Miscellanea Spiritualia OR DEVOUT ESSAYS Composed By the Honourable Walter Montague Esq. Serò te amavi Pulchritudo tam nova et tam antiqua. St Aug: W. Martial sculpsit. London Printed for William Lee, Daniel Pakman, & Gabriel Bedell, and are to be Sold at their Shops in Fleetstreet 1648. Miscellanea Spiritualia: OR, DEVOVT ESSAYS: COMPOSED BY THE HONOURABLE WALTER MONTAGV Esq. ECCLUS. 51. Videte oculis vestris, quia modicum laboravi, & inveni multam requiem. LONDON, Printed for W. Lee, D. Pakeman, and G. Bedell, And are to be sold at their shops in Fleetstreet. MDCXLVIII. To the most Sacred MAJESTY OF Henrietta Maria, Daughter of France, and Queen of Great Britain. MADAM, THe propriety of my Life is not simply by a common Right inherent in Your Crown, but likewise (by a special and notorious Purchase) is annexed unto Your Person; and that by so obliging a Title, as nothing less than the cessation of my Life, could seem on my part a legitimate separation of my personal Services from Your Majesty▪ But in this engaged estate of my life, God hath been pleased, by a civil death, to contrive a justifiable intermission of my secular Duties, and by such away, as renders even this cessant state in some sort active, and discharging my Obligations: Since my present suspended condition is a consequence of the active prosecution of my Duty to Your Majesty, whereby even this my inanimate constitution, in regard of any motion in Your service, seems enlivened by this kind of dying in that relation; by which means my life may be said to have but changed the manner of application unto You, and in place of the Spirit of Acting, to have taken that of Suffering for Your Service; So that in effect, it is but the corpse, as it were, of my time that lieth thus into 〈…〉 bed in this Region of civil death, while the Spirit thereof liveth in Your Service, by the occasion of this my passive condition. In this state of violent quiescence, my thoughts (Madam) have not ceased to range and cast about in these spacious fields of Solitude, to find a way, how, my person being now like a Clock with a broken Spring, unable to give You an account of my time by my own Motion, I might contrive my present state, as it were, into a Sundial, which while itself is fixed, doth by an extrinsique Motion give an account of Time: In some report to this Conceit, I have bethought myself of drawing some such lines within my walls, by the rules of Spiritual Mathematics, as might (by the Motion of that Sun upon them, which commonly shines the brightest through the closest walls of Prisons, they like Crystal curtains, intending rather then intercepting his beams) render You, Madam, an account hereafter of my present time, by the strange property of this Spiritual Dyal, which may mark out the passage, even of hours already elapsed: And, I hope, these lines have yet this better quality, of bearing some marks of the fervour and operation of this Sun upon my thoughts, as of their course and motion towards Your Memory; which Impression if they retain, this one act doth happily conjoin these two great Duties, of Gratitude to God, and to Your Majesty. In my present conveniency (Madam) of contemplating much these two subjects, I have often resolved, That God had designed You so specially, for the mediate conveyance of all his Blessings to me, as that he would not minister this his Medicinal affliction, but as it were by the hand of Your Service; by which order he hath been pleased to render Your adversity more beneficial to me, than ever Your felicity was like to prove, since it is not probable that Your Power would have given me what I find now to have been most wanting to my Life, Sufferance and Mortification; insomuch, as what my vain Nature needed the most, and Your generous one, could afford me the least, hath by the accidents of Your fortune, binfurnished me, with the preservation of Your favourable constancy; and thus, without the blemish of any of Your Virtues, Your Service hath taught me Patience and Resignation; Virtues, which though You had them habitually in Your mind, yet neither were Your Nature or Your Fortune, the one apt, or the other proper, to give Your Servants occasion to practise them. Nor doth this my particular blessing of Sufferance, endure any abatement by the sense of Your personal afflictions; for GOD hath provided against this allay of it, by the improvement, at the same time, of all Your Virtues and Piety's; So, as in respect of Your Person, I may rejoice likewise in all Your tribulations, since every Thorn in Your present Crown hath been a kind of pencil, the sharpest touches whereof have drawn You the nearer that original Head, crowned with Thorns, whose resemblance ought to be Your principal intendment: And if what You have lost of the likeness of a Terrestrial Prince, hath conferred to Your similitude with that King of kings, there is made a blessed Transfiguration, rather than any Disfigurement of Your Image: Wherefore I may presume (Madam) That all the present Breaches which Your Crosses have made in Your Temporal state, will prove in Your Eternal like the wounds of our great King of the Cross, which are turned into the most glorious and resplendent parts of his Body. It were easy (Madam) to present You many Motives of Consolation, derived from the subject of Your Troubles; but I had rather You should extract them from that part therein, which solaceth all Your Attendants in this hard Fortune, the resigned manner (I mean) and temper of Your Suffering, and that which easeth Your Servants is the likeliest thing to comfort You in this condition. You may therefore safely rejoice, that Your comportment supplieth much the disablement of Your Fortune, and in some degree relieveth all Your distressed Party, while Your Gracious precedence in this asperous and narrow way of the Cross (wherein Your Virtue doth prescribe the order of their march) may well draw every generous Mind off from the thoughts of their own private Distresses, and so succour the noblest Hearts in some measure, by this virtuous diversion, while You are unable to do it by direct supplies: Thus, by the influence of Your Piety, even Your Necessities may become Provisions for Your Suffering Party. Thus did King David refresh more his Paral. 11. 18. whole Army, by bearing them company in their thirst, than he could have done by the provision of many vessels of water and as this holy King did as good as cast that water into every thirsting mouth, which he poured out unto the Lord; so may You, Madam, by accepting still cheerfully Your own wants, and offering up to God Your Will of suffering in this general Calamity, relieve more universally Your Party, then by the distribution conferred to Your similitude with that King of kings, there is made a blessed Transfiguration, rather than any Disfigurement of Your Image: Wherefore I may presume (Madam) That all the present Breaches which Your Crosses have made in Your Temporal state, will prove in Your Eternal like the wounds of our great King of the Cross, which are turned into the most glorious and resplendent parts of his Body. It were easy (Madam) to present You many Motives of Consolation, derived from the subject of Your Troubles; but I had rather You should extract them from that part therein, which solaceth all Your Attendants in this hard Fortune, the resigned manner (I mean) and temper of Your Suffering, and that which easeth Your Servants is the likeliest thing to comfort You in this condition. You may therefore safely rejoice, that Your comportment supplieth much the disablement of Your Fortune, and in some degree relieveth all Your distressed Party, while Your Gracious precedence in this asperous and narrow way of the Cross (wherein Your Virtue doth prescribe the order of their march) may well draw every generous Mind off from the thoughts of their own private Distresses, and so succour the noblest Hearts in some measure, by this virtuous diversion, while You are unable to do it by direct supplies: Thus, by the influence of Your Piety, even Your Necessities may become Provisions for Your Suffering Party. Thus did King David refresh more his Paral. 11. 18. whole Army, by bearing them company in their thirst, than he could have done by the provision of many vessels of water: and as this holy King did as good as cast that water into every thirsting mouth, which he poured out unto the Lord; so may You; Madam, by accepting still cheerfully Your own wants, and offering up to God Your Will of suffering in this general Calamity, relieve more universally Your Party, then by the distribution of a great treasure; and this may pass for an agreeable motive to You, to attend the improvement of Your Piety, the expecting by the degrees of Your advance in sanctity, not only the ministering a good proportion of spiritual comfort to Your distressed Servants, but likewise the propitiating of Almighty GOD, towards Your reinablement to afford them, all other succours, whereof Your ROYAL HEART can make a● Designation; and likewise by these Arguments of Your holy carriage in this affliction, Your Loyal Subjects may be persuaded to expect all Your heart can promise them, justly concluding of Your Case, what was presaged of holy DAVID in his Exite, Now we know certainly, that You shall reign, and the Kingdom shall be established in Your hand. Had I not, Madam, a better reason, than the circumstance of my present condition, I should, per adventure, give more liberty to my Opinion, and impress more livelily by my Pen the signature of my Thoughts upon these Papers, as the true figure of Your Virtue and Merit in these unhappy occasions: But Your Virtue itself forbids me more than any other reflection, knowing that the charges of Your Duties are welcomer to You, than even the due proclamation of Your Praises; in which regard, although it might seem a Service to the Nation, to endeavour by some respects and civilities to Your Majesty, the purging a little our Language, of some disloyal rudeness and barbarisms that have of late vitiated much this Tongue; yet will I prefer the satisfaction of Your Modesty and Humility, before the reparation of our own concernments: And surely, Madam, they who have the honour to know You particularly, may conclude the pleasing way of righting You, to be the leaving You the most to forgive those who have misunderstood You. I shall therefore rather humbly commend unto You, the progress and advance of Your Piety's, then offer You any reparatory commendations; since by the candour of Your Charity, You may turn every bls 〈…〉 oped upon Your Name, into a beam of Splendour shining on it in the Book of Life; and whatsoever seemeth now a fear upon Your Person, may by the virtue of Your Patience, prove as it were so many several Stars composing one glorious Constallation of such Merits, whereof the Prophet Daniel saith, They shall prove Dan. 12. 3●. like the splendour of the Firmament, and like STARS shining in perpetual Eternity's. Now (Madam) studying what I should say, to recommend this Offering to Your Sacred Majesty, I find the nature of it to be such, as rather prescribes me Prayers for the Acceptation, then allows me to make Promises for the worthiness of the Present; For such is the order observable in our Oblations to GOD, and to his most special Images on Earth; unto whom, as to himself, Servants do likewise not pretend to give towards the enriching them, but in order to their own Discharges: So (Madam) do I not presume by this Offering of my Thoughts, to supply You with any New Lights requis 〈…〉 for Your advance in Devotion, but rather to rejoice Your Charity, by showing it how my little Stock profits in this Royal Exchange of the Cross, better than in the Treasury of the Court: Nor can I conclude this account of my Time, wholly useless to Your perfection; For, as Princes do often build their Palaces by the same Models which inferior persons use for their houses, enlarging only the Dimensions, with observance of the same Figure; So (Madam) peradventure this Draught of Devotion, form in these Lines, may not seem unfit for Your great Soul, in point of Figure and Order, while You may raise Your Zeal upon it with great excesses, in respect of the measures and proportions: But this I may modestly presume, That though these lines do not pretend to be exactly fit for Your Soul, as a model of Devotion; yet they need no enlargement, as they are a Draught and Design of my Gratitude: In which relation, nothing can be more accomplished, than the Thoughts and Vows, of Your Majesty's most dutiful Subject, and most obliged Servant. A PREFATORY ADDRESS TO THE COURT. WE are made a spectacle to the World, to 1 Cor. 4. 9 Angels, and to Men, saith Saint Paul, the Mirror and Pattern of all Penitents and Converts, as if he had been obliged to summon all Creatures as Spectators to the prize of the high calling of God, which Philip. 3. he was running for; and this his Proclamation is a sanction of a perpetual Law, in point of the Duties of all notorious Converts: By this they are advertised, That they are more specially than others, designed as Examples of singular gratitude and fidelity: wherefore S. Augustine, after he had This was said to S. Augustine by a voice from heaven, Conf. Aug. l. 8. cap. 8. been called up to this Theatre of S. Paul, by the same voice (though in much a softer tone) which seemed breathed out of the aura lenis, the gentle air of the Prophet's conference; for tall & league, 〈…〉 Commission in these words of his happy precedent S. Paul, Put ye on the Lord Jesus Christ, and Rom. 13. make no provision for the flesh, to fulfil the lusts thereof: After this Lecture▪ the remainder of his life ●as such a piece, as seemeth to call unto all his fellow-Converts, tolle & lege, take up him, and read him; for his whole succeeding time was a fair impression of his admirable fidelity, and may serve for an excellent Lesson for all Times to study. And surely all such Images of Gods so remarkable Me●cy and Indulgence, aught to endeavour the resembling, in some proportion, these two great Patterns, in this special similitude, of immediately not condescending to flesh and blood, and of labouring Galat. 1. more than others; this was S. Paul's method, and S. Augustine's manner of copying him: and surely God may justly require a singular rectitude, in the courses of such, as he hath raised from then falls by his special hand of Compassion; and this not only upon the account of their own debt, but also in order to the benefiting their Brothers, since we know the people came more to see Luzar●s risen, than Ies●s who had revived him. Certainly, all great Spiritual resuscitations, are more attended and reflected on, than such as seem Natural lives of Piety; and some special demonstration of gratitude is so much conditioned in Gods notorious Pardons, as even the loser part of the world expecteth some extraordinary recognition from them; and their uncorrespondency to that measure of Edification, which is looked for by unreformed observers, doth discredit to the world those invitations to amendment, which are commonly made by the first persuasive fervors of zealous Converts: For one pattern of relapse and retrogradation, substracteth so much from the efficacy of such Examples, as that defection is apt to render many sincere progressions in the first fervour, suspected of unsoundness and recidency: And by this suspicion of unperseverance, there may well be blasted much of the fruit of extraordinary Conversions; for Libertines, with a little tincture of Truth in such recesses from zeal, will colour a great deal of witty impiety: So that this scandalous remissness, seemeth to give a fair pass for Profaneness to make reprisal upon Devotion, which doth take from Libertines so many affected freedoms; so great a detriment doth a little Scandal procure to Religion, in such as have the seal of Extraordinary Pardons upon them, evidenced to the Eye of the world: And on the other side, when such remarkable vocations continue so exemplary, as they answer all equal and just expectations, and obstruct all licentious tongues, the benefit they impart unto the world, is likely more than the native piety of many unseduced persons. Me thinks the prevision of this utility, may be given for a handsome reason, of the rejoicing of Angels, in one Conversion, more than in the persistency of many virtuous tempers; for Humane Nature (which the Angels are better acquainted with then we, as being incharged with the conducting it to Spiritual improvements) is well charactered in the stiffness and indocility of the Pharisees, since it is apt to be demanding a Sign from Heaven, for Reformation of corrupted Customs; and desperate Spiritual recoveries seem so many openings of the Heavens, in the descent of the Holy Dove visibly to the standers by: wherefore the Angels, upon their precognition of the extraordinary efficacy of such Conversions, may well be speculated to ground this exceeding joy and exultation. Not that we intent hereupon to conclude, That such Prodigals have greater portions of Grace then those elder Brothers, who may justly say, We have served so many years, and have not transgressed Luke 15. the commandments: We do confess, where the special preventing Grace of God bestoweth an exemption from the stains and inquinations of youth, when one may truly say, I have observed all these precepts from my youth, that such a condition is preferable to this recanting state, of, I have sinned against heaven▪ the having been always so clothed, as our turpitude hath not been discovered, is a better posture than the casting off our rags, to put on the first robe; so that I purpose chiefly to incite these younger brothers to an eminent humiliation, not to elate them in the preference of their conditions, before other states of innocency, that have never been tainted by the contagious air of the world, and have remained (as the virgin Apostle saith) The Rev. 14. first fruits among men to God and the Lamb, without spot before the throne of God. Surely all notorious cures of such as have fallen into the thief's hands between jericho and jerusalem, are never so perfect, as when the Scars or Cicatrices remain in the eyes of the Patients, rather as marks of their misery, than pledges of their continuing health; and so their lives which are set out to others by God, as Ensigns of victory, must be looked upon by themselves, as wrecks saved and set up in their own thoughts for memorials of the danger whereunto they are still exposed; for God doth often set up in public such figures of humane misery, and divine mercy, not only in commiseration of the particular subjects, but in condescendence to the bent of our common nature, which runneth after example, and seemeth but dragged after single precepts. Wherefore all remarkable Converts should account themselves as sent from the dead upon the suit of their necessitous brothers, in God's compassion to them, as well as to themselves, the world being much better disposed to hear such messengers, than Moses and the Prophets; and in this respect, they should study to live exactly by this rule of St. Paul, Yield yourselves unto God, as those that Rom. 6. 13. are alive from the dead: And surely this expropriation of themselves, and transaction over to the uses of others, (which the Apostle denounceth to all Christians) is more especially relating to them, then to any others; for they may be most pertinently served with this holy writ, You are not your own, being bought 1 Cor. 6. with a great price, therefore glorify God, and carry him in your body; so that those who (as our Saviour saith) have heard his voice, and are come out of their graves John 5. and live, must remember as they have a kind of fraternity with Lazarus in this spiritual resuscitation, that they strive to live as brothers of the Blessed Magdalen; and that after their first alliance in this point, of having had much forgiven, they be very studious to fraternise with her in this other part, of loving much. By this exhibiting the obligations of a true Convert, I have recorded my own bonds; & I may hope, that God by his infinite liberality will be pleased to enable the rest of my life for some competent discharge of this great engagement: For me thinks I hear the voice of our Saviour, to him he had dispossessed of a legion of evil spirits, Go home to thy Mark 5. friends, and tell them how great things God hath done for thee. I am therefore come back thus ad domum Caesaris, to the house of Cesar, which in reference to many of my Duties, I may presume to call my home; but most particularly, in order to my discharge of this Commission, of announcing quanta mihi fecerit dominus, how great things God hath done for me: wherefore I do not owe this Manifest only, as an office of Recognition unto God, but do stand, me thinks, charged with it, as a condition of my Absolution, by which I conceive myself enjoined, to make as much Restitution as I am able, of that time which my Pen hath stolen from the Court; For the most of that which is thought well passed away by the company that loseth it, stands upon account to them that are the most accessary to the taking it away, even from those that then reckon their loss of it as a benefit; so that truly considered, those whom the world abusively 〈◊〉 the best company, are commonly the most chargeable with the undervaluation of time, which the cheaper and more inconsiderable they render it to others, the dearer are they to account for it themselves: And this truth we easily perceive, when looking through all time upon eternity, we come to discern the true value of that which is the only price this transitory world hath to purchase everlasting glory. Upon examination then of my time past, I find myself bound to give up all the stock of my following days, as an extent assigned for restitutio 〈…〉 although I cannot hope to make a rigorous satisfaction by it; For the unhappiness of these kind of debts is such, as the more we have taken away from others, the less we are able to restore; because such prize impoverishes the taker of it, since he loseth his own time, while he robbeth others of theirs▪ wherefore this confession, as it may prove precautionary to others, may pass for the most likely part of my satisfaction; and I shall always assign my prayers towards the impetrating this of God▪ that this penitential satisfaction may be so much blessed, as to restore some value of time thither, where I am to account for so much idle dissipation of it. Let me therefore humbly propose to all my Readers, to remember their creator in the days of their youth; for when in their recollected days they come to this suit of the Psalmist, Remember not, Lord, the sins of my youth, one of the hardest points is, even their own forgetting them; since the Ghosts of our dead sins walk often in our Fancy, and divert much of that time we assign for the discharge of our arrears; although they be but such broken images, as dreams, that possess not the will, yet they pinch away always somewhat off from the stock of time, set out for past redemptions. This case is attested by St. Augustine, when he complained, That his old familiar acquaintances, did hold and shake the garment of his flesh, repining and murmuring at his estrangement: and this shaking and questioning us, is always some diversion; for he confesseth farther, That after he had cast off the images of youthful vanities, from all adherence to his will, they stole after his fancy, not so bold as to face his consent, but as it were, muttering behind him, and by stealth snatching at him, and pinching him to turn and look back. It is surely then a singular blessing, never to have been so familiarly conversant with the vices and vanities of youth, as our memories may be challenged acquaintance with, and so drawn to some discourse with such images, when they present themselves; they are therefore the best disposed for spiritual advances, whose imaginations (freed from the clogs of idle and vain notions) are always in their motion and progress through the speculation of some fair object, and are not distracted by looking back upon the calls and noises of their discarded familiars: The structure of the temple advanceth faster, when we build with both hands, then when we are forced to hold arm● in one hand to repulse our enemies; such a 〈…〉 levolent 1 Esdra. 4. opposition do our fancies make, wh〈…〉 they have been long possessed of images, which we must not admit into association, towards th● edifice of the temple; they are as much unconsortable, as those strangers to whom Zorababel answered, We cannot join with you in building the house of God; therefore the wise man's counsel is excellent, in order to the prepossessing our minds, Endue thyself with vert 〈…〉 Ecclus. from thy youth, and thou shalt retain wisdom to thy old age: And this other position of Solomon, is verified by common experience, He that flatters his servant in his youth, shall find him disobedient. When I have considered how much is written of this spiritual regiment of Life, and how much better than any thing I have prescribed; I have sometimes questioned the exhibiting these my receipts; but again I have concluded myself justified in this consideration, that the domestic Physician is always called into consults, though his abilities be so much meaner than others that are joined with him; as his learning can promise little contribution, yet his experience in the constitution of the Patient, is accounted useful for the appliance of their prescriptions: So under this notion, of one that hath had long experience in the indispositions and infirmities of the Court, I have conceived, that my opining in the consult might prove in some degree profitable to the Pa 〈…〉; and I may believe, that of the constitution of the body, & the peculiar peccancies of the humours, I have given no ill information, towards which part I have had a great advantage, by having been so long a domestic: For as there are many little passages and pertusions in living bodies, which are closed up and inacceptible in Anatomies; so I, having studied this body alive, may be better informed of the composure thereof, than many learned and pious persons, that look, as I may say, upon the Anatomy only of Courts, surveying them laid out as it were dead in speculative figures. And concerning what I have voted in order to remedies, I will say nothing savouring of a formal disesteem thereof; for such vails of sale are commonly so thin, as there is more affectation than modesty seen through them: I will profess ingeniously, I have done my best, in a sincere regard to the benefit of that place to which I owe so much civil obligation, and spiritual satisfaction; and I may hope God will accept the design, and bless the operation, confiding on this of our Patron Apostle, Heb. 6. 7. The earth that drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them for whom it is dressed, receiveth blessing from God. One humane advantage this work may own, namely, That though there are many better invitations to Devotion, yet there is little expressly provided for this family; so that mine may be a less feast, and yet a better entertainment for such guests, with whose appetites I am so well acquainted: wherefore I have served in more of St. Paul's milk, then of his solid meat, rather familiar Piety, then severe Perfection: I have intended most the presenting such wholesome confections, as are good against those particular humours, which breed a kind of spiritual green-sickness, so familiarly in these bodies I entertain, I mean those levitieses and trifles, which the fancies of these bodies are so apt to feed upon, which I may call the unwholesome green fruit, that even old age is commonly greedy of in this place; the taste whereof doth disrelish the savour of Devotion, and breed many obstructions in the body of the inward man: This Court-disease is excellently described by the Wiseman, The dalliance with trifles, darkeneth to us better Wisd. 4. sights; and the waveringness of our cupidities, turneth the mind into a diziness unawares to itself: I may hope to be harkened to, in the crying down of these toys, having been so long a Pedlar of them: And as devotion may truly say of me, He that persecuted us sometimes, doth now evangelise the saith which he did once impugn; so I beseech God I may deserve the other following words, of, And they glorified God in me▪ I have Gal. 1. 23. thus much towards this hope, that I may be well persuaded of the good s●ting and adaptation of my advices, even by the prejudices of my unhappy experiments. For certainly, as an ordinary Courtier, who is acquainted with the humour, and interests of the favourite, may be more dexterous in forming welcome Propositions, than a greater Foreign Statesman, who designeth all by the general maxims of policy; so one who is well versed in the intimate, and favourite affections, and passions of the times, may apply motives likelier to work upon them, than some who are much better grounded in the solid rules of grace and sanctity; for such is the weakness of our vitiated nature, as it is more wrought upon in piety by proportions, then by perfections. Considering then the duties I have specified, I humbly present the Court with this discharge of my Commission, a● the dispossessed native did preach to Decapolis; but, I hope, the consequence will resemble more the enuntiation of the 〈…〉 〈…〉 her town; for of the effect of his preaching▪ we read only, that all his to 〈◊〉 wondered at him, which is a more familiar answer at Court, to such vocations, than the believing and going out to meet Christ, as the men of Sichem did: wherefore my humble prayers shall be joined, to enforce my persuasions, that it may be truly said in this occasion, Many believed in John 4. Christ by the word of him that did testify of him. To conclude, although I may better entitle this, an expiatory offering, than a propitiatory, the first being in order to the discharge of a debt, the last to the impetration of some favour; yet I may presume to pray in it, against the common iniquity, which is noted in time, that the currant thereof may not bear up, and carry down my lighter papers upon it, and let sink these my more solid and weighty cogitations: And to obtain all the blessing I petition for, upon this design, I shall humbly present it to you with this reference of St. Paul, To Ephes. 3. 20. him, who is able to do more abundantly, than we can either desire or conceive, according to the power that worketh in us, to him be glory in the Church by Christ Jesus unto all generations. Wa: Montagu. Non solum mihi laboravi, sed & omnibus inquirentibus veritatem, Ecclesiasticus 24. Miscellania, or Spiritual Essays: A TABLE Containing the several Treatises, as they stand divided into Sections. TREATISE 1. A Map of humane nature, divided into two Sections. page 1 Sect. 1. Treating the Original rectitude of man's nature, and the present obliquity thereof. ibid. 2. Of man's abusing, what he might learn by the mortality of the creature, and the frailty of his nature evidenced in all sorts of persons and trials. 6. TREAT. 2. Handling the reparation of humane nature in two Sections. 11 Sect. 1. Of the admirable means God chose for this work, and the rehabilitation resulting to man from this Order of God. ib. 2. How even man's infirmities may afford him glories; with motives to joy, and correspondence to the grace of Christ incarnate. 16 TREAT. 3. Of Religion in two Sections. 21 Sect. 1. Considering it under the general notion of some reference to a Divine power. ib. 2. Treating the best habit of mind in order to the finding a rectified Religion. 24 TREAT. 4. Of Devotion in two Sections. 27 〈◊〉. 1. 〈◊〉 regularly defined▪ 〈◊〉 some 〈◊〉 〈◊〉 〈…〉 〈◊〉. 〈…〉 〈◊〉. Devotion described a more famil 〈…〉 way, and the best natural 〈…〉 in order thereunto. 31 TREAT. 5. Discoursing whether sensible pleasures may consort with devotion, in two Sections. 36 Sect. 1. Rectifying our affections, chiefly our love in the sense of beauty. ib. 2. Ambition rightly examined, and discreet condesc●ndencies proposed respectively to divers vocations. 42. TREAT. 6. Of disabuse to the Rationalists and Sensualists, concerning temporal happiness, and devotion proposed for security of a happy life, in three Sections. ●0 Sect. 1. The virtue of Devotion exalted, and the vanity of some Philosophers detected. ib. 2. A conviction of Sensualists, declaring how grace emancipateth us from the bands of the creatures. 55 3. Resultancies from the meditation of humane frailty, and a resolving the right of happiness, as belonging to devotion. 60 TREAT. 7. How true Devotion induceth those notions, wherein consisteth the happiness of this life, in three Sections. 64 Sect. 1. The fallacy of opinion, and the virtue of truth discoursed. ib. 2. Sacred examples, showing what may be said to be a rejoicing in the truth of temporal goods, and how eve● secular evils afford joy by the same method of a right understanding them. 69 3. The fallacies of some Objections solved, and the rejoicing in truth concluded for our real happiness. 73 TREAT. 8. Touching the means of possessing that truth wherein the happiness of this life is stated, in two Sections. 78 Sect. 1. Diffidence in point of obtaining spiritual lights reprehended, and prayer 〈…〉 in order to this design. 78 2. What sincerity in prayer is requisite for this effect, and what kind of peace is to be expected. 74 TREAT. 9 Of the condition of Courts, Princes, and Courtiers, in three Sections. 86 Sect. 1. The best notion of Cour●ts proposed. ib. 2. The viciousness of the heathen Courts censured, and the consequence of the Examples of Princes urged, as a charge upon the virtue of their lives. 90 3. The importance of their company for the education of Princes, and a rule proposed for Counsellors, and Companions, to both ruling, and young Princes. 94 TREAT. 10. How a good conscience, and a good Courtier are consortable with one another, in seven Sections. 98 Sect. 1. The temptations of Courts acknowledged great, but not insuperable. ib. 2. Real humility recommended, discerned from Courtship, and proved consonant to the state of Courtiers. 102 3. The viciousness of flattery displayed, with an allowance of decent civilities in exchanges of Courtship. 107 4. The use of sober praises treated, and reciprocal civilities regulated. 110 5. The advantages of the vocation of a Courtier balanced, with some prejudices in point of piety. 113 6. Some notorious errors remarked, and what facility the breeding of Courtiers may bring towards an excellence in Religious duties, proved by examples. 117 7. Comparisons between vocations disavowed, and advices offered, in order to a due correspondence, with the grace of a Courtier's profession. 121 TREAT. 11. Of Medisance, or detraction, in 2. Sections. 125 Sect. 1. The true nature of the crime of detraction, and the subtlety of it in disguising itself. ib. 2. Some rules whereby to square our discourse, and an expedient offered, towards the correction of Medisance. 131 TREAT. 12. Concerning scurrility, or foulness of speech, 〈…〉 three Sections. 〈…〉 Sect. 1. Of the dangerousness of these liberties, and the familiar ex 〈…〉 made for them. 〈…〉 2. Some special causes of the growth of this licentiousness, and some 〈◊〉 pedient proposed towards the suppression thereof. 1●0 3. What circumstances augment these faults, and women incharged 〈…〉 severity in opposition to them. ●4●. TREAT. 13. Whether to be in love, and to be devout, are consistent, in eight Sections. Sect. 1. The nature of love and devotion compared. 〈◊〉. 2. Some subtle temptations detected, and liberties reproved. 1 〈…〉 3. The errors of profane jealousy argued, and a pious jealou 〈…〉 proposed. 1ST 4. The deceit of passion in promise of mercy, and power of resisti●g temptations. 1ST 5. The faultiness of flattery to women discovered, and dissuaded. 1 〈…〉 6. Presumption upon our virtue discussed, and the danger thereof remonstrated. 1●6 7. Some scruples resolved about the esteem of beauty, and the friendship of women. 17● 8 The conclusion framed upon the premised discourse, and our love safe 〈…〉 addressed. 179 TREAT. 14. Concerning the test, and balance of filial and mercenary love, in five Sections. 181 Sect. 1. Of the value of love, and Gods tolerating some mixture of self respects in it. ib. 2. Mercenary love defined, and the relying much on it dissuaded. 184 3. Filial love described, and some strong incentives presented to kindle it in us. 187 4 Motives to filial love drawn from our several relations to God, as also from the dignity, and advantage of this sort of love. 191 5. Advices in order to the preserving this sort of love, and fraternal dilection represented, as a gracious rule, whereby to judge of our rectitude in filial love. 194 TREAT. 15. Of the duties of a Christian towards enemies, in five Sections. 265 Sect. 1. The precept of loving enemies sweetened by many reason's draw● from Christ's enjoining, and his acting it. ib. 2. The av●rsness to this duty riseth from our corrupted nature, promoted by divers subtle temptations of our great enemy. 270 3. The relation wherein all enemies are to be loved, and what Offices are indispensably due to them, the omission whereof can be redeemed by no other sort of piety. 274 4. The inordinateness of our love difficilitateth this duty, dissimulation in this conformity reproached, and many benefits derivable from a sincere compliance represented, as also presumption upon the Theory of this duty dissuaded. 282 5 The best preparatory disposition for the acting this duty, the which maketh no obstruction in the course of justice, as also powerful persons admonished of their temptation in this point of revenge, and animated by their exceeding merit in this fidelity. 287 TREAT. 16. Of considerations upon the unsuccesfulness of a good cause, in six Sections. 291 Sect. 1. That much Religion is requisite to assist us in this probation. ib. 2. Motives to constancy after a prudent election of our cause. 294 3. The variableness of the vulgar upon events, and a prudent conduct proposed. 297 4. An information of what kind of conformity we owe Gods declared will in adverse events. 299 5. The infirmity of our nature comforted by examples, holy and profane, and the acquiescence to God's order with constancy persuaded. 302 6. The conclusion regulating all humours in this probation. 310 TREAT. 17. Of Solitude in two Sections. 315 Sect. 1. The most useful order in describing the nature of solitude. ib. 2. Solitude divided into three sorts, and the first discoursed of. 318 TREAT. 18. Of a mixed sort, or of Neutral solitude in three Sections. 324 Sect. 1. Explaining this term by exhibiting the state of man's will in his elections. 324 2. Treating divers motives that solicit this vocation. 327 3. How God worketh, and how the devil countermineth in this vocation, wherein a safe course is directed. 330 TREAT. 19 Of violent solitude, or close imprisonment in eight Sections. 338 Sect. 1. How unwillingly our nature submitteth to the loss of liberty and society. ib. 2. The deficiency of single natural reason argued, for consolation in this case, and the validity of grace asserted. 340 3. Great benefit acknowledged to moral Philosophy, and the right use thereof directed in order to our solacing. 345 4. The disposure of our time treated, and advised, for improvement as well as easing of our mind. 350 5. A method proposed in point of study, and the use may be derived from story, towards a right understanding of Divine providence. 355 6. Some special meditations proposed for the divertisement of our mind. 361 7. Some speculations suggested to recreate our spirits in sufferance, and to invigorate our Faith. 365 8. The final and most solid assignment of comfort for this condition. 370 TREAT. 20. Of the contempt of the world in 2. Sections. 375 Sect. 1. Arguments to discredit all the attractives of this earth, and God's contribution thereunto produced. ib. 2. Motives by the property of a Christian to contemn the world. 384. TREAT. 21. Of the pre-eminence of a true contemplative life, in five Sections. 385 Sect. 1. Contemplation defined, and some excellencies thereof discoursed. ib. 2. The gradations whereby we do ordinarily ascend up to this station. 385 3. The requisitenes of lecture, in order to this spiritual elevation. 39● 4. Speculation placed a● the last-step in this ascent of the soul. 39● 5. Of the sensible delight springing from this head of contemplation. 401. The first Treatise. A Map of HUMANE NATURE, divided into two Sections. §. I. Treating the Original rectitude of Man's nature, and the present obliquity thereof. AS in Navigation, cosmography is no less useful than Astrology, by reason it is by some relation to the earth, that all measures are taken, and all reckonings are made in the several courses of our sailings; even so in our spiritual voyage through this life, it seems no less requisite, to study the Map of our own Earth we carry about us, then to speculate the Globe of heaven, whereunto we are steering, in regard the constitution of our infirm Nature ought to be understood, in order to the conducting of the Vessel to her supreme and heavenly designation; And the knowledge of ourself, is as it were the Compass, whereby we must set our course, since it is out of divers known properties of humane nature, that we form points of direction, by which we judge, how near our actions and designs stand to the right course of a rational nature: And as the soul and body in man, hold an analogy with the firmament and the earth, in point of constituting but one world of these so differing substances; So shall we do well to consider the spiritual and corporeal substances in man, as making one coexistence, whereby we may the better understand the nature of the subject we discourse upon, and reflecting on man's consisting of two so divers portions, as spirit and materiality, we shall wonder the less, at those so discordant qualities, which are found in this compound nature of Man. If Faith did not oblige us to believe our own original integrity, we have scarce virtue enough left to own it, our reason is so degenerated, as she hath no mind to claim by that prescription the dominion of our sensitive appetites (which are her natural subjects) she seems so much better pleased to yield unto their government: but let us move Reason (by the dignity of her prerogative, and the debasement of her condition in submitting to the rule of our passions) to endeavour the recovering as much of her Rights, as can stand with the forfeiture of her first state. God made man so noble a creature, as even in his obnoxiousness to misery, there was an excellence of nature; For the freedom of his will was one of the chief prerogatives of his state, and the abuse of this power, declares the dignity of it, by the severity of God's vindication, since upon the first defection of man's will from him, God did tear and divide the Kingdom he had given him, rending the sensitive powers from the dominion of the rational; And in this breach, he left man's reason though not wholly deposed, yet so much distressed by the powers of the other revolted Tribes, as she needs now a foreign succour, not only prevenient, but actually concomitant for her support, in this continual warfare against her natural subjects, our affections and sensitive appetites, which have set up idols of their own making, like Jeroboams calves, (the delights of the senses) to maintain this division and independency, upon the sovereignty of reason, to which they were at first subjected, looking always up with the eyes of the Handmaid, upon the eyes of the Mistress sincere and rectified reason. This first happy state of man we are bound to believe, even in this deplorable condition we now find him, for the spirit of his Creator assures us, that God made man upright, & he entangled himself in all his perplexities. We may therefore well ask the Prophet's question, O how didst thou fall in this Morning light, when there was but one block in all the earth to stumble at? Thou wert made to tread upon the earth, only as on a stage, beautified and adorned for thy passage over it, in triumph up to heaven, not to sink into it, and be wrapped up in it, in this foul and dark conveyance of thee, whereunto thou art now sentenced. Thou wast created to have been served only by the mutations of all creatures, not to have suffered with them by any change, which should have been in thee only a translation of thy earth to heaven, not a resolution of it into dust; for man's soul as having never been offended by his body, should never have put it away, and left it to his own vility, but should have gratified the services thereof, with an immediate preferment to glory and impassibility: O! what can be answered by man for this selfe-destruction? Me thinks Man replies, that the weight of the then greatest of all created substances, falling from heaven, fell upon him, and thus shivered him into dust; indeed this is all can be said to move compassion for him, and this prevailed so much with his Maker, as Man's fall was commiserated and redressed, and he that fell upon him, was left fastened to the abyss of his own precipitation. What a sad contemplation is this, that the morning star who was created to feed only on the increated light, was so soon condemned to feed on dust, as being fall'n from an Angel to a Serpent; and Man who was to rise up to the Purity of Angels, and to know no foulness by the way, was quickly sentenced to the becoming dust: so that by this commerce with the Serpent, Man is become his food. O then as the Wiseman says, sure it is the tongue of the Serpent, while he fed first upon thee, that infused the poison of pride into all thy corruption; For man's nature savours so of this venom, by which it was first tainted, (which came from the Serpent, who retains his pride in all his debasement) as even through all the veins of man's infirmities there runs still this mortal spirit of self-love and presumption, though he be reduced daily, to plead the misery and infirmity of his nature, in defence of his reproachable imperfections. There seems to be no better Character of the infelicity of humane nature, then is made by those, who inveigh against the weakness of it, yet claim that as an authority for all their faults, making the propensity to ill, the patronage of it, as if the forbidden fruit were now become medicinal for a weak conscience: That is, as if our inward frailty might serve for a purgation of most of our faults. This is a confection the Serpent offers us often, which his tongue may be said to make against the venom of his teeth; For how familiar is it, to accept this prescription, and to apply thisreceipt of (it is not I, Rom. 7. but sin that dwells in me) for the cure of all the stings of conscience, as if the accusation of the wretched man, were sufficient for the acquittance of him before God. For how many when they are ingenuous in this confession, think they are dispensed with for many gross infidelities? so as even the discovery of the nakedness of our nature, passeth often to our sense for the cover of all her deformities: how familiar this self deception is, I need not argue, but rather complain directly in these terms of the Gospel, since the light that is in thee is darkness, how great is that darkness? This being our case; Mat. 6. 23. when the knowledge of our infirmity becomes the despair of our recovery. This considered, may not we say that the Serpent while he feeds upon our dust, (that is, prevaileth upon our frailties) blows part of it into our eyes, to blind us, raising this cloud out of our infirmities, that we may see no way out of them: which subtlety prevaileth so much, as despairing often of our constitution, we consult our poisoner, for receipts, only to give us a fair and easy passage through this life, and for allaying the disquiets of our nature, he gives us such remedies, as are pleasant for our senses to take, which are variety of sensible fruitions, that rock our childish nature into some rest, by the motions of her own infirmities; Thus commonly our life is but a continued slumber, in which our reason lies bound up, and our fancy is the only loose and living faculty of our soul, which raiseth to us, but dreams and similitudes of good and evil, sometimes vain images of joys, and other amazing phantasms of fears; and in this dream of opinion and imagination we usually pass our lives, seldom waking and comprehending the true nature, even of the things wherewith we are the most affected: In so much, as while the truth is that our life in this world is but a kind of dream or shadow, we dream so strongly, as we do not discern it to be but a dream; for the momentanynesse and inanity of our life seldom comes into our fancy, which though it be so susceptible of all levitieses, yet seldom admits the thought of man's own lightness into it; the vanities of our life, shadow and cover to us our lives being but a shadow; and thus while we breathe continually in this element of vanity, it becomes as the air to us, which we feel not sensibly in our familiar respiration, and yet our breath is nothing else but air: after this manner, while our life is nothing but vanity, we are the less sensible of this constitution. So vain a thing is mere humane nature, as when your wit hath fancied the most airy and light conceptions, it can, for images of this inanity, man seemeth yet so much vainer than all those expressions, as even all of them leave no impression on man, of his own vanity, for he makes no use of those his apprehensions, but lives as if headed traduce and abuse himself in his conceptions and expressions of his own vacuity and emptiness, and falls not at all into consideration of those disabusing notions: and thus he verisies what the holy Spirit says of him, that man compared to vanity is Rom. 8. found lighter than it. For, as if the variations and instability of his own state, were not sufficient for his vexation, doth not man add to them, the changeableness of many other creatures, more vanishing and fleeting then himself, by fastening his love to them, namely, to riches, honour, beauty, and the rest of this world's flashes, and blazes of delectation, which go out very often, even before they have so much as warmed our senses. §. II. Treating Man's abuse of what he might learn by the mortality of the creature, and the frailty of his nature evidenced in all sorts of persons and trials. ALL the creatures seem to tell man in their perishing variations, that they were made so transitory, to pass away as attendants on the flux and motion of his life, whereby to instruct, as well as serve him by their subjection, yet is he so little advertised by them of his own frailty, as he rather applies their variations to amuse him in the imperception of his own instability; For while all his pleasures are derived from the continual changes and mutations of things, even out of this variety of delights, he draws the inconsideration of his own continual flux and consumption: For he neither seems to believe the nature of the things themselves, in all these evidences of their mutability (while he fixes his heart upon them, as if they were immovable) nor doth he so much as learn the variableness of his own mind, by the experiments of so frequent alterations of it which happeneth after, even without so much cause as satiety, merely by the lightness of his own constitution. Doth not this seem a strange incongruity in the nature of man, who, while he states all his delectation in the intermixture of changes, (even of his own mind, as well as of foreign fruitions) that in this occupation, he should divert himself from the animadversion of his own vanity and impermanency: How justly may it be said then, O wretched man, who shall deliver thee from this body of delusion? When all the creatures that passing away and dying, open themselves in an Anatomy of thy frail nature, thou wilt not so much as look upon thy own frame and composition, which thou canst not see in those living figures thou art playing and sporting with; for the life of man cannot see itself truly, but by reflex from death, and every perishing, dying or dead creature, reflects to man his own image, and yet as the Apostle says, Man so frequently beholding his natural face in James 1. 23. this glass of death, forgets what manner of man he is. Therefore the Author of life, in his Word, hath often set his hand to his manifest of the creatures, which they all make, for Man, in their successive corruptions, and in very pregnant terms he hath declared to man, That his life is but a vapour, that appears but James 4. 14. a little time, and then vanisheth. If then our life, which is the foundation of all our vanity, be but so slight and subtle a thing, what can we say of riches, beauty, and honour, and the like temporalities? which are but the accidents of that substance, which is itself but a vapour: Wherefore all they seem but colours, diversified by the several variations of that light, which is but a flash of lightning, for life itself is but such an esclat of light. This considered, when the nature of all the world's toys and nugacities is rightly discussed, all the specious good of them is found to be but opinion and imagination, which may be termed the fume of this vapour of our lives, as it is exhaled, and vanisheth away, and yet this fume of opinion, darkens to us the nature of our lives, as smoke often doth the matter out of which it is raised: For how familiarly the eye of our reason is deprived of all exercise by this smoke of opinion, I need not urge, since every one that goes abroad into the air of the world, palpably seeth what sore eyes Reason hath almost every where, by living in this smoke of opinion. O then, how much worse than nothing is the life of man, thus lightened and evaporated by his own fancy, when at the best of his carnal nature, in the holy Spirit's account, it is but a shadow, a dream, or a vapour? And certainly it was an express act of Providence, (relating to our undeceiving) this of Gods choosing Solomon, among all his Secretaries, to make the most ample and precise manifest of the nature and conditions of all temporalities; for as Alexander is said to have furnished Aristotle largely with expenses requisite for all sorts of Anatomyes', when he designed him to write the history of Nature, that his experiments might afford him both light for himself and credit with others; so God seems to have provided Solomon an abundance and affluence of all those creatures, in their best degree of sincerity and perfection, whereof he was to deliver to the world, the nature and properties, that the sensibleness of his experience might move and affect the world jointly with the charity of his speculation. S. john Baptist, (who had the same spirit of truth, I by an immediate infusion, but did never exercise it in any practical experiments) had not been an organ of this truth, so proportionate to our infirm apprehension which embraces truth, sooner, clothed with sensible particular experiments, (and so becomes as it were palpable) then in the universality of notions, while it remaineth more abstracted in speculation; King Solomon therefore was an instrument sized and fitted to work upon our natures, and he, who was the best Moral Chemic that ever wrought upon the matter of temporalities, by the experiments of all fruitions, extracted this as the quintessence of them all. Vanity of vanities, all is vanity under the sun and vexation of spirit; Here then is the product and sum of all our loves and fruitions in this world, and after this convincing manifest, of the worthlessness of all other creatures, alas, how much a more deplorable conviction hath he left us of the vanity of man, by his own fall and prevarication, when in the splendour of all this light of verity; a few fading colours in a woman's face, dazzled even his Eagles eyes, and so his blindness and infatuation is become a clearer evidence of the infirmity of man's nature, than even all the beams of his illuminating pen. They who will look attentively upon this naked image of Solomon, need no other character of our humanity; there they shall discover all that the world accounts the security of happiness to be the likeliest betrayers of it; For he, whose knowledge exceeded the stock of nature, and whose possessions were equal with all nature's provisions, may be said to have fallen by the weight of his felicities; how infirm a thing than is man, that cannot carry even his own wishes without falling under them when he is charged with their successes, for alas, how much doth familiar evidence attest this truth, that man in honour becomes like the beast that perisheth? May not our carnal nature then be justly discredited to us, by considering that our life is either a perplexity of wishes, or a perversion of successes? and this convincing evidence which common experience offereth, proveth what Solomon says, Eccle. 