DIATRIBAE.  
DISCOURSES MORAL and THEOLOGICAL.  
DELIVERED By several Persons: In a Plain, Practical, and Friendly Conference, Composed and Collected.  
BY WILLIAM BERKELEY, M. A.  
Optimum Solatium, Sodalitium.  
Non est Conspectus hominis, qui solitudine liberat, sed Fidelis, verecundi, & Utilis hominis Conspectus, etc. Vid. Arrian. in Epict. l. 3. c. 13.  
Quamvis Munus Publicê cum Autoritate Docendi incumbit Ministris, Officium tamen privatim ex Charitate docendi, incumbit cuilibet privato cui datur facultas, & occasio alios in Religione aedificandi. V Episc. Davent. in Coloss. 3. c. 16. V  
LONDON: Printed for Sam. Keble at the Great Turks-Head in Fleetstreet, over against Fetter-Lane end, 1697.   

To my Nephew Peter Warburton, of Lincolns-Inn, Esq  
Dear Nephew,  
I Present these ensuing short Practical Discourses to your Perusal; and that not only when you would use a Medicine to prevent a Surfeit of doing nothing in a Long Vacation, but when you are well composed, and retire from other Business to speak with your own Heart: And if so, then as a word spoken, so a few Sheets read in such a Season, may prove both sweet and wholesome, delightful and useful.  
You have been lately placed in the view of a Fair Estate; but I advise and entreat you, not to fix your foot there with this Print from it, namely, Soul take thine ease, etc.  
You know what a scurvy Name was given to him who was rich to himself, and not towards God. And let the Consideration thereof, cause you to desire that these outward Enjoyments may rather shine upon you in an Obliqne Way, which the Philosopher says is the Cause of Generation, than in a perpetual direct Line, which makes what is beneath it dry and fruitless. This Condition may cause you to be barren in the best Concerns; but the former, (well managed by Devotion and Meditation) will make you abound in every good Work.  
And when you thus Quest after Proficiency, be cautioned against putting a Remora to your Progress by Singularity; and be not in the List of those who had rather be guilty of their own Erroneous Inventions, than rest contented with a Derivative and Imputed Learning.  
In Religious Matters you know, that 
The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euripid:  the most simple or unmixed way is the most infallible; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simplex sermo est veritati connaturalis: And therefore in the Mysteries of Piety and Revealed Truth, you must think it very improper to assist your Understanding in prying thereinto, by any new invented Cartesian Spectacles.  
And as for an Over-rational Humour, when such a swelling 
Prudentius gives this Note of the Philosophical Theologists of his Age: Fidem 〈◊〉 dissecant ambagibus, ut quisque Linguâ est nequior, solvunt, ligantque quaestionum 〈◊〉 per Syllogismos plectiles: Vae captiosis Sycophantarum Strophis 〈◊〉 Vae, Versipelli astutiae 〈◊〉 Also read Lactant. De fals. Sapient.  Imposthume is bred in that Head, that it may not infect the Eye of your Soul, remember that Question, What hath the chaste to do with the Wheat? And forget not, That as Reason useth Logic for its Servant, so doth Faith Reason: And also that, in Logicis Argumentum facit fidem; but in Theologicis, Fides facit Argumentum. 
〈◊〉 〈◊〉  And you may make a twofold Remark concerning Highflying Philosophical Religionists; namely, That Simon Magus lost his Feet by affecting Wings: And that, Ex talium hominum Ingeniis, omnes haereses animantur, as was observed by Tertullian, lib. 1. advers. Martion.  
These Colloquies are plain and familiar, and drawn mostly from Holy Writ, which declares all God's Will to you in what you must believe and do: And as far as they conspire herewith, they have Food in them to nourish all the Faculties and Operations of Man's Soul: They are solid for Information, and soft for Persuasion: They can enlighten his Mind, and incite his Will, and give every Affection its due limit; and when any of them (through unbridled Mettle) shall outrun it, they strive to thank it in with a silken Snaffle.  
Upon these, and such matters, fix your Knowledge chief; for though you seek any other after the best manner, and to the best end, that is, critically and rationally to find out what Real Content it can give to your Understanding, and use the two greatest Engines and Instruments of Discovery, viz. Labour and Prudence; yet it cannot make you happy: For that which can do so, must bear a proportion to all the Wants, Desires, and Capacities of your Soul, and must also be of an equal Duration with it, and neither of these is to be found in any other Knowledge. This is so apparent, that as 'tis said, Nequaquam opus est Argumentorum Plaustra hùc advehere.  
Your Education hath been in a Learned Society; and I rejoice that your Skill thereby in some choice Matters, hath not rendered you unworthy of it: But if you shall proceed to add a better Skill in a more excellent way than that of Men and Business; You will not only prove an Ornament to your Family and Country, but may hope for that Love, and Blessing from God, which will, and can only make you truly happy. I am,  
Dear Nephew, Your very Affectionate Uncle, William Berkeley.   

TO THE READER.  
Reader,  
I Have put these ensuing Discourses into a Style, and method agreeable to familiar Conference, because it may prove one Motive to their perusal and observation; for hereby you may find soft persuasions added to the hard Arguments, which enforce the Practice of those Precepts which are here enjoined; and hereupon as in Medicinal Receipts; Compositions have a sweeter savour, and a greater Efficacy than single Ingredients. Besides, most Readers have their Opinions of benefit hereby, Biased that way, and tho' they may be fickle and unconstant herein (These often changing) yet as the Pilot often makes the unstable wind drive on his Ship more forcibly, than the best contrived Engine could; so these popular Opinions and Desires may be used to draw from them Motives more Efficacious than the strongest Logic can; so that arguing, and now and then a divertising Transition from one Subject to another by Colloquies, may together, attain the end which is here proposed; namely, your Benefit. I have given such Names to the Conferrers, which are apposite to the Subject they speak of, which shall appear in the Chapters in which they are mentioned. And if I have not been punctual herein, I hope that Nominal Error may rather meet with your Pardon than Censure, and an Overlook from your Eye, than a Frown 〈◊〉 〈◊〉 Forehead; hereby, with a 〈◊〉 〈◊〉 to all other failings, you 〈◊〉 〈◊〉 future Friendship which 〈◊〉 〈◊〉 〈◊〉 or like that of 〈◊〉 〈◊〉 〈◊〉 which stays with it till it be cast into the Fire, and then separates from it. But such which shall not leave you in your hottest Circumstances: Be my favourable and Courteous Reader, and I will always be,  
Your true and Serviceable Friend. William Berkeley.   

The Titles of the following DISCOURSES; and the Names of the PERSONS which delivered them.  
Of By 

1. Friendly Conference.  
2. The Prologue to Piety.  
3. The Wise Fool.  
4. joyful Sorrow.  
5. The Only Object.  
6. The World's Riddle.   

Glyon.  
Meletus.  
Phanias.  
Luperus.  
Theosebius, and Sebagius.  
Eumenes.  
Eureketas, and Musophil.     

THE INTRODUCTION.  
THE Occasion of the frequent Conventions of those Friends, which carry on these following Colloquies was the nourishing, and strengthening that Friendship, which their Neighbourhood had begot amongst them: This being a direct way to that end, because the most advantage in this Case springs from it; for hereby, it becomes profitable for all Conditions and Persons. It makes the Day and the Night, that is Prosperity and Adversity, Light and Pleasant. It instructs and disciplines Youth, it confirms, and encourageth the Elderly, and it comforts and supports the Ancient: And when this is Experimentally known, and noted, it will be no easy Task to break that knot which Friendship hath tied; but in process of time, 'twill be like that which Gordius the Phrygian King made with so much Cunning, that it shall not be undone, and which is the Wonder of this Wonder, it will be fastest in the losest Conditions; for as Man's heart tho' it be placed in the midst of his Body; yet is more inclined to his left side, and there beats more sensibly, tho' it uniformly inspires Life into all parts of it; so, tho' in a good and bad Condition, one Friend should help another, yet much the rather in Adversity.  
Now the way of going on in such Conventions for such a Purpose, is here set down, and these Friends agreeing to Elect one amongst them to regulate their Assemblies when they should appoint them, chose Glycon, a Person of 
Glycon from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honey.  sweet Tongue and Deportment, and who was also known to be a Man of true Wit, by his sharpness in Search, and subtlety in Expression, and dispatch in Execution; and he complying herein, broke silence, to put them their several Exercises, after this manner.   

CHAP. I. Glycon's Discourse Of Friendly Conference.  
FRiendly Conference hath much profit and advantage, and many good qualities to enhance its value, and commend it to the Exercise of well disposed Persons: For Human Society standeth in the communicating mutual Notions to one another. And that it may answer this Character, we must be careful what Friendship we contract, and in to what Society we engage ourselves, for such obligation is not a matter of Indifferency, or entered into only upon account of Form and Custom, but will either add to our Personal estate of Grace and Virtue, or diminish it, and run us deeply into Debt by offending. This may be Illustrated from the qualities of Loadstones, for put a Thousand Flints in an heap, and they shall not receive damage, or benefit from each other; but put Loadstones together, and they'll prove beneficial, or injurious amongst themselves, for if they meet in terms agreeable to each others Nature, so that the Southern point of one be placed against the Northern of the other, the weak Loadstone will be drawn, and pleased, and strengthened by the strong, But if those which be contrary and incongruous do meet, the weak stone will be driven back, and injured.  
Thus it happens in the Friendships and Societies of Men, where somewhat of Good or Evil will redound from the Good or Evil which is amongst them, for evil Company corrupts good Manners, and good corrects and confirm them, wicked Persons rub off some Vice to the next, and the Good infuse some Virtues. And as Diseases bred at some distance, spread forth their Infection into the next parts of the Body, so the Vices of dissolute Persons are derived upon those who have familiar Conversation with them.  
Moreover, for more Illustration in 
See Bishop. Cownham.  this case, we may Note, that he who runs down the Hill can sooner put him down who is getting up, than the other draw him up to him; so in evil Company the worst prevails against the best, rather than these against them, and the Reason may be, because the infected are not so soon cured by the Sound, as they tainted by their Contagion. You know that rotten Apples lying with the sound, are not restored to soundness, but the sound corrupted with their rottenness; and dead Carcases united to living Bodies are not revived, but the living if they continue any time united to the dead, partake with them of their Mortality and Corruption.  
Now that virtuous Persons are malignantly influenced by the vicious, may appear from their distinct qualifications, and contrary dispositions, for the vicious persons being wholly Flesh, are more earnest, and diligent in the Devil's Service, than the truly virtuous can be in God's Cause, seeing they are Regenerate but in part, and the Flesh opposeth the Spirit in all good actions which either respect themselves or their Neighbour.  
This excellent Caution concerning Friendly Communication, and the Ingenious application of i● Glycon thought fit to use as one Prologue to another, or to introduce thereby a Discourse about the necessary Duty of Meditation, which is the Prologue to all good, Moral and Divine Actions, and they another to a well ordered Conversation, for (said he) when the Royal Prophet had fixed his thoughts upon his ways, this went immediately before 
Psa. 119.  his turning to God's Precepts, and when St. Peter had well thought on his 
S. Mar. 16. ult.  Denial of his Lord and Master, than forthwith he became a weeping Penitent. And hereupon he desired Meletus to Discourse first on the Duty of Meditation, and he, after he had Saluted the Company in a well disposed gesture, and with an affectionate and Courteous Compellation, began to speak thereof after this manner.   

CHAP. II. The Prologue to Piety: Or of Meditation, Discoursed of by Meletus.  
IT is in such a peculiar manner the 
Meletus, one who thinks, and deeply considers from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Meditation.  Natural Quality of Man to Think, that herein he properly excels all Inferior Creatures, for they have not this Reflective faculty to examine any of their Actions, or Motions; but proceed forward by the Innate Impulse which Nature hath given them for their Rule and Guide.  
However merely to Think is not such a distinguishing excellency in Man, unless he use some means whereby he may put his Thoughts into good Order, and Method, and thereby so well digest them in his Head, that they may not brood unripe and raw Notions in his Mind; and such which are so dull and stupid, as that they render him like, and therefore worse than the Beasts that perish, for 'tis better to be a Beast than like one. In them a want of power to Think is Natural; but to Think to no purpose is Folly.  
Now the proper means for this End is Meditation, and that I may not huddle over what Idesign to speak of this Duty, I shall proceed in this following plain trodden way.  
Namely to declare what Meditation is; and what we should exercise it about; and the Causes which may move us hereto; and then the manner how we should put it in practice.  
As to the First, Note that  
Meditation in the General description of it, is to fix our thoughts upon any thing: Or it is an Orderly right, and serious management of our Thoughts. 'Tis as the Captains setting his Company in Rank and File, or the Accomptants distinct placing his Numeral Counters, or the Physicians skilful putting together his Ingredients.  
Now in this large sense of the word Meditation, the vilest of Men may, and have performed it, for they can search 
Psa. 64. v. 6.  out Iniquity and the inward Thought of every one of them, and their heart is deep. And frequently they omit nothing, which may serve for a most exact and punctual Inquiry, and all the Wit, and Craft, and Policy which can be found in all Mankind, is many times gathered together, and made use of by them, to perfect the wicked and cruel designs which they have thought upon.  
Besides, They Meditate deceits all the 
Psa. 38 12.  day long. And out of the heart proceed evil 
S. Mat. 15. 19  Thoughts. So that, 'tis not praise worthy only to Think or to Meditate. For as Alexander, seeing a certain Youth, who bore his Name, but would not Fight, said to him, either change this Disposition, or thy Name.— So may we to that Man who will not Think and Meditate, for his Soul, which gives him his Name Man, is a Busy Body, and so indispensibly in Motion, that 'twill be doing something tho' it may come to nothing; and therefore there needs no Argument, or Rhetoric to convince a Man that he must Think and Meditate.— But to perform this Office is to set about it Orderly and Regularly, that is, to be Intent upon the best things, and fix 〈◊〉 that which produces real profit, and such Meditation will upon future proof, much further a pious Conversation, from which Harvest we shall Reap the best advantage.  
Now that we may so sow, and gather in, we must according to our prescribed Method show in the next place, 
The Object of Meditatton.  upon what we must fix and settle our Thoughts.  
Now that must be upon God, and our 
God, and ourselves.  selves, upon what God hath said and done, and upon what we are and shall be.  
And for our Guide herein, we must Meditate on God's Holy Word.— And therein upon his Will and Commands; these must be known before they can be done. A good Expositor hath told us concerning 
Calv. in proem. ad Psal.  one Holy Book, namely that of the Psalms, that he 〈◊〉 called it the Anatomy of all the parts of the Soul, for no Man can perceive any affection in him whose Image doth not clearly shine forth in that Glass: Nay, the Holy Ghost represents there unto the Life, the Troubles, Sorrows, Fears, Doubts, Hopes, Cares, and all the turbulent Motions with which men's minds are usually disturbed.  
Now if God's Word abound so in one part, what will it do in the whole? If a parcel be so Gainful, what Riches will the whole Cargo Import? This may be one Reason why the Psalmist was frequent in Meditating on 〈◊〉 Object, for 
Ps. 1. 15.  he did Meditate in God's Law Day and Night, and he saith. He will Meditate in 
Ps. 119. 15.  
v. 97.  his precepts, and O! how I love thy Law. 
v. 17.  'Tis my Meditation all the Day, and he did not forget his Commandments, and he did it frequently, for his eyes did prevent the Night watches, that he might Meditate 
v. 148.  in God Word  
Now in our Reflections upon Gods Holy Word, we must especially inquire out the Promises and Threaten which are there Treasured up— His promises to comfort us, His Threaten to awe us; upon his Promises as Cordials to revive our drooping Souls, upon his Threaten, as Purges and Vomits to cleanse us from our filthy Lusts, for than we shall be persuaded to part with our filthy Corruption, when we can say with David, my flesh trembleth for fear of thee, and I am afraid of thy judgements. 
Ps. 119. v. 120.   
And as for God's promises, his thoughts were firmly fixed upon them, 
v. 55.  for he saith, I have remembered thy Name, O Lord, in the Night, and have kept thy Law. Thy Name, that is, thy mercy and goodness, and love in thy Promises, and in thy experienced 〈◊〉 and assistance,— In the Night, that is, when cares and troubles have possessed my mind, or when wicked Men short, and are secure, and on their Beds meditate Villainy, then have I comforted myself in the promises of thy Word.  
Such Meditations should we have, and tho' all God's Word deserves our serious Meditations, yet most especially those parts which afford us much comfort, and benefit, true joy and real Profit, as David acknowledged God's promises did to him, 
Ps. 119. 130.  saying, How sweet are thy promises to my Mouth?  
And here 'tis worth our Meditation, 
W. D.  and a very fit object for it, how that Good things were purposed by God toward Men before all Time, Promised in Time, and shall be performed in the End, and after, and beyond all Times: So God's Promise putteth us in mind of his Love of Old in Electing us, his Truth now in assuring us, his Power hereafter in doing that which he hath both purposed and promised.— And tho' God's 
Ibid.  Law, by reason of the condition annexed of perfect fulfilling it, be contrary to the free promise of Life; yet it doth not abolish, and take away the Promise of Grace, but serveth as an helper thereto, for by discovering the fatal danger by sin, it driveth afflicted Sinners to Christ, who is their only Remedy, and in whom alone Abraham, and his spiritual Posterity find Righteousness, and Life Eternal, which is the thing promised.  
Moreover, God's Promises are Insallible Cures for our Broken Bones or afflicted Consciences, and we should apply them to those Ruptures by a discussive Meditation, and thereby we should awaken our hearts, and incite our Wills to close with God and Christ in the Mercy and Truth of his Promises, such Promises as are founded upon Christ as Mediator, and in him upon God, as the Fountain of all Grace and Love.  
Now as we must Meditate upon what God hath said, so must we also upon what he hath done.— We must by Meditation have all God's Works in Remembrance,— His Works of Creation, and Providence, for, when our thoughts are rightly fixed upon these Works, we shall admire God in his Power, and Wisdom, and Goodness, and Mercy,— His Power in making such excellent things which we see in the Heavens, Earth, and Sea, out of nothing. His Wisdom in the contrivance of them in so Glorious a manner. His Goodness and Mercy in contriving, and preserving all things in that Order and Decency which we find them.  
Thus in general: And if in a particular manner we would Meditate upon the Nature and Properties, which God hath wrought in Beasts, we might thence not only take good Instructions for the better preservation and sustenance of our Bodies, but Lessons also to frame and perfect our Manners:— As for Instance.  
Meditate on the Camel which then stoopeth, and kneeleth when he shall be charged; and thence learn the lesson of Humility.  
Meditate on the Cock, which giveth out of his own Mouth Meat to his Hens, and exposeth himself to any danger to keep them safe; and thence learn the Lessons of Liberality, and care over our Families.  
Meditate on the Bee, which gets Honey out of the Flowers without any damage, or injury done to them; and thence learn to Gain by the use of another's Goods without his hurt or prejudice.  
Meditate on the one eyed Fish called 
vid. Fran. de Animal.  Ura Noscopos, whose Eye so stands, that it always looketh upwards; and thence learn to fix your hearts upon things which are above, Or upon the Goat which continually climbs up to high and eminent places; and thence learn the same Lesson more perfectly.  
From Meditation on such, and the like Works of God, Good and Learned Persons have much improved themselves, and others by way of Application of them, for Orators have used them to persuade, and others also who have written well and Elegantly; and God and Holy Men frequently instruct us by the Manners and Conditions of Beasts, and lead us thereby to perfection, and uprightness of Life, for they advise us to be Prudent as Serpents, and Innocent as Doves, and Meek and Gentle as the Lamb, and Strong and Constant as the Lyon.— Now to many other Examples of this kind I shall leave you to your own thoughts.  
Thus we see what a large Field of Meditation all Mankind hath, from what they see God hath done in the World.  
But we must not bound our Meditations 
On what Christians should meditate.  here, but consider that we are Christians, and thereupon proceed in this Duty with care and circumspection, for because we are thus called, it behoves us to fix our thoughts chief on God's gracious Work, in sending his Son into the World to Redeem those who Believe in him from the Bondage of Sin, Death, and Misery.  
That God so loved the World that he 
Io. 3 16.  gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life, is such a glad Tiding which should never slip out of our memories.  
Certainly there is much Benefit got by reflecting upon such loving Works of God, for as the Flint is broken upon the Cushion, so our Hearts which are hard and stony by customary sinning, will hereby through God's Grace, be broken, and made tender and pliable to the observance of God's Laws.  
Meditate upon Divinity clothed in Humanity, upon Life suffering Death; upon Glory enduring Shame; upon the Beloved cast out to Misery; upon Heaven Descending into Hell, and then be silent if you can; and if it be possible forbear to cry out who can resist such Love? What frozen Heart cannot be thawed with such heat? Who would not Fear such a Lord? And who would not be Obedient to such a Father? These are the admirable effects which are wrought in us by the Meditation on such a wonderful Work of God; and therefore to fix our thoughts frequently upon this Object, is not only the special Duty, but the excellent privilege of us who are called Christians.  
And here Meletus, that he might not surfeit his Hearers patience, and hereby put the Medicine he used for their diligence in the prescribed Office in need of a Medicine itself, he adjourned them to another time to hear the Report he was to make upon the next Object of Meditation.   

