing the fruits 
 of the Campagncs and Vineyards, leaving all the plcafurc 
 of his Piofped: inverted into objeds of Horror and A- 
 pazcment. The Story of the world doth often afford 
 fuch a kindc of Reprcfcntation ; fometimes it prefent- 
 «th a fair view of glorious *JMO N ARCBS^ and flou- 
 rifliing Nacions 5 fymbolizcd by the Magnificence of 
 
 Aaa Cides. 
 
^6z Df Violent Solitude, Treat.ip. 
 
 Cities and Palaces-, high and eminent Profpcrity in the 
 GrAtidm oi the Earth, figured by the Cedars-^ plentiful 
 and opulent private Eftates , emblcni'd by the pregnancy 
 of the Fields ; happy and cafic privacies^ exprelTed by ihe 
 orderly fwcetnefs of Gardens •, All thcfe conditions the Sto- 
 ry of every Age flieweth (battered in pieces, by fome vio- 
 lent Changes and Subverfions, 
 
 Thus much light may be derived from our afcentunto 
 the upper ftories of this Fabrick of the Univerfc , which 
 overlook this Earth by a narrative view onely of the con- 
 dition and conftitution of this world : Surely the Prince of 
 this World knew not who he carried to the top of the 
 Mountain, to tempt by the Glories of that Profped, he 
 underftood him better afterward, when he begg*d of him 
 not to be caft out of the world himfclf, andfued to him 
 but for a few Swine, to whom he had before offered the 
 whole world . But when the Bdf Spirit carrieth any one 
 up to the Mountain of Contemplation, the objed he cx- 
 pofcth of the fubjacent Earth, is not onely illuminative, 
 but operative 5 he doth not (imply inform the undcrftanding 
 in the eft ate, but redkifieth the will in the eftimation of this 
 world. Saint Fml looked down upon the Earth from this 
 
 hQsr.j] , Mountain , when he proclaimed , that The figure $f this 
 
 iBi» ^ xporldpA^eth away : And SdiiTM ^ohjt (whofe Spirit was as it 
 were exhaled above the Earth by that heat it felt always of 
 the Divine bofom) difcerncd clearly this fluduant (late of 
 
 tj9kz».owx Glfibe, when he advertifeth us ^ That thefif$rld psffetb^ 
 
 ^7? AWAy^ and the cdncupifcences thereof. 
 
 They who take then-cither of thefc guides ,, Rufon or 
 ^frfr^, toi carry them up to thiscliff of Meditation, may 
 caft down their thoughts in a calm defpei^^ion of all tho(e , 
 ihining attra^lives which they fee to be fo tranfitory 5 they 
 that contemplate this unirjerfal undermining of all earthly 
 ftations, need not wonder nor complain to findethtmfclvcs 
 torn from the upper partof the world, and lunk :under the 
 earth in the playing of the Mine ; They who are, ^s it were, 
 
 thus 
 
§.6. • Of Violent Solitude. 3(?j: 
 
 thus earthed and baryed in a prifon, let them imagine thcm- 
 felves in that pofture wherein the playing of the Mine hath 
 laid them, and lo be confortcd, as involved in the general 
 conftitution of this hollow and unfaithful world •, and by 
 figuring to themfelves this Image of the Univcrfe, they may 
 conclude. That the walls which inclofe thAi are under- 
 mined alfo, by the common inftahility of all Fortunes 5 and 
 when the time cometh that the Train of Change taketh fire, 
 then they are to be carried into another poficion : So that the 
 impcrmanency of all things Sublunary, which doth dedudt 
 fo much from our Temporary felicity, may be by ihele 
 thoughts made to abate proportionably the fence of ourfc- 
 cularadverfity. 
 
 Thus by the advice of Natural Reafon, we may derive 
 much {lability of minde from the infidelity of all extrin- 
 fique eftabliftiments : Nay, Philofophy propofeth to us a 
 firmer fettlemcnt of our SpiritSjUf^bn our duty to Nature,and 
 chargcth any murmure or quercloufnelSj in what ftae ibcver 
 of diflrcfs, withfediiion and revolt even againft the Laws 
 of Nature, fince it is by the order of the Univerfe we fland 
 taxed w4th all our private grievances* infomuch as to 
 diffcnt from that order, feeraeth an attempt of our wifhes, 
 to confufe and difcompofe the whole frame of Nature. 
 Thcfc, and many other ingenious pleadings, do the Stoicks 
 make, to intitle reSfified Reafon to this power of conferving- 
 the minde in an eflate of imperturbation, amidft the changes 
 and tranflations of all vicilfitudes. 
 
 But to Chriftians thefe melodious voyces of the Fhilofo' 
 fhers^ fervc but as Muftqm to their Church Jnthemes, for they 
 are the facred words of our Faith (put into the airs of Hu- 
 mane Elegancy) that make theMufique Religious, not the 
 tunc of their fweet perfwafions, whereunto fingle Philofophy 
 doth but report : I may therefore fitly prefent you with this 
 holy Leflbn of the great i^pcfile St. Peter, We have a firmer 2 'Pet.il 
 wordef Prophefie^ which vte do well to attend to, at unto alight ^9* 
 that (hineth in a dark place 5 in all the obfcuritics of our For- 
 
 Aaa2 tunes. 
 
5<J4' Of Violent Solitude., TmsATapa 
 
 tunes, we have the day- Star of Faith fhining in our hearts* 
 (in refpedof which^all Philofophyisbut Lamp- light J that 
 givcch us a clear fight of the Providence of God •, in all our 
 turnings and tranfportations we have this Word, even of- 
 Godhimfclf, organized by the voycc of the EvAngelical 
 > 7/^.45.7. Trophetf I form the light ^ and crtdte dark ne/'^ I make ftace^ 
 And create evil : I the Lord d§ allthefe things. The anfwcr of 
 a Chriftian therefore is well made for us by the Prophet Je- 
 rem'jin Prifon, and in all the bitter taftcs of thefe cups of 
 -Pj^'74P» Gods n^ingling, as the P/i/wi//^ found before him, M) wound 
 fer> ip.i5> ^ griev$u6^ but I have /did. Truly ^ this is mj griefs andlmufi' 
 hear it : The belief of Gods fpccial defign m all things that' 
 bcfal us, muft anfwcr all the perplexities of a Chrifiian i, and. 
 we have not onely this order, but this ability imparted to us 
 from our fuffeting Hcad^ whofe members working by ihc* 
 vertue of his animation^ cannot fay lefs to God the Father, 
 then Not my wiU^ but thint^ O Lord, be done. 
 
 This little intermixture of a Garden- plat orpatcrn, fci 
 both with the flowers of Nature and the fruits of Grace,inay - 
 benounpleafantwalkor />r0mf;94^^forthc unconfined por- 
 tion of fomc folitary Prifbner , to whom I dedicate this 
 piece of Entertainment, which, I hope, may in fomc fort 
 water and refreih his mindc , and help to keep it in this 
 ^erVyj'^Z temper of the Prophet^ tier leaf green in this time of drought i 
 and not cedfing to yield fruit. 
 
 SECT. 
 
S.ji Of Violent Solitude, 5^5 
 
 §. VII. 
 
 Some /peculations fuggejle J to recreate our Spi- 
 rits infujferance^amto invigorate our Faith. 
 
 IF I have made any extraordinary difcovery of Springs, 
 palling fo long through this Dc[ert(in my journey out of 
 Egypt unto the Land of Fromife) I hold my Tclf bound 
 to fet the beft marks I can upon all fuch Refrcfbmcnts, that 
 iheymay thecafilicr bercforted toby fuch as by any acci- 
 dent fhall be engaged in this defolate Peregrination-, and! 
 need not fear to be tedious in this office, no more then Phy- 
 ftcUns in their attendances upon Patients : I will impart 
 therefore another Receit I have found very efficacious, 
 which is mixed with the wine of Philefophj, andtheoylof 
 Divinity , it hath both thequicknefs and vigor of Rcafon 
 to work upon our Fancy , and the undion of Faith alio to 
 fiipple and molific the unpleafantnefs of our Nature, in thele 
 conftraintsof Sclitftde: This is then the prefcript , to make 
 even the multiplicity of the evils and difeafesof this life^ 
 medicinal unto us, by confidering how many we are free 
 from, of thoft we might ealily have altogether ♦, as for Ex- 
 ample, If we are in Priionand in health, to remember we 
 have a greater bleffing then that we want, and how much 
 freer we are then difcafed Princes , clofe Prifoncrs within 
 their Curtains. If we chance to be fick and in Prifon both at 
 once, we m»y confider^That we have as much of this violent 
 rcftraint taken off from us, as is impofed upon us by this Na*- 
 tural one, in which we arc comitted by our own body, fince 
 in this cafe all flaces are reduced to the fame confinement,be- 
 ing under the Arreft of Sicknels , and therefore our liberty 
 may feem as it were rccover'd by our infirmity,fiRce no body 
 is in pain to want whai they could make no ufeof if they 
 poffclftd it. 
 
 The 
 
3 id4 ^/ f^iolent Solitude. Tre at iijr^ 
 
 The more then we have of this evil of ficknefs^thc left we 
 have of this oiher of imprifomncnt , for the (icker we arc, 
 the lefs capable we become of the ufe of liberty ♦, fo that we 
 may fay , N iturc feetneth to have provided , ™t the greatcft; 
 of our bodily evils , (hould curerhc next worft of our cor- 
 poreal fuffertng^s, fincc the Want 'of health feemeth proportio- 
 nately to remedy the privation of liberty. 
 
 And again , if this violent reparation from the world br 
 but the policy of an adverfe party , to intercept all our contri- 
 butions 5 to the promoting of the caufe which they impug^ 
 then we may re fled , how much better our condition is , 
 then if we were under the indignation of fome inhumane, 
 tyrannies, which ufe tortures as inftruments which their 
 curiofities play upon , to draw thofe tunes our of them thae 
 their fancies or their fears, have fctv and to fuch mifcries, 
 we may remember our felvestobeexpofed: thus we may 
 difcourfe over all the mifchicfs of this life , whereunta 
 we might have ben condemned , and it is likely , we (hall 
 findeupon thisaccompt, the number of our exemptions in 
 our prcfent ftate , a juft mitigation of our fentcncc^ and by 
 this ingenious diligence of our reafon , we may finde num- 
 bers enough of miferies , that ftand as I may fay , Neutral, 
 and levying them thus by our meditation,wx may bring them 
 in to our fuccor , to defeat thofe which are ai^ually declared 
 againft us, whereby we may be faid to overthrow fortune by 
 the multitude of her own forces , while ( by our exem- 
 ptions from fo many of the worlds greater calamities ) wc 
 facilitate the cariage of our owne portion, and by tfic rule 
 of the Gofpd , wc may properly make, in this occaftoa^ 
 thoft tvbich iori not again/l us to he wit bus, i 
 
 This little hint will ferve to lead our thoughts into large 
 fields of meditation, upon the numerous infelicities ofthtt 
 Agcwhich furroundiog by enemies, the more it terriEcth us^ 
 the likelier it is to draw our eyes up to the raounuinesi 
 with the Pfalmf/i , from whence we may cxpcft our fiiccors^ 
 and looking faithfully up co thofe hills with the JVi^/^^ % 
 
 wc 
 
S* . J* Of Violent Solitude. i6y 
 
 we (ballijefcry fupcrnatural t^uxiliaries , whereof wc may 2 Kings 
 truly fay to our fearfull fenfes, as to our amazed fervants, 6. i5. 
 J'ear not^ for there are more with us then again fi ut. 
 
 I have fet moft of my ipiritual notions with the foih'cs of 
 humane perfwafions J confidcring how muchfuch conjun- 
 ctions conduce to a bc:tering the water of the jewels of Di- 
 vinity into the eyes of our nature • S, PauI ufcd this art, when 
 he was content to fpeak after the maner of men for the infir- « ^ 
 fnitpfonrflefh. But now I will prefent you withanadvifc ' ' 
 {incerely Divine without any, plaufibleadjundlion to illu- 
 ftrate it , which is in this order of diftributing the day I 
 have propofcd , to affign fome fpccial part of every day , 
 (the meafure whereof I do not define) to a ferious medi- 
 tation upon the immenfity of eternity, and the momenta- 
 rinefs of this life, wc may confider the time of all ages, 
 like a little globe of fmoke vanifhing into the vafl region of 
 air*, for all time holds lefs proportion to eternity , then the 
 Icaft vapor doth to the whole air into which t*is vanifhed-, if 
 then the duration of all time , be fo difproportioned to eter- 
 nity 5 when we fever our fingle part in this point of time , 
 how neera Nothing muft it appear to us 5 and it may be 
 the time of our fuflering is but a fmall parcel even of our own 
 life: This computation mufl needs (hew us the fhortnefs 
 of that time , which our weak Nature thinks often long , 
 mcafuring it not as it is in flax , but as it fctmeth ' ftayt- 
 ing in our fancy , and diflant from fome earthly defire 
 whercunto we would be carried 5 and fo this our mif- 
 counting of the length of time, arifeth always froni this 
 error, ihatwedonotrcckbn upon it, as ^ i&'in motion to- ^Miu^^ 
 wards eternity 5 but rather I'egard it under the notion- of a 
 ftmcra or retardment, in that hade we have to fatis fie fome 
 pafston , in purfuit whereof Time it fclf fccmcthtdoflow 
 for our Fancy. iiui io Ji u^ i]w;iijni.- ii/u^, 
 
 This irregularity In out itatufeVniay'bdrabch'ectfrtSftt'd, 
 by pondering ("erioufly ^veify day the property of time , 
 and the ftaie oi eternity : I do not mcane loimpofc upon 
 
 any 
 
3(J8 Of Violent Solitude. TREArt.ipJ 
 
 any body a fubtilc penetration into any abftrufe conceptions 
 upon theft fubjc(aSjOnly a pious reflecaion upon the familiar 
 nodons of each of ehem , as the lightnefs and inanity of the 
 onCjthcweighc and immenfity of the othcr^unio which cv€ry 
 one may conceive himiclf pafsing on, as a ftraw upon a tor- 
 rent 5 and at the foot of this precipice, fuppofean Ocean of 
 cndlefs joy or mifery , which hath a divifion in it of thefe 
 two qualities , of Go$i or Evil , but no difference in the 
 infinity of either 5 and we may contemplate , how wc 
 arc not carried to cither of thefe , as we are the greater or 
 the leffer ftraws, but as wc come off clean or fowl from 
 this torrent of time 5 it is not by the greatncfs , but by 
 the purity of our lives , that we are delivered over to theft 
 divers ftates , in this indivifible eternity •, theft arc cogi- 
 tations competent^o all fifes of mindes, in reference to this 
 method of meditation on Eternity : When King David 
 Ffalm, was upon this application , as he faith , / thsnght up§n did 
 76. 6, ^^yf ^ attd the Eternal years had I in minie 5 he tclleth us that 
 he (wept his Spirit , that thought prcfcntly applied him to 
 the cleaning of his Spirit, which temporary objects had 
 beduftcd; andfure our foul in this point is like our eye, 
 which may have duft and filth in it , while it is 
 clofcd, whereof it is not fenfible, but as foon as it is 
 open, it prefently findeth the offence : fo our minde , while 
 fhe is (hut to the apprehenfion of eternity, may have many 
 impurities in her which (he difcerneth not , but as foon as 
 her thoughts are wide open upon that objc(a , fhe feeleth 
 the offcnfivcncfs of every fowl Atome (licking on her , fo 
 'Mattk^, as this cogitation of the Kojal Pfalmijt , is the readicft 
 addrcfs to that cleannefs of heart , to which our Savior 
 hath znntKcdthe feeing of God, 
 