3. 10. that this is the affliction which God hath given to the sons of men, to exercise them in it; since indeed this world is but a stage for their wrestling and contention. And if we look upon our nature in the exercise and trial of it, in the other extreme of affliction, we shall find their feebleness, even in those pillars that were the strongliest supported by grace, namely Elias, who seemed to have had so little mixture of the elements in his nature, as he is called by Ecclus. 48. Kings 3. 19 the holy spirit, a fire and a burning light, yet even he in his fiery trial had so much earth about him, as to faint under his carriage, and to cry out to be delivered even of his life, as of a burden: thus strong was that little weakness of our nature he had about him: & holy Jer. who seems to have brought none but holy earth out of his mother's womb, by the testimony of his sanctification in it, yet even this sanctified oar, had so much dross found in it, when the burning fire was shut up in his bones, as to run over even into the cursing the day of his birth, and to prepose his mother's being a tomb for him before a deliverer of him into that light wherein he saw so much misery and affliction; May we not well say then in reference to that of Solomon, if the best men on earth make this confession of the misery of their nature, what do the worst and the most Jer. 20. 10. 14 Prov. 11. 31. depraved? Thus have we seen frailty and infirmity of our corrupted nature taken from the best figures of it in divers postures of temporal felicity and affliction, and we perceive that in one state it is so unhappily disposed as the proneness of it to ingratitude, is raised by the very degrees of obligations and benefits it receiveth; Insomuch as the plenty of temporal blessings, proves often an overbalancing even of the power of abundant grace, as we see manifested in the infidelityes of Solomon: and again we find in the other trial, how the weight of sufferance boweth and deflects a little, even the strongest pillars of humanity, among which we do bring in Saint Paul's deposition of this truth, where we make upon all these surveys, this his reflection, O wretched man! who shall deliver thee from this body Rom. 7. of death and corruption? But we are not so miserable as not to have a present answer to this sad question, the grace of God by Jesus Christ our Lord. Wherefore let us go on, and look upon our nature as it is Deified in him, and as the other representations might make us lament our birth with Job upon our dunghill, so this aspect of it in the person of Christ, may recall us to rejoice with Zachary Luke 1. in the Temple, and allow our nature this selfe-ascription, justly assumed by the second organ of the reparation thereof, henceforth all generations shall call me blessed; this assumption may be well allowed our nature when we look upon it with S. Paul, Gal. 2. 20. not living in itself, but Christ living in it. The second Treatise. The reparation of Humane Nature, divided into two Sections. §. I. Treating the admirable means God chose for this work, and the rehabilitation resulting to man from this proceeding of God. HAving seen the figure of man made much liker the image of him, who said, he would raise himself and become like God, then like God himself who made man after his own image, what means is there left to restore that, which all the subtlety of the supremest Angel had much ado to disfigure, when ruin is so much easier than reparation? If Lucifer himself had applied all his abilities to have given man satisfaction, he could hardly have excogitated such a means of man's redintegration; for it may be disputed whether it had not been a higher pitch of disrespect to have designed God, to have put on this wretched nature of man, than it was to project for his own Angelical nature, an independency on the divine. So here the spirits of men and Angels are confounded, when they consider both these natures of God and man, first apart in their peculiar properties, and then behold them united in this incomprehensible manner in the person of God: here Saint Augustine's exclamation is more proper than any inquisition, one Abyss calls on another, the Abyss of misery attracts that of mercy; here is the transcendency of all wonder, that the unworthiness and demerit of humane nature should prove the exaltation of it; For now the Church doth not stick to say foelix culpa, proclaiming even the fault to have been happy, that procured such a redemption and a melioration. Lord what was man, that thou shouldst be thus mindful of him, who had nothing left to move thee, but his being become worse than nothing! did this invite thee to show thyself more God in his refection, then in his creation, wherein his nullity had thus much towards his being, viz. no actual opposition to thee, which his iniquity had, and so his reparation seemed more incapable of thy love, then his nothing was of thy omnipotency in his first production. In this deplorable state of humane nature, become even God's enemy, he did not only reconcile, but even subject himself to it, to mediate this reconciliation, he that could not rob God Phil. 2. 6. of any thing by his equalizing himself to him, seemed to rob God of all his Majesty by this his equality with man, by this stripping and exinanition of himself, taking upon him the form of this disfigured servant; here we may ask with the amazement of the Apostle, who hath been thy Councillor in this incomprehensible design, which man could not have so much as wished for himself? And Saint Paul resolves us, God for that Ephe. 2. 6. great, love, wherewith he loved us, hath raised up our dead nature, and made it sit in as heavenly a place, as even the person of God. And indeed, love could only render this act worthy of almighty God, all the other of God's benefits might be referred to his glory, without any relation to his love, the creation of all out of nothing, might relate to the manifestation of his omnipotency, and the order of his providence and administration of the world, might be referred to the magnifying of his wisdom, and the exalting his glory by his divers communications to his creatures; But this exinanition of himself could not consist with God's dignity, if it had not flowed from the immensity of his love: So as this act confirms Saint John's definition of God, that he is love, for in this testimony 1 Ep●. John 4. God appears nothing else, all his immensity and infinity is extant only in love, since in this act of God's incarnation, even his Omnipotency may be said to be exhausted in obliging man, when there remains neither power in God to do, nor wisdom to excogitate a greater benefit than this selfdonation. O immense beneficence and excess of love, which terminates even the divine omnipotency! shall not this then subdue man's infirmity, and appropriate all his desires, to the study of loving this God; who having given man, even all his divinity by his love; shall not man give this divinity all his love? methinks it is now unnatural, since God is become man by love to him, that man united to this God, should not become all love of this divine Essence. How can man then find now so little of God in his nature, as to plead his own infirmity, for not loving God, when by this gift, he is made a consort of the divine nature? as Saint S. Peter 2. Ep. 4 Peter tells him, and thereby enabled to love God by a participation of the same love, with which God loves himself, so that the donation exceeds so much the delinquency, as Saint Austin Romans 5. votes a congratulation to our humane nature, which being assumed by the Son of God, is constituted immortal in heaven, and exalted, so as to sit at the right hand of the Father: who then ought not now to congratulate his nature thus immortalised in Christ, when he may hope to rise to the same immortality by this assumption? So much strange incomprehensibleness follows upon God's incarnation, as our nature is dignified above what it hath a faculty to conceive, for the soul of man shall not rightly apprehend the honour of this union with our flesh, till she be severed herself from this connexion: so great is the mystery of Gods taking flesh and blood upon him, as man must divest his, before he can comprehend it, for we see the more we are immersed in flesh and blood, the less we discern of it, the carnal man is the worse inquisitor into this incarnation, but the benefit and mercy is no less than the mystery, for God's incarnation enableth man for his own decarnation, as I may say and devesture of his carnality, and by imitation of this divin● man Christ Jesus, shows him how to wear his flesh in s 〈…〉 proportion, as Christ wore his, namely, as a garment that did not defile what it covered; Who then will choose to cleave to our nature in the impureness of her own carnality, and bewail that infelicity, for an extenuation of her foulness, rather than recur to this capacity which is imparted by the two natures of Christ unto ours, viz▪ to refine herself to so much cleanness and spirituality, as Saint Paul doth not fear to exalt our spirits to an identity 1 Cor. 6. 17. with Gods; he doth not wonder at any thing in consequence of this first gift of God himself given to our nature, for he concludes, that he, who did not think his own Son too much, how shall he not with him also freely give us all things? Rom. 8. 32. Insomuch as we may justly now say with S. Paul, Therefore O man thou art inexcusable when thou judgest thy nature, as incapable Rom. 2. 1. of victory over her infirmity, for there is no such predominant malignity in her, as thy enemy would insinuate the belief of; the worst part of thy weakness is this querilous diffidence, for in that ill feature thou shalt find no similitude in the person of Christ in all thy trials and temptations; thou mayest find some resemblance in his figure, even in the anguish and attristation of thy spirit, but none in the yielding and surrender of thy confidence, for he felt our infirmities that we might not faint under them, so that the similitude of his temptation Heb. 4. 15. Heb. 2. 18. is the succour and security of our defence in all our trials. They then who in the pressures of their frailties, shall faintingly say, who shall show us any good? have their answer following in Psal, 4. the next words, the light of thy countenance is sealed & impressed upon us; for now the light of Christ's divinity is not only shining on our nature, but even in it, as being now the orb of the sun of righteousness, insomuch as the eyes of God may be said, not only to be upon us now in all our conflicts, but likewise to be concerned in our contentions as members of that head, whose eyes are his; and consequently they do not only animate us, but act and second us, insomuch as the Apostle S. Paul chooseth his infirmities only to glory in, to magnify the triumph of Christ. Wherefore they, who behold the splendour of Christ's divinity now shining in our nature, need not lament the destruction of the first Temple, when they contemplate this re-edification of this second Sanctuary, but may confess with one of God's Esaiah 9 10. Haggai. 2. 2. witnesses, that the glory of this latter House is greater than that of the former, for our nature is more dignified in the person of Christ, than it could be depressed by the fault of Adam, since, not only the holy Angels adore now humane nature in the person of Christ, but the very revolted spirits are punished even by the consequences of their malice to it, for the bruised heel stands now trampling upon their subjected heads; and it is not only in the glorious person of Christ, that our nature triumpheth over Ephe. 1. 22. her enemy, but even in many other persons, mortal and charged with her infirmities, (which make the weight of the shame the heavyer) she treads victoriously upon the Basalisks, vilifying all the malicious powers and principalities, who are the governor's of the darkness of the world. Such honour have many of Christ's members, even in this life, being enabled to walk in it, and yet not war after the flesh, having such spiritual weapons, as cast down all imaginations, that rise up in defence of their own impotency, and suggest their incapacity of subduing their enemy. §. II. How even Man's infirmities may afford him glories, and consequently, Motives to joy and correspondence with the grace of Christ incarnate. REflecting duly on what hath been premised, we may justly sing an Hosanna to our humane nature, as she is now participant of the virtue of God himself, in the person of Christ, since she is so fortified for triumph and victory over all the devil's forces, and her own frailties, as I may say, it is a greater shame for man, not to overcome now, thus joined with Christ, than it was at first, to yield to the devil and the woman joined. He, who is clothed with light as with a garment, when he bowed the heavens and descended, taking our nature as a cloud for his vestment, might have purged it of all frailty and infirmity by his merits in it, and have re-estated it in the original integrity; but he seems to have chose the leaving of this infirmity, to exalt the fidelity, this thought may be supported by his denial of Saint Paul, the removing from him his 2 Cor. 12. reluctancies, because virtue is perfected in weakness, so having left our nature with this lifeguard about her of my grace is sufficient for thee, he hath enabled her to rise to a higher degree of honour, by victory, than she could have done by security, for then our nature would have wanted the similitude and configuration with the image of Christ, tempted, suffering, and triumphing, which is a diviner figure than the safe unexercised condition of Adam. And why may not we conceive that the miseries left in our nature by so merciful a God, were intended as seeds of a more fruitful glory, since not only our own sufferings are now allowed as good evidences for the claim of our felici●y▪ but even the distresses of others, are assigned for our qualifications, for Christ in his last account with man, produceth nothing but miseries of nature, for man's merit to him, sickness, ●unger, poverty, and captivity are brought in, as the only contributions to man's glorification, and by Christ's words, we find that even he inhabiteth still in the infirmities of our nature, insomuch, as to reconcile us to the most aversing part of our nature, we may look upon Christ's personation in it, for he seems (at that day, when he shall in our nature, judge both natures of men and angels) to own his residence most especially, in all the distresses and indignities of humane nature, and to admit the communication and familiarity we have had with such miseries, as the only claim to our eternal association with him, and thus having a capacity imparted by all our infirmities to merit at Christ's hands by his own sentence, our liableness to them may be thought a nobler state than would have been our exemption from danger. And to support this supposition, we may conclude, that our arrogant enemy (who affected to be like Christ in his glory, but never emulated his humility) is more tormented now by man's triumphs over his angelical powers, and his own humane weakness, than he would be by man's state of impeccancy; for even that spoil this enemy now makes upon us, doth not at all ease or relieve him, whereas the defeats & shames he received by our victories over him, strain the rack of his pride upon him, torturing him by this vilifying his power, by which means, even our infirmities may be said to serve Christ against the great maligner of both his Natures, which admitted, they who complain of the infelicity & perversion of our nature, may be advertized, that they have a means to rectify this crookedness, even by the impulse of one of the most vebement corruptions thereof; namely, the passion of revenge, since this redress may be wrought by their attempting continual vindications against the procurer of all our misery, by a victorious fidelity to our maker; whereby even our infirmities being overcome, are converted into the torments of our pretending tormentor; and may the thussting of the serpent be retorted into his own bosom, when his assaults return him more the sight of his own impotency▪ then of our frailty. And how feisable this way of revenge is made, S. Paul assureth us, both by his life and Doctrine, when he defieth Angels, Principalities, and Powers to join with his infirmities; and yet glorieth that in all these oppositions, man may be more than conqueror by him, who hath loved him. Rom. 8. 37. How many virtuous Trophies are there now erected in Christianity, of the victories of humane nature, over our most powerful infirmity? What numbers wear the vestures of their humanity, shining in the candour of innocence and chastity, in so pure a manner, as they seem rather, living, transfigured with Elias and Moses upon Tabor, then coming disfigured with Adam out of Eden? So much doth even the frailest portion of our humanity triumph now over the greatest frailty Nuns. of our nature, and from the infirmity of the flesh, derive rather consequent merit then actual infection; so that the proud spirit finds oftentimes by this repulse, rather the misery of his destitution of grace, than the infirmity of our nature, being succoured and supported by an accession of the fortifying grace of our Head Christ Jesus. In which respect Saint Augustin sayeth elegantly, the nativity of Christ was the renascency of man; as flesh had wounded thee, so it now healeth thee; the Physician ministered a receipt, composed of our own infirm nature, and by the infirmity of his flesh, cured the infection of ours. And for an entire re-inforcement of our humane nature, which consisteth of spirit and flesh, our spirit seems to have yet a more intimate union with God, for our flesh was but a supervesture or upper Garment to the Son of God. The two natures of God and Man remaining distinct, and not intermixed, but our spirit is sealed and impressed by the holy Ghost, and so seems identified with the Spirit of God, in some such sort, as the impression left is the same image with the stamp which impresseth it, and in this respect, the Apostle tells us, that he that is joined unto God, is one spirit with him; we need not 1 Cor. 6. 17. speculate so curiously, the radiant beams of the Word of God, as to dazzle or dissipate the sight of our mind, in this mysterious expression of the holy Spirit; as much as is competent with our eyes, is the perception (by this dazzling light) of what great dignity and excellence our humane nature may now own; in which the entire Trinity doth reside, the Son of God in Person, the holy Ghost or Spirit of God, by Character and impression, and consequently God the Father by the indivisibleness of his essence from their presences; therefore we see Christ promiseth us in express terms, the company of the John 14. 23. Father, and his residence in us. Wherefore, Now O happy man that thou art, look not down upon the stage of the Serpent, where he lieth still hissing at thee, to call thy thoughts to the earth, since thou didst first hearken to him; But raise thy looks upward, to the throne of Heaven, where the splendour of thy humanity, at the right Hand of God, reflecteth to thee thy own dignity, for even in the mirror of the word, wherein God the Father seeth himself, man may now see his own image; there man may see not only his nature made after God's image, but God himself in the image of his nature. Correspond with thy own worthiness then, O exalted creature! and live as if thou hadst never seen thyself in any other glass, for here is that eminence truly conferred on thee, which thou didst at first so vainly affect, of being like God, and the holy Spirit is thy counsellor in this claim of thy divinity, and thy comforter against the dissuasions of thy first projector, who would now divert thee from the aspiring to the consort and participation of the divine nature which is 2 Peter 1. 4. offered to thy aspiring. This premised and pondered, man may say, I rejoice even in my infirmities, that the power of Christ may rest upon me, and 2 Cor. 12. 9 triumph in me; for my strength is made perfect in weakness, and may consort the harp of David to the same tune of praising man's condition, professing, thy friends, O Lord are Psal. 138. become exceeding honourable, their principality is exceeding strengthened, for when man's infirmities appear in temptations and suggestions, to deface the image and Character of the holy Ghost in him, then hath he the holy Spirit to second him in the defence of his own image. So that by the adjunction of these helps, even all man's infirmities may be converted into his glories, and man hath nothing left to undeify him now, but his own preferrence of degeneration and flavery to the enemy of his nature, before his adherence to her Author. Finally, upon all these representations, I may justly re-extoll and magnify the dignity of humane nature, which we may consider sent down at first from Heaven as God's image: and next, as a state to which God himself did vouchsafe to come down in person, and taking it upon him, will inhabit therein eternally, and then, that the holy Spirit of the Father and the Son abideth in it, as in his Temple, which he sanctifies incessantly, nay more that it is designed to partake the same glory, which the whole Trinity enjoyeth, by being promised to be made like him who hath it all, the God and man Christ Jesus. 1 E. John 3. 2. O then, he that may hope this, let him never plead his frailty or infirmity, in discredit of his nature, let him not in a dejection of spirit seek to cover his pusilanimity, with, O wretched man, I find a Law reluctant in me, against all these motives and incentives of my aspiring to divinity, but rather let him boldly pronounce in such a holy confidence as is prescribed him, I can do all things in him that strengthens me, for since God is in so many sorts with us, who shall prevail against us? Therefore in all these reluctances, let us aspire to be more than conquerors, by him who so much loveth us. Rom. 8. 37. The Third Treatise. Of Religion. §. I. Considering it under the general Notion of some reference to a Divine Power. REligion riseth in the first dawning of the light of nature, for the soul, as soon as she doth but see herself by the reflex of any discourse, discerns her own relation to some superior cause; to which she assigneth some present reverence and reason, as it riseth and ascendeth, breaketh the day a little further, but leaveth the mind still in such a twilight, as the understanding doth hardly distinguish singularity, in the supremacy descried above itself; for reason doth but, as it were, feel out her way to Divinity by a kind of palpation, and sensible touches upon material creatures, and cannot by an immediate elevation of her faculties to immaterial notions, raise herself up to the speculation of any spiritual substance, much less to the supreme spiritual Essence. So that by the mere light of nature, the mind oftener scatters and breaks the object of Divinity, then singleth it into unity. This deficiency appeareth in the speculations of most of the Philosophers, who all looked naturally upward, for some supreme reference and asscription of their being, but unto most of them, Heaven like a cracked mirror broken by their various imaginations, reflected multiplied images of the Divinity; whereby we may discern that the perception of unity in the divine Essence, is not derived so much from the emission of the rays of natural Reason, as from a reception of a supernatural light, whereby reason is rather illuminated from above itself, then singly producing this selfe-illustration: and this foreign clarity diffused upon our reason, is the Grace of the Divine essence, which elucidates to our mind the simplicity and indivisiblenesse of the object, from whence this gracious splendour issueth upon our understanding. Grace thus inspired, worketh by the soul, as light doth by the sense; not inducing the faculty, but only the exercise of sight, for grace doth not confer any new faculty to the soul, but only perfecteth the capacity of natural reason in this act, of singling the notion of the Deity, and settling the unity of a Creator in our belief. And this first position always suggesteth some Religion taken largely, as a recognition by some exterior homage of one Supreamacy above our Nature; but this estate admits of much diversity in Religious beliefs; in which, even the wise men of the World, as Saint Paul termeth them, did stray and lose themselves, growing vain in their own Rom. 1. 21. imaginations, for by a seeming pretext of piety, namely, of making religious addresses enough to God, they made many Gods under the colour of one Supreme address. By this Error we may perceive that natural reason needeth still a further conduct from grace, to lead it to a rectified Religion. Certain it is, that the material and visible species of this world, afford some notion of the invisible producer; as in mines, whereof the specifical matter is of a much meaner substance, there are found some veins of Gold and Silver; so out of the gross mass of nature, those that work upon it by single reason, may easily extract some Spiritual ore of Religion, for through the elemented body of the universe there run some veins of intimation of a spiritual nature, independent on all matter, which reason may discern, and so resolve some Religious acknowledgement of a Divine principle, as the producer of subordinate causes and effects, but how apt humane reason is to sever and disunite this principle, we may easily judge, when we remember how soon reason forgot her own origine, and as if having lost the unity of the godhead, she could in number have made up that loss of quality, she brought in all the celest all bodies into the account of Divinity, serving the Militia of Heaven, instead of the maker, and we may call to mind that as humane bodies grew Giants, minds seemed to shrink into dwarves; when they fell in love, as I may say, with the daughters of men, that is, the conceptions of their own natural Reason in this point of Divinity. And we may well suppose that the Giants souls, in the law of nature became so, by espousing this daughter of God, which we may properly call Grace, whereby their heads passed the sky, and touched Heaven itself in this belief of the unity of the godhead, and by this conjunction with grace, reason produced their issue of a rectified Religion; hence is it that we find the Patriarches frequently visited by celestial spirits, as the allies, as I may say, of this daughter of Heaven they had espoused; and most do conclude, that all those, who in the law of nature continued in a rectified belief and worship of God, were maintained in that state by grace, supplemental to the virtue of single Reason. How far humane Reason may alone find the way to rectified Religion, is a question to exercise curiosity, rather than excite piety; and very commonly, reason in the disquisition of faith, doth rather sink the deeper into the earth, by falling from her over aspiring, than she doth six herself upward in her proper station; and besides this danger, me thinks there is this difference between them that are working upon reason to extract Religion, and those that are feeding upon sincere faith, that the first are labouring the ground for that fruit, which the last are feasting on; or that the first are ploughing, while the last are gathering of Manna. I shall endeavour therefore to serve in this spiritual refection ready to be tasted, treating of faith, already digested, rather than to be provided by ratiocination, for devotion is faith converted into nourishment; by which the soul contracting a sound & active strength, needs not study the composition of that aliment, it finds so healthful. §. II. Treating the best habit of mind in order to the finding a rectified Religion. ME thinks Religion and Devotion may be fitly resembled to the Body and the Soul in Humanity: The first of which, issues from an orderly procession of nature, by a continuing virtue imparted all at once to mediate causes, the last is a new immediate infusion from heaven, by way of a creation, continually iterated and repeated. So Religion at large (as some homage rendered to a supreme relation) flows into every mind, along with the current of natural causes: But Devotion is like the Soul, produced by a new act of grace, directed to every particular, by special and express infusion, and in these respects also the analogy will hold, that as Religion hath the office of the body to contain Devotion, so Devotion hath the function of the soul, to inform and animate Religion: And as the soul hath clearer or darker operations, according as the body is well organised or disposed, so Devotion is the more zealous or remiss proportionately to the temper and constitution of the Religion that containeth it: Suitable to the Apostle Saint James his intimation to us, that Pure Religion keeps us unspotted from the world. James. 1. 27. I shall not take upon me the spiritual Physician to consult the indispositions and remedies of differing Religions, but relying more upon the Testimony of confessed experiments then the subtlety of that litigious art, I shall prescribe one receipt to all Christian tempers, which is to acquire the habit of Piety and Devotion, for this in our spiritual life, is like a healthful air and a temperate diet in our natural, the best preservative of a rectified faith, and the best disposition to recover from an unsound Religion; for the Alms and Prayers of the Centurion were heard and answered, when they spoke not Act. 〈◊〉. the language of the Church, and the Angel was sent to translate them into that tongue, in which God hath chose only to be rightly praised, that which his Eternal Word Christ Jesus hath peculiarly affected, and annexed to his Church; this shows the efficacy of piety, and the exactness of God's order, who hath enclosed his eternal graces within those bounds, into which he brings all that shall partake of them, and so doth naturalise all such strangers as he intitleth to them, doth not allot any portions to aliens, but reduceth all them he will endow, into that qualification he requireth, which is into the rank of fellow-citizens of the Saints, and of the household of God; Ephes. 2. 19 he leaves none with a dispensation of remaining foreigners. The Angel that called the Centurion, directed him to the gate of the Church: Saint Peter did not bring him a protection to rest in his own house, with the exercise of his natural pieties: and so for those that are straying without the enclosure of the Catholic Church, if they walk by the light of natural charity, moral piety and devotion in their religious duties, this is the best disposition towards the finding of the way, the John 13. 6. Psal. 144. truth, and the life, of whom the Psalmist says, He is near to all those that seek him; and those who are thus far advanced in morality, may be said to be in atriis Templi, in the Churchyard, which is, in a congruous disposition for farther advance into the body of the church. I shall endeavour then to affect every one with the love of purity and holiness of life, for to those that are already rooted and growing in the Church, this disposition will be are that fruit; the Apostle soliciteth for them, that their love may abound more and more in knowledge, Ephe. 1. 9 and in all judgement: And in those who are yet strangers and foreigners, as he calls them, this reverential fear of God seems to chase the wax for the seal of the holy Spirit; for Prayers and Alms do as it were retain God for their Counsel, and as his Clients open their cause to him, in these terms of the Psalmist, Lord cause me to know the way wherein I should Psal. 142. walk, for I lift up my soul unto thee: And such may be said to be half way towards their end, that do worship in a zealous spirit, and are likely never left there, but helped on to the other part of worshipping in truth, by him that hath ordained John 4. 23. our worship to consist of Spirit and Truth, so that devotion & sincerity in any Religion, are the best Symptoms of our designation to the true and sincere Religion. Wherefore having made this general presentation of piety and virtue to all parties, I shall not stay to wrestle in the Schools, but rather strive to set such Church-music, as all parties may agree to meet at the service; and this I presume may sound in tune unto most ears; that where consort and harmony in faith appeareth, it is a good note of that Church's service, being set by the hand of that great Master, who in this last lesson of his own voice, did concert this symphony in the music of the Church, and even engaged his father, to preserve this unity and consort by these words, Holy John 17. 11. Father, keep through thy own name, those whom thou hast given me, that they may be one as we are one. This cleareth to us the mark of concordancy in faith, to be one of the most respondent unto Christ's signature on his Church. And as one may, without arrogating to himself much of the science of a Physician, venture to pronounce what is the best temper to be composed of, so may I safely affirm that Religion to be of the best constitution, which consisteth the most perfectly of these two divine elements, well intermixed, Zeal and Charity; the which may be said to make a good complexion in the face of Religion, the first relating to the colour of the blood, and the last to the fairness of the skin, through which the good tincture of zeal is transparent in the works of charity: wherefore the well tempering of these two qualities make that beauty in the Spouse, of which the Bridegroom saith, Behold, how fair is my Love! there is no spot in her. And as the face, although it be not an infallible, yet is one of the best indications of the body's health; for although there be not any so secure symptoms in it, as conclude against all infirmities, yet there are some so resolving marks of unhealthfulnesse in the face, as cannot misled a prognostike of some infirmity: So may we make a probable judgement of the soundness of a Religion by the fair and healthful aspect thereof, and by the ill looks and disfigurements of some Religions, we may warrantably sentence the unsoundness of them; for there are some that have such marks of uncleanness on their skin, as not only the Priest, but even the People may discern the Leprosy. This considered, the most advised judgement touching Religion, for the generality of men, is, the preferrence of that which hath the most promising countenance, of this perfect constitution, of unity in faith, of orderly zeal, and of active charity, for out of these materials only, that flame is raised, which our glorious high Priest came to kindle upon the earth. Luke 12. 49. The Fourth Treatise. Of Devotion. In two Sect. §. I. Devotion regularly defined, and some accidents that raise it, explicated. THere is nothing seems more requisite, towards the sincere practice of it, than the sound definition of Devotion, for it is much easier to copy well, then to design perfectly this work: Nevertheless it is the familiar presumption of the world, to pass themselves Masters, by drawing the expressions of their piety, by their own imagination, rather them to work then by the Church's draughts and patterns: and thus many are mistaken in the manner, more than in the meaning of their religious duties, for devotion consists more of conformity to order, in pious applications, then in contrivement of them: wherefore this prescription of some spiritual director is given by God, Obey them that rule Heb. 13. 17. over you, and submit yourselves, for they watch for your souls. And herein is provided a rest, as I may say, for our zeal to discharge itself upon; for when it is shot without that stay, it often falls very wide of the right mark, which the holy Spirit hath set up to us, by the Psalmist, in, Not unto us, O Lord, but unto thy Name give glory. So that this is the safest principle Psal. 114. Non nobis Domine sed nomini tuo da gloriam. for all good inclinations to build upon, viz. the right notion, and understanding of devotion, taken from some prudent director; for even the steadiest hands draw straighter lines, stayed and guided by a rule, then left to their own loose motion. And I may without presumption, undertake to shape a general good rule, (by the Model of the Church's doctrine) whereby to take the right dimensions of rectified Devotion; for this may be done by an unskilful hand in the practical part, as good instruments may be made by Mechanics, who want the science of using them. Devotion is a fervour infused into our soul by Grace, which Devotion defined. breatheth out continually an alacrity & promptitude in regular and ordinate performances, of all such religious duties, as are ordained by God, for the exterior testimony of the interior love and reverence we owe him. This good habit of the mind, is the fiery spiration of the holy Ghost, taking in such sort upon our wills, as it raiseth a flaming Mat. 3 〈…〉. 11 evidence of our love to God, in all our actions, and this is properly to be baptised with the Spirit, and with fire, to have Luk. 12. 49. all our affections turned Christian, by the accension of that holy fire in our hearts, which Christ said he came to cast into the earth, and required the kindling and ardency of it in us, so that the activity of this spiritual fire in our souls is that we term our devotion, which implies a conformity of our affections in morality, and our opinions in religion, to the revealed will of God; our appetites we conform in acquiring such habits of virtue as are expressly enjoined us by God, in his commandments; and our own conceptions we submit in our conformity to such acts of religious worship, as are directed to us by the Church, which God hath invested with power of direction, by these words of his commission, They that S. Luk. 10. 16 hear you, hear me, and they that despise you, despise me: promising also the spirit of truth, to rectify all the executions of John 17. Mat. 28. this power, and the residence of that spirit to the end of the World. In order to the preservation of that capacity imparted; hence is it that there is no zeal or fervour of spirit, which may properly pass for Devotion, that is not touched at the test of the sanctuary, which is obedience to the Church's regulations, for many may think themselves in Saint Paul's discipline, in the ferrour of the spirit, when they are nearer Saint Judes' commination of perishing in the contradiction of Judas 11. 1 John. 4. 6 Core, for as Saint John says, The Spirit of Truth and of Error is discerned by hearing the voice of the Church, not by singing loud in it, therefore it is not the straining our notes, but the singing in tune, that makes the music of Devotion wherewith God is delighted. But supposing the flame of our Devotion to be lighted by a coal from the Altar; the higher it riseth, the nearer it cometh to Heaven; for there must not be only interior heat, but exterior light in it, Saint John Baptist is a perfect image of John 5. 35. Devotion, in that Character Christ gives of him; he was a burning & a shining light, which signifieth internal sincerity, and active exemplarity; and our Saviour intimates these two requisitions in our Devotion, when he gives us this order, Let Matthew. your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven; wherefore this precept requires not only a fervour, which we feel ourselves, but a splendour that may illuminate others by the edification of our lives. When our Saviour stateth us as pilgrims in this transitory world, he advises us to have our Loins girl, and our Lights Luk. 12. 35. burning, which intimateth promptitude to the exercise of Charity, and fervency in the act of our love. And Devotion comprizes fully this equipage for our journey, since it collects us, and strengthens us for motion, and is likewise that fire which is the best security we can carry with us in our passage through the wilderness we travail, to arm us against all the wild sensualities that lie in our way, since it hath this special virtue to fright and disperse all that is irrational. And this spiritual fire hath many analogies with material, insomuch as the holy spirit says of it, The coals thereof are coals of fire, and have a vehement flame; and me thinks this Cant. 8. 6. one remarkable similitude between them may be fitly applied, viz. as fire doth convert many substances which were unfruitful & unclean, into a matter both generative and cleansing by the consumption and reduction of them into ashes, which have both these qualities: so Devotion by consuming our passions which were both barren & impure, converts our affections into the love of penance and mortification, which are the ashes of our consumed offences, and so are made both fruitful and purging by this conversion into matter of humiliation, by which kind of soiling many converts improve much the good seed fallen into their hearts: for that penitent reflection Devotion makes upon our vain and foul passions and affections, (which is the consumption and incineration of them) becomes purgative by sincere contrition, and generative of all fruits of Charity, since the zeal of mortification is not only a mark of our repentance, but a means of our perfection: when holy David says, he eat ashes like bread, they were made of his loose passion consumed by the flame of his Devotion, and so converted into seeds of penance, and we know how fruitful these ashes proved to his former sterility. The water of expiation in the Law, was made with the infusion of ashes, and certainly there is nothing more cleansing then the matter of our offences consumed by Devotion, and aspersed upon our memories, for nothing makes us more zealous to take out all their stains upon our lives, according to the Apostles observation of the effects of godly sorrow; What carefulness, what clearing of ourselves, what indignation, 2 Cor. 7. 11. what vehement desire, what zeal, yea, what revenge it works? so as you see what fertility Devotion raiseth out of the consumption and ashes of our sins, which is the Apostles godly sorrow. §. II. Devotion described a more familiar way, and the best natural temper in order thereunto. BEcause Devotion hath hitherto spoke the Language of the Church, it may seem uneasy unto many to be understood; therefore I shall put it into the vulgar tongue of the Court, and so make it more familiar for apprehension, and by the warrant of S. Paul's condescendence to the capacities he wrote unto, I may speak after the manner of men, because Rom. 6. 19 of the infirmity of your flesh; and therefore venture without any levity to say, Devotion is a Divine passion. Love raised to the height of passion, upon humane objects, is a power in our mind, whereon most of the world doth rather pretend an excellency over others, then plead any excuse, for such an incapacity in their nature; wherefore this will be an expression of devotion, that will serve and fit most apprehensions. And certainly as strangers do discreetly, to change their habit, when they come to dwell in foreign parts, especially if they be rude and uncivilized; so pure devotion (being Rom. 8. 7. a stranger to our carnal nature, which is of itself wild and undisciplined, coming to plant itself, and live with it) may be better suited for the purpose of introduction with the apparel of passion, which is native, then with her own habit of purity, though more decent and becoming; for this exterior simil 〈…〉 de may give the love of God, at first, more convenient conference with our sense, which usually doth but look strangely at her, when she appears first in her own spiritual habit, which is so different from the spotted garment of S. Judas 23. flesh and blood. So that Devotion being thus put into the fashion, and speaking the language of the place it comes to, may hope for admittance without much wonder unto our understandings, and by acquaintance with them, informing them of the benefits of her association, may obtain a plantation in our wills and affections; and thus by degrees come to be naturalised in our dispositions; and by this easy way of introduction, Devotion may come to get possession in some minds, by commerce of a good companion, sooner than by open claim of her own rights; for we may conclude what right Devotion hath to our minds, by this, that when profane passion seeks to value itself, and to possess the minds of others, it puts on a heavenly habit, and speaks the language of Devotion, in reverence and adoration; thus, as it were, confessing the due interest piety hath in our hearts. May not piety then to recover the easilier her due, without irreverence, be put into the lighter figure of passion? I may therefore in order to a pious success, propose the being devout, under the terms of being in love with Heaven, because it is the likeliest way of persuasion to the world, to propose not the putting away, but the preferring of their loves, and so transfer them to a fairer object, not extinguish the fervency of their act; and I believe without any levity of conceit, that hearts wrought into a tenderness by the lighter flame of nature, are like metals already running, easilier cast into Devotion than others of a hard and less impressive temper, for Saint Austin said, the holy Magdelen changed her object only, not her passion; and one may join him with her to authorise this opinion, for love like gold, though it be cast into an idol, the perversion of the form, doth not disvalue the mettle; and we know the same gold that God's People took from his Enemies, in the form of their idols, after it was purged by fire, was consecrated to the tabernable, and then it seemed to have a double capacity of honouring God, as an offering of his servants, and as a trophy from enemies; so when the flame of the holy Spirit (which is Devotion) hath purged and purified our loves, that were cast into the images of humane passions, the same love is sanctified and assigned to Divine Service, and brings a more special glory to God, as it is not only an oblation of his children, but also a spoil of his enemy. This is not meant to countenance the alienation of our loves at any time from God, but to commend that disposition of nature, where love seems the predominant instinct, for certainly such a temper is apt for a right conversion, than a harsh and sour constitution of the mind, the first is a good mould of earth, with ill seed cast into it, and so the fruit may be ill, while the pregnancy of the earth is good; the other is * Psal. 62. In terra deserta invia & inaquosa. a heath naturally unfruitful, and requires much more manuring to make it bear: Wherefore that nature, which hath not a kindly pregnancy in it to bear love, is not the best mould for the seed in the Gospel, for though it may render thirty, it can hardly yield the increase of a hundred fold in Devotion. Certainly we may then very religiously prefer the constitution of such minds, whose powers are best disposed for the act of loving: for love, as it is the greatest treasure of our souls, so is it the only security stands bound to God for all our debts; all the other faculties of man seem to be receivers only, and this the discharger of all their accounts; but love hath this extraordinary blessing, the greater expense it makes, upon this occasion, the richer it grows; for the more our love pays God, the more it improves the same estate; but we can assign nothing but this pure species of love to the receipt of heaven. Wherefore all empty formalities, and unsincere affectations in exterior exercises, that would pass for Devotion, are, me thinks, like servants, that have got on fine clothes of their Masters, by which, strangers may mistake their quality, but their Masters are not deceived by them; so these garments and cover of Devotion, may abuse the eye of the world, but we know the master of all sanctity, distinguishes dissimulation in all the specious similitudes it weareth. And I should believe a varnished hypocrite may be more offensive to the sight of God, than a zealous unvailed idolater, for this, is but mistaken in God, and the other seemeth to suppose God may be mistaken in him: and certainly there is nothing more capital against the laws of Heaven, then counterfeiting the coin, (which piety may not improperly be termed) as being the price and measure of all exchanges between heaven and earth: of these false coiners King David says, They slatter God with their mouth, & lie unto him with their Psal. 78. Psal. 59 tongues, and he gives them Gods answer, thus, The Lord shall laugh them to scorn. We may conclude then, that the sincere love of God, is the spirit and soul of Devotion, and therefore is to be entire in every several part of our religious exercises: when God dignifies man with similitude to his own image, it is the soul, not the body that hath this Divine relation; so in the service of God, (which is a consistence of two such parts united of spirit and of matter) the spirit and breath of life doth not reside in the material part, which is sensible religious offices, but in the informing and animating part which is Devotion, the which answereth to the soul in humanity, as I have endeavoured to demonstrate. And thus I hope that I have not indecently apparelled Devotion in the habit of the place it is recommended to, clothing it in this soft raiment of passion, being to come unto the houses of Kings. Mat. 11. 8. But now me thinks, I hear some sensual and voluptuous persons cry out to warn their passions to stand upon their guard, objecting that I, like a pirate, have thus put up friends colours, while I am in chase, calling devotion, love and passion, that it might the easilyer enter our hearts, which when it hath done, it takes and imprisons all our humane delights. To these I may answer, that I have put up these colours indeed, that those vessels I would speak with, might not fly from piety at first sight, as from an enemy to pleasure, that speaking with them, I might show them how Devotion coming and possessing our minds, doth rather compose the munity, then infringe the true liberty of our affections. For grace finds Humane Nature (like a vessel richly fraught for commerce with Heaven) most commonly in a mutiny, where the affections that should sail her, rise up against their Commander, resolving to make spoil of their commodities, and to turn to the piracy of sense, taking all whereof sensuality can possess itself, and if. Devotion Reason. enter and compose this sedition, and convey the affections cheerfully to their direct commerce with Heaven; this may be rather thought a delivery then a violation. And surely our senses cannot more justly complain of Devotion, as a dispossessor of their properties, then wild people can call a Lawgiver a tyrant. For piety doth but regulate the functions, not ruin the faculties of our senses; and licentiousness cannot more rightly be called the mind's liberty, than nakedness the body's freedom: For laws and apparel, do both in their kinds, cover nature's nakedness; and laws, like clothes, impart conveniencies, (the one to the mind, as the other to the body) without impeaching the decent and proper exercises of either: and so Devotion doth but reduce the wild multitude of humane affections and passions, under the Monarchal Government of the love of God, under which they may enjoy a more convenient freedom, then let loose in their own confused Anarchy, which they confess when they are converted by God to this belief of their condition, that to serve God is to reign. The fifth Treatise. Discoursing whether sensible pleasure may consort with Devotion. In two Sections. §. I. The rectifying our Affections, chiefly our love in the sense of beauty. UPon the title of this Chapter, me thinks I see our humane affections stand with the same perplexed attention, as a condemned multitude, at the reading of a Proclamation of Grace, to some particular specified names, each one watching and praying for his own. Thus do our humane passions seem now concerned, believing themselves all condemned by piety, each one me thinks in a frighted and tacit deprecation of their censure, is expecting with anexity to know whether Devotion will allow them life and consistence with her edicts. The answer to this, must be, that I shall only put to death, the blind and the lame, which are commonly set to keep the strong hold of our corrupted nature against virtue. (As they were upon the walls of Zion to keep out David.) Such, Devotion must destroy, for they are hated by her Soul, and are not to be admitted into the Temple. Secular justice is allowed a latitude 2 Kings c. 5. in mercy, to which this spiritual judge cannot extend his favour, viz. rather to save divers guilty, then to cut off one innocent; for Devotion must rather put to death many innocent affections, then save one criminal, by reason, that in this case mercy renders the judge a complice of the crime, so that our Devotion must not look upon the face of any of our affections, but judge by the testimony, our conscience brings in against them. Yet piety is not so inhuman, as many may apprehend that know not the nature thereof, for it delighteth not in the death of our affections, but desires rather they may turn from their perversions and live, and to persuade their conversion, offers that to them in this life, which is promised to us, but in heaven, namely, to have our bodies changed from corruptible and passive, into immortal and inpassible, for Devotion offers to transfigure our affections from their impure and passive shapes, into immuculate and imperishable forms, & raise them up from infirmity to virtue, and make those desires which have been the image of terrestrial figures, to bear only that of 1 Cor. 15. 