CHAP. III. Meletus' Second Discourse of Meditation.  
IN the next Congress he proceeded to declare, that the Duty of Meditation was to be exercised upon ourselves.  
That is, said he, we must Think upon our Condition, what we are, and what we are like to be: Whether we are what we profess, Christians in reality, and whether we declare ourselves to be so, by departing from Iniquity.  
Now if by Meditation we discover what we are, we shall soon know what we shall be, if we so continue, for Misery and Happiness everlasting, will be the consequent of our Wicked or Pious Conversation; as we Live, so shall we Die; and as we Die, so shall we be Rewarded; we must either be Goats, or Sheep, receive our Blessing or our Curse, either be thrown down into outer Darkness, or else enter into our Masters joy..  
Now the first Meditation in reference to ourselves should be to know what the Condition of our Heart is, for that is the special Gift which God requests of us. And 
Prov. 23.  since we should not give him we know not what, something at adventure, and not what we may be assured he will kindly accept, and carefully Preserve, and plentifully Reward. We must fix our thoughts so, as to examine what our Hearts are in themselves, and then we shall know what ourselves are, and what God expects from us. Now as no Member of the Body performs any Action of Spiritual Life wherein a Pulse from the Heart doth not Beat. So it is in the 
See Mede. on Prov. the 4.  spiritual Man, and the Actions of Grace; that lives not, which some Gracious 
v. 23.  Motion from the Heart doth not quicken; and therefore know by Trial and Examination what that is.  
Now according to Scripture Phrase the Heart of Man is of a large extent; for, 'tis not only the principal inward part of all Life, and the Fountain of Motion, and Native Heat, but it is the Principal and Original of all the faculties, and of all the 
Because of this full description of the Heart, the greek Inter preters give it many Names, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Animal and Vital Operations; The seat of the Understanding, Fancy, Memory and Affections. It is the spring from whence the Thoughts, Discourses, Imaginations, Passions and Motions, which are in Man flow, and stream forth; Besides it is the Treasury of Virtues, and Sink of Vices, and the place of all Habits.  
So that, the Heart signifies a sincere assent of Mind, a serious purpose of Will, a great force of Affections, a large endeavour of Strength, and Integrity, and perfection of Mind.  
Now when upon Meditation, we thus know, what our Hearts are, and how they are differenced from double, or rather half Hearts; then we shall understand what that Duty and Obedience to God is, which is hearty, or performed with the whole Heart, and which will be well pleasing to him; for hence we learn, that it must be true and sincere, not feigned and hypocritical; serious and solid, and not in jest, light and superficial; diligent and efficacious, not weak, remiss, and slothful; whole and full, not concise, lame, and imperfect.  
Now this knowledge is not only worth the obtaining, but absolutely necessary, and therefore should engage us in the Meditation of it, because it is the most proper means for that end.  
And, when we have fixed our thoughts to this purpose, than we should fix them upon the main thing required in us as We are Christians. And that is set down by our Lord and Master, from whom we have our Names, in the Phrase of being Born again, and the necessity of it is added 
Io. 3. 3.  to stir up our diligence in assuring ourselves, that we are in that Condition, for, except it be thus, we shall not see 
ver. 3.  the Kingdom of God. So that we must be New, or Undone Creatures, live in Grace, or die in Sin.  
And next to the Necessity if it, we must Meditate upon the Excellency, the superlative Excellency of that New State. As, that it makes us partakers of the Divine Nature, that is, Regenerate by the 
2 Cor. 5. 17.  Holy Ghost, or endued with new qualities of Righteousness and Holiness, wherein we resemble God, as Children do their Father, bearing the Image of his Wisdom and Purity. And also that hereby we become Kings and Priests unto God, Kings, because of the Victories which in that Condition we obtain against the Flesh, the World, and the Devil, and Priests, because than we offer up to God a pure Body, and Holy Prayers, and the Works of Piety, and Mercy.  
The next Object we should fix upon in reference to ourselves, is, to know what we shall be, or what kind of future Life we shall live.  
And in order hereto it will highly concern us to Meditate on the four last things, namely, Death, judgement, Hell Heaven.  
These last things well considered, will make us always last, and live in spite of Death itself.  
Now, as a previous motive to six our thoughts upon, the first of these Objects, DEATH, Let us Note that the Regular 
Death.  performance hereof, may cause our Sins to Die before they be Old, and thereby secure us from the full strength and force of them in our Hearts, for 'tis the Nature of Sin to be stronger and more fierce when Old than Young, the withered and drooping Body, proves a Medicine for Sin's growth and flourishing, for when the Fort, or Outwork of the Soul is Dismantled by many Breaches made in it by Lust, and Intemperance, and from the frequent Detachments, and fresh Supplies, sent by Satan from those vicious Habits as from a well furnished Magazine, which he hath laid up against it; then Sin retires into the Castle of Man's Soul, and there un tes his Forces, and makes them stronger, and what Ruins the Out-work, that is, the Body hath suffered, doth but Alarm Satan's Industry, to make the Castle the more Invincible for himself.  
Now the frequent thoughts of Death may out-wit Satan, and prevent this his Stratagem, and this should stir us up to be exercised in that counterplot and employment, and that this will herein prove successful we may be assured from hence, namely, that the Heavenly Arithmetic of Numbering our Days, that we may apply our Hearts to Wisdom, must be learned by Meditation.  
Hereby we should often visit our Sepulchers, and take a turn in our Tombs, and Dress ourselves up in our winding Sheets.— By this Art, we may make Death, our Nature's grim Enemy, our choice Friend, and hereby learn an Acquaintance with it, and procure its familiarity, and even touch and stroke it, and so abate much of its fierceness, when of necessity, and according to Heaven's Statute Law, it must, and doth come.  
Believe it, Meditation of it before, is the best Receipt to heal the anguish, and sharpness of Death when it doth come; and after our Thoughts have taken some Turns in the Charnel House, let them come forth, and by Meditation mount up to the place of judgement.  
And there fix we our Minds upon the Righteous judge, and the Glorious Tribunal, and the Various Qualities, and Postures of the Prisoners, some smiling with their Pardons in their Hands, and called by their Loving Master and Saviour from the Bar, and placed at his Right Hand. Others pale and ghastly, and trembling under the terrors of a guilty Conscience, and Seated on the Left Hand to be thrown down into a Prison of Eternal Darkness.  
Meditate on the never Dying Worm, that is bred in that Prison, and there will fix his Venomous Teeth, and Torment the Conscience for ever.— How to go through Hell to Heaven, is a Road well known to those who have examined all the Passages which lead thither, and are resolved upon that journey, maugre all the dangers, and frightful Objects, and cruel usage, which lie in the way to hinder them, supposing it much better hereby to be scared to Happiness, then to slide down delightfully to Misery,— we all know that the most dreadful State of those which are in Hell is expressed by Fire, because it is the most terrible Element; and the Meditation hereof may cause us, through God's Grace, to use all the proper means whereby we may escape it, and that it may not be the Portion of our Cup.  
Now after such black and frightful thoughts which are as the Rod, rather to keep us in awe and order, than to assright and hurt us.  
Let us Meditate on Heaven, and this 
Heaven.  Object when duly entered upon, will be so delightsome, and delicious to our Souls, that with the Spouse in the Canticles, 
2. Cap 5.  they will crave whole Flagons of it, and drink so deep, till they be inebriated with its sweetness.— For there, all the precious and gracious Promises in God's Holy Word shall be fully accomplished, and performed to them; and what Draught can be more sweet, and comfortable?— So that 'tis our Recreation, and Pleasure, as well as our Obligation and Duty to Meditate on Heaven. And that we may not be discouraged from fixing our thoughts upon this Object because of the vast extent of it, or surfeit them with the variety of those Delicacies which it affords. For Eye hath not seen, nor Ear heard, nor can Man's Heart conceive what they are.  
Let us set this Breviate, or Epitome of it before us, and Meditate thereon.— Namely, on the Incomparable, and Incomprehensible Excellency of the Place; of the unexpressible joys laid up in that place, of the Fatness of that House; of the innumerable Rivers of pleasure which glide along those Banks; of the Transcendent Glory that fills every part; of the Noble and Seraphical Choristers which there attend; of the Ravishing Anthems which are there heard; and of the Vision of God himself which is Eternal Happiness.  
And here, Meletus looking about him, and perceiving by the cheerful aspects, and diligent attention of his Hearers, that their Ears were not yet satiated with his Lecture, he went on to show them some unquestionable Reasons, why they should perform this Pious Office of Meditation, and to what end, and for what profit they should be so employed.  
And the first Reason was, because there is nothing more truly Beneficial to us than the right and constant management of this Office, for hereby God's Holy Word will be fruitful to us: A Meditating Heart is an honest and good Heart, and such is very fruitful, under the means of Grace.  
If we won't step aside, and take time to fix our Thoughts upon what we hear, or read in God's Word, and from his Messengers, we should be very extravagantly conceited to imagine that we should be ever the better for it. 
〈◊〉 〈◊〉   
2. By Meditation we may prepare our Souls for all Holy Performances.— As for Prayer, and Reading Holy Writ, and Receiving the Lord's Supper, and forgiving and forgetting Injuries, and all other Duties of Mercy and Charity.— This Exercise will compose our minds, and fetch them in, when they have been abroad upon the World, and 'tis fit we make ourselves comely and orderly by this Act of Meditation, before we approach to wait upon God.  
We are not to Rush all of a sudden upon any Holy Duty, but to consider 
Eccles. 5. 4.  of it, and prepare for it.  
Now Meditation puts us into this way, it causeth us to Wash and Trim up our Souls with sincerity, and an awful Reverence, that so we may enter into God's presence with that Decency, and Order which becomes his Faithful Servants and Dutiful Children.  
3. Meditation will prove an excellent 
Reason 3.  means against all our tempting Lusts and Corruptions, and also a strong Bulwark, for our Virtues and Graces. For, he who frequently fixeth his mind upon the Nature of Sin, may (through God's Grace) be soon persuaded to hate and abhor it: For the Nature of Sin is to be evil in itself, and dangerous to the Soul which harbours it.  
Now as a Landlord will by no proffers of advantage entertain a Guest which he knows to be an egregious Robber, and will Plunder him of his Substance, and Fire his House: No more will the Soul admit of Sin, when it considers that it will deprive him of God's Favour, and inflame him with his Wrath and Displeasure.  
If Men would in their serious Meditations set the pleasures and profits of Sin on one side, and the loathsomeness, and danger of it on the other; did they view her Portion and Dowry with one eye, and her Deformity and Vicious Qualities with the other, it would be an admirable way to make them defist from Courting her, and to avoid her with the greatest abhorrency.  
If they would in their Meditations 
Rev. 9  compare Sin, as they aptly may, to the Locusts mentioned in Sacred Writ, which tho' they had Crowns like Gold on their Heads, and the Faces of Men, and their Hair like women's, yet withal had Teeth like Lions, and Tails like to Scorpions, that is, did they but think what Shame and Death would follow their sinful delights, and honours; what bitterness lay at the bottom of Sins Cup; Questionless such a thought would make them Crucify it to Death in its most rich and pleasing Attire.  
Now as Pious Meditation would after this manner ruin sin, so 'twould be a means to save and secure Grace: For, the thoughts of the loveliness hereof would put Courage into us to engage for it against all its Spiritual Enemies, and 'twould invite us to quicken it with our warmest affections, and hereupon we should place it in the Garrisons of our Hearts, and keep those Garrisons with our greatest watchfulness.  
Moreover, Meditation is a means to increase and multiply our Graces, for this Duty will bring supply of Grace, and by it we should know what Armoury to go to, that is, where to be Relieved.  
And besides all this, it will employ them, and not suffer them to perish by ease and idleness: It will rouse up our Faith, and kindle our Charity, and fortify our Hope, and enliven our Desires, and multiply our spiritual joys; 'twill also loosen our Affections from earthly things, and give us a foretaste of Eternal Glory.  
By Meditation we enjoy God here, and 
4. Reason.  see Heaven upon Earth;— This is the Souls Perspective Glass, through which it may view things a far off, by it we take a turn in Heaven; and view the Beatifical Vision by it we make a Visit to God himself, and enjoy the ravishing delights of his presence; and by it we invite, and bring him even into our own Houses: for, when we fix our minds upon him, he will vouchsafe to draw near to us; and hereby we Humbly, and Reverently, and submissively confer with him, and speak to him, and have as much of him as the Soul of Man can bear.  
Believe it, there can be no Intercourse between Heaven and Earth, betwixt God and Man without Meditation, but in the exercise of it there may, and this will bring a large Harvest of Spiritual joy, and Comfort into our Souls; for, true Meditating Christians are usually most acquainted with God, and this acquaintance will procure the best Peace, and the most real comfort.  
And here Meletus, having Cruised thus far in this Ocean of matter, made into the next Port, and furled up his Sails, thinking it proper to give himself, and his Friends an opportunity of unbending their Bow, or some Relaxation of their strict attention, that it might not slacken by too much use, and also an occasion of fixing their minds upon what he had delivered, and told them that he would Launch out a few more Leagues on this subject at their next meeting; and upon their breaking up at that time, he put them in mind, that tho' delay seemed ill favoured, yet for the reasons beforemention'd, it might prove the Mother of Beautiful Wisdom.   

CHAP. IU. Meletus' Third Discourse of Meditation.  
THE next meeting being come, and Glycon having put the Assembly in mind of the occasion of it, and then made some sign to Meletus to proceed in the same Path, and with the same Foot he had begun, he freely embraced the motion, and broke silence after this following manner.  
It is written, saith Meletus, of the Bird 
Vid. Causin. de Symbol. Egypt. sapient. P. 8.  called Phatalia, that it is wont to fill itself with Shellfish, and to vomit them up when he hath concocted them by the heat of his Stomach, and then choose out of them those which were most proper to be eaten.  
I would persuade myself, that in like manner you have, by Meditation, put in good order what you have already heard, and chose out some peculiar observations, whereby you have been made more strong in Christian Virtues, than you were before, and that you may have fresh supply to add to your increase herein for Christians must like the Crocodile, be growing as long as they live.— I shall now show you the manner how the Duty of Meditation must be exercised, and it is necessary that you be informed hereof; for the manner of doing any good action is the main thing which renders it acceptable in God's sight, and beneficial to us; and the difficulty of it will require directions for its performance in our practice.  
1. Now the first Direction in order hereto is,  
To choose out some fit time to Meditate: This will much further our design, and prove helpful to us.— We find that our Great Master chose the early Morning: For then rising up before Day, he went out 
S. Mark 1. 25.  and departed into a solitary place, and prayed and the Patriarch Isaac used this Exercise in the Field at the Evening 
Gen 24. 69.   
It is not absolutely necessary to pitch just upon such a certain time, and no other, and if that be past, or busied other ways, then to lay it aside; but we should as near as we can pitch on such a time, wherein we are most free from our Worldly occasions.  
Nor is it requisite that all Persons observe the very same time, for all have not the same business, or occasions, and therefore divers hours may be most proper in this present case; but some peculiar time of the Day, or as oft as we can, we should sequester ourselves for pious Meditation. And verily that part of the Day which is so used, may procure a blessing for all the other parts, for God doth not forget those who do not forget him.  
2dly. We should find out a proper place 
2. Direct.  for this Office, such a circumstance may much further this necessary employ: Solomon assures us, that through desire a Man 
Prov. 18. 1.  having separated himself seeketh and meddleth with all Wisdom.— The mind of Man is soon disturbed with sights, and noise, and those matters which hinder the free exercise of Meditation, and therefore convenient places conduce much to the right performance of it.  
The Devil would fain burden our Ears, and employ them too much, that so we, being intent upon the lesser, may neglect our greater concerns. He would entertain and 〈◊〉 our Ears with pleasant Tales, and Fables, that so we might take no notice whether we be Travelling to Heaven or Hell. It is his Sorrow, and therefore it should be our joy, to go into our private Apartments, and there fix our minds upon our present, and future condition.  
3dly. In order to due 〈◊〉 Meditation, 
3. Direct.  we must get our Hearts into a right frame for it.  
When we have resolved upon the Time, and the Place, than we should be as careful to order our Hearts well; and in good earnest: this is not an easy business, for our Hearts will require some pains and study before we can bring them into a Meditatimg temper.— They are deceitful, and so may persuade us that we are, when indeed we are not so well qualified for this Duty as we ought to be,— To Meditate, is to be very intent, and serious, and such a disposition is neither quickly, or easily procured, and yet this Frame we must get, or we can't herein perform our Duty.  
Now the most proper means to be thus qualified is, to keep our Hearts with 
Mede on Prov. 4. 23.  all diligence, that is, to watch them that they do not admit such vain, and foolish things into them, that may put aside this Office of Holy Meditation, and if we cannot at one time, we must strive at another, to fix, and compose our minds, we must take some pains in this business; and the gain of it (as I have shown) will more than sufficiently recompense the hardness of the Task:— If we can't Meditate to day, or to night, we must try to do it tomorrow, or some other time, and follow the business to purpose; till we have (through God's grace) brought our Minds to a Meditating frame; and when we are in tune for the Duty, we shall perform it with comfort.  
You must acknowledge that men's Ignorance herein spoils all: They suppose that a short time, and little labour, will serve for the Duty; but when they go about it, and find many worldly Cares, and this, and that, and the other trifle put them by, and take them off, and oblige their Thoughts to fix on them sooner than upon Heaven, and Heavenly matters, than they are or may be convinced, that to Meditate is not so easy a task as they imagined; and then as the supposed easiness of it kept them from the exercise of it for some time, so now the real difficulty of it will hinder them from any performance of it— Now this may be prevented, and the real knowledge of the Duty of Meditation may be obtained, if we study to keep our Hearts in a due Frame and Disposition. And to do thus, we should not surfeit our Minds with inferior things, nor disorder our Bodies by Intemperance; for the contrary Virtue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. dic. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  frees our Souls from Vexatious Troubles, and preserves them safe and sound: Nor should we burden our Memories with many Curiosities, nor be always in much, though perhaps not bad Company: But we should be orderly, and watchful, and careful, and sober, and serious, and solitary, and hereby we shall keep our Hearts with all diligence, and put them into a fit posture for Meditation; and so exercise the Office with much delight and benefit.  
4thly. When we would rightly Meditate, 
4. Direct.  we must preface that Office with Prayer.  
Now Prayer is an Ascension of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Heart to God; and when it is presented to him with an entire and warm Affection, the Tongue does not forerun the Wit; that is, we do not speak what we do not forethink; for God's Grace is not obtained by an unaccomptable Multiplication of Ciphers, or Insignificant Expressions: But the pious Heart shoots forth its Affections as so many keen Arrows which pierce into Heaven.  
Upon Examination we shall find, that there is not any Religious Duty which can be rightly performed, unless it be begun with Prayer; and the Reason is, Because to do as we ought in Religious Matters is the Gift of God; Now every 
S. jam. 1. 17.  good and perfect Gift cometh from above: And God will not let it drop down upon us, unless we first raise up our Hearts by Prayer to him.  
Now there is no Gift of greater Benefit, as you have heard, than that of due Meditation; and therefore this should be begged, and earnestly begged of God in our daily Devotions: The Difficulty of that Duty should drive us to this; for, if we find that we can't do a business ourselves, we pray help and assistance; and so we should of God in this case; and this may be an Argument to prevail with him to comply with our Petitions when we do pray.  
Our Experience tells us that our Souls are weak and infirm, and infected with 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the plagues of Sin: Now Prayer is the best, and only Medicine to make them sound, and so fit to exercise the Office of Meditation; and the reason may be, because if in Prayer we humbly, and submissively acknowledge our own Weakness, and declare that we cannot of ourselves Meditate rightly, and that we are not able to overcome the Army of Meditating Enemies that are in us; that is, our vain and sinful Thoughts and Cares; and that our eyes are up unto God for relief in this Condition, questionless such an humble, and modest pleading with him in Prayer, may cause him to grant our Petition; for God will thus glorify them in the face of their spiritual Enemies, that first glorify him by acknowledging their own Weakness and his Power; and therefore that you may piously Meditate, fervently pray.  
5thly. We must fix our Minds upon one 
5. Direct.  matter at a time:— We must not suppose that we can Meditate once for all: No, it must be done by degrees, and at several times: One kind Providence may fix the Mind on the Goodness of God; and perhaps a while after a Severe part of Providence may afford it matter of another sort of Meditation; and according hereunto we are to frame and compose our Thoughts; several Meditations must be exercised upon several Objects, otherwise we shall run into Confusion, and learn our Hearts not properly to Meditate, but to wander.  
Now the due observing this Direction will very much help in the Duty we are about, especially if we do not stay too long between the matter which we should Meditate on, or the Occasion, and the time of our Meditation.  
If upon the Lord's day we would resolve only to Meditate on the Business of the day, this would be a proper means to gain by the exercise. When our Hearts would run out upon many things at once, we must put them back, and bring them into convenient order again: and do so as often as they wander, or are luxuriant in several matters, for, he that minds all things minds nothing; that is, nothing so orderly, and beneficially as he might, if he was fixed upon one single matter.  
So that when our Thoughts and Hearts would crowd upon us many things to be Meditated upon, we should say to them, fair, and softly, and all in due place and order shall be dispatched; be satisfied with one part at one time, till by degrees the whole be completed: For, Pluribus intentus minor est ad singula sensus  
Now when we have used these Directions; that is, got a fit time, and place, and a right frame and temper, and have prayed, and thought upon one business, and so Meditated; then we must fix upon some Resolutions that may bring glory to God, and be helpful to us in a course of Grace and Virtue; and this is the right use of Meditation; for it must look further than to the composing our Spirits, and fixing our Thoughts upon some peculiar good thing. It must tend to Practice; for we must Meditate, that we may the better live, and act what we Meditate upon.  
As for Example;  
When we have Meditated on God's Mercies, than we must proceed to bless his Name for them, and to lead holy Lives in the use of them; for when we have considered the riches of his Goodness, and Patience, and Long-suffering towards us, than we must set about the Practice of Repentance by forsaking our Sins, and turning unto God.  
When we have Meditated on God's justice in punishing ourselves, or others, when we have seen him walk in the Paths of his judgements; then we must tremble at his Power, and fear his Greatness; and turn from our evil ways which have caused him to turn away his face in displeasure from us.  
When we have Meditated upon all his Works of Providence, and learned thereby how admirably he preserves those things that he hath made, and in what Order he keeps the World, that so all things do not run into Confusion, nor destroy each other; then we must lay aside our Carking Care, and so act our Faith and Confidence in him, and so acknowledge him the Fountain from whence all our true Enjoyments flow.  
When we Meditate upon our own Vileness and Emptiness, and upon the World's Insufficiency and Inconstancy; then we must carry up our Affections higher than ourselves, and all these inferior things, and place them upon God, who is full of Power and Majesty.  
Now if according to these forementioned Examples, and the like, we put Meditation into practice, we shall bring it to a good issue, and we shall Merchandise with it to great advantage; for hereby we shall glorify God, and render ourselves holy in all manner of Conversation.  
2dly. When we have fixed our Thoughts firmly, than we must study to stir up such Affections in our Hearts as the Object which we have fixed on doth require; that is, we should be full of Desire, or joy, or Fear, or Anger, or Love, or Hatred, or Sorrow, or Compassion as will comply with the matter we have fixed our Minds upon. It is not proper that we should be after this Exercise just of the same Disposition we were before: But if we have considered on Heavenly things, than we must be more joyful in them, and more desirous of them. If we have thought seriously on our sins, than we must be more angry with them, and full of Hatred against them, and of sorrow for them.  
If we have Mediated on God's Love in Christ, and of the Riches of his Goodness, and Patience to us, than we must strive to love God again, and to declare it by preferring him before all Worldly Concerns; and by Obedience to all his Commands, and by Delight in his Word; and we must also fear to offend him, and be constantly doing those things which are pleasing to his Divine Majesty. Thus we must be diversely affected in divers matters; sad Thoughts, will require a sad Posture and sad Affections; and comfortable Thoughts will require contrary. We must not smile under God's judgements nor are we to cry and lament in the midst of Blessings: True said Musophil 
Oderunt hilarem tristes tristemque jocosi.  one of the Society; and such Thoughts have also contrary Minds; for, 

Men pensive hate the merry Grig,  
And he cares not for them a Fig.    
And now, said Meletus, I suppose your Ears have made a sufficient meal on this one Dish, and will require some time for its Digestion.— What hath been spoken with great Submission to your Indulgence and Candour, hath been the fruit of the present Duty that lies before us, and which I have commended to your great Circumspection and Diligence; for where there is only a superficial regard to it, there can be no real and solid Comfort flow from it: But if we will be so wise as to set about it with our whole strength, than we shall perform it to purpose; and thereupon we shall be accepted of God for the Duty; and benefited by it both in this World and the next.  
When Meletus had thus finished his Discourse concerning Meditation, which is the proper Prologue to Virtue and Piety: And Glycon (according to his Office) was to nominate him who should speak at their next meeting. Phanias stood up, and made a motion that he might discharge that Province, because he could bear witness in himself of the great advantage of due and well ordered Meditation; for hereupon for some time past, he had perceived, that he was not so wise and knowing as he had appeared to be in his own Conceit; but could manifest the Folly and Fallacy of that Wisdom, and Knowledge of Truth upon which he formerly had valued himself, and the inevitable Misery which did follow it.  
Hereupon his Motion was approved; and whereas it was noted, that formerly when he spoke it was but Talk, and at adventure what came next: Now he did 
He did then effutire, only, now he did apposite, loqui.  discourse to some purpose, as will appear in this Specimen which he gave to the Assembly; which upon silence made, he thus began.   