 Me thinks this lelTon is given us by the nature our foul, 
 which partaketh both of Time and Eternity , (as having 
 ?: beginning and no end} to couple in our thoughts 
 the images of both theft Beings, ihai as the aiinde draweth 
 fluent and tranfitory affeaions frpm timcj fhe may derive 
 
^•7* P/ Violent Solitude. 5^p 
 
 alfo fixed and permanent defires from Eternity^ and this 
 intermixture of t'dcle divers imprefsions , is the grcoteft 
 fetlemcnc or fimplicity a foul can attain unto during her ope- 
 ration, by (uch organs as are meerly temporary 5 and the 
 Hcly Spirit giveth this fecurity , to the frequent meditation 
 on the ending and endlefnefsof our two lives, Inalithy works Ecclm] 
 remeviber thj Utter ends ^and thou mlt not fm for even And fure- 
 ly this habitual profped on our end, will abate much the 
 fenfc of anyprcfent condition-, for it affe<ftethus not with 
 what we are, or have been , but with what we are to be 
 forever : and fince by Natrue death hath a fhare in every 
 day wclivc, they who let this debt run on , without pay- 
 ing unto it any of their time, will finde thefum rifenfb 
 high 5 as they will at laft come to owe death even their 
 eternity ; But by this order I propofe , of afsigning fome 
 parcel of every day to this difcharge , we may convert 
 that portion wc pay death, into adcbtsccrening unto us, 
 of eternal life, which at-our laft day death fliali be forced to 
 deliver to us. 
 
 In order to this addrefs of your cogitations , I will offer 
 you this obvious conception , to fuppofe all ftates of life 
 imbarqued upon one vedel , and ^hat continually fink- 
 ing , (which furely is fenfible enough to f uch as ar^ not 
 dizted and diftraj^ed by the motions ot it ) and when the 
 veffel is pslpably finking , doth the Cemral who is comman- 
 ding above , think himfelf in a better ft ue , then the flave 
 working in his chains >: Doth he that is in the Unthorn ac- 
 count himfelf happier , then he that lieth in the hold , becaufc 
 he is like to perifh fome minutes later < Do not they all then 
 alike forget what they have been , and think onely on 
 what they are to be < they who will accuftom themfclves 
 to ruminate upon this fimilitude , reporri g aptly to all the 
 conditions ot this life, which arc in an equal certainty of 
 cxpiration.may eafily forget their prefent pofture^and be pof- 
 fcfled intirely with their future expe(5tation , which in one 
 Inftant becomes unalterable to all Eternity 5 and they can- 
 
 Bbb noc 
 
370 Of Violent Solitude. Treat.i^. 
 
 not be affured , that this inftant is not as near them as their 
 next thought I furely then I am perfwaded , that whofbcvcr 
 fhall faftcn his thoughts attentively once every day upon 
 thismedicJtion , (hill not be difquietcd with that kinde of 
 life he is reduced unto, but rather joyed , to confidcrthat 
 he is in a capacity of making out of any fort of life , never fa 
 grievous , a life everiafting , and eternal beatitu ic , whereof 
 he miybealfured from S.PAftl^ the Patern and Patron of 
 prifoners » whom he may fuppofe fpeaking this to him in his 
 chains, Oar light affiiSi ion {whichisbut for a moment ) work- 
 •j. Cor* 4. cthfor m Afar exceeding dndeternd weight of ghry • and if our 
 i7» prifoncr be one that hath the thorns of an ill life to pull 
 
 out of his confcicncc, hcwill think himfclf much happier 
 while he is in a ftatc which conducethto his repenting of 
 what he hath done , then when he was in a condition 
 that did contribute to bis doing what he was ta 
 
 repent, 
 
 §. VIII. 
 
 The final and mojl folid afsignment of con^ 
 fort for this condition . 
 
 No w then to fum up the true account of all my propo- 
 {Icions , I do not pretend they fliould amount ta 
 fo much as the Stmks have vainly reckoned upon 
 their precepts •, I do not promifc the minde (uch an apathy 
 orinienfiblenefs of all diftredes and afflidions , asthofe 
 Rmettal Charlaans have undertook 5 this dcading and 
 ftark calming of all palTion , is rather a dream of Phi- 
 lofophy , then the reft of a Chrifiian •, and of that fan- 
 cied {lumber of theirs , W€ may fay with the Pfdmift , 
 of thele mens fancied riches 5 They have pft their flee f y and 
 have found nothing '^ ^ChrifHnn muft not a^ed to fay , I have 
 flq)t a good flccp , but I have fought a good Eght , and 
 
 my 
 
§.S. Of Vmknt Solitude. 371 
 
 my Crown hangs where Imufttake it away by violence, 
 it will not fall upon my head while that licth upon the 
 pillows of my fenfiLive appetites 5 they therefore who are 
 the bcft ftudied m the prscepcs of Reafon , or the power 
 of Grace , muft txpe<^ to meet with fomc dark obfcurc 
 parcnthefis's in their Solitudt , which at fomctlmcs they 
 cannot undcrfi^and , and the more contcftingly they fet their 
 Reafon to explain them, the more intricate they, perhaps, 
 will findc them at that conjundturc • for there are fomc inter- 
 vals of wearifomnefs and disfavor in our Spirits , which 
 no Reafon can clear to us, though it maybe they have a 
 coherence with the whole contexture of our peace , as hda^ 
 interpofed by God , to introduce patience and rciignation, 
 by thefc intervening trials of our temper 5 and likely the 
 thoughts we have in temptations to frowardnefs , are the 
 copitsofourminde, upon which God judgcth their profi- 
 ciency in the fchoolof patience, which he hath put them 
 to : There are diverfe forms in prifons , to which God prc- 
 fcrrcth our mindcs by degrees, and the higheft fcemeth to be, 
 the rcTiiaining humbly pitient in a dcftitution of alHcnfible 
 confolation from the Spirit of God , to which we rife 
 not but afcer fomc experiments of fuch defolations 5 fo 
 that the befl advice to this cafe , is in our propenfions to 
 fiowardncfs and petulancy , to conclude , That we are 
 then let to bring in thofe cxercifes of vertue,that muft 
 prefer ^sto a higher form 5 all the Sams havt paffed by 
 thiscxamen , infomuch as Divid faith in this cafe, CMj'^f^l^ 
 fmlrefuftd tg be c on for ted ^ 1x9 a* mind full ef Cod, and was 1^*^^ 
 delighted : here you fee the florm , and the paffing of it 
 o^r, by remembiing the qualities of fuch blafts and 
 ftrefTes of temptations. 
 
 He is then the beft fchollcr , that ftudieth the leafl 
 by his own arguings , to clear to himfeif ilicfe obfcurc 
 intcrjedions of difplicenceand ill humor , and cicling up 
 his thoughts , fiicth diredly to the top of the Crofs, 
 rcfting there , witli the (Jiian $f fermv • where his 
 
 Bbb a mindc. 
 
yjx. Of Violent Solitude. TREAT.i5r« 
 
 mlndc, finding (cJ^fy Gsd^ why haft thou forfaken me /* ) may 
 
 cafily be anfweredin all her own perplexities and dcfola- 
 
 tions^andin fteadof fearing her felf tobe forfaken, may 
 
 fuppofe (he is following of Chrifi in this anxiety ^ to which 
 
 he was voluntarily ftibjeded , tofolace by his Society our 
 
 Nature in ihis infirmity, whereunto that is neceffarily cx* 
 
 pofed •, To as in thcfc difquiets, when the book of our Spirits 
 
 fcemeth clofed up to us, and we arc ready to weep for our 
 
 not being worthy to open it, we may fuppofe our good An* 
 
 Zd.poc^')., gel doing the office of the Eider to St, fohn^ bidding u^ not 
 
 to be difmaid, for the man of fonorv hath opened all thefe fealed 
 
 angmjhes , by his taking the fame imprejsion upon his Spirit 5 
 
 and indeed, whcnourmindes arc well died in the blood of 
 
 the Lamb, thefe afperfions of difquiets do not at all flain 
 
 our Soul, though there mayfccmfome refradarincfsinour- 
 
 Spirits, in thefe ovcrcaft intervals 5 Buttofecure us from 
 
 incurring any irregularity by this Spiritual Contention jn 
 
 the Temple of the Holy Ghoft, the fafeft way is, not to feck 
 
 a defence by the power of our Rcafon , but to yield up our 
 
 Spirits to fuffer under this indifpofition, as long as it ihall 
 
 pleafe the tiolj Spirit to remain withdrawn , even within 
 
 our own Spirit, beyond our difcernmcnt ♦, and many times 
 
 in this aridity of cur Devotion, when our hearts are, as I 
 
 may fay, parched and cracked in this drought of Divine 
 
 Refre{hment (if our wills arc faithfully refigncdto thisex-< 
 
 crcitarion of our Faith) every fuch crack or overture in our 
 
 heaitSj ccufed by the {hutting up of Heaven, provcth a 
 
 mouih opened, and calling for that holy dew which never 
 
 fails to be (bowered down m due feafon, upon fuch neceffi- 
 
 tous fidelities ^ infomucb as this aridity and defolation in- 
 
 terpofcd for feme time, doth often prove more fruitful then 
 
 a common kindely feafon of repofe and acquiefcencc. 
 
 I defire therefore to recommend fpecially this Advice (to 
 thisflatcof Solitude^ which is very liable to thefe obfcurc 
 interjections ) not to expe<5i peace of rainde onely from 
 what we do fcnfibly receive from God , but alfo from what 
 
 we 
 
S:.8i Of Violent Solitude, 575 
 
 we do fenfibly give unto him; for in this our commerce 
 with Heaven, there is this Supernatural way of Traffiquc, 
 wedonotonely pay God with hisowngifcs, bur. we may 
 give him even what we want, and do not receive from him; 
 that is, we may prefent him with our privation of his fenfi- 
 ble Graces, by our acceptance of this poverty and defticu- 
 tion; And this offering of our emptinefs, is no lefs pro- 
 pitiatory, then the firft fiuits of our Spiritual abundances. 
 
 This Advertifcment I conceive veiy pertinent to my de- 
 iign, of fuinifhing my fellow Soldiers with the armor cf EphefA^ 
 Cody that they may refift in the evil day, and in all things ftand 
 ferfe6t'^ for it may be properly faid of their condition, that 
 they are to wraftlc mt cnely againji flejh and bloody bm again (h 
 the Rulers of the darkmfof this rvcrid, the Flefh (hooting all 
 her Iharpeft darts in the privation of Liberty, and the Spirit 
 his 5 in the deftitution of the moft humane fympathy of 
 Converfation : This refignation then which I have pro- 
 pofcd , includeth a difTvvaiion of any anxious folicitudc, 
 concerning the caufe of our fuffcrance •, for the ranging of 
 our thoughts to fpring fecond caufts, may keep us too much 
 upon the (cent of the earth, the Apoflle's advice is properer C0/.2.20. 
 in this cafe, Seek upward^ and not upon the earth, which was 
 the fir ft point from whence this circle of mydifcourfe did 
 fct forth • and to allay this fcav<^r{(li difquiet \n our Patient, 
 Iniayfitlyapp'ythisO^/4/£of the y^fofile^ If yiuaredead to^^ol- 3« 
 the elements of this rvorid^ why do you yet decree as living in the 
 world <* This perplexing your fel ves with the thoughts of the 
 world, is to lofe the benefit of this your civil death, where- 
 by you may reft from the labors of the living. This you 
 may reft upon in generalj That in this life there is no fort of 
 Suffering, but may be converted into Sandification : If you 
 lie under a juft (entence, you may, by an humble conformity 
 to Gods Juftice, make it a rclcafe of a greater penalty, then 
 youff:elinall your deprivements: If youfutfcr injurioufly 
 for your engagement in a righteous Caalc, your Confola- 
 tionis fomuthfuppofcd, as you have a command ^07^ f;>;r€ ^^'^^'5? 
 
 in 
 
574- Of Violent Siilitnde. Treat .19. 
 
 in exultAthn^ in view of the glory of your reward : And if 
 every imprifoncd chrifiian may be faid to be a rough 
 draught of Clyrifl Cfince he avowcth his perfonation in them) 
 they v/ho fuflfer for the Defence of Jufticc and Venue, may 
 be faid to be chrifis Images, coloured and more exadly 
 finifhed •, wherefore fuch msv exped to be readily received, 
 with, Iknevp you eaftiy^ ymr [cats and wounds rvhich you bring 
 with yott^ ccmtngOHtof my fervice ^ have firtijhed the fgure $f 
 my ftmilitude : And we may rcfo've, That fuch Champions 
 iliall be fei near C^r//?, where the number of their wounds 
 i\v\\\ be fb many marks of their Confanguinixy with the 
 bleeding Lamb, and the weight of their Chains fliallbcthe 
 eftimatc of ilicir Crowns^ 
 
 All forts of Chrifitiws then may fill &tn icveral mcafurcs 
 of Confortoutot this Fountain oi Chnftian Do^inne^ihut 
 ail they, who do notdircdly fuffer for Chriji^ may yet fuffer 
 as Chnjiians^ and fo attain the reward of a Propkt : I will 
 then dole up my Prefent to them with this Seal of the 
 fhii.'^.u. Bands of our fellow- i*r//i»»(rr and Mafler DocfoTy Let m for^ 
 gttthtfe things which An hehindt ^ and reachiu? forth to tfj^fe 
 things wh'fch arebeftre^ frcf forward to themark fcrthefri^ 
 cf the high calling ef Cod in Chrifi : Let of wany therefore as 
 be perfi3, be thm minded • and thofe whv are cthnwift^ I he jet ch 
 €9d to reveal this mttf them. 
 
 The 
 
The twentieth Treatije. 
 
 Of the Contempt of tlie World, t -^ "'^"'^ " 
 
 Divided into two Seftions. *^.^ ."^1^ 
 
 Kob 
 
 / 
 
 (tArguments to difcredit all the AttraBives of 
 this Earth , and (jods contribution there-* 
 unto, produced. 
 