43. 49. the celestial. Nevertheless our minds seem to be like fond mothers, which are lamenting their children given over by the Physician, and will scarce hearken to the consolation of God's Minister, who promiseth so much a better state, as a change from weak infants into Angels. In this manner our fond and effeminate minds seem to bewail this tranfiguration of their affections, which Devotion proposeth according to the Apostle, Phil. 3. 20. viz. the raising their conversation up to Heaven, and changing their vile body, so that it may be fashioned like unto the glorious quality of the love of God. And certainly, unless our affections be cut off from the carnal stock of our nature, and set by way of engrafting and incision upon the stem of the holy Vine, they do bear but sour Grapes, such as will set reason's teeth on edge, which is their mother, since our corrupted nature puts forth many sharp and unripe cupidities, and fancies which are truly rather corrasive then cordial to the mind. God hath planted affections in our sensitive nature, not with a purpose that they should be fixed in the earth, and bear only terrene cupidities, but hath rather set them there for a while, only as in a seminary or nursery; where he doth not mean they should take any deep root, for our reason, as soon as it is able, is ordained to remove and transplant our affections into spiritual situations into, that garden for which they were first planted, so that, although our loves grow at first, while they are little tender slips, only in the terrestrial part of our nature, they are designed to be removed in their due season into the celestial portion, and to bear fruits spiritual and intellectual, which order is intimated by the Apostle, when he saith, as the first man is of earth, earthly; so the latter must be of heaven, heavenly. But because in this warfare of our lives upon earth between these two parties, the sensitive and the rational, our sensitive nature is not easily persuaded to render up her affections (wherein she accounts herself so strong) unto right reason upon discretion, let us examine what fair conditions grace which always taketh Reason's part offereth her; and indeed, if the offers be well judged of, there will appear a truer freedom gained by this surrender, then that, which the looseness of our nature would maintain, when our affections Rom. 6. 18. being made free from sin, are become the servants of righteousness, for if we examine the impositions and constraints our passions lay upon us, it is easy to convince that to he a real servitude, which we do familiarly, but in wantonness term so: and thus our loose passions (like the Jews, to whom our Saviour proposed freedom by the knowledge of truth▪ will hardly confess their inthralment; but I may fitly say to them, as he did, while you commit sin, you are the servants of John 8. 34. 36 sin. If grace by Devotion set you free, you shall be free indeed. Therefore I will procure to manifest how grace may give nature great conditions of freedom, and how the best proprieties of our affections, are rather improved and secured, then alienated and spoiled by this surrender to Reason and Devotion. And to treat first of the interests of love, (which seems to be the commander of all the strength of our passions) when love renders itself to Devotion, then is it so far from being restrained, as it is continued in the command of all the power of our pieties, and is trusted so much, as it is allowed to hold fair correspondence with beauty, though that were the party, love had served under against grace, for then our love commerceth with the creatures, only to improve his own estate and faculty of loving, which is all assigned to the honour of the creator. And surely when love by a rectified persuasion of the blessings of the creature, brings beauty into the service of Devotion, by a right admiration of the works of the creator, such objects may forcibly concur to excite us to the love of the maker, in honouring of whom consists all Devotion. Beauty may be truly honoured by the rights of her nature without being flattered, by that means to be solicited against her maker, for she may be confessed one of the best of all mixed creations, since pure spiritual substances, when they will put on a material veil, take beauty for their vestment. The Angels expose themselves to us, always in the form of beauty, because that is the readiest note our sense acknowledges of Divinity; and when the Son of God vouchsafed to be clothed with materiality, the holy Spirit that made him this Garment, exposes it and recommends it to us, in this form of being beautiful above the sons of men, and he draws the image of Psal. 44. 3. the spouse he came to take, in the figure of perfect beauty, as the best sensible Character can be made of her; and makes this quality the object of Christ's love, As she is all fair, and no Canticle. 4. spot to be found in her: and thus, as beauty is chosen for a simbol of spiritual purity, the allegory of it, as I may say, not the letter is to be studied by us, since that attention will reflect to us the fairness and integrity we ought to preserve in our souls, and so possess us against that perverted sense which is often drawn out of the outside or letter of material beauty. In the Book of God's Works, Saint Paul tells us, the Divinity Rom. 1. 20. of the Author is legible by some little study of the Character; and certainly, there is no so fair part of this edition, as that of beauty; but we do most commonly, like children, to whom books are given in fine prints, and graced with gay flourished letters, and figures, they turn them over, and play with them, and never learn the words; thus likely, do our childish minds, that are kept at play by our senses, look wantonly over the specious figures of beauty, and seldom study them to learn God's meaning in them, which if they did seriously inquire, they might learn that the excellence and perfection of their true meaning, renders the perversion the more reproachable, for as crimes are the greater, the nearer they come to the violation of the person of the Prince; so if beauty be the nearest sensible image of the sovereign of nature, the betraying it to his professed enemy, must needs be the most capital offence: how this infidelity is committed, is but too much notified. May I not fitly then reproach those with S. Paul, who with vain flatteries, change the truth of God into a lie, for is not this Rom. 1. 25. done by such who corrupt the real good of beauty, by fond and false ascriptions? And surely while they serve thus the creature more than the Creator, they provoke God to give them up to their vile affections, in which with daniel's Elders, Dan. 13. Having overthrown their sense, they turn down their eyes, that they may not see heaven. But the perversion of this blessing, doth not not interdict unto the eyes of the world a due commerce with beauty, nor to our sight the being delighted with it; for as the Apostle wisheth us, we may be children in malice, 1 Cor. 14. 20. and yet men in understanding. If Devotion coming to Court, should declare such a war to the world, as to prohibit oursenses commerce with pleasures; which are the natives of this world, she would find but a small party, upon such a breach to follow her. And indeed, God doth as the Prophet says, lead us into solitude, when he speaks Hosea 2. that language to our hearts, there he sets on the wings of Seraphims, to those that upon such plumes fly over their passage through the world; but those whose vocations lead them through the tracts of the earth, do always feel the earth they tread upon, and it is not to be required of them, to leave all the pleasures of the world in their following of Christ; but S. John Baptist instructs them sufficiently in the lesson he Luk. 3. 13. gave the soldiers, that they should exact no more than is appointed them, and be content with those wages of innocent pleasures, God allows their senses in the duties of nature. We may then justify Devotion to be so far from interdicting to nature the regular love of the creatures, as we may assert it the only means, whereby we can assure the continuance of our loves to them; for our sensitive affections are like the hay and stubble the Apostle speaks of, they are easily lighted 1 Cor. 3. by every spark of pleasure, but they make only a short blaze, and go out again; whereas Devotion is the Psalmists oil of gladness, and though it raise not so glaring and so sharp a flame of joy, yet it entertains it in a more equal and durable temper, for notwithstanding it doth not blaze so much in the sensitive, yet it warms and recreates more the rational part of our minds, and so doth rather foment then waste the matter of our joy, which the sharper flashes of our passions do quickly consume: for truly our affections and passions in their own nature are so light and volatile, as beauty itself, that works best upon them, cannot fix them, nay nor stay them, so long as even beauty, which is so variable, continues the same; since the same vain love, which to day robs even Divinity for offerings to make to beauty, tomorrow commits as great a fault in humanity, stripping again his own Idol, merely upon the motion of inconstancy, not at all upon the complaint of conscience; so that I may fitly apply this of the Prophet to such loves, They wove spiders webs, their webs shall Isai 〈…〉. 5. 6 not become garments, neither shall they cover themselves with their works. Thus are our humane passions so deceived in their commerce, with the vanities of this world, as they break often upon the return of their adventure; it seems our fancies insure more upon fruition, than the commodities are worth we traffic for, and so we become losers even by the return of our adventure, whereas Devotion teacheth us the true value of our desires and successes, and how to adventure our hopes, and how to manage the happiness of our wishes in temporalities, in such sort as to make a stock out of them for eternity, according to the prudent advice given us, to make friends of the felicities of this S. Luke 16. 9 world, that may provide for us in the eternal habitation. By these lights we see how the love of God is not only compatible, but requisite with our love of creatures, to assure and improve our true delights in them; for nothing but piety can make good to humane appetite, in all temporalities; that abatement of their esteem which is made by propriety, and Devotion teacheth us to love them, as gifts of God. By which means, fruition makes rather an endearment of them, than a deduction. But because I conceive this passion of love, hath more friends than any other that will be interested in the cause, I shall give it a fairer trial another time, single by itself, wherein the right our love hath in the creature, shall be determined. §. II. Ambition rightly examined, and discreet condescendencies proposed, respectively to divers vocations. IN the next place, Ambition seemeth to claim a hearing, and pleadeth a long prescription, for possession of a great tenure in our nature; I shall examine therefore that affection of the mind, which is currant under the sinister notion of Ambition, and endeavour to show, how the matter of this appetency (which is temporal dignity and glory) is not inconsistent with the purity of Devotion. Pride is like Jeroboam, who first drew Israel to sin, and indeed may be fitly said, to set up golden Calves for the worship of our fancy, against the true service of our reason, wherefore Devotion is charged to extirpate all that house; and Ambition, as it is familiarly accepted, is the eldest son of the house, for it is an inordinate appetite of temporal honour and preferrence, which we understand, commonly under the term of Ambition; which indeed, is the act of the habit of pride. And so Ambition, is, as it were the title of the prime signory belonging to the House of Pride, which varies only the appellation of the son, and in this sense (as Ambition is the heir of Pride) though bearing another name, Devotion can have no confederacy with it; for humility, which hath the same relation to piety, that Ambition hath to pride, hath the commission of Jehu, and is not to be tempted by Jezabel, though she be never so well coloured and painted, even the little ones of this house must be dashed against the stones; but humility hath no command to raze and demolish the Cities and Palaces this ill generation lived in, which are, honour, fame and power, for piety may lawfully dwell in these commodious habitations of the world, and make excellent use of all these temporal advantages. So that Devotion doth not prohibit Vtilior sapientia cum divitiis. Eccles. 7. 12. the pursuit of honour and preference, it rather gives our nature a safe conduct against the dangers of the way; upon which, so many parties of our passions make their courses; for we know honour and differencing of degrees, are stairs of God's fabric, and there can be no order without degrees, for order is the right disposition of parity and disparity. Whereupon the several stations in this world, are designed by divine wisdom, both for the ornament of the universal frame, which is the natural end of them, as also for this moral effect, namely to excite and attract our minds, by these near sensible fruitions, to strain for an investing the habit of virtue, which likely presseth and pincheth our loose natures at the first essays, but they endure more quietly the constraint, as being conceived the means of some affected acquisition; for all honour is primarily intended by God, as a remuneration of virtue, and it goes still in the world under that name, though this order be never so much vitiated by the iniquity of the world, all dignification retains still the same title of the merit of some virtue, and those that attend the least to virtue, will not refer their temporal successes to less than the adeption of them by some virtue; insomuch as even man's corruption attests that all honour and dignity is originally the legitimate issue of virtue, which our minds are naturally betrothed unto, and confesses the generations of fortune to be spurious & illegitimate, since we will not leave any of her issue under the title of her maternity, but pass them all over to some virtue, for the owning them. For doth not every one find out some colour of virtue to lay upon the looks of his good fortune? No body will leave it naked in that frivolous figure of bare fortune, every one is ashamed to expose such a bareness of mind, and such a destitution of virtue. Doth not honour and dignity appear plainly by this genuine instinct of our ascribing them to virtue, to be one of God's designments for man's appetency? Wherefore they cannot be discredited by Devotion, which is God's Minister, and doth decently marshal all the faculties of our mind, in the order of humane actions, directing every one by their several vocations to their respective properties, assigning to Courts and Cloisters their several portions, and so evidenceth that of the Apostle, that God hath given every one the manifestation of the 1 Cor. 12. 7. spirit, according to the several utilities he designs by them; and thus, as there are many mansions in our father's house, Devotion sets every one upon the right stairs, that lead up to their peculiar assignment. Therefore piety must not be so much traduced to the Court, as to be reported quarrelsome with all the family, the proper attendants of the place, namely, glory, power and riches; for it is rather the steward God appoints to keep all in decent order. By whose conduct the proper lustre & magnificence of the place may be set off, so much to the best, as it may hold a pious Analogy with the Court of Heaven, as well in the whole family, as in the Master's persons, who are so specially the images of God upon earth; as not only the person of Solomon, but the order of his Servants, the attendance of his Ministers, and their apparel may be a good image of the original glory they represent. And such a constitution or frame of temporal glory, may be form by the oeconomy of Devotion, when she manageth the dignities and treasures of 3 Reg. 10. the world, which commonly are made the subject of confusion and disorder. Devotion may then say to the Court of temporal desires, which pass under the notion of Ambition, as Christ did to his Apostles, in the temptations they were exposed to, I pray not John. 17. 15 that they may be taken out of the world, but that they may be kept from evil. As for the prescribing a course of temperance to these appetites, this present question doth not properly exact it: I hope the rest of my labours will afford some competent directions for our regiment of health, according to the air and diet of the place, for which they shall opine. Pride is, indeed, that dangerous disease, whereunto the constitution of the Court is most disposed, and the least overheating of Ambition turns it into pride, but truly the matter of this disease, is rather in the humours, then in the blood, for as no meanness of birth, or misery of condition are sure exemptions from pride, so not any nobleness, or felicity are consequent conferrers of it; for Solomon alloweth us to conclude, that the want of bread doth not starve pride. Prov. 12. 9 Christian humility doth not prohibit all pursuit of honour, as malignant; or prescribe poverty, as not at all obnoxious; for we have Christ's Authority to conclude it a more blessed thing to give, then to receive; and the blessing he gave to poverty, was to the poor in spirit, and this qualification of the spirit, may agree with the eminence of all qualities; for Devotion Matthew 5. doth not only carry humility with her up to all the heights and stories she ascends, but retains it also; for she looks upward still at that infinite distance she there remains from heaven, and doth not take measure by her elevation above other estates, she sees below her on the ground; this was King David's Psal. 122. prospect from the Towers of Zion, where he was raised so much above the platform of the earth, Unto thee I lift up mine eyes, O thou that dwellest in the heavens: and that true mirror, did reflect to him humility, while the polished glories of the earth, might have returned him a flattering image of his condition. We may then resolve, that those who shall make their judgement by the Apostles perfect law of liberty, will find James. that the carriage of Devotion, is no clog to the activeness of their thoughts, or motion of their desires, but rather such a weight as is put to clocks, to regulate, not retard their motion; and certainly, our temporal desires are to be esteemed as our watches, not those which go fastest, but those that go best. So that one of the chief offices of Devotion in the world, is to regulate, not repress all temporal desires. Wherefore piety may fitly say to our humane affections, in the Apostles terms to the Galatians, Brethren, you are called into liberty, Gal. 5. 13. only use not liberty for an occasion to the flesh, but by love serve one another. Devotion may have ill offices done her by her own friends, by bringing her to Court in so severe and unsuitable a habit, and uncompleasant looks, as she may fright the infirmity of some well disposed, and fire the malignity of others, and thus fail of a good reception by many that would entertain her, if she were better suited for the place. They never saw piety but in one dress, that think she cannot suit herself according to occasions, and put herself so far into the fashion, as may make her the easilier occostable, and yet retain her dignity and decency, her natural visage in a Cloister, may be a vizard to her in a Court. And surely there is nothing recommends Devotion more to the world then to see it well suited, in the exterior habit, to the society wherewith it is conversant, and the habit changeth no more the natural composure of it, than clothes do the true proportions of the body, wherefore Devotion may lawfully suit herself in such sort, at her first coming to Court, as to cover that which is such an eyesore unto our infirm nature, too pressing a constraint upon our natural affections. Did not Saint James advise Saint Paul, to comply with the weakness of the times, and surely it may be truly said of Courts, that there are many which believe, and yet are Zealous of Acts 21. 20. the law of nature, of the pleasures and conveniences of the earth, and not to offend such as may have innocent inclinations to such attractives, those that recommend Devotion, may protest (against their common discredit) that they do not teach the relinquishment of all the customs of the place, but do admit many of them competent with the spiritual laws of piety. This precedent of Saint Paul may be prudently accommodated, by those that are addressed to work respectively upon the several infirmities of persons and places; they that can copy well, Saint Paul's figure, of becoming all things to all, that they may gain all, shall neither avert some by the hard favour of scruple, nor endanger any by the smiles of liberty. The precepts of speculative purity, are natural in the element of contemplation, which is reclusenesse and solitude, but are not always competent with society, there may be a misapplication of spiritual advices, where the matter proposed, is excellent in quality, but not adequate in proportion to the place. Of such directions, it may be said as Cicero said of Cato the Censor, that his sense was always excellent, but he did sometimes indamage the state, because he counselled, as in the republic of Plato, not a● in the rubbish of Romulus. So there may be many that may mean excellently, and advise very virtuously, and yet prejudice the state of humanity when they prescribe, as if it were still fresh in the purity of Eden, not polluted, in the dregs of Adam: The fit application of actives to passives produceth the best effects in grace, as well as nature, so that it is sufficient for the proposers of Devotion, to answer as Solon did, when he was asked whether he had given his Country the best Laws he could devise? he replied, that he had given the best they were likely to take; by reason the usefulness of pious precepts, consists not in the giving always simply the best, but relatively the properest; as when we set fruit, we consider the earth before we choose the plant. Upon these grounds, my study hath been to fit propositions of piety to the measures I have by experience taken of the world, in which work I may be more confident of the justness of the measures taken by my infirmities, then of the value of the matter furnished by my abilities. I have by Saint Paul's advice, remembered those that are in bonds, as having Heb. 13. 3. been bound also, (and being still, God knoweth, but working upon other fetters) and if there be any thing that seems lighter coloured, than the solemnness of the argument requires; let it not be taken as a voluntary indulgence to any levity, but in order to the support of the feeble-minded, and comfort of the weak, by S. Paul's direction. 2 Thes. 5. 14. When Ambition then is purged from the popular malignancy, imputed to that term, and referred only to an aspiring at dignity & preferment by virtuous addresses, I may conclude Devotion and Ambition may live happily together, and yield mutual aides to one another, while Grace furnisheth order, and Nature activity to our spirits. When piety disciplineth Ambition, the end of our pursuites is rather in prospect upon others, than reflection upon ourselves; and truly, charity and beneficence must be the last term of a Christians exaltation, according to the pattern of our head CHRIST JESUS, our ascending up on high, must be coupled with giving gifts unto men. We may then resolve, that when Ambition moves without Devotion, this is an earthly motion, moving upon his own Centre; for then Ambition turns commonly, at best, upon self-love, and private cupidities; but when it moves with Devotion, than it is a celestial motion, upon another's Centre that is, upon the design of a charitable influence on the inferior positions of the earth, which is that activeness all Christian Ambition should have, in order to communication of the good whereunto it aspires. And this, as it is a heavenly, so is it a circular motion which unites all at last unto itself, that it toucheth in the whole circulation. For as a circle hath every point made in the whole circumference, contained in the perfection of the figure; so this circle of charity hath every portion of good it hath done, returned into itself at the compleatment thereof, which is in the closure of the circle of our lives: For then the Charities which power hath circumferred to others, do all return, and become her own again, in the perfection of Charity; wherein consists the consummation of all power, when by the pious exercise of our temporal power, we are preferred to an eternal domination. By these discussions, I hope to have shown without any levity or indecency, how love and Ambition are compatible with Devotion and piety; and me thinks, these two are the two great lights of our passions; the one ruling over the day, the other over the night in our sensitive appetite: so that I shall not need to bring any of our lower affections in question, which like lesser stars derive their lights from hence; for when once love and ambition, which are, as it were, the heads of the faction against the spirit, are reduced to the service of Devotion; the other meaner popular affections are easily regulated. This premised, we may conclude, Nature hath so little reason to complain of any restraint made upon her faculties by grace, as her affections may justly make this acknowledgement of the Apostle, unto Devotion, (which is Grace's minister) that it delivers them from the powers of darkness, and makes them worthy to be partakers of the inheritance of light. Col 〈…〉 1. 13. The sixth Treatise. Of disabuse to the Rationalists, and the Sensualists, concerning temporal happiness, and Devotion proposed, for security of a happy life. In three Sect. §. I. The virtue of Devotion exalted, and the vanity of some Philosophers detected. THis inscription may seem to many to speak like a Mountebanks Bill, that discrediteth the common School of Nature, and promiseth by one receipt the cure of all diseases; and I pray God this offer may obtain, what the large undertake of their Bills familiarly do, which by speaking so fair, invite many that believe not fully the promises, to try the experiment of their medicines; for if this my plausible prescript gain but so much either upon the curiosity, or the belief of any, as to draw them to an essay of this my receipt, in that order I have indicted it, I need not fear the discredit thereof by the operation, since they who are drawn by any motive to follow this voice of the Psalmist, to come and Psal. 23. see how sweet the Lord is, do quickly make this confession with him, Even the fables, sinners have told me, are not like thy 〈◊〉; Psal. 118. for even the speculations of our own inventions do not so much as create that real peace of mind, which is concluded by devotion. This metaphor of Physic suggesteth to me the carrying it a little further on to my purpose; for, me thinks I may truly say of the spirit of devotion, what some curious Naturalists have vented of a medicinal extraction, they call the spirit of the world, which giveth vegetation to all bodies, they affirm it to have the virtue of restoring nature from decay to integrity, and to preserve man's body long in an indeficient vigour, and propose contrary effects produceable by this spirit, respectively to divers constitutions, but still to the benefit and redintegration of nature, in each individual whereunto it is ministered: I may without questioning or signing this position, make this application of it, and affirm that these properties are really verified in the virtue of this supernatural spirit, which I call Devotion: so that I need not fear what I promise, to persuade the taking it, in that manner I have formerly receipted it: whereupon I propose to every regular user thereof, no less benefit, than the conferring on them their final desire in this life, which is comprised under this notion of happiness; by which term we understand, the resting and quieting our minds in the fruition of goods convenient, and Happiness defined. agreeable to our nature, in which state I propose to show, that Devotion doth establish the mind of man; in order whereunto I may well prefix this Axiom of Saint Augustine, Lord thou hast made the heart of man for thyself, and therefore it is always restless until it requiesce in thee. Nothing hath so perplexed the wit of man, as to determine the supreme felicity of this life. The Philosophers have been so divided about it, as they seem to have passed their lives in a continual war upon one another, in the very treaty of this general peace they sought to establish: it seemeth Almighty God, in revenge of the partitions and fractions they made of his unity, broke their opinions into so many pieces, as they could never joy●ne in one uniform conclusion, but as Saint Paul saith of them, They grew vain in their imaginations, and in the darkness of their hearts, every Sect had a Rom. 1. 21. several Phantasm of happiness appearing to it. Surely God, who saw with what presumption they were building up the design of their security in this life, by the model of their own natural Reason, sent this confusion of opinions, like that of the tongues amongst them, to ruin that structure of humane felicity, the wisdom of the world was raising for her refuge & shelter, against the storms of Heaven. And so these bricklayers of humane happiness, (which they may be properlytermed, in respect they wrought only upon the matter of the earth, tempered by humane wisdom, and with that stuff, thought to build up their forts of felicity) were struck from Heaven into this confusion of language, and dispersed into several Sects, in which, every one spoke a different tongue, and never concurred in an intelligence to constitute one unanimous position touching the supreme felicity. This point of man's constant happiness, seemeth to be in Moral Philosophy, the great secret, in search whereof most of the speculative Sages have employed their studies, and have advanced no further than the natural Philosophers have done towards finding the famous Elixir; for the Moralists have made many useful discoveries by the way; whereby they have composed divers excellent medicines for the infirmities of the mind, but never any of them, though they have much boasted it, did attain unto that consummate virtue, which could settle the mind in a perfect tranquillity and invariable temper. This virtuous power in morality, as it answereth adequately to those properties the Chemics attribute to their great work; so is there this Analogy between them, that they both seem much more feisable by their speculative rules, than they are found by practical experiment. The swelling science of the Ancients, which had never heard of the fall of Humane Nature, grew too well conceited of her sufficiency, thinking the perversity and wrynesse of the superior part of the mind, to grow only by an ill habit of stooping and bending towards the lower portion, which is the sensitive appetite; thus the Stoics concluded, that single reason might by the reflex of discourse, see this indecent posture, whereunto custom inclined her; and so, by degree rectify and erect her powers to such a point of straightness, as neither the delights nor the distresses of the lower and sensitive part of nature, should ever bow or decline the evenness and rectitude of the mind; and by this means they arrogated no less to man's sufficiency, than even the power of remaining in a calm apathy and impassivenesse, in all offensive emergencies. But alas, the wisdom of the world knew nothing of that inward bruise our nature had in her fall, which keepeth her too infirm, to be reduced to that perfect activity, whereunto pure speculation might design her; we understand that repugnant law in our members, by which, all their imagined tenors of security were voided, when they came to their trial; but they understood so little this law, as what we know to be the defect of frail title, namely, our nature, they took for the security of their estate of peace. Me thinks the Ancient Philosophers with all their wisdom and precaution were served by their own nature, as children use to do one another, at a certain schoole-play, when he that hides, striketh him he holdeth blinded, who being thought out of play is never guessed at; and thus did our corrupted Nature while she herself held them blinded, strike them, and she was never suspected of the blow; but the accidents of fortune were only taken for the strikers, with which singly, those Sages thought their minds were exercising themselves; for they never misdoubted this infidelity in Humane Nature, they thought her entirely sound and selfe-sufficient, to afford this consummate tranquillity of spirit in all seasons; and thus they were like children kept blinded, and strucken by the same hand which they never suspected, charging fortune as a foreign actor, with all those blows that provoked their passions. Upon which ground they presumed on the sufficiency of natural Reason, even to extinguish all passion or distemperance in their minds: but to these presumptions the Apostle answereth, While they accounted themselves wise, they became fools. And surely, these Moral Ideas conceived by the Stolkes, may well be coupled with the natural Ideas, supposed by the Platonikes; out of which principle, there may be some light drawn towards the inquiry into the nature of forms abstracted from matter, although the position be erroneous. After this sort, we may derive much clarity, towards our discerning the latitude and power of moral virtue, by these maxims of the Stoics, which are not sincerely true in their conclusions. I may therefore justly bring in this evidence of the wisest of men, against this Sect of pure Moralists, presuming upon the Stock of natural wisdom, You have said, you Eccle. 7. 24. would become wise, and it departed farther from you. The felicity of a Christian is stated upon a far different principle, namely, in the perception of the defectiveness of our Nature, as being maimed by her first fall, and in the acknowledging the insufficiency of our single Reason, to moderate and compose the disquiets of the mind, without a supernatural adjunction of Grace; by which we are, as Saint Peter 1 Pet. 2. 9 telleth us, called out of the darkness of the Philosophers, into this admirable light, to see the curse that is upon our earth, and to discern that we are not, in this life, Lords of our ease, but tilers of this foul earth of our corrupted Nature, which we can never weed so perfectly, as to gather out of it a pure and immixed felicity; it is by a supernatural light shining in our dark places, that we are enlightened in a right apprehension, of what degree of happiness we may project in this life; and Grace doth us this good office, by a detecting to us the nakedness of our nature, not by a covering and palliation of her disfigurements; and in the point of establishing our happiness, Grace may well be said to instruct Reason as her Disciple, in the terms of Truth himself to his Disciples, Abide in me, and I in you: For, as the branch cannot bear fruit of itself, except it John 15. abide in the vine, no more can Reason, unless it abide in Grace; & when our Reason (which originally considered, is properly a branch of the root of Grace) doth abide therein, it bringeth forth much fruit of such felicity as the season of this life can afford for our resection. §. II. A conviction of Sensualists, declaring how Grace emancipateth us from the bands of the Creatures. NExt we will take into consideration the case of those who state the happiness of this life in a plentiful fruition of all temporal accommodations; and such are in my mind much easier confuted than the former Rationalists, we have examined; for these, whom I term Sensualists, may be in great pain and incertainty, to get but so much as the ground or subject of their happiness, which are wealth and sensual pleasures; whereas the other have the foundation, at least of their work, namely Rectifiable Reason, much more attainable by a sincere pursuit so that notwithstanding they are abused in the degree of sufficiency, they assign to this rational composure of mind, yet have they always some fair proportion of contentment in this attempt; whereas the Sectaryes of voluptie, part with their Peace beforehand, upon no security of their projected satisfactions for commonly they are first much troubled with an unassurance of compassing any of their desires, and then in case of success, much perplexed in point of preserving them; and at the best, are always disappointed of somewhat they expected, even in the possession of their desires: Since propriety in our fickle nature, doth deduct much from the prefanfied value of such pretensions. Such therefore as state the felicity of this life in the full and constant satisfaction of their senses, are much easilyer confuted than the other we have treated of; for they seem to design the imposing upon Reason, a degree of Passiveness, as much lower than it can fall, as the other do aspire to raise it to a point of activity above the sphere of our vitiated nature; Since the Sensualists me thinks pretend to reduce the Rational part of the mind, to as much submission to the sensitive appetite; As the Moralists did design the quite contrary subjection. For they would have Reason murmur as little against all the appetites and fruitions of the senses, as these would have the mind remain unaffected & inviolable by all sensible vexations; neither of which projects are effectible in our humane constitution; for experience disabuseth us in both these proposals, but most especially in this point of sensualities, being able to suspend & silence reason so fully, as it shall interpose no disquiet or dissavour in the eases & suavityes of corporeal fruitions; for even the highest degree of irrational pleasures, which doth the most alienate and suppress the acts of Reason, are of little continuance, and our reason soon returns, and bringeth with her such reproaches as break the entireness of the delight, and so leave all voluptuary happiness, at the best, but an intermitting and discontinued piece of satisfaction. For this interposition of the reasonable power of the soul, induceth always some accusation of the unreasonableness of those delights upon which we assign ourselves felicity, and our understanding sets our memory very often, even against our will, to remember the dignity of our Intellectual nature, which we endeavour to debase by a preference of her own natural servants, and there is no state of sensual voluptie, so well guarded by the attendance of all earthly commodities, whereinto the depressed power of Reason doth not often get access, and then it woundeth that tender portion of the mind, we call conscience, so far at least, as to manifest to us the unsoundness of that sort of our imagined happiness. Nay abstracting from all religious reflections, doth not natural experiment familiarly teach us, that our sensitive nature is not to be trusted, when she proposeth the satisfaction of her appetites, for security to our happiness? Since our carnal affections, even in their dearest engagements, break their word so commonly, and run away, as I may say, from those appetites they were contracted to, before they have so much excuse as having attained to their proposed term, to justify their change of desires, and how seldom do our passions maintain themselves in any vigour in the state of a lawful conjunction and fruition of their most servant pursuits; Nay, doth not a Legitimate propriety, (which in reason should endear them) commonly make the right we have to be pleased with such possessions, the only reason of our disvaluing them? These notorious Infidelities may justly evacuate all the title Voluptie can claim unto this life's felicity. Must we not then resort to a Superior power, for the stability of our happiness? such a one as may be able to fix our affections, and not leave them in their own natural trepidations and Retrograde motions, by which we can never keep a true account, even of our desires? So far are we from assuring our delights, and for the fixing of our volatile Nature, there is no humane art to be consulted, the Author of Nature reserveth to himself this great secret. Since Nature then is so discredited, in order to this great work, we must have recourse to the peculiar secret of Christianity, which is the grace of God infused into our hearts by the holy Rome 5. Ghost; By the advice whereof, our hearts are taught, not to work upon temporal felicity, (which may aptly be resembled to quicksilver) as Alchemists do upon this mineral, with a design to fix it, and so convert it into earthly treasure; but as good Physicians do, only in order to the extracting medicines and remedies out of it; And by this Method, as they render Mercury beneficial, by drawing from it some good quality, and fixing that upon some other body, while that substance remaineth unfixed and volatile; We may likewise, without setting our thoughts to work upon temporal goods, in hope to make our happiness by the fixure of them, well derive great utility from them, by the infusion of some of their virtue, making thereof remedies for the necessities of our neighbours: Such an extraction Daniel counselled the King to Dan. 1. 4. draw out of his perishable felicity, and by this Method, while the matter of worldly goods remaineth fluent and transitory, there may be great utility derived even from the consideration of these qualities; For by using this matter, according to the nature of it, by keeping it passing and transient through our hearts, and hands, we may provide a fixed and eternal happiness: This advice is given us by the Author both of Nature and Grace, to make out of the unfaithful company of this world's friendship, such loyal friends, as shall receive us into those tabernacles, where no good is less than eternal. This is a practical use, which Devotion will always introduce in our temporal possessions; There is also another speculative influence, which it hath in order to the settlement of our mind, namely, the frequent meditation on the instability of all things sublunary, which cogitations are pregnant seeds of the contempt of this world, whereby we learn to draw the cure of the venom out of the bowels of the beast itself, distilling out of the serious contemplation of the mutability of all worldly happiness, a remedy against the evil of that fickleness and impermanency; and by this course, we raise some succour out of the adverse party of our own frailty; For they who ponder frequently, how all things sublunary move continually, in an interchangeable flowing and refluencie, may easily learn, not to embark their minds in any earthly delights, never so fairly secured, without expecting adverse revolutions and repeals of those joys; and by this preparation, Devotion doth by degrees teach us to make our peace Postable upon all the tides of fortune, understanding them to be truly the current of Divine providence. This light we can receive only from the beams of Grace, and they shine the clearer in our hearts, the more Devotion is kindled in them; For this Spiritual flame, as it riseth, always attracteth more of that first fire that lighted it; and thus from our affections being inflamed by devotion, our understandings take this light, whereby they discern the greatest security we can contrive for our contentments in this world, to be the being so prepared for mutations, that our wills may be so loose from anchorage upon any earthly pleasure, as they remove easily from their hold on that delight, and put out to the sea of God's providence in all the storms of adversity; And considering how Gods way is in the sea, and his paths in many waters, and that his footsteps are not to be discerned; Our affections may easily repair their earthly losses, by that treasure they may find in this Ocean of God's will; the riches whereof, we make ours by entering into his will, as often as we are driven out of our own, by the variations of this world; and by this Pious acquiescence to all vicissitudes of this life, we shall come to a constant good habit of mind, as men at sea obtain an unmoved state of body; for as they do not confirm their health, by the steddynesse of the vessel in a calm, but by the custom and habitude of the rollings and toss of it in several weathers; So shall we settle the peace of our mind, not by the calm equality of a prosperous condition, but by the acquaintance and enurement to several adverse revolutions; And this is undoubtedly the best Method, in point of attaining a good constituton of happiness in this life, for King David himself found little security in this, I have said in my Psal. 29. prosperity I shall never be moved; For he seemeth to retract this opinion all in a breath, the next words, confessing, Thou hast hid thy face from me, and I was troubled; Wherefore his reflection upon the instability of our humane condition, proved a more assured stay for him in his agitations, when he concluded, Doubtless all things are vanity, every man living, surely Psal. 38. 7. man passeth as an Image, yea and he is troubled in vain. §. III. Resultancies from the meditation of humane frailty, and a resolving the right of Happiness as belonging to Devotion. THe state of humane Nature being thus determined, me thinks there may be an excellent medicinal extraction drawn (by prudence directed by Grace) out of the nature of temporal felicity, in order to the fortifying our minds, which may not improperly be termed the Spirit or salt of humane frailty, since it may work upon the mind, as Physicians say, those kind of Diaphoretical medicines do upon the body, the which although they do not produce any violent sweat, yet they cleanse by opening the pores, and keeping the body in a continued transpiration and breathing out of the Malignity; After this manner may our minds be purged and rectified by this meditation of our frailty, which notwithstanding it forceth not out any notorious expressions of the contempt of this world, in a sensible alteration of our course of life, yet it may maintain the mind in a constant temper of purifying, by a soft evacuating much of the uncleanness of her sensitive appetite, through an insensible perspiration of mortifying thoughts; and the proper time to minister this receipt, is in the health of our fortune, while we are in an easy fruition of the joys and solaces of this life; for then the persuasion of their insecurity holds us lose from that dangerous adherence which carrieth away our peace along with their removals; but this prescript looseth much of the efficacy, when it is taken; but after our minds are decayed and enfeebled by the sadness and weight of affliction, because in that ease they commonly want that vigour of reason, which should cooperate with this remedy, and in that respect, what might have been a sufficient stay to our minds, while they stood strait and upright, may not be able to redress and erect them, when they are fallen and dejected; I will therefore leave this prescription thus signed by the Holy Spirit; Say not, I possess many things, Ecclus. 11. 24 and what evil can come to me hereafter? but in the good days remember the evil, for the malice of one hour maketh oblivion of great voluptuousness: and therefore in another place the same hand giveth this advice, From the morning to the evening Ecclus. 18. 26 the time changeth, All things are soon done before the Lord, A wise man will fear in every thing. But lest me should conceive happiness to be inconsistent with this injunction of continual fear, we must understand, that there are two fears respecting this world, which may stand in morality, answering most of the properties of the same in Divinity, viz: a filial and a servile fear, the first whereof feareth but as a child of humanity, by the knowledge of the frail Nature of all temporalities; the other, as a slave to mundanities, being mastered and subjected by Sensuality; So that the filial fear riseth from an ordinate love, and right apprehension of the condition of the Creatures, and the servile springeth from a misprision of their Nature, and an undue subjection unto them; wherefore this first filial fear, is but virtuous and precautionall, and so compatible with a happy constitution, for it perplexeth our present fruitions, no more than the general notion of our mortality offendeth our present health: the knowledge that we must die, doth not make us sick; no more doth the understanding, that our temporary delights are to pass away, disrelish their present savour. Let this prenotion then of intervenient changes in all our most secured conditions, of stated as requisite, for the settlement of tranquillity in our minds, since at all times, temporal felicity is either going away from us, or we from it; for whatsoever the best of our times bring us in their revolutions, they carry us away from them at the same time, by the motion of our Mortality; in proof whereof the Spirit of Truth telleth us, we are but a breath of air passing on and not returning. Psal. 78. 39 Thus have I, after the method of Saint Paul with the Athenians, endeavoured to confute the two Sects of the Stoics and Epicureans, and I conceive to have voided both their titles to happiness; the first, claiming it in the right of our single Natural Reason, the other, challenging it in the name of our satisfied senses; to neither of which, I hope in God to have showed, that felicity can rightly be adjudged, by reason the speculations of the Stoics are but like well painted scenes, which at a convenient distance seem to expose real fruits, waters, and shades; but when you come into them, you find nothing but paintings and barren colours. Much after this manner, while you look upon the pure Theory of their maxims, they seem to contain peace, serenity, and satisfaction of spirit, i● all the earthquakes of this world; yet this fair show lasteth but while our conditions are at a convenient distance from a necessity of acting those principles, for when we are pressed under the ineumbe●t miseries of this life, to practise this I deal selfsufficiency, we are then brought as it were into the scenes of those maxims, for than we find all those figurings of apathy and impassivenesse, to prove but coloured and fruitless conceptions, in respect of those Sovereign effects were promised the mind, at the distance of speculation. And I presume to have cast the other Sect by these two evidences brought against it, viz. the unfaithfulness of all material goods, in point of duration and fixure, and the fickleness, even of our own affections, in the esteem of such fruitions; wherefore the former of these two Sects stands convinced of stating happiness, in what can never be obtained, and the other, in what can never long be preserved; whereupon they may both justly receive their sentences, the first from the Apostle, pricking thus their swelling knowledge, If any man 1 Cor. 8. 2. think that he knoweth any thing, he knoweth nothing yet, as he ought to know: and the case of the other stands thus judged by the Prophet, you shall conceive heat, and bring forth stubble, your Esay. 33. 11. spirit as fire shall devour you. May I not then say, that felicity is in the world's opinion, as the unknown God was in the Religion of the Athenians? for though it have an Altar assigned unto it, yet neither the true nature of happiness is rightly apprehended, nor the addresses to it duly determined, and the terms of Saint Paul on that occasion, will very ●igh fit my purpose, What therefore you Acts 17. ignorantly pursue, that I declare unto you, and manifest how the true felicity of this life, dwelleth not in temples made with hands; that is to say, it is not seated in the speculative edifices of Philosophy, nor in the material structures of sensible fruitions, but resideth in this spiritual mansion of fervent and rectified Devotion, which produceth a right understanding of the value of all things transitory, and induceth a confidence of enjoying eternal peace of mind, and invasible felicity of body. I have already set up before you an entire figure of Devotion, by which you may draw the just proportions of that virtuous bit, which calmeth all humane passions, in that degree our nature can be serened and quieted in this life; instructing us, how Gods universal order admitteth not our being happy in all our temporal desires; and therefore Devotion fixeth all our desires upon God's order, and so maketh the accomplishment of his designs, the chief term of our wishes: and by this course, as God changeth his exterion sentence sometimes, but never his i 〈…〉 council; so godly and devout souls may ●ary in the apparencies of their present happiness, but never alter in the in●rinsique state of a blessed condition. For as much as in all extrinsique changes, Devotion hath this rest of the Psalmist, when upon the vexations of the senses, the soul 〈…〉 s to be reduced to My soul refused to be comforted, there followeth presently, I was mindful of God, and was delighted Psal. 76. 