CHAP. V Phanias' Discourse upon the Wise Fool, or Mistaken Wisdom. 
Phanias, one who would appear what he was not. à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Appareo.   
IT is a Catholic Desire because planted in all Mankind, to be, or at least to be esteemed Wise, and truly Knowing; and the very Name of Folly is as equally despised and abhorred, as the Practice of it, through Misapprehension, is followed and applauded; and this is the reason why all People put themselves into a Way, i.e. upon such Determinations and Actions, or into such a course of Life and Conversation which they suppose will answer this their aim and design, and frequently they think they have hit this mark which they have aimed at: Yet upon strict Examination, and punctual Measuring, they will be found to be much besides it.  
Now this their false Conceit is caused by the crooked Rule of their Wills, for the Bend and Bias of them, giving Authority to foul Errors and evil Actions, they persuade them that Evil is Good, or very near it; and when they are thus persuaded, the Event will prove not only a matter to be ridiculed by all true, wise and learned Men, but fatal in all respects imaginable; and though for the present there is no such apprehension of it, because Error is not soon perceived and noted; in the first setting out of it, 'tis but dwarfish and slender; yet when by its gradual progress it is fully made known, and by going on it grows large and tall; than it will appear to be destructive in the superlative degree, as shall be demonstrated as we proceed, and in its proper time.  
Now what I shall declare upon this Subject, which I call the mistaken Wise Man, or the Wise Fool, shall be delivered in these two following Conclusions; namely,  
First, That Men are prone to conceive 
I.  falsely of things, and thereupon to prejudice Faith and Good Manners.  
Secondly, That such false Conceits will 
II. 〈◊〉  prove fatal to them; and this shall be made evident by Reason, and in various and manifold Experiments and Circumstances.  
First, Men are prone to think falsely of things, etc.  
The several extravagant Opinions which the Philosophers had of God, may in some sort satisfy us that it is so, for upon fixing our thoughts on them, we shall find that the true Nature of God was as far from their minds, as the Imperial Heaven was from their Schools, and that they lived at the same distance from Truth, as Truth did from falsehood.  
Listen at Plato's Porch, and you may hear him call God some curious thing which was only busied in empty Ideas, and did Magnificently contemn humane Matters.— Read Aristotle, and he will tell you of a God tied to the Spheres as Ixion was to the Wheels.— Consult Epicurus, and in him you will find idle Deities overflowing with Delights, and Lazily living in Heaven as in a Paradise; at which word, Musophil could not forbear to add, 

Where Showers don't fall, nor Winds unruly blow,  
Where neither blasting Frost, nor hoary Snow  
Rifle the Place; but Heaven is ever Bright,  
Spreading its glorious Smiles with cheerful Light.    
These were strange Sentiments of God, and yet the Wise Men of the World embraced them; these ways in descrying the Essence of God did seem straight and true in their Eyes.  
Moreover I shall make it evident that their false Conceits, or their Wise Folly appeared not only in the forementioned great Point concerning God, but in Matters of manners, and that Egregiously. For,  
The Grecians approved of public Robberies. 
Lact. de Fal. Sapient.  And in some parts, those People sacrificed their Children. And in other parts, the wounded Gladiators were brought forth as Spectacles of Mirth, and jollity.  
Aristotle and Cicero account Revenge amongst their Virtues, and the first of these, tho' the Philosopher, affirmed, That War against Barbarians (which were all People but the Grecians) was Natural.  
The Lacedæmonians, whose Laws were approved of, and praised by Apollo's Oracle, and the Romans, have declared, That all Praise and Virtue are got in Wars tho' apparently unjust.  
But the plainest Demonstration was, that their very God's were highly vicious, and the People were not ashamed to worship them, whom they were ashamed to imitate, and sometimes they adored him with their hands, whom they blushed to 
Priap.  see with their eyes.  
These Matters did seem truly Religious, and were Effects of the best Wisdom of the Heathens, and they who were so bold as to dare to be more vicious than others, seemed to them rightly qualified to be their Gods, and to whom they erected Altars, and paid their Devotions.  
If we pass from Heathens to Christians, and consider the first Heresies that were born in their Church; we shall be clearly convinced of the truth of this Assertion, for things false, and absurd did seem true, and righteous to them.  
If we will gather from Church History the several wild, and monstrous Opinions of Simon Magus, Valentinus, Cerdo, Artemas, Novatus, and Arius, those Six Heretical Patriarches, from whom all Heresies sprang, or those Garrisons from whence Heretics marched forth as so many Troops from the Trojan Horse, and surprised the Christian World, we shall have cause enough to be assured, that the Wisdom of men is foolish and vain in things of the greatest, and most useful Concern.  
I need not Examine, tho' some affirm it, whether the cause thereof proceeded from the twisting together the Principles of Philosophy, and Christianity: 'Tis most certain, that they did hereby notorioufly prejudice the Christian Faith; for, they made the Professors hereof contemptible, and furnished its Adversaries with Ammunition, and Provision, that is, gave them Arguments to plead against it.  
I could give more Instances hereof amongst ourselves, in the empty and foolish Wisdom which swarms in our Assemblies; for some of them are crowded with Persons of slight of hand, that is, such which would make others believe that they have not what they have, or have that which they have not, and were their Wisdom in Religion as sound as it seems Plausible, it would be a pleasant passage to Heaven, or were this their Garment as strong, and warm as 'tis slight and gay; it would apparel the Soul well, but as it is, it only clothes it with Ribbons, and Spangles, and Laces, and thereupon it catcheth cold and dies.  
Others amongst us, who wear Geneva Spectacles, see they think a straitness in many crooked Inventions, and whilst they are infected with the Disciplinarian Icterism, our Primitive and Apostolical Church Government will not appear pure and white in their Eyes.  
These have made it appear, that Men have false and witless Apprehensions both in Doctrine, and Discipline.  
Others have trod in the same steps in Relation to good Manners; and Immoralities as well as Errors have been approved of by them: and one main Reason hereof is, Because Vices have put on the Garments of Virtues. Sins have passed without Examination for Graces, and Lusts of the Flesh for fruits of the Spirit.— The Evangelical 
Esay,  Prophet speaks of such who call Evil Good, and Good Evil, and then denounceth a Curse against them.  
It is well known to us, that Barrabas seemed worthy of Pardon in the jews Opinion, and our Saviour had the Visage of a notorious Malefactor,— The Scribes, and Pharisees conceived of Christ's Doctrine as we do of Stoical moral Lectures, that is, as an Institution too rigid, and unpracticable, as a mere jargon, and an heap of Absurdities;— but they could spy out much Beauty, and order in old Wives Fables, and in the pale and wrinkled Traditions of men.  
And I beseech you tell me, where can we walk, and not meet with Persons of soft Heads and sore Eyes?  
Hath not Atheism found some Logicians to dispute for it? Hath nor Schism in the Church, and political Schism, which is Rebellion, been in the Conceits of many as beautiful as Helena, and defended as she was by the Trojans, with men's Lives and Fortunes?— Hath not Injustice, and Oppression been looked upon as proper 〈◊〉 to raise men up to Riches and 〈◊〉?  
What think we of Covetousness? Is it not the Religion of most places? is it not men's juno, their Diana, or some fair Goddess that must help them in their straits, and doth 〈◊〉 〈◊〉 Paul tell us plainly that it is 〈◊〉?  
As for 〈◊〉, that breeding Vice in whose Womb lie Ambition and Vainglory, have not many Persons changed its name into Magnanimity, and looked upon this ulcerous Swelling of their Imaginations, as some becoming Mole to set them off in the opinion of the World?— And now I will leave other Instances of like Nature to these, to our future Meditations; that so we may have occasion to Practise the good Instructions which Meletus hath given us on this Subject, and hereupon ourselves may add another Course to that delious Feast, and go forward to the Reasons, why Men are mistaken in their apprehension of Objects, and determine that to be wise which is foolish, and that true which is false; and that 〈◊〉 be Orthodox which is pertinacious Error, and vicious Men to be truly good moral Men.  
And the first Reason is drawn from the 
Reason 1.  natural Darkness of Man's understanding.  
In his natural Condition Man knows little of himself, and far less of God, he is a Dunce in his own Form, and a 〈◊〉 Fool when he meddles higher.  
The Stars and Elements challenge him to give a Reason of their Influences, Motions, Order, and Productions, and baffle him: Nay, the least Phaenomenon in Nature when encountered, will give him a Fall, as being more than Man's match to give a punctual, and satisfactory Reason of its Esience and Operations. But then when Man ventures to speak of God, he lisps and stammers, and his Reason is disjointed, and broken, and he prates of Religion as a Child would of Philosophy.  
This might easily be proved in the Scheme which might be given of the Religion, and Manners of the Heathens, who followed that Light of Nature which they found set up within them; for, by their uncertain Knowledge and Belief of the true God, they declared that their Light did want snuffing, and that there was more required than that single Candle to lead them on to that degree of Divine Knowledge which Man was made capable of.— They were wanting in that very knowledge they pretended to excel in, and wherein they proclaimed themselves Doctors, they were but Sophisters.  
When they gave it out to the World 
Pemb.  that their Understandings were grown big, and lusty by a true Digestion of their common natural Notions, and told the World that they fed well, by their thriving; upon Examination it appeared, that they had only the Rickets in their heads, and that what they took for sound thriving, was but a Malignant Swelling and what they supposed an wholesome Dose of Learning, was but a gilded Bunch of Diseases.  
So that this being the Case of Man in his Natural Dress, it is one Reason also, why his Knowledge is mistaken, and his Wisdom so thin, and thread bare that it will not hold together.  
Secondly, Another Reason hereof is, 
Reason 2.  Because Man's understanding is mainly influenced by his Will which is in an high Degree irregular and stubborn.  
Now this Faculty will either hinder, or promote it. 〈◊〉 to the Truth; for it can set the Understanding a work to consider of an Object propounded to it, or it can render it idle, and careless in that matter: It can put it upon exercise, and give it tools to work with, or it can be close fisted in the Distribution of necessary Instruments, and so render it uncapable of acting as it should.  
Now that Man's Will doth naturally obstruct his Understanding that it cannot consider as it should, and thereby apprehend Truth from Falsehood, and Wisdom from Folly, may appear to all who can see it in its native Colours, and can perceive its dogged and ill-natured Qualities; and how easy it is first to be deceived itself, and then to put tricks upon others?— It is the Nature of it to love itself: It affects to be complied with, and can naturally as little brook opposition, as it can the truth:— What at first it undertakes to maintain, it will prosecute; and when it hath espoused a Tenet, it plights its Troth to it during life; that is, during Man's natural Condition, and till Grace have formed another better life in him.  
2dly. As Man's Will loves itself, so another quality in its Nature is, that it is very stubborn and peevish: For, it will do all itself without consulting right Reason, and it will not have patience to permit the superior Faculty, the judgement, to deliberate upon any Subject propounded to it.  
If it were so charitable to the lame and blind judgement as to seek it out an Hospital where it might be recovered: If so officious, as to afford it all the helps it could to render it as sound as it was before it was distempered, which it might do by propounding to it Holy Writ, as the Rule of Wisdom and Truth, and the most proper Object to be thought upon, and considered by it; than it might be useful, first to discover, and then to vanquish Error; first to 〈◊〉 the Fox, and then to hunt it to death, or first to unclothe it of its seeming Gallantry, and then show its Nakedness and expose it to Contempt.  
But since 'tis not so kindly officious, but very peevish and perverse, therefore it doth much mischief; for hereupon Man not only completes his Error, but delights in it: Nay, he feeds and nourisheth it, till it grows to a 〈◊〉 stature, and as an Acorn in time climbs up into an Oak, and this Oak may cruize upon the Seas in the side of some gallant Ship; so may a small speculative Error be made vast 〈◊〉 strong by the Irregularity of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World in much 〈◊〉 〈◊〉 〈◊〉 the Truth.  
And in good earnest, were not Man's Will first easy and pliable, and afterwards through Prescription stiff and stubborn, Error might 〈◊〉 his Unhappiness, but not his Fault, because it was his Fate and not his Choice, and 〈◊〉 surprised than fairly vanquished him: 〈◊〉 when his Will upon the least Beck 〈◊〉 follow his inferior Appetite, who will marvel if he be lead into ways not only crooked, but dangerous and destructive?  
If a Man will take only the 〈◊〉 to lighten him over a Precipice, when he may have a Candle, who will marvel if he fall, and break a Limb, and render himself a Cripple for ever after?  
So that the Inclination and Bend of Man's Soul being as a strong Bias which hurries it into the way of Darkness, he must expect to be fixed there; and though at first he may be so foolish as to take it for light, and like the Indian Moors to think Blackness the most lovely Complexion; yet time may make him wiser, and when Death hath laid him asleep in her dark Chambers, he will know the difference when 'tis too late to make a Change, and his Danger when it cannot be avoided.  
Now that which makes the present case worse is, that Man's Will 〈◊〉 seized upon, carried away, and kept as a Prisoner by those which should be his Slaves, 〈◊〉 those are his disordered Affections, and 〈◊〉 〈◊〉 〈◊〉: and that these do thus, 〈◊〉 〈◊〉, for some one inordinate Affection gets an easy conquest over him: Lust and Revenge, Ambition and Coverousness, Envy and Pride, and such kind of 〈◊〉 Flatterers get the length of his foot, and humour him into a quick Compliance to their desires; and hereupon those which should be Scholars, turn their Master out of School, and permit him to be but a cipher in their Arithmetic.  
Now when Man's Will is thus brought over to the inferior and carnal part in him, it doth what 〈◊〉 can to debauch the Understanding, and to bring that into the same case with itself, and it hath such a plaguy quality in it as to desire, and endeavour to infect'tis Neighbour; for, if a Man's Will be persuaded to delight in, and consent to the bespangled Proposals of Ambition, he will be even in pain till he procure hereto the Approbation of his judgement: Doth the Beast of Lust amble away with 〈◊〉 instead of being so used itself? It will solicit the judgement to delight in this jockey, and so commend its Skill and Dexterity. Doth the old, lean, shriveld Witch of Envy slide herself, or scurvily flear into its Embraces? it will lend the judgement its Spectacles through which he may view it fair and beautiful.  
Thus we have seen, that because of the Blind Understanding, and stubborn froward Will of Man, it comes to pass, that he thinks he hath filled his Soul with true Knowledge and Wisdom, when it is really far otherwise.  
Now though these be the chief Reasons of his Mistake; yet I shall mention, and but mention a few other ex Abundanti, that no want of weight may appear, and these are those ill qualities of Precipitation and Prejudice, which are frequently found in Man.  
Precipitation is a rash judgement of a thing unknown; or when the mind being carried away with some force, or Perturbation, doth not consider a matter so as is fit, and thereupon follows Confusion in Ideas, and then Error of judgement.  
Prejudice is a certain anticipated judgement, caused from the Impression of our Senses, and this is the more strong for that it grows with our Age: For, we make almost infinite unwarrantable judgements before we have the full use of Reason; and these are more increased and fixed than corrected, and amended with our Age; so that now they are accounted as certain common Notions drawn from Nature itself, and allowed by long use and custom; and we esteem it an unseemly thing to gainsay them; and yet for a further proof in the case before us, note, that the Imagination, and Troubles of Man's Soul, lead him on 〈◊〉 conceive falsely concerning true Knowledge and Wisdom; and beside what causes are in Man, there is so much Darkness in things themselves, that what is clear and manifest 〈◊〉 hid by that which is obscure; nor can Man's Mind without great 〈◊〉 and Industry, discern light from dark, or true from false; and when it objects against many acute Distinctions as troublesome, it consounds all things; 〈◊〉 hereupon his 〈◊〉 of Impertinency, 〈◊〉 and Folly.  
Now if we are as we ought to be, convinced by what hath been said, that most Men mistake true Wisdom and Knowledge; we must conclude that our vain Conceits hereof must be gainsayed, and rooted out of our Minds; for as a Supplement to our former Arguments, to do otherwise, is a sort of Idolatry, though very thin and subtle; for hereby we discover a distrust in God, who should be acknowledged in all our Gifts and Abilities; and 'tis a 〈◊〉 too brittle and slender for our purpose, it is crooked and will quickly snap; for an Opinion, or any way of Religion leaning hereupon, will soon appear to be vaid and absurd, as I have mentioned in the Philosophers.  
But in matters of Religion both for Doctrine and Discipline, the Holy Word of God, and Tradition truly qualified; that is, such as descends in a right line from Christ's Apostles, and their Immediate Successors, will be an infallible means to show us what is the truest and best Knowledge, and Learning; and this means will not only guide us to the Truth of Doctrine, but to the Essential Truth, even our great Lord and Master, in whom alone we may find Rest for our Inquisitive Souls.  
And now Phanias' Voice began to fail, and though his Friends Ears had still good 
job.  Stomaches to this wholesome Moral and Divine Food, which he administered to them; yet at this time they thought it good manners to permit their Moderator to call for a Voider, and to reserve their Appetites till another Assignment; and so Glycon leading the way, they arose.   