 I Have, meifc(5^5 (hot all my Quiver at this one Head, 
 vi\. The love of this World , and have fee fucb points 
 to my Arrows, as I conceived moft proper to enter 
 thofe Helmets of Perdition, wherewith the Prince of 
 this World commonly armeth his C^tlkia in this quar- 
 ter I aim at, namely, Prefuraption or Inconfidcracion - 
 Wherefore now, me thinks, I may fay to this Age, with 
 the Pfalrmji, Childrtm {^ trows are matte thy w^Hnds , re- Pf(i.6z.pi, 
 htrng either to roy former Alliance to tlie world , or to 
 the j>rcfcnt wcaknefs of the hand that hath made thefc 
 Ejaculations : But furcly tl^e Head that hath been my 
 Mark, may be fitly compared to that of the Beaflin the 
 ^etnlAthtf^ which C having been wounded as it were lo Rev.ifr 
 death) was afterwards hcakd, and Worflitppcd the more 
 upon this Cure : For the love of this world iccmah very 
 often mortified, and lying as it were dead in our mindcs, 
 being wounded by the SvHfrd of the Spirit , and yti '**- 
 vivcth 5 and grows ftrongcr then ever m our A&(^ions. 
 
 And 
 
37<^ Of the Contempt Trbat.ioI 
 
 And as tbefc two Heads do not differ much in their Al- 
 legories, fincc all the Heads of the Beaft may be faidto 
 fignifie fcveral mundaniiies^ fo are they conforted in this 
 point, of having both the lame Surgeon, the old Serpent, 
 who venteth all his Art upon the recovery o^ this Head, 
 namely , The love of mundanity, wherein do indeed re- 
 fide the vital Spirits of the body of Sin, the onely Subjc<a 
 of the Prince of this Ages Empire. 
 
 So that confidering the dangerous conviUfcenccof this 
 wounded Head , I have conceived it requifice to do my 
 bcft, not oncly to kill it outright by playing ^ad's part, 
 drivifig this Nail, that is, this exprefs 'XnCt diredly through 
 the temples of it, but alfo to endeavor the burying it, as 
 I may fay, in this holy ground of Spiritual Joy and Ac- 
 quicfcencc, which is the fafeft courfe xo prevent the re- 
 vival of it^ for the alacrity of the Spirit keepeth the in- 
 ferior appetites, as it were, under ground.* and in this 
 figurative interment, the Balms and Spices of contempla- 
 tive Solaces, contrary to material ones, have this vertue^ 
 quickly to confume and dilTolve this matter, when they 
 are applied unto it ; 1 (ball therefore endeavor to draw 
 Gutot the inclofed Garden of the Spoufe^ fuch precious 
 Spices as may work thefe two different effcds , to dilll- 
 pate and confume the love of this worlds as well aspre- 
 fcrve and perfume the love of Heaven. 
 
 One Sin infeifted our whole Humane "Nature, by reafon 
 that all fuccccding individuals had then their voyces com- 
 prised in one perfon Rcprelentative of the whole Species : 
 :gen.'^,iy. And whcn we Teethe whole Mafsof the Earth accurfcdac 
 once, me thinks wc may fpcculate this to have been feme 
 part of the reafon, that in the little portion of Earth, com- 
 pcfing the body of Man, the whole Globe thereof fecmcd 
 rcprefented, and confcqucntly all tainted by the inquina- 
 tionof that one parcel 5 for the fenfitivc part of Mancon- 
 fifting of Earth, that may well be charged as a Complice 
 m the Crime, fincc that portion of Man, although it were 
 
 not 
 
 % 
 
hot Principal, was ycf^nacccfTory in the Crime, the body 
 having aded thcrranfgrefiion ; This may giVe an ingenious 
 reaf^n for the Condeoination of the whole Earth, to bear 
 onely Thorns and Brycrs naturally , and fruits not without 
 induring wounds and violences , to wit , the coatamina-: 
 tion of the whole, in the vitioufnefs of this firft ungrateful 
 portion of Earth, which, in the perfon of Woman, may be 
 laid 10 have put forth fome Bryers to catch the Soul of 
 Man, even before it was accurfed. This I prcfumc to be a 
 better Reafon for the fcntencing of the whole Earthjthen can 
 be given for the Sod of Man's adhering to this Earth by , 
 his affcdions 5 forafmuch as this convinceth us of the ter- 
 reftrial parts of confpiration of ourruine, andfb may well 
 averfc the Soul from fuch an adherency. 
 
 How evident is it, that God never intended that the Soul 
 of Min (after this firft injury) fhouldfet her affcdions up- 
 on the E irth, fince Man was prefcntly removed from the 
 moft lovely part thereof, and that was fenced againft his 
 acccfs to it , not onely to fhortcn his time upon Earth, but 
 alfo, as we may fuppofe, to abridge his Delights and So- 
 laces in that (horttime, fince no other part of the World 
 could afford fuch a complete delicioufnefSjas the earthly Pa- 
 radicc out of which Man was excluded^ whereby God fecm- 
 eth to have provided againft Mans having the ftrongcft Mo- 
 tives the Earth might offer him, to draw down his affcvtions 
 upon it, and hath left him a continual quarrel, as it were, 
 with the Earth •, to wit, the Contention of his labors againft 
 her fterility, to entertain this difagreement between it and 
 the love of Man, fince the Earrh allowcth him nothing, 
 but at the price of his fweat and fatfgation : This might 
 fecm fufficieot, confidering our lazy Nature, to admit no 
 kinde or friendly correfpondence between us •, nay, there 
 are many who fuppofe the world long fince not to have had 
 fo .much invitation; left for Man to love it, asthe containing 
 tiae tcrrfeftr.ial ^^r^i<!^ •* This at Icaft is very probable, Thac 
 cycn fince the FJoodj the beamy , fecundity and plcafant- 
 
 Ccc nefs 
 
Of the Contempt; Tre at.io. 
 
 ncfsof thatpcM:tton of the Earth is utterly deflowered and 
 cfaccd •, But this is pofitively true. That God did not ex- 
 pulfe Man out of Paradice , to allow him the making an- 
 ■ other Paradice for himfelf out of the Earth : Thcfc fpe- 
 
 culations do (as Saint Paul faith) jpeak dfter the maner »f mtn^ 
 to implead all title this Earth can claim to theafFv(5tions of 
 a reafonable Soul •, and through all the body of this MifceL 
 Uny , there run veins enough of difparagement to this 
 world 5 fo that they may well terminate in this Centre of 
 Contempt and defpe^ion. 
 Tfohtii,. The K^ffollle of love, whofe fiery tongue cafts forth 
 l^>.' as many Scintillations of love, as he doth lines, in that 
 Work which may be fitly called. An EpiflU commendamf 
 cf Love to ChriflUns^ doth not allow the world fo much 
 as one fpark of it , he rather ftraincth his breath to blow 
 out and extinguifh every fla(h of afFcdion to it 5 enjoyn- 
 ing us exprefly, N^tto love theworld^ mrthe things that art 
 in it : And it is remarkable. That he alleageth not the mi- 
 feries and difguftsof the world todifcrcdit it, but bring- 
 cth even the mofi amiable allurements thereof for Reafons 
 againfl our affeding it , arguing upon the worlds having 
 nothing in it, but the c^ncupfcence of the (ye, and of thefieffr, 
 a^dthe pride of life^'m which confift themoft powerful At- 
 tradtivcs the world hath for our love : And if all thefe which 
 are acknowledged the worlds Proprieties , are turned a- 
 gainfl the valuation thereof, what hath it left whereby 
 to allure us ^ May not that be jufVly then contemned, 
 which either afflidcth us for the prefent, or betrayeth ui 
 for the future. 
 
 O how admirable is God in this piece of diftribmive 
 Jiiflice to Mankindc! who (having by his Providence 
 comparted the conditions in this world into fuch adiver- 
 fityof f^ates, as cannot admit all to the fruitiojQ of fe- 
 cular Delights) hath commanded that none fhould love 
 them 5 by which order the loweft ranks are much compen- 
 iiu^ in this i:efpc(^^ That.ic is a hardet task to forbear 
 ^ . - - jQving 
 
^•i. vf the World, fj^ 
 
 loving fuch things when we enjoy them, then It Is to con- 
 temn them when wc know wc can neither exped them, 
 nor ought to love them ; If they whgufe this worU^ Tfttt^bt lOtr^ii 
 although they ufeditnot ^ thofe whoufc icaft of it may be 
 faid to be featcdthe neareft to this performance • and cer- 
 tain it is, That their iizit is thcmoft conterminatc to that 
 of the true Propriator of the whole world, while he was 
 upon the earth, who didi himfelf ufe thofe things moft, 
 which we ufctolovetheleaft , and yet alloweth us to en-* 
 joy even the moft pleafing properties of the earth , pro-, 
 vided wc do not love the world in that relation. 
 
 All fecular goods were (b unworthy of the love of the 
 God and Man Chrill ^efns , as they are not allowed the 
 love even of (ingle Mary 5 for all the moft precious and 
 glorious things of this world, are ordained to ferveMan 
 as his ilave, unto whofe offices there can be aifigned no 
 love, for this wages doth prefently invert the two condi- 
 tions, rendring the lover the flave: How rcafonable then 
 muft it be to addrefs unto him all our love, who hath by 
 his love to us fubje<5led all thefc things unto us , and hath fo 
 difpofed it , as to maintain our Prerogative , there is re- 
 quired no Arc , but the contemning of what ftands thus 
 lubje(5led. 
 
 Whereupon I may well prefs you in this point , as the 
 L^poftle doth , Let this minde he in youj which was alfo in ^hu.i.f-, 
 Chrift Refits •, his comportment towards the world , was 
 intended to give you the fame minde : Look then upon your 
 Nature in theautherand fm(l)er$f our Faith ^ and you (liill 
 fee Mans dominion over the World maintained by con- 
 temning it 5 the world was To perfe(5tly crucified to him all 
 his life, as he contemned the being crucified by the world, 
 defpifing (as the K^poflle faith) evert the greatefl jhame and Heh.i^ 
 confujion of this world: And what could this Divine Man 
 do more to imprint in us this averfion to the world, then 
 thefe two a(5ls , in not vouchfafeing toenjoy any of thofe 
 things 3 the cupidities whereof ufe to vitiate us, to leave 
 
 Ccc a .9II 
 
!> \ 
 
 Of the Contempt Tr e at^zoT 
 
 all'them abafedarid vilified , and in not declining the fuf-'; 
 feranccof (uch things (whereof the terror doth likely fub- 
 jedusto thesvorld) to render them ealk and acceptable:: 
 What bath the world then left in ic, for Motives either of 
 our love or fear of it, that even God himfeif may not be. 
 faid both to have undervalued and undergone^ And what^ 
 we are enjoyned neiiher to love nor fear, cannot fceni un- 
 cafie for us to defpife^ efpecially when this advantage is 
 annexed , That we gain more by contemning the whole 
 world, then we can by enjoying our own dividtnt therein :; 
 For whereas Fortune keeps many worldlings poor , the 
 Contempt of the world keeps Fortune her felf wanting 
 and indigent , leaving her nothing to give to fuch a dif- 
 poficion; So that in ftead of incurring the reproach of the- 
 ffio^^Ai Frcphet, infettingup a Table tif F0rtunc^^ and ojfering liba- 
 nients upnit) this habit of mindc facrificcth and deflroy- 
 cth Fortune upon the Altar of the Holy Spirit-^ and thus 
 even the feathers of Fortune, to wit, The vanities and le- 
 vities of this Age, when they are incenfed and confumed' 
 by a holy Contempt of this world, may make a fwect 
 Savor in the Temple of God y whereupon I may fay,. 
 Xhatthefe forts of feathers, v/hich while they are burn- 
 ing in the flame of our fenficive pafHons , yield An od»ur 
 of death unto deaths when they arc confuming in this Sa- 
 crifical fire of a zealous Contempt and Renunciation of 
 them, afford a jav^r of life unto life , in mis ai^ of their de- 
 flrui^ion in our mindcs. 
 
 In the time of the Larv , when the Commodities of 
 the Earth Teemed to be pfopofed as the Salary of Mans 
 vcrtue, there might be ibme colour to love liu's world, 
 and fo in that ftate God accepted the Beads of the Earth 
 for HokCiw/ls: But In the Gojhct, when no lefs then the 
 enjoying of God himfeif, and all his goods is exhibited 
 for the term of our dtfires , ic cannot feem unequal, that 
 even. the whole World fhould be required for a Holo- 
 cauil',. immoktedaad confumed by a Rdigious Anni- 
 
 hilacion 
 
§.ii::- of the World, 
 
 hihtion of it in our Mmdcs, to the hon<x of iuch a Re* 
 
 raunerator. 
 
 §. n. 
 
 ^SM^otives by the property of a Qbrlfiutn to 
 contemn the IVorld. 
 
 ^ y^lfC "TrHen we confidcr our fclves under the no- 
 \/ \/ tion of Members to fuch a Head , as hatli 
 
 ▼ T offered up as a Holocauft even the Creator 
 
 of the whole Umverfc^ , it feen:iech not ftrange, but ra- 
 ther fuicable for fuch Members to Sacrifice the whole 
 World., to hold fome proportion unto their Head , cfpe- 
 cially (ince his offering of himfelf was in order to the 
 enabling us to Sacrifice and deftroy this world ^ Doih 
 not this our Head God and Man Chrift ftfm fay. That fdu'i'^ . 
 even in his life the judgement ef this world was given? it 3-' 
 was fentcnccd to Contempt by his defpifing it 5 he that did 
 not difdain to own the Infirmities of Man, did notwith- 
 {idLVi^m^ f rote li againfi his being of this wo* Id^ fomuchhath 7<'^'8.24i 
 he left it vilified to u^ : And doth not he fay , // he were 
 exalted above the eArth , he tvmld draw all men unto him ? 
 So that in this exaltation is proclaimed our Duty^ and ca- 
 pacity of tranfcendingthis world, and treading on it with 
 Contempt, by the attra(fiive Vertue of this our Head, 
 raifcd above all the Heavens : And we may remember,: 
 That the fiift Members he was pleafed to unite unto him 
 upon Earth , were inftantly elevated to tha: height of 
 being above the world, feated in this abnegation andde- 
 fpedion. 
 