4. in this mindfulness of God. Devotion fixeth all our security, and by fastening our minds to what is immovable, they themselves are rendered as it were unalterable. Upon what we have discoursed, I may conclude my proposition firmly established, and resolve by the Authority of the wisest of men, The heart that knoweth the bitterness of his Prov. 14. soul, in his joy shall not the stranger be mingled. That is, an advised man man admits an exterior foundation of his happiness▪ And for an unquestionable security of my promise, I will leave you this engagement of the Psalmist, Delight in the Lord, and Psal. 36. he will give thee the petitions of thy heart. The seventh Treatise. How true Devotion induceth those notions wherein consisteth the happiness of this life. In three Sections. §. I. The fallicies of Opinion, & the Virtue of Truth treated. ME thinks I hear many, very impatient to see some more sensible object of temporal happiness, exposed by Devotion, for our nature is not easily drawn to look off from the delights it seeth, as I may say, face to face, and turn to those that are seen but darkly as through a glass, which are the joys of the other life, speculated only 1 Cor. 13. through the perspective of faith; I will not therefore propose to those vocations which are the address of my persuasions, the putting their nature into any severe straits or pressures, in hope only of remote reversions. I will assign present conveniencies for the entertainment of our nature, and over-pay by good security of sincere secular joy, what may seem taken away in that adulterate species, wherein our fancies use to accept the receipts of our contentment: For surely Devotion doth assign the mind a rectified joy, in the use of temporal goods, instead of that vicious and counterfeit, which our three enemies (pretending to be our stewards) bring into our fancy that is prone, to take all, whatsoever hath but the image of sensible pleasure, without examining the substance; which facility to be deceived, the Prophet reproacheth in us, saying, We sell ourselves for nothing. Esay 52. Should a traveller passing through a foreign country, finding the coin of the place raised to an excessive value, exchange into it all the good species of his own, thinking to make gain by this traffic, because the coin is currant in his passage; as soon as he were passed that dominion, he would quickly repent his inconsiderate mistake; This seemeth to be the familiar case of man, who while he is in his transition and passage through this world, findeth the temporalities thereof, (which are the currant species of the place) cried up to such an over-value, as he is persuaded to turn all his affections into that species of joy, and at its issue out of this foreign region, he findeth the irreparable loss he hath made by the debatement of his talents in this exchange: And it is against this delusion, not against all commerce with secular joy in our journey, that Devotion issueth to us her inhibitions, lest by this ill husbandry in their way, when they come to account with their great Creditor, they be reduced to give a worse answer than he, who brought back his talon unimproved: I shall therefore exhibit to our minds (which must needs negotiate in their passage through this world) the true Intrinsique value of those joys, uttered in the commerce with the creatures, that taking none but such as are allowed in their last audict, their traffic may bring home into their native country not their Bonds forfeited, but rather Bills of exchange payable upon their Master's joy. In answer then of the desire of having the truest happiness of this life, specially determined; I declare that the felicity of Felicity described. this life consisteth in a constant rejoicing in truth: This is the assertion of Saint Augustine, and is easily verified to all rational dispositions; The first reply the world is like to make to this proposition, is pilate's question, What is truth? to which John 18. 38. I answer, Truth is a perfect and edequate similitude or likeness, imprinted Truth defined. in our understanding of the nature of the thing we conceive; So that when our conception is just equal to the being and property of the thing we conceive, we are said to understand truth. Wherefore the truth of knowing, is as it were the mould cast off from the truth of being, or the print of that seal, and so the image of the true being of a thing, is the figure of truth seated in our minds. But this, which may seem a fair impression of the nature of truth, may perchance appear but a dark Character of the form of happiness to my auditory, unto whom indeed I do not intend to assign only the speculative notions of verities for the subject of their satisfactions; but I will open farther this store of joy, (the rejoicing in truth) and show how it containeth the Prophet's wine and milk, which he offereth to all for Esay 55. fetching it; From hence the contemplative life draweth that wine, whereof King David saith, My chalice inebriating how Psal. 22. 1 Pet. 2. goodly is it; and the active sucketh that milk, which the Apostle saith is proper for their vocation, which nourisheth their minds with more sensible delectation issuing from the true use and ordinate love of the creature; And this is that, I may not unpleasantly call the milk which these Gentiles love best, to whom I present my breast. The preference of the contemplative life, before the active, is inferred from this respect, of affording a more clear and serene light, for the perception of Supernatural verityes; For contemplation is a fixure of the mind on the aspect and Contemplation defined. presents of truth: and although this act of contemplating be purely Intellectual, yet the term and end thereof rests in the affections, as the possession of our pursuits induceth joy; whereby this is demonstrated, that the happiness of the contemplative life consisteth in the rejoicing in truth; This sensible delight in contemplation flowing from the Superior portion of the mind down upon the Inferior, is a good Image of man's consummate Beatitude in Heaven; where the glory of the body is derived from the excess and redundancy of the joy and blessedness flowing from the soul; and in this order, the delight imparted to our affections by contemplation, falls from a superfluence of truth in our understanding. And thus, what may be said to be light in the Superior region of the Soul, seemeth fire in the lower; The first reporting to truth, and the latter to joy; which as it is a passion in our nature, may be said to be more material than the other in the same degree, as flame is less pure than the radiancy of the Sun; but the comparative degrees of purity, between the acts of our Intellect and our affections are not our Theme. Certain it is, that all the sensible delectation of the contemplative life, streameth from the springs of Supernatural verities; we will therefore stay no longer on the top of Mount Sinai, which may seem all cloud to those that are below, while the Moseses that are upon it, find all splendour and clarity, and may not unfitly be said to see the hinder parts of that verity, in seeing the face whereof, consists the consummate rejoicing. Coming then down into the Camp of the active life, it will be no hard task to prove the happiness of that state likewise, seated in the rejoicing in truth, which hath so grateful a savour even to our sensitive appetite, as I may say, none wish for quails, but they desire to taste this Manna in them; I mean no body affecteth any sensible fruition, but as it is under the form of a true good: For as Saint Augustine reasoneth, let any be asked, whether he had rather joy in truth or in falsity, and the answer will bear no doubt; For although there be many would deceive others in their happiness, there are none would be deceived themselves in it, there is such a signature of the light of the countenance of verity, stamped upon the reason of man, as his understanding can propose nothing to his affections as matter of joy, but under the colour at least of truth; So that the object of all our affections is true delight, though the error be never so great in the subject of our joy: For no body can rejoice under this notion of being deceived, the instinct of man is such, in order to truth, as he must present that object to his Imagination, even out of the error itself he rejoiceth in, so Essential is truth, for the term of his acquiescence. Supposing we do thus generally aim at truth for our felicity, I may well be asked, how it cometh to pass, that the subject of our joys is oftener appearance and falsity, than the real good of this life's benedictions? the cause surely is, the partiality of our imagination towards our sensitive appetite, rather than in favour to our reason; and thus Opinion, which is but a changeling introduced by Sense, passeth commonly for the right child; and certainly, Opinion may well be said to be the mean issue of sense, and Verity, the noble child of Reason; but by this unjustice of our imagination, it followeth, that all the delights which are touched but at our senses, are commonly accepted by our will for the true species of joy, from the credit of that test, without examining their nature in the fire of Ratiocination; whereby it happens, that when we are the trulyest deceived, we are most believing in the truth of our happiness; for when we misapprehend the most the nature of secular pleasures, having the least suspicion or scruple of the mutability of such fruitions, our joy seemeth the most sincere, which proveth clearly, that truth is but mistaken in the colouring, not unintended in the design of our felicity. In redress of this error, Devotion taketh off the deceitful colours of good and evil, which Opinion lays upon the creature, and presenteth to our understanding a natural image both of the worth as well as the vanity which may be found in the rectified or vicious apprehension of all temporalities, & possessing us with the true nature of all our possessions, directeth us how to rejoice in the truth of such blessings, and thereby satisfyeth that instinct of the mind with the reality, and doth not amuse it with the mere colour of verity. Certain it is, that temporal blessings, as health, beauty, wealth, and honour, are endued with a true and sincere goodness, wherein their owners may virtuously rejoice: the point is, the discernment of this Truth, and the selecting that, only for subject of our delectation: because just as much as we stray from this principle, so much we remove from our happiness; which depending on the satisfaction of our opinion, if that be unsound, in apprehending the nature of such goods as are the objects of our affections; we are in danger of being unhappy, by their being but true to their own nature, while we are untrue to ours: For their true instinct is mutation and instability; and ours, the perception and use of that verity: whereby our understanding may sort an affection proportioned to the nature of secular benedictions. §. II. Sacred examples, showing what may be said to be a rejoicing in the truth of temporal goods, and how even secular evils afford joy, by the same method of a right understanding them. THe states of many the dearest friends of God, testify that temporal felicity affordeth a sincere matter of joy, which is commensurate to the true sense conceived of the nature of such happiness. Abraham's wealth was thought worthy the holy Ghosts mentioning as a blessing, & as his peregrination was fitted with great accommodations; so that state of unsettledness was a fixing in his mind, the true nature of all he possessed. In proof whereof, it may well be observed, that the only purchase Abraham made upon Gen. 23. earth with his riches, was a grave; from whence we may infer, how rightly he understood the truth of their transitory nature, and his own mutable condition; whereupon he chose to take possession of the Land, promised him by a mark of his parting with it, rather than of his possessing it: thus did he, understanding the true goodness of his worldly commodities, derive from them, both exercises of charity, and notions of mortification, while he employed his wealth, in the accommodations of strangers and passengers, and in provision of his own lodging, as a traveller at the end of his journey: and remaining in this rectified sense of his tempoporall fruitions, all their effects proved a constant rejoicing in Truth. By this method Abraham extracted the same Spirit of Truth, out of his plentiful substance that Lazarus did out of his penury and indigence; and surely, if Dives had rejoiced but in the truth of his abundance, and not set his heart upon the false part thereof, he would have taken Lazarus into his breast in this life, & then they might have been bedfellows in Abraham's Bosom. For I may truly affirm, that there is no Lazarus in this world, who hath not an Abraham in his Bosom, that shall get to the being in Abraham's Bosom in the next: And likewise conclude, that there is no Dives in this life, who hath a Lazarus in his bosom, that shall not attain to Abraham's Bosom in the other world: For there is no necessitous body, wanting fidelity of heart, and poverty of spirit, that can be qualified for that state merely by his misery; and there is no so splendid or opulent person, endued with true Christian poverty of spirit, that is not thereby entitled to eternal felicity: and surely, as there are many Lazarusses, who want this kind of Abraham I have explained in their heart; so there are divers abraham's in this life, as I may term them, who carry this sort of Lazarus in their bosom, being both rich, humble, and faithful, contriving all their temporary joy, out of the perception and dilection of the true blessing; intended in the Creature, and deduce their satisfaction from God's order, not their own exaltation, in which respect they may be proved to rejoice in verity. Did not holy Job rejoice in the truth of his worldly goods, when he assigned the most of them to sacrifices, either expiatory for his children, or propitiatory for himself, to purge the excesses of feasting in his own family, or to provide against the exigences of fasting in the houses of his neighbours? acting this part which the holy Spirit gives the potent; saying, the portion of the poor is in the rich man's hands; and surely we may conceive that in the latter part of his life, (which I may call his temporal resurrection, his estate rising again to more glory than it had expired with) his piety was also exalted in proportion to a higher state of perfection; so that truth being found and acknowledged in any splendid condition, will keep Peace and righteousness in the family kissing Psal. 84. each other. Was not King David's vast treasure well managed by the superintendency of truth, when he assigned all the most precious materials the earth affordeth to their true use? some as it were converted into vocal instruments of God's praises; others into visible memorials of his presence, and designed in a Temple as good a sensible figure as he could of the truth he conceived of all material substances, which was, of the earth's belonging to God, and all the plenitude thereof, which confession he made in these words, thine are the heavens, and the earth is thine: In this verity he rejoiced, extracted out of all his transitory felicity. And King Ezekias, having his treasury and cabinets filled with all precious stores, might have rejoiced in the truth of those blessings, without deriving from them vanity and presumption, as much as he boasted of them to the Babylonians; so much untruth he found in that felicity, whereof he seemed to have forgot the changeable property, and was quickly instructed by the Prophet, in the insecurity of such goods, whereby Esay 39 he discerned how he had rejoiced in the untruth of his temporal happiness; out of which, he might have extracted matter of a true and sincere rejoicing; for God's Spirit attesteth to us, that he doth not cast away the mighty, whereas he himself is mighty. Job 36. 5. All the attainders, lying upon great and rich men in the Scripture, are brought against such as rejoice in the errors and deceits of temporal goods, such as either sacrifice all their wealth to the Idols of their fancy, or such as make an Idol of their wealth, and offer up all their thoughts unto it: The voluptuous, or the avaricious are those that fall under the sentence of the Gospel, and their crime is not what they possess, but what possesseth them, when they do not rejoice in the truth of their goods, but delight themselves in contriving errors and fallacies out of them; and as the Apostle says, Change the Truth of God into a lie: So that the defectiveness Rom. 1. 25. of their happiness, ariseth out of their degression from Truth; and whence doth all the blessedness which Christian faith annexeth to sufferance, issue, but from this spring of verity, which streameth out that joy and exultation is proposed to us, in the afflictions of this life? How come the thorns of sufferance to bear grapes, the wine whereof rejoiceth the heart, while our senses are prickedct wounded with this spinous or thorny matter? Surely this cordial is made of the Spirit of Truth, which may be extracted out of all the asperities of this life; first, by considering the true state of Humane Nature, designed to sufferings, not only by sentence, but by Grace, in order to the aversing us from the love of this world: next by contemplating the truth of those glorious promises, which are made to a virtuous correspondency with God's Order, in his disposure of his creature; so that both the material goods and evils of this life, afford no legitimate joy, but what the mind beareth when she is teeming with Truth; we may therefore resolve with King David, that when Truth doth spring out of the earth, righteousness Psal. 85. 11. shall look down from Heaven. §. III. The fallacies of some Objections solved, and rejoicing in Truth concluded for our real Happiness. BUt now me thinks, having determined the happiness of this life, in the loving and rejoicing in Truth; many that think themselves unhappy, wonder at this conclusion, and conceive me disproved by their defeatures, persuading themselves to have been always suitors and lovers of Truth; when the Truth is, that they do not first seek verity for the object of their love, but conclude they have found it, in what they have placed their love: Supposing their opinions of such joys as they pursue, to be sincere and solid truths; insomuch as I may well resolve such sons of men, that They love vanity, and seek after lies. Psal. 4. In that region of the world which I have traveled the most, I may reflect to the inhabitaints of it, one reigning error, which may convince many of insincerity in their addresses to Truth, for the ground of their happiness: this it is, the trusting the infidelity of fortune to others for our own felicity, designing our stock, out of the spoils of our fellows; and in this course, do we not fix the hopes of our happiness, upon what can never pass to us, but by such an infidelity as must assure us we are in continual danger of a like dispossession? this must needs be our case, when the expectance of the unfaithfulness of fortune, is made the assignment of our prosperity: And yet we see how Courts are commonly divided into these two parties, of some, that are Sacrificing to their own nets, and Habac. 1. 16. others that are fishing for such nets; the first, is the state of such as are valuing themselves, for what they have taken; the second, of those, who are working and casting out, how to catch what the others have drawn: and in this manner, there are many who pretend to be lovers of Truth, that make these fallacies, the very ground of that web of happiness they have in hand. This is so preposterous a course, for ingenious spirits in order to true felicity, as surely there is much of a curse in this method, and God warranteth my belief, both by the Prophets and Apostles; when speaking by the voice of Esay to this case, he saith, They have chosen their own ways, wherefore I Esay 66. 4. also will choose their delusions, and by Saint Paul, the holy Spirit saith, Because they received not the love of Truth, for this cause God sends them strong delusions, that they should believe a 2 Thes. 2. 11. lie. Let the world's darlings examine what they confide in for the security of their joys, and they will find, it is the Father of lies, they trust for the truth of their felicity, who being not able to diminsh the increated verity, sets all his art to deface all created Truths, which work (in this region of the world I now treat of) he designeth by such a course as he used with the Person of Truth itself, when he was upon earth; for he carrieth up our imagination to the highest point of esteem he can raise it, of earthly possessions, from whence he exposeth to our fancies, the glories and beauties of this world, in deceitful apparencies, as if they were permanent and secured fruitions, and our wills are commonly persuaded to bow down and reverence such false suggestions; whereof the infidelity augmenteth by the degrees of our Devotion in that belief; since the more we confide in their stability, the more falsehood do we admit for our happiness; and thus are we abused in the possession of Truth, while we affect all our delights under that notion, by the subtlety of the great enemy of Truth; we are as Saint Augustine saith elegantly, brought to hate Truth, by loving those things which we love, only as we imagine them to be true, for the impermanency of this world's goods is odious to us; which is the truth of their nature, and we affect in them their assurance, as a truth without which we would not love them, and yet that opinion is a mere delusion. This may satisfy many, who account themselves unhappy by the mutations of fortune, and the dispossessions of their secular commodities, for they shall find themselves unfortunate, but in the same measure they misapprehended the true nature of such fruitions, by as much as they over-loved them, so much are they distressed by their losses, so the defect will still result out of the distance of our joy from this principle, of rightly possessing and rejoicing in Truth, for all our real unhappiness riseth by the same degrees, that Verities are diminished from among the Children of men. Psal. 11. 1. There is one familiar scruple raised against our persuading the active life to this constant intendment of Truth; which is, that this fixure of the mind upon verity, rather than leaving it a little loose to opinion, taketh off the point and edge of our spirit, in the activeness and commerces of this life. Whereunto I answer, that spirits where and sharpened upon the errors of imagination, are subject to turn their edge upon the least encounter of disappointment; when minds tempered by the consideration of truth, and thereby set and whetted for action, keep their edge cutting against the hair, as I may say, not blunted or rebated in any adverse occurrencies; nor doth this breast of Verity, as some suppose, nourish only the mind, and pine the senses, but feedeth them also with healthful and convenie 〈…〉 pleasure, and teacheth the soul how to keep the senses in their true degree of servants, managing their trusts only upon account, which the mind taketh so exactly of them, in all the commerce of their delights, as they can never run out much in prejudice of her estate; and in this order the rational part doth the office of the good steward in the Gospel, Feeding the family with their portions Luke 12. 42. in due season. And surely, this orderly oeconomy in the managing of all worldly goods, (Reason presiding, and the senses entertained with competent satisfaction) is the best state of happiness this active life can admit. So is it the knowledge and love of Truth, seated in our understanding, and our affections which can only consort this harmony of a constant rejoicing. And doubtless, while our fancies do but counterfeit that truth they expose to our affections, we can no more justly complain of the insufficiency of that object, in point of affordingus felicity, then of a painted fires not warming us, be it neverso well drawn. For commonly, they are but designs of our imaginations coloured over with vain apparencies of Truth, which they exhibit to our affections, for the true substances of our happiness: wherefore I may, me thinks, fitly illustrate this familiar error of the world, by this story of Zeuxis the famous Painter; who having made the figure of a boy, with a cluster of grapes in his hand, being told, the birds sat upon the boy's hand, to peck at the grapes; answered, this was no true praise of his art, because it was a sign he had painted the grapes better than the man; otherwise the birds would have been afraid of that figure: In like manner, may I say, that these imaginations which figure such a truth of happiness in sensible delectations, as their affections take them for the real and sincere felicity of this life, are not to be commended for this vivacity, for it is a sign they represent more lively to our reason, the fruits of this world, which the man hath in his hand, than they do the nature of our humanity, the constitution whereof, if it were truly imaged and figured to our understanding, would fright our affections from setting themselves upon the fruit of temporalities, by considering the state of man; which inadvertency is now familiar, by this partiality of our fancy, in figuring the grapes more to the life then the hand that holds them; if the images which Truth itself hath drawn of the condition of man in this life, were well impressed in our imagination, of being but a blast, a vapour, or a shadow; this would undoubtedly divert our minds, from taking never so well coloured images of riches, honour, beauty, or dominion, for the true substances of humant felicity. If there be any then, that wonder they are not happy, pretending they have always held Zerubbabels' party, preferring truth before all competitors, of empire, beauty, and pleasure, if they are in any great de●ection of spirit, let them take this course to undeceive themselves in this their supposed rectitude of intention, (which if it had been sincere, could not have let their minds sink into any deep depression) let them I say, examine first, whether they have rightly apprehended the state of our humane Nature, and the condition of all temporal fruitions; and then, whether they have squared their loves to such delights, by the measure of a rectified apprehension of both their nature, and their own, for the same disproportions there are between our affections and the true property of those things we love, the same deficiencies must be consequent in our happiness: and upon this reflection, Truth may tell most of the world, This people honoureth me with their lips, but their hearts are far from me, and as the increated Truth john 8. told the Pharisees, who pretended to have great interest in God the Father, that if what they alleged had been true, They would have acknowledged him also, because he proceeded from the Father. So in the name of the created Truth, which is to be found in all God's Works, I may say to many such pretenders, if they had truly loved the Original Verity, they would have been possessed of the true nature and use of the creature, which notion issueth and proceeds out of an application to the first Verity. Having showed how the beams of Truth enlighten both hemispheres of the contemplative and active life, and infuse into each of them, their respective happiness, I may conclude with the Wiseman's confession, upon his loving of Truth, above Sap. 7. 10. 11. health or beauty, that hers is the only light, because it is inextinguishable, and that all other goods come together with her, and Devotion may lawfully use the words of her great master, and assure her followers, If you continue in my word, then are you truly my disciples, and you shall know the Truth, and the joh. 8. 31. 32. Truth shall make you free. The eighth Treatise. Touching the means of possessing that Truth wherein the happiness of this life is stated. In two sections. §. I. Diffidence in point of obtaining Spiritual lights reprehended, and prayer proposed in order to this design. NOW me thinks I am called upon, as one that hath advised a traveller not to lose his way, to give some nearer directions for the finding it, as a further contribution towards the securing his journeys end, than a simple caution against the danger of deviation; For as Solomon telleth us, The lame man in the way maketh more haste than a Courser out of it. And by reason there may be many different humours, that may ask this question of Saint Thomas, How can we know the way to this so excellent possession of truth? I may well premise this consideration before my answer, that there was a wide difference between Pilat's Interrogatory concerning truth, when he asked our Saviour, What is truth? and Saint Thomas john 18. 38. his question about finding the way to it, saying, How can we know the way? The first seemed to question only the truth of john 14. 6. Christ's affirmation, not to intend the being satisfied in his question, whereas the other sought to be informed of the readyest access to that truth which he believed; so they who shall be moved only by the captiousness of the Infidel examinant in this point, are like after his manner not to stay long enough upon the inquest, to be enlightened in this verity; but to such as with the credulity of faithful Disciples, shall make this quaere, How shall we know the way to this truth you propose? namely, a rectified understanding and true use of all Mat. 28. 6. prosperous and adverse events in this life, I may say as the Angel did to the faithful watchers at the Sepulchre, after he had strucken as it were dead the miscreant waiters, Fear not you, If you seek Jesus: for he answereth all sincere inquirers of truth, john: 14. 6. as he did Saint Thomas, I am the way and the truth, and none cometh to verity but by me: yet this me thinks gives a fair hint for such a further demand as Saint Philip's was, saying, Show us the plain direct way of coming to you, Lord Jesus, and it will suffice us; This question Christ hath also answered by this most evident direction of Ask, seek, and knock, for every one that asketh receiveth, and that seeketh findeth, and to him that knocketh it shall be opened. Math. 7. 7. Prayer is therefore expressly given us for our address to Jesus who is truth, and in these three proper divisions, of petition, meditation, and perseverance, which ought to be concomitant with each of them; our ask respecteth the particular suits we make, seeking importeth the application of our minds unto Spiritual verityes, and knocking referreth to our zeal, earnestness, and perseverance in the acts of prayer, and to this sort of prosecution, is annexed the promise of asseqution of truth: wherefore I may answer my inquirers, as Christ did some who disinherited his proposals, If any man will do this will of Jesus, he shall understand of the Doctrine whether it be of john 7. 17. God, or I speak of myself; So that considering aright these gracious assignations unto prayer, I may say, we may obtain the possession of verity, even with less solicitude than we can neglect it; for the seeking, ask; and knocking, in this world upon such applications as divert us from this inquest, are the more laborious assignments of our mind. May I not therefore boldly reply to all the incredulous and disbelievers of the facility of this medium exhibited; Say not in thine heart, who shall thus ascend into heaven? for the word is nigh thee in thy mouth, and in thy heart; we only need Rom. 10. 6. 8. but (as the Prophet adviseth us) return to our own hearts to find that happiness, which while we seek elsewhere, we lose our hearts in that inquest. True it is, that the great enemy of our nature, useth all his arts towards the prejudicating this belief, of the alsufficiency of prayer, in which design he doth now impugn our nature, by a Machination far differing from his first, slandering it to us now, almost as much as he did heretofore flatter it; for now to discredit to us our capacity of repairing his first breach, he suggesteth the ineptitude of our present state for this perception of truth, and seemeth to ask us now by way of derision, Shall you be like Gods thus knowing good and evil? so that he tempteth us now, and often prevaileth upon us, even by the disparagement of our nature; thus much hath he gained upon us since his first acquaintance, when he durst not attempt us by less than the promise of a capacity above our nature, to wit, of knowing like Gods; whereas now, he presumes to implead our right to that knowledge which is due to us as men, that is, the discernment of our being qualified for the penetration into truth by the beams of prayer and meditation; But the holy Spirit hath left us a good caution against this delusion, Resist the Devil and he will fly from you, approach to God and he will approach to you: This refuteth James 4. 8. all suggestions of diffidence in this point of attaining by prayer the effect of my proposition, since God promiseth to set forward to meet us, as soon as our prayers do but set out towards him, which is likewise averred by the Psalmist, assuring us, God is near all such as call upon him in truth. Psal. 145. God's mercy hath so much outdone man's mischief, as he hath not left him, either the subtlety of the Devil, or the infirmity of his nature to charge with the continuance of his misery; there must go an accession of wilfulness to our weakness for the duration of our unhappynesse: For since the Divine power hath given unto us all things that pertain unto life and 2 Peter 3. godliness, we have no more colour left to diffide in the means of rectifying the enormities of our infirm nature, than a Malefactor that were offered grace for ask it, had reason to fall sick & die for fear of his former sentence; he who hath blotted out the hand-writing of the Decree against our nature, hath given us his hand for such security of obtaining what we solicit by this appointed means and method, as we can only endanger the wanting a sufficient provision, by our pretending too little by this address, for surely this rule will hold in our ask little Spiritual light, that what we have, shall be rather taken away then more conferred, and the contrary disposition, will likewise be answered with the more abundance. What Saint Gregory conceiveth to be the case of the Saints in heaven, in this point of supplicating God, may be firly said to be that of us sinners upon earth, in our act of petitioning for Spiritual light and verity: as the Saints the more ardently they are united to God, receive the more fervent impulses from him, of ask what they know he is resolved to do, and thus drink out of him, what they thirst for in him; after such a manner, the more zealously our prayers are applied to the pursuit of Spiritual illumination, the more fervent desires we attract from the increated verity, of begging what we are sure he will give, viz: the discernment of truth, whereby in an admirable sort, we draw from Jesus, even in this life, the hunger in the very food we take of them, while our prayer attracting the infusion of truth, doth extract conjointly out of those verityes fresh desires of the same illuminations. May not these considerations justly silence any objection against the facility of this proposed medium of prayer, for obtaining from God a sufficient communication of that truth, wherein I have stated the happiness of this life? since there is no condition charged upon this grant, but the sincere desiring it, which is comprised in the direction of Christ prementioned; and the Apostle witnesseth to the same tenor, re-minding us in this particular, the frequent promises of the giver of all good things, whereupon he urgeth us thus expressly to this application, If any of you want wisdom, let him ask it of God, who giveth all men liberally, and it shall be given you. James 1. 5. §. II. What sincerity in prayer is requisite for this effect, and what kind of peace is to be expected. THese promises of the increated verity delivered by his own mouth being premised, together with this conveyed to us by the holy Organ of his Secretary, Saint James, I may confidently give every one this address to the effect of my proposal, the ask wisdom of God, by sincere and humble appreciations, for indeed the soul hath no hand wherewith to reach her sustenance from heaven but prayer, and by this hand she offereth her sacrifice of praise, and reacheth to herself the exchange of succour for all her necessities: wherefore in order to this commerce with God, the Apostle Saint Paul adviseth us to pray every where, lifting up pure Tim. 2. hands; Here prayer is assigned the function of the hand to offer up, and to bring down to us all returns from heaven. But we must remember this binding clause in the promise of Saint James, that our prayer must be without any stammering, or hesitation in our faith. First we ought to believe steadily God's providence in all the various contingencies that seem to shake humane reason: Next, our prayer must not waver between the desire of this wisdom, which brings all other good with it, and the affectation principally of some peculiar good we design for our felicity, for this is an hesitation in faith, when we do positively elect any temporal fruition for our happiness, because therein we toss and float between the fear of that privation, and the reference of all our proprieties, to the course of that providence which wheels about all temporalities; Insomuch as this hesitation Mat. 11. Justificata est sapientia a filijs suis. makes a kind of mental stammering in our prayer, when there is as it were some knot upon our heart, that doubles it and keeps it from opening itself freely to this desire of spiritual wisdom. And as in this vocal impediment, the eagerness doth rather fasten then untie the tongue, so in this implication of our heart in any worldly affection, our zeal and fervour in the pursuit of that petition, is rather an impediment to the freedom of our mind, than any solution to the difficulties of our peace. But I desire it may be remembered that the means I propose of obtaining happiness by prayer, is not the fervency of the spirit in such petitions, as the flesh doth commonly indite, namely, an attaining either riches, honour, or the like temporal commodities; but in that sincere ardour of the soul, towards the impetration of such a fervent love of God, as induceth a composure and steadiness of mind, equalling and sizing our wills with our conditions, and by that means keeping the peace of our mind volubile and concentric with the motions of Divine providence; and this is an effect of that wisdom only which the Apostle Saint James says, descends from above, and is assigned for all those that ask it, without hesitation in faith, or duplicity of mind. Not that I dissuade the negotiants of the world, their pursuit of earthly commodities, nor the praying for adeption, and conservation of temporal blessings, but it must not be as they have placed their happiness on the material part of those desires, but as the greatest good of them is, their being grants, and concessions to prayer, which when it is sincere, refers the will of the suppliant to that of the Sovereign Creator of all wills, who doth often as Saint Augustine says, mercifully deny us, when we know not what we ask; for there may be many events solicicited or deprecated, in relation to God's service by the dim light of our reason, which do not stand with the order of God's providence, and so our praying may be acceptable, when our prayer is not accordable; but this suit of spiritual wisdom, (whereby to adjust our wills to all the events and orders of Divine providence,) is not only assured of acceptation, but of concession; on the other side there is no temporal project of ours never so Pious, wherein we may not be mistaken in the specialty of the way, and means whereby God hath designed to be glorified, whether by his justice upon us, or his mercy to us; wherefore this grace of conformity to all his designations, is the only petition we can be sure hath this reference made to it by Saint john, viz: That it is made according to the will of God, and consequently is accorded 1 E. joh. 5. 14. to us by his promise, of Whatsoever we ask according to his will, he hears us. Nevertheless, even they who are discharged of any weighty solicitude in this world, must not expect such a fixure and steadiness of their minds, as not to feel the motions of our fluent unsteady nature, which heaveth and sets a little, even in our greatest calms: This is that emotion and unevenness whereunto Saint Paul says, even those who have the first fruits Rom. 8. 23. of the Spirit are subjected, viz: some swelling and groaning within themselves; and Saint Augustine tells us, that exemption from combat is properly the Angelical privilege, and not to be subdued or mastered in the contention, is the supremest point of fixure, attainable in our mortal nature. Wherefore they must not conclude this advice defective, who do not attain to such an evenness of peace by prayer, as they figure to themselves, resting without any breath of disquiet to shake those leaves of passions, which hang upon the stock of our nature, but must conclude, such agitations of the sensitive part of their souls no less natural than wind in the middle region of the air, for Saint Paul tells us what we find by familiar experience, that we have our treasure not in earthen vessels; so that to be troubled, but not distressed; to be vexed, 2 Cor. 4. and not vitiated, is the best establishment of happiness, competent with this state of our Peregrination; and this degree of tranquillity of spirit is to be attained by petition to him, whom the sea, and the winds of humane frailtyes obey upon his rebuking them. Saint Paul (who had learned to be equally content in all Phil. 4. estates of abundance, and abasement) did not find this science at the feet of Gamaliel, but rather upon his own knees at Damascus, when, Behold he prays, was alleged for the reason of his relief; and by using his own prescription of Pray continually, he attained to such a strong habit of mind, as preserved his equanimity in all the inequalities of his conditions. For when in one day, the same hands that would have sacrificed to him as a God, did sacrifice him to their own evil spirits; he tore his clothes with more emotion of spirit when he was vainly to be Deified, than he suffered the tearing of his flesh when he was thus unjustly damnified. This pattern in one part affords us a fair copy of the mutability of humane nature in her own current, and in the other a draught of that constancy may be superinduced upon it, by this intervention of grace, which is attracted naturally by the aspirations of prayer, according to what the Psalmist tells us, I opened my mouth, and I drew in thy Spirit; I may therefore hope to have acquitted myself of such direction as was requisite Psal. for attaining the possession of that truth wherein I had constituted happiness, and my way is so accessible, it lies as near every one as their own will, which is affirmed by the holy Spirit, saying, Open thy mouth and I will fill it. This considered, I may expect the persuading some at Court to be suitors to God for Devotion, concurrently with all their other suits; since in all the fortunes they can make they cannot unmake fortune: For the variable temper of humane felicities, is not to corrected and fixed. Since they cannot then stay what is transitory, let them attend to arrest that which is fixable, which is a good degree of peaceable acquiescence of spirit, in all transitory events; and as no temporalities can confer this spirit, so no contingencies can sequester it, for it is the spirit of Truth, that stays our mind; which partly is composed of the knowledge, and expectance of alternative variations in temporalities; and hence it is, that in all adverse changes, this spirit is rather in action and practice of his own constant nature, then in suffering or passion, with the frail nature of temporal mutations. Let me then entreat all those (who need not be pressed to muster themselves at Saint Paul's summons of Rejoice always) to remember that this treasure is the pay, and stipend of his discipline, of prey without ceasing, and give thanks in every thing, for this is the will of God: Whereby we may 1 Thes. 5. make all the several conveyances of God's providences new deeds of joy to us, when our rejoicing is seated upon his will, and thus our happiness that cannot stand still upon the fixure of our fortunes, may be firm upon the confixure of our wills, to that immovable one that changes all things, Without any James 1. 17 vicissitude or shadow of change in itself. The ninth Treatise. Of the Condition of Courts, Princes, and Courtiers. Divided into three Sect. §. I. The best Notion of Courts proposed. IN the Law of Moses, all the Rites and Ceremonies were not only declaratory forms of the present Religion, but significative figures of a future state; and howsoever, most of the vulgar looked no farther than the gloss and lustre of the exterior veil, which was the beauty and decency of the form, and order that affected them; yet the nobler sort passed their sight through that veil, and fixed it upon the signification, and mystery itself, and thereby, had not only their eye of sense delighted, but that of their understanding enlightened by these objects. In reference whereunto I may hope not improperly to apply these considerations to the Courts of Princes, since all the exterior state of Ceremony and Reverence (being truly conceived) is significative as referred to the images of God, and thus all the distinguished ranks of honour, which compose the formal order of Courts, are figures of those different degrees of Ministers, which attend their Original, the King of Kings: and in this order, the Glory and Majesty which exteriorly in all sorts, resideth about the persons of Princes, may be fitly understood to represent (in such shadows as these materialities can make) the celestial magnificence of the King of Heaven: so that one who will interpret religiously the Ceremonies of Prince's Courts, may say, all things befall them in Heb. 1. figures. But certain it is, there are many in Courts, who determine and centre their thoughts upon the fronts and outsides of these mansions, which are honour, riches, & pleasure, and raise all their Devotions to the place upon those objects, (and such are truly the meaner sort of Courtiers, though they be greatest in the measure of the world) and there are some of the other party, who penetrate into the religious sense of these exterior figures, and derive from them, spiritual conceptions and appetities; concluding by these glories, (which are but the shadows of those they signify that the substance itself must needs be above what eye hath seen, or ear heard, or hath entered into the heart of Man; and so by this view are quickened in their ambition, towards those original honours; and these are the nobility of Courts, though they be never so inferior in office. Of these two kinds of Courtiers is verified, The first shall be Matth. 19 last, and the last first. And likewise of the first sort we may say, as the Apostle saith of the Law, the Letter kills. If the literal sense of the fair text of this world's glories take up and fix their minds; and of the latter sort the spirit quickens, when out of these specious objects they extract a spiritual sense, which excites in them a celestial aspiring and emulation. Such a figurative conception Saint Fulgentius framed out of these images, when he was asked, whether the beauty and Majesty of Rome did not work upon his affections? he answered, If terrestrial Rome be so beautiful, how glorious must be celestial Jerusalem? His mind was so little taken or retarded on her way, as she stayed not at all in the outward Court of the Gentiles, but passed on, as in her way through it, to the Holy of Holies; and by this method, who attend the offices of their minds upon earth, and wait not upon the places of their bodies, concluding that they are but strangers, and passengers through these courts, and Fellow-citizens of the Saints, and Ephe. 2. 9 Domestikes of God; make excellent use of all the lustrous, and polished glories of the place: for instead of looking on them as flattering glasses, and mirrors which reflect only the material beauty of the earth, they make optic glasses of them, through which, they do the easilier take the height of the celestial glories: and surely, the sight of our mind is much helped by such material instruments, in the speculation of spiritualities, by reason that in this her prison, all the intelligence of our mind with immaterialities, passeth as I may say, through her keeper's hands, which are her senses, that can carry nothing but corporeal images to her; and therefore we see the Apostle Saint John draws the image of the court of heaven, in such Revel. 21. colours as are most visible and most affecting in the Courts of the earth; whereby to raise our imaginations upon these steps, which they can tread upon to some proportionate conception of such fruitions, as are truly all spiritual, and Intellectual. And under this notion, all the lustres and splendours of Courts, (being understood as figures of the sublimer, and purer state of the Kingdom of heaven) are convenient ascents for our weak apprehensions to rise up to the love and estimation of these spiritual objects; for the same affections which move us so strongly in the valuation of the state of Princes, may work upon us towards the pursuit of that condition, which is proposed to us, of sitting on the throne with the King of kings, and enjoying more Majesty and pleasure than we can wish in this life, by such little patterns presented to our appetites. Nay by this order, even the vanities and excesses of this world (which were stumbling blocks to our minds as long as they looked but upon them, and not through them) are by this perspection and through light laid under our feet, and made steps or gradations for our minds to ascend the easilyer even to the contempt of them, and the contemplating the sincere and secure glories of our Spiritual Coronation. And since, as the Apostle saith, We see now but through a 1 Cor. 13. glass, and darkly through the brightest creatures, some faint beams or glances of the Creator; Surely the Majesty and splendour of Princes is the most clear and best polished glass we can look through, in order to the speculation; and so Courtiers who study the Spiritual optics in these glasses, may make instruments of protracting their sight, of the same glaring temporalities, which others make the dazzling and dissipation of it; whereby of such students at Court, I may say with the wisest of Kings, In vain the net is spread in the sight of such birds, for they can easily fly over all the snares of vanity, Prov. 1. 17. which catch those who want these wings of contemplation. §. II. The viciousness of Heathen souls censured, and the consequence of the example of Princes, urged as a charge upon the virtue of their lives. CHristianity hath repealed this Canon against Courtiers made by the Poets (the Divines of the Heathen) Exeat aulâ qui vult esse pius, that one must either quit the Court or his conscience; this caution might be pertinent in the courts of such Princes, as were rather the images of those they made their gods, then of the God that made them; f 〈…〉 as the Psalmist says, The gods of the Gentiles are Devils, & their Princes were the gods of those Courtiers; every flatterer was a statuary, who cast his Prince into a god, of that gold he had either received, or expected from him; and thus most of them set up their own fortunes in their thoughts, which they adored under the image of their Prince; and by this course the Kings of the Gentiles, seemed animated idols of gold and silver, whose breath passed for divine air, as it melted those metals, and made them run, and flow about their flatterers▪ in such Courts likely all the offices, and complacencies of the Courtiers, were immolations and sacrifices to idols; true it is, that there must have been too much danger to live in such Courts, where the very air was pestilential. This was in the Monarchy of Lucifer over the world, when most Princes lived like his vice-Kings; but since this Tyrant hath been deposed by our King of kings, who took Luke 3. not all the Kingdoms of the earth of him upon the terms that usurper offered him, but dispossessed him of them by his own right, and invested his Deputies in the Crowns of the earth; by which act Christian Princes are now lnaugurated Vice g 〈…〉 nts to the King of righteousness; and as they reign by his Commission, so the offices and duties of their servants are copies of their Alleg●ance to the Supreme Sovereign of them both, who faith truly, By me King's reign; and when they are images of both his properties, viz: of his righteousness, as well as of his regality, the offices o● Courtiers may be esteemed nearer Sacred functions, than seducing temptations. Prince's then are so much engaged to Personal Piety, as they seem depositaries, not only of the Politic, but even of the Moral virtue of their state; as they have the first trust given them by the Ordinance of God, so have they the last reference made to them, by the inordinateness of man: For our nature traffiqueth with virtue commonly, as she ●ees it makes returns in the world; and so Courtiers, when they find this Royal exchange (of the Prince's disposition) open and promising honourable returns of their commerce with virtue, are easily persuaded to employ their stock upon this adventure, and are as easily discouraged by Balaa 〈…〉 s return from the King, I thought ●o have raised thee to preferment, but Numb. 24. the Lord hath kept thee back from honour: Such wrecks of expectations will easily fright many adventurers. In this respect Princes had need to be very considerate, what Moral Laws they pass for their Court by their lives, since Courtiers are likely very religious in such observances. All factions at Court likely agree in this voice of We have no King but Cesar; Christ is not immediately looked upon as our p 〈…〉 tern; we are much readier to copy those his images, because we are soon paid for our work: Wherefore Princes are bound to be very accurate in preserving the similitude of the Original, in the figure of their lives; they had need as the Apostle adviseth, bear the image of the Celestial man, since 1 Corin. 