CHAP. VI Phanias' Second Discourse of the Wise Fool.  
HERE Phanias prosecuted his former Discourse, and having given some minutes of what he had delivered, he proceeded according to his first propounded method, to prove that men's untrue and foolish Conceits of matters of greatest moment will be fatal to them, or end in Death and Destruction; that is, their last end will be thus qualified; for there be many intermediate Ends of Vice which have not in them any appearance or symptoms of Death; but of some good, as Gain, Sweetness, Pleasure, Honour, but the last end will be deadly.  
'Tis true, the Wanton acts that he may have Pleasure, and not Shame and Disease; and the Thief robs to get Gain; but the last end follows these which are intermediate, and that is Death, nay Deaths; for it is Spiritual and Eternal.  
And this will be found true in every vicious Course that wicked Men approve of, and take to be virtuous, because pleasing to their carnal Appetites; for since the keeping of God's Commands are recompensed with a double Reward of this Life, and a better, 'twill follow that the breaking of them may be recompensed with a double Death, and indeed in one and the same Vice, not only a double Death, but a manifold way of Destruction may be found, as shall appear as we proceed.  
The Holy Scriptures Seal to us the Truth of this Proposition, for they say, That the way of the wicked shall perish; 
Psal. 1. 7.  and if a Man wont turn from the Folly of his false Imaginations, God will whet his Sword, and bend his Bow, and make it ready, and prepare for him the Instruments of Death, and ordain his Arrows against 
Psal. 137., 14.  him.  
St james says, Sin bringeth forth Death, the Original is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and thence the Apostles meaning is, that Sin goes with 
Cap. 1. 15.  Child of Death.— And this shall be made evident in several Instances.  
That the end of Heresy is Death (though this Assertion) the end of Adultery, Sins are them up upon one 
 the spiritual Death in itself a numerous for it doth not 〈◊〉 Greatness like a 〈◊〉 for many, but because the Soul; every fresh Heresy like a 〈◊〉 gives it a stab, and 〈◊〉 it far more than once Brutus did Caesar's shirt.  
Now one Instrument it makes use of to destroy Man's Soul is, by killing the Truth, which is its Food and Sustenance, for that being gone, his Soul can no more subsist, than the Body can without Meat and Drink. But besides these Metaphorical Deaths which Heresies produce; the Death of the Body, and that more signal than ordinary hath through God's just judgement followed them. For,  
Simon Magus who called himself a God, could not by his Magical Power get to Heaven, but the attempting of it by flight cost him a Fall, which cost 
Euseb. Eccl. H. B. 5. c. 16.  him his Life.— Such a corporal Death besel Theodotus the Montanist and Sorcerer. — Manes the Founder of the Manichees, 
Socrat. B. 1. C. 22.  undertook by Sorcery to heal the King of Persia's Son, but instead thereof killed him, and thereupon was taken and flaid alive, his Skin filled with Chaff and hanged at the Gates of his City.— Arius 
Socrat. B. 1. C. 38.  did vent his Excrements and Life together.— Olympus an 〈◊〉 Bishop, as he Bained himself at Carthage, and blasphemed the ever Blessed Trinity, was suddenly smitten from Heaven with three Darts, and burned 〈◊〉. Cyrinus the Heretical Bishop of Chalcedon, from 
Socrat. B. 6. C. 19  a small accidental hurt of his Foot, suffered much Misery; he first lost both his Feet, and then his Life. Once more, Severus, the Heretical Bishop of Antioch, had his Tongue pulled out by the Command of the Emperor justin, 
Evagr. Eccl. H. A. D. 517.  because he reviled the Orthodox Council of Chalcedon, and Preached railing Sermons.  
Thus Heresy, the Calenture, Plague and Poison of our Souls, winds up fatal Bottoms for us, and procures not only one, but many ways of Death. 2. As for those Carnal ways of Pleasure and Delight, and of worldly Gain, and Profit which deceive most Persons; many of them, as Murder, Rebellion, Sodomy, Theft and others, are the High Roads to Capital Punishents, and many instead of finding Riches, and Content from them, have been put off with an Axe, or an Halter.  
Yet if the eye of the Law cannot spy them, or they escape the Execution of it, yet Death will not be so baffled or deluded; for if they run from one, yet another Death will overtake and Arrest them; tho' they run from the Corporal, yet the spiritual Death will draw its Bow, and fix its Dart in them: Tho' they live to the World, yet they are dead to Grace; walking Carcases living in Tombs, and Sepulchers, having putrid, and rotten Souls.  
And in good earnest, such a living Death was accounted no Contradiction even amongst the Heathens, for Persons who ran-counter to Philosophical Rules, and whose Actions seemed wise only through the Medium of their sensitive Appetites, were by them esteemed Dead, and no better than rotten and stinking Carcases.  
Now to avoid this Soul Death, the better sort of Heathens have physick'd themselves by mortifying their Bodies; for they supposing that corporeal Pleasures were as great Murderers as Sirens, who sang Persons into their fatal Embraces, did prescribe a moral Purge, and a strong one too, called by the Pythagoreans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— which was a whipping Lecture for beating down those Motions which risen up against Reason, and begot in the Body a downy softness, and did flide them down into the Gulf of iniquity; and they unstitched their Souls from too much sticking to bodily Delights, and then proposed to them the love of Virtue and heavenly Matters.  
The Stoics used the same Medicine against this kind of Soul Death, or Hectic of Virtue, for their Doctors, or great Philosophers prescribed their Scholar's things severe and laborious, for some were willing to be bound, and others that their Bodies should smart with Rods and Whips.  
How sad, and lamentable his Condition is, who through counterfeit Knowledge, and false Wisdom hath brought his Soul into the Snares of Death, may appear, because in this Case it is stripped stark naked of all Grace and Virtue; and it being thus swept and garnished, the Devil enters in and takes Possession of it as of a Tenement of his own; thus forfeited to him, and there Commands as a most cruel and bloody Tyrant, and is not this Condition sad?  
Should we see a Person all naked, bowed down and saddled, and whipped into a full Career by the Devil through Church-Yards, and over Vaults, and Monuments of dry Bodies and Rottenness; we would be much affected with the hideous condition of this Person, and account it superlative Misery, and in Anticipation of Hell itself: Yet such is every one, who through his own Glass looks well, and at the same time is Domineered over by his carnal Appetite; for, he's possessed, and at the Command of Satan, and is taken out, and Rid up and down by him where he pleaseth. And could this be made appear to his Senses it would horribly affright, and make him break his Glass through which such a prodigious Monster did look fair and lovely.  
But because this sort of Death is one of a subtle Nature, and Persons wedded to their Senses, and corpulent in Vice, do not apprehend it, and think there's no such Matter because they cannot see it, 'tis too too thin to catch hold of their Senses; and they too too thick for Incorporeal and Soul Notions: It will be necessary to acquaint them with another Death, which is after these we have mentioned, and that is Eternal.  
Now such Persons as we have mentioned, may escape the first violent Death, being not capitally punished in this Life, but they shall not escape this last Death; if they cheat the Gibbet, and sear their Consciences, yet they shall meet an Eternal Death, with Satan their Lord and Master.  
Were it possible for a Man to be always stabbing and slaying his Soul with Wantonness, Pride, Covetousness, and other Vices; and yet not smart as would his Body if consumed with Ulcers and Dropsies, yet the dart of Eternal Death is too too sharp not to be felt, and this will plainly appear if we consider what eternal Death is.  
And it is the state of the Demned: It is a cursed departing from Christ into Everlasting Fire: It is Blackness of Darkness for ever; the Worm which never dies, Eternal Damnation, and Everlasting Punishment.  
And were it possible for me to tell you all the pains of loss, and sense wrapped up in this shroud of Death; what it is to be punished with everlasting Destruction from the presence of the Lord, and from the Glory of his power; what it is to dwell, and to dwell for ever in a Lake of Fire, fed with Brimstone; what it is to have a Worm, and that Worm as long as Eternity, to be knawing and grinding our Souls.  
Can I read, and explain all the Deeds and Conveyances of Hell, to show you the Lease, the for ever Lease that the Damned have got for their Souls and Bodies in the bottomless Pit.  
Can I but describe to you the nature of Eternal Death, you must conclude that 'tis too too keen not to be perceived, and too certain and evident not to be avoided; and they who get this Prize for their running, and these Wages for their labour, must needs be in a very sad, and doleful condition, their end is such an Eternal Death.  
Phanias having thus confirmed the two Propositions, which his promised Method obliged him to, he proceeded to give his Hearers some proper Directions whereby they might digest the full Feast of Knowledge which he had caressed them with, and so they might be strong, and well skilled in opposing that politic Enemy, Mistaken Wisdom, which as he declared wars against Man's Soul.  
And his first Direction herein was, 
First Diego 〈◊〉.  that all Men would ponder, and consider, before they act: For whilst they walk in this World they are in the company of Deceivers, and they had need have their Eyes in their Heads, and their Hands upon their Purses; that is, use all care that they be not deluded; and in this Employment they should spend their time: They should daily send out some Spies to give them true Intelligence, and they should be as careful to get as good Law and Counsel to save their Souls, as they are to secure their Bodies and Estates from the crafty Cheats and Delusions of others.  
Believe it, They should travel their Pilgrimage beset about with Guides and Optics, and all sorts of clear Glasses tied at their Girdles; with Targets to defend their Heads and Eyes, and with Weapons to force them away who would break, and pull them from them.  
This is their main business, and this business they do, or should know and own to be truly necessary; and yet this is their usual Folly and Madness, that they too too much neglect it.  
They commonly pin their Welfare upon the Sleeves of Education and Custom, doing as others do and have done before them; and little, very little regard why or wherefore they act thus, or otherwise.  
And whilst this is their course of life, their Spiritual Enemies, the Devil and their Lusts, vanquish them: for they lay Nets and Traps in their Walks, and they never searching, but running straight on, are at length catcht, and destroyed in them.  
Now to overcome this danger, this 
〈◊〉  deadly danger, they should fix their Thoughts upon what they do, and examine what is their Rule, and whither they tend: They should consider whether their Erterprises have God's Word for their Rule, or only their own Wills and Desires, which are naturally vain and vile: They should turn their Actions this side and that, and note which way their Bias leads them, whether to Shame and Death, or to Life and Glory; whether to eternal Misery, or Happiness.  
They should pass no day without some Heavenly Soliloquy, or holy dialogue with their Souls, ask them what grounds they have to lay the 〈◊〉 of their Salvation on God's Mercy, and their 〈◊〉 Merits? How they can make it appear that they are Christ's Subjects, and he their King? What measure of Faith they have by which they expect the hope of Righteousness? What Observance, and Obedience to God, by which they may be marked out, and noted for his Friends, as faithful Abraham was.  
Such, such Employs and Meditations are suitable for Christians highborn, and precious Souls; and when they are conversant in them, they will be able to act according to the Prescriptions of true Wisdom and Knowledge.  
Moreover, since all of us are so much abused by our Natural Selves, and our affected Folly and Knowledge wheedle us into the dark Chambers of Death, let us resolve to cashier these Enemies for ever; never were such Stratagems and Delusions made use of, as they exercise daily towards us.  
They continually sport themselves with the Gulls and Cheats which they put upon us; for they promise us Gardens, and give us Dunghills, Streams of Milk and Honey, and give us an 〈◊〉 of Pitch and Brimstone; Musical 〈◊〉, and delicious Banquets, and only serve up to us waxed Sweet meats, and painted Venison, and the Croaking of an affrighted Conscience: Moreover, they give us the World, and at the same time snatch away our Souls, and bargain to sell us some hours of Delight, for an age of of Repentance, and an Eternity of Woe.  
Ask a poor Wretch who hath sadly experienced their Cheats, what he can say in this case; and he can tell you, that they only showed him Pleasures which did bloodily scratch and by't him, pleasant Groves tenanted with Tigers, spacious Walks ending in bottomless Gulfs; loaded Dishes, and Golden Cups, Canopied over with Swords and Halberds, and underneath the Table lay in one place the Man made with Bones, and his Dart in his Hand; and hard by a ghastly Ghost with this Label from him: Dying but never dead  
But if this Relation gain no Credit, then if we dare be so bold, call we up the Ghosts of Doeg, Haman and judas, and ask them how it now fares with them, for their Treachery, Pride, and Cruelty. Go, go, incredulous Fools, and raise up Corah, Dathan, and Abiram, and ask them how Schism thrives, and what the end of it was, and is to them: Is it not for ever miserable?  
If we are not hoarse, and have still any Courage left us, call we once more upon the rich Man, and covetous Fool, and ask them to what end their Pomp and worldly Mindedness brought them? ask them who required their Souls of them when their Barns were full of Grain, and their Cellars of the best Wine? and they must tell you that it was the Devil, and his Angels with whom they dwell for ever.  
These Examples may, and should set before us the great Delusions which these our forementioned Enemies use towards our Souls, and the unhappy Condition they bring us into, and how at last they decoy us into that Death whose Torments are as impossible to be expressed, as to be endured; Endless, Eternal Torments.  
And now my hearty and compassionate desire is, that for God's and our Souls sake, we would fix our Thoughts upon this unparallelled Tragedy; and that thereupon we would this day, this hour begin, or if we have done so, continue to loathe the softest Embraces of the World, and arm ourselves against all the Darts of its Temptations, and become morose to all its gay and wanton Humours, and to all the Solicitations of the Devil, and our own deceitful Hearts.  
The case is plain; we have had base usage from them, for their Delights lead to Misery, their Riches to Poverty, their Sweets to Bitterness and their Heaven to Hell; wherefore there is all the reason imaginable that we should practise the utmost degree of revenge and hatred against them.  
And whilst we make these our Foes, and hate them, let us make God our Friend, and love him; and since we can't do it ourselves, it highly concerns us to procure such a Friend who can, and will assist us, and will (if we be not wanting to ourselves) put us into the right way of true Wisdom and Virtue, even that way whose end is Pleasantness and Peace. And that he would do so, let us beg of him in our daily Devotions that he would order our Go in his paths that our footsteps may not slide, and that he would give us a Love to his Law, and a right Understanding of it, and a rectified Will to obey all the Precepts therein prescribed, and a sober, serious, and settled Resolution, and Perseverance herein to our lives end.  
And if we thus act as we have prayed; if in our Voyage to the Port of true Wisdom our hands are employed at the Rudder, whilst our eyes are lifted up to Heaven, than we may conclude that God hath been our Master, and his Holy Spirit our Guide, and we shall find to our joy and Comfort, that we are truly Learned, and Wise, and our last end shall not be Death but Life, eternal Life and Happiness.  
Phanias having finished his Audit, and therein given an exact Account of the Talon given to him to Traffic with, and improve, and having enriched his Auditors with the many excellent Commodities and vast Gain which was Imported thereby.— Glycon bethought himself who should succeed such a skilful and faithful Factor for the Company: And having good reason to know and declare that Luperus was a wise and considerate Person; he made a Courteous, and obliging Insinuation to him, that he would Discourse in their next Assembly.  
Luperus begged his Pardon, alleging for his Excuse, that the Compliment which he put upon him might have passed much better upon any other of his present Friends; and Moreover, that he had been, and was then exercised with many sorrowful Afflictions which ought to plead for his Supersedeas, and discharge him from any Office in that place.— But the Society making some signs to Glycon to proceed in that Request: He did so, and with a convincing Argument (as the event declared.) He told Luperus, that his skilful Cruising in those straits of Sorrows, and Distresses which he was in, made him the more accomplished to Pleasure his Friends with his wise Advice and proper Admonitions: Hereupon Luperus replied, That he would comply, provided it might be with a lawful Revenge for his Importunity; Glycon wished him to explain himself, and in doing so, he told him, That as his Circumstances stood, he must speak of that which would scarce gain Credit, for it must be concerning joyful Sorrow, and what advantage he had reaped and carried into his own Garner thereby: Glycon said, that in his Conversation he had made it evident, that he was Master of much true Wisdom, and did believe that one apt means which he used for it, was the right management of his Sorrows and Troubles, and since Phanias went not that way in his Directions thereto, he requested that the Company might hear his Sentiments herein upon his Subject of joyful Sorrow, and the sweet, and wholesome Fruits which grew upon it: Hereupon Luperus stood up, and bowing to the Assembly.— He undertook this following Discourse concerning that Subject.   