 May I not then ficly fay with Saint P,iul, Thefs things 'tCsr^io]- 
 Vfcre done in a figure ofm^ fince what they left to lighten dum 
 fc^r this tranfccndency, is an appofite figure of whg: Wv aro 
 
 to 
 
Of the 
 
 Contempt Tv.-EKt.io] 
 
 
 to do In order to this elevation , namely , To rclinquifh 
 our Nets in this world, which we may undcrftand in 
 two fences, that comprife all our direcflions in this cafe- 
 to wit, either as we are ai^ively catching and chafing the 
 Commodities of this Age, or as we are paflively taken 
 and intangled in the love of what we enjoy : In the firft 
 of thefe ftates, we may be faid to have our Nets \n our 
 hand , and in the fecond to have them in our hearts •, fo 
 that to leave our Nets , fignifieth to relinquiih both our 
 folicitous Cupidities and Pallions, in point of purfuing 
 the goods of this World , and our Inordinate love in 
 cafe of their pofTeflTion : And this difpofidon of Minde 
 raifeth us to that exaltation above the Earth, whereunto 
 Chriftians are attraiftcd by their Head^ and truly they who 
 :Hahe.i. y^'i\\ not Sacrifice their Nets , with the i^poftht, in this 
 i^^-* fence , do Sacrifice to their own Nets in the fence of the 
 
 Prophet ^ they Worfhip the World, wherein they are ta- 
 ken and infnared : Let (uch Worldings remember what 
 J^k'^'^Z* C H R I S T faith to them from his elevation above this 
 world , even while he was in it , Whither I g9 , you can- 
 not come 5 And the Reafon foUoweth , Ton are from be^ 
 neath , I am from ahove^ 5 you are of this world , / am net 
 of this world : And let them refled on what was faid to 
 the relinquiflicrs of their Nets , That they (hall fit with 
 'Mauig, the Son of Man in Majefly upon Thrones^ i^^^^"^ ^^^ world^ 
 35?. which in fome imperfe(5t meafure is fulfilled , even in 
 
 this Life, by the moft Sublimated Contemners of this 
 World , of which God faith hy iht P RO P H ET ^ He 
 will raife them above the altitudes of the Earth -^ and by the 
 \ Cor. ij i^ P STL E, That they have not received the Spirit of 
 ^. this World , but the Spirit that is of God , that they may know 
 
 the things that are given them of God, 
 
 I have fufficiently delivered ray fclf in this Point , 
 throughout all this Work , not to be mifunderftood 
 now at laft, in this Sacrificing of our Nets, which I 
 have propofcd , fince I have often concluded , That 
 
 all 
 
§.%: of the World. 583 
 
 all fcveral Vocations have their xti^tCtvft capacities of 
 Contemning this World, even vrhile they fcem themoft 
 aif' i-ed by it: So chat this Dircourfc doth not aim at the 
 flighting any one out of their ftation in the world, fincc 
 thofe who have the moft of this world, uftng it astfthfj iCokjI- 
 ufed It not , may do as well in their order, as thofe who 
 choofe to ufc the leaft they can of k^ for fear of abufing 
 it : For we know the Earth is familiarly , and may be 
 properly compared to a Sea , in this refpedl , as it is no 
 place of abode , but of pafTage through it 5 and in cheir 
 courfe there are no VefTcls that have not fomcwhat more 
 or lefs of them under water, that is, fome thoughts and 
 attentions upon this world; and as they are lighter or 
 heavier laden with the Commodities of this Life, they 
 carry the more or lefs of themfelves above water; the 
 lefs their cogitations are immerfed in Temporalities, the 
 higher their mindes pafs through this World : But aS- 
 there are Veffels of fevcral lafts, fo it is the property o^ 
 fome to draw more water then others; therefore fuch 
 cannot be faid to be nearer finking , becaufe they have 
 more of them under water then lighter Barques : Every 
 condition hath his refpe(5^ive Fraight of Application to^ 
 this World, which may draw fome deeper then others- 
 into the folicitudes of this Age 5 but unlefs we volun- 
 larijy overcharge our Vocation , every one may pafs 
 fafcly with his proper Weight: But we mufl remember 
 fpecially this particular in the Comparison, That as in 
 Ships, the part which failcth them and carrieth them on 
 their courfe is all above water , (o that portion of our 
 Minde, thofe Thoughts and Intendments that advance 
 and carry us to Heaven, are thofe which are Spiritual ^ 
 and elevated above this World; the ballaft of our Mor- 
 tal part, will keep fome portions of our Thoughts in ail 
 conditions fomewhat immerfed in the Earth, but the 
 (ails of our Immorcal portign, muft carry on the whole 
 
 Maoi 
 
^S^ Of the. CcntempijS^c. Treat /it^. 
 
 Man to bis Ccleftial Harbor: I may therefore juftly ex- 
 hort and animate all condicions in the Contempt of this 
 . World, in this voyce of the i^pojHe , Yen are ef Ged^ UttU 
 shildrm^ and hdve overcome it, becaufe greater k he that k in jo»^ 
 
 JfS > 
 
 'TMVT, 
 
 "The 
 
 im»mmr-*m^^^P^K ^fmta 
 
The one and tmntieth Treatife. 
 
 Of the Preheminences of^ a true contem> 
 plative life J \ 
 
 Divided into five Se(5Hons. 
 
 Qontemplation defined, and fome excellencies 
 thereof dijcourjed. 
 
 Coming now off from this troubled Sea • for the fi- 
 nifliing touches of this perlwafion , I will carry 
 your eyes a little upon the pourtrai^urc of fuch a 
 Sea as was (hewed to Sainr John by the K^ngel for a mar- Rev,ij^ 
 vclous Sign : For indcedjthis ftatc of Mmde I purpofe in this 
 laft place to expofc unto you, is, me thinks, fidy emblem'd 
 by that Seaef glaf? mingled with fire^ on which they ftand, 
 having hdrps in their hands that have cvercctne the image 0/ the 
 Beafl : And in this order may follow the application. The 
 fpacioufncfs of their Souls that are expended in perfed con- 
 templation, is aptly figured by that property of the Sea- 
 their equanimity and clearnefs, by the f inoothncfs and lucid- 
 nefs ot Glafs • the fervor of their Spirits is fitly fymbo- 
 lized, by a mixture of Fire in this Sea of Glafs: this Soi- 
 ritual ardor being as rcquifitc to compofe this temper, as fire 
 is to make Glafs: And farther we may fay. That as Glafs 
 is formed o*f many unconfi fling parts, that are confolidatcd 
 and clarified by fire •, fo is this even and clear habit of mindc 
 
 Odd com- 
 
3^^ 7he Treheminence of Tre at.2U 
 
 compofed of divers intellcdual Verities , compaiS^ed and 
 elucidated by the fjamp of Contemplation •, and the Harps in 
 their hands rcprefent the hnrmony and concordancy be- 
 tween the fenfitive organs and rational powers in the mindes 
 of devout Contemplators 5 -which keeps in tunc a Spinujai 
 joy zni^qukid^tkctk ^0 t .jj l -^ . ; ^-. • ^ -^3 .. ^ .. 
 It was an ingenious ptojed of ^^^^/W^^;, the under- 
 taking to remove thevvhdle material World, ineafc there 
 were afligned him ,a Centre put of it, upon which to place 
 his InftiumerkC:^ThliS"WOFk'we%iay fay to have been effeded 
 in a Spiritual fence, by the Man Chrift Jefta^ and by fuch a " 
 mancr as the other was co^p^tHVcd ^ namely, by having an 
 Engine fixt upon a Centre out of this world, which was his 
 Humansj^y upon his JD^ymityy upon- which baCs, relied all 
 lji«"^0"V^er'^wreH\^^hfc'"Tcm©vra wlioJe Spiritual frame 
 of the world 5 and upon this Ceutte he (lood, when he faid ^ 
 
 ^0^. 8.23. J am not of this world 5 and even by a weak Reed fixed upon 
 that Centre, he removed and caft forth the Prince of the 
 World 5 for His t^umane Nature was as it were the Engioe 
 Qr Inftrumcnt ftaiidin^ upon his Divine , as on a Ceii^re ex^- 
 trinfecal to- thfs World', and fot-hat wrought inftiumentatly 
 
 Joh^ii'it upon the World, and was fufficient, when it was exalted fron^ 
 the earthy t9 draw all things to it felf-^ And why may I not fay, 
 that fome fiich capacity fcemeth communicated to the Mcmr 
 bcrs of Chrifi^efuj, that is, of fixing their mindes^ though 
 but Humane^ upon a Centre cxtrinfecal to this world, viz. 
 The contemplation of Divine Verities 5 and by th?t means 
 to remove all this World out of that ^lace where it.ufcth to 
 ftandin'our corrupted Nature ; And certain it is. That many 
 have and do a(ft this power upontheEarth, by fixing their 
 Spu-its upon Contemjjlation , whi.ch is a Centre without 
 this world. It were eafic for me to point at many of thefe 
 elevated Spirits, which like the Conflellations in the Fir- 
 -maracnt, are known by Names, more then the pther Stars : 
 -But to decline all fhew of any particular preference, L fhall 
 'iingle none, but doipy obeyfance in general to all ranks 
 
 of 
 
§.i. a€ontem^atit>elife. 
 
 of fuchbleifed Cdntemplacors* of whoinl may fay with 
 the y^po/liet That iff the midfi &f a feY'verfe generation, they Thil.z* 
 have pimd as lights in the rvorld •, their mindes fceming to be 
 kindes of Spiritual fixed Scars, which never ahercd their 
 diftances from the Earth , and intended onely the finiihing 
 their courfe at the fame time, imparting light unto the world 
 by divers irradiations, rerpe(5iive to their pofitions therein, 
 either of Prayer or other Edifications: Wherefore of fuch 
 habits of minde the Holy Spirit faith, The path of thejufi is ai q>rov\ a<, 
 the jhimng light, that frcceedeth even to perfe^ da-j^ which is 
 Comemplation confummated, when the day-Star (whereby 
 Saint Pet(r cxptefleth itj fliall be rifen in our hearts 5 where- 
 of thefc 3(5ts of our intelled feem to be fome inchoative or 
 imperfc6^ rays, and to give you as /air a view as I can of this 
 abftrufe obje(5l , I fliall fet it in the moft luminous definition 
 I can deliver it, out of the mouth of S. Au^ufline. 
 
 CcntempUtion is a clear intuition^ and a delightful admiratton Content^ 
 of perfpicuom Ferities 5 fo that the minde in -that ftate may be pl^ti^f^ 
 (aid to walk \n the meridional light of Faith, towards the^^/*^ 
 incomprehcnfible clarity of perfcdi vifion •, and this light 
 of Grace, wherein a pure Contemplative Soul inhabitcth, 
 may (me thinks) belaid to hold fome fuch proportion m 
 the purer light of glory fhe exped^eth, as the fight whicft 
 the three o^/>c/?M had of C/^?-//?/ Body transfigured onTa- 
 bffr, holds to that they are to hnveof it glorified in Heaven • 
 for as the brightnefs of Lightning, and the candor of Snow, 
 did in fomemeafure rcprefentto them the far tranfcending 
 luftre and beauty that was to be looked for in his Body 
 beatified , ^o thcle admirable intellcdual Verities , which 
 arethc obje<frsof a true Contemplative Soul in this life, do 
 in fome degree figure to it the uncxpielfible notions , rifing 
 out of a fruitive Contemplation ot the increated Verity 5 
 infomuch as thefe elevated Spirits may be conceived to have 
 fuch a kindeof advantage over others, who may alfo be" 
 faithful in lower ftations of Chriftiamty, as the three Difci' 
 pies called up to T^^fr had of them that were left below the 
 
 D3d 2 ■' Moun- 
 
^keTreheminence of Treat.ii; 
 
 Mountain : For certainly this fight rauft have imprinted in 
 thcirmindes a more lively and afFc(5iiiig image ot the ami- 
 ablcncfsof gloTified Bpdies, then the others could appre- 
 hend : But as C^r//? admitted few even of his Apsfiles to 
 this fight of him, fo doth God vouch fafe to fclcdand ele- 
 vate but very few to this fuperlative pitch of C^»^^w;>/4//tf;?, 
 
 T/a,2^.6> of whom we may fay with the Ffalmifi ^ This it the genera- 
 tion of them fhdt feek the face of the God of ^acoby who wc 
 know was one of the moft eminent in this high vocation, 
 feeding on this bread of Angels y and having this Spiritual 
 c^4;2/2<j Ihow'rcd down upon him, while he was feeding 
 the flocks of others in a feivile obligation: And holyl>4- 
 vid^ in all his exterior bitterneifcs taftingof this §piritual 
 
 ffal, 30. rcftedion, faith, as it were, this Grace to it, Hoxv great is the 
 
 2P; multitude of thy fweetftef^ O Lord^ vohich thou haft hid far them 
 
 that fear thee -, thou fhalt hide them in the fecret of thy face 
 from the dtfturbance of men : This cxpreffeth well their ftatc 
 of roindc, which is covered from the fight of the world in 
 the fecret of Gods face, that is, in his raofl private andrc- 
 ferved kindenclTes ♦, and as God hidcth himfelf in his own 
 i-nacccflible light, fofuch Souls, adhering unto God, and 
 
 J<7er. 6 becoming (as the Apoflle faith^ one Spirit^ are hid to the world 
 in the exceflfive light of their Graces, which common ap- 
 prchenfions cannot penetrate ^ of fuch mindes we may 
 
 2^«r, 2. tnoH peculiarly hy^Who kmtoeth the things of fuch men^ fave^ 
 the Spirit that is in them^ vohich fearcheth the deep things of 
 God ? while their apprchen five faculty perfedeth it fclf by 
 cxT^^ding the pure Ipecies of Truth , and their affe(5ling 
 power is per fe(5ted, by tranfmitting it felf cxfcrioily upon 
 iht objei^thatatcradethit: Thus the undci {finding is ne- 
 ver fariued by a continual receiving, nor the affedion ever 
 dimini(hcd by an ircclfant ifluing it fclf out upon theob- 
 je^l^ but doth rather a( quire by this perpetual Self alie- 
 nation. 
 
 In this admirable commerce doth the true Contempla- 
 EtYe.Sgulnegotiaic with hex own Maker, while what is im- 
 ported. 
 