15. the terrestrial man is so apt to bear their image; ●est they incur then our Saviour's Woe to those who did not only not come themselves into the Kingdom of heaven, but kept also others out of it. Let them for God's sake be followers of Christ, since whether they be or no, men will be followers of them. There is me thinks such a difference between any noted viciousness in Princes, and a much greater depravation in private persons, as is between the Malign influence of the Planets, or the Celestial bodies, and the poison of plants and minerals; for although the ill of the first be not simply so great, viz: intensively so mortal in the operation, yet considering this circumstance of the extensive quality of it, that the malignity hath a general influence, and offends imperceptibly, and so is less evitable, in these regards it may be counted the greater nocency in nature: So the lives of Princes have such an universal influence upon their Court, (at least) as a small infection thus spread by them, may be esteemed a greater ill, than the rank poisonous lives of such whose examples are not operative; and this rule holds in all Courtiers descending in proportion to their several degrees, since all of them according to their respective magnitudes, have like the lesser stars, some power of insinuating their tempers to their dependencies; since our interested nature doth commonly, as the Prophet says, do some worship to all the militia of this firmament, respectively to that fertility of the earth, they are likely to impart to us; for as among the Gentiles there were lesser gods for several special necessities, household as well as temple gods: so in Courts, there are superior powers of many sises, that have votaries proportionate to such powers. Considering then the communicative felicity which Princes have of their dispositions, ought they not to be most chary and tender of this highest Prerogative? which is, to impose virtue by their practice of it, & this Spiritual levy made upon the minds of the people, facilitates the raising upon them all other tributes. Therefore Princes should be as religious in their lives, as they are politicly just in their coins; they must take heed of crying up any base species to an over-value, since their stamp and impression makes all their moral coin so currant in their Court, by reason the images of their humour, are as it were privy seals for the receipt of those images wherewith their followers are most affected: and because it is no crime to counterfeit this kind of the Prince's signature, but rather a warrant for their pretensions, likely the whole Court is a stamp of the King's humour and affection. This influence of Princes, upon the dispositions of their Courts, needs not the deposition of examples, since it hath the Authority of a known principle; therefore I shall only offer one precedent in the case, in which the example and extravagancy is so singular, as the very foulness of the Testimony must make the proof the fairer, and the more irrefragable. There was a Grecian Emperor, called Constantinus, surnamed Copronimus, which Surname he gave himself before he could He fouled the font in which he was baptised. speak, when he was first brought into the Church, by fouling it as much as his nature could then extend unto; and afterward, his life was a truer performance of that unclean promise he made himself, then of those bonds of Christianity, and purity he entered into by his sureties: for this first was the least uncleanness wherewith he polluted the Church in the rest of his life. This Emperor (who seemed to have a soul merely vegetative, by the inclinations of it, (for it grew, & thrived only upon dung) had such a fancy to the smell of horse-dung, as he besmeared himself with it; and all his Court in complacency to that fancy, qualified themselves for his company with the same perfumes, and so offered him continually this odor, which was fi●incense for such a deity: and this natural immundicity was but a figure of that spiritual impurity of him and his Court, for in this Prince's humour, this was the least brutish of all his other bestialities, so that his Court was rather a park of the locusts, and scorpions of the Revelation, than a Congregation of reasonable creatures. This is an Of all sorts of Heresies. unhappy trophy of the power of example in Princes, erected, to evidence that conclusion. The sacred History is so pregnant in these examples, how the prevarication of the Prince, hath always been the perversion of the people, as I shall not need to instance any: therefore I may properly apply to Princes, this advice, which was given by a holy Father of the Church to Priests, Since they speak as Oracles, let them live as Deities, for the lying spirit is often more credited in their mouths, then in those of the Prophets. And this same prescript is likewise very requisue for all persons near in office, trust, or familiarity with Princes, since there is a natural influence from such conversations, even upward upon their superiors, according to what some Physicians hold, in point of a circulation of the blood, to wit, that which is in the feet, to have a reflux back into the heart. This motion may be truly affirmed in the course of the spiritual blood, in the civil body of society, for the affections and habits of the inferior parts of the company, flow often upward upon the superior, as well as they run downward by their influence on the lower stations; wherefore this moral circulation of virtue and vice in humanity, makes the infection of any parts of the company familiar with Princes, very dangerous for their contagion, we see this in Roboams young Councillors, who were not only the mediate instruments of rendering the Kingdom, but also in some relation, were the erectors of Jeroboams calves. §. III. The importance of their Company, for the education of Princes, and a rule proposed for Counsellors, and companious to both ruling, and young Princes. UPon this information, let the Familiars and Counsellors of Princes understand, they have a very precise charge of integrity upon them in their moral conversation, as well as in their politic comportments; for indeed, their vocations in many respects are rather sacred functions, then simply civil conditions, in regard they are employed in the ministeries of the most special images of God on earth; in which respect, the scandal of their lives is not only profaneness, but a kind of s●c●iledge, as it endangers the violating of the most sacred part of a Prince's Character, which is the divineness of his life and Government. The life of King Joas is an unhappy precedent in this case, who while he had Joh 〈…〉 a in his eye, was himself a singular pattern of piety to the people, and eminent for the reparation of the Temple; but after the change of such a companion, when the Princes of Juda came, and adored the King; he being 2 Paralip. 24▪ 17. moved by their insinuations, concurred with them quickly in leaving the Temple he had so much merit in, and followed them into the groves, to seek out, and set up new Idols. This was the sad effect of infectious familiars, therefore such as are near in office, or privacy to the persons of young Princes, have a most strict: obligation to be virtuous, and exemplary in their lives and conversations, for humane Nature, like jacob's sheep, in the ardour and ●eat of youth; is very apt to conceive, with some tincture of the colours it sees in those waters whereof it drinks in that season; & the conversations of our familiars, are the waters where with our imaginative faculty is nourished, and so Princes had need to have them kept very clear and serene; for according to the colours they look upon in them, their conceptions likely prove, whereby the issues of their minds become sported, and stained according to such images as are represented to their imaginations in the pregnancy of their youth. In this regard, they (who have choice of those, to whom they will commit such trusts, as the company and familiarity of young Princes) should no● be lesse●●act, then when their Pictures are to be taken; for which always, such who are the best reputed, are preferred: for indeed, their familiars do this intellectual office to their minds, though this spiritual work is done by acuite contrary manner, to that of the images of their persons; for the familiar companions of Princes may be said to work upon the image of their minds, by sitting to them, that is, by exposing their own figure to the young fancy, they draw the other to that resemblance; such is the active virtue of example upon the tender age of education. Surely those then who are trusted with this office, of being a familiar object to young Princes, (which is a nobler place than they can conceive by any name it hath at Court) should set their dispositions in a virtuous posture, knowing they are working upon Gods most special image, and that they are to be accountable for what disfigurements in that form their works shall occasion: So that taking Courtiers under this notion, one may advice them a good use of flattery; which is, to flatter the figure of their own humours, and inclinations, to make them as good, and gracious an object as they can, though they be not so like their nature; to the end the exterior representation, which works upon Princes, may be proper for imitation; this favouring their minds, in the colouring of virtue, is more conscientious than the exposing the natural ill complexion of them, before young Princes; for when the exemplary part, (which only works upon their minds) is fair, and virtuous; the un-sincerenesse of it for the present, can have no ill operation on them, because those eyes do not penetrate farther than the superficies of goodness; and so peradventure the very flattered pictures of virtue may work such an impression upon Princes in their youth, as they may derive the love of truth, even from the face of dissimulation. For as a beautiful Courtesan may be a fit object for a Painter, whereby to make a good image of a Saint by, seeing he takes only the lovely species for his pattern; so, even the fair gloss of a counterfeit virtue, may be a convenient object for youth, which commonly only copies the aspect, and countenance of such exposures. Upon all these considerations methinks this may be a religious rule for both sorts of great Courtiers: viz. That Counsellors should advise Kings, as if they thought them invested with the Prerogative of their original, to wit, of the knowledge of hearts, and companions should live with young Princes, as if they thought they could not discover their hearts, but by their lives before them. This rule will produce sincerity in the former, and exemplarity in the latter, which are the two things whereby Kings who are in age of Government, and Princes who are in years of Discipline, are the most advantaged; and so may be said to be these, the mediate conveyances, by which God gives judgement to the King, and righteousness to the King's Psal. 1. 71. son. To conclude, let Princes and Courtiers of all degrees consider themselves as ministers of the King in the Gospel, who is gone into a far country, and as being all to account by the several proportions of their talents, wherewith they are trusted. For they who are set over many cities, here, are by the good account of their Governments, to be preferred to the command of many greater in their Master's Kingdom: so Luke 19 that this is the most proper Motto they can set upon all their coats, which are blazoned with so many shining, and glorious colours of the fruitions of the world, To whom most is given, of them most shall be required. The tenth Treatise. How a good Conscience, and a good Courtier are consortable. In seven sections. §. I. The temptations of Courts acknowledged great, but not insuperable. TO this Map which I have presented the Court of her own state, it will be expedient to add some lines, by which, as by a kind of scale of miles, Courtiers may take their measures, and learn the distances between their dominion, and the state of perfect Christianity, and by that means have some direction in their way, to the next adjacent Kingdom, of which I have showed their region, to be a very pregnant type, for I have said you are Gods, maketh their habitations a most special figure of Heaven. Whereupon I conceive this advice in the first place, to be very pertinent, towards the seasoning our mind with a grave and reverend tincture of the nature of Courts, to consider them as a figure of the celestial mansions, in those respects I have exhibited, because this first stamp being impressed on our minds, may give us a sober and modest image of our conditions in Courts, which may persuade us, that we are not placed there by God, as officers to our fortunes, which terminate in this world, but rather as Ministers, in that order upon earth; by which God doth figure out to us the constitution of the state of his own Majesty: whereby we may resolve that our places are but passages up to that preferment of Saint Paul, whereunto we may aspire, The sitting in heavenly places together Ephes. 2. 6. in Christ Jesus. This animadversion than is very important for all Courtiers to esteem themselves, called to a laborious vocation, and not resting in a licenced vacancy from labour: for though they do not eat their bread in the sweat of their brows, they do it in the sweat of their brain, and so the digestion is more difficult, then in the other case: and upon this ground, we see likely that the body of this society, is more unhealthy than any other, because the fullness of bread chokes that heat, which should concoct it; and their spiritual bread which should alter and convert the other into good nourishment, is made of that grain in the parable, which groweth among so many of those thorns, as do at the best, make the gathering of it, sharp and uneasy; for The solicitude of this Matth. 13. world, and the fallacy of riches, do prick and draw some blood, of all such as reap thisbread amongst them: By reason there are always some diversions and distractions in a Courtier's life, which catch and hold their affections in some manner to temporalities; insomuch, as there is ever some pain and smart in our passing through those briers. But many of those Weeds which Courts are over-runne with, are slight levitieses, and vanities, that have but such stings as nettles in them, which when they are held and handled roughly, sting less, than when they are fingered tenderly: for there are divers fond affectations, which I need not instance, whereof, taking resolutely in hand the reformation, we find less pain in discharging them, than we did apprehend, while we were but as it were chiding them, to fright them, rather than to put them away. I may hope to be believed in this, having good warrant to say with the Wiseman, I have seen many things wand'ring Ecclus. 34. 13 to and fro, and very many fashions of words, and sometimes I have been in danger of death for these things, and I was delivered by the Grace of God. I may therefore set this bill upon the Court gates, Son, coming to the service of these gods upon earth, stand in fear, Ecclus. 2. 1. and prepare thy heart for temptation; for we may well use the phrase of the Psalmist, It raines snares in this region; by reason of the fatness of this soil, which affords more earthly vapours than other places, which the Prince of the air draws up out of it, and from thence forms showers of temptations; to power down upon it, to set forward his fruits; namely, the lust of the eye, and the pride of life, which thrive most kindly in this rich earth; this renders the situation dangerous, but not certainly infectious, for as the Wiseman telleth us, The Creatures of God are become snares, but to the feet of the unwise; Sap. 14. wherefore he directs us how to escape this capture, by entering into other bonds of pre-ingagement to wisdom, Putting our Ecclus. 6. 25. feet into her fetters, and our neck into her chain; These fetters are of too solid a substance to be catched, and entangled in the slight brittle snares of Courts, the chains of wisdom are made links of Gold, which cannot hang in cobwebs. The levitieses and nugacities of the world, to those who look on them, only with the purblind eye of sense, may prove clouds, and even so thick ones, as their sight cannot transpierce them, that is, look beyond such vanities, when those that see clearly with the eye of reason, discern such slight traverses to be but like cobwebs, that do not eclipse to them the light of Heaven: it is not the matter of temptations in Courts, which worketh like celestial bodies upon terrestrial, by a predominant impression, but it is the disposition of the patients, which rendereth the matter so malignant; for all the vanities of Courts in a confession of their own impotency, to force our affections, do sooth and flatter our senses first, and corrupt them, towards the possession of our minds. Whereupon, as Moses said to the children of Israel, I may say to those who are called into this land of milk and honey, If thou shalt say in thine heart, these inhabitants of the place are Drut. 7. 17. more than I, and how can I prevail against them? thou shalt not be afraid of them, but remember what the Lord can do, how many hath he carried with a mighty hand through all these confederations of snares in Courts; sundry examples of such holy victories attest to us, this word of the Apostle, The Lord 2 Pet. 2. 9 knows how to deliver the godly out of temptations. It is related in the life of Saint Anthony the holy Hermit, how in a vision he saw the world all hung over with nets, and the very air overspead with them, so that in great commiseration of their estates, who lived in it, he asked God how it was possible to escape in our passage, and make way up to Heaven? and he was answered, there was no way left, which was, to creep under them, for they were not so fastened below to the earth, but they yielded and gave way to that posture of humility. And since our Head Christ Jesus did vouchsafe to be figured to us, under the notion of a worm, & no man, this lowly posture of creeping through this world, could not misbecome his members. Therefore to such as have their minds laid even and leveled by this line of humility, I may say (while they are creeping under these snares) with the Prophet, Fear not thou worm Jacob, Esay 41. 14. I will help thee saith the Lord, thou shalt thresh the mountains, and make the hills as chaafe, thou shalt fan them, and the wind shall carry them away; all the mountains of greatness; and power, and the hiles of plenty and pleasure shall appear to the eyes of an humble soul, broken and crumbled into that dust which they consist of, and their resolutions shall be able to blow them off from their affections, like chaff, assisted by the wind of the holy Spirit, which blows always so strongly in such souls; as the levitieses of this world that fly about them, cannot cleave and hang upon them. And we must settle this principle, that humility is not seated in local depression and obscurity, but in mental purity and illumination; and so conclude the citation of Courts is not in that torrid zone of pride, which some imagine to be uninhabitable for humility. §. II. Real humility recommended, discerned from Courtship, and proved consonant to the state of Courtiers. THis admitted, the best prescription can be given a Courtier against all his infirmities, is pious and discreet humility; and this is so far from being alleged by themselves, incompetent with their vocation, as almost every one pretends the being furnished with it, as a requisite qualification, though indeed most commonly, it is so hollow, as even the best noise it makes, speaks the emptiness of it, as being but a tinkling cymbal of ceremony and compliment. There is a slight glittering stuff, which commonly Courts are hung with, which passeth there for humility, and is truly but the tinsel of civility and courtship, through which, one may often see the walls to consist of pride and self-love: Wherefore they, who desire the real benefit of this virtue, must discern between this superficial colouring, and the true being of humility, and endeavour an acquiring the habit thereof in their mind, not study the fashion of it only in their exterior commerce. Me thinks one may properly argue with Courtiers, as S. Paul did with the Hebrews, by representing to them, how all Ep. Heb. the external Ceremonies wherein they were so Religious, were types and figures of that reality which he proposed to them, and so their customs and observances might well dispose them, sooner than the undisciplined heathen, to acknowledge that body, whose shadow was so familiar to them: In like manner, may not I say to Courtiers, that all the civilities, Ceremonies, and mutual submissions, whereof they are so studious, are figures of that substantial humility which I recommend to them; from whence I may argue that their habitual practices in these exterior representations of that virtue, should advance their minds, more than other less civilised conversations, towards the acquiring of that real humbleness of spirit, I recommend to their intentions. Those of whom it is commonly said as Saint Paul said of the Pharisees, that they are of the best sect of their Religion, viz. they who are accounted the most accomplished in all urbanity and Courtship, and are the most exquisite in all civil polishments, in the purifications of their apparel and tables, and all other sorts of humane neatness and curiosity, they I say, must remember not to rest so much on these traditions of men, as to forget the graver and weightier parts of the Law of Christianity, which is purity of heart, and poverty of spirit, two of our King Christ Jesus his qualifications, for the Matth. 5. Courtiers of heaven required in the order of his beatitudes instituted in the Gospel. As for the other exterior polishments and decencies, which are pertinent to their condition, I may say with our Saviour in the like case, these things may be done, but the other not omitted, for civility and sincerity, proprety and purity, honour and humility, may be fellow Courtiers, and all of one party. So that I may say to these of the best sort, Therefore o men Rom. 2. you are inexcusable, for you condemn yourselves, by these exterior professions of those virtues, if you have not the interior signature and impression of them, in so much, as the immundicities of Tyre and Sidon shall be more tolerable, viz. the ruder forms of life where humility and purity is not so much represented to them, shall not be so much charged with their defects in them, as this Capernaum where these virtues seem preached every day, and wonders done in this Doctrine of ceremonial purity, which is a figure of a real immaculatenesse of mind. But I must speak yet plainer, and declare that this humility I propose to Courtiers for their commerce with one another, is far different from that currant species of a verbal imagery of this virtue which I have decried, for it is an internal habit, Humility described. or disposition of humbleness impressed upon our spirits by the signature and character of truth, made by a lively exhibiting to our minds the intrinsique value of all specious temporalities, by which perception we are disposed to dis-value really this world, and ourselves in the first place; as knowing best our interior unworthiness: and this sincere root of Humility, bears our several engagements, proportionated respectively: First to the greatness of God, then to the meanness of ourselves, and next, to our nearness, and relation to our Brother. And as these three divisions contain the total sum of Christianity, so is there no better Accountant to make up a just estimate of these divisions, than Humility; whereof they who are solidly possessed, shall not be confounded in the divers fractions, and partitions of estimates either of things, or persons, which their condition requires them to make, in the true account of this world; for they can easily by this Rule of Three, wherein Humility is perfect, divide all their respects to each of those duties, and so give God, Themselves, and their Brother respectively, their just estimations. Nor can it be answered that this degree of exactness seemeth opposed, by the offices of this Vocation; for this clear-sighted Humility is so far from being incompetent with the condition of Courtiers, as if many circumstances be fairly weighed, their profession may appear more advantaged than any, towards this endowment; since likely they are the sharpest, and most discerning Spirits, which apply themselves to this active course of life; and surely this dis-abusing the object, is the most fairly, and most familiarly exposed in Courts; viz. The fickleness and infidelity of all temporal advantages; since what the world calls Fortune, goes in other places more modestly attired, and so may easily be mistaken; whereas in Courts, presuming on her beauty, like a professed Courtesan she unveils herself, confident of corrupting even those to whom she proclaims her disloyalty, by continual shows & triumphs of inconstancy. Many private and settled states of Life, do take this knowledge of the instability of humane goods, but by hearsay, living themselves in a calm dead water, where they feel little motion of variety; but Courtiers who are in this Ocean of Fortune, feel continually her tides, and very frequently her storms; insomuch as they living in a perpetual fluctuation of temporalities, may be said to walk Per speciem, in the sight of the true nature of all mundanities, and to see the variety of Fortune face to face, while low obscurer lives, look upon her perfidiousness but through a glass, and darkly in reports of the various turbulencies and confusions of Courts. The heights of Courts may in this regard be said to be the best situations for prospect, and far sight upon the truth of the world's constitution, and so courtiers to be better placed then lower estates, in order to their being undeceived, in the specious fallacies of the world, by as much as experience is more operative upon our nature then speculation. And methinks we may account it a special provision of God, that where our affections are in most danger to be seduced, by the alluring invitation of temporalities, that there our reason should be most powerfully dissuaded from such adherencies, by the clearest evidences of the infidelity of such confidences; for here Fortune bears her own name in her forehead, which is visible together with her smiles, and the continual objects of rise and ruin, the frequent vicissitudes of braving and bleeding conditions; show Fortune in Courts (even but to indifferent good eyes) not as the Sirens of the Poets, the beauty and graciousness of her only above water, but expose her, just like to the Locusts of the Revelation; for although on Apoca. 9 7. her head there seems to be crowns of gold, and her hair like the hair of Women, yet her teeth appear as the teeth of Lions, and her sting like that of Scorpions; so that the deterrings and disabuses appear together with the delectations. I may therefore conclude, that Courtiers by their living in this demonstration of the truth and nature of all mundanities, are advantaged above others, towards the acquisition of Humility, which is, a natural resultancy, from a true apprehending the meanness, and vility of all things so unfaithful & transitory: For as all Pride riseth from the belief of some propriety which we rely on, so the persuasion of the insecurity of our possessions, must needs abate our esteem of them, and consequently dispose us to a modest and humble account of ourselves, and our conditions. I will therefore confidently commend Humility to Courtiers for their guide, through all the snares of their way, in the terms of Solomon; She shall lead you by the paths of equity, which when you are in your steps shall not be straitened, and when you Pro. 4. 11. run you shall not stumble; for you shall neither faint in the restines of your Fortune, nor fall in the full speed of it; Humility doth not decline the course of Honour, and Dignity, but only casts reins upon our sensitive appetite, and holds that from running away with our Reason, in the course. Nay, Magnificence and Humility are consortable in the same heart, wherein the habit of this virtue may consist with acts of the other, since this disposition dislodgeth no virtue, and secureth all: For the posture of prostration in which Humility conducts our minds, may be said to carry as it were a Trench before them, casting up the earth itself for their defence, against all the fiery engines of the Prince of this World, in regard the Penetration and inspection which sincere Humility makes into the bowels of our own earthiness and mortality, casts up our misery, and despicablenes before us, as a brest-worke of our own earth, to defend our hearts against vainglory or presumption, by which any Fortune never so eminent can endanger us. For indeed, they who have this Parapet, as I may say, before their minds, of Dust thou art, and to Dust thou shalt return, may be said to be fortified in the nakedness and discovery of themselves: Such is the ingeniousnes of Humility, as it can raise defences for us, out of our wants and destitutions; nay it may be said to draw in them a Line of communication, between heaven and earth, joining the knowledge of our own nullity, and the apprehension of the immensity of God, which view may keep us always little in our own eyes, though we have never so many false reflexes from the eyes of others. §. III. The viciousness of Flattery displayed, with an allowance of decent civilities in exchanges of Courtship. HAving proposed to Courtiers, for their chief security, solid Humility, discerned from superficial civility, I must desire them to be very sincere in the examination of this virtue; for humanity and courtesy external, do often so well counterfeit the stamp of it, as it had need be touched at some occasion of suffering, to find the falsity of the metal: and for the greater safety of this virtue, it were to be desired, we could banish and eliminate out of the verge, one of the best Waiters at Court, though of the worst servants in it, namely, Flattery, which is always an enemy to Humility, though it seem often near allied unto it, by submissive appearances: For we know, the first progenitor of Pride, was also the primary father of Lies, from which all Flattery descends in a collateral Line. Hence it is, that there is always some of the blood of Pride, in all adulation, though it go clothed in never so servile an habit of submission. And that we may see how naturally Flattery issueth out of Pride, we may consider into what a base and inferior posture Lucifer contrived himself, when he cast the first seeds of Flattery into our earth; did he not lie prostrate at those feet he was undermining; while he was flattering them with their capacity of treading on him, and becoming like Gods? And this seeming subjection, was it not designed by the sublimest part of his Pride, which meant to captivate and subject the minds he wrought upon in this posture? In like manner, all the servile forms of complacency, and deference to others, which Flattery casts itself into, in the magnifying their worth and excellency, hath this serpentine insinuation in it; to wit, the hoping to infuse the easilyer the Flatterers sense into them; which project in the complyers must needs rise from a belief of their own minds, being so superior to those they are applied to work upon, as they can impose upon them the belief of all their suggestions, and so subdue their spirits; which thought is the very soul of Pride, to conclude our minds to have such a transcendency over others; for no body flatters another, but in belief of being credited: So that all Flattery being anatomised will be found to live by the heart of Pride, which is indeed the first living part of Sicophantry, in what body soever of humble verisimilitudes it seems to move. And upon this ground we may say, that a mean Parasite is a prouder thing, than the most magnifyed Prince he humoureth; in as much as the presumption on the excellence of mind, as it is more spiritual, is nearer the original of Pride. And as it was excellently said of a wise King, That witchcraft King James. is the height of Idolatry, because though it exhibits no exterior offices of Worship, but rather disclaims them; yet is it the highest mental veneration of the seducing spirit, and so the truest idolatry: In like manner it may be said, that Flattery is the supremacy of Pride, because though there be no external profession of self-love in it, but rather of an alienation from it, yet it is a continual exercise of the supremest arrogancy, which is the Flatterers valuation of his own abilities. Whereupon it seems that a Philosopher being asked what was the most noxious beast to humane nature? answered, of wild beasts a Tyrant, and of tame ones a Parasite; and we may add, that the tame ones seem the worst of the two, for the wild ones take the greatest part of their ferocity, by coupling with them; since this commixion is the generation of all tyranny, wild power enjoying servile praise: Humane nature could not fall in love with the exorbitancy of wickedness, if she saw it naked, and beheld the bare deformity of that object; therefore to make this conjunction, there must intercede the art of flattery, to colour the baseness and inhumanity of outrageous mischief, with some fair varnish of decency; as either with the right of greatness, or the liberties of nature, or many other such shadows, by which Sycophants keep Tyrant's minds the fiercer, by holding them in this darkness, chained up by the magnifying and applause of their appetencies: so that this may be truly said, in the terms of the Psalmist, to be the pestilence that walketh Psal. 90. 6. in the dark, which the light of truth would easily assuage, somewhat, even in the greatest rage of corrupted nature. We may therefore fitly say, that Flattery is the oil of the Flattery described. sinner, wherewith Tyrants are anointed by these Ministers of their passions; and we know King David saith this should not be the unction falling on the head of Princes: For this reason we cannot too strongly brand the forehead of these Court Charlatans', since there is so much known art, to take out the marks of the character of a Parasite, and to continue still in the practice of this mystery of iniquity. I confess therefore it is hardly to be hoped, that this sentence of expulsion of Flattery out of Courts, can be strictly executed; for when it is pressed and straitened by these reproaches, then like the Poets Proteus, it varyes shapes, and appears presently covered with another form, either in that of duty to superiors, or civility to equals, or due commendation of merit, and will never answer to this indictment of Flattery: And indeed these forms, which she shifts herself easily into, are the legitimate issues of morality, by which all the fit alliances are made in civil society; the two first bearing order and distinction between Persons, and the last producing fertility in virtue. Wherefore we cannot impeach this commerce of customary civility and compliments, for there is a discipline belonging to the practical part of morality, which is referred to the discretion of the Ministers of it, (which Courtiers may be most properly termed) and the rites and ceremonies of mutual civilities, are ornaments requisite to raise respect, and form order in all the exercises of morality; therefore as it is not possible to set and regulate in such sort those voluntary descants of compliment, as to put them into such measured notes, as they must precisely run in, to keep them from straying into Flattery, I will only set Courtiers this lesson of the Apostle, which may keep some time and measure in the consort of their vocal civilities, You are called unto liberty, only use not this liberty Gal. 5. 13. for an occasion to the flesh, but by love to serve one another; and by this order, those finer threads of Court civilities, may make as strong a band of charity, as rough and grosser materials. §. FOUR The use of sober praises, treated, and reciprocal civilities regulated. I Do not in this sharp insectation of sordid Flattery, mean to asperse the good name of praises and commendations, for I must allow them to be convenient breasts, to nurse young and tender dispositions to virtue; and the good inclinations of Princes and great persons, may like their other issues be allowed more tender and dainty breeding then ordinary, and yet be nourished with sincere and healthful aliments; for applause and estimation of all their young virtuous actions, and proffers, may be so tempered, as they may conduce to the thriving and growth of their minds, without any swelling or elation. Methinks praise may in some cases be fitly applied to our minds, as Coral is to the mouths of children, when they are breeding teeth, which is given them to nibble and champ upon, to ease and satisfy that little itch they have in their gums, in that season, and to supple them so much as to bring their teeth out with the more ease: In this order praise may be aptly given to young tender inclinations to virtue, for there is in our minds, in that state, a spiritual itch which is eased and refreshed, while they are champing, and sucking upon applause, which doth also soften and open our imagination, and so lessen the pain of our perverse and froward nature, when the hardness and sharpness of virtuous practices, which are spiritual teeth, do first break the flesh, which is always done with some smart, when the tenderness of our senses is pierced and broken through, first, by the sharpness of the spirit of virtue; & by degrees, when our minds have thus put out these kinds of teeth more commodiously by these cherishing contributions, which help at first our weak nature, they advance to such a state of strength, as to be able to feed on the solid meat of virtue, which is the discharge of our duty to God and man, irrespectively to humane praise, and by these steps we come to be weaned from the emulsions of sensible applause, which is the first milk our imaginations are fostered with, and gives them a sweet relish of virtue. Since than we find by experience how praise and estimation conduce much to the sweetening of the asperity of virtue in young tastes, I do not discredit the ministering of sober and modest praises, to the good dispositions of great and eminent persons, whose minds are too commonly at Court in this tender state of growth and prosiciency; and I confess it is not practicable, to frame rules for the discernment, between due praises, and flatteries, in all occurrences in the world's commerces. Wherefore the ingenuity of every particular, must be every one's director in this point; but the best general advice I can conceive, is, for those who are passive in commendations, to weigh the worthiness of the hand that lays them on, in one of the Scales, against the belief, they put into the other, of their own deserts; and still to put in somewhat less credit of their own praises, than the opinion of the praiser lays in the scale; and those who are active in this subject, when they praise any they love● and would perfume them with the good odour of virtue, must remember to give them less of this sweet oil, than their own opinion; and beliefs would cast upon them; which is to say, that when we are praising our friends to their face, we should be careful to praise them always somewhat less than we love them; for likely that measure of our affections filled with praises, will run over, if it be poured into that of our friends merit, and when we are upon the receipt of commendations from kind conferrers of them, we must be advised in taking somewhat less of them upon the account of our belief, then is offered us; for we may give always a good allowance of discrediting, for the partiality of friendship, which cannot be exact in the weighing of her opinions. The Chimicks say, that he who had found the art to fix Mercury, might easily transform it into gold; so may I say, If there were means to limit this volatile matter of compliment, and fluency of praises, within the terms of that precise good, which is believed of one another; this might convert all currant civility, into the gold of charity, and then the breath of reciprocal praises might mutually kindle virtue, raising but little smoke of vanity. But this rectitude of our lips is not to be hoped in this our state of crookedness of hearts; for our words are cast off from their moulds; and since it was flattery that drew the mouth awry of that figure whereof we are all copies, our mouths will always stand somewhat drawn aside from the straitness of truth, towards the side of flattery, especially when we find the ears of great persons drawn awry into that posture. Forasmuch then as we cannot pretend to rectify perfectly this shape of our distorted nature, we must be cautious to lean as little as we can to that side of our inclination to flattery: King David found this deflection, & indirectnes in our minds, when he proclaimed, that verities are diminished from the sons of men, they speak vanity every one with his neighbour, with flattering lips, and a double heart; since through our best watches over our lips, there will escape many excesses in the interchanges of civilities; it is very requisite for the safety of their hearts, that Courtiers should not let their tongues run loose in the ordinary excursions of compliments, thinking such words weigh as little as the breath that carries them, for we know that even all those nulls and cyphers, in our reckoning, are set upon account to us. I will therefore close up this caution, with that terrible animadversion of the Gospel, By thy words thou shalt be justified, and Mat. 4 by thy words condemned; which words, if they would frequently put into their mouths, they would find them a bit, which will not at all press upon their tongues, so far as to curb them from any becoming freedom, but hold them as it were from being cast out of their mouths, in many undecent motions of loose libertyes, wherein the unbridled custom of the world doth never curb them. §. V. The advantages of the vocation of a Courtier, balanced with some prejudices, in point of piety. THus have I with my best skill set the Courtier's Compass, by which he may steer a good course, through the deepest of his temptations; and the Wise man seems to qualify me for this office, saying, They who sail the Sea, report the perils of it; so that in my judgement, there may be a convenient safety in this course, when it is steered by sincere humility; for truly humility is like the Mariners needle, but a little motion, yet requisite for the use of all the Sails of moral virtues, in the course of a Christian; and I have set as good marks as I can upon those banks, and sands of flattery and adulation, which lie covered over with the shallowness of civility, and compliment, upon which if our affections do stick, they will batter, and by degrees open our hearts, and so cast them away quickly upon all vanities and presumptions; and indeed, these sands are more dangerous, then apparent and emergent rocks of riches, and ambition, which give more warning of their dangers. Nor do the many wrecks that are made in Courts, justly discredit the profession of this traffic, for temporal commodities; I have already in this express argument, voted the pursuance of all worldly honours, respectively to several conditions, very competent with piety and devotion; though indeed it must be remembered, that such estates in the world require much more vigilancy, and attendance, than others of a more simple constitution, as engines of various motions may be kept in order with proportionate appliance of labours, as well as a single wheel; for regularity is as sociable with magnitude, as with mediocrity, if there be proportionate art and labour to concert them; and greatness is as consortable with goodness, as simplicity of life, where there is a commensurate applyance of the mind, to the obtaining of an answerable measure of grace. He who suspends the world upon the weight thereof; and measureth job 26. the waters in his span, keeps the Sea in bounds as easily, as the smallest Brooks in their own beds: Every condition hath a size of grace suited to it; as the Apostle saith, Every one hath Cor. his proper gift; and proportionate duties are annexed to every several condition: God is so just, that he chargeth the greatest possessions of temporalities, with the greatest taxes of difficulties in spiritual payments; but no condition is scanted in a capacity of such performances as God's precepts charge upon it: And so we see how all conditions have presented to us Saints, which humane reason weighing all circumstances, cannot rank in order of precedency in the Church: How many Kings and Courtiers doth the Church reverence, as now placed in those heavenly mansions, where she cannot discern in what degree (as several Stars) they differ in brightness? So equal hath the lustre of their lives been, with that of any other vocation, as they dazzle us in any such distinguishment of their merits, we know how the good seed of the Gospel took root as early in the house of Cesar, as in any part of Rome, and Saint Paul sets an emphatical note on those Saints, in preference before Phil. 4. 22. the rest. Did not S. Sebastian in the head of the Emperor Dioclisians: Guard (which was one of the greatest elevations on earth) appear in the same eminence of zeal among the Primitive Christians? And did not Saint Maurice in the head of the Emperor's Army, erect such a trophy for Christianity, as all Time's triumph in? for in desiance of those Spirits which called themselves a Legiou, he flourished the Colours of Christ Jesus, died in the blood of a whole Legion of Martyrs; which blessed legion of Spirits did so possess the Christians of those times, by their, examples, that many gave supernatural testimonies Mar. 5. of this holy possession. And may it not be remarked for the honour of Courts, that while Christianity was but shed and sprinkled here and there, in the lower parts of the Roman Empire, it was carried but in the hands of Christ's Commissioners? but when Christ was pleased to appear at Court, he marked his lodging with his own signet, the glorious Cross; first in the air, visible to the Emperor Constantine, and to the whole Court, and after, the same Euseb. vit. Constant. night appeared himself to the Emperor, advising him how to manifest his glory, which until then, he was content should not break out of the clouds of contempt & persecution, that overcast it. And thus Christ made his remove presently from the Grots and Caverns of the fields, up to the imperial palace of Rome, where he set up his Cross triumphant over that Crown, which till then, went as near burying of it, as the keeping it long under ground, for the Caverns of the fields were before that time, both the Tombs and Palaces of the Christians. And it may be noted, that when Christianity descended from this height of the Court, upon the lower parts of the Empire, it spread itself faster in a few years, than it had done in the three hundred, before it camp up to the Court, for till then, the waters of Life were cast upward, and forced against the risings of sense, humane power, and natural reason, by the supreme force of Miracles, and so were spread no further, than they carried them by continual renewed supplies of miraculous operations; but now after there broke out this Spring of Living water, on the tops of the mountains of the Empire, it ran down more naturally, and plentifully upon the subjacent parts, and fructifyed the earth faster, and more universally. In our corrupted nature, what is the common effect of material, holds also in spiritual weight falling on our minds, for the higher reason falls from the elevation of authority, and example, the more impression and penetration it makes upon them: wherefore Christian Religion, when it fell from the supremest point of humane power, the Imperial Court made much more sensible marks upon the world, than it had done before. And as this operative efficacy, may endear to Courtiers their vocations, so must it needs press so much the more upon them the evidence of their virtues. Thus I have showed how the Court may say, in honour of her conversion, that Christ in divers manners spoke to the other parts of the world by his Messengers, but unto us he spoke himself, Heb. 4. when he came first to Court in public, for before Constantine's time was there but as we say in incognito, but then he appeared in his own place, over the head of Kings, and presently dislodged the Prince of darkness out of these rooms of State, whereas before he had but displayed him in his under Offices, while he did but deliver and free private possessions, but then in one act he seemed to dispossess the whole Roman Empire, when he expelled him from the Court. §. VI Some notorious errors remarked, & what facility the breeding of Courtiers may bring towards an excellence in religious duties, proved by examples. Courtier's (who may by these reflections be apt to value their vocation) must be put in mind, that as they are more eminently than any, made spectacles to the world, to Angels, and to men, they have in that pre-eminence a proportionate 1 Cor. 4. charge upon them, of being more to the life the image of the celestial man; in which figure, there is commonly at Court one remarkable incongruity, which is, that the feet are more laboured, and better finished then the head; for moral virtues hold but an analogy with these parts in the body of christianity, since they are but as it were carriages for theological or divine virtue to rest, and move upon. The error then which I reproach, is, that there are many who are very precise in acquiring, and preserving their reputation in courage, prudence, and fidelity, and are as remiss and indifferent in their applications to charity, piety, and humility; which is methinks such an incongruity in christianity, as that of the Pharisees was in the Law, when they said, Whosoever shall swear by the Temple, it is nothing, but he that swears by the Gold of the Temple, is a debtor, making no account of that which was truly a sacred obligation, and making a great scruple in what was nothing so obligatory. And do not those who are so punctual in their reputation, concerning all moral accomplishments, and so unconcerred in the opinion of their christian performances, seem to practise the same impertinency? For all morality is in relation to christianity, but what the gold was to the Temple; since it is only sanctified by being serviceable, and ministerial to Religion; wherefore they who pretend exactness in all civil and sociable honesties, unless it be in order to divine duties, and obligations, may be doubted to be more Disciples of the Pharisees, then of JESUS, more affecters of the praises of men, than advocates for the part of virtue. But this information against this Solecism in the stile of many Courtier's virtues, doth not discredit the vocation (though I need not fear much the taking away the good name of it in the world,) for this discipline in morality, and fashion of punctuality in civil duties, (if the principle thereof be sincere in the love of Moral virtue) may work, and accommodate the mind to a general habit of sincerity, which when it is referred to religious uses, proves a facilitation towards fidelity and perseverance in them; as Saint Paul his Pharisaical strictness, and severity was a great promotion of the true religious fervour of his Apostleship; So this natural preparation in Courtiers in these points of courage, loyalty, and civility, raiseth the flame of their devotion the higher, when those so well disposed materials are kindled by the Prophets Seraphim, or by the Apostles fiery tongues. The pregnancy of many Courtiers in sanctity, engrafted upon the stock of natural good parts, and acquired virtues, alloweth us to say as Saint Augustine said of Saint Cyprian (who grew by nature in the highest part of the world, and was singularly endued with all humane literature before his conversion,) how well over-laid with the gold of Egypt, did Cyprian come out of it, with which he enriched Jerusalem? And so the Church may truly acknowledge that many Courtiers have brought out with them much of this precious mettle of humane prudence and sagacity, by which virtuous qualities and honestations they have been more happy than others in their applications to move the minds of men, in whose tempers they had been so well versed, this ingenious and versatill habit of mind, (which they had acquired in the commerce of the world) hath made their spiritual practice upon the world, much more successful than that of others, whose sepulative piety is less accommodable with the humours of the patient; and certainly they owe much of these furtherances and inablements to the civil Discipline and Politic literature of Courts. I still conclude therefore in defence of the vocation of courtiers, while I reproach to them the perversion of their advantagees in education, for since nature is the ground on which grace is planted, the temper of the ground conduceth much to the increase, may be expected; for without doubt the civil breeding of Moses did much contribute to all his natural excellencies, and the being the most reverend and respected person of the Court, did not at all elate his heart, the softness of his education was rather a good previous disposition for the effect of the Supernatural Agent, in point of the admirable meekness of his Spirit; of whose Court life the records of the Jews deliver unto us much more than the holy Writ. Josephus reports to us how the comeliness of his person; and graciousness of his meene and behaviour was such, as all the Kingdom of Egypt was taken with admiration of them, and the opinion of his virtue was such, as they repaired to him in a great extremity of an invasion of the Aethiopians, for his conduct; in a pressing distress of their Armies; and how that by his prudence and Magnanimity they overcame their enemies; Insomuch, as Moses was honoured sometime as a successor of Joseph, and no less cried up for a redeemer of Egypt 〈…〉 and there is no doubt but he was as sincerely virtuous while he was the adopted heir of Pharaoh, as when he fell to be the son in law to Jethro; so that the softness of his breeding, did not at all enervate the sanctity of his mind. Therefore we may say, that the palaces of Egypt will bear a Moses, as well as the plains of Mad●●n. The Prophet Esay▪ was nephew to a King, and bred as is supposed in the Court, with all the tendernesses which are affected, and allotted to the royal blood of Princes, and his conversation was altogether in the Courts of divers Kings, where he shined in no less flame than Elias in the Desert. Those words were as powerful which called back the sun upon the dial of the Court, as those which called down fire from heaven in mount Carmel. And as divers Princes have changed their condition of representing Christ in his Kingly office, for the Character of his Priestly function, relinquishing their houses of power, to rest in His house of prayer; So many, both Kings and courtiers of the most eminent, have in their own stations in the world shined out, as the Apostle saith, Like bright lights to the world, in the midst of a perverse generation, and have deserved Saint Peter's testimony of Lot, of being Righteous both in hearing and seeing, notwithstanding all the seducements proposed 2 Pet. 2. 