CHAP. VII. Of joyful Sorrow. Discoursed of by Luperus.  
I Have somewhere read, that whatever 
Luperus one pensive and sorrowful from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trlste.  Vessels are put into the Stygian water, whether of Stone, Crystal, Glass, or the like, are broken with its force: Also Iron, Brass, Led, Tin, and Silver are dissolved therein; nay, Gold which resists the damage of Rust, cannot the poison of this Water, however (saith my Author) that which is made of the Horn of a certain Scythian beast is not 
Vid. Causin. de Symb. Egypt. Sap. l. 5.  only not blemished, but made the more excellent herein.— The wise, and patiented Person, hath got the quality of this Horn, for not all the Waters to which in Holy Scripture Adversity is compared, can dissolve his Virtues; but on the contrary, by him they are rendered like the Streams of some Fountains, which turn black things into white, and hard into soft: That is, he turns Adversity and hardship into joy and Ease, and makes them much betterthan he found them.  
Now that he really doth so, and how, and why he and all mortified Christians accomplish this difficult Task, shall at present be made known to you, and for a complete Demonstration hereof, I shall show that tho' the word Sorrow bears several meanings, yet in some Degree, each of them produce joy and Profit, as may be seen especially in two Instances, which may give us an Occasion of thinking upon more in our private Meditations.  
Now the first Instance is, That the 
First Instance.  word Sorrow signifies Anger, and this is the Root of joy and Gain. I do not mean such an Anger as is excessive and revengful: But, That whereby one Person chides and corrects another for his Faults; and this Angry Sorrow is more profitable for the Transgressor, than if he were smiled upon, and applauded for his Folly:— For looking upon him with a furrowed Brow, and giving him a biting, smart juniper Lecture, he may amend his Manners, and hereby his Soul may be rubbed and furbished up, and look much brighter, i. e. more Virtuous than before. But, by Flattery, he may be stroked with one hand, when wounded with the other; nay, he may suffer fatally hereby, for it is compared to Milk; and as no Poison kills sooner than that which is drank herein, for its Nature is so thin and subtle, that all of it soon turns into Poison, so the Poison of evil Manners being mixed with the Milk of Insinuation and enticeing words, and with some Lip Sugar, it will prove mortally dangerous and hurtful, and this Condition is much worse than Sorrow; and this is the first Instance. 
Second.   
2. This word Sorrow, as it signifies Anger, may be referred to God himself, as to the joyful, and good effect it may cause. For it was the Opinion of the Hebrews, that it was much better when God looked upon the Old World, and the Sodomites, and other egregious Sinners severely, by whipping them with a Deluge, and a Fire, and Plagues, and Diseases, then when he forbore Execution on them, and thereby seemed to be their Friend, and take no notice of their Sins, but to be altogether like themselves; for in Allusion hereto, the World is like a Free School the Inhabitants of it never look so carefully on their Books, as when the Rod is in their Master's hand. Aptly hereto faith Almighty God, when Ismote them they sought me: and faith the Prophet, 
Psal.  when God's judgements are in the Land, the Inhabitants thereof will learn righteousness: 
Esay 26. 9  And another Prophet saith, in their Afflictions they will seek me early. 
Hos, 5. 15.   
On the contrary, God's Lenity engenders Sinners obstinacy, and Indulgence doth not melt, but harden them, like the Beasts to which they are compared, they are rather driven out of their evil ways by fear, than lead to Virtue by any kindness and goodwill: For, let favour be showed to the wicked, yet will they not learn righteousness. 
Esay 26. 10.  So that God is rather Angry when he shows none; such Pity, and Compassion is cruel; and it carries a sorer stroke with it, than that heat of God's Anger which ripens the Patient into good Manners, for when God gives the Sinner his Request, and withal sends leanness into his Soul, when he stops the 
Psal. 106. 15.  Scourge, and says hold, smite them no more, then is God very angry.— You know, Persons in an Hectic Fever, the more full, the more lean they are, the more they eat, the more they consume, because of the Atrophy, or Consumption joined usually with that Disease, so it is with unsorrowful wicked Men, their good outward Condition destroys them, for than they are froward and regardless of God; for, he says to Israel, I spoke unto them in their Prosperity, but they said, 
jer. 22. 21. 5.  We will not hear, and since they were, and they who imitate them are so froward as we have heard, let them note, that with such God will show himself froward, and 'tis very terrible to lie under the Rod of a froward God. So that 'tis much better that God punish than indulge; for as they are the more Orient Pearls, which are got in the more tempestuous weather, so are they the better Men, who are exercised with the more severe Trials; for as it shall appear, where the Visage is sad by Sorrow, and Affliction, there 
N. B.  the Soul is cheerful by Instruction, and Discipline.  
It is true, God hath brought the evil 
Amos 2.  of Misery into the World, for he hath framed it, and there is none of that sort, but he hath appointed it; but it is true also, that he hath put Man into a way to discover it, and to descend himself against it, or make a profitable use of it; for as God hath given Beasts natural defence, and Weapons against that which is destructive to them; the hard Skin, the Hoof, the Horn, the Tusk, the Bristle, etc. are clear Demonstrations hereof; so instead of these, he hath endowed Man with Reason, and Wisdom, which defences are not outward but inward, not in the Body, but the Soul.  
Now unless there were Evils which Man should be ware of, and which he might distinguish from matters in their own Nature good and beneficial, he should have no need of Reason, and Wisdom, or at least there would be one end lost for which they were given. So that things good and bad are propounded to him because he is Rational and Wise, and the force hereof is seen in his discerning the one from the other.  
But now to make a good use and advantage of the evil of Misery, will require a greater degree of Wisdom, than only how to know it, and therefore God cannot 〈◊〉 be thought severe when he 〈◊〉 〈◊〉 it in the World than Physicians can be, who give Poisons to those Patients to whom they give Skill to make a right 〈◊〉 of them  
〈◊〉 〈◊〉 God hath taught good and wise Persons this Skill, it may follow without prejudice to his Goodness, That it is much better, that the Physic of outward Calamity be given to us, 〈◊〉 ' it be gripping with Sorrow and Grief, than that we should be let alone, and consume, and die with Ease.  
Indeed the Philosophers called Stoics are of another Opinion, for they say, that all Sorrow and Grief of mind should 
Lib. de cult, div.  be rooted out of Man's Soul.  
But Lactantius argues against them from the impossibility of the Effect, if it should be attempted;— for who (saith he,) can abstain here from, if either a Plague consumes his Country, or an Enemy invade, or a Tyrant oppress it; can a Man not grieve when his Liberty is snatched away, or when his Friends, or good Men are banished, or cruelly slaughtered, unless he be so stupefied as to have no use of his Senses? So that whilst we are sensitive, we must (as occasion offers,) be sorrowful Creatures: To say we won't lament, or be sad tho' Calamity of the blackest Complexion meet us, or we won't vent a sigh at the most dismal Tidings, are words which cannot be made good, mere vapours, which will vanish away when we are put to the Trial.  
Our great Lord and Master, who groaned in compassion to the two Sisters, and wept near their Brother Lazarus' Grave; and upon the thought of the terrible doom of jerusalem gave another, and better Doctrine in his Example.  
So that Sorrow and Distress upon occasion is necessary; and to make a Virtue of this Necessity is a business which we should learn, and go about, and will be an excellent proof of joyful Sorrow, and that Grief is much better than Mirth.  
Now to drive this nail (in allusion to 
Eccles.  Solomon's saying) the deeper in before we fully clinch, and fasten it. We must note, that there are several sorts of Sorrows and Adversities, and Evils, and all of them, except those which are procured by Lusts and vicious Habits, and the Prevalency (through our own neglect) of seducing Temptations, are better than the World's Smiles, or Grinnings upon us through outward ease and content.  
As for instance; There are those which are temporal and corporal, as the Adversities of this Life and Death; and 
Vid. Bp. Moss. in 25 Psalm.  there are those which are spiritual, such as corrupt Suggestions, and inward Conflicts and Soul-trials; and all these are better than constant Increase, and Success, and Health, and Strength, and seeming Peace and Quietness.  
Now because the Argument, (ab Esse 
N. B.  ad Posse;) that is, Because a thing hath been so, therefore it may be so, is good; therefore Examples in this sort may be a good evidence in this case, and herein we abound both without and within Holy Writ.  
It is said of one Damianus, a Man rich in Grace, though poor in Purse, that when Pope Gregory the 10th. took him 
Plat. in vit. Greg.  out of his Cloister, and made him a Cardinal, the good Man called him his Persecutor, and exclaimed against his Tyranny, and he always accounted himself miserable till he got free from that Persecution by his Supplication to Alexander the following Pope.  
And Pope Adrian the 4th. called the Chair of his Office rough and thorney, and did bewail himself therein as if caught in a Thicket, as once the Ram was which Abraham took in the Bush.  
I could add hereto the stories of Romitus and Petronella, set down in St. Gregory's Dialogues, whose Infirmities were 
Dialog. 14.  esteemed better than Health, and Freedom from Pains.  
But I cannot forget to mind you of the Opinion of a certain Heathen agreeable 
〈◊〉. Leart. in vit. 〈◊〉.  〈◊〉 for when he viewed a sudden Shipwreck of all his Wealth, he took it 〈◊〉 for a wise Lecture than an heavy Loss; for he said, Well done Fortune, I see thou wouldst have me a better Man, that is, a Philosopher.  
Thus from without. As for Examples within Holy Writ. Note, That when 
〈◊〉. 119.  David said, Before I was afflicted I went astray, but now I have kept thy Law, and that his passage to a wealthy place was 
Psal.  through five and water. And when job 
Chap. 1.  〈◊〉 God for his Losses, and Solomon affirmed that Fool's Prosperity destroyed them: All these Say make it appear that their Sorrow was joyful.  
Now here Meletus craved vent for a sudden thought, and to wedge in an apt passage to what Luperus was speaking of, and it was to consider of a Discovery of Pliny's, who tells us, That there is a certain 〈◊〉 〈◊〉 Laix, which is not burnt by the fire; but rather being thrown therein, resists the Flames like a Stone: This 〈◊〉 found true at the City Laringo; for therein was a Tower built of that Wood, which being surrounded with Flames received no damage.  
Thus the true Christian is not made worse by any outward Calamity, but more capable to resist and profit by it. When Luperus had thankfully acknowledged his Obligation to Meletus.— For this Discovery, he thus proceeded, I need not fling away an Argument to prove that Sorrow and Calamity will require some Art and Diligence to make them joyful, in making them beneficial and serviceable; Water must be forced from Stills, and so must that of Grace sometimes by Severity. However, a good Christian can (through Divine assistance) as completely work it, as a Tradesman can a crooked Tree, or a rugged Horn to become a useful Table, or Cup. And in his Profession he hath been taught to do so after this manner, and by these degrees.  
First, He owns all his sorrowful Condition to come from God: He spies God's Arrow in his Wound, and his Nails in those Scratches by which he bleeds; and this is the fountain of his joy, and the root of all the wholesome fruit which is gathered from his Griefs and Perplexities: For God is his Father, and he intends him good in this hard usage. And then upon this occasion, he searcheth, and tries his ways, and confesseth, and bewails his sins; and hereupon he patiently submits to God's power, that so he may not seem to slight his Correction, and declare his own Presumption; and finally, he is careful in these his sad Circumstances to profit in new Obedience; and in the exercise hereof he doth patiently hope for the end which God hath appointed, and till then waits his leisure.  
Thus the true Christian hath made his Poison medicinal, and his Iron soft: Hereby he hath candied and made palliatable Gentian, Rew and Wormwood, and the rest of his bitter Herbs; that is, he hath made his Sorrows and Distresses as beneficial to his Soul, as upon occasion his Physician and Surgeon hath made Pains and Smarts advantageous to his Body.  
I have said that a true Christian by the foresaid manner hath done thus, and verily none else can; for as it is reported, that if those who live by the Deadsea put 
Vid. Causis de Symb. Egypt. 〈◊〉 〈◊〉 6.  a Candle lighted into it, it will float and swim, but that which is not will sink; so he, and he only who is lighted with Grace, can bear up and swim, and even leap in the time of Sorrow and Adversity, 〈◊〉 said the Dolphins do in the Sea in a tempest.  
Now that a sorrowful, or evil day, is as gainful as we have affirmed it to be, and more joyful than that which Hypocrites account so, shall be proved not only from its effect, which is an outward Argument, and shall be made use of in its proper place as I proceed; but from the very end and nature of that Sorrow or Misery which God brings upon his faithful Servants, and this is an inward Argument. And this Nature may be noted from the various words in which it is expressed in Holy Scriptures; as thus, when God afflicts them either that they might be put in mind of their Wander, or brought into the right way; this is called Instruction and Admonition. When their Faith and Patience are tried by the fire of Suffering, or other Extremities; they are called Probations and Trials; for the Lord trieth the Righteous, 
Psal. 11. 5.  and it is this way: When they passively assert, and maintain the Truth, and seal it with their Blood, this is Martyrdom. When they drink of the same Cup of Ignominy and Scorn, which their blessed Saviour began, and drank to them as to his Brethren; this is called a likeness to 
〈◊〉. 6. 5.  Christ's Death.  
And since 'tis thus, Sorrows are not Plagues to infect and destroy; but Medicines, to reform and cure: As to God's Purpose, their Nature is balmy and healing, not cruel and destructive: This is the Nature of a sorrowful Condition, and the Inward Argument to prove it joyful, and better than outward Prosperity.  
The Outward Argument is drawn from the fruit, as this was from the Root of afflictive Sorrow; and that this is its fruit, shall be shown, partly in reference to this kind of Sorrow in general, and partly as to some of it in a more especial manner.  
Now in general, Sorrow or Adversity hath an admirable good Influence upon; and is very beneficial to the Inward part, or Soul of Man, for it puts it upon Exercise and Action; and this is better for it than to be idle and slothful; this finds it Enemies to contend with, and so to improve its Art of spiritual Wrestling; this convinces the World that this sorrowful Soul is holy and virtuous; for as there can be no Victory without an Adversary, so there can be no Virtue without the evil of Misery or Sorrow.  
Now that Exercise herein hath made Man's Soul better than otherwise it could be, hath been confirmed by Heathens, and may be by our own Experiences: Seneca, in his first Chapter of Providence, says; That God does not dandle a good Man, or make him his Fondling; but hardens and tries him, and prepares him for himself under the Discipline of Calamity. And in his second Chapter, he says; That Virtue withers without an Adversary, and that then it only appears how great and excellent it is, when it declares how the Soul can so order it as to make it useful.  
Moreover, He quotes this saying of Demetrius as excellent, namely; Nothing seems to me more unhappy than that Person who was never in a sad and doleful estate; for he hath no occasion to try himself; he seems too unworthy, and too weak to overcome Fortune, for she slights each lazy Person.  
He goes on and tells us, That Prosperity dwells among the Vulgar, and conver seth with inferior and shallow Wits; but it is the Office of a good and great Man to subdue Calamities, or make them serviceable to him, and either to break such stones, or therewith to build up a place in his Soul for Virtue to dwell in.  
Once more he bespeaks his Friend thus; I account thee miserable, because thou never wast in Misery: Thou hast spent thyself without an Antagonist, and no body knows what thou couldst do, no not thyself; and yet there is need of a Trial to know that; Soldiers glory in Wounds, Ship masters in Storms; and in Battle thou canst best know a valiant Man: After this manner he goes on.  
But I must leave this Philosopher, and show, that besides this Outward Evidence of the bettering quality of Sorrow or Adversity, real Christians have another Within, which is, their own Experience; for they perceive themselves to have grown taller and bigger in all Christian Virtues hereby, in these Waters they find themselves more clean, and in these Fires less drossy than they were before.  
And here permit me to appeal to yourselves, and tell me; have not your Souls relished good and holy matters more, much more under some of God's smart Strokes, than when he let you alone, and seemed not to regard what you did: When he hath snatched from you a Relation, or an helpful Friend, or a plentiful Estate; when by Distempers he hath sowed Paleness in your Cheeks, and Terrors in your Consciences, by giving you a sense of the Danger, and Vileness of your sins; have you not then been better minded than formerly, more ready to be informed and reform, or at least to wish yourselves much better than you are.  
Thus we may all see, that Sorrows have whetted our Souls by Exercise, and so made them more keen and bright; that is, more active and gracious, than they were without them.  
And they continue to do so, because they put them upon the necessary Duty of Consideration: For hereby we shall consider not only the Author of our Sorrows, who is God, and so submit; but also what good may be gained by it, and this may prove advantageous to our Souls, by advancing Purity, and Reformation of Manners in them: For they must be well ploughed and harrowed; that is, have much Instruction bestowed on them to make them capable to bear ripe fruit in cold Seasons, and they must, like some Birds noted by Mythologists, put on their Wings the wild Rew of 
V Causin. Symb. etc.  sorrowful Mortification before they can fly from the rapacious Cruelty of those Cats which would devour them; and if they do so, than they will answer this Charge and Trouble about them, and be fruitful in obedience to God's Will in Repentance, Charity, Humility, Patience, &c for as Iron if it be not used becomes Rusty, and cannot be serviceable till it be knocked, and burnt, and hammered; so when carnal Security hath once prevailed, and become strong in us, we cannot be well fitted for the Exercise of any religious Duties, till we be made sorrowful by Distresses: But hereupon we shall shine forth with all those Lights, that is, Graces which descend from the Father of Lights; all our former Barrenness in 
jam. 15. 17.  Christian virtues shall be purged away, and we shall abound so far herein, As to be fruitful in every good work.  
Now to this general Account how Sorrows are made joyful, and profitable, I shall add in performance of my former Promise to you, some particular ones, by which our Souls become more rich in Grace, and Virtue, than they were before.—  
And the first of these is Sickness. 
First. Salvian, de Provident. Dei lib. 1. — For hereby our Souls gain a Conquest over our Bodies, which otherwise might Rebel, and give them much Vexation; and those headstrong Vices which have run away with them, such as Malice, Pride, Anger, Distrust, Censoriousness, etc. are hereby hanked and kept in from doing us any Mischief: And when they are so, that saying of Salvian a primitive Bishop, may be said of them, that they were ill when well, and well whenill.  
In a particular manner also, Losses may make us better, and so become joyful to us; for before these were sent, there was an Intus existens prohibens, or some inward hindrance to our Souls growing in Grace. But now this is removed, and better Goods may fill its place; eternal instead of temporal, and lasting instead of those which are slight and perishing.  
Moreover, we must note, That the Poverty which is hereby inflicted, is more gainful than all the Goods we lose, for as primitive Discipline hath taught us, Poverty is a safe Castle, a quiet Haven 
St. Bernard.  perpetual Security, unfeigned Pleasure, 
N. B.  Delight void of hazard, Life free from Trouble an unconconquerable Host, the Parent of Philosophy, the Bridle of Intemperance, and the Root of Modesty.  
Next to this be pleased to observe that,— The very Sorrow of a Prison is joyful and advantageous; for, Fetters and Manacles may draw us to Goodness, when the Cords of Love and Freedom cannot; those may bind and weaken our Lusts, as strong as Samson, and fling stones into the Foreheads of these sturdy Goliahs, and make them fall when more kind usage may be snapped asunder like threads, That is, prove wholly ineffectual.  
josephs' Imprisonment did not procure him more outward Honour than inward Improvement, for he became thereby devout to God and serviceable, and Loyal to his Master, and temperate, chaste, and sober to himself in 
Gen. 47.  greater Degrees than formerly; and the tears of Tendertness, and Compassion he shed when he revealed himself to his Brethren can scarce be read with dry Eyes. Thus these forementioned Sorrows better us.  
Now Luperus having by these special Cases confirmed his Problem of joyful Sorrow, was passing on to the more inward and invisible Instances which might gain our Credit hereto, and give us more excellent Demonstrations of it, and those are the spiritual Conflicts of our Souls: Wherein he would inform us; how our Souls are advantaged, and so made joyful-by them: But considering that what is put off, is not put out, and that present Intermission might whet future Attention, he left this part of his Discourse to the next opportunity.   

CHAP. VIII. Luperus' Second Discourse of joyful Sorrow.  
IN the next Congress, the whole Assembly being set, Luperus arose, and told them, that because he had not burdened their Memories in his last Speech; he had no reason to question their Retentive Faculty, in what was then delivered to them; and therefore without Repetition he would proceed from whence he left off: And because of what was to follow, he could be but short in showing the joyful Condition of those who were troubled with spiritual Conflicts, or whose Souls were therewith bowed down: And upon this Subject he thus delivered himself.  
What I have read not long since, is very apposite to the Matter I have in hand, and it is to this Purpose,  
That one great Subtlety of Satan appears 
Bishop 〈◊〉 Conc. in Psal. 25.  in this, that when he cannot destroy Grace in the Soul, he will plunder it of its Comfort, and this he doth by infusing Doubts and Scruples, with which it shall contend with much Perplexity and Trouble.  
However, the Contentions which arise hereupon shall be useful to it, and much more than a mistaken Peace and Quietness: For hereupon the Soul prays to God with mournful Tears, that it may have power to quench the fiery Darts of this his troublesome and vexatious Enemy. And having laid this 
N. B.  Foundation, it applies itself to some faithful Minister of God, to whom is committed the word of Reconciliation, that consulting him in his Sorrow, he may be an helper of him in his joy, and knowing his secret trouble he may give him saving Comfort; and that his Confessary may better impart to him spirtual 
Id. ibid.  Councils, he discovers to him his spiritual Conflicts, for he knows it to be a Truth as well in Ghostly as bodily Distempers, that Ipse sibi denegat curam, qui suo Medico non publicat causam. He refuseth cure who hides his Disease from the Physician. Moreover, in the Case before us, it is the Subtlety of Satan's Malice to cast such a Cloud of darkness upon Man's Soul, that when he cannot hinder, he may hid the saving work of Grace in his heart; hereupon, he, tho' a good Christian, is not able to read his own Evidence without help, or discover his Right to the Promises, nor his Title to the eternal Inheritance without Counsel and Advice:— And this being his Condition, he proceeds to some gracious Conference with some pious Christians, and finds some curing and comfortable Virtue therein, and so makes it advantageous to himself, 〈◊〉 that those Communications are most beneficial which are, from the Experience of our own Bosoms, administering to others those Comforts wherewith ourselves have been comforted of God. 
2 Cor. 1. 5.   
This shall suffice for Intimation of the joy and Gain of spiritual Sorrow, and shall wind up that Bottom of Consideration, which, I have formerly said, afflictive Sorrow puts the Soul upon, and thereby proves beneficial to it.  
And now I must put you in mind of a Topick, which may be drawn from that which is joined to Calamitous sorrow and that is, God's Comfort and Relief in such a sad Condition.  
David tells us, That this his sad Circum 
Psal. 94. 19  stance was sweetened with Divine Comfort, saying, in the midst of my thoughts, that is, my sorrowful thoughts within me, thy Comforts, O Lord, delight my Soul:— In the Crowd of them, and when they were strong and bulkey, God with his helping hand did enlarge them, now the word 
Moller. in Psal.  enlarge, signifies that he opened a passage 
Psal. 4. 1.  for him out of the Calamity in which he was shut up, and besieged. and to the same Purpose, he says, I called on the Lord in my Distress, and he set me in a large place, that is, He was in straits, and God opened them that he might pass out from them: He unlocked the Prison, repaired his Losses. 
N. B.  took away his Contempt, made his Enemies, his fierce Enemies, to be at Peace with him.  
Now from this Example we see, that by how much the more our Sorrows are heavy, by so much the more God's Grace will be powerful in the easing of them.— He will distil some secret joy into the hearts of the Distressed, which like Bladders may keep them up from sinking into the Gulf, the Deep, and irrecoverable Gulpn of Despair.— Now this infused Divine Comfort brings more Delight, and so is much better than all the 〈◊〉 Accidents, which we can meet with, can bring 〈◊〉 and Sorrow to us; nay, the Instruments hereof, the Persecutor and Oppressor, cannot in their violent usages be so joyful, as they are, in their Sufferings by them. So that, here is an inward Delight which righteous Sufferers shall receive from God, which is far better than outward Ease, for it is inward quietness and peace of Conscience, which infinitely exceeds all other joys without them.  
Now after this manner said Luperus, I have resolved the World's Riddle, and seeming Contradiction of joyful Sorrow,— and discovered it to be not only joyful, but much Better than those joyful Delights which have a far fairer outward Complexion. And I shall proceed to show you, what an admirable Treasure is laid open by this Discovery to make our Souls rich, and how we may secure them from all that outward Misfortune which may be injurious to them, and Pillage them of this their wealthy and comfortable Condition.  
And in order hereto; Note, that from what hath been said, we may be put in mind of Almighty God's goodness, and love in intending good, and in taking care for his Servants in their worst Condition.  
If sometimes he think fit to make them smart and bleed, yet even then he takes care to make them better by this Severity. If he will rub them with Cinders, yet even then he intends to make them shine in the Exercise of many Graces. The Parent sees his Child's Ear bored, but his end is not to bleed it, but to hang the Ring and jewel in it: In like manner does our Heavenly Father when he sorrowfully afflicts his Children; in so doing, he makes them rich in Graces.  
So that God chastiserh his Servants not from Anger, but Love: Nay, he is so kind and beneficial in dispensing his judgements, that sometimes the Sorrows which he deals to some, not only better themselves, but many others also: Not unlike some Physician, who (as my Author says) burns the Thumb that he may cure the Sciatica, or Pain in the Hip; and orders the Remedy in one place, when the Malady is in another. As when God is severe with the Parent, Natural or Political, that he may heal their Children or Subjects from their Vices; and when he bleeds the Subjects that he may save their King from his Lusts: So that God hath several ways to save good and virtuous Persons, and all proceeds from Care and Goodness.  
Persons who neglect to mind seriously the Dispensations of Divine Providence, and are ignorant of the admirable Method and Manner of God's dealing with his own Servants in this World, are apt to take every Sorrow which God sends to them, as a sign of his Anger, and to think that there can be no Love in the Heart whilst the Frown is in the Forehead.  
But to others who understand him better, it is a sign that God is not angry; but hereby healing them of their Sins, the worst of Maladies; and so have a Demonstration from him of a Love not only of Benevolence, but of Complacency and Delight.  
And let this suffice to be said of the first Lesson which we should learn from God's dealing severely with us in this World: The next is this; namely,  
That we should fix our Thoughts upon the End, and Reasons why God brings us into the Sorrows which we have described, and comply therewith.  
If he sends them as Plasters to cure us of our sins by Repentance, it would much unbeseem us to be so Childish as to rend them off before they have wrought the Cure: The puling, whinning, restless Patients are very troublesome to their Physicians; we should by no means be so to God: But when we drink the bitter Potions, or see the black Cloud over us, or in the Royal Prophet's Phrase, When the Iniquity of our Heels compass us about; that is, when we are persecuted by unjust Men closely, or crafty Men lay Snares for us: Then go we to our Apartments, and by Meditation and Prayer, consider and inquire why it is so with us. If because Vice abounds amongst us, let us beseech God that he would give us true Repentance, and forgive us all our Sins, Negligences and and Ignorances', and endue us with the Grace of his Holy Spirit, to amend our Lives according to his Holy Word.  
If because through Carking Care and Covetousness, and by permissive Authority and Custom, we have lent of our Substance upon Covenant for Advantage and Gain, against the Divine Precept, 
St. Luk. 6. 35.  which enjoins us to do good, and to lend, hoping for nothing again. Let it be our Prayer to God that be would deliver us from all hardness of Heart, and contempt of his Word and Commandment: And that he would be our Ruler and Guide, that we may so pass through things temporal, 
Coll. 4. p. Tr. S.  that finally we lose not the things eternal.  
If to try our gracious evil overcoming Temper to our Enemies, we should pray as our great Master did; Father forgive them they know not what they do. If, for Examples to others, we should lay out our Talents of Patience and Long-suffering, and not hid them in a Napkin.  
Now if we thus exercise ourselves, as we are here advised, than we shall regard God's End in our Sorrows and Distresses, and he will reward us with the end of our Hopes, the Salvation of our Souls.  
And now as a Preface to my Conclusion, which may release your confined Patience, which as to our present occasion hath wrought its perfect work, my hearty Request is, That our chief Study would be to live well, and to add to our stature in Piety and Virtue, and to shine more and more to a perfect day.  
This is not only our Duty at all times, but our advantage when we are in Sorrow; and not only an evidence that we have a good Title to God's Promises, but an additional security for the payment of them to us; for hereby we declare that we love God, and then may be sure that all things, that is, all sorrowful Persecutions 
Rom. 8.  and Afflictions shall work together for our good; and hereby we shall show that God's Physic hath worked with us, and that which first made us sick, hath now made us well.  
Moreover, Since as far as our Lives are from God's Commands to obey them, so far are God's Ears from our Prayers to hear them; therefore let us live well that in time of Sorrow we may pray unto him with Success, otherwise we may have many Sorrows in the best cause, and yet have no reward for such Sorrows; and the Sacrifice of our Lives, even for Religion and Loyalty, shall be esteemed by God but as the Cutting off a Dog's Neck.  
We bewail the common Evils we lie under, and we may well withdraw, and weep for them: But if we sincerely desire to see better days, we should strive to live better Lives; and to this end we should humbly, and with our whole Hearts, beseech Almighty God to sanctify the various Dispensations of his Providence to us; that is, cause us to walk humbly, meekly, and patiently in our Conversations: To hate all manner of Vice, Sedition and Schism, and to have no fellowship with those Works of Darkness; and if God hath given us holy Courage to be Confessors and Witnesses of his Truth, to bless him for that excellent Gift. To wait his leisure for the Redemption of his Servants from all their Troubles; and in the mean time to lie secure by Faith and Devotion, under his warm and comforting Wing; and now and then, in a submissive and resigning posture, say, Make no long tarrying, O our God.  
Thus let us pray, and thus believe, and thus live, and in due time God will awake and arise, and answer our Requests, and we shall reap in joy, and be exceeding glad in his Salvation.  