§.j, a Contemplative life. 589 
 
 ported from him into the Underftanding, o^Ugech the Wll^ 
 to export unro him her faculty of loving* and thu^ kiow- 
 Mge mfufcd.draweth forth love, and iDveefufed, remicrcth 
 back trcfh ilhiminations : This Angchc 1 correfpondcnce 
 with God, the Contemplative M\n entcrtainech , and hath 
 in proportion to his Nature, the fame priviledgc that Angels 
 have, when they aifume apparent Bodies for their miniRery 
 on Earth • namely, to finde no intermiflion of their feting 
 Cod : So in allihe exterior offices which the Soul adeth by 
 the miniftery of the Body in fuch perlons , the Minde doth 
 not remove out of that apprehended p efence of God, 
 whereof her tranfitoryftatc is capable 5 infomuch as a pro- 
 found Contempljtor may be faid to be never io much alive 
 to this life^as when he fecmeth to be the moft dead to it ; For 
 in the image of Death, when the other powers of his Mindc 
 cannot controul his Fancy, that may introduce imaginations 
 into him fupeifluoufly relative to this life, and removed 
 from the fcope of all his reafonable cogitations , which 
 never move, but in a prefential reverence of God : So that 
 the Natural Man maybe faid to live in him no longer by 
 the flrength or power of his Nature, but mecrly by the in- 
 firmity of it, that requircth fuch a fufpenfion of the Spi- 
 ritual Man, which lives fo powerfully in fuch a perfbn, as he 
 fcems f ul^y in poffeflion of Chtfit promife, of his Fathers and John i^I 
 hk comings and makinghts abode with him : which according 23. 
 to the divifion made by the HolyGhoftof the whole Man, 
 may be conceived to be done in this maner-, The Father re- 
 llding in that portion called the Soul, as it importeth the 
 Originc of all vital operations, the Son rcfling in the Minde, 
 as that is the feat of our a6tual intelligence or underftanding, 
 aftdbothof them may be faid to expirare and breathe forth • 
 the Holy GhBJl into the Heart, as that is taken for the conti- 
 nent of ouraffcdions^ and by this means the whole Man 
 Cometh as near the loving God with all his Soul, with all 
 his Minde, and with all his Heart, as this tnvcrfe and inter- 
 ppfcd vail of Ekih and Blood can admit him, forgetting' 
 
 (wiiEi 
 
^po- ^^ TPreheminenceof Treat.zi., 
 
 Thil. 3. Cwitb Saint Taul) the things that are hehwde^ and fir etching 
 forth himfelf to thefe that are before^ by this conftant A ppHca- 
 tion^preferving the whole Spirit^ Soul and Body, without blame 
 to the coming of cur L erd Chrift 5^f/^. 
 
 Confidering then the properties of tbefc golden vcffels of 
 Charity placed within the outward vale of the Temple, and 
 looking continually towards the Propitiatory, feaLcd within 
 the inward vale( which figured the beatifical vifion^even their 
 Bodies may be well compared to the grate upon the Altar 
 oi Incenfe, from which all the afhes of carnal appetites fall 
 away down under the Altar it felf , reprefented by their 
 mindes, from whence the fume of thofc fragrant Odours 
 of Vocal and Mental Prayer, is directed towards the wings 
 of the Chtrtibims 5 and fo what is fwcct in rhe Spirit afcend- 
 eth to Heaven, and what is unclean in the Flefh Faileth to the 
 Earth, and doth not remain as a foulnefs upon the Altar, 
 which is kept always bright and odoriferous •, And in theie 
 Temples of the Holf Chefl^ there is not oncly a continual 
 emiffionof fire from Heaven falling upon the Altar, bm 
 even a frefh provifion of materials to incenfe upon it, that 
 is to fay, new f upplies of Meditations, defcending" from the 
 Father of light, from whom the fame beam imparteth at 
 once the ardor of love and the light of Science- fothac 
 this matter can never want that flame, nor that flime ever 
 want this fomentation. 
 
 O how incomprehenfible is the clarity of the Divine Ef- 
 fence , whereof if the little light fhcd on us do fliine fa 
 {Irangely even in us, being as yet but dark lanthorns to carry 
 it, how much muft thofe fplendors of purity and fandity' 
 radiate, which never ifTuc out of it felf, whereof we have 
 but few or no glances in this impcrfed ftate of Contempla- 
 tion, to wit, little or no intelligible perception of the My- 
 fterious light of the glorious 'Trinity^ confiffcnt with that 
 moflfimplc Unity in which ihe Trinity of perfons is com- 
 prifed-, andyecthefimplicityof; the Unity is not at all di- 
 minilhcd: In which fpcciilativc Verity , the beff plumed 
 
 Straphins 
 
5*. !• ^ Contemplative life. ^91 
 
 Sfrdphi?3so[ our rtiortal Nature, when they foar never fo 
 high on thefe two wings of Grace and ConUmpUtiertj muft 
 cover their faces with thefe two other, of Faith and Wonder^ 
 finging with the Pfalmifiy I fhallhe fatufied when thy glory ap' 
 peareth^ andm thj light vfc jluU fee light, 
 
 §. 11. 
 
 The gradations i^herehy we afcend ortlinarily 
 up to this Jlation. - 
 
 I May well fuppofc that there will be many, who being ^ . j - 
 dazledby the radiancy of the faces of thefe CMofes's ^^ '^^* 
 we have expofcd, will, with the people, turn their heads 
 away from this objed : And I may imagine, thatfome(as 
 being taken with the beauty of this light) will conclude 
 with the Afofllesj That it is good to live upon this LMount^ and 
 may perchance think of making Tabernacles for their abode ' 
 in this place 5 that is, dcfign all the powers of their mindes 
 to the forming in themfelves fuch a flate of ContempUtion : 
 wherefore it may be pertinent to look a little downward up- 
 on fuch fubjacent ftation^as are the dire^ way up to the top 
 of the Mountain, whercunto the riearcil conterminate part is 
 that ofspecftlation-j and the next to th^i. Le^ftre-^ and after that 
 CMdrtifcation, which licth indeed as the bails of all the ele- 
 v ation : and as it hath this property of the ground- work, to 
 confiftof the mofl grofs matter, fohath it this likewife, 
 of being the fujjport of the whole eredion • and in that or- 
 dcf I will re-afcend to the fummity from whence I have 
 difmounted. 
 
 While the Soul of Man receives no intelligible fpecies, 
 but fuch as are raifed from fenfible matter, and ai5lethonely 
 by corporeal organs, by Natural Reafon it is evident, why 
 Mortification is rcquificc for the beft extent of her incel- 
 
 kduali 
 
,jpx The Treheminence of Treat .111 
 
 le(^ual powers, as rendring tbefe paffages the clearer through 
 which all images enter into our difcui five faculty, and alfo 
 .keeping that power the more free and adive in all herex- 
 ercifcs : The purer the glais is , the better we fee all things 
 in the room, and the farther we may fee out of the room, 
 when we look outward through the glafs ^ fo both the fpc- 
 cies that enter into our mindes through clean and unob- 
 ftrov5ted organs, are the clearer, and the ads alfo of ourdif- 
 courfeand (peculation, looking outward towards immatcii- 
 alities, tkt the more fharp and penetrating. .. 
 
 I (hall not need to argue how much corporeal pleafures 
 and (enfualities doobfcurcthe light received by the appre- 
 henfive faculty, and clog the operations of thercafoning 
 power of the Mindc •, Wherefore even in this Natural 
 rerpe<5^ , a convenient fupprcfllon of the appetites of the 
 Flefh fcemeth the platform of all Spiritual exaltation ^ but 
 we have a firmer fupernatural ground , whereupon to raife 
 this Conclufion, of the requifitenefs of Mortification to- 
 wards Speculative gifts, the word of the HoiyGhoft hyln^^ 
 
 Rom. 8. They that art in the flefh cannot pUaJe Cod • and ii chey be re- 
 moved even from Gods favor , they muft needs be very 
 diftantial from that grace and familiarity, which is impart- 
 ed to Contemplation : Saint Paul was allowed fo little to 
 think of his body, when he was.raifedto hishigheft point 
 of illumination, as he knew not whether he had any body 
 about him, or no, at that time: Andwefinde that he took 
 the beft courfe he could all his life , to feel the leaft he 
 might poflibly of his body •, in order whereunto he faith, 
 
 iCor*p» Be did not enely chajlife hishod^^ and keep it in fuhje^icHy but 
 affirmeth likewile, That he did aye ddtly : It ieemeth he 
 found no means of clearing the operations of the Soul, but 
 by making, as it were, a quotidian Reparation between her 
 and the Flefh-, And, me thinks, we may fay of all Saint 
 /'4«/i' converted life(notwithfl;anding his humility in owning 
 infirmities) that which he bimfelf faid of (omepartof it, 
 
 2C«r.i2. namely, Whither this man in chr/fl lived tn his My, or out 
 
§.1. a Contemplative life. 3P5 
 
 of his My^ fpekmvp mt^ God knorveth, fo little fcnfc wc findc 
 
 him to have had of his body, in point of Mortification, 
 
 and fo little impediment by it in Contemplative operations : 
 
 And doth he not fay hlmfelf, 7 hut it is not he that liveth^ but gal* g 
 
 chrift in him^znd referring to us, he declares the requificenels 
 
 of Mortification, telling us, Ihdit they that be Chrifts have 
 
 crucified their fiefh, with the vices and concupifcences 5 and if 
 
 this kinde of crucifixion be requifite even for the pradical 
 
 part of Cbrifiianity^ whereunto all are called , much more 
 
 muft it be pertinent to the pcrfed fpcculativc ftate thereof, 
 
 to which fo few are chofen. Pfal.Sf, 
 
 I am therefore well warranted to lay tMortif cation as 
 the ground or foot of this Mount of LMoria^ which figni- 
 fieth the Land of Vifions, whereunto all fuch as fh^ll de- 
 fpiie afcenfions in their heart, mufl take their rife from this 
 foot, and remember what was figured by Abrahams leaving 
 his Servants and his A fs afar off, when hefaw the Moun- 
 tain, and the prohibition of any Beafl to come near to Mount 
 Sinai^ to wit, that no carnal or fcnfual difpofitions might Gemiz* 
 prefume to approach towards the myfterious lights of God: 
 So that whofocver afpired to go up to this mount Moriaoi 
 Contemplation^ muft be advifed to follow Abrahams order, to 
 leave afar off all voluptuous and fcnfual appetites, figured 
 by the Servants and the Afs, and carry in his hand the Fire 
 and the Sword, that is, Zeal and Adivity for the facrificing 
 of his Flefli and Blood to the honor of God ; This is the 
 Fire that he who was typified by Ifaac brought into the 
 earth-, and this the Sword-, which he faith he came to fend, and 
 not Peace* Wherefore this hoftility declared againfl our 
 FIcfh, muft be remembred to be the firfl Article of that peace 
 of the Spirit, which is concluded in Contemplation. 
 
 Ecc SECT, 
 
394- The'Treheminenceof Treat. 21. 
 
 §. III. 
 T^herequijttenefs of LeBure ^ in order to this 
 Spiritual elevation . 
 
 THe next Stage whereby we arc to rife , is plods 
 LeBure 5 \yhich fubject calls back my thoughts up- 
 on the firft ftate of mans knowledge 5 wherein we 
 may confider , That the firft Humane Soul came into 
 this world, perfect in the intellectual part, by Science 
 infufed, and needed not ftay for the help of her corporeal 
 organs to acquire any, for thofc inftruments whereby fhc 
 was to ad, were ready in their perfe(aion, before fhewas 
 feated in them, fince Gods forming perfectly the body of 
 man, preceded his breathing into it the breath of Life ; And 
 fo we finde that he was able to reade prefently in the book of 
 Gods works, wherein he read the character of Gods hand 
 in every creature that was fct before him ^ and, as I may fay, 
 fup'erfcribed their names upon them, by the fecret impreffion 
 he read of their Nature : But not being facisfied with this ex- 
 cellent degree of intelligence, he began to affcd the reading 
 even in Gods own increated book, The knowing like God 
 himfelf. Upon this prefumption the rational foul of Man 
 was caft down from this high form, and fet fo much back- 
 ward, as ever fince both the Vegetative and Scnficive fouls 
 precede her long in the perfedion of their ads, and fhe is ob- 
 liged to ftay their leifure before fhe can ad her beft accord- 
 ing to her faculty, which muft coft her alfo pains and care to 
 reduce it unto the bcft extent thereof. 
 
 Thus is now the rational Soul^ fentenced to feed her fclf 
 by her kinde of fweat and labor •, fo that fhe is not onely to 
 acquire moft of her natural knowledges, by a laborious in- 
 duftry 3 but fhe is alfo fet to work by ftudy and attention, 
 even upon thofc fupernatural Principles that are infufed into 
 her, asthofeof Faith, Hope and Chanty -^cvm thcfe infufed 
 habit« will not fo much as remain in her, without her own 
 
 ftudy 
 
§.'^. a Contemplative life. , 5py 
 
 ftudy^and folicitude to prcferve them, much lefs can they 
 be improved to their bed degree , without much intend- 
 ment and application : And to facilitate the perfe<5tion of 
 the Soul in this life, God hath been pleafed to make his own 
 Chara(5ter5 and to leave it legible under his own Hand, his 
 holy Scriptures^ wherein all his attributes are pcnn'dinthe 
 faireft maner, to affe(5^our undcrftandings, and to take our 
 affections •, infomuch as of the holy Writ it may be well 
 faid to God, The light tf thj conntenance is impreffed upon it : pf4,£ 
 This living fpring of Verities the HolfGheli hath left upon 
 the earih , from whence all the rivelcts of pious Books de- . 
 rive their waters, which are.fo proper to rcfrefh and fccun- 
 dat,c the mindc of Man , as the Hotj Ghefl doth but rarely 
 ufehis own power of impregnating and rcplenifhing Souls 
 with immediate infpirations, but vouchfafeth, forthe moft* • 
 part, to be conveyed into our mindes by the mediate fpi- 
 rations into them of vertuous notions, from his fubalternate 
 inftruments, the pens of his holy Minifters, which he doth 
 certainly infpircwith qualities fo well proportioned to our 
 capacities, as they ^deliver Divine Truths unto our mindes, 
 under {uch familiar and agreeable forms as are mofl apt to 
 work upon our affections. 
 
 This is the dcfign of the Uol^ GhoflmzW pious Books, 
 wherein his Spirit rcmaincth covered in the elements of 
 mans conceptions (for words may be faid to be a kindeof 
 body to thoughts) as the Divinity of Chrift did under the 
 vails of Fiefh and Blood. In like maner it is the Divine 
 vertue of the ^dlf Spirit^ that worketh all thole devout effects 
 which are produced by the inftrumental conceptions of 
 pious Writers ; Wherefore as the Scriprures are to be read 
 with perfwafion , that God is prefentially fpeaking to us, 
 fo all Books of Devotion are to be ufcd with this opi- 
 nion, of their fpeaking to us, as delegated and deputed 
 from 'God. 
 
 The minde of Man abhorreth vacuity, and though her 
 
 Nature tend upward to be replenifhed with Spiritual no- 
 
 * Eee 2 tions. 
 
jjhd . TheTrehemmenceofTviEAr.il. 
 
 dlons, yet if (he be void of them , (he finkcch prcfently 
 to earth, to take in any grolTcr furniture 5 fo that it {he be 
 not provided with fuch pure fpecies as may keep her point-* 
 ing at her own Centre , in ftcad of being elevated , as it 
 were, above her felf in Conterrplatien , flie will fall below 
 her felf into fomc terrene amuzement : Wherefore a ha- 
 bit of pious Ledure ismoft neceffary, in order tpthcrc- 
 plcnifhing her with Spiritual Images , that may keep her 
 eye always ereded up upon them 5 and may we not well 
 infer the requifitenels of reading, for the fupport of: the 
 p.Tim. 4. Spiritual Man , fince Saint Paul doth not ohely advife his 
 H* fo elevated Difciple Timothy to attend unto riding, but 
 
 chargeth him with great folicitude to bring him fome 
 ^:7*»w.4. Books , even after he had told him he had confummateJ his 
 , . cpttrfe , aftd the time ef his refolution wot near t, If he who 
 had been in Paradicc^ already in* a tranfciem (late, and 
 ivas fo near his going thither to a permanent, did (lill make 
 ufe of Books, how neceffary muft they be for all fuch as 
 aipire to any Spiritual exaltation i 
 
 SECTi 
 
S»4* a Contemplative life. 5py 
 
 §. IV. 
 