8. to those senses. And certainly such objects of virtue are more impressive upon our affections, than those which may be greater in themselves, but more distantiall from our eye; in such a manner as we see that great branches of lights hanging very high cast not so much light for the use of the room, as much lesser proportions placed among the company; so those elevated sanctityes which are in the upper part of the Church in holy sequestrations, do not communicate to the lower part of the world, so much exemplary virtue, as those less purified, but more familiar and more proportioned pieties in the lives of secular persons, remarkable for sincere holiness and devotion; such lives conversant in the world, are like a perfumer's shop, which gives some good scent to all the passengers through the street, though it may be there are not so choice and precious odours in it, as in some places in the same street, which impart none of their sweets abroad, because they are intercepted by the enclosures of walls, which keep them from any access to the passengers; so privacy and reclusenesse may contain a more sublime kind of sanctity, yet not be in so communicative a position, as those fragrant plants which grow abroad in the trafficable parts of the world. §. VII. Comparisons between vocations disavowed, and advices offered, in order to a due correspondence with the grace of a Courtier's profession. BY what I have pleaded in this last argument, I do not pretend to prefer the porch of Solomon before the Sanctuary, I intent to keep the due distances in my measures between sacred and secular vocations; each of them stand in their proper order, and constitute the grace and decency of the Temple which King David did love so much; For as the Father hath many mansions in his house, so the Son hath several offices in his, sorted to those distinctions; and the holy Ghost marshals and ranks all those diversities of callings in such sort, as to frame an harmonious consonancy between both Houses, of the Church militant and triumphant, according to what the Apostle informeth us, that There are diversity of gifts, and differences of administrations made by the same Spirit, who divideth to every one severally as he will. 1 Cor. 12. Wherefore my purpose is not to measure or weigh the preferablenesse of several vocations, but only to set that of Courtiers rectified and strait in the understanding of the world, to the end that not only the consistence of this calling with piety, may be evidenced against the popular traducement, but that also the advantages of this vocation being rightly balanced with the prejudices, may confute courtiers themselves in this error, of supposing they may discharge part of their infidelity to God, upon the infelicity of their vocation in order to Piety. Every state of life hath an assignment of grace commensurate to the necessities of that calling; all things are disposed in number, weight, and measure, as the Wise man informeth us; Sap. 11. 12. so that although the temptations be more in number and weight, then in more retired and in glorious courses, yet the abilities and understandings of the persons are commonly stronger than in vulgar stations, whereby they are better enabled to apprehend their dangerous exposures, and accept them from the divine order, as a Rend charge of peril, laid upon the plenty of their temporal estates; by which discernment, they may convert even the species of their seducements into the treasure of patience and humility, deriving from the perilous part of their condition, conclusions against the worth of things never so glorious, being but transitory; since by these fruitions greater and eternal glory is so much endangered. And by this reflection, even all those fiery darts which fly about the Court, headed with the wild fire of the Prince of darkness, (though they have a fabulous surname which the Poets have invented to disguise them, to wit, the golden shafts of Cupid, quite contrary to this their due ascription,) when they light upon this shield of faith, and expectance of eternal joy and glory, are easily extinguished: So that a good humble courtier marching as I have directed him in all his ways, upon the foundation of humility, and poverty of spirit, may keep a safe course in all the highest stories of fortune, and be no more scorched with pride or vanity, then with fireworks playing in the air; and though the Prince of that Region entertaineth all Courts much with such flashie shows, (that is, with the glittering vanities, and resplendencies of the world,) yet to an humble and discerning soul, they will seem no more than squibs breaking into sparkling shivers of fire, which shine but for a moment, and die with the ill scent of those rags whereof they are composed. Upon all these considerations, it seemeth to me to import all the success of this course of life, the fixing in our mind this principle, that all humane life, especially the active part is constituted in a state of continual malitancy, in which notion courtiers should account themselves as the chief officers of the field, and so remember that the condition of being in the head of the world, is like that of being in the head of troops, since it coupleth always danger equal to the degrees of honour. And upon this supposition, they ought to be industrious in providing extraordinary armour, in which point if they will be but as provident as they use to be for the defence of that life, they can but defer, and not truly defend or save, they are in a state no way disadvantaged for that Coronation, promised only upon the condition of victory; since to the greatest vanquishers are proposed the largest Crowns. Therefore they who are frighted like Elisha's servant, with the incompassure of tempations, let them look upward with the Kin. 4. 6. Psalmist to the mountains, and they shall see the fiery Legions of the holy Spirit standing for their defence, insomuch as they may truly say, there are more with us then against us; for Saint john gives them this assurance, He that is in you, is greater than he who is in the world. By these defences I hope to silence the popular cry against Courts in exeat aulâ qui vult esse Pius, as if a good Christian and a good courtier were not stars of the same hemisphere, and so could not be seen together. For there are some natures, as Seneca saith, so shady, as to think every thing turbulent and stormy, that is but in broad daylight; and we may sitly say of the eyes of such minds, that they have not yet had the last touch of christianity; for like the man in the Gospel, who before Christ his last touch, saw men but obscurely looking like trees, these minds may be said to have a spiritual dimness upon them that doth not see clear, nor far enough into the grace of different conditions; this touch of Paul's hand when it seems he was doing the same cure upon the Corinthians, may elucidate further this case unto them; those who are not Apostles, Cor. 12. nor Prophets, have their ranks allotted, and due provisions of graces designed to their several stations. And likewise by these advices, I hope to rectify that so different error in many minds, which claim the slipperiness of their station, for a toleration of many foul falls, aledging the fashion of the times and place carfieth them down the stream, pretending when the humour of the Prince or the Grandees leaneth and resteth itself upon them, that their going into the house of Rimmon is much extenuated, believing that those faults which custom and company impose upon them, are set but low upon their account: But the grace of a Christian teacheth him, not to be ensnared by this subtle imposition of complacencies from the world's Ministry, no more than Christ was by that nice question concerning paying of tribute to the Court; for christian religion discerns clearly between what is due to Cesar and to God, and so a Pious courtier may easily give to Cesar what is Caesar's, and to God what is Gods; and that by an Anological instruction from this rule of Christ, allowing all that hath Caesar's Image only on it, offerable to Cesar, that is, all civil complacencies in things unprohibited by God, as the complying with all the innocent fashions of the court, and reserving all that hath God's Image on it for God; that is, making an entire reference of all actions which concern the soul, to the regulation made by God's precepts, and the church's explanations. Thus a courtier may preserve himself from being at all moved or shaken in his judgement for Christ and Religion, by not apprehending whether he be accounted or no a friend to Cesar, to wit, whether he retain the courts opinion of being agreeable, or complaisant, or good company. God's lesson given to the Prophet Ezekiel upon this occasion, is very proper in such cases of temptation, Son of man, Ezek. 2. though thou dost dwell among Scorpions; be not afraid of their words, nor dismayed at their looks, though they be a rebellious house; For those (who do sincerely stand upon their defence, lifting up their hands in the posture of the Psalmist, in all the volleys of Darts) shall never want that child to encompass them, which he promiseth, Thousands shall fall on both sides of Psal. 90. him, but the danger shall come no nearer him, the Sun shall not burn him by day, nor the Moon by night: the Sunshine of Fortune shall not tanne or dis-colonr the fairness and candour of his mind; nor the Night, or coldness of his grace or credit, shall not damp or benumb the vigour of his spirit. To conclude, let a Courtier at his entrance into this vocation, remember to read the Bill I have set upon the Court gates, at the beginning of this Argument, and before he go in let him say with Moses, in a devout apprehension of his infirmity, If Exod. 33. 15. thy presence go not with me, let me not go up to this place; and so, in all his advances into the rooms of State, (in any sort of his preferment) let him remember that whereof all the Majesty he seeth, is but a figure, and by this means he may easily keep the original presence in his sight; which object will prove a light to his eye, and a lamp to his feet, showing him, according to the Apostles rule, How to walk worthy of God, who hath called Thes. 2. 12. him into his Kingdom and glory. The eleventh Treatise. Of medisance or detraction. In two Sections. §. I. The true nature of the crimè of Detraction, and the subtlety of it, in disguising itself. HAving entered you safely into the Court, and conducted you as I may say, through the rooms of State, and showed their ordinary furniture of snares, as Ambition, Flattery, and Dissimulation; it follows in order to pass into the withdrawing rooms and cabinets, which are commonly furnished with the finest and daintiest stuffs, to wit, with more subtle and refined temptations; among which I conceive there is none more sharp and piquant, and consequently less controverted or reproved, than Detraction, and Medisance: Wherefore it will not be amiss to work a little, to file down as much as we can, the point of it, by the instruments of Religion, which the Holy Spirit ministereth to us fitted for this purpose, by the hand of Solomon, Remove from thee a froward mouth, and let detracting lips be far from thee. Pro. 4. 24. But lest this first severe aspect, may seem to affront any innocent Medisance defined. good humour, upon the Stage of conversation; 'tis fit to declare, that I only understand by Medisance, all such speeches as may probably derogate from the fame and good repute of our neighbour; which though it be done in never so graceful or facetious a manner, hath still the deformity of sin lying under the finest cover, any fancy can cast over it, and consequently ought not to be admitted into good company, upon the recommendation of never so handsome clothes. The Chimiques say, that in all material bodies there is a salt, which is the most spiritual and active portion of them: which suggesteth to me this conceit, that in the immaterialities of our passions, there may be said to be a kind of salt or spirit, which is the most subtle and sharp point of them; and upon this score, I may say, that Medisance is the salt of envy; as containing the most quick and piquant part of this passion; it agreeth likewise in this property with Salts and Spirits calcined, which do not sensibly discover the matter out of which they are extracted, being reduced into differing forms; neither doth Medisance in many cases manifest at all the quality from whence it is derived, being drawn into another appearance of jest and ingeniosity; and surely the nature of such poisonous plants, aught to be the most proclaimed, the taste whereof is pleasant, and the occurrence familiar among innocent herbs, of which kind is this spirit of detraction; which I may not unfitly compare to Mercury sublimate, that tasteth like sugar; wherefore the children of this Family ought the more cautiously be advertised of the malignity thereof, since the matter lies so often in their way. The Apostle Saint James, as God's advocate, brings a heinous charge against this libertinage, which in the world doth Jam. 4. 11. pretend to pass, at the highest, for no more than a trespass, not a sin; but thus he informeth against it; Detract not from one another; he that detracteth from his brother, or he that judgeth his brother, detracteth from the Law, and judgeth the Law; so that not only the credit of man, but even the honour of God seemeth violated by these invasions, since even the law of God is said to be impleaded by such aspersions; God seemeth to have tendered so much the good fame of man, as he hath joined his own honour with it, as a convoy against the insults of our vicious fancies, that we might at least respect God's concernment in the violation of the fame of one another; detraction is thus proved to be one of the greatest offenders in humane society, yet the familiarity covereth so much the faultiness, as it suffereth the seldomest of any criminal, by reason of the many disguises it can interchange: insomuch as sometimes religious justice that would not connive, knoweth not how to take notice of it, meeting it so ingeniously transformed, but for the most part it is not strictly looked after. The case of medisance in courts, is like that of loose women in the world that are very handsome, who do oftener gain and corrupt the officers of justice, than they are detected and indicted by them; for abuses and derisions of one another, pass for such a kind of Pecadill●o among the children of this age, as they conceive it the office of a Gentleman rather to rescue and shelter it, when it is pursued by just reprehension, then to deliver it up as a criminal; but surely if we consider whose law the Apostle telleth us is offended and impugned by these asperities, we shall find the Method of Jael to be followed, rather than that of Rahab, with these emissaries of the Prince of this world, which are employed by him to bring him back the fruits of our corrupted earth, which is very luxuriant in this mystery of iniquity; insomuch as we may say of this unhappy facundity, that our earth needs no rain to fall upon it, that is, no external provocation to fertilise it, there riseth a mist out of itself that watereth it, to wit, our innate perversity, which causeth this pregnancy of thorns and briers, that prick and scratch one another in a reciprocal and customary detraction, wherein we differ much from the opinion of the holy Ghost, for we conceive we gather the best figs from these thorns, and the best grapes from these brambles, that is, we raise the most pleasant points of our discourse, and the most cheerful rejoicings of our hearts out of these pungencies and stingings of one another. Of all the disguises medisance puts on, that of mirth is the most common, and the most cunning; for there it appeareth in so natural a habit, weareth the clothes of innocence and harmlessness so handsomely, and speaketh the language so well, as seldom any inquire whether it be a native of that state; but as strangers are easilier discovered by their accents then by the impropernesse of their words; So medisance retaineth most commonly some foreign accent, if it be well observed, that betrayeth it to be no native of the state of innocence; yet we are likely overcivil, in taking notice of this foreigner, and very familiarly use detraction, as we do strangers we would oblige, when we flatter their failings in our language by the warrant of civility, and take no notice of what we cannot choose but perceive; This kind of courtship is much used in our entertainment of all ingenious and well fashioned mordancy or detraction. In this particular more than in any other, we commonly at Court observe the precept of doing to others, as we would be done to ourselves; For we examine one another's faults in this kind, rather as complices than judges, so general is the concurrence towards the maintenance of this common interest of our fancies entertainment: For alas, how few are there in Courts that are not either thiefs or receivers in this stealth of one another's good name? for those who have not tongues to commit the fact, have ears to entertain it, and it may be truly said in this case, that if there were no such receivers, there would be no such thiefs, since the good reception and welcome that witty medisance finds, doth surely entertain the profession; and alas how few resolve with the Psalmist, that Psal. 140. this oil of sinners shall not make fat their head, but do rather use it to keep their faces smooth, and shining in smiles & gayetyes; little remembering what Saint Paul saith of whisperers and detractors, that not only they that do such things, are worthy of death, but they also that have pleasure in those that do 1. Rom. 30. 32. them. Ought we not to be the more vigilant in the discernment and discountenancing this licentiousness, when we consider how hardly this offence can come to be sentenced, since the committers of it are very often the only possible Judges of the crime? so well is it dissembled to the rest of the company; which even when they do suspect it is rendered very partial, by being interested in the pleasure, and not conceiving themselves concerned in the fault; wherefore every one must be his own sincere overseer and censor of the edition of his language on this Theme, since he is not likely to meet any other correction; All other licentiousness of speech doth likely meet with some adverse party in the company, and so cometh not off without being shot at with some reprehension, but pleasant and sharp medisance, as if it were in contribution with all humours, passeth commonly freely in all conversations, without so much as the warning of an enemy. Our own consciences must therefore be the conductors of our fancies, when they are licenced to go out in parties a la petite guerre, as the French calls it, to a kind of little war in conversation; and the French have suited methinks this kind of liberty of speech very aptly with a term, calling it fair la guerre, as it were shirmishing of wits with one another: and I conceive that medisance may be very properly matched in this particular, with the custom that parties have in the courses they make upon highways, in their own quarters; for when they take from travellers in the terms of civil ask, because the words are not violent, they maintain the action to be lawful; whereby many times when in effect they do rob, they perceive not their own theft; after fuch a sort medisance or detraction while it useth the terms of raillery, that is, acquaint & handsome jesting, although it take away what reputation it pleaseth, yet the actors deceive themselves in the crime by the civil and sociable form whereinto it is contrived. The insinuation therefore of this mischievous quality into mirth, aught to be watched with the more attention, since the preception of it is often very difficult, & the prejudice always very desperate; for it worketh itself into conversation, (which is the best external fruit our reason beareth) like a worm by a little orifice, but it tainteth and corrupteth more than the birds, which prey directly upon the skin of the fruit, that is, then more professed indecencies and presumptions, which are like birds easier seen and driven away, by an apparent gravity and sobriety set up in our behaviour. It importeth us very much to preserve conversation (which seemeth the intellectual air, that our soul's breath in and out) as pure and wholesome as we can, since though the infection of it, do not sensibly offend us at the instant, yet it worketh upon our minds by a more subtle infusion of malignity, whereby it corrupts by degrees the habit and disposition of our souls; wherefore the Psalmist tells us, that with the perverse, we shall be perverted; and how often do we find this surreptious contagion crept into our hearts, without much sense of the introducement? of which case Solomon saith, The words of the whisperer are as it were simple, and the same come to the most inward Pro. 26. 22. parts of the belly; let us therefore consult a little how to obstruct the passages of this so subtle insinuation. §. II. Some Rules whereby to square our discourse, and an expedient offered towards the correction of Medisance. BY this reformation proposed, I do not intend any defacing of the fair and pleasant frontispiece of sociable conversation, for I do not design the breaking down of all discourse, that hath the image or aspect of civil hostility, that is, all ingenious wrestling and fencing of wits against one another; such forms of speech may be handsomely set, as spiritual Figures and carvings upon the structure of conversation, which may innocently grace and embellish the whole frame, there are many passages that have an evident character of harmless mirth and jollity; which although they are piquant, yet are not easily pervertible to any disparagement of our neighbour; so that our speech may be with grace, and seasoned with salt, as Saint Paul adviseth us, wherefore in any such recreative freedoms may well be admitted, with this caution given to the utterers, that they examine not only the candour of their own thoughts, but likewise the composition of the persons whom such liberties may concern, as also the humours of the company where they are vented, for I conceive, these three circumstances ought to concur, for the licensing such exercises of our What circumstances are to be observed in jesting. fancy; first, the ingenuous and harmless intention of them that minister the mirth, next the probability of a right understanding by them who are the subject of it, and lastly, the likelihood of an innocent apprehension of our jests in the company they are addressed unto, for their pleasure and entertainment; and I conceive one may be very good company, restraining their wits within these three religious limitations, for while our words are tuned to the Key of charity, Men and Angels may rejoice together in the gaiety of their airs; this was the tune which the Psalmist set for himself, and for us to study, having left it thus noted, I will take heed to my ways that I sin not with my tongue, I will keep my mouth with a bridle. Psal. 39 Considering the humour of the world, and how fashions are sooner decried, by the dislike of such persons, as they are designed to fancy, then by the prohibitions or order of the state, I conceive the best proportioned expedient, to the effect of repealing this licentious custom of pillaging one another's reputation, in these excursions of jest and raillery, is to terrify the receivers of such spoils, which are those, that take them off from the acting parties with applause and delectation; wherefore such patrons must be advertised, that they know not how dear they pay for such preys, when they imagine they give nothing but a cheerful countenance for them, since indeed they cost them more innocence, than many of them would part with for them, if that price was directly set upon them: let them be admonished then, that as the Psalmist saith of the committers of such facts, that the poison of Asps is under their lips, so that it may be properly said of the receivers of such thefts, in the terms of the Holy Spirit, They suck the head of Asps, & the Viper's tongue shall kill them: Since we are made by God as it were mutual Feoffees in trust for one another's good name, by this order, which declareth that God hath given every one Ecclesiasticus 17. commandment concerning his neighbour, being therein charged the preservation of our brother's fame, to answer, Am I my brother's keeper? doth indeed savour somewhat of the guilt of the murder. Let not then those parties unto whose complacency such licentiousness is addressed, suppose that they may innocently enjoy such spoils, which they pretend not to bespeak, but only to accept as a present from their familiars; for surely all persons of alluring fortunes, or of other followed qualities, which are noted for entertainers and cherishers of Medisance and bitterness in conversation, do no better than set up a Shop declaredly to take off plundered goods; which commodity offered to the violaters, cannot choose but pass for a contribution to the Fact; and the mischief of this traffic is always proportioned, by the eminency of the estate of the person that professeth this commerce; for high encouragements do as it were press these moral plunderers, which are such licentious companies, that those who raise them so easily, as they cost them but their connivance, cannot cashier them again with their command, for very often as the Wiseman saith, The Charmers themselves are stung with the Serpents they play with, and then who shall pity them, when they swell upon such stingings? Ecclestasticus Let every one then make this good use of the respect and difference which is given to their persons or conditions; the taking upon them to discredit this so pernicious fashion of receiving (as justifyable Presents from their observers) the desamation of their brother; for when this humour of Medisance springeth in the head of the company, it runs fluently into the less noble parts; but when it riseth first but in the inferior and dependent persons, it requireth a force of wit and ingeniosity to raise and diffuse it upward, which capacity is not very familiar: wherefore I conceive the most powerful receipt against this mischief to be the possessing the most eminent and reverenced persons of Courts, with the irreligiousness of this authorised fashion of Medisance, cherished under the disguise of mirth: For if Princes do ignoble their minds, with this favouring of detraction, they do not only licence it, but seem even to impose it, which is such a kind of grievance, as offendeth much, and yet lesseneth their own means, not only in point of their re-obliging, but likewise in their part of commanding, for what is taken from the true value and estimation of every one, by this liberty, is lost to the Prince in all the uses he hath of their service; so that Princes have not only a religious, but a politic duty, that requireth of them severity rather than indulgence towards this toleration, since their simple connivance will introduce detraction, in the fashion called incognito, which alloweth all the same liberties, to the party so received, under this colour of his not professing himself to be present in his own quality; such a kind of admission doth the connivance of Princes give to Medisance, treating with her, as if they took no notice of her quality: and when Princes foul their hands actively in this sullying of others, they do as it were publicly prescribe the fame and reputation of every one, and seem to set a price upon them, for every one that can bring them into their delight and entertainment; nor is this price limited, but may be said to be as much as every accure malicious wit shall rate his hope at, by becoming agreeable and familiar with the Prince. Saint Austustine saith, he doth not wonder at the dissoluteness of the Heathen, when their Gods were both Patrons and parterns of their viciousness, whereby their crimes seemed to them rather sacrifices than sins; wherefore it is little wonder to see a Court overrun by any vicious humour, that is let in through this overture of the Prince's inclination; for as patterns of moral liberties, the world look upon them too much as God's images, since their considerations do commonly terminate in the images themselves, and do not pass on to the original or prototype; that is, we do not examine whether their wills resemble that exemplar will they represent, but conform our affections directly to the similitude of theirs, by reason that our interested thoughts, stay likely at our nearest hopes and fears; and finding Princes the next and immediate rewarders or punishers of our actions, we square and model them to such expectations as their humours minister unto us: Hence it is, that though Princes have many preeminencies over others, yet in this particular of their moral freedoms, they seem the most limited and restrained of any, by reason of the common derivations from their examples: Whereupon as Subjects do subscribe to Princes in point of their fortunes, so do they seem to prescribe unto Princes, in this regulating their comportments, in respect of the common frailties, because they cannot take off the impositions of their own examples; wherefore they must remember themselves to be the selfsame persons, which are the most specially menaced by those judgements the Holy Spirit saith are prepared for scorners. This being so much averred, I humbly present Princes and Pro. 19 29. great persons, with this excellent precaution given by the Wiseman, Hedge your ears with thorns, and hear not a wicked Ecclus. 28. 28. tongue, and make doors and locks to your mouth; that is to say, fence your ears so with the points of religion and piety, as they may rather prick, by some sharp reproof the obtruders of all offensive Medisance, then leave them open for such receptions; and surely the locks set upon the mouths of the chiefe of the company, doth shut out all such speech, as they intent to debar, for their humours are the Wards, by which the rest frame the Key of their discourse, to open unto themselves acceptation. All this considered, the best expedient I can administer, towards the repressing of this licentiousness, is the disfavour and un-concurrence of the Grandees in the world; which opinion is thus supported by the Holy Ghost, The North wind dissipateth reins, and a sad look the tongue that detracteth; Wherefore I Pro. 25. 23. beseech every one whom it may concern, to put on a serious displicence, upon these occasions, that they may not incur this menace of Christ, Woe be unto you that laugh now, but rather entitle themselves to this promise of the Holy Ghost, They Luk. 6. 25. Pro. 31. 25. shall laugh in the latter day. The twelfth Treatise. Concerning scurrility or uncleanness of speech. In three Sect. §. I. Of the dangerousness of these libertyes, and the familiar excuses made for them. BEing in chase of the tongue, which Saint James saith, is so wild a beast as no body can tame, me thinks James 3. this other unruly evil seemeth to be her other fore-leg, whereby she runs so lightly in the course of our nature, and sets it (as the Apostle saith) on fire; wherefore these her two vitiousnesses of medisance and lubricity may well be prosecuted together, and in effect they are seldom parted in our humours. Moreover, as they are twins of an illegitimate and scandalous conception, their delivery is commonly after such a manner, as that of Pharez and Zara, where he that put his Gen. 38. hand first into the world, came intyrely the last into it: So detraction and piquantnes of wit, doth likely first make proffers to issue out of our corrupted nature, but is fully delivered the latter of the two, for we know that our fancies even in their immature season, strain to be forward in this point of medisance and mordancy of one another, but the other twin, namely looseness and uncleanness of speech, entereth first completely into our discourse, by reason that the full growth of medisance, requireth a riper fancy, and many extimulations to sharpen it; whereof our green youth is not susceptible: so that most commonly our tongue delivereth fully this vice of foulensse and obscenity of speech the first into the world; and thus, that of the two which in part sallieth first out of our fancy, is the last in point of an entire production, I shall not stay to examine their priority, in this relation of their brotherhood in iniquity, as neither of them are children of light, so their inheritance is such, as even the least share will seem too much to each of them; wherefore I may truly say, Blessed are they who dash these while they are little ones, against the stones of the Temple of the Holy Ghost, repressing the first strainings and proffers of our fancies, at these indecent excursions. But alas how distancial are we from this igennious coercion of our polluted fancies? When commonly we set all our wits upon this liberty, to cloak and palliate it, when it is accused; do we not familiarly seek to elude the reprehensions, and to cover this our Idol of Wantonness with Rachel's Mantle, answering Gen. 31. our impeachers, it is with us after the manner of the world? the customary infirmity of our nature is made the palliation of this iniquity; but surely custom and possession in this case ought strongly to be impleaded; for if custom pass for a second nature, even when at first it contendeth against her, when it doth concur and second her; how strong and unruly must they needs both grow against the order and discipline of grace? which is evidenced in most companies by the notorious excesses of these impunities. But it is no hard Argument to overthrow this plea of custom, and to prove this charge of a high offence against this licentiousness of speech, because if we stand charged with all our words upon account, all our indecent and unclean ones must needs be set very high in the reckoning; by reason they may be said to be responsable, not only for all the time we ourselves take up upon them, but even for all the loss and prejudice the company suffereth by them, since whether they offend or affect the company, we are answerable for both these effects, for the scandal even when they are distasted, and much more for the temptation when they are well relished; and if we are enjoined such a preferring the good of society, before that of singleness, as we are dissuaded by the Apostle, even lawful and innocent libertyes, in case of endangering the scandalising of our brother; how faulty must be this unruly transgression of all the precepts that directly prohibit such licentiousness? Is it not a pleasant answer to Saint Paul's order, of let no ill word come out of your mouth, to reply, alas we are used to let out so 1 Cor. 11. many as the custom may stand for our defence: to which, methinks we may suppose the spirit of Saint Paul answering as he did upon the occasion of reforming an effeminate fashion among the Corinthians, We have no such custom, nor the Church of God. The most familiar extenuation of this culpable practice, is, that there are many light passages in discourse, that have no aim but the present jollity and recreation, and that many of such levitieses spring up in our way without the ranging of our fancies for any such game, and that such accidental freedoms may produce a harmless recreation; I do not bring my charge against any such chances, there may many words be started in conversation that may move our first instincts to run after such sport, wherefore I do not attaint all such propensions, but desire that this aptness in our nature may be rightly understood, and that we may discern our being moved with such light invitations, to be rather excusable by our frailties, then justifiable by the qualities of such mirth. There is no fault so little in this kind, that is not accounted one; for the familiarity of these small imperfections, indangereth their rising into higher corruptions; how many little uncleannesses do we see, that being wiped off as soon as they light upon our clothes, come out again with any stain? which if they be neglected, sink in, and leave their spots upon the place: nor is there any moral immundicity of a more dangerous insinuation than this of wanton discourse, by reason it introduceth itself in a harmless appearance, & so subtly, as even many who aim at purity of life, are sometimes if not affected, at least amused & diverted by it in their design, and unto such well disposed minds do I address this animadversion; to such I say, in whose lives these amusements are the most apparent defects; for in such subjects, (in whom these excesses are, the least of their corruptions, where out of the abundance of the heart, the mouth overfloweth in these pollutions) I cannot hope to wash off so easily this soul grain of their interior disposition; this particular being so twisted & enwrapped in other grosser vices (like straws or feathers cleaving to some tenacious matter) as it cannot be easily severed or expurged, but in some fair souls; these levitieses are but like some loose dust or feathers that of themselves come up, and swim upon the top of their entertainments, and so may easily be scummed off by a gentle hand of reprehension, whilst in fordid and foul minds, this filth sticketh to such heavy vices, as keep them in the bottom of their hearts, insomuch as they seem to require some storm of affliction that may move and agitate the deepest parts of their ill habits, and by that means cast out all the foul weight together that lay sunk in the bottom of their hearts. I will therefore only address these gentle prescripts unto such as intend the observance of Solomon's advice, of keeping Ecclesiastes 9 their garments always white, that they must not only set a guard over their heart, but also a watch over lips, that no indecent freedoms may creep into a custom, for in that encroachment they shall never discern the possession they have taken, till they attempt their remove; and the smallness of this fault in the commencements of it, proveth the most dangerous part towards the progress thereof; for it may be compared in a perverted sense, to that grain which is the least of all seeds, when it is cast into the ground; but at last it groweth to a nest for the fowls of the air, because, commonly what is at first but levity and venial wantonness, groweth up very familiarly to bear and harbour all kind of foulness and impurity: Wherefore Solomon warneth us thus against such deceptions, There is a way that seemeth right unto man, but the end thereof Prov. 16. 25. is the way of death. §. II. Some special causes of the growth of this licentiousness, and some expedient proposed towards the suppression thereof. THE admission of these liberties by well disposed persons, is derived commonly from the inconsideration of the dignity and duty of a Christian, upon this suggestion, from him who transfigureth himself into an Angel of light, that the maimed and defectuous, were only forbid the Altar, not debarred the Congregation; to wit, that Candour and immaculatenesse of conversation is only required of such, as are sequestered for God, by some vow or consecration; and that other vocations need not attend to so much cleanness of heart, as is intimated by these scrupulous suggestions, but this flash of lightning of the evil Angel will quickly vanish, when we turn our eyes upon these beams of the Sun of Righteousness, which shine out so fully in these words, Be ye perfect, as your heavenly Father is perfect: Whereby Mark 5. our Saviour seemeth to press so much our purity, as he setteth us a higher pattern than even himself, (as he did then appear to the eye of his disciples) and this similitude enjoined cannot possibly admit any voluntary adherence to the least unlikeness and dissimilitude to this exemplar, and how distanciall the most trivial imperfection is from his infinite purity, the Angels themselves cannot determine: How much ought we then to apprehend the slightest touch or dash of our pencil, in the copying this Immaculate Original? If we could discern the stains and taints, even of our best works, wherein we perceive no faultiness, we would never venture the voluntary exposing any to the sight of God, wherein we ourselves find spots and blemishes, when the man after Gods own heart was fain to appeal to God's mercy for his secret and undiscerned sins; how vain a thing is it to esteem any sin light or inconsiderable, which we ourselves are able to discover? O what an honour is a Christian trusted with, when not only the rejoicing of Angels is within his capacity, but even the satisfaction of the holy-Ghost? which is intimated by Saint Paul, when he chargeth us not to grieve or make sad the holy Spirit; and certainly all the loose mirth and jollity wherewith we flatter our nature, is so much contristation to his holiness and purity; and alas, how often do these impure sparks of our tongues pass to a higher offence? when flying inward they kindle such a flame, as doth extinguish the order of the holy Spirit, how little a spark sets a whole wood on fire? is too frequently attested by unhappy experiments in this 1 Thes. 5. 20. kind; wherefore Saint James warning us further of the ill consequences of our tongues disorder, tells us, that the tongue is the helm of the whole body, so that if it be ill steered, it must James 3. needs misled the course of our whole lives. Nothing methinks evidenceth more the faultiness of these libertyes, then that the presence of any notedly good and virtuous person, doth commonly restrain such freedoms of speech; doth not this forbearance avow their unjustifiablenes, and reproach the idleness of our inconsideration, while we forget the continual presence of Almighty God? in reference whereunto, we are pressed even by instinct, to pay this reverence unto men, of vailing our loose inclinations; if the eyes even of the children of light, are able to dispel these foul mists, the consideration of the presence of the Father of lights though in an invisible manner, may well dissipate the matter of these meteors, the substance whereof, is always earthy and viscous, though the flame be never so bright: for the subject of lascivious words, is always sordid and unclean, though the flame of fancy they glitter in be of never so clear and sharp conceptions. The best expedient then in order to the bridling our unruly fancies, is, to awe them often with the presence of God, who is termed a consuming fire, for such minds as are habituated to that aspect, and whose thoughts walk before the Lord will be no more entangled with these levitieses, than they are retarded by Atoms walking in the air; and to endue this presential consideration of God, let us remember often that we are not our own, but are bought with a great price, by him who will be glorified as well as carried in our bodies: and as 1 Cor. 6. 20. we may be said to lodge God in our hearts, so we do carry him abroad no way more visibly then in our mouths, and surely the custom of any unclean speech, tainteth and spoileth the breath that is to carry him. Let us not therefore be deceived with this vulgar diversion, to wit, that these freedoms of discourse are harmless and allowable, there is no action of a Christian inconsiderable to God, our recreations must be of the same species as our prayers, though not of the same degrees of intensive fineness, they must be both of the same nature of innocence, though not adequate in the measures of purity; we may say methinks not improperly of our recreations and devotions, that the first must be holy, as the last are holy, in the same sense, that we must be perfect, as our heavenly Father is perfect, which is, in point of similitude, not in a degree of equality; such as analogy must the pleasures of a Christian hold with his prayers of being resembling, though not commensurate in Sanctity. We may well infer, what an obligation of purity Saint Paul layeth upon Christians, when he saith, Those that are baptised have put on Christ, if we are to consider ourselves as clothed with Christ, how can we be too curious and circumspect in point of keeping such a vestiment unspotted? methinks this should be a good glass for those who are so curious and neat in their material clothes and dress, wherein the least unbecomingnes or disorder is so much examined; for by a reflection from these words of the Apostle, they may see with Ecclesiastes what degree of purity they are incharged, methinks this respect may well move them to an exact candour and cleanliness in their conversation, which is recommended by the holy Spirit, under the notion of keeping in all times their vestments white and candid. But I pray God, much of the world's property and decencies, be not affected expressly in order to the staining this our inward garment of Christian purity; this is light enough to all intelligent persons, for an exploring the rectitude or wrynesse of their behaviours in this particular; since even in this vain superficies of neatness, they may discern a figure of their Spiritual obligation to purity, whereof Christ doth prescribe to us the preservation by this exact Discipline of Watch and pray lest you enter into temptation: For alas we have the roots of the forbidden fruit, planted in our nature, which shoo● up continually so fast, as we have work enough to nip and crop off their buds and blossoms, and all unclean liberties, may well be said to be so much dung and filth we cast about these roots, to cherish and set them forwarder; but the rankness and luxuriancy of our tempers in this kind, ought rather to be the subject of our extirpation, than a ground for ow● manuring and culture; we might better methinks derive much bashfulness and confusion from this notion of the pregnancy of our natures towards all these foul productions, then work thus with our fancies, to stir up the earth about these roots▪ They who extract sha●e and humiliation out of the foulness of their natural propensions, may be said to do some such cure open themselves, as Christ did upon one of the blind men, to wit, upon their own eyes, by thus laying their own dirt upon them, and those who catch at all occurrencies in discourse, to advance their light impulses, may be said to continually raising a dust out of their loose earth, to put out not only their own eyes, but likewise those of the company they frequent. Referring to this depravation, there is one familiar iniquity, which deserveth a particular animadversion, which is, this, custom of letting our tongues run full counter to this Christian precept, of Watch lest you enter into temptation. For alas how frequent is this practice of watching to lead all words into temptation, by binding and straining even the modest words of others into a crooked and lascivious sense, this viciousness argueth a great sullnesse of the evil spirit, when it runs over with such a waste, even upon the words of our neighbour; and well considered, me thinks this is one of the most censurable parts of this licentiousness, in regard it laboureth to taint the whole body of conversation, as it corrupteth the nature of words, which are the Public Faith, whereupon all innocent discourse must needs trust itself; so that this perversion seemeth a public impediment to the commerce of all virtuous communication; wherefore this distorting of equivocal words, which passeth commonly for a trivial peccancy, if it be well examined, will be found a very dangerous admission; for me thinks this may be termed a verbal adultery, as it vitiateth and corrupts the property of another, which would have remained innocent without that solicitation, and therefore seemeth much a fouler fault, than a single incontinency of our own words. This discourse puts me in mind of a most ingenuous piece of S. Augustine's Confessions, upon the reflection on the uncleanness of his youth, whereof my repetition will be sufficient application. Thou O Lord, Physician of my soul, afford some benefit to others by my infirmities, grant that the confession of my evils passed, (which Confess. Aug. l. 1. 10. Ch. 3. 4. thou hast remitted and covered, blessing me with a change of my soul by thy grace) when they are read and heard, may awake and stir up the hearts of Auditors, that they may not sleep in despair, and say, alas we cannot rise, but rouse themselves up by the love of thy mercy, and sweetness of thy grace, whereby every weak one is sufficiently enabled, who by that influence cometh to be conscious of his own infirmity: Let those I impart this confession to, lament my ills, and long for my good: all my good is thy provision and gift, as my evils and faults are thy judgements: Let them sigh for these, and sing thy praise for the other: Let both pity and praise ascend up to thy sight from the hearts of my brothers, the which are thy incensors, and thou O Lord delighted with the odour of thy holy Temples: have mercy upon me according to thy great compassion, and for thy holy names sake, give not over what thou hast begun, but consume totally my imperfections. These words will be too easily applied, since all those who have known me, cannot be ignorant of my culpablenesse in those particulars against which I have informed in these two Treatises: and truly if I could represent the just shame and confusion I feel in the reflection upon my guiltiness in this kind, I believe it would undeceive many, in their opinion of the lightness of such faults; for we may learn by what means humane nature is the likeliest to be moved unto Reformation, by the Proposition of the unhappy rich man in the Gospel, who concluded that his brothers would certainly be converted, if they had one sent back to them from the dead, to preach and represent their sufferings; and surely I may pass for one returned as it were from the death and grave of these sins, wherein I lay the deepest buried of any; so that I may truly acknowledge in honour of the exceeding indulgence of God, Great is thy mercy toward me, and thou hast delivered my soul from the Psal: 85. 13. lowest hell, wherefore in all humility I offer up this short Petition to my deliverer. Lord I beseech thee, let this my resuscitated voice, carry some powerful effect to such of my brethren as it shall come unto, reporting the painful remorse these faults require for expiation; and while I stand here, brought by thy clemency to do this just and public penance in these penitential sheets, grant that the admonition may prove as efficacious to others, as the confusion is sensible to me, who humbly acknowledge, that as the chief of sinners I have therefore obtained mercy, that in me first of all Christ Jesus might show all patience, to the information of those that believe in 1 Tim. 1. 16. him to life everlasting. §. III. What circumstances augment these faults, and Women incharged much severity in opposition to these levitieses. DEsiring to complete my charge in all points, and to denude this offending liberty of her most potent patronages, it is requisite to impeach some circumstances, as guilty of great aggravations in these offences, namely, the quality, the reputation, and the Sex of such as favour these freedoms of speech; for though great vices may be made currant by great examples, yet they are cried up in their own visibly base species, whereby every one knows the matter they receive to be sordid, even while they use it: But this wantonness and petulancy of speech is oftentimes a kind of Alchemy, so well coloured over with wit, as it may easily pass for a good and innocent custom, when it is vented by great and observable hands, which may abuse even the Judgements of their dependants, in the understanding of these licences: wherefore every one according to their degree of place, or estimation of virtue in the world, is charged with a proportionate evidencing their discountenance of such liberties, for the advantage of quality may easily introduce them, and the nepute of modesty may as easily disguise many of those faulry freedoms: The first of these capacities may authorise this custom, and so render it a destruction that wasteth at noon day, and the latter of them, may by a connivance bring it in as a pestilence Psal. 19 6. that walketh in darkness. The most part of women, but especially such as this discourse is addressed unto, seem but passive, and tolerating of these levitieses, and many think that they discharge the duty of their Sex in some slight reprehensions of them, which are commonly not of so sad a colour, but the whole company may through them see another tincture than the uppermost: less piercing eyes than Gods, discern what is under that veil: but surely virtuous women ought to be very solemn & serious in such dislikes, especially such as have authority over the company, if they well consider that an easy Judge may do more mischief, than an impudent offender, by reason this publisheth the foulness of the crime, and in that act discrediteth it, whilst the other palliateth and disguiseth it, whereby the inducing the habit thereof is much endangered. And since the weakness of the world looketh commonly upon women, as the only Judges of their behaviour before them, when the Judges are conceived to be receivers, we may imagine to what a height this theft of liberty is likely to grow, and surely these light indecencies may be fitly compared to the children that thiefs use to carry along with them, to put into windows, which after they have crept in, open the doors to them that employ them, since very little freedoms stealing at first in at the ears, do often open the way to greater liberties, that expect an entry by the overtures shall be made by these first encroachments upon modesty, so that women (who have their bashfulness and pudency given them for a guard of their weakness and frailties) must beware of any surprisal of this out-guard: Let those who are so bashful and cautious in any undecent discovery of their bodies, know, that the admission and countenancing of this wantonness, is a detection of the nakedness of their minds, which may prove the far more dangerous temptation: I do not say but their honour may be kept alive in this ill air of idle discourse, but certainly the unwholesomeness thereof, induceth but a crazy constitution. Let therefore all virtuous and well-affected minds be choice in the air of their conversation, for though this unsound one do not change the features of their virtue, it will spoil at least the complexion of it; all these staining levitieses are a sort of freckles that appear upon the face of their piety, which taketh off much of the fairness and beauty of it. Those persons then whose places in the world set their lives as patterns to be copied by others, are the most strictly bound to take care of the face and appearance of their virtue, which is never so lovely, as when it frowneth severely upon all indecent freedoms of speech: wherefore I may fitly present them with this memorial from the Holy Spirit, to cast their thoughts upon in these occasions, Anger is better than laughter, because by the sadness of the countenance the mind of the offender is corrected. Ecoles'. 7. 4. So that all women, to whom civility, or any other respect giveth power over men, should make use of it to preserve the liberty of their virtue, which is always entrenched upon by any unbeseeming presumptions: and lest it may be apprehended that the retrenchment of these pleasant liberties, may flat and dead the taste of conversation, I dare answer by experience, that whosoever will enter into a course of purging his nature of that humour, (which I may call a moral jaundice that discoloureth the whole skin of civil conversation, and putteth us out of taste of the sweetness of purity) shall recover the right favour and gust of purity by the same degrees he is cleansed from the other immundicity, and he will quickly find so much more pleasantness in the relish of innocence, as the very smell of these herbs of Egypt will offend him, and Manna will not seem too light a food for him, but will rather find Piety affording him as many several tastes of mirth and entertainment, as his rectified appetite shall demand, and the savour of purity shall bring him quickly to profess, How sweet are thy words unto my taste? yea sweeter than honey to my mouth. Psal. 118. 10. Now than I will bind up all my persuasions with these bands of two Apostles, Saint Paul and Saint James, which strengthen them so firmly, as no subtlety of the most artificial evader can loosen them, the first detesteth so much all licentiousness, as he forbiddeth even the naming any uncleanness, filthiness, foolish Ephes. 