Glycon's Introduction to the following Discourse of Theosebius.  
GLycon having before Luperus' late Lecture, embraced the late Sentiments of many Persons concerning the Affection of Sorrow, namely, that it is 
According in Deschartes, etc.  only an unacceptable Sickness; in which consists an Inconvenience which happens to Man's Soul from some Evil or Want which the Impressions of the Brain represent to it as its own; or that it binds up the Soul so strictly, that it must many times quit the Body to release itself; and that hereupon it is such a coarse and heavy Garment put upon us, which no Art can make fine and fit for use: Was now made a Convert, and became Luperus' Captive by the power and dint of his. Arguments: And observing that the chief means to continue him in this free and happy Captivity, (as he now thought it) was God's Grace, and through that, his own Compliance with it; and this to be obtained by Ask, Seeking, and Knocking; and these Qualifications to be demonstrated in Prayer: Did thirst to hear some apposite Lecture upon that Office; and to free the Road from all Obstacles which might defeat the Efficacy of it, he propounded that the Object of true Prayer might be plainly made known, and the Objections arising hereupon entirely vanquished; for, unless this be done by a true Recognition of the true God when we pray, we shall have as little success hereby, as if we prayed to Neptune or AEolus for help against an Ocean of Storms and Perils: Or as those Priests of Baal had, who prayed to him to vindicate his Power and Sovereignty against the only Omnipotent and 
Sebagius, one who prayed to Saints.  Eternal Being. Besides, this Desire was increased because of Sebagius, who was suspected to be an erroneous, if not a worse, Religionist, that he might receive a like Conviction from such a Lecture, which himself had from the former.  
Hereupon Theosebius, a Person worthy 
Theosebius, one who prayed to God only.  of Praise for his worthy Devotions which no Battology, or Impertinencies could infect, was by Glycon requested to speak upon that Subject: Theosebius, an humble, meek, and zealous Man, and therefore rightly qualified for the Exercise of that Duty whose Object he was solicited to discourse upon, was not ready to answer this Desire: But told Glycon more by his Countenance than Tongue, that he was willing to decline it: But Glycon by some sweet and passionate Expressions, which were familiar with him, beseeched him to declare the reason of his denial, and was herein complied with; for Theosebius told him that he soresaw that he should meet with many rubs in his progress by many obsolete and threadbare Oppositions, and therefore could not be so current in that Undertaking as their Expectations might require. Sebagius did perceive a warm Reflection to be cast upon him, and that this Remora to Theosebius' Enterprise did look a squint upon his private Sentiments; and therefore said with a Lip smother than is usual with many of his Persuasion, that if any thing was delivered contrary to his judgement, he would make it known in as short Parenthesis to his design, as the nature of it could bear: And that he would promise that sincere Conversion should tread in the heels of Theosebius' solid Conviction, and that he would ask no Questions for Contradiction, but Resolution sake: Upon these Conditions Theosebius denied himself some ease to give his Friends theirs, by yielding to their Wishes, and spoke after this manner chief upon Prayer.    

CHAP. IX. Theosebius' Discourse of the Object of Prayer.  
I Shall not, says he, only answer Glycon's, 
Theosebius, a Worshipper of God, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and in him your Requests, in speaking to the right and only Object of Prayer; but as a preparative thereto, crave leave of Luperus to enlarge upon that Duty as a proper means to change Sorrow and Affliction into joy and Comfort, as well as those other which he hath lately made use of to finish that task: And in order hereto I shall proceed to make 
Two Conclus.  good these two Conclusions, namely,  
1. That to pray to Almighty God, is the most proper and efficacious Receipt against any present comfortless Sorrow: And,  
Now concerning the first of these Conclusions, Theosebius began thus,  
It is not improbable that you have read or heard as I have, That the sorrowful and distressed People amongst the Grecians were won't to lie in the Temples of AEsculapius and Apollo, that they might there dream of those Prescriptions which might render them 〈◊〉 and sound; semblably, it would be the advantage of all Christians 〈◊〉 repair to God's House of Prayer, and therein beseech him that their Nights might be turned into Days, and that after they have ploughed in Darkness, they might reap that Light which is by him sowed for the Righteous; that is, that God's Chastisements, which for the present are not joyous but grievous, may afterward 
Heb. 12. 11.  yield the peaceable fruits of Righteousness to them.  
The Royal Prophet frequently calls upon God to comfort the Soul of his sorrowful Servant, and this he learned from the Example of the Patriarches and Prophets: And we all know that the whole Confidence and Hope of the dejected and sorrowful Publican lay in this Petition; God be merciful to me a sinner.  
If we have improved Meletus' first Lecture so far as rightly 〈◊〉 Meditate and consider, we cannot but own the Truth of the Sufficiency of Divine Prayer in the case we are upon. For herein we go to God, whose Mercies are large and many, and so proportioned to all our Evils and Wants. Amongst the Herd of Mankind, some are useful one way and some another: One may help when we are lame, another when we are under sorrowful Losses, another when we are in Prison, or banished our Country: But we can meet with none who can relieve us in all Calamities; but now God hath a Plaster for every Sore, and a Remedy for every Extremity; and therefore 'tis said, O God, 
Psal. 69. 13.  in the multitude of thy Mercies hear me: and he not only multiplies them, as some have done their Riches, and yet none are the better for them: But he doth keep 〈◊〉 for 〈◊〉, and it his Recreation, and delight to show them, for he retains not his Anger for ever, because he 
Mic. 7. 18.  delighteth in Mercy,— and his merciful loving kindness is not only great, but 
Psal 117. 2.  great towards us.  
Moreover, to Pray to God in the depth of our Sorrows, as jonas did in that of the Sea, is an Act of Faith, and engageth God to help us, for he never fails those who trust in him; and because David did so, therefore did his heart rejoice: And faith the Prophet, Thou wilt 
Esay 26. 3.  keep him in perfect Peace whose mind is stayed on thee, because he trusteth in thee: And when we come to the Throne of Grace, that is, Pray, and do so, with pious Confidence for Grace and help in Sorrows, 
Heb. 10.  then shall we find Mercy and Grace in time of need.  
And indeed we can find apt redress against all our afflictive Sorrows not where else, and by no other means; for we cannot of ourselves deserve and purchase it.— If the most just God should give us our Deserts, we should never be freed from Calamities, but pass on from one to another; and when we have suffered much here, we might suffer more hereafter; and therefore our only way is to beg God's mercy in Prayer.—  
If any other way could have been found out, who more likely to find it then King David, a Man of Courage, Conduct and Resolution, and not so absolutely forsaken as to be abandoned of all his Subjects; but amidst his Sorrows, his swelling Sorrows, he flies not to his shifts. He trusts not to the Loyalty of some of his stout Officers, he puts no Confidence in his Son's want of experience, and in the weakness of a new Government, and in the want of Skill in an infant Kingdom; but laying all these, and such Considerations aside, he comforts himself in God by Prayer; and thus should all of us in our sorrowful Conditions.  
'Tis vain, to expect great Matters 
Psal. 118.  from great Armies, and subtle Stratagems, and methodical Contrivances, and new Devices, and to lift up our Voices, and cry aloud for joy and Success, and Comfort from these in our deep Distresses, and when the Waves of Sorrow roll over us: No, no, at such a time the Calm is made, and the Peace is concluded, and our safety is secured by Divine Prayer.  
And now, this short Addition being tacked to those ways which Luperus found out to render Sorrow and Affliction joyful, and profitable, I shall go on with less stumbling, and a more light Foot in surveying the main Province which I have undertaken, which was, to Discourse of the right and only true Object of Prayer.— And this was mentioned in this Second Conclusion.  
That in a sorrowful Estate, and upon 
2. Conclusion.  all other Considerations, Prayer must be made to God only.  
Call, that is, Pray unto me, that is, Me only, or chief, is the Institution, and 
Psal. 50.  Command of the Almighty, all other Callings will find deaf Ears.  
It is God's Prerogatvie, and inseparably annexed to his Regalities, to be called upon in Prayer; and he will not lose any part hereof, nor give any of this his Honour unto another.  
However, God our King hath been voted out of this his ancient, and highly valued Prerogative, and this his Honour hath been forced from him, not only by Pagans who have not rightly known him, and the Constitution of his Empire, and the jealousy of his Nature. But by those Christians who have pretended best to know him, and to be most Loyal to his Majesty, and most punctual in their Homage, and Subjection to him.  
And they have been thus injurious to the King of Kings, and put forth undervaluing Remonstrances against him; partly through the Devil's Subtlety, and partly through their own Ignorance, Folly and Pride: for that the Devil might the more easily abuse their first good plain Intentions in their Devotions, he persuaded them that Prayers made at the Sepulchers of Martyrs would be more acceptable to God, then if made any where else; and then, when any thing great, or beyond Expectation was obtained at such places, by those who prayed there, this Enemy of Mankind caused them to impure that not wholly to God, but some part to the Martyr, or at least for the Favour and Merits of that Martyr with God.  
And that he might the more deeply fix this persuasion in men's minds, either by false Miracles made there by him, or by true ones by God, but to another end, and by him turned to some other purpose than intended; he hath so nourished, and increased the Inclination of humane Nature to Superstition, that they, who in the beginning were wont to pray to God only at the Tombs of Martyrs, did at length direct their Prayers to those Martyrs, because without their Help and good Wishes, they believed nothing should be obtained of God.— Now because all Confessors are in Vow Martyrs, and all 
N. B.  true Saints are either in Act, or Vow Confessors, and so there is the same reason of all who are Dead, whom the Church supposeth to be Saints, and the reason for the Angels far better: Therefore the praying to Saints and Angels was used, and became Customary; and so the ancient Devil worship of the Pagans under other Names, to wit, those of Angels and Saints, but under the same pretext of Humility, is restored, or received of Christians, or rather thrust upon them by Antichrist.  
And I think it will plainly appear, that Christians are herein more inexecusable than Pagan's, for they daring not to approach the Supreme Deity without Mediators; and having none appointed by God, between him and them, they used such which they could in their own Fancies make to themselves:— But seeing Christians have such a Mediator given to them of God, who can do all things with him as being his Son, and whatever he can he will entreat of God for Men, as being the Son of Man, and he fits at the right hand of God as Man's Advocate with his Father, and hath Commanded all his Disciples to come to himself. Surely when they have such a Mediator appointed by God between him and them; if it were not absolutely unlawful, yet 'twould be great folly to substitute another, because none can be more powerful with God, nor any more kind towards Men: Besides, since Christ is not only the best, but the only Mediator between God and Men, to think of any other but him, is not only foolish, but impious: For, to will any besides him is to refuse him: Nay! 'Tis as much as in us lies to thrust Christ out of his Throne, and to place another, who is not God, on God's right hand, that is, on the utmost top of Divine Majesty; which is not only Rash and Silly, but apparently wicked, and Idolatrous— And since 'tis thus, nothing can be more plain, tho' written with Text Letters, than that the Angel, and Saint worship of those Christian Professors is less excusable, than the Daemon Worship of Heathens.  
Now upon this laying the Mediatorship between God and Men upon Christ as the only Foundation, and rejecting all other as Rotten, or as none, Sebagius thought himself concerned to put in with a Distinction which he had imbibed in his religious Education, and it was this; namely, That the Mediatorship mentioned by Theosebius, had a respect partly to Intercession, and partly to Redemption; and in reference to the first, Sebagius said, there were many Mediators, but as to the other but one. But Theosebius answered, That this Distinction was partly uncanonical, and partly false; for it is not found in Holy Writ, nor is it agreeable to the Office of an Intercessor: For, to intercede is a Court Term, and signifies, not barely to request; but to Act with another Legally, and by Authority, and to interpose himself and his Authority where need requires it; and thus Christ intercedes for us with his Father, by interposing his Merits betwixt God's justice, and the sins of his Brethren, and by forbidding, and by hindering his Authority, that he may not proceed with them severely, and after a strict and rigorous manner.  
So that whosoever is the Author of Redemption, the same, and besides him none else is, or can be the Mediator of Intercession, and hence 'tis, that St. Paul says plainly, that because Christ humbled himself to the Death of the Cross, whilst he became a Mediator of Redemption: Therefore he was exalted to sit at the right hand of God, that there he might become Mediator and Intercessor. So that, the latter is as it were the Fruit and Reward of the former; and thereupon so due to Christ God Man, that it ought not, nor can be communicated to any Creatures without the greatest Sacrilege and most apparent Idolatry.  
But to this Answer, Sebagius replied, That his Distinction was mistaken, for those of his judgement did not mean thereby that they used many Intercessors, such as Angels, and Saints with God instead of Christ; but with Christ instead of themselves,  
Theosebius hereto rejoined first with this Question; namely, What need is there of another Intercessor with the Intercessor? And one less powerful and kind, with one more powerful, and affectionate?  
Besides Theosebius added, that what is thus said is false; for they use those Intercessors with God, either instead of Christ, or together with him: Nay! They pray to the Saints, That in the 
N. B.  same manner with which Christ intercedes, they would also intercede with God, that is, by their Merits, or the Representation, or Interposition of them, upon the account of which God would also grant them Pardon of their sins, and this is manifest from the public 〈◊〉 of Prayer which are in use among them; and thus they show their impious Folly, and Sacrilegious impiety.  
Sebagius upon having this Cogent opportunity did now exercise the Virtue of Taciturnity, and hereby confessed that he had no more to say against Theosebius' clear Confutation of his forementioned Distinction, and his Explanation of it, but he proceeds to other Distinctions concerning the main Subject which they had in hand; but 'twas in another Figure. The Bullion and the Mint were the same, but the Coin of another Stamp, for quitting that first about Intercessors, he frames new Distinctions concerning Prayer itself; whereby he would maintain Man's interest, and Privilege in that Office.  
For says Sebagius, Prayer is distinguished into that, which is Chief, Direct, and Absolute, and into that which is Terminative, or Subaltern, and Indirect, and Relative, and Transitive, or which is passing from one to another: Now, says he, of Prayer of the former kind, we (of our way,) confess, That 'tis a Worship due to God only; and that such a Prayer to Saints is Idolatrous, but that of the last sort, or that which is directed, and referred to God by the Mediation and Merits of Saints is not Idolatrous, or Superstitious, nor unlawful but profitable, commendable, and pleasing to God and his Saints.— Now whatever we allege for Praying to God only, that we affirm to be meant only of the first kind of Prayer, and that alone is due to Almighty God.  
Now hereto Theosebius said, That this Distinction of Prayer is frivolous, and a new Invention, nay; none, for their's no Precept or Example sound in the Scriptures of the Old and New Testament, nor in the Practice of the more pure and 
N. B.  Primitive Church, nor in the very Fathers which are alleged by your Sect in this Cause.  
But now Sebagius went off, and urged another Argument in behalf of his Saints after this manner, They are, saith he, God's Favourites: And therefore we must pray to them, to pray to God for us; and so not to God only. But in Answer thereto, Theosebius denied the Consequence of his Medium, for, said he, tho' the Saints in Heaven have much Favour and Grace from God, and much Love 
N. B.  and Kindness, and more than they had here for us their Fellow-members; yet we justly question their knowledge of our particular Wants and Concerns, and therefore suppose it a vain thing to Pray to them to intercede with God for us. They have no ordinary knowledge of us themselves, nor can they be informed how it is with us, and so cannot put themselves in a proper way to help 〈◊〉 for, knowledge is the first mover in all humane Actions, the last Act of the practical Intellect, being the first of the Will, so that the Will of Man willeth only that which is suggested by the Understanding; and if the Saints, as we affirm, cannot know, than they cannot wish us well, nor do us good by their Intercessions. But Sebagius told him, That the Saints in Heaven know our Petitions to them, as the Angels know the Conversion of a Sinner, for which they rejoice: But says Theobesius, This is no satisfaction of the Doubt, but the occasion of another question; namely, how Angels know the state of a Sinner? For, they can't know the state of others on Earth by an Original knowledge, for that is full and Intuitive, and belongs to God alone: But they know by Communication from God; for God makes his Creatures know things partly in himself, and partly out of himself. The first is a supernatural way, whereby Saints and Angels beholding God's Face in glory, do withal in him as in a Glass, as some have thought, behold infinite forms of things and Being's.  
The other way is natural, and proceeds from the power of that Endowment wherewith Saints and Angels as such, are endowed in that their blessed Estate. Now hereupon we must conclude, that this their Knowledge is not sufficient to warrant us to pray to them; and the Reason hereof is, Because all Persons Requests are either such as remain in their Minds, and are not expressed in Voice, or such as are expressly made known: Now they have no knowledge of the first sort; for God only, and the Man who thinks, knows those Requests; and they can't know the second sort of Requests, because they are at a vast distance from them, who pray and petition them. But is not (said Sebagius) the Soul separated from the Body exceeding quick and active, and so capable of this Knowledge to put it into exercise? It is so qualified, replies Theosebius; but however it hath its limits; for, if it work here, it doth not work there, and when in one place, than not in another. Besides, the desire of a Saints Soul is bounded, and at all times submits to God's Will, and it doth not desire what God will not discover to it: It is no part of its Perfection to know all that is in God; 'tis not Divine but Humane Perfection it longs for, and is restless till obtained. Now it is no part of that Soul's Perfection and Happiness to know our Requests, or what we say to it by seeing them in God; and hence we may conclude, that it hath no ability to understand any sort of our Prayers, and so 〈◊〉 to no purpose to pray to them. And here Sebagius puts in another Question, saying, Cannot the Souls of Heavenly Saints know our Conditions by Revelutions from Angels? Are not they all Ministering Spirits, and God's Guard in his Church to secure his Friends, and fight against his Enemies? and since it is their Profession, must they not declare it? and must they not busy themselves in their peculiar Employments? They are such Guardians and Officers, said Theosebius; however, they can't give a full and exact Account in all particulars of all Persons Desires, Thoughts, Wants and Necessities; no, not of any one Person, much less of all things, of all People, in all places: They may know something in particular, as appears from some Instances in Holy Writ: But that does not conclude a general: But still more, says Sebagius, may they not know all our Concerns by Revelation from God? Yes, answers Theosebius, if he please to reveal them; but he hath not so pleased, he limits his power by his Will, and can do what he will not; for it cannot be proved that God ever hath, or will make known all things in Heaven and Earth, to Men 
N. B.  departed, and to Angels, ordinarily at all times, in all places, without Privilege or Exemption. Moreover, 'Tis absurd to suppose that God will communicate Omniscience to Saints or Angels; for he gives according to the Capacities of Receivers, and they are not able to receive this Attribute. It is part of God's Essence, and incommunicable, and therefore he doth not give it to them. But once more, says Sebagius, may not that which cannot be known in a natural and ordinary way, nor by Revelation from Angels, nor from God, be made known in God himself, when the Souls of Saints departed, have a full sight of his Face in Glory? Do they not in seeing him, see all things? Have they not in that Glass the Idea of every thing set forth to their view? if so, than they may know, and consequently we may pray to them.  
My Answer to this Question, said Theosebius, must be of larger compass than my former; and therefore I beg of you a like Patience, and if it may be, a double Attention.  
As to your Allusion of a Glass, you must understand, that to see therein is our Condition here, and not theirs, who are in God's more immediate Presence. Moreover, even in this Glass all things have not been seen, for the deep Mysteries of the Gospel was in that Glass, and yet the Angels who have always seen God have not seen them, nor could they but by Revelation from Christ's Church: And though God knows the day of judgement, yet the Saints and Angels cannot spy it with their most steadfast looking in him. Again, they who appoint the Saints this Glass as a means whereby they may know all our Requests and Necessities, do wickedly bind God to a Conjunction of Causes as a natural Agent, and necessitate 
N. B.  him to discover those matters to them who are in his presence; whereas he is a most voluntary Agent, and may or may not impart the Knowledge hereof; and till they can show what God doth hid, and what, and how much he doth make known, they cannot reasonably persuade us that Saints in Heaven have such a Knowledge as may assure us of Success in the Prayers we make to them.  
But further; If there could be such a Glass, yet it would be to no purpose unless the Saints who look in it were as large as that is: But thus they are not; for they can't know all God's Secrets, and they can't know the Thoughts and Prayers of Men, and so 'tis in vain to pray to them.  
Besides, We cannot guests what, or how much each Saint knows, and so know not to whom to commend our Conditions: We may mistake, and pray to that Saint 
N. B.  who hath no Commission to help us by his Intercession: He may not be the Advocate appointed to plead our cause, and do our business, and appear in God's Court in our names: We know not what share of Knowledge any Saint has, and so may give him more Credit than is his due.  
Now all this Uncertainty may close up our Lips, and discourage us from Praying to Saints.  
This Device of a Glass is too too brittle to lay any stress upon it; and therefore we can frame no Argument from it that the Saints in Heaven may know our Conditions, and thereupon be persuaded by our Prayers to intercede with God for us.  
Now Sebagius having spent all his Queries, and being too weak to confute what had been urged in this present case; Theosebius, proceeds to his concluding Topick, from primitive Authority, and thence argues for his Negative Maxim about Angels and Saints in Divine Worship: For, saith he, St. Austin in his 4th Book concerning Care for the Dead, discourseth 
Cap. 13.  largely on the 63d Chapter of Isaiah, v. 16. where 'tis said, that Abraham is ignorant of us, and Israel doth not know us; and and in the Conclusion of that Discourse he says, That if famous Patriarclis, as Abraham and jacob, did not understand how the 
N. B.  World went with their Posterity which came from their Loins; How can it be that Men deceased should at all take any notice of the state, or meddle with the assisting Men alive on Earth?  
And on the Promise made to King josiah, that he should be gathered to his Fathers in Peace, and not see the Destruction of jerusalem, nor the Plagues which were to come on that People.  
St. Austin says, that the Promise had been to no effect, if after Death, Men may seel those Calamities which happen in their Life; and he thus resolves the case, namely, that ordinarily the Saints departed meddle not with us, and have no Knowledge of our Affairs.  
What though they may extraordinarily at some times, and by special Dispensation, take notice of some things: And what though they may be Assistants in some cases, and to some particular Persons, yet all this will not prove it reasonable to pray to them.  
To this purpose jamblicus an Heathen says, That those Men make themselves ridiculous, who seek any good but from God. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉—   And thus what was confidently and orthodoxly asserted, is plainly and irrefragably proved, namely, That in every comfortless Condition we should pray, and pray to God only.  
Enough, says Sebagius; and thereupon with a cheerful Countenance, and courteous Bow to the Lecturer, he intimated his Satisfaction; and according to his Promise in the starting of this dispute, that was followed with his sincere Conversion from his former Errors in this, and some other points of Religion.  
And now this crooked and knotty part of the Lecture being thus smoothed, and made straight; Theosebius would not let it lie so; but like a skilful Artificer, made use of it to the Edification of his Hearers. Wherefore he first put them in mind of the Shame and Folly which they procure, who apply themselves to any other Master of Requests in the King of Heaven's Court, than only his only begotten Son the Prince of Peace: For proof of which, he saith, That the Angels and Saints are out of the reach of our loudest Cries, and can no more hear our Complaints than their Statues or Pictures can; and our Confidence of supply for our Wants by hearing an Answer from them to our Petitions, and neglecting Divine Assistance, is as great a Folly, as Ammonius' Ass' was; who though he eagerly craved Food, yet neglected it to hear Poetical Fables. So that our Prayers to them, are but the Spider-web Castles of our superstitious Conceits, and as equally foolish and comfortless, as they are vain and ridiculous. For when trusted to, they can as little help as hear us, and will be as insignificant in what we supplicate them for, as the Roman Gods were to the Saguntines; who (in spite of their Divinity) perished by Hannibal and the Carthaginians, for keeping their Faith to the Romans.  
Now since some men's Dangers should (if wisely improved) be the caution of others, than it should be ours; and if in conformity hereto, we would distil sovereign Water from Hemlock, and Medicine from Poison; that is, Wisdom from Folly, true Devotion from Superstition, Ghostly Advice from Dead Saints; we should study and learn the true, from the Danger and Vanity of the forementioned Persons false Worship; and whilst they prove Fools in doing otherwise, we should be so wise as to make Almighty God the only Object of our Prayers, and send up our Hearts and our Desires to him through Christ the only Mediator and Intercessor: By doing thus, we shall speed, and be as sure to have, as that we ask; and to find, as that we seek.  
Some Instances herein may be expedient; so that, when upon Examination of ourselves, which is a necessary Duty, we perceive our Souls comfortless under the weight of our Sins, and that the remembrance of them is grievous to us, and the burden of them intolerable, we should pray to our Saviour, and mind him of his gravious Promise, that he will give Rest to 〈◊〉 〈◊〉 are thus weary, and heavy laden.  
When our Souls are wounded, and sick through the unwearied Assaults of our spiritual Enemies, we must go to our Apartments and there Pray, Not Holy Lady Mary, but Holy Lord, Heal our Souls, for we have sinned against thee; say not, by thy Wounds O dear Saint Francis! But by thy Passion, O dear and sweet jesus intercede for us.  
When Holy Desires thro' God's Grace are planted in our hearts, we should Pray to him only, who fulfils the Desires of 
Psal. 37.  them who fear him, that he would quench those Thirstings, and satiate those Pant of our Souls after him.  
When we are under shrewd Trials through various Temptations, and at that time God delays help, and stops his Ears when we Cry; we should then throw up an Eye, and it should be a Weeping Eye to Heaven, and in an humble posture Pray.— Up Lord Why sleepest thou, awake, and be not absent from us for ever. At thy Feet, and there only will we lie with our Petitions, and if we cannot speed, but must even there perish, let us perish.— To wind up our Bottom.  
When we are hated and persecuted by the World, and our Crosses like rolling Waves multiply to Mountains, and then rush down to overwhelm us;— we must then Address ourselves to God in Prayer, and weep another Wave in complaint to him, and beseech him to hear our Cry and save us; we must throw all our Complaints into his Ears, all our Groans, and Sighs into his Bowels; and hereupon he will bow down, and lend us his Ear by harkening to the Voice of our Cry, and then his Bowels will yearn towards us, and he will bow embrace us with his Arms, and feed our Souls with his Kisses, by giving us frequent Tokens of his Love.  
Thus spoke Theosebius:— And Glycon having noted with much Satisfaction, the mild, and ingenuous Temper which he showed to Sebagius who was his Opponent, and that he had steeped his Weapons in Balsam, that is, his solid Arguments, with persuasive Expressions, and thereby had wounded, and healed him at the same time; he was solicitous that something might be Discoursed of in reference to the Love, and civil Temper which we should use to our Enemies in their largest Sense, that is, not only to those who are so to our Sentiments, or settled Persuasions, as it was in the forementioned Disputants; but to 〈◊〉 Persons, and all our outward Goncerns; and having good Reason to judge 〈◊〉 to be a Person universally Benevolent; he prayed him to proceed in their next Meeting upon this Matter; Eumenes, who very seldom if ever, denied his Acquaintance the satisfaction of their Wishes, and was Courteous and Complisant to an Example, cheerfully complied with this, and after a little thoughtfulness, stood up, and thus Discoursed of.—   