 Speculation placed as the lajl jlep in this afcent 
 of the Soul. 
 
 THis laft ftation carricth us up to the top of this 
 Moufit LMoria , from whence we have defcended, 
 and foisthe fteepcft part,and the uneafisft mounting 
 of allthcrefl, as it is theneareflthc vertical point T)f our 
 fixure : This laft ftep then is Speculation or Meditating^ 
 which ad of our difcurfivc faculty, is commonly taken as 
 univocal, with this other of our minde fixed in ContempU- 
 tffiit 5 but when they are rightly diftinguiihed , there ap- 
 peareth fuch a diverfity, as is between the lafl ftrainsof 
 motion, and the term of acquiefcente: For SpecuUtion is specula^ 
 properly thebufic attention of the minde in the inqucft of //V^^^-. 
 cruth, ranging and caftingout all ways, tobringinconclu-/;/^ 
 fions for the Spirit to fix and reft upon in Contemplation'^ 
 which fas I have (aid) is a fruitive pollcffion of Verities^ 
 which flowers the minde doth no longer gather or colled, 
 but rather hold in her hand ready made up in npfegaysthat 
 (he is fmelling to. 
 
 Me thinks ihcfe two different ftates of the Minde may 
 be rcndred very intelligible, by a conception my Fancy 
 hath fprung, while it is ranging for fome fit exprcffion of 
 this very ad which my Minde is now cxercifing- and I 
 may fay , That Speculation and Contemplation difFer juft fo, 
 as my prefent writing of their differences doth from my 
 reading them anon when I have fiuifhJd them : For now 
 my imagination is beating and cafting all ways, for fomc 
 well fuitcd fimilitude, whereby to illuftratc the divcrficy of 
 chefetwoads, and my memory is fifting and fortingap- 
 pofite woids, 10 cxprcfs my conceptions 5' and thus by de- 
 grees ^ 
 
5p8 ^f^^ Treheminenceof Treat.2I. 
 
 gi-ees I fliatl by means oF this ftudious Application of thofe 
 powers of ray Minde , form fome digcfted CharaiSier of • 
 what I defign 5 which finiflied Draught of my own 
 thoughts, when I fhall readeover, I fliall no longer woik 
 upon it, but behold the Image I have framed out of the 
 pafl divifions and compoundings of my thoughts, and then 
 my Minde will reft and enjoy my determined notions: So 
 that as I do now fpeculate , and fliall upon the finifliing of 
 • thefc two Chara(5tcr$, contemplate them, without any far- 
 ther agitation of my Minde: In like maner the flatc of 
 Speculation is a difquifition of fundry Divine Verities, 
 whereby to form fome determined nocions, which are the 
 objcds that Contemplation is to be fixed upon in an acqui- 
 efcentftate, when the difcurfive motion is arrived at the 
 term of reft it pointed at 5 and then contemplating the re- 
 fult of our former difcourfings , we do, as it were, leadc 
 over and enjoy this digeft of our Imaginations: where- 
 fore as the at3t of our" Comprehending doth excel that of 
 our Rcafoning; in refpeft the intclled fees at one look or 
 intuition what the Reafon colledeth but by divers circuits 
 of Difcourfe, and fo fcemcth but a purveyor of what the 
 intelligence pofTefteth in one inftant: In like maner the 
 Contemplative ftatc , by the fame rcafon , tranfccnds the 
 Speculative •, and, me thinks, in fuch a proportion as the 
 intelle(ft of K^ngels exccllcth that of rational Souls : for 
 the fitftcomprchendeth in one ad, without thetardiiy of 
 difcourfe, all intelligible fpecics connatural to it, and the 
 laftis fain to ftay upon the abftrading of intelligible fpe- 
 cies from materialities, and the confening and collaring 
 of them with one another by ratiocination, before it can 
 fettle conclufions-, wherefore Speculation fecmeth to bc^ 
 a Humane ac^, and Contemplation, as it were, an An-* 
 gelical. 
 
 Thefe lines have, I hope, drawn a fair partition be- 
 tween thefetwo adisof a devout Soul, whereby they ap^ 
 pear not to be coincident, as they are commonly raifundcr- 
 
 ftood. 
 
§.^. a Contemplative life. ^pp 
 
 flood, although they are coordinate to onc^another- not 
 that I do prelume that God hath obliged himfelf to this 
 order 5 ot tfansfufing this grace of Contemplation always 
 through the medium of fludious Speculation : For I am 
 nor ignorant of his immediate communicating this hand of 
 intuitive fiuition of his Verities to fome choycc Souls, 
 unq-jahfied for this preparatory courfe of Reading and 
 Medication 5 God is admirable in his Saints , in manifefling 
 •his Grace and Omnipotence by divers maners ; but as Saint 
 Taul faith, Thou^hnonthmweththe mindeof the Lord ^ yet iCer.-» 
 we have the minde of Chrifl^ wherefore I have given this 15, 
 dire(ftion, as I faid, when I firftentfed upon it, tocondu(5l 
 Travellers in this path, which is Chrifls high- way mark- 
 ed for us, of Askings Seeking and Knocking • and this is the 
 beaten track of his Church, which doth not circumfcribc 
 God within this method : Sometimes the Spirit of the Lord 
 -catcheth up (ome humble illiteiate Souls, and.fettcth them 
 immediately upon the top of this Mountain, as he did Phi- 
 lip the Deacon at i^:{otus • but for the moft part he con- &^S^s 8. 
 veycth thofe hecalleth to this land of Vifions, as he di3 
 Abraham, by thcfc three days journeys I have gcfted to you. Gen. 22*. 
 before they come to this high ftation : For God doth com»- 
 monly carry ihefe Spiritual difcoverers which he calleth 
 to take a little fey of the fruits of the Land of Promife, all 
 over this courfe of Spiritual exercifes, before they come 
 to gather this fruit of Contemplation ^ which feemeth to be 
 a bunch of Grapes of that immenfe Vintage of Wine, 
 whereof the ?/^//w/y? fpcaking, faich, T^^; fljaH be inebriated 
 by the fttlnef of thy houfe : Tor an inchoative ftate of Con- 
 templatien in this life, is as it were a clufter of Grapes of 
 the fame Vine, to wit, the Grace of Ch'rift , which after- 
 ward is reduced into what was the laft intent of the planter, 
 that is, into the Wine of the Saints^ perfei^ed ContempU' 
 tion of the Divine Eifence. 
 
 So that having given you clear and practicable inflru- 
 dions, in order 10 the taking a ri^htway towards this ftate 
 
 of 
 
ij.ao The Treheminence of Treat.zu 
 
 of acquiefcerftc (the finguiar excellencies whereof I ha\re 
 with my beft skill pourtraicced unto your judgement^and 
 affections) I (hall addc oncly this laudative of the Holy 
 Spirit, as very appliablc to this happy ftate of ContempU- 
 
 Prov.p. tiott, Many daughters have gathered together riches^ bui thm 
 
 21. hafi palfed phem all. 
 
 Upon thefe premifed Confiderations, I may conclude the 
 fame order obfervablc in the offering up this Spiricualln- 
 cenfc, which was held in the preparing and burning the. 
 material Incenfe of the Tabernacle (which act was afigure 
 of this our Religious Duty) we muft then firft by Mor- 
 tification keep clean and fair the grate ot the Altar 5 by Le- 
 Siure and ftudioufncfs we are to gather and mix the Gums 
 and Spices of pious Conceptions •, by Speculation and me- 
 ditating we muft beat and pounce the Odours into a fine 
 powder, to wit, collect pure and refined images of Verities; 
 and then by Contemplation we come to fire and exhale the. 
 perfume of the whole Compofition 5 By this method we 
 erect our hearts , according to thofe gradations defigned 
 
 Tfa,^.i, by the Ffalntifli and the Law giver jhall giveable/iing^ when 
 thiy g$ thtts from vertue to vertue ^ the God of gods jhaU be 
 feen in Sion, 
 
 SECT. 
 
(,ommPmJV0 (m. 
 
 §, V. 
 
 Of the fen f hie delight ff ringing from this 
 Head of Contemplation j as alfo the clofe 
 ofthevpholefTor^n 
 
 Having treated thebleffedncfs of the intellectual pare 
 of this Contemplative ftate, which may be (aid 
 toftandforthc Soul thereof, there rcmaineth the 
 au/oynmg that portion which anfwercth to the Body in this 
 compoLin.i of happinefs, vvhichis, the fenfible joy where- 
 with the affections arc rep!eni{hcd», which dclcctablcgood 
 affecting the fenfi^ivc powers, is a redundancy or wafte 
 falling from the vertue of that Truth which oveiflowcth 
 in the fupremeff portion of our Minde, in (ome fuch maner 
 as the beatitude of the Body is derived from the fupcr- 
 fluent lichtsof the Soul, in the (late of glory ^ and as the 
 Soul (ball then over- pay all the miniflciisl offices of her 
 Body in this life (by the mediar on whereof her powers arc 
 now cxcrcifed) imparting to the Body fjrmoie noble CS" 
 pacities •, Sodoihthe intellect in this life, when the minde 
 IS in the ftate of ComempUtien^ fupcrabundancly recompcnce 
 the minjflery of the Senfes, for the ccjiveyance of thofe 
 fpecies whereupon the undeiftindmg icitih in Lfcfun and 
 Sptsulmon, by far exceeding joysand luaviiies difFufcd up* 
 on the affections, fuch indeed as are nof to be conceived, 
 imlefs it be by thofe that have rafted them , whereof the 
 Ffalmji faith, Bhffed ts the people that kmwetk iuhtlatian % upon 3}{al 83. 
 whih words Si.Gregdry noreth, that the Bel^ Spirit {mh^ 
 I^Qi j}caks^ hut kntwiih this jyk'latiois^ becaufe it may be con» 
 ccived, but not fully e^^prefTed by the enjoycf of itj The 
 Soveraign Contemplacor King Bavid^ by the affiftanccof 
 Spirit , giveih m the faireft light we have of is, 
 
 V f f wheri 
 
4.02. ^he Treheminence o/Treat.iu . 
 
 when he faith. My heart and my fiejh have rejcycfd in the living 
 Godi, the firft whereof imports the fatisfadion of the in- 
 celledual, and the laft the folaccs of the appedtivc part of 
 the Soul, that is, the feat of the AfFedions •, which though 
 they are not always equally feafted with dele(5i:ation, yet 
 ate they for the moft part entertained with a competent mea- - 
 fure of gladnefs and exhileration , and fometimes arc re- 
 created with an extraordinary jucundity, in fuch amaner,as 
 
 a JC/»f.3. the Prophet Elijha*s trenches were filled with water, without* 
 any appearance of wind or rain to produce this effci^^ that 
 is to fay^the inferior part of the Soul feelech a fenfible dclighc 
 and refrefliment, without any inordinate emotion oc altera- 
 tion of thofe fcnficive powers, wherein this delight is ex- 
 ciied, inforauchasthey findethefweet cffedsof thefetwo 
 Aifcdions, both Ltve and foy^ the fiift rifing notfroni 
 the wind of paifion, and the other not being inftiUed by. 
 the rain of any material fruition- and thus the delights of 
 thefe two AfFe<aions5 feem to be in fuch mindes, as they 
 Sixe in A/tgels^ and Souls feparate from Bodies , to wit, as 
 they are z^s of the Will, , not alterations of the fenfitivc 
 appetite* 
 
 Howbleifedis the fkateof fuch Souls, when even the 
 fenfitive power of their Mindc feemeth to operate, as if ^ 
 their Spirits were totally abftra(5ted, or their Natures were. 
 Angelical; and therefore may not improperly be faid to 
 
 'Apoc.li. meafure ihhviOx\di\mih{\jiChz golden Reed^ asthe (^»^f/in ; 
 
 17. . the Revelation did the heavenly City, that Szxnifohnidkh^ 
 was the meafure of a Man^ which is of am^ngel' for this 
 fquiring of their affedions by the rule of pure Charity, ren- 
 drcth thetn in a great meafute proportionate to the fame 
 Angelical operations : And in this admirable maner 
 doth the hand of their Maker fquare and model fuch 
 choycc Souls to fit and adjuft them for the filling up the 
 vacant rooms of \^ngeh ^ according to the dcfign of 
 
 Mm'.xi. him who hath faid. They jhAH belike t%eK^ngels of God in 
 
 l^". Huven» -.: 
 
 Having 
 
§.i, r4 Contempiative life. 403 
 
 Having conjcyncd this fenficivc portion unto the thcra- 
 tlonal , wc have exhibited this Contemplative ftare, in that 
 accomplifhed beatitude this life admitteth •, And furcly the 
 Soul of Man in this mortal ftate, doth as naturally covet 
 the adjundionof this delc(5lable part in her affedions, un- 
 to the other illuminated portion of her intelled , as a Soul 
 though glorified, doch the addition of her Body: And as 
 by this laft acccflion the Soul doth not augment her bea- 
 titude by way of intcnfion or exaltation, but onely in point 
 of cxtenfion and amplitude, fo doch the addition of this de- 
 light of the affections, rather in large and dilate the bleffed- 
 nefs of this flate of Comem^Uthn , then elevate or heighten 
 thevertucof the Soul in that condition, thcfeliciry where- 
 of I may well leave fealed with this Signet of the Hslj Spi- 
 fit^ This is the gift of God, and the fo(fef[er thereof jhall not Ecckf.{» 
 muchrementbir thed jscf his lifcy hecauft G&d AHJwerethhim ^9* 
 in the joy of his heart. 
 