5. 4. talk, or scurrility, as incompatible with the sanctity of a Christian, and the last leaveth us this precise advice, in order to the same regulation, He that looketh into the perfect law of liberty, and continueth therein, being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed: and if any man think himself religious, not bridling his tongue, but seducing Jam. 1. 25, 26 his heart, this man's religion is vain. The thirteenth Treatise. Handling whether to be in love, and to be devout, are in consistent. In eight Sect. §. I. The nature of Love, and of Devotion, compared. LOve in humane nature, is both the sourge and centre of all passions, for not only Hope, Fear and Joy, but even Love defined. Anger and Hatred, rise first out of the spring of Love; and the courses of these passions which seem to run away from it, do by a winding revolution return back to rest again in Love; for there could be no aversion if the last end of it were not some affection which our Love pursueth through opposition, with which our Anger and Hate combat, but in order to the conquest of our first Love; so that all the powers of a rational Nature seem to be ministerial to this sovereign power of Love, since even in Grace also, Love is both the way and the end of Beatitude, For God himself is Love, and none 1● Ep. joh. 4. end in God that do not go by Love: Therefore S. Augustine saith excellently, that a short definition of all Virtue is the order Virtue defined. of Love; for since Love is the first impulse and motion of our intellectual appetite, (which is the Will) towards an union with what it apprehends under the notion of good; if God be rightly apprehended as the supreme good, and our Loves primarily directed to that union, than all our affections descend from that due elevation, upon the lower stations of the creatures, as upon steps set in order by God, for our affections to pass down upon his works, and repass again upon the same gradations up to the Creator: Therefore we must examine whether that state of mind which the world termeth (being in Love) admit of this order, wherein consisteth the virtue of all Devotion. I have before treated and defined what it is to be Devout, so I conceive it expedient now to determine what it is to be in Love; for as there are many antipathy's, which while they are out of the presence of one another, discover not their repugnancies, but being set together do quickly declare their aversions, so if we state profane and sacred love by one another, we shall the easilier discern whether there be any incompatibility between them, for he who transfigureth himself into an Angel of light, doth more artificially disguise this passion than any other, and presenteth it to our minds under the fairest notion he can utter it, knowing that Love is the best colour he can use in his own transfiguration. I have already described Devotion to you in these familiar terms of (a being in love with Heaven,) whereby I conclude, that being in Love is the most intensive appropriation of all the powers of our mind to one design; now how such an assignment A description of being in Love. of our Soul to the love and service of the creature, (which is to be in love with one) can consist with the precept of loving the Creator with all our heart and all our mind, is a question too hard for even the Devil to resolve; therefore to reconcile Passion with Devotion, he doth commonly detract somewhat from them both, in his definitions of them to us, representing it as a less alienation and transaction of the mind to be in love, and a less exaction on the soul to be devout. Thus man's first supplanting Counsellor offereth himself for a reconciler of this inconsistency, and pretendeth to accord these two loves, as we use to compose civil differences, where likely each party doth remit some of his interest to facilitate the agreement; and thus many taking off somewhat from the nature of humane passion, and abating some of the rights of divine Love, think they may both concur in the soul by this arbitration; as who should say, when God is allowed the supremest part in formal adoration, the creature may share in the inferior portion of the mind, which is the seat of Passion, and be allowed a love to a degree of Passion: Many are deceived by this, as with an equal composition, which truly examined, is to conclude, that if the Ark be set in the choir, Dagon may stand in the body of the Church; but he whose Temple our heart is, alloweth no independent love to the creature to stand by his at any distance; all our affections must rest involved in his Love, and must issue from thence upon the creature, but as by commission and delegation from that master Love: So I may say of such compounders, that pretend there may be some of the heart allotted to support humane Passion, as was said of the inhabitants of Samaria after the captivity, wherein were mixed the Jews and Babylonians, These fear the Lord, but serve their Idols; for indeed they who give not God all their Kin. 4. 17. 41. Love, give what they do, chiefly to his fear, and so may be said to fear God, not to love him, but to serve and love their passions. Yet it may be there are some who being frighted with the preciseness and amplitude of the precept of loving God, disavow me in my definition of being in Love, saying I have done an ill office to humane Passion in this exaltation of it, putting it upon a claim of so great rights, as must needs make a quarrel between it and Devotion, when they pretend they do covenant between their eyes and their affections, in the admiration of beauty, for the preserving the prerogative of divine Love; alleging that all the vehemency of their affections, is in order to the estimation of the excellency and perfection of God's works, and disclaim any infringing the rights of Religion. This is commonly answered by some when they are before grave and pious examiners, when they find themselves fallen, as I may say among God's party, than they have his word ready to pass with, but when they come off to their own side, when they are giving account of their passions to those persons they serve under, then commonly they take all occasions to do all ill offices to divine Love, and study to affront Devotion, as if it were a Rival that pretended to that affection for which they are in suit, and then the entireness of the oblation of their minds is what they most insist upon; and God knoweth Religion is not so much as thought upon, unless it be to take from it some divine terms, to set out the offering of their passion. §. II. Some subtle temptations detected, and liberties reproved. Profane Passion is a flame in our sensitive Appetite, which doth commonly refine and subtilise the faculty of our imagination, enabling the fancy very much to circumvent the reason, suggesting this belief to many, that we may easily proportion a correspondence between our affections to sensible and spiritual objects, setting them in the due subordination of the sense to the understanding; and when this order is settled in our minds, we are persuaded there may be allowed this intelligence, (which passeth often between the greatest distances of degrees) that what appertains properly to the dignity of spiritualities, may be borrowed sometimes innocently, and applied to adorn and grace the worth of material goods: and after this manner I suppose we may accommodate these attributes of divine and heavenly, and many other such jewels of the crown of God, to illustrate the accomplishments of corporeal blessings. In this method many Lovers seem to think they may use Gods spiritual Altar, as we do his material Altars in Churches from whence the ornaments are borrowed and transposed from one to another, according to different solemnities, for many use as familiarly all the proprietyes of divine love for the gracing of their passion, as if God had lent them his attributes to set off the shrine of their affections, which do usually stand dressed up with Sacred vessels, with all the terms of veneration and adoring, and thus doth our unfaithful councillor persuade us in effect to set up altar against altar, upon pretence of a fair correspondence between Grace and nature. This is truly to be blinded by the God of this world, (as the Apostle saith) to treat any such compartition of our heart, between our faith and our fancy, applying alternatively the same expressions of estimation to them both, when we know all the appurtenances to God's altar, are so fastened to it by his own hand, as the very borrowing of them for secular uses is sacrilege. The same composition of ointment, which God did appropriate to the services of the Tabernacle, was forbid to be employed upon bodies in the delicacies of the flesh, under the same pain as sacrilege, and that confection of perfumes, which was peculiarly God's odour, was not to be compounded for any common application; and when we pour out so familiarly Gods attributes upon our loves, as an unction of suavity and delicacies upon flesh and blood, and perfume our passions with the same composition of praises and exaltations which are properly affected to divine uses; we do certainly incur this kind of irreligious presumption, and how familiar this loose effusion is of all the most Sacred terms upon this subject of our passion, I need not argue, but enter this ill custom as a high indignity to God, though it pass commonly for no more than a light intemperancy of the fancy which is little questioned; truly it is most an end the foul ardour kindled in the heart, that seethes this unclean froth out of the mouth which staineth all the Moral virtues it toucheth; for profaneness taints wit, and civility, and all other good qualities it runs through; and so though profane love may sharpen the brain, it always soureth the heart, which is the vessel of devotion; if there be then many hearts far from God, while they honour him with their lips, we may safely conclude no heart can be near to God, while the lips are so far from honouring him, as leading out his propertyes. Wherefore let no body presume that they may innocently convert a hymn into an jopean, that is, to transfer the prerogative praises of divinity to the flattery of his own Diana. In the religion of the heathen Romans, every one had their household gods, that did not derogate from the honour of those they worshipped in the Temples, each one was allowed his Genius, each family their Penates for familiar gods at home, which they observed & loved more, though they feared not so much as their state gods: methinks they that would maintain a consistancie between those two altars of humane passion, and divine love, take the privileges of that religion allowing themselves their Genius or fancy for a domestic god, which they affect more, though they acknowledge not so much as their Church of God. But the reason why the Gods of the heathens did admit this association, was, that they were not jealous Gods, and cared as little for the singleness of the heart, as they knew the secrets thereof; whereas our God is just the contrary, both a jealous and an Omniscient God; and as all hearts are his, not only by creation, but by purchase with no less a price then all his love, so it cannot be expected, he should receive hearts back again with less than all their love. §. III. The errors of profane jealousy argued, and a Pious jealousy propounded. MEthinks passionate lovers, who know nothing so well as the nature of jealousy, (which studyeth continually the anatomy of hearts, and is so severe to the least defective part,) should not hope to pass any insincerity upon a jealous God, if they did not study too much the quality of jealousy, and too little the nature of God, for if they attended that, it would show them God cannot be jealous, according to the nature of man, where jealousy implies doubt and perplexity of inquiry; for to God the secrets of hearts are manifest, even while they are secrets to themselves, he preconceiveth what all hearts shall ever freely conceive; & so God calleth himself a jealous God, as knowing the nature of humane jealousy, (which is so sensible of the least substraction from what we affect) to assure us by that title, he can admit no participation in what he vouchsafes to love. It is to enlighten man in the knowledge of his severity, not to obscure the belief of his omniscience, that he calls himself a jealous God, which quality is as propitious in God's love as it is malignant in man's; for humane jealousy among all the falsities it suggests for our disquiet, telleth us but one important truth, (and that we seem to believe little by the eagernes of our solicitations) which is the infidelity and variableness of all humane loves, that are so unfaithful, as our greatest passions are commonly unsecured by our tenderness and caution of them, and God's jealousy assureth us of the immutability of his love, which we can lose only by our not being jealous of it, for the more watches we set over it in our lips, and the more guards in our hearts, the more it is obliged by this circumspection: nor must we think to keep it safe in our hearts, while the doors of our lips stand open to all the passengers of a profane and libertine tongue; so that if we make a serious reflection on it, there is none of God's attributes so sure a guide for our way to him, as a jealous God. Whereupon I may well ask the Synagogue of Libertines this puestion of Saint James, Do you think that the Scripture saith in vain, The Spirit that dwelleth in you, covets you even to emulation, and Saint Paul explicates this, James 4. 5. when to endear his zeal to souls, he calls it the emulation of God, and we know God is not as man that he may be deceived; the same Spirit is jealous of us, which peirceth and divideth 2 Cor. 11. 2. asunder the soul and the Spirit, and is the discerner of the Heb. 4. 12. thoughts and intents of the heart; Therefore they who look upon the beauty of God's love, in the beams of his mercy, should always reflect upon the shadow of his love, which is his jealousy, and is inseparable from the substance of his charity. But commonly Libertine lovers, when they raise their thoughts as high as God, look upon his mercies being above all his works, and account that as a City of refuge, whereunto they can easily fly for protection of these kind of infirmities of nature, pleading all their offences to be rather occasional frailties, than purposed infidelities to God; and so while they have this attribute of God's mercy in their eye, like the hill seated upon a mountain, they think they cannot lose their way to it, though they loiter and wander in their youth out of the straight and narrow way; straying by the light excursions of their passion. And certainly no one sin hath misled more, than this purposed Piety, in which the Devil is a diligent advocate for God's mercy; For all active viciousness, hath a kind of hot favour, which keeps the conscience awake at least, but this rolling between mercy and justice, is a certain motion, that very often rocketh the conscience into a drowsiness till our last sleep; after which, the worm it wanted, never lets it rest again; How many say with Christ, Yet a little and the world shall not see me, who go out of the world, in this stretching of john 14. 19 themselves in a little more sleep, a little more slumber? Therefore I will recommend one jealousy to lovers, which think themselves secure of God's mercy, by being but loose suitors for it, let me propose to them to be very jealous of it, I am sure they can know nothing of God's heart, which ought to make them confident of his mercy, longer than they are actually watching it, for it is seriously true in this case (what is familiarly said to justify vain jealousy) that we cannot love mercy much, and not be jealous of it; nay I may add, that the very apprehension of the insecurity of it is the fruition of this love, for it is a possession of mercy to be solicitous and attentive in fear of losing it; in this sense Solomon saith, Blessed is Prov. 28, 14. Psa. 118. he who is always fearing, and David prayeth that his flesh may be pierced with this fear. But alas, profane passion is commonly a derider of all holy fear, and accepts only that which vain jealousy imposeth on her, and so the fear passion hath, proves rather a curse then a custody for her love; for the fears of lovers may be properly said to be such, as the Wiseman elegantly discribes in the Egyptian darkness, when their fire afforded them no light, and those flashes of lightning which passed by Sapi. 17. them, did but fright them so much the more; & being so terrified with what they saw, they concluded that much more horrid which they saw not, and thus their fear proved nothing to them, but a betrayer of the succours of reason: I need not put this on upon a lover's jealousy, to try if it will serve it by an application of those qualities, for it will appear to any body that knoweth it as apposite and fit as if it had been made by the measure of that passion; therefore I may well conclude that love to be very unhappy, which rejects all Pious fear, and accepteth willingly this perplexing terror. §. IV. The deceit of passion in promise of mercy, and power of resisting temptations. VAin passion is so malignant, as it corrupteth the best power of minds, which is love, and perverteth the best quality of bodies, which is beauty: nay it is so apt to make a wrong use of all beauty, as it doth commonly misapply the beauty of grace, which is mercy; for it setteth our thoughts too much upon that fair delightful attribute of God, and seldom alloweth his justice a due proportion of them; for many lovers acquaint themselves with God's mercy, as the Pharisees did converse with Christ's person, they are heirs of God's mercy, and eat and drink with it familiarly, but have no intelligence with his other attributes; and so when Luke 13. 15. they come to claim that acquaintance with it, of having been taught and fed by it, they are in danger to be disclaimed, with I know you not, depart from me; mercy shall not then know them, for their having been too familiar with her, no more than God shall own the acquaintance of swearers, who have been so familiar with him; thereforethe Wiseman giveth them an excellent counsel, Say not the mercy of the Lord is great, and he will have pity on the multitude of my Ecclesiasticus 5. sins, for his mercy and his anger are near one another, and his anger looketh upon sinners, and most of all when they look not upon his anger. For this reason, lovers who usually set before their eyes mercy put before justice, should use mercy not as a cover, but as a Crystal, only to look through it upon the figure of justice, in which it may intenerate and soften somewhat the hard strokes of that figure, for the severity of God's judgements may well be sweetened by this transparent supervesture of his kindness: but when mercy is laid as a covering which too much obscureth justice to us, then likely the more we look upon it, the more we see our passion in it, and the love of God the less for hope, which vain passion findeth a virtue in our hearts, it commonly leaveth a vice, by flattering hope into excess, and corrupteth it often by the art of overpraising it, and so leadeth it imperceptibly up to presumption; therefore I may properly say to many lovers presuming on mercy, as Saint John Baptist did to such a kind of confidence, think not to say within yourselves we have Abraham for our father, but bring forth works worthy of repentance; let them not think mercy Mat. 3. is entailed to the stock of their confidence, but stated upon the conformity and fidelity of their lives; for those that do the works of Abraham, are only his sons, the children of fear and trembling are the only heirs of mercy. But there are many minds that seem made of such a stuff as was forbid the children of Israel, which was a contexture of linen and woollen, (which command did figuratively intimate, that simplicity and entireness was to be the garment of the inward man) against this rule many pretend they can wove purity and passion together, and keep their minds sound and innocent in this composition, and for this consorting humane love, is very intuentive and ingenious in designing fair and specious terms of subordination, in which this love pretends it may consist, and be limited under divine love. But many (who pretended at first to keep their affections running through the beauty of the creature, in a regular re 〈…〉 ux back to the Ocean of all beauty) find them intercepted in this dangerous passage, and when they are once stayed, by degrees they come to intend nothing but the making their passion the deeper, by an effusion of another upon it; and thus they fall into the state, which God reproacheth by the Prophet, they commit these two evils, They forsake God the fountain of living Jer. 2. 13. waters, and hew themselves out cisterns, broken cisterns, that hold no water: For alas how unsound are all those conserveses of humane beauty which contain man's passion? we cannot say which is the less solid or durable, either the matter of them, which is but fading colour, or the maker of them which is yet more fickle fancy; nevertheless, in these broken vessels do men trust their love, when they are even in the securest or strongest passion, since inordinate love is so unsafe a conserve for our happiness, as even our own wishes cannot fix it long upon one object, and our reason can much less weigh it by grains as our own wills take it from our senses, and so keep our love to the creature in such a proportion, as it may be tried by the balance of the sanctuary, whether it have just that quantity which is allowed our affection to the creature. Therefore let none persuade themselves they can keep their affections running on currently through particular inclinations, back to the Universal centre of love, and upon that confidence licence many insinuating familiarities with women, for it is very hard even for the most purified humane affections, to fall from beauty (where nature maketh so many fences to stay them,) to pass on without making some eddyes in a reluctant motion, looking backward with a profession of some unwillingness to pass so quickly forward in that course of purity they should continue; and if (as Saint Peter saith), the Peter 4. severest watchers of their nature have task hard enough, what shall be hoped of the indulgers of it? certainly they who will cherish nature in her first appetites, shall quickly find her second past their checking, and then as the Wiseman saith in this case, Who will pity a sorcerer that is stung with a Serpent? for they who are familiar with temptations, will quickly be acquainted with infection; let them remember then our Master's counsel, that will have their body kept lighted, to keep their eye pure, since the Prince of darkness observeth a rule quite contrary to the first law of the Father of light; for when he hath put out an eye of his servants, he doth not release him, but makes him the more slave. §. V. The faultiness and flatteries to women discovered and dissuaded. NOthing hath more perplexed the animosity of man, than the search into the nature and transmission of Original sin, which the curiosity of woman produced: it seemeth God is pleased to punish that first presumption in point of knowledge, with a perpetual perplexity of doubt in the very thing which was then introduced into nature, and the only one of man's own making, which he did by yielding to woman, who furnished him the matter whereunto he gave the form of Original sin, and ever since they have both conspired to pervert the greatest blessings of their corporal nature into occasions of propagating sin, for the same seeds of vain glory spring up upon all invitations. The first temptation that prevailed upon woman, was her becoming like God, and the same tempter seemeth to employ man's passion to perform his promise, so that it is upon his commission men offer all those profane flatteries by which they worship their passions, and yet even all these presumptuous expressions of passion testify that all our love appertaineth to God for these mis-intended excesses unawares, set the right superscription upon the addresses of their affections, when they set divinity and adoreablenesse as the titles whereunto their loves are directed; and so their tongues as it were by instinct, declare the property of love to be Gods, while they cannot call them less than Gods to whom they misgive their love; and love which by nature and instinct is so conversant with God, may easily slip into this mistake; for as when we are bred and habituated to one company, we are very apt to call those we speak to by accident, by those names which are most familiar to us; so love, which by nature is most intimate with God, when it is by accident diverted to other company, seemeth to mistake their names, and gives them that which is so imprinted in it, and yieldeth them the same reverence proper to that title; thus even the farthest removes of their affections from God, are remembrances of their loves, being entirely due to him, when even the possessed tongues like the evil spirits in the Gospel do testify Gods right. There is nothing sure the devil hateth more than beauty, it is so much his contrariety, who is all foulness and deformity, yet there is nothing he flatters so much; he serveth it with the suppleness of a Parasite till he gain his ends by it, and being the best Artist, with a gentle hand he layeth fresh colours of praises on the external figure of beauty every day, whereby God's Image is quickly so covered, as they who admire it most, take no notice, (unless it be profanely) of any such character upon it; and the Glass this servant holdeth to Women, makes them no reflex, but of those vain colours of flatteries which he hath laid upon the Figure; and thus as at first he deceived woman by credulity in expectance, now he seems to delude her by confidence, that she is possessed of all his ascriptions to her, and beauty set under this burning glass of praises and admirations, easily lighteth self Love in the heart, which is a flame catches at all materials that are offered to entertain it: nor is there any thing so apt to foment self-love, as that Straw and Stubble of light praises which the passions of others cast upon it. Whence it is, that profane lovers do as the Prophet saith, Walk in the light of their own fire, and in the sparkles which they Esay 50. 11. have kindled, while abusing the liableness of woman to self-love and vanity, they are continually striking fire out of their fancies upon this tinder, that is, straining their wits to cast excessive praises upon this so taking Subject of Woman's beauty, wherein men should be very temperate, knowing how little a spark fireth the whole Wood, and turneth all the goods of Nature into jewels for Pride, and Vainglory, the flame whereof Jam. 3. 6. is so deceitful, as when we believe it polnteth upward, to the honour of our Maker, it tendeth downward to the centre of fire, without light, for the fire of self-love, as it is kindled by the breath of the Father of Lies, so it partaketh of the quality of his flames to be without light, since it keepeth us in darkness to ourselves, and imper-ception of our own true dimensions. Wherefore it must needs lie as a heavier charge upon men than they usually account it, the breaking this bruised Reed by pressing so much flattery upon it, for the aptness which beauty hath to raise self-love, may be reputed an allay of the natural blessing thereof; it may be this propensity to selfe-deceiving, is set as another Fine upon woman's head for her first fault, and the facility of her minds conceiving, and the pleasure of bearing this spiritual issue of selfelove, is another kind of judgement upon her first credulity; and to be thus endangered in her soul by the pleasure of her best material property, which is beauty, seemeth a greater penalty, than the sorrow of her other labour: Upon which ground Lovers do likely treat at first by Parley, to introduce self-love into the heart by the Presents of flatteries; and certainly more are betrayed by Nature's intelligence with the subtlety of adulation, then taken by the breach of interest: For indeed self-love in woman hath a strange quality, the more it persuades her to over-value herself, the more it tempteth her to cast herself away, and so men cheapen their bargain most, by commending what they would have. Therefore let not even those (who, without any design do suffer their tongues to ruane loose by fashion, in the praises of women's graces and beauties) think this aymelesse roving of their fancies altogether innocent, though they pretend only to spring and put up their good humours, and not to set and take their affections, for convertly they undermine virtue, though they lay not a Train to blow it up: The Tempter never wanteth ministers that watch hearts as they grow hollow, and void of humility, to fill them up with vanity, and then the Mine is too easily sprung; so many may be guilty of filling of hearts with Pride, and self-love, while they meant only to empty their own fancy; and thus their wits serve the Tempter, as Jonathans' Page did his master; for they carry Arrows which 1 Reg. ch. 20. the Devil shoots upon Design, though they are not privy to the intention. It is no wonder that frail woman should be so much deceived in the colours and features of all their good qualities, since the Devil and Man join and study nothing so much as to make them flattering reflexes of their persons, and powers of their mind; and so woman is entertained commonly in her first manner of delusion, for that is still taken from her, which she believeth is given her; the being like God, for her innocence, is a much better resemblance of God, then man's vain adoration. But let not men think they have an easy account to make for all those levitieses which they expose so handsomely, as women's eyes are deceived by those false lights, for that which will prove an aggravation of men's faults, will serve as an extenuating circumstance for women's defence; their wit and dexterousnes, may deduct somewhat from the guilt of woman's trespasses, for she may plead now some commiserablenes, by saying, the man who was given me, as my sentence to obey, deceived me, and as one of the reasons given, why God did compassionate the fall of Man, and not of Angels, is, that they sinned without any exterior solicitation; so certainly abused woman shall find this circumstance as some intercession for her, the being assaulted by a foreign power of temptation, which may move God the easilyer to call such to him, as Christ did the Woman, who had a spirit of infirmity so long upon her, that tied her from looking upward; and Christ giveth this reason for his calling her, when she did not it seemeth think on him, that she was bound by Satan, and she is a good figure of the Luk. 31. 11. infirmity of her Sex, which is easily overcome and bound by the violence of exterior temptations; wherefore God doth more easily commiserate their fallen frailties, and calleth them with more pity than he doth the stronger Sex, which have the crime of abusing their strength towards the others defection: We can but hope that the Samaritan Lover was comprised in the joh. 4. conversions of her town, we are sure of her sanctification, and we have little reason to hope of the adulterer's remission, when the Woman found such commiseration in Christ, so as we may conclude, God is more indulgent to the infirmity of woman, extenuated and modified by the exterior pressure of temptation, than he is to the infidelity of man, who is as it were trusted with a charge of superiority, rather to succour then supplant the weakness of that Sex. Admitting this, they who are so licentious in all their entertainments of Women, should remember sometimes the penalty Christ hath set upon the scandalising of little ones, for there are few women that are not always children in this point Matth. of being able to bear fond praises and adulations, without enfeebling and lightning their minds; so as all those levitieses which the fancies of men vapour out in their conversation with these little ones, are Millstones, which they are insensibly hanging upon their own necks, while they are thus scandalising them; that is, while they are leaning and pressing upon the infirmity of nature, that way it standeth already bowed: And since humane nature is of so frail a constitution, as the purest blood of it is the easilyest tainted, we ought to be the more sober and temperate, in treating and entertaining the most infirm part of it, which is Beauty, with the delicacies of praises, since by nature it is so apt to make excesses upon such diet. If we consider how profuse and inordinate even the most reserved Lovers are in this entertainment, we may easily sentence even this light riot to be poison to piety and devotion, which saith with the Psalmist, I will take heed to my ways that I sin not Psal. 38. with my tongue; what can then be answered for them, who take care of their tongues only to make way for their sin? and since we are to account for idle words, methinks that order should easily determine never so slight a passion to be inconsistent with Religion; for we know they are the aliment and life of all such excesses; and certainly no idle words are so hard to answer for, as upon this subject of vain love: Upon other occasions many vapouring extravagancies are like squibs thrown up and break in the air, above the heads of the company, and so offend no body; but upon this purpose, they are likely Trains laid to take fire and work some ill effect, so that idle words upon the ground of passion, grow not as Weeds, wild out of the pregnancy of the earth, but are set as poisonous plants, with design of making venomous compositions. How heavy these light words will lie upon them, let every one judge by this rule, that they are to be accounted for at the same price each one setteth upon them; for just as much as they would have them pass, (whether they be taken or no at that rare, by those they would put them off to, viz. whether they make that cozening advantage by them or no, with the creature) they must answer for as much to the Creator as they projected to make of them; and thus, as the Prophet saith, As much Wind as they have sowed, so much Tempest they shall reap. Hosea 8. 7. §. VI Presumption upon our virtue discussed, and the danger thereof remonstrated. THere are many Lovers, who (when they find no direct design of impurity at first in their passions) conclude them competent with their salvation, and care not how near the wind they steer, nor how many boards they make, as long as they believe they can reach the Port with this wind, which is so fair for their senses; therefore they pretend they need not stand so straight a course, as making Jobs covenant with their eyes, nor setting David's watch over their lips, provided they set a guard over their heart, that no foul possession enter upon that seat: thus do they expose many fair models of their love, which in speculation may seem designed according to the square of Religion, but how hard it is to build adequately to the speculative measures in this structure, none can tell that presume to know it: our senses are not inanimate materials that obey the order of the spirits design, but rather labourers, which are easily debauched, to work contrary to the measures and rule of the Spirit: hence it is, that they who will undertake in this case, all they can argue possibly for humane nature, render it impossible by their undertaking it, for they reckon not their presumption as any impediment, which in the practice (as being an irritation of God) outweighs all the other difficulties, and the more, always the less it is weighed in the design; therefore as Solomon saith, The wise man declineth evil, and the fool heaps on and is confident. Pro. 14. The belief of impossibility is the most prudent supposition in such experiments as cannot be essayed without some desperate exposure of ourselves: it may be demonstrate by reason, that we may have half of our body over a precipice, so the centre of the weight be kept in an exact aequilibrium, that part which is pensile can never weigh down the other which is supported but we should think one mad that would try this conclusion, when the least motion changeth the Position, and consequently destroyeth the practiser of this speculation: so those that pretend to kept their souls equally poised in the just measures between piety and profane love, their eyes hanging over the precipice of temptations, which do so easily turn their heads, and then alter all the positions of their mind, adventure upon just such a spiritual experiment. He that seeketh danger shall perish in it, is attested by the unhappy precedent of the wisest of men, and it is superfluous to 3 Reg. ch. 7. Jachin and Boos the two pillars set before the temple of Solomon, signifying Direction and Fortitude. instance other testimonies of this truth: When David and Solomon, the two brazen pillars of the Temple, (being the direction and fortitude of the Princes of Israel) were melted and poured out like water, (as David himself confesseth) by the ardours of his flesh, and so they seem to stand in holy record as two high eminent marks set upon these sands, to advertise the strongest vessels not to venture to pass over them: and if Saint Paul that vessel of election, after his having seen the beauty of Heaven to possess his heart) thought himself hard matched with the Angel of Satan, and cried out to heaven for help against him; shall any presume to entertain and cherish this ill Angel, and hope to overcome him with flattery and civility? for they make this trial, who lodge in their thoughts, and serve with their fancies, strong impressions of humane beauty, and propose to keep their body in order, even by the virtue of such a guest, pretending that the very object infuseth a remembrance, and reverence of purity. With this and the like glittering conceits do many vain Lovers fond satisfy and abuse themselves, which is to answer the question of the Holy Spirit, that the fire they carry in their bosoms preserveth them from being inflamed by it; we may fitly say to such, in answer from the Prophet, God laughs at you; when all Gods advices are, that there is no security against this bosom enemy, but violence and diffidence; there is no mean between the flesh's being slave or master; this treaty of Friendship between it and the spirit, proves but Dalilahs' kind holding of Sampsons' head in her lap, while she is shaving him: How often do we see the Spirit thus betrayed, and lie bound by this confidence? And truly, all those chains which vain Lovers forge for the figuring out the powerfulness of beauty, may be said to be those irons the flesh hath cast off, and set upon the Spirit, which is truly captivated always by the others liberty. This considered, let none presume, that while they deny the 〈…〉 eyes nothing which they covet, they can deny their hearts any undue cupidity; for this seemeth such an experiment, as if one of the children of Israel should have carried a fiery Serpent in his bosom, presuming that while he looked upon the Brazen Serpent he could not be stung: sure such a perverted confidence would not have proved safe to the projector: So those who believe (while they have the love of God before their eyes) they may expose them to all the fiery darts of lustful eyes; seem to tempt God by such a vain presumption: these are such of whom we may fitly say with the Apostle, that Erring themselves they lead others into error, and have a form of Godliness, but 2 Tim. 3. v 4. 5. deny the Power of it, being lovers of pleasure, more than lovers of God. Let no body then trust to any confederacy between the flesh & the spirit which is of humane loves making, for, of all reconciled enemies, the flesh is least to be trusted after the accord, and love the least for the arbitration; therefore let none believe their souls out of danger, because in the first paces of their passion, they meet no insolent temptations that face them, and declare the danger of their advance, for the Devil keeps likely his first Method still, with those he findeth in the state of innocence, he taketh the shape of the serpent, and creeps up by insinuation, and then changeth his shape into the figure of his power, and this transmigration of the evil spirits, from one body into another, is truer than the fancy of Pythagoras; for we find often this Metamorphosis of the devil from the form of a dove unto a serpent, & from a lamb into a lion, since it is the same spirit that moves in the poetical doves of Venus, as was acting in Eves serpent, & thus what hath at first in our love an innocent form, passeth quickly into a venomous nature. Wherefore severe caution, and repulse of the first motions of our sensitive appetite, is the only guard our souls can trust against our bodies in this case: for certainly many lovers sink into temptations in which they perish, as some do that wade themselves unawares beyond their depth, who go into the water at first, with caution and security as they believe, and are careful to find ground at every advance of one of their legs, but when the water gets to a certain height, though they feel ground still, they cannot use their legs, which are carried up by the stream before they are out of their depth, and thus they perish by this ill measured confidence: Even so the most cautious lovers do often cast themselves away, for as long as they feel but the fear of God as a ground, they go still upon, and find no temptations, (which the Scripture familiarly figureth to us by waters) force away absolutely their consents, (which are the souls feet) they think themselves safe, while they feel the ground of a good resolution, but coming on by degrees into such a depth of temptation, as the sensitive appetite doth surreptiously lead them into, their feet are easily carried away, and so they are lost by this unexperienced presumption: and thus as Solomon saith, we find There is a way Prov. 14. 12. which seemeth right unto man, but the ends of it are the ways of death: Me thinks Solomon's experience should disabuse all men in the relying upon the virtue of their Spirit, when we see that his so singular induement with the holy Spirit was not security against the danger of this presumption: we are warned by the Apostle, not to extinguish the Spirit, and nothing puts it out so soon as the bodies being set on fire, the pure immixed fire of the cloven tongues will not hold in long in cloven hearts, they must be perfect Holocausts, which are to entertain that flame, and when the eyes are but warming themselves at strange fire, that is, intending only an innocent delight in the sight of beauty, they are often in too much danger of being taken by this incentive. Holy Saint Bernard bringeth in Eve, looking upon the fruit, while it was so yet in her eye, when she saw it pleasant & fair Genesis 3. to the eye; and asketh her, why do you look so longingly upon your own death? why are you so taken in looking upon that, which if you taste you are lost? you answer, that you do but cast your eye, and not your hand upon it, and that you are not forbid to see, but to eat; O though this be not your actual crime, yet is it an aptitude thereunto, for while you are thus amused, the serpent covertly windeth into your heart, first by blandishments he entangleth your reason, and then by fallacies he diverteth your fear, affirming you shall not surely die, and thus sharpens the curiosity while he suggesteth the cupidity, and by these degrees presenteth the fruit, and putteth you out of the garden; and this is commonly the event of the children of Eve, who entertain this party with the serpent, weighing no temptation when it lights first upon their eyes, till it fall too heavy on their hearts to be removed, Therefore Saint Austin giveth us an excellent advice, since the Devil doth watch thy heel, do thou watch his head, which is the beginning of an ill suggestion; when he proffereth first an ill motion, reject it; then, before delectation arise, and consent follow; thus while thou breakest his head, he shall not be able to bruise thy heel. And sure Saint Austin is one of the best Counsellors we can consult in this case, for he reads it decided in that book which he was commanded to take up and read, while he was studying the case, which advise as it came from the same voice, so it wrought the same effect, take up thy bed and walk; for it raised him from being bedrid in this passion, and set him a walking with him who is the way, the truth, and the life; We cannot recuse Saint Austin as a party against this passion, when he professeth he had studied long the agreement of it with Piety, therefore let us hear the result of his studies. All the while he was in this disceptation, he confesseth he found two wills in himself, the one carnal, & the other Spiritual; which by a daily contention did sever and dissipate his mind: and thus by experience he found the combat between the flesh and the Spirit, which while his mind sought to part and reconcile, she was hurt by both parties, conscience wounded her on the one side, and custom struck her on the other, on which she was the most sensible, so as his senses swayed him commonly to a partiality; thus he showeth us the links of that chain, which lovers by degrees find their wills fastened by; an easy seduced appetite raiseth passion, and that cherished, induceth custom, and that uncontrolled imprints necessity, which becometh a punishment of perverted liberty; for the law of sin is the violence of custom, by which the mind is drawn and held at last even against her own reluctancy, but deservedly, for having willingly fallen into this necessity, in this manner he confesseth that often upon the motions of the Spirit, which invited him to break off all treaty of accord, and to declare for the redemption of his captived appetite, he found himself kept as it were in a slumber in these meditations of rising out of that soft bed of sensuality, and while he lay stretching himself to wake, overcome still by his drowsiness, he lay still tossing in this resolution. And alas, how familiarly do we roll ourselves asleep again in this doubtful drowsiness, while we are half awake, purposing to rise and break off our fancies, dreams, and illusions! O then let Saint Austin's alarm keep us awake, while we are in this halfe-wishing or vellity towards our casting off the works of darkness, let us not lie still stretching and consulting our senses, whether the night be far spent, and the day be at hand, that is, whether there be not enough of our Rom. 13. v. 13. 14. youth left to promise us time to make ourselves ready for the last day, let us not slumber in this rumination, but rise and put on the Lord Jesus Christ, and not lie turning ourselves to and fro, which is, to make provision for the lusts of the flesh; Saint Austin after he had roused himself upon this alarm rose up directly, and set himself to such exercises as kept him always in that vigilancy which is required, not to enter into temptation, he presently broke off all treaty with this passion, and hath left this excellent test for lovers to touch their affections, to try if they be of that purity which is only currant with God. They love God less than they ought, who love any thing besides God, which they love not for God. Apoc. 216. This is to state God in our affections, as he hath proclaimed himself to our faith, to be the beginning and end of all things; Now whether a passion to the creature can by any compass of humane frailty be drawn into this perfect circle, moving first from the love of God, and reflecting still back again in all the circumference to that first point? is a question will be answered affirmatively by none, but by him who promised man he should become like God; for this is an understanding above the strain of humane nature: yet I believe there are many lovers seduced by this counsellor, who at first design this innocent re-conveyance of their affections, passing through the creature back to their proper place, and of many of such projectors, we may say as Saint Gregory doth of the Camel in the law, that they are clean in the head, but not in the hoof; they ruminate well, and speculate cleanness and purity in the rational part, but the feet of their souls, which are the sensitive appetites, want always their right division, because they remain too entirely carnal, and so the whole becomes illegal in the law of grace: therefore I may say it will be hard for such Camels to pass in at the narrow gate; wherefore I shall advise those well-meaning minds in Christ's name, He that is thus washed, wanteth yet the washing his feet, they must endeavour to change and purge their terrestrial affections john 13. 13. (which are here typified by the feet) with as much neatness as they can for the impressions of corporeal beauties, which at first are but as dust upon their feet, if they be let stick upon them, do easily turn to such dirt as is not to be got off but by water drawn from the head; tears are required to wash off that at last, which our breath might have blown off at first. Therefore let them remember Solomon's admonition, in the Prov. 23. 33. first straynings and impulses of their frailties, thy eyes shall see strange women, & thy heart shall speak pervers things: we must answer then our hearts first question, before it multiply arguments, with King David's resolution, My heart, and my flesh rejoice in the living God, who indeed is the Essence of all beauty and goodness, and hath such an immensity of them, as even they who love not him directly, can love nothing under the notion of fair or good, that is not a part of him, though they be so injurious to God as to cover him with his own light, taking the less notice of him, the more they find of his similitude in the creature, they love and honour with his rights: in this case we do but like fishes who play and leap at the image of the sun, as it is impressed upon the fluency of their element, and take it for the real substance: for when we adore the image and copy of beauty, shadowed out to us upon the fluent and transitory superficies of well coloured flesh and blood, are we not deluded like fishes, with a shining image of beauty superficially delineated upon our own fleeting element? and thus as the Apostle saith, we are erring, and leading into error. §. VII. Some scruples resolved about the esteem of beauty, and the friendship of Women. UPon what we have discoursed I believe we may conclude, that none should flatter themselves with the hope of an agreement or co-habitation of these two, divine love, and humane passion; whereupon we may say, that they who treat this accommodation, are of Micahs disciples Jud. 17. who hope to lodge concordantly together an Idol, and an Ephod, ●aking only as it were a Cell apart for God, and expect as he did, to prosper in this concordancy: But we know our Lawgiver Christ Jesus would not suffer so much as Doves to be trafficked in the Temple; which figureth to us, that we must endeavour to dislodge even all our levitieses and most harmless amusements out of our thoughts, which are apt to trade and bargain for a part of our hearts, that must be kept single and entire to his love: Therefore we may much more forceably conclude with the Apostle against the co-habitation of any vain passion; What agreement hath the Temple of God with Idols? you are the Temples of the Living God. 2 Cor. 6. 16. But now as I was laying down my Pen, there come some objections from my memory of the world's humour which hold my hand till I have answered them, though it may be I have already strained the patience even of a recovering Reader, by the quantity of this prescript. Methinks there are many now, who (like the Pharisees that were in the possession of the pleasure of changing wives) reply Matth. 19 10. as they did to Christ upon the decision of that question, saying, if this strictness be required in our life, with women, we are debarred of all friendship and civil conversation with them; and it were better there were no beauty if this be the case, that we are interdicted a particular preference and estimation of it, unto whom I may properly return Christ's question for an answer, have you not read, that the souleof man is the spouse of God? And that which God hath joined so, nothing must separate; no creature must share any parcel of the heart, in such a manner as may question her fidelity, which is all the restraint I put upon the spouse, but as wives are allowed friendships and familiarities with others, which do not impeach the sincerity of their virtue, so the soul of man is permitted acquaintances, amities, and valuations of the creature, and proportionate to the excellencies wherewith they are advantaged from the Creator, giving the graces of nature a prizal commensurate to their distinct dignities, so it be bounded in such terms, as do not come within that enclosure of the heart, which is God's property; for the Beloved challengeth the heart as a Garden enclosed, a Spring shut up, a Fountain sealed: And yet this integrity of the Cant. 4. 12. Spouses love to her Beloved doth not forbid her affections coming abroad, and conversing with amiable objects, as with her Lord his dependants and retainers, which she may esteem and delight in more or less, as the stamp of his goodness is the fairelyer impressed on them. Wherefore I do not mean to attaint friendship with beautiful persons, merely upon the suspicion of our frailty, for such intelligences are requisite to some vocations in the world, which may say, in the Apostles name, we must go out of the world, if we do not contract friendship with Women, and I hope such may find in this discourse some direction how they may be able to quench all the f●ery darts of the enemy, who can easily Ephes. 6. 16. make up his Wildfire in friendship. And in answer of what concerneth the honouring of beauty, I profess to esteem the blessing of beauty so much, as I design only by these advises to secure it from the treachery of such a confident as beauty likely trusteth most, yet is truly such a one as doth oftenest betray the goodness of it; this is passion that I detect, which is so naturally false to beauty, as it subsisteth but by betraying beauty, by perverting it into temptation and impurity; whereupon I would prefer reason to beauty, to have that trusted only, which may furnish true joys enough, wherewith to entertain & delight the owners of it; showing what a real blessing beauty hath, by being made by God one of the best optic glasses for the help of man's spiritual eye, by report from his corporeal in the speculation of divinity; for by this inference of the Wiseman, he may argue, If we are delighted with these material beauties, we may judge how much more beautiful and lovely is the Lord and Creator of them: adding, that by the greatness of the beauty of the creatures, the heathens were inexcusable, that they did not find the truth of one Sap. 13. 