CHAP. X. The World's Riddle: OR, The Love of Enemies. Discoursed of by Eumenes.  
THAT the Love of our Neighbour 
Eumenes i. e. One Benevolent and kind, from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mitis. Benevolus.  is a general Precept of the Law of Nature, is proved by this Reason; namely, for that, every Person is wedded to himself, or his own Interest: Now as often as private Advantages do separate the whole political Body, and disjoin one Member thereof from another, the mutual Communication which Nature itself, or right Reason dictates for every ones use is suspended; and thereupon the order of Nature is violated, and God, the Author of Man's Conjunction in the Band of Love, is disregarded, and this must turn to the prejudice of every single Person.  
However, this hath been the peevishness and absurdity of some People, especially the jews, and amongst them the Scribes, who were their Men of the Long Robe; that they have esteemed Neighbourhood from each Persons condition and quality, and so have thought none 
N. B.  to be their Neighbours, but such who deserved their Love by some Benefit and officious Carriages; or at least could return one good Turn for another.- But it cannot be unknown to us, that our Master hath taught us another Lesson, which is, that the Love which God Commands in his Law, doth not respect each person's Merits, but diffuseth itself upon the unworthy, perverse and ungrateful. This is the genuine Sense which our Master the Holy jesus did in his Sermon upon the Mount; restore and vindicate from Reproach and Calumny, and thereupon made it plain, that he gave at that time no new Laws, but corrected the ill Paraphrases, and Comments of the forementioned Scribes and their Followers, with which the Purity of God's Law was corrupted.  
Now the whole Doctrine of our 〈◊〉 is agreeable to this large Scope, and extension of Love, where Enemies are included; and the Reason may be, because whoever can persuade himself to love those who hate him, will easily, or at least more than otherwise, avoid all Revenge, and bear all Evils, that is, all Affronts, Disgraces and Injuries, and will be much more propense to help, and relieve the necessitous and oppressed Persons.  
Now the Object of this huge, and thick Christian Grace, to wit, Enemies, must be exactly weighed in our Minds, that we may know its due measure, and when it is so, we shall find, That it signifies such 
Who are 〈◊〉 mies.  persons who vex us in any degree, and have offensive and injurious Designs against us: And such who pursue us with scandalous and malicious Speeches; or offer violence to our Lives, Estates, or Relations, or Friends; or who willingly disturb our Peace, and prosperous Condition.  
And to love this Object, is to forgive all the forementioned Faults to such persons who are guilty of them and behave ourselves as Persons civil, affable and courteous to them.  
Now upon this Description of Love-Enemy, Eumenes said, That tho' it were large and plain enough, and half an Eye might spy it, yet he thought it useful, and convenient to make some Enlargement upon it, that so he might fully answer the end for which it was proposed; and because he understood that some of their Assembly had long Thirsted after some Lecture upon this Suject, he took this opportunity to satisfy their Longing, by giving them to Drink largely of it.  
Hereupon he went on in his Speech, to add a Paraphrase upon the Description 
The Paraphrase, etc.  which he had made of the forementioned Love, and it was this, namely, That to Love our Enemies, 〈◊〉 to be affectionate to them, and to study, and desire as much to do them good, as we would to Eat and Drink, when we are hungry and thirsty: It is to speak well of them, and to them, and to turn the Swords which we have had in our Lips against them, into Words as soft as Wax, and as sweet as Honey 〈◊〉 is, upon all occasions, to be helpful to their Necessities, and useful in their Extremiries, and it is also the Condition of this Love as was hinted before, not only to do our rancorous Enemies no harm, but we must do them good, and more good than one, or two, or a few comes to, for we must do good to their Persons and Families and Fortunes, and to that end; we must visit them when Sick, and Counsel and help, them when in Danger, and congratulate their Good, and pity and relieve their bad Conditions, and send some powerful Detachment to secure their forlorn Hopes: and when we see one Enemy's ancient Family feeble, and faint, and staggering, we should lend them our hand of Advice to keep them from falling; and if we should see another Enemy's Family lately risen, ready to rot through the Showers and Floods of Miss rule and Prodigality before it be through ripe with Wealth and Honour, we should be so loving as to give it a Remedy if it be not past Cure, and where that Remedy is refused, we should lay it much to heart, to see those Slips whither, which might by Providence have proved fair and delicate Flowers.  
This is to love our Enemies, and to love them not only Negatively, or so, as not to do them mischief; But Affirmatively, and so, as to do them good, this is to love them not only as Wasps and Flies, which will accompany the Apothecary in his Shop where his Syrrups and Sweatmeats are. But as the Dolphin who 
Franz. de Annimalib.  will Cruise to and fro in Storm, to help and secure the disconsolate and faint hearted Passenger.  
Now in this larger Description of Enemy-love, I must put a Note of special remark upon that first part which enjoins us to Forgive and forget Injuries, and Affronts; for in compliance with this Duty, we must no more remember them, than if they had never been Committed, and as sincerely and truly forgive them, as they have been mischievously and despitefully intended; and God hath in this Command joined them together, and therefore we should by no means put them asunder.  
And this we should the rather remember, because this Band, this beautiful Band, is too too soon snapped asunder; for (if the Account can be taken) I beseech you tell me how often, and more than often is it said, I can forgive, but never forget mine Enemy, my Rank, malicious Enemy, No! Here I must say, Pardon thy servant, O Lord, in this Matter: It is enough to Promise that I will not be revenged of him. But I shall be so far from Forgetting, that I will engraven his Injuries in Steel and Marble, that no time may deface them; and I will learn an Art to make them so tough, that his Teeth shall not be able to devour them.  
Now this Blot at the Period of this Duty spoils all, the leaving this part undone, makes the other to be as if it were so also; and such Workers have no other recompense for their Labour than their Pains, and therefore that part must not be neglected.  
True it is, and most True, that thus to love is a Task of the greatest Difficulty to most Persons, for it is contrary to the Wisdom, and policy of the Flesh: However, we must in no wise seek excuses from our Infirmities and Vices; but rather industrioufly study to do what God's Law of Love requires, and if we trust to the Heavenly power of the Holy Ghost; we may by so doing prevail against all those Affections which are contrary thereto in us, his Grace with our Endeavour may be sufficient herein.  
Now in this Case of Difficulty, I would advise you to observe, That the Herb Moly, as Pliny informs us, is with much 
Nat. Hist. B. 2.  Difficulty dug out of the Earth; yet being so, is more useful and efficacious for Remedies than others are; feembably, the most Excellent, are the most difficult Matters to be obtained, and the most perfect Precepts the most hardest to Practice; and further observe, That Men perform Actions very easy, not from Love, but from Nature, and herein they do not exceed irrational Creatures, for Toads and Frogs, Bats and Owls, Camels and Asses, and other Beasts can Act after that manner, as shall appear in another place.  
Now from this Quality of the Command, to wit, that it is most Difficult, the Monks and 〈◊〉 of Rome have feigned it to be a Counsel, and not a Command from Christ, and they have also made men's Ability and Power, the Standard of what they own to God and his Law.  
But this cannot be, and that partly because it is absurd to make those Offices of Love free, which are enjoined by God's Law; and partly, because it would injure Christ to say, he only counselled and advised, but did not peremptorily Command and enjoin his Disciples that which was right and equal; and partly, because the word Say, used before, and signifying to Denounce or Command, is very ill translated to Counsel or persuade: And in the next place, because expressly to Counsel and Advise what was Necessary to be performed, can in no wise be proved from Christ's words. So that it was assuredly a Command, and a reasonable one, to Love our Enemies. For,  
It is most certain, that each of us may find two things to be noted in every Enemy; 
N. B.  one is, the natural Likeness which he hath to God, and the possibility of obtaining Happiness, and this is the cause of Love: The other is, his Injury to us, and his Aversion to us, and this is the cause of Hatred.  
Now, if we disregard the Reason why we should love him, and wholly hate him, than our Enmity outweighs our Love to God: As for scandalous Persons, Christian Charity will not be wanting to them; for, that hopes all things, and therefore that they may be converted to God, and become Partakers of the Saints Communion, and eternal Happiness. Indeed a pious, hates a wicked Person; but than it is with a perfect hatred; that is, such which wants neither Righteousness or Knowledge: Or, if you please, thus, He hates no Person because of his Vices, and he loves no Vices because of the Person.  
Now, though the practice of this Love be little, yet the Reasons why it should be otherwise are great, and must be allowed by every body who will give themselves leisure to weigh them; and the Topics from whence they are drawn, are God, the World, and our Selves.  
The Reason in respect of God appears thus: The Enemy which injures and offends us, doth principally offend God, and not us; for, the fault is directly against God forbidding it, and but indirectly against us, who are injured: This is plain in the case of David and Uriah: We all know David murdered that good Subject, a stout brave Captain, and also that he committed Adultery with Bersheba his Wife: However, because God was principally concerned in these abominable Crimes, because his Laws were broken, therefore David in his Confession, takes no notice of the Loyal Captain whom he had abused, but only that he had sinned against 
Psal. 51.  God.  
However, the Case we are upon may appear clear by this Instance: Suppose any Apothecary should be so cruel and 
N. B.  wicked, as to poison any of his Neighbours with some deadly Snuff; and some Person being accidentally by, the smell of it should affect his Head to his great damage: Now if the poisoned Person do before his Death freely forgive the Apothecary, who intended only to kill him; Is there any reason that the other Person should be inexorable against the Offender, when he received his Mischief indirectly, and much besides his Will, and in a less degree? Now the Inference is, that since God who is the first and most offended, forgives our Enemies, we should go and do likewise. Again, we should consider, that the Affronts which we receive, and the Injuries done to us by our Enemies, proceed from God's permissive Providence, and that they were only the Instruments whose Malice God can guide to our good. Now we should be so much Philosophers as to reduce Effects to their principal Causes, and since God's permissive Providence is the principal Cause of the Injuries done to us, we should expostulate, and contend with God concerning them; and we can devise no other proper way how this should be done, but by paying our Allegiance to his Majesty, and by shutting our 
Cap. 13.  Mouths from speaking against him, and by opening our Ears widely to him.  
We know who it was who said, I was 
Psal. 39  dumb, and opened not my Mouth because thou Lord didst it. Thus did he only contend with God under the Hardship of his Enemies, and so should we.  
Tell me! If a Noble Person should be Cudgeled by the Servant of any Man, will he be doggedly revenged on the Cudgel by cutting it in pieces? Or will he take his Remedy only against the saucy Servant, who used it? No, no! But he will implead the principal Agent, and expect from him the Satisfaction which in that Case the Law allows him, or else he will not rightly vindicate his Honour to the World.  
Now since it is upon the account of Divine Providence, that our Enemies abuse and 〈◊〉 us; when at any time they do so, God useth them as his Scourge to whip us; we must hereupon either absurdly, and in vain, as reaping no satisfaction, plead against them, or against God himself; and if we can resist him and prosper, or impeach him, and vindicate ourselves, we may take this Course. It is more than worth our while to weigh such Proceed, and to make them the Matter of our private Meditations as occasion serves.  
Furthermore, it should not pass our Notice. That God himself does perform this Office which he enjoins us: He lays his hand to the same Work, and gives us Tools out of his own Shop, and makes the Sampler which should direct us: For,  
We are all his Enemies, and yet he is our Friend; we have the Sword in our hand towards him, and he holds the Sceptre, the Badge of Peace, towards us. While we meet him as Goliath did David, he runs towards us, as the Prodigal's Father did towards his Son: We all sin against him, and yet he causeth his Sun to rise upon the good and evil, and Rains upon the just and unjust.  
Let me entreat you to ponder the consequence of the contrary; should God contend and fall out presently with us his Servants, upon our Faults against him; all the Elements might soon deny us their Observance and Assistance.  
The Earth might not sustain us, nor the Sun shine upon, or the Fire heat us, nor the Air breath upon us, nor the Water refresh us: But our God is Gracious 
N. B.  and full of Forgiveness, and abundant in Pardon, and his Mercies are numberless, and he deals not with us as we deal with ourselves; but permits us tho' his Enemies to have the use, and benefit of these his Creatures. And hereto we may add, That he lovingly gives us Life, Motion, Sense, Apparel, Food, Friends, and all things necessary, and he so overcomes our great Enemy Satan, that he cannot hurt us as he would, and daily strives to do. And thus it is manifest, that in reference to God we may frame a Reason, an undeniable Reason, why we should Love our Enemies.  
And if we will further Consider, that the whole World doth thus, and that in all its parts; we may hence frame another Argument for this Duty; for, we daily tread upon the Earth, and frequently rend it in pieces and dig it up, and cast upon it all our Filth and Excrements: However that, being taught of God, renders to us good for evil; for it produceth for our use, Herbs, Fruits, Plants: Ay! Gold, Silver, precious Stones and all Metals.— We cut and scrape the Vines and Trees yearly: However, they afford great store of Grapes and Apples.  
Pass we on to the sensitive part, and tell me, don't we severely, and sometimes cruelly whip, and kick, and beat our Dogs: However they soon forget all that ill usage, and kindly shake themselves round us, and Salute, and flatter us with their Tails.  
Proceed we on to the best part of the World the rational Creatures, and they flow over with Examples of this Love: Every School boy can tell us that that Royal Heathen Caius Caesar was wont to forget nothing but Injuries; and the Athenian Pericles, when he was reproachfully Railed upon all day, by a rude and scurrilous Stage-player, heard him with much Patience, and at Night lighted him home with his Torch, and Courteously took his leave of him.  
joseph the Patriarch must not be forgot as an Instance herein, for he was cruelly sold by his Brethren, and almost slain, & yet revenged their Injuries no other way than by transferring Benefits upon them.  
It would be tedious to reckon how often King David spared his raging Enemies, and would if he could have obliged them: For all Persons but those would have acknowledged themselves to have been so.  
Let our next Stage be towards Mount Olivet, and thence let us take a View of the Law of Grace, and therein we shall find that the Holy jesus, St Stephen, the Apostles, and Martyrs, and all Saints have been Exemplary herein; this Motto was given by one of the first Rank of them, Maledicimur, & Benedicimas.— 
1 Cor. 4.   
It is true, These were Saints, and such to whom a large Manifestation of the Holy Ghost was given: But yet Caesar, and Pericles were not such, nor were many others which we may call to mind from our own reading and observation; and therefore what they did to procure a vain and transitory, why should not we do, to obtain a real and eternal Glory?  
Moreover, joseph, David, Stephen, Paul, and others were Saints, yet at that time they were also Men; they were kneaded up together of Flesh and Bones, and we all know, they had Sense, and Blood, and Choler, tho' they were Pure, and Holy, and so ought we all to be, otherwise we shall not enter into the Kingdom of God.  
Thus we have heard that the whole World, and each part of it enjoin us by their Example to Love our Enemies.  
And now Eumenes was passing on to his last Reason for this Duty. But there being in this Congress a Nephew of his, by his Sister Aurora named Musophil, who 
Beloved of the Muses.  had been very attentive to what had been spoken, and having peculiarly noted his Uncle's Argument for Enemy-Love which was drawn from Authority, especially as to the two first parts of it; made some sign to Glycon, that they might admit of his cheerful Interpone, before any other Argument was urged in the present Matter. This offer was kindly accepted; and hereupon Musophil added to the Narrative of the first part of the World's Testimony for the Love of our Enemies, this, That 

Tho' 〈◊〉 with Storm the April Tulip be,  
Yet when that's o'er, it smiles most gratefully;  
And as unhurt, Courts as before each Eye.   And again: 

Th' Air pleasing Bird, tho' turned out of Cage,  
Wanders not to and fro in scraming rage,  
But with her winged sails, doth cruise in th' Air,  
Back to her first place, where she sings more rare.    
I thank you said Eumenes for this gilt Button to my Freeze jerkin, and for this carving, said Glycon, to our Oaken board.  
And now Eumenes had in reserve his last Reason to Discourse upon; but considering that 'twould take up more time than could at present be well spared, to make it clear and demonstrative to his Friends, he kept it as a fit Subject for their hearing the next Meeting.   