 After this edidon of the high Prerogatives of the true 
 Coniemplative life, left any one (hould conceive the inferior 
 Vocations any way difcreducd, I will prcfent all the (everal 
 ftatior^s of this world, with this Confolation and Inftru- 
 ction of Saint Prfw/, As God hathdiflributed to every one ^44 iCer,-^, 
 the Lord hath called every one, fo let him walk : For although 17. 
 the ear have not an abfolute dignity equal with the eye, yet 
 in the dignity of proportions there is an equality between 
 them 5 Wherefore I will offer this excellent Conclufion 
 of Saint Aufiine , to all the engaged conditions of this 
 world , 7 he love of Truth deftreth a holy vacancy, the fref- 
 Jure of charity impofeth )uft occupations . which charge y if it 
 he not hid on hy fome charitable obligation, the heft is, to at' 
 tend unto the perception and contemplation of Truth 5 but in 
 cafe of our king entrtd into a lawful Engagement , that is 
 to be born for the nece^ity of Charity ^ but yet not fo as the 
 delegation of Ferity be tetany deferted , lejl that Riltgictis 
 SiiAVity kting fabjlra^td^ t^e he the eafilier (ippreffed by the 
 
 Fff a cihtr 
 
^o^. ^he ^tehemlnenee of TREAT.iii 
 
 $ther feeuUr necefity. This Advice may fcrve for a conve- 
 nient direction, to all fuch as are drawing in the y^okeof 
 anyfecular Engagement, orarcloolc in the ftateot a tree 
 Election of entring into this iweet yoke of Chnji^ drawing 
 in the Chariot of Cmtemplation, 
 
 ^mgnow arrived at the fartheft point of the Horir 
 zpn of this Jlate of Grace, ws cantiot pa f forward i^irfc- 
 out entring upon the other Hxmifphere of the flate of 
 Glory, J which ^ I hope^ God '^iU enable me to exhtbite un- 
 to you in the other part of this Map I firH deftgned^ tphith 
 I , >>/// lea^e now divided h this ^Equator, Jeofermg the. 
 tipo half of that Spiritual Globe ^ "thereof I had firflin^ 
 tended to gfueyou an intire EJition j But finding in the 
 &ther part many Spiritual Tofitions^ according to the old 
 T>oHrine of the Suns moving, and the Earths being fixed*> 
 Ti?hick Maximes would not well agree with the new Mi- 
 thematical Dijco-very, of the Earths moroing and cota^ 
 tion: 1 ha^e thought better to publifh at firU this un- 
 controverted part of my TTbrfc, and refer^ve the other till 
 a farther decifion of this queftion, ^nd Jince the whole 
 Xfv. H' Work ipa6 difigned 04 d Sacrifice 0/ a Leper ^ in order 
 to his cleanftng • the purgation being yet <very imperfeBy 
 I may not unfitly fay^ Ihat this is one of the Sparrows, 
 which I humbly offer up upon the running waters of a pe^ 
 nitent Soul- and promife^ That the othr fhall be let flye 
 into the world hereafter, when God flmllbe pleafed farther 
 to advance the emundation • for the accelerating ivhereof 
 I humbly re fiefl all their^Y ay ers^'^ho p?all be /o benign 
 
§.^. a Contemplative life. 4.05^ 
 
 a^ to conceive they owe me any thing for this Tart , or 
 Jhall make any account of my owing them the other : Jnd 
 I may fitly end this Semicircle 0/ jny Ten^ 'H^ith the heft 
 half of SamtP2Lu\srvalediBion to the Romans, Now ;?m. 15. 
 I befeech you, brethren, for cheLord Jelus Chrifts 3°* 
 fake, and for the love of the Spirit, thatyeftrivc 
 together wich me in your prayers to God for me, 
 that the oblation of my fcrvice may become ac- 
 ceptable in Jerufalem to the Saints. Now the 
 God of peace be with you a!l. j4men. 
 
 Sicttt portavimm imagimm terreni : portimHS & imaginem coelefiii^ 
 1 Cor. 15.49. 
 
 Nam prfidentia c<trnis mors e(i : prudent ut spirit ns , vita &" faXy 
 Rom. 8. ^. 
 
 B I 0^ 1 S; 
 
fmii \%. 
 I 6 4 7. 
 
 Imprimatur^ 
 
 Na: B r,ekx« 
 
]^ i^ j8i i^ i^^ilLiiLiif j^i^ 
 
 An Alphabetical 
 
 TABLE 
 
 OF 
 
 The moft remarkable Points of Inllru- 
 dion in thefe Treatises. 
 
 A 
 
 ATfedions planted in onr fen- 
 fitive nature, for good ufe, i 
 pige 17 . feaion4. , 
 
 Advantages of conformity 
 to vertue in our fenfiiive part 
 of the minde, p. 38. feft. 2. 
 
 Ambition coufiftent with Devotion, 
 p. 4z. f. 4 
 Ambitions ordinary acccptation,p.4j. 
 Advantages to be made of love to 
 enemies, p. 184. f. 5. 
 
 Advices for the beft method of read- 
 ing* ?'3$1' 
 
 Advantages which true contempla- 
 tors have above other forts of pious 
 lives, p. 387. 
 
 B 
 
 Beauty perverted to be reproached j 
 p. 40. f. 2. 
 
 Beauty abufing us with apparences, 
 as fiflies are coufcned in the water^ 
 
 p. 173- f-i- 
 
 Beauty how innocently it may be ho- 
 nored, p. 175. f. 2, 3. 
 
 BEauty may be honored without of- 
 fence to Piety, p. 39. fed. 2. 
 Beauty's prerogatives allowed^ 
 p. 59.f. 3. 
 
 COnfort to humane frailties, p.ioi 
 fed. 2,5. 
 
 Contemplation honored,for what 
 reafon, p. 66. f. 3. 
 
 Courtiers common error in point o£ 
 felicity, p. 73. f. 2. 
 
 Courts confiderable as figures of hea- 
 ven, p. 86. f I. 
 
 Courts of Heathen Princes not to be 
 urged againft the piety of Chnftian 
 ones, p. 90. f. I, 2. 
 
 Courtiers of all ranks bound to pro- 
 portionable exemplarity, p. 92. f I- 
 
 Companions of Princes to be care- 
 fully chofen, p. 94. f. 2. 
 
 G g g Coartierf 
 
JTahleof themojl 
 
 Courtici'S acJvmtaged for humility by 
 their vocation, p. mi. I. z. p. i04.f.2. 
 
 Civilities and complements how al- 
 lowable in Courts, p. 109. f. 4. 
 
 Contempt to enemies not allowed 
 for our negleft of revenge, p 280. f. t. 
 
 Chirity to enemies, what proportion 
 k muft hold with that of Chiift , 
 p 281. f. I, a.^ 
 
 Counterfeit forgivenefs of enemies 
 cenfured, p. 284. f. z. 
 Chanties prerogatives in a fincere love 
 to enemies, p. 285. f i. 
 
 Caufes wrongfully judged by events, 
 
 p. 29Z. f. I, 2. 
 
 ^Dnftancy inour undertakings pre- 
 ferred before irrefolutenefs, p.294. fx. 
 
 Curiofity of the cauies of advers e- 
 vcnts, dilVwaded, p.298.f. j. 
 
 Conformity of our Wills to Gods 
 Order in all events , determined, in 
 whnt degree ic is required, p, 299.^,1. 
 
 Gonftancy enjoyned in good caufcs 
 lupon all events, p. jto. f. 1,2. 
 
 Goarts advantaged, by examples of 
 benefits procured to Chriftianity,p.ii 5. 
 f, 2, 5. 
 
 Contemplation a kinde of Heaven, 
 p.g2i.f.a. 
 
 Confort for Prifoners, p. j6i: f.j. 
 
 Contemplation defcribedj p.385.f,t. 
 
 Contemplation defined out of St. 
 \Auzufiine, f. jS/.f. 2. 
 
 Converfation ought to be kept pure, 
 jp. 130. f. ?„ 
 
 Cucumftances aggravating the faulti- 
 nefsof loofefpeech, p. 146. f. i. 
 
 D 
 
 Eath rcadeth to man, p. 7. fcft. i. 
 Difpair of cute is worfe then ouc 
 
 infirmity, p. 14. f. 2. 
 l>ivinity difcernabk by gracc,p.2Z.f.I 
 l>evotion defcribed, p. 2 3.f. a. 
 Devotion <le£in§d; p. z8.f. z^ 
 
 Devotion is onely Gnccre, when it i$ 
 conformable to the order of Superiors, 
 p. 29. f. I. 
 
 Divotion may be prejudiced by too 
 muchaufterity, p. 46. f. 4. 
 Devil diflwadeth prayer. p.8o. f.T. 
 
 Diflimulation may be rendrcd ver- 
 tuous infomecafe, p. 96, f. 2. 
 
 Djflimulation in humility decryed, 
 p. 102. f. I. 
 
 Duties precifely in all cafes belong- 
 ing to enemies, p. 27 5,-276. f. I > 2. 
 
 Death and the love of enemies have 
 like afpcds at the fiift fight, p. 27^. 
 f. J. 
 
 Diffimulation in point of love to ene- 
 mies, very abfurd, p. 278. f. x. 
 
 Different deceits m humors, towarc's 
 judging of reafons of caufes , p. J 1 1. 
 i". 2. 
 
 Detraction or Mcdifance defined, 
 p. 126. 
 
 Detraftion commonly connived at, 
 p. 127. 
 
 Ddufions in Spiritual vocations, 
 p. 3 3 ?. f. 2. 
 
 Detradion how handfomly difguifcd,, 
 p. i29.r. 3„ 
 
 Detradion impofed as it were by 
 Princes afting in it, or encouraging ir, 
 p. 134. 
 
 Dcfcription of what \is to be in lov^ 
 p, 150. f. z. 
 
 E 
 
 Examples of mans frailty,p. 9/6^.50 
 Example is meritorious in D<;vo- 
 rion, p. 29. f 2. 
 Examples of Saints rejoycing rightly 
 in temporal goods, p. 69. f i. 
 
 Errors of thofe who wonder they arc 
 not happy, p. 73. f. i. 
 
 Errors of our judgement in difcern- 
 ing Truth, illuftrated by a Simile of 
 Zewcei the great Painter, p.76. f. i. 
 
 Examples 
 
remarkable Tajfages. 
 
 Examples of Princes why more dan- 
 gerous then others, p. 91. f. 1. 
 
 Enemies a difficult objed for love, 
 p. 25s- f. I. 
 
 Example of Chrift requifite to ena- 
 ble us ior the love of enemies, p. 267. fa 
 ; Enemies in feme refpcft more ufe- 
 ful then friends^ p. 269. f. 2. 
 
 Experience ot iuffcring is theonely 
 fi.ciirity of our capacity, of difcharging 
 the duty ot loving enemies,p.2S6. f.i. 
 
 Examples of Gods unconceivcable 
 Providence in the defeats of good Prin- 
 ces in good c:.ufes, p. 307. f. 4. p. 308. 
 
 Examples of eminent fanftity in 
 Courtiers, p. iiy. f. 1. 
 
 E>:cuftsof Courtiers for irreligious 
 Compljcencics,refut;.d, p. 124, f. i. 
 
 Errors dilcovercd in the eletiion of 
 folitary vocation, p. 521. f. i. 
 
 Errors of Philolophers in point of 
 fingle reafon, being fuflicient tor con- 
 foUtiun, p> HJ* >• 2* 
 
 FA'th rcfted on giveth an eafe above 
 Rcalou, p. 23; f.2. 
 Felicity determined toconfift in a 
 rejoycing in Truth, p. 65. f.j. 
 
 Fortunes filacits more difcernable at 
 Cou:t, p. 10$. f. J. , 
 
 Fliuery difcr-btd, and impeached of 
 falfiioo;!, p. 107. f. I, 2. 
 Phrtcry 's ^h.- iifu; of pridp,p.io8 f./,2 
 Forgivenfs of enemies an excellent 
 facnhce, pi.79. f; J. 
 • Friendfliip is allowed another kinde 
 of love then that we owe enemies, 
 p.28 3.f. I. 
 
 Forgivenefs of enemies doth not ob- 
 ftruft the courfe of luft ce, p.iSK.f.g. 
 Faith foll'jw defeatures as confident- 
 ly as viftones, p. jii. f. 2. 
 Foulncfs of fpeech a greater aime 
 
 then many imagine, p. I40. f. t, \, 
 
 Flatteries to women are upon the De* 
 vils Commiffion, p. 161. f. 2. 
 
 Flattery raifeth fclf-lovc in women, 
 p. 162. f 2. 
 
 Friendfliip with Women, how far al- 
 lowable, p. 175. 
 
 Filial love defined, p. 187. 
 
 Fiiendfbip finccre is a fafegard againft 
 paflion, p. 177. f. I. 
 
 Filial love urged upon US; p.ipj. 
 
 Fraternal love a mat 4c of ouc being 
 in the way to filial love to God, p. 1^6. 
 
 f. J. 
 
 G • 
 
 /^Racc was fuperadded to Reafon ia 
 ^^ all the fi> ft pcrfcvertrs in the be- 
 lief of one God, p ij. feft. 2. 
 
 Grcatnefs inclincth naturally to be 
 flattered, p. 112. f. 3. 
 
 Grace of Chiift enabling us to loye 
 enemies, and the gift greater then the 
 exadion, p. 267. 
 
 God is finglc,yet not folitary, p. 5 17.' 
 f- i- 
 
 Grace proportioned to feveral cal- 
 lings, p. 121. r 3. 
 
 God work^th upon different tempers 
 by divers applications, p. j jo. f. 2. 
 
 Grace, not fingle Reafon, fortificth 
 our mindf in great diftreflts,p.34i. f.i, 
 
 God, mercy is univerfil , in com- 
 manding that all fhould defpife tfaiy 
 world, p, 378 f. 3, 
 
 Great perfons delighting in ity pro-' 
 motcth Mcdifancc with great fclf-gu i- 
 tiuefs, p. I J 2. f. J. 
 
 H 
 
 H 
 
 Oly Ghofts impreffion on ournir 
 lure, p. 18. f. J. 
 H/pocrifie difplaid,pt j j. f- j- 
 
ATahle of the mojl 
 
 Hoftor goes under the title of Vertue, 
 ip. 44. f. I. 
 
 Humility doth not p-.ohibite the pur- 
 fuit of honofj p. 45. f- 4> 
 
 H:ippinefs temporal definedj p. f i. 
 f. I ' 
 
 Happiitefs wherein it is truly to be 
 foundj p.6j. f.i. 
 
 Honors temporal may excite us to the 
 purfuit oi eternal, p. 89. f r. 
 
 Humility truly defcribed, p. i o<^ .f. i . 
 
 Humility a fecurity againll all tem- 
 ptuions oi CourtSj p. loi.f.z. p.io6. 
 f. z,3. 
 
 Hatred to enemies imitatcth thofe 
 wc hate, more then him we pretend to 
 lo^ p 268. f.t, 3. 
 
 Hatred to one another, from whence 
 derived originally, p. 270. f. 1. 
 • Humility like the Marhnets need, 
 p. 113. f. a. 
 
 Hope often abufed, p. 159. f. i« 
 
 I 
 
 INfirmity of Man evidenced by Solo' 
 moriy p. 8. feft.3. p.p. f.i. 
 Incarnations mercy, p. 12. f.i. 
 Infirmities of man may be turned to 
 the torture of the Devil, p- 17- f*^* 
 Inconftancy of vain affeftionsj p.41. 
 
 i. 2. 
 
 Incredulity in prayer a mental flam- 
 
 mering, p 8j. f. i. 
 
 Imitation of Princes is very familiar 
 •for the reafons of gain, p. 9 1 . f 2. 
 
 luftice for our hrft fault r-^quireth the 
 love of enemies, p 272. 1. x- 
 
 Injuftice piofponng, not tobewon- 
 dred at, p. J07. f. 2. 
 
 Imperfeftion of -Mans Will in ma- 
 ny elcftion conlifting with his liberty, 
 p. 325, 326. 
 
 lealoufies nature treated, and the 
 goodufeof it w Cods love, p. 155. 
 
 Inftinfts of cxprefling our paffion, 
 flaeweth our loves to be due to God;, 
 p. i6r. f. 2. 
 
 L 
 
 LOve juftificth the Incarnation of 
 God, p. 1 3 . f. 5 . 
 
 Love from man enjoyned by the 
 Incarnation of God, p. i 3 . f. 2. 
 
 Love rendring it fclf to Devotion is 
 not ill treated, p. 38. f. 4. 
 
 Love to enemies forgot in the LaW, 
 and revived in the Gofpcl , like the 
 hrc of the Altar after the Captivity, 
 p. 265. f. 2. 
 
 Liberty rather given to our Souls , 
 then reftraint made by the Precept of 
 loving enemies, p. 267. f. i. 
 
 Love of enemies piovetha courtter- 
 poifon to the forbidden fruit,p. 2657.^3. 
 Love to enemies milinterpretcd in a 
 figurative fenfc by many, p.2 7 3.r.i. 
 
 Love to enemies not ordains as they 
 arc (imply enemies, p. 27 5. f 2. 
 Love irregular, caufeth our averfion 
 I to the love of enemies, P.2S2. f.i. 
 Liberty dear to Humane Nature, 
 
 1 P- 3J9f. *• 
 
 Learning how it becometh moft ufe- 
 ful towards confolation, p. 348.f.i,2. 
 
 Liberty of minde gained,overpays the 
 captivity of the body, p. 3 54, f, i, 2. 
 
 Love of the world recovereth often 
 after our having wounded it by Grace 
 or Reafon, p. 376. f. 1. 
 
 Ledure proved ncceflary for the paf- 
 fagcto Contemplation, p. 394. 
 
 Liberties of jefting, how they arc al- 
 lowable, p. 1 3 • . f. I". 
 
 Liberties indecent, hough little,disfi' 
 £urc the reputation of women,p.i47.f.3 
 
 Liberties of fcurnlity excufed by tha 
 prefumers in them, p. 137. f. 2. 
 
 Love, though mcrcinary, how to be 
 accepted; p.iSz, 
 
remar1{^ble T?ajpiges. 
 
 M 
 
 "\ yl Ans nobility by creation^p. i. f. j. 
 
 Mans cxcufe of his fall, p. j, f.2. 
 
 Mans felf-deceitj p. 6. f. i. 
 
 Meditacion conducent to peace of 
 Spirit, p. 5 8.f. 2. 
 
 Meditation en the changeablenefs of 
 all the pleafures we enjoy, ferveth 
 towards the fecuring our hippinefs > 
 p.6i.f. J. 
 
 Moral Philofophy anfwercth not to 
 the pi-omifcs of Speculation in our ne- 
 ceffities, p. 62. f. I. 
 ' Mans reafon for his forgiving the firft 
 injury of womenj p.a7 5.f. i. 
 
 Morality more ftudiedat Court then 
 Religion, p. wj.L 1,1. 
 
 Moral civility ufeful to improve the 
 2cal of religious duties, p. ii8.f. i. 
 
 Mirth a great difguife of Medifance, 
 p. izS.f. ?. 
 
 Morality lingle is infiifficient for our 
 fupport in great pr«;fl"uvcs,p.j42.f.g. 
 
 Moral Philofophy fet m a due order 
 for coniolation in diftrcfles,p.j45. 
 
 Meditations on the vain figure of this 
 world, p. j6i. f. I. 
 
 Meditation on eternity a relief a- 
 gainft all temporary preffurcs, p.567. 
 f. I. 
 
 Mortification of the flefli requifite 
 for all afts of pure Speculation, p. 3 9 2. 
 f. z. 
 
 Medifance moft entertained by the 
 encouragement of great perfons,p.i2p. 
 f. I. 
 
 Mercy of God mifconccivcd, p. 156. 
 i, 2. more 158. f. 1. 
 Mercy rightly underftood, p.158. {,%. 
 Mercinary love, how far allowed, 
 p. 185. 
 
 Mercinary love of the nature of 
 dwarfs; p. iS^.f, i. 
 
 N 
 
 1^ Vns eminent purity, p. i8.f. 2.' 
 -^"^ Nature gives fomc light towards 
 the fight of God, p. 2i. f j. 
 
 Nature difcrcdited finglc for hippi- 
 nefs, p. 57, f. z. 
 
 •Naturalifts fliall rife up in judge- 
 ment againft ill Chriftians, p.277.i.g. 
 
 o 
 
 Opinion of Temporalities confuted, 
 p.7.f.i. 
 
 Order given by God for direftion 
 in Religion, p. 28. f. i. 
 
 Opmion why it prevaileth often a- 
 bove Truth, p. 68. f. 2. 
 
 Obligation in point of love to ene- 
 mies, p. iSg.f. 2. 
 
 Orders of Providence not difcernedj 
 occafioncthall our wonder,p. 305.^1,1. 
 
 Order defcribcd, p. 327. 
 
 Older for difpofing our timeplea- 
 iantly and ufefully in Imprifonment, 
 p. 3 51- f. I. 
 
 Order of the three Perfons of the 
 Trniity refiding in a Contemplative 
 Soul, p. 389. 
 
 Order of rifing up to Contempla- 
 tion, p. 391. f, 1. 
 
 P 
 
 PRide firfl introduced, and how con- 
 tinued, p. 3.f. 3. 
 Philolophers deceived ifl the Di- 
 vinityj p. 2i.r,.i. 
 
 Piety- 
 
A Table of the mojl 
 
 Q. 
 
 . Piety aclvifed in all icligions,p.a4-r.2. 
 
 PafTion it feUmAkcch ufe of Religion 
 toexprefs it fclfj p. gi. f i- 
 
 Paflion iiansfcried may honor God 
 in a dQubU rtfpeftj p. jj.f. i,a. 
 
 Piety doth the ofiicc of a Law-givev, 
 not of an Infuker, p. 5 ^. f. j?. 
 
 Piety not incompatible with pkafure, 
 
 p. 37.f- *• 
 Pleafures allowed by Devotion, p.41. 
 
 f.i,z. 
 
 Propriety in temporal goods abateth 
 the value, and Piety repairs it, p.42.f.i. 
 Philofophers variances concerning hap- 
 pinefs, p. $i« f.i. 
 
 Prayer affigned for the way to iinde 
 truth * and confequently happinefs, 
 p. 79. f. z. 
 
 Prayer muft be fincere and fervent to 
 becokic officious, p. ^2. f. 2. 
 
 Prayer is often accepted,whcn the fuit 
 is not accorded, p- 84. f. 1. 
 
 Princes vertues may make Courts 
 fchools ©f Piety, p. 91. f. I. 
 
 Princes cfpecially oblit,ed to piety, 
 p. 9I. f-2. 
 
 Prudence for Courtiers, p. 97-f. i. 
 
 PraUcs allowable in many cafes, and 
 how they are to be applied, p. i i o.'. i, ? . 
 
 Princes obliged to torgue perfonal 
 injuries, p. 280. 1. 1, t. 
 
 Providei;Cc not to be judged of by 
 pieces, p. ;95. 1 2. , 
 
 Prayer aga.nlt Gods menjces allowed 1 
 thcFrophe.s, p. joi.f. I. 
 
 ProviJencc fecnieih as it were difgui- | 
 fed upon earth, p. 559 f- *- J 
 
 Prelomption on our power to refift i 
 the temptations of Beauty, i* dange- » 
 tons, p. x66,U z. 
 
 towards the difcernmcnt of the worlds 
 inftability, p. 10 5. f. i. 
 
 Quarrels with the world do fometimc 
 occalion good vocations to fanftity, 
 p. giS.f. ?. 
 
 The qualities of prophanc paflion, 
 p.i?2. f. 2. 
 
 The quality of temptations flij^hted 
 at firft,as eaiily mafterablcp.i/i. f.z. 
 
 THc quality of peace expeftable in 
 ihislifc, p. 84, feft. 2. 
 The quality of private conditions 
 
 R. 
 
 REafon much degenerated in our fain 
 Nature, p. «. feft- z, 
 Reafon injured by opinion, p. 7. 
 feft. 2. 
 
 Repaired Nature by Chrift exalted 
 
 above the original innocence, j>. ij, 
 f. i.p. i6t f.2. 
 
 Revenge contrived unto piety, p. 17, 
 f. 2. 
 
 Rcafons courfe up to Divinity, 
 p. a 1 . f. I . 
 
 Repentance may convert even our fins 
 intoi^ood fruit, p. go.f. i, 3. 
 
 Remedies exir idable cut (.f the me- 
 ditationof ourfrailty, p. 6o.f.i. 
 Riches poffefled and improved towards " 
 piety, p. 70, f. z; 
 
 Religion lightly confidered miy peri, 
 plcx us in the judgement of evenis, hut 
 more profoundly looked into, fetleth 
 onus, p. 29Z. f. i. 
 
 Religion the oncly refuge in the per- 
 plexi y of advcrs events to a gjod caufc, 
 p. ^02. f. z,j. 
 
 Reafon of diftrafting events not to be 
 hoped for in this world, p. 3 04. f. 2. 
 
 Retreats out of the woild turned in- 
 to delufions by the Devil, p. n *• ^•*' 
 
 Reafon fingle vainly overvalued by 
 the Philoffiphers, p. J40, C. 2, J. 
 
 Remedies drawn out of the evils 
 themfclvcs of our life, p. 562. 
 
 Remedies for the correfting indecent 
 liberties in jefting, p. 1 3 2. T. 2. 
 
 Remedies 
 
re mar liable T^ajfages^ 
 
 Remedies againft foulncfs of fpeecH, 
 p. 142. f. I. 
 
 Sin v.iinly eycufeJ, p. 4. feft. a. 
 Solomons glories are afcribcd to a 
 fpecial j-eaforij p. 8. f. z. 
 
 Sin reinoveth man more from God 
 then his own firft nullity, p.ii.C i. 
 
 Senfual men excluded from hippi- 
 nefs, p. ?5.n I. 
 
 SucctTs ought not to aUurc us of the 
 goocinefs of a Caufc, p. 294. f. i. 
 
 Soriow allowed^ in ill fuccefles , 
 p. 298. r. 1. 
 
 Solitude dcfcribedj and treated truly, 
 p. gi6. 
 
 Sanftity in great perfons aftords more 
 communicative influences then in o- 
 ther, p. iio, f, I. 
 
 Sociatlenefs of Mans Niture, in or- 
 der to common good, p. 327. 
 
 Spiritual joys fupprclTeth the love of 
 the world, p. J76. f. z. 
 
 Speculation d;ftinguiflied from Con- 
 templation, p. 397.f.t. f. 2. 
 
 Scnfible delight afforded by Contem- 
 plation, p. 401, f. I. 
 
 Self-love keeps us in darknefs, p.idg. 
 fca. I. 
 
 Self-love a kinde of puniflimcnt of 
 women, p. 16 j. 
 
 Self. loves motion, p. i8f. f.i; 
 
 TRiuh defined^ and duly valued, 
 p 66. f. 2. 
 Ti u.h to be fought in all tempo- 
 ral fruitions , and to be found as the 
 gvoiKid of ovir happinefs, p. 68, f. 4. 
 
 Truth impugned by t\\b Devil to fe« 
 duce Our happinefs, p. 74. f. x. 
 
 Temptations moft frequent inC^yrtj^ 
 p. 100. 
 
 Temptations of Courts refiftableb) 
 Prudence, p. 100. f. 2. 
 
 Temptations againft the love of ene- 
 mies, p. 27 2. f. I. 
 
 Toleration of injuries cafeth more 
 then revenge, p. 277. f. 2. 
 
 Temptations in Courts, how to be 
 overcome, p, 122. f. 2. 
 
 .Time to be weighed in Splitude^ 
 P- ?5a f•^ 
 
 Time wcigbeth hcaviefl upon, when 
 it is leaft applied to particular defigns, 
 p.?58. 
 
 Time ncglefted brings us in dtbt 
 even of our eterni;y, p 7,69 f. i. 
 
 Temptations to be nfifted at the firft 
 approach, p. 160. f. 2. 
 
 lemptations of the Flefli dangerous, 
 though they appear little at firft 3 
 p. 169. C I. 
 
 VAnity in our fancy argued, p.j. 
 fcft. r. f. 2. 
 Vanity of riches, beauty, p. 7 .f.i. 
 Voluptuous perfons exceptions a** 
 gamft JXvotion, p. 34. f, 3. 
 
 Vanity of Philofophers concerning 
 the power of Rcafon, p 52. f. 5. 
 
 Vfes to be maik of the Stoicks Opi- 
 nions, p. 54. f. I.. 
 
 Verities intended, do not dull the 
 
 joys of ou fen(itive appetite, p 7f. f.i* 
 
 Vnhappinefs mans own fattltalwaysj 
 
 p. 8o.f2. 
 
 Vulgar errors in judging of Caufe5i> 
 p. 197. f. I. 
 
 Vocations fupernatural to Solitude, 
 folaced by God, p. 3 19. fj. p. j 'o.f.i. 
 Vanities do truly captivate thofe they 
 pretend to giye liberties, p. 3 5 ?• f- ^• 
 
 Vniverial 
 
 t ■ 
 
Table of the mojl^dic^ 
 
 VniverTal/^ogfiS may confort all 
 private oJ^ities, , p. 358. • 
 
 Va^^iss of "this world facnfacedto 
 
 •Ge^ftoi<i a ^'^^^^^ ^^^O''* P- ? ^ ° •^' I • 
 
 'Vocations refpeftively allowed more 
 'Or lefs application to the world, p. j 8 j. 
 
 vv 
 
 THis world was never meant as an 
 obje£tof mans love, pjy/.f.i. 
 The worlds contempt is ordained 
 by God, by his fubjefting all things in 
 it to Man, p. 379. T. i. 
 
 The world eafily contemnable by the 
 conlideration of Chrifts demeanor in 
 
 ir, p. J 81. f. I. 
 
 Women obliged efpecially to r»iUcH 
 purity in converfationj p. 146. f. z. 
 
 Words equivocal wrefted to an un- 
 clean fencsjvery blameable, P'i43-f.j. ', 
 
 Women prejudiced by flatteries ;. 
 p. 164. f. 1. 
 
 Women more commiferated then 
 men , in faults occalioned by maas 
 temptationsj p. 164. 
 
 ff \ 
 
 'Eal and Charity make the beft 
 ' temper of a Religion j page 16= 
 fed. ». 
 
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