CHAP. XII. Eumenes' Second Discourse, of the Love of Enemies.  
WHEN they appeared together again, after the usual Formalities were over, Eumenes assisted their Memories with a short Narration of whathad been formerly delivered, and then passed on to another main Reason, why all Christians should Love their Enemies, and this he drew from the State and Condition of all Persons in this World.  
For, says he, We can go no where, but we shall meet with opprobrious Terms, and injurious Actions, these are daily passed 
N. B.  upon us, and we can get no Buckler large enough to defend us from them: However, unless we learn to Love these Enemies, who are thus desperately bend against us, and to Pardon their Affronts, and sometimes wink at their Disobligations, there will be no Love, or Peace in this Life; we must love them, or we can scarcely Love any Body; and therefore we should do exceeding well, and that which would be much more than the value of our Pains, to make this Virtue of Necessity.  
And here I cannot choose but add, That in this Life, we are so frail of Temper, and so full of Sin, that the very thought hereof should hinder us from breaking the Band of Love, when Injuries and Disgraces are cast upon us. For to expostulate this Case a little, I pray tell me, Are we despised? Let us consider that we 
N. B.  have nothing Praise worthy: Are we cheated, or plundered of our Goods? Let us consider, that they were perishable and uncertain, and that it becomes each of us to be as those who have nothing: Are we hurt and maimed in our Bodies? We should consider, that this is a sort of necessary Discipline taught us by God himself: Are Traps and Snares laid for our Lives? We should then consider, what St. Paul in this very Case did, and follow him: Are we maliciously and peevishly slandered, and frequently ill spoken of? We should then Note, that our Great Master, and dear Saviour was so used, and when he was reviled, reviled not again.  
Now when we are gone hence, and have proper time to Meditate; let us do so, by weighing these forementioned Considerations, and then we must think it reasonable to Love our Enemies so as to forgive, and forget their Injuries.  
And besides all this, (for Arguments in this Case swarm about us.) It is an Office most excellent in its Essence and Operations, and highly Beneficial to those who can execute it; and in good Earnest none can be more, for it is a Matter Generous, Noble, and most Christian like.  
To Love our Friends is a mere Mechanical Employ, and can Challenge only the Name of Traffic, or Merchandise; for that is such, and not Friendship, which aims at Gain, and only regards that it may be hoarded up. To love our Friends is an Occupation which Publicans and Sinners can set themselves about: Ay, and by your leave, said Musophil, this Occupation as you well word it, may and hath been managed by Creatures most irrational and vile: For, 

Wolves, Vipers, Lions, Tigers, can  
Give Love unto their Brood as well as Man;  
The Youth who picked the Thorn from th' Lion's Foot,  
Got Friendship from him, and his Life to 〈◊〉.   It is well and truly observed, said Eumenes; but the Love of our Enemies is a Business of another kind, and a Lesson of an higher form, and a Star of a greater magnitude.  
Believe it, there is nothing of the forementioned Merchandise in it: But we must acknowledge that there is in it another, which is much more gainful; for hereby we wind and turn the penny for things which are eternal.  
It is not impossible but a Friend may be loved for the sake of God; however it is not so apparent as that there can be no question made of it: But when an Enemy is loved, it seems as clear as Light itself, that he is so in respect of God himself; for where shall we find any other Motive to it? 'Tis certain, that the Love of God doth not shine forth very hot in a Friend, but in an Enemy it spreads forth its Beams largely, and its Rays are very keen and servant. And though thus to love be against Nature, yet it is only that which is corrupt; for it agrees, and is very suitable to that Nature which is improved, and assisted by God's Grace.  
I have heard long since, that it was a 
St. Thom. § 22.  
Com. 27. qu. 7.  Question put by a School-man, Whether 
Art. 11.  the Love of a Friend or an Enemy, be a matter most generous and excellent? And he resolves it for the Love of the Enemy. I shall not loaden your Ears by making Inserences hereupon, nor scratch them by School-Briars: You have heard my Argument in the case, and let it sink or swim, flourish or whither in your due Management of it, while I proceed to add, that the Office which we discourse of, is profitable and advantageous. It will appear in our progress that it is a single Ship far richer freighted than an whole Fleet from the Indies; and a single Medal, of more value than all the Golden Mines in Peru.  
It is the Observation of an eminent Author, 
Plut. de 〈◊〉 Inimicor.  That the Gardiner's do expect that their Roses and Violets should flourish the better by being set near Leeks and Onions; and their Reason is, because all the sour juices of the Earth are conveyed unto them: Semblably, An Enemy by contracting to himself our peevish qualities, may render us less humoursome, and more candid and ingenuous to our Friends, who are in a better and more happy Condition than ourselves. But there is a more excellent Author, who in our matter in hand, wraps up a better Observation than this in an elegant Trope, and it is the Royal Prophet David, for when he speaks of his Enemies, his rancorous Enemies, he says, They compassed me about like Bees, and burned 
Psal. 118.  me like a fire in the Thorns, as I have read it translated; signifying, that as the Bee though she prick with her Sting, yet 
N. B.  gives excellent good Honey; so our Enemies though they make us smart with their Injuries, yet hereby they crown our Heads with an eternal weight of Glory; and as fire amongst the Thorns affrights with making strange Noises and Crackling, yet afterwards it scours the Field from Weeds and Fern, and Trash; so the troublesome Injuries of our Enemies being patiently suffered, do purge our Souls from our Sins, and conduct us to the Honour which is everlasting.  
Thus these acquaint Expressions of this Royal Prophet afford us special Evidence for the Gain which we may procure from the exercise of Love to our Enemies.  
It is true, there must be some Art made use of, and some Prudence set a work to procure this Profit; and we deny it not where we have less advantage than we may here look for: But hereupon it will not fail us, or we shall not be disappointed of our hopes, or not ashamed; and the Reason is plain; for, as Profit may be got not only from tame, but wild Beasts, not only from Trees in the Orchard, but from those in the Wood, and not only from sweet, but from salt and bitter Waters; In like manner, Profit may be acquired not only from domestical, kind, and beneficial Friends; but from cruel, malicious, and despiteful Enemies.  
Moreover, I can make it good, that if we love them, we may receive greater Profit from them than from our Friends; and the Reason is, because these, as good Fields, gives us Grain, Flowers, and Apples. 
N. B.  But when we have got the Skill to profit by our Enemies, though they be as it were scraggy and barren Mountains, yet they will give us Gold, and precious jewels, and questionless, Rich, very rich Treasure lies hid under those Shrubs, Thistles, and Thorns of an Enemy: For, I pray Note, our Bodies frequently obtain Benefit and Gain from our Friends, but if we love our Enemies, our Souls shall procure from them the chiefest and greatest Gain, and this is so sure, that 'twas the Opinion of a Wise Father of the Christian Church, That 
St. Bernard.  for advantage sake our Enemies should be loved more than our Friends; for tho' (says he) they mischief our Bodies, yet they profit our Souls; because they prepare everlasting Rewards for them, and tho' they pillage us of our Carnal and Earthly things, yet they gather up for us those things which are spiritual and heavenly; and hence the inference is plain, They are best to be loved who give us the best things, and as much to be preferred in the exercise of our Love, as eternal Riches are to temporal.  
It is true, Our Friends give us sweet and luscious things, but they stifle and choke our Souls; and bring them into utter Perdition! And it is as true, that our Enemy's hate, and persecute us; but they are hereby the Instruments whereby we obtain Happiness; for, our Lord and Saviour tells us, that we are happy when we are so used; and since it is thus, what Friend can be so beneficial to us?  
Moreover, those who are truly Courageous Christians (and we should strive to be so) have so much servant Charity, as that they can concoct Reproaches and Injuries, and be nourished, and grow by them.  
It is noted by Plutarch that those Beasts which have great Stomaches and healthful Bodies, though they eat Scorpions and Serpents, yet they can digest them; and he says that there be other Beasts which are nourished with Stones and Shells: In like manner those Courageous Christians who are hot with the flame of Divine Love, can digest all evil Surmises, and Reproaches which are used against them; and they can grow plump and fat with such sort of Serpents and Scorpions; that is, have their Graces exercised and increased by them.  
And hereupon, I would to God we would all look back, and think of the hot Stomaches of the Martyrs, and then let us consider, have not they there with digested flames and hot Irons? And shall we, we Christians of this Age, be so squeamish, and of such weak Stomaches as not to digest a few angry Words and Slanders? O cold Stomaches! What! have many valiant Saints upon Record, nay delicate Virgins endured patiently Racks, and Beasts, and many other Torments, and do we say that we can't suffer the Reproaches of vile Men? Have they swallowed the most distasteful, and can't we sip a scarce Bitter Potion? For shame! How can we have the Foreheads to pray to be Partakers of Eternal Bliss with these Saints, whose Examples we will not follow in little matters? Believe it, it is a shrewd sign that we are mostly our own Enemies, and that no Person injures us so much as we do ourselves, unless we add the Devil to boot. For upon Examination we may find that his Cloven foot bruiseth us, and not the hard kicks of our inveterate Enemies. He sucks the Blood not of our Bodies, but Souls; and does not plunder us of our perishing, and corruptible Riches, but of those which are eternal: Man who injures and persecutes us, is not our Enemy, but the Minister and Instructor 
N. B.  of our Salvation; for God through his means works it: for he suffers the Sinner to live, either that he may be reform, or that the good Person may be exercised by him: And 'tis worth a Remark, that this is one Difference betwixt the Sons of Nobles and Inferior Persons, that the first have their Governors who care for them, and reprove and correct them when there is need of it; the others have none, but they do what they list: Thus those who are the adopted Sons of God, 〈◊〉 they are dutiful and obedient, and are Heirs of the Kingdom of Heaven, they have a Governor, that is, an Enemy who exerciseth, corrects, and reforms them: Hereupon Christ saith, Love your Enemies, 
St. Mat. 44.  and do good to them that hate you: He saith not in this place, Do good to them who do evil to you, but to them who hate you. And this saying shows, that he who persecutes us, does not do us evil but good, because by him we are exercised to Virtue.  
When Rebecca had two Sons in her womb, Esau and jacob they strove between themselves: Hereupon God said, The Elder shall serve the Younger, i. e. Esau, jacob. Hence S. Augustin asks, How did Esau serve jacob, since he persecuted him to Death, and through the fear of him he fled his Country? To which he answered, That the Elder was to serve the Younger not by Obedience, but Vexation, as the Fire serves the Gold: Wherefore tho' the Sinner persecutes the Righteous by Scoffs and Injuries, and threats of Death; yet he doth not hurt, but profit him, he doth him good and not evil, and therefore is not his Enemy: He is only his true Enemy, who seeks the Life of his Soul, and always studies to deprive him of his eternal Inheritance; and this the Devil doth, and therefore is his true and only true Enemy.  
This wrought such Conviction upon one of the Assembly; who sat near the present Speaker named Eureketas; that he openly said, Certainly he must have no Eye in his Soul, that is, no understanding, who cannot perceive much Splendour, and he must be a bad Accountant, who cannot reckon up many Benefits which are placed in this Office of Love Enemy, as you have described it to us: But if you can yet hold out, I would beg the Favour of you to teach me how to make those Engines by which I may frame it in myself, for till now I never esteemed it possible to be wrought in any Body.  
I shall, replied Eumenes, only teach you to make one Engine, and that will do it as well as a Thousand, and that is this; I would have you not only to know what the Grace of Charity is, as it hath been lately described to you; but to live in the right use, and exercise of it; for, as the heat of the Sun consumes the Clouds, so the heat of Charity melts away Injuries to nothing, and so translates an Enemy into a Friend: But on the contrary, as the cold of the Night nourisheth the Clouds, so the Heart grown cold with Malice and Revenge, retains and increaseth Reproaches, and hatcheth Enmity out of a very little Injury.  
It is worth more than our ordinary Notice, what we read in Holy Writ of a little Cloud which ascended from the Sea, and then the Heavens were much darkened, 
2 King. 18.  and many Clouds and much Wind did arise, and there followed a great Storm. For it may be thus applied, It is frequent in our present Case: That first a little Cloud ariseth from the Sea, that is, some small Injury from a salt, bitter heart, some Scurvy word is uttered, and then other Clouds of Injuries do follow: Hereupon the Mind is much darkened, and much Thunder and Rain, that is, many railing and angry Expressions fall; but if the heat of the Sun of Charity, extenuates the little Cloud of Reproaches, and disperseth it, than a Tempest of revengeful Evil will not arise.  
Upon Trial, you will find that the Affection of Love is an hot Sun, and he that takes it away, deprives the World of that Planet; but if it remain, then as the Sun gives light to the Stars, so that will give Loveliness to Angels and Men: And as Gold gilds Wood and Iron, and adorns them, so will that Affection gild the Soul, and clothe it with the Ornament of God.  
I am hugely satisfied said the forementioned Eureketas, that an Engine made as you have directed, is proper to frame this sort of Affection, and when it is framed, I must own it to be an excellent Peice, and such as will make the Soul very gay and lovely. But there is one part of it generally disliked, and I have seen some scornfully Smile at it, and say that it spoils the whole, and indeed most Persons, whom I have conversed with, Shoot some Bolt against it.  
I had thought, said Eumenes, to have given you a Taste, (a full Draught would prove nauseous) of the Sentiments which some entertain against this Duty of Loving our Enemies. But you speak but of one part which finds an ill Character with some Persons; and therefore I pray mention it, that you may have your desired Resolution therein.  
It is then, with Submission, said he, That part of the Duty which concerns the forgiving of Injuries. That is replied Eumenes, a curious Slip of that delicate Flower, the Love of an Enemy; and it is Pity it should be blown upon, and ruffled with the Wind of a detracting Tongue: However proceed, and tell us, What is the ill Character which you have heard of it.  
It is this, said Eureketas, Namely; that to forgive Injuries is called by some a low, pitiful sneaking, Temper, and used only by Persons of narrow, scanty Souls and Fortunes, and void of all Bravery and Courage.  
I have heard the same said Eumenes: but this is an Error, and such, which rather deserves Pity, if not Scorn, than a serious Thought, and an Argument against it would be too too great an Honour for it: For I pray weigh the Matter, and 
N. B.  tell me, Doth God himself account it high and noble to Forgive, and shall any Person account it vile and base? Is it honourable in the Lord's eye, and shall it be despicable in the Servants? Surely if there can be any such Conceit, it must be the misshapen Child of Ignorance and Pride. There are other Persons who instead of forgiving Injuries, study to excuse themselves from the Duty, by saying that if they do so, All People will slight them, and they shall bear no Figure, or a very little one amongst their Neighbours.  
Now herein I shall suppose as they do, and also that they may be scorched with the juniper Coals, or the scotts and jeers of rude Tongues; but then I must request them to tell me, whether the Commendations of God and Angels, will not prove a Remedy sufficient to cure the smart which they suffer hereupon.  
It is well known that unworthy Persons condemn them, and those of the best Qualifications think them Praiseworthy; Fools deride, and Wise men admire them, and surely this Carriage may be made use of, as an Handkerchief to wipe off that slaver which they rudely cast upon them. It may so, said Eureketas, and, I think, if I apprehend the Case right, it is thus: If I should go to Law with any Person before a judge, and all People who hear my Case tell me, That it is their Opinion, that I shall be cast in my Suit; and by some good means or other, I understand from the judge the quite contrary: Now hereupon I should be strangely dull and simple, if I should be scared by them into a Distrust of my Suit, and not rather disregard their Opinions, and put my Confidence of Success in the judges.  
Rightly, very rightly inferred said Eumenes, and very apposite to our Purpose; for, if God says we do well, when we Love our Enemies; and that in so doing we shall get the greatest Gain and Honour, we need not matter what others prate, nor fear their evil Reports; if he be for us, we need not be 〈◊〉 who are against us.  
I may add hereto, That if we any whit value Generosity and Honour, and think that good, natural, and gentle Behaviour are Qualities not to be ridiculed; we shall rather forgive than revenge the Affronts, and hard usages of our Enemies; for, there are no Persons more Contemptible than they, Who seek for Glory in revenge; they are more like the Hangman who spares No body, than to our gracious God, Who spares when we deserve Punishment, and in wrath thinketh upon Mercy: Nay, They are more cruel than any Hangman; for, he makes some delay at the place of Execution, to permit the Condemned person to expiate for his offence by Confession and Repentance, and after that executes him without any Symptoms of Anger and Hatred; but they who resolve to revenge Offences, rage like mad Dogs, and enraged Wolves, and were it possible, would destroy the Bodies and Souls of their Enemies.  
And now, if to what hath been said to the Cavils of these Enemy-haters, we add a Meditation on the Deportment of David to Saul; we may for ever baffle their contradictious Humour, and if hereupon they bend not to a more mild and soft Temper, and become yielding and compassionate; they will declare themselves very wilful and perverse, and receive the same measure from their offended God, which they meet to their offending Neighbours; for tell me, I pray tell me, do they say, That they have an Enemy which is Matchless, an Enemy Cruel, Subtle, Envious, implacable and incorrigible; yet he is not worse than Saul, and yet he was beloved of David, and once and again, and frequently endeared to him: And (which is highly worth our Notice) at those very times, when he laid a thousand Snares and Traps for his Life; and persevered in his Tyranny, in spite of a World of kindness, and an whole Mine of Coals of Love laid on his head, which should have melted him into a more mild Temper.  
Now, what can our Enemy-haters complain of which hath any Colour of likeness to this usage, Which David met with from Saul? Is it (besides what hath been mentioned) because their Enemies have forced away part of their Inheritance? Is it because they damnified their Grain and Cattle in the Fields? Is it because they pillaged their Houses, and against all Equity possessed themselves of their Goods, and made them as poor as job? Is it because they have maliciously poisoned the precious Ointment of their good Names? Is it because they live better, and are more eminent in the World, and have a greater Credit and Repute with their sober Neighbours than themselves have? Well, be it for all, or some of these Causes; yet surely it never entered into their Thoughts to murder them, and their Lives found better Usage than their Fortunes.  
But was it not even so in this Example before us? And yet to these, these very Miscreants, the love of a Royal Heart was exercised, O Incomparable Love! And though it may not find, shall it also not make some Alteration in these Enemy-haters; certainly it may, provided they will be at the small pains to remember a Lesson but of one word, and that is, Consider.  
But by your leave, said the former Inquirer Eureketas, what think you of that Expression of the Primitive Father Nazianzen; wherein he says, there is an unprofitable Peace, and an useful sort of Discord? Does it not contract that Duty which you spun out almost into an unmeasurable Line; and is it not against the Love you plead for, as being unacquainted with any Peace which is unprofitable, or any Discord which is useful? No, no, answered Eumenes; but it intimates that our Love and Peaceable Temper to our Enemies, should be declared not upon any Terms, but only such as are Lawful; or which have Peace with them without Confederacy with their Lusts; and jar and fight with these, whilst they kiss and embrace those.  
I beg, said Eureketas, the Resolution of one more Problem from you, and then praying your pardon for what is past, shall give no more Interruption: And it is, whether what you have said would not prove as injurious to the Lawyers, as Enemies are to them which hate them; and whether they have not as great reason to be exhorted to love hereupon, as any others who have been wronged in their Trades and Estates, and good Names? For should your Doctrine prove Orthodox, there would be little to do in Westminster Hall; and the judges have 
Dan. Cronlc. H. 7.  as much leisure to talk or fleep, as they had in that part of one King's Reign, when in one Term of the Year there was but one Sergeant at Law employed in that Place; and whether this might be prejudicial and injurious to them or not, will scarce require a Poll to determine.  
In answer hereto Eumenes said, that his Doctrine of Love-Enemy stood firm, and was not built upon the prejudice of the Lawyers, or the Ruins of the Magistrates Authority; for, though we may not take it ourselves, yet the judge and Magistrate may give us Satisfaction for Injuries and Affronts: 'Tis true, we must not require it of them with ulcerated Minds; that is, with Anger, and Pride, and Malice, and Revenge, or Hatred, or any such infectious Passions settled in them; and breaking out from them against the injurious and harmful Person: But with meek, humble, sober, peaceable, and 
N. B.  mild Tempers; and it must be from a Zeal for justice, and for Quietness sake, and from a desire to make them better who have wronged us; and withal 'tis much, very much better to lose many, nay all our Worldly Concerns, than to let go our Patience, and Christian Charity.  
But since these Say, says Eumenes, may be thought to be only my own Thoughts and judgement, I shall by dint of Argument defend and maintain this my Answer, as I have the Office of Love-Enemy, upon which this Question depends; and my Reasons are partly, because God hath appointed Magistrates, and Trials of Cases, and jurisdiction, and he doth nothing contrary to Charity; and partly, because Laws are established in all public matters well ordered for the repairing of Injuries, and comforting of those who are hereby grieved. Now these would be perfect Ciphers if there must be no Account made of them, against those who are injurious and oppressive; and partly, because it is profitable for the very Malefactors themselves that they be sued, and punished for their Wrongs and unjust Deal; and that their Prey so got, should be taken from them; and assuredly it is a part of Love to cause them to suffer Punishment according to due course of Law: For he is lovingly and beneficially settered and chastised, who is restrained thereby from his Oppression.  
Upon this Head, I remember the wholesome Advice which Seneca gives to Lucilius 
47 Epist.  in one of his Epistles.  
— It is, says he, behoveful to neglect 
N. B.  Injuries, and Taunts, and Checks, which I will call the Shadows of Injuries, whether I deserve them or not: For if I do, it is not a proper Check or Scoff, but a just Opinion given of me: If not, than he who was injurious should blush hereat, and not myself.  
Now if there be not one Reason (and it is impossible there should) why each Christian should not Con this Lesson, as exactly as any Philosopher, I am sure there are a great many, you have been told of, why he should do it better.  
I shall add one Example to the former I have cited, and soon after put a period to this Discourse; and what you may (in your Retirements) superadd by your Meditating upon what you have heard and read, and known hereof, will so confirm this Duty of Love Enemy, that it shall never be doubted of hereafter, but put in exercise with great Zeal and Constancy. The Example is this.  
Pyrrhas' King of Epyrus, had heard that certain of his Subjects had injured his Name over their Cups amongst the Tarentines: He sent for some of them, and asked whether what he had heard, and then repeated to them, was true? One of them answered, That if they had not wanted Wine, that which was told him was but Mirth and jest to what they should have said of him. This blunt Excuse of this Debauch, and such a plain Confession of Truth, turned their King's Frowns into Smiles; and by this his Mildness and Love, he afterward procured the Tarentines Thanks whenever they were sober, and their Hussa's and good Wishes, when in their Revels and jollities.  
Your Example in this case, said Eumenes, is very apposite and worthy to be added to those we have mentioned before; and may not only confirm to our Understandings, but cause our Wills to embrace and choose this Love of our Enemies, as you have very pertinently noted: And if in our united Devotions we would beseech Almighty God to teach us it by the Hand of his Holy Spirit, (without which all our Labour will be Idleness, and our Care Negligence) we shall prove good Proficients in this Art; for as red-hot Iron burns by the 〈◊〉 which penetrates its Substance, and not of itself; so we become zealous, or inflamed herein not through our own dull Natures, but by the Fire of Divine Love, which God by his Holy Spirit kindles in us.  
With this wholesome Advice Eumenes shut up his Discourse; and Glycon not dismissing the Assembly thereupon, as he had formerly done, they cheerfully waited to know the Reason hereof, supposing (as it fell out) that himself would dictate something worthy of himself, and useful to them? And after some Premeditation, he stood up, and made it evident to them what an incomparable Art of Memory he had learned; for a short account of the reason of his Intention being given, instead of presenting them with his Notebook, as a dumb Rehearser of what the former Lecturers had delivered, he made himself a Speaking-Book to them by a punctual Rehearsal thereof; and when he had thus gratified them, he dismissed the Assembly.  
FINIS.   

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