3. Creator. We may remark a special providence of God in the order of nature, providing against the pervertiblenesse of this great blessing of beauty, for the most vehement cupidity of our nature ariseth not before the use of reason: the abuse of beauty, and the use of reason, are both of an age, whereby we have a defence coupled with the time of temptation, and our reason when it is seriously consulted for our safety, hath the voice of the holy crier in the desert, and directeth us to a stronger than herself, which was before her, though it appeared after her; this is Grace, which we may call in to our succour in all the violences of our nature, so as with these precautions, I propose beauty to be truly honoured in that highest degree of nobility, which God hath been pleased to rank it among his material creatures, preserving religiously the Prerogative Rights of the Sovereign of our hearts, who demandeth not the putting out of the right eye as the Ammonites 1 Reg 11. did for a mark of slavery, but proposed it only as a medicine in case of scandal, when the liberty of the whole body is endangered by it, whereby we see devotion doth not infringe any of the rights of humanity in the valuation of material blessings, for in not admitting vain passion, it doth rather defend then diminish the liberties of humane nature, which are truly enslaved by the tyrannies of passion. Now in answer to that question concerning friendship with Friendship defined. women, I profess to intend so little the discrediting of real friendship with them, as I approve it for an excellent preservative against the contagiousness of passion, for as passion hath been well said to be friendship run mad, so friendship may be properly styled sober passion; since it hath all the spirit and cordiality of the wine of love, without the offensive fumes and vapours of it, and so doth the office of exhilarating the heart, without intoxicating the brain; Insomuch as we find, that our friendship with the proprietor of what we are tempted to covet, doth often, even by the single virtue of morality, suppress those unruly appetites: Therefore when the power of Christianity is joined to reinforce it, we may expect it should much the easilier correct frailty of nature. It hath been well said of friendship, that it is the soul of humane society, and if our friendship hold this Analogy with the soul, to be equally entire in every part of the body, it is very safe with women, if the love be no more in the face then in the feet, as long as it is like a soul thus spiritually distributed, equally in the whole compound of body and mind, it is not in danger of the partiality of passion, which never maketh this equal communication of itself, but lodgeth solely in the external figure of the body; and friendship thus regularly spiritual, may find a sensible as well as a lawful delight in the beauty and lovelines of the person; for beauty hath somewhat that affecteth and taketh our nature, which methinks is somewhat like to that we call the fire, or the water in diamonds, which are certain rays of lustre and brightness, that seem the Spirit of the whole matter, being equally issued from all parts of it; and so there may be a kind of spirit, and quickness of joy and delight that may shine upon us, from the object of a beautiful person, whom we may love so spiritually, as to consider nothing in the person, severed from the whole consistence and virtuous integrity of soul and body, no more than we do the fire of a diamond apart from the whole substance. Thus beauty may innocently raise the joy of friendship, whiles sincere▪ friendship doth suppress the danger of beauty, which is only the kindling of passion▪ wherefore if it be rightly examined, passion which pretendeth to honour beauty, more than friendship, will be found but to vilify and debase it; for passion useth this diamond but as a flint, to strike, material sparkles of lust out of it, whereas friendship looks upon the fire of this diamond as delighted only with the lustre of nature in the substance of it, which reflects always the splendour of the Creator unto a Pious ' and religious love. But this high Spiritual point of friendship with women, (where we have no defence by consanguinity against the frailty of flesh and blood) is not so accessable as we should presume easily to reach it, many loves have strayed that pretended to set out towards it; therefore we cannot be too cautious in this promise to ourselves of security in such difficulties, for our spirit can make no such friendship with our flesh, as to rely upon the fidelity thereof, without his own continual vigilancy; wherefore S. Peter's advice is very pertinent in these 1 Pet. 1. 17. intelligences, Converse in fear in this time of your sojourning, for otherwise I may presage to you in the terms of the Prophet, Evil shall come upon you, and you shall not know from whence Esay 47. 11. it riseth; for friendship doth often when it is too much presumed upon, rob upon the place it did first pretend to guard, being easily tempted by the conveniency our senses find in that trust: And as those thiefs are the hardliest discovered, that can so handsomely change their apparencies, upon the place, as they need not fly upon it; so friendship when it is debaushed into passion, is very hardly detected: For when it is questioned by Gods authorized examinants, it resumeth the looks and similitude of innocent friendship, and so remaineth undiscovered, not only by the exterior inquest, but very often it eludeth a slight interior search of our own conscience, thereby proving the most dangerous thief in the familiarities with women: For this reason I must charge this admission of friendship towards women, with this clause of Saint Paul, While you stand by saith, presume not, but fear, for in this case we may warrantably invert the rule of Saint John, and say, 1 Ep. Joh. 4. 18. that perfect love bringeth in fear: wherefore I will conclude this case with Solomon's sentence, Blessed is the man who feareth always, he that hardeneth his heart shall fall into mischief. § VIII. The Conclusion framed upon all the premised Discourse, and our Love safely addressed. NOw then upon these evidences, we may fairly cast passion in this charge of Treason against the Sovereign of all our love, and consequently, all libertine discourse, and familiarities with women, may justly be noted as Malignants, which legally in Religion ought to be sequestered; nay even friendship itself (with persons to be feared) lieth under some cloud, as requiring a continual suspicious eye upon it, to keep it safe from all intelligence with sensual appetites; in so much as when it is sincerest, it must be watched with great prudence to be kept safe: for which cause in stead of all these perilous commerces of our love, I will prefer so secure an object to it, as Saint Augustine saith of it, Love but, and do what you will; this is the increated beauty of God, in which there is not only no fear to be had of our overloving it, but even there is no fear of our not being out-loved by it, and so our love is always secured to us. Therefore, O Soul! Why dost thou halt and hesitate about the loving him, who must needs love thee faithfully? and art so prone to love that, which if it love thee at all, must do it perfidiously, either deceiving thee or some other: thou shalt always be unhappy in loving such, which if another love, thou shalt be offended; or if they love another thou shalt be tormented: The love of God is exempted from all grief or care; for in his loving of others, thou shalt joy, and that all may be in love with him, thou shalt wish: This is the transcendent sufficiency of God's good, that he may love all, and be beloved of all without any detriment or diminution of either the lover or the beloved, but with a fuller joy of both: All other things are infirm, scanted and indigent, which are not sufficient for the loving of two, or the being beloved by two, without defrauding of one of them. You then, that by love seek contentment, why do you love that, which even the loving of, is disquiet? O love him, who even in the necessary disquiets of this life, can make you happy; how idle is it to love such goods, which by loving thou deservest to want, and not to love that good, where the act of loving is the fruition of it? for God being beloved becometh yours: other goods when you love you become theirs, and so indeed you want even yourself by such loves: God is only to be wanted by not being loved, and all other things which you leave for God, you find again in his Love; O then love that only, which alone is all things. To conclude, all you who have much to be forgiven for other loves, transfer betimes all your affections upon him, 1 Thes. 5. 23. where you may hope with the blessed Penitent, To have much forgiven you, for loving much: Thus only you can hope to attain to the state Saint Paul prescribeth to abstain from all appearance of evil, that your whole spirit and soul and body may be preserved blameless to the coming of our Lord Jesus Christ, and God grant that our souls may meet him with the lamps of the wise Virgins only lighted in them; and then we shall be no more in danger of ceasing to love what we should, when we enter into our master's joy, which is eternal love. The fourteenth Treatise. The Test and Balance of Filial and Mercenary Love. In five Sections. §. I. Of the value of Love, and Gods tolerating some mixture of self-respects in it. WHen Esdras had cleared to the seduced people, that the Law of God could not dispense with 1 Esd. 10. 12. their retaining of such strange women of the Land as lay in their bosoms, they pleaded for some time to make this painful divorce, saying, It was not the work of a day or two: So methinks, many who are convinced in this point, of the prohibition of this alien and strange conjunction of our Love, which is the child of God; with vain passion, the daughter of the earth, pretend that by degrees they will sever this impurity from their loves, because it requireth some time, and much grace to make this division. I confess, it is not the work of a few good motions or remorses, it asketh as it were a melting and liquefaction of our hearts, to separate this dross from the pure substance of love; but we are so much furthered towards this operation, as the fire we must work it in costeth nothing but the ask: It is that which the Spouse saith, are coals of fire, and have a vehement flame, and hath a special virtue to purge and calcine our Cant. 8. 6. affections; according to the Prophet's advice, of separating the pure from the impure: and we may confidently call for this fire down from heaven, by the Spirit of our master to consume these his enemies, the concupiscence of the eye, and the concupiscence of the flesh, that are the opposers of this purgation, and refinement of our hearts which he demandeth of us, as silver seven times tried. Reflecting upon the exactness of this receiver of hearts, if we resolve to trade with our loves for the Kingdom of heaven, we must examine sincerely what temper of purity is currant with God; for as passion doth both lighten and vitiate them in one kind, so is there another sort of drossines in our nature, which doth often too much embase our love, by an over-allay of self respect, that rendereth it too mercenary, and of too low a value: it is very requisite then to be rightly informed of the Standard by whose purity all our love, that passeth for the purchase of the Kingdom of heaven, must be tried & tested. In our contract for heaven, there is a strange singularity, since both the payment and the purchase, are one and the same thing; differing only in degrees of intention and purification; for infirm and imperfect love is our price, and love perfected and consummate is our possession; namely, God who is love is all; & 1 Ep. Joh. 4. 〈◊〉. as love is the best thing even in heaven as well as in earth, it is consonantly appointed for the chief commerce between them: wherefore God asketh but the heart of man even for all himself, & knowing that the heart in the most entire transaction of itself in this life, can remit but imperfect and defective love: we must examine severely what rates of imperfectness God admitteth in our affections; for in favour of our poverty, he accepteth some part of our payment, in that which is, as I may say, the base money of our nature, mercenary love, which he alloweth for the conveniency of our indigent and decayed estate. Methinks by this allusion we may appositely explain what degree of allowablenes mercenary love may be accepted at; for as base money is a means of commerce between the rich and the poor, and is not commonly allowed in payments, above some low sum: so God in condescendence to the poverty and incommodity of our nature permitteth mercenary love in some proportion to be currant, between his plenty and our penury, but will not accept our total discharge in it, we may have some selfe-respect in our affections to God, that may represent to us our rewards, as a beneficial traffic and correspondence; but if we assign all our love too partially to the interest of our private blessings, we are in danger of losing heaven, by trading only for it; by reason this kind of love seemeth to treat with God only, as he is in heaven, not to affect heaven as it is in God; and so we may fail of both, by this misplacing of them in our desire; they who seek God first, are sure to find heaven with him, but they who look at heaven only, are not so sure to find God: for in this Court the very aspiring to the King's favour is the acquiring it; and we know the having grace and credit is a better security for the making of benefit, than the affecting of gain, is an address to the attaining of favour. This considered, we must be advised, not to reckon too much upon this base species of mercenary love, for though it be admitted for some part of our account, it will not be accepted for the whole sum of our purchase, it must be the gold tried in fire which the Angel adviseth us to provide, that must Rev. 3. 18. make the greatest part of the price of that precious Pearl for which we traffic: and this is filial love, even as pure as we can refine it, in this our sordid constitution: Wherefore I conceive it will be expedient to lay out some pieces of both these loves, that those who desire to discern their differences, may have some facility to weigh their own dispositions by these portions of either of them exhibited as just measures, whereby they may judge their due proportions. §. II. Mercenary Love defined, and the relying much on it dissuaded. MErcenary Love, is that which affecteth God chiefly, in order to our own remuneration, and so seems to look up to heaven, rather as on a mirror of reflection, then as on the essential splendour of God's presence, whereby this aspect on God seems more referred to the sight of Mercenary love defined. ourselves in him, then to the seeing of him in himself: this kind of love than savoureth much more of the minds immersion in our senses, then of the spiritual nature of the soul, which by her own instinct pointeth back to heaven, in order to a free return to God from whom she issued, rather than that she is drawn thither by a reflection on herself: and the more the soul is abstracted from self-respects, the more genuine and kindly return she maketh of love; which free and ingenuous reaspiring to her own repatriation, we term filial love, which is to love God more fervently, for what he is to us by his own nature, then for what we are promised to be by his grace, which is a due to God, who as he is a father to us, in so admirable a kind, as his love to us, not his delight, as in other fathers, is the occasion of our being; so his being, rather than his blessings ought to be the object of our love. But in our degenerated nature, mercenary love seemeth to be the Elder Brother, yet as it is the son of the Bondwoman, so is it not the heir of the blessing; though God doth hear the voice of this Ishmael, and assigns some allowance to it, yet he settleth not the Covenant upon it: Filial Love is our Isaac, the issue of a free ingenuous Soul, the spouse of God, and of that stock, Christ, as the Apostle saith, is born in our hearts, and the chief blessings of christianity are entailed upon this seed of the Holy Ghost, Filial Love. Notwithstanding we must acknowledge this Ishmael of mercenary love to be a legitimate issue, though of a servile mother▪ for King David himself owneth the Lineage of it, saying, I inclined my heart to perform thy statutes for reward: So as I do Psal. 118. not censure the matter, but advise the regulation of the measure of it: For it may be said to be of the nature of Dwarves, which are an imperfection, not a perversion of nature; and so like them, the less it groweth, the better it remaineth, the littleness of it making some amends for the infirmity: And we may say aptly, that this kind of love, is permitted us for the hardness of our hearts; for from the beginning it was not so, since we know God made the soul to reflect back upon himself, directly, as a Beam emitted from his own goodness; and so it was to revert upon him, in as direct a line, as Rays are reverberated upon the substance from whence they issue: But we know who changed this course of the soul of man, and taught her this flexuous serpentine motion of self-love in which she seemeth now to revert to God: For self-love moveth in a posture of indirectness and retor●●on, winding and looking back upon self-respects: yet God's indulgence is such, as he tolerateth this infirm, crooked regress of the soul, when by the succour of grace, the heart is solicitous to rectify and straighten the course of our love's reflux, bending as little as we can in the obliquity of our nature towards private references, and addressing the major part of our wishes in heaven, to the glory of God. When our hearts do sincerely aim and point at this strait filial love, God, like a tender father, doth rather compassionate than reproach the wrinesse and indirectness of our paces, in this feebleness of our feet, when our hearts are set strait in this way of our loving him, as we see father's deal with little children, which they call to them when they begin to try to go alone, when they see them cross their feet, and reel forward in their weak faltering motions, sometimes falling by the way, they. do rather cherish them then chide them for this imbecility: so God, when he seeth the heart straining forward, with the best of our powers, towards a simple immediate love of him, doth not discourage this infirm staggering of our nature, between mercenary and filial love; and in conformity to this his Method with his children, God saith by the Prophet, I have taught Ephraim to go, and taken them by their arms, and then Hosea 11. in condescendence to our degenerous and ignoble nature, he advanceth further, and saith, I drew them with the cords of Adam, with bands of love: that is, God presenteth us with such attractives, as affect most our interested constitutions, which are the objects of remuneration, and private salary; and of these threads, (made of the fleece as it were, of our own nature) he vouchsafeth to frame cords to draw us, and fasten us to the love of him, but we must not take this merciful indulgence given to our defectuosities, as a dispensation for the sordidnes of our loves, but rather in a holy effect and contention of gratitude, strain to love God the more purely, and irrespectively to ourselves, in regard of the transcendent benignity of this dispensation. This supposed, we ought to consider mercenary love under the same notion, as Saint Paul exhibits to us the Law of Moses, as a Preceptor or Tutor to us in the childhood of our love, to lead it by degrees to filial love, which is the full age of our affections: For indeed while our love is in this first infancy Gal. 3. 24. our minds may be well said to be in bondage under the elements of the world, rather serving upon a servile contract, then acting as heirs of the Promise; which dignity a Christian evidenceth only by filial Love: indeed the other sort is rather legal then evangelical, and alone bringeth nothing to perfection. §. III. Filial love described, and some strong incentives presented to kindle it in us. NOw then (as the Apostle saith,) Let us leave these beginnings and rudiments of the doctrine of Christ, and Hebr. 8. covet earnestly the best gifts, and I will show unto you a Corinth. 12. more excellent way; by as much as the matter of the altar of perfumes was more precious than that of Holocausts, let us then leave fouling our hands with this brass of mercenary love, and fall a telling out this gold of Filial dilection. Filial love is an adherence of our hearts to God, under this Filial love defined. mixed notion, principally of his own being, and secondarily of our relation to him: So as this may be said to be a repercussion of his own light upon him, as simply as our compounded nature can reflect it, the light of God's countenance impressed upon us, being by this love reverberated upon the divine nature, From the eyes of the handmaid, fixed upon the eye of her mistress, more in order to the duty of her nature, then in private affection to herself▪ So that this kind of love seemeth to be in the regeneration of man in the age of reason, what the soul is in his first generation, to wit, the first principle of life: For our devotion is but as it were an Embryo before it receive this animation, which is induced by an infusion, even of that love, wherewith God loveth himself, since it is the holy Spirit diffused in our hearts, that quickeneth and informeth them by this kind of love: This is then the only sort of affection worthy of God, whereby we return him that part of the divine nature, we partake by his communication, while we seem thus to remit the holy-Ghost back to him out of our hearts, loving God with the same affection, we derive from this residence in our souls. Methinks the dignity and present delight of this noble love (though it were an unthrift anticipation in this our minority, and were to be discounted to us out of our future estate of loving) might tempt a soul to take up for her present joy and satisfaction, the suavity and blessedness of this excellent love: how much the rather ought we then aspire to this degrees of loving, when the estate of our reversion is reproved proportionately to the degrees of this our anticipation? This may well be the Method of such a father, whose portions to his heirs, are the enjoying himself; no wonder then, that the desire to preoccupate this state, should augment the children's inheritance: For the Father (who is infinite love,) must needs be largest to them who have advanced to themselves the most of Filial love: and the reason is, that this Celestial Father can reward nothing but his own gifts, assigning always second benefits, by the measures of his first liberality: and thus the more he hath enriched us with this love, the more he remunerateth the possession of it; so that mercenary love when it is understood, will be found to damnify itself, by this projected aeconomy of selfe-provision: for in this commerce, all private reference imbaseth so much the species wherewith we negotiate, as it falls in value, just as much as it riseth in quantity. When we reflect upon the state of humane nature, we may collect easily, how much God desireth this correspondence of Filial love, since even from the forfeiture of all our filial dignity, he took the rise of a nearer and firmer alliance of our nature unto his, and fastened it so to this filial constitution, as he took it out of man's own power, ever to divide or sever it again from this relation; for even the sin of man can never divorce our humanity now from this filial state, since the natural Son of God, will now no more cease to be man, then to be God, so inseparably is our nature now fixed in this filial reference; for though individuals may by want of Filial love to the divine nature) separate themselves from a blessed participation thereof in eternity, yet our nature can never fall from this divine conjunction, but shall remain elevated above that of Cherubims and Seraphins to all eternity. O who can contemplate this, and consent to love God, less nobly than our present nature will admit, considering we have even the nobleness of our nature, now set out to us as an object of our love! for as it is in Jesus Christ, we cannot overlove our own humanity: and since God hath done as much as was possible for him in honour of our nature, shall man be content to love this God, less than is possible for his constitution? nay there are grave Divines, who endear this obligation upon our humanity by this supposition, that God lost the love of much nobler creatures, by his preference of man's nature before theirs; and if the supremest of all creatures, thought this as a partiality to an unworthy subject, a provocation to leave loving of God; shall not this preferred creature derive from hence a powerful motive to raise and purify his love, in respect of this so obliged proposure; whereof the Apostle glorieth, and insisteth much upon the prelation of the seed of Abraham, before the nature of Angels, as one of the strongest inducements, to ●nterest our hearts in this filial affection. And since God hath preferred the nature of man, before that of Angels, not only in point of honour, but likewise in the part of succour; why may we not suppose he valueth more the love of men, then that of Angels? this conception may safely be made use of, to incite us to the studying the abstraction and spiritualizing our loves, to the purest degree of our compound nature; in which (the very disadvantage we have more than pure spirits in the devesture of self-respects) may be converted into a conducement to the value of our purity, by reason the opposition of our bodies in this disinterested love, is counted to us an endearment of our hearts, when in this reluctancy of one half, we reduce our love to that decree of implicity which is compatible with this our complexure; and as Saint Jerome saith of the chastity of virgins composed with that of Angels, There is more felicity in the one, but more fortitude in the other: So we may say respectively of their two loves, that there is more happiness in the one, but more Heroicknesse in the other. What Angelical love exceedeth in the fineness of abstraction, humane may answer in the fidelity of extraction, since his is laboured and form out of repugnant matter; for man must overcome, what Angels have not to resist, many material adherencies incorporate in his senses, insomuch as the sons of men for the purifying their affections, must (as it were) cease to be themselves, and these spiritual substances for the simplifying of their loves, need but rest and remain themselves. Wherefore in this odds of natures, in this act of loving, the difficulty on man's part passeth as an allowance of some disparity in point of fineness and separatenesse; and taking our loves with this allowance, they may be thought as currant with God, as those abstracted affections facilitated by a more simple nature▪ so that when man sigheth, (as the Apostle saith) as burdened with inviscerate interests, longing to put on this pure spiritual vesture of Filial love, this kind of heaviness of spirit, may be said to make his love weight in heaven; and indeed the easiest way to lighten this kind of burden of selfe-respect, is to sigh it away by degrees; for nothing looseneth and bloweth off more this dust about our hearts, than these breathe and aspirations of the soul in a resentment of those impure mixtures, the body infuseth into her love to God; so that we are, as I may say, allowed what our nature aboundeth the most in, which is sorrow, to make up that wherein our love is the most defective, which is simplicity and immixture; since a pure and sincere sorrow, for the mixture and impurity of our affections to this indulgent Father, is accepted as a compensation for the defect of pure and Filial love. §. IV. Motives to Filial love, drawn from our several relations to God, as also from the dignity and advantages of this sort of love. LEt us observe a little under what affecting notions the divine Trinity vouchsafeth to exhibit itself to the love of man, the first person under that of a father, the second of a brother, the third of a comforter or a friend; so that the love of man may be said to be an act wherein they have all one identity, while they are distinguished into these three obliging relations, issuing out of the unity of love; thus the deity seemeth to draw itself out into these several lines of benevolence, to take in all the ways and avenues to our love, since there is no inclination that is not suited and matched by the●e agreeable correspondencies, if our affections do not so easily ascend to the relation of a father, we have that of a brother, which is level and even with the current of our natural love, and if it seem to run too stilly and slow in this channel, we have the respect of a friend and comforter to turn it into, in which our affections may be said to run downward in respect of their pleasant current, and so to have the quicker motion: thus hath the divine charity fitted all the sympathies of our rational nature, with competent and attractive motives to engage our loves unto itself. Doth not then this Method prove what God saith by the Prophet, What could I do that I have not done for this generation? shall man then leave any thing undone, that his love may retribute? When the Prophet aslae●h in admiration of God's condescendence, What is man that thou art thus mindful of him? may we not answer, that though man was nothing but by Gods minding him, yet now by that act of bounty, he is become son, brother, and friend to God: Then may we not ask now with greater wonder, What is man, that he can be unmindful of God? and attend to the loving himself who is nothing, thereby deducting from his love to God, who offered him yet more for his affection, the becoming even like himself, for but loving him all he can, and specially when self-love which opposeth this integrity, reduceth him to worse than nothing; surely no body can seriously ponder this state and obligation of man, and not cry out with the Prodigal, if he have hitherto misspent and dissipated his love, Father I am unworthy to look upon thee in this relation, and if he have not been such an unthrift, nevertheless if he find much mercenary dross sticking upon his love, let him humble himself with the unsettled father, in the Gospel, confessing, Lord I love thee, but impurely, and do thou purge the impurity of my love, and love that calleth in for this succour, groweth strong enough by this displicence of his weakness. This indulgent dispension with our defective love, floweth from that gracious relation of friends to the Son of God: which dignity seemeth so firmly instated in our nature, as the conferrer of it did not degrade, even Judas, after the forfeiture Matt. 26. 50. thereof, he was received with the title of friend, when he came to renounce all his rights to that concession, it seemeth he was yet in a capacity of being restored, if he would but have pleaded by love and sorrow for his restauration, he might have sold God, and yet have enjoyed him, if he would but have loved him after he had sold him; had he instead of casting the price of his despair, into the material temple, brought but back his faith and his love to the living temple, casting himself forward at his feet, as a counterfall to recover his falling backward when he fell from them, had he then with penitent kisses repaid unto Christ's feet, besought the taking off that perfidious impudence which stuck upon his lips, we may well believe Christ would have received him in this return, with Friend thou art welcome, coming with these kisses to sign the Son of man's being the Son of God, and it is very probable he would then have equalised the good thief. O what cannot love obtain of him who loved us so much, as he seemed not to love himself in the expression of it? Let us then copy this love, as well as our disproportions allow us, and aspire to such a dilection of him, as may seem a desertion, and even an exinanition of ourselves, which were as the Apostle saith, the degrees of his love to us; Phil. 2. 7. and in this our imitation of his love, we have a strange advantage of him; for he was fain to take upon him the form of a servant, to express his excessive charity, and we put on a divine similitude in this our exhibition of pure disinterested love to him; for we manifest our partaking of the divine nature in this denudation of our own, when our love is refined and purged from mercenary respects. And when we penetrate into the divine nature, we perceive that we are so far from losing any thing by this self-post-posure, as we lose even no time in point of our remuneration: For there is no interim between our loves looking on God for himself, and the seeing our interests in God, since in the same instant, our loves look directly upward upon this mirror of the Deity, it reflecteth to us our own blessedness, and the less we looked for ourselves, the more we then see of them, resplendent in that clarity. This Celestial mirror, maketh a reflection much differing from all material ones, for it doth not send back to us the same image we set before it, but a far better than we had any capacity to expose unto it: for when our love looketh upon God, referred simply to his own essential purity: This sort of mirror returneth to us not so much the image of our loves to God, as the representation of God's love to us, by reason we see then God loving us, in this our intuition of his goodness: which reflection showeth us a better character of this manner of our love, than we could have prefigured to ourselves; and when we behold ourselves in that image of Gods loving us, we cannot overvalue ourselves under that notion, so that this is a blessed and a safe course, jointly to please God, and humour our own nature in a selfe-complacency. Thus have I endeavoured to figure these two loves, and I have set them both in the tabernacle, but in unequal ranks of dignity, the one without, among the utentsils of brass, the other within the vail, among the instruments of gold: so as the most ignoble of these two species, is allowed in the service of religion in some degree, but is not accepted single, as sufficient for our religious oblation: For God tolerateth no longer the infirmity of that love, whereof we ourselves dispense with the insufficiency, so that the relying upon mercenary love, may decry it, while our disclaiming the meanness of it, may hold it up current with him, to whom King David paying the purest species, said, Thou art my God, and standest i● no need of my goods. Psal. §. V. Advises in order to the preserving this sort of Love and fraternal dilection, represented as a gracious rule whereby to judge of our rectitude in filial love. THese two loves being thus set by one another, (whereof I have not only drawn the several complexions, but delivered the divers constitutions,) there is little doubt which of them will be preferred, but much, which will be rightly pursued, for our degenerated nature is apt to believe that the verbal preferring of Filial love, is the having it: and certainly, many who have been near it, have miss of it, by concluding they had attained it; and many have lost it, by conceiving it might be kept, and left loose without much attendance, whereas they should remember that it is not the Spring of our fallen nature, that of itself riseth to that point from whence it fell; it is the force of grace which can only raise and re-mount it to this elevation; and our spirits must continually attend this operation of Grace, to force up this pure affection against the risings of our sensitive appetites, which make steep oppositions to this reflux; insomuch as if this work be not assiduously intended, our affections quickly sink into the channel of our earthy nature, which is interested and mercenary love. They who pretend to keep their hearts exalted, as the Prophet saith, above the altitudes of the earth, in this purer element of filial love, must watch it continually, when they hope they have it, and still pray for it as if they feared they had it not: and there is no so ill sign of our having any of it, as our presuming we have enough of it; as Saint Augustine saith of the knowledge of God, that he who hath speculated his nature never so long, when he cometh to think he hath found a complete definition of God, may be then said to understand the least of him: So may I say of Filial love, they who have been never so long filling their heatrs with it, when they presume they are full enough, are then the most devoyded of it: It is in our love, (referring to the immensity of God) as in numbers relating to infinity, wherein any sum never so great, when it is once cast up and stayed in any total, may be said to be further from infinity then a much lesser number, which is still running on without any determined period: So any degree of love to our Creator, being once voluntarily bounded and circumscribed, is farther off from our interminate duty of loving, than an affection never so much behind, that is still advancing without a purpose of term or limitation. This than may be an infallible note of the deficiency of our love, when in any strain of interior fervour, we conclude we may stay our loves at such a pitch, and make plains upon it, never aiming at a higher flight, and this may be a secure rest for such hearts, as are yet never so infirm in their loves, that as long as they pursue sincerely the premotion and advance of them, loving all they can, and resolving never to love less than all, they can improve their loves by any solicitude, they may believe they love enough, for nothing reacheth nearer Gods actual infinity, than this (as I may say) optative infinity in the soul of man, which though she can never reach the other infinite existence, yet hath a possibility of never staying or limiting her motions towards it: This consideration drew from Saint Bernard this elegant endearment of the capacity of love, in these words to God, O otherwise incomprehensible Majesty to a soul loving thee! thou seemest comprehensible, for though the conception of no soul or Spirit can comprehend thee, yet the love of a true lover of thee, comprehendeth all thou art, when he loveth all thy being, how great soever it be. What greater incentive can we wish for the purifying our love, then to conceive that capacity to be granted to our love on earth, which is denied to our understanding even in heaven, to wit, the full comprehension of God? but there is no love unless perfect filial, that can bear this so large ascription: For our mercenary affection may be said to look upon divinity but as an object angular, only as it pointeth unto ourselves, and doth not spread out souls upon the spherical and circular form of the divine goodness, as it is itself, embracing all forms and beings, which latitude and expansion▪ is peculiar unto Filial love, as an operation of that all-comprising charity, diffused in our hearts by the holy-Ghost: For all Rom. 5. our love to God is inspired by himself, as the light enlightening, maketh the light that is illuminated. God hath provided so kindly against our mistaking of our way to this excellent love, as he hath set us a sensible mark to guide us by, which is fraternal love, which we have as a kind of visible object, whereby to direct our course; so that if our love lose sight of this mark, we may be sure it is out of the way to filial affection, for the beloved Apostle (in pursuit of his 1 Ep. john, 4. 10. Masters specifical difference given to know his disciples from others, which was the loving of one another) giveth him the lie, that is so bold as to say he loveth God, when he hateth his brother: And sure it is a special mercy, the. laying for us these sensible steps of sociable dilection, whereon we may feel our hearts rising up to that imperceptible object of the Deity, that by loving what we do sie, we may direct the course of our love to what we do not see, if we wanted this landmark, (whereof the Pharisees took down the upper half, when they shortened the precept of loving our neighbour, to the length only of reciprocal friendship) our love would be much more exposed to deviation, in the course to heaven; For we know it is much easier to keep our way at land, where we have divers sensible marks for our guidance, and information of our advance, then at sea, where we keep our course by accounts of art, and little visible directions; and our love to our brothers, seemeth to be a passage of our minds by land, since in that motion, in our own element, we have many marks and signs of the rectitude of our love; whereas the elevation of our loves to the invisible being of God, seemeth to be a course at sea, wherein we are conducted only by spiritual and abstracted notions. We may therefore account ourselves much favoured by having fraternal love as a sign & secure token of our loves being in a strait and rectified address to God, and the bosom- disciple of Christ fixeth this, as the pole by which our love may safely set his course to our Celestial Father, affirming that He 1 Ep. john, 2. 10. Mat. 22. 39 who loveth his brother, abideth in light, and in him there is no scandal; this is grounded on his Master's assertion, that the second precept of loving our brother, was like the first of loving God; and these two loves may (me thinks) be said to be different: but as the Divines say, God's attributes are distinct from his Essence, not really in their own nature, though they are severed by distinct conceptions in our understandings, to wit of God's wisdom, goodness, justice, &c: we form conceptions distinct from his essence, which are all really the same thing with it: In like manner we frame divers notions of this charity, as it is divided into these distinct exercises, which is really the same, & is distinguished only by our understanding, according to these several respects towards God and our brother; for it is the same inspired love that streameth itself into these divers acts or operations: Let us then bless God for this precept of Fraternal love given us as a visible pillar of fire, which while we have in our eye, we may be confident of being in our way, to the term of Filial love consummate in the sight of our Father, who is as yet visible but in his images; wherefore let us attend unto this duty, as to a light shining in this our dark place, 2 Pet. 1. 12. until the daystar of Filial love rise in our hearts. Thus have I set before you Christian Charity in the form of jacob's ladder, on which our love must ascend to him who rests upon the top of it, and in this similitude mercenary love seemeth to answer well to the lower rounds nearest the earth, on which our infirm nature is allowed to set her first steps, and so to rise by degrees to the uppermost marches which touch heaven, to the which none reacheth but filial love, and our fraternal charities seem to be the sidepieces which combine and compaginate the whole frame; so that these three concurrencies do complete the means of our soul's re-ascent to her Creator: And since Christian grace is derived from the filial relation in the Deity, Filial love in this state of our adoption must needs be the pillar & strength of Christianity, which like the pillars of the holiest part of the Tabernacle hath the head cast of gold, and the fact of silver, that is, it containeth not only the purity and preciousness of speculative love, but the pliantnes and commerce of practical charity, whereby the feet in action, hold a proportionate value to the head in speculation; thus by the intelligence of speculative, and the industry of acting charity, our souls are safely reconveyed into our Father's bosom, where the portion of every child is no less than the becoming like the Lord of all, our elder brother Christ Jesus, whose Filial love hath purchased this co-inheritance for us, upon this condition only on our part, of loving our father and his, with an affection copied after his; and the liker we draw this image, the more we shall resemble him when we shall become like him by once looking on him; let every one then that 1 Epi. john. 3. 3. hopeth this, sanctify his love, as his is sanctified. The fifeenth Treatise. The Duties of a Christian towards Enemies, Divided into five Sections. §. I. The precept of loving Enemies, sweetened by miny Reasons drawn from Christ's enjoining it, and his acting it. NEver ●an spoke like this, said our Saviors enemies of john. 7. him, when they came armed with Malice, and Authority to offer him violence: This singular attribution was due to all he said, but cannot, me thinks, be more apposite to any thing he uttered, then to this injunction of, Love your enemies, as good to them that hate you; The Matth. 5. 44. strangeness of this precept seemeth to imply, That the Author of Nature only could be the proposer of it, because the complyment with it seemeth to require a reversal of the instincts of Nature, and looks like a greater undertaking, than the re-edifying the Temple in three days; this seeming as many miracles proposed, as there are Humane tempers in the world to be wrought upon: For the answering of Hatred and Injury with Love and Charity, seemeth more incompetent with our Nature, than the proposition which posed Nicodemus, since i● may be said to be less strange for john 3. Nature to revert to what she hath once been, then to transcend so much her own dispositions, as to be raised from a Humane to an Angelical temper: For in this state of Charity, the spirit seems no ways acting by the impulses of the sense●. Me thinks those Celestial Doctrines should have attested to his enemies, that it could be no less than the Creator of Men and Angels, that could undertake these Conversions of old men into children, and all men as it were into Angels; and he it was indeed who proposed this renovation and exaltation of our Nature: and well might he do it, who had in his person brought God into Infancy, and Man into Divinity. We may ●i●y then proclaim of him, with them that heard him, referring specially to this article, of Loving enemies, that he taught not as the Scribes, but as having power: For the Doctors of the Law durst so little press this duty upon the people, though it were contained in their Commandments, as in compliance with the hardness of their hearts, they ventured rather to allow a Bill of Divorce to their loves, in this case of consorting with enemies; and in this perverted liberty, Christ found the people strongly habituated. Insomuch as we may say not improperly, That o●● High Priest found the fire of this Charity, which came 2 Mac. 1. ●1. out of the flames of Mount Sinia, as much altered in appearance, as Nehe 〈…〉 did the fire of the Altar, that had been hid during the Captivity, which seemed turned into a thick water: And Christ Jesus, like Nehe●●as, took the same matter of the former precept, and spread it again upon the Altar, and extracted the first fire out of it; for our High Priest explicated and unfolded this precept of Loving our neigh●●●●, the virtue whereof had long lain concealed, and seemed rather turned into a thick water of bitterness against enemies, then to retain any spark of love for them: But Christ by his explication and dilating of this precept, hath revived the fire that lay covered in it, and replaced it on his Altars, which kindleth now one of the best smelling Sacrifices we offer up in the Temples of the Holy Ghost, which is the loving of enemies, and doing good to those that hate us. This may at first sight seem such a burden laid upon Christians, as their fathers could not ●ear; but when we look upon the donative given at the same time that the imposition was laid, we may acknowledge these retributions, not to be tithes or first-fruits of that treasure which is dispensed to us for our inablements to this discharge, since the grace of Christ Jesus passeth all understanding much more, than this precept transcendeth natural reason; For single morality hath by the hands of the Philosophers, affected to draw an exterior colouring of this image of Charity, in arrogating impassiveness unto humane wisdom: We then, unto whom the Divine wisdom hath imparted itself in so admirable a manner, teaching and acting this office, may well avow the gift to be much greater than the charge: And truly, when they are balanced together, this order seemeth more an infranchising, than a fettering of our Nature, which without it seemeth rather bound, then free to revenge, such is the dominion of our irritated passions; so that Christ, by this injunction, may be said to have set us at liberty, not to seek our own vindications, wherein the violence of our Nature seemed before to ravish us of freewill: wherefore even in this point, wherein the Gospel seemeth the most coercive and constraining, it may rightly be said to be The Law of Liberty; he that in our Nature led captivity captive by this sort of Charity, hath given the same gift unto men, as his members, 2 Pet. 1. whereby they are enabled to triumph by the same love over all foreign and in●rinsique enmities. We than who may own a participation of the Divine Nature, cannot justly except against this obligation, of acting more by the inspirations of that Nature, then by the instincts of our own; and our Saviour seemeth to have affected so much, the inviscerating this disposition in our hearts, as he claimeth the first introduction of this precept, to recommend it to us, as a special property of his mission, that the kindness to his person might sweeter the asperity of the command, he saith, he giveth us this as a new commandment, To love one another, joh. 13 34. and thus owneth the having instituted, what he did but redintegrate; it seemeth he meant (by setting the most he could of himself to this order) to work the better upon our Nature, by that sympathy which is more sensible between him and us, then between us and the other persons of the Trinity; and surely all the prints of this duty were so efaced, as these conjunctions co-existing in Christ's person, seemed requisite to induce this renovation, viz. Man for a capacity of suffering from enemies for our example; and God for a power of imparting an ability of imitating such returns of love, to injuries and violations. But supposing these two capacities, united in the person of the preceptor of this conformity, the newness of such a person taketh off all wonder, from any innovation can be induced by such a Ministry; And, me thinks, we may say of this Doctrine of Loving enemies, as S. Paul did of that of 1 Cor. 15. 14. the Resurrection of the dead (though in this point Christ's infirmity and passiveness promoteth the Commandment, a● in the other his prerogative and exemption evinceth the article) That if Christ had not risen from the dead, the preaching of the Gospel would have been vain: So if Christ had not forgiven his enemies his death, and returned them love and benefits for all their provocations, the preaching of this article would have been of little efficacy; for we know Christ found it wholly antiquated in the Law, and how little is it actuated in the time of the Gospel, with the help even of Christ's precedent? though he died for his enemies, and requires of us but the living with ours as if they were our friends; this is but a favourable exaction, were the retribution claimed but by an equal: when God himself is then the sufferer, as well as the imposer, how can we be affected more with Humans enmity, then with this Divine friendship; and leave following of God's pattern of charity, to copy out Man's draught of malignity, in his offending both God and his Brother? Must not this preference of the example even of them we hate, before that of God, appear a strange ingratitude, when we calmly reflect upon it, since God hath been so solicitous, both for the cure and comfort of our infirm Nature, as he himself, in the person of Christ Jesus, chose to want all those things, the cupidities whereof do use to deprave and vitiate our affections, that by his contemning them, they might be deprised and vilified to our appetites; nor hath he stayed at this privation, but passed on, even to an assumption and toleration of all those things, whereof the terror and apprehension useth to divert us from the preference of his verities, that by his society we might be reconciled to these aversions, and animated in the pursuance of his preferences. Would we but consider then the remission of Offences to one another, as a debt we owe our Saviour Christ, we might repute it a blessing to have some of that species of Charity to repay unto him, wherein he hath given us no less a treasure then our own Salvation; and without the help of enemies we could have none of this precious species of love, which Christ so highly valueth, insomuch as our friends and favourers may be said not to be so useful to us, as our afflicters and maligners, when we make the best of them; for they indebt us more and more to God, and these help towards our discharge and acquittance, by a means of paying, in some part, of the most difficult conformity we owe in Christian Religion: And we may observe, That Christ hath entailed Match. 5. most of his Beatitudes upon such estates as come to us by enemies, not by friends, as all sorts of sufferances; and that friends commonly do less for us than we require, whereas enemies in this respect do more for us than we can wish, since out of their iniquity we may raise friends, that shall receive us into the eternal Tabernacles. This bitter fruit, planted in the middle of Christianity, and commanded to be tasted of, is as it were the counterpoison of that which was at first forbidden; the breach of which order induced the necessity of this, and this wholesome plant, as it is designed to cure the venom of the other, so hath it contrary properties, as the first was fair to the eye, and pleasant to the taste, but mortal in the operation; so this is unpleasant to the fight, and unfavory to the palate, but medicinal in the effect; this allayeth the heat of our feverish passions, expectorateth all such obstructions as might imposthume in our breasts, and draweth away the virulency of all those poisoned arrows that wound our flesh; insomuch as that promise seemeth truly annexed to this, which was deceitfully given with the forbidden fruit; for this doth really open our eyes, and show us the true distinction between good and evil, whereof we are commonly ignorant, till the dilection of enemies giveth us this light, to discern injuries and offences to be no evils to us, without our helping them to that mischief, since the evil of pain can never change the species into that of guilt, but by our own voluntary translation. §. II. The averseness to this Duty ariseth from our corrupted Nature, promoted by divers subtle Temptations of our great Enemy. SInce our first Parent's Reason was vitiated by this Temptation, of discerning good and evil, there is descended on us a curiosity of having them in this life still of our own making, and so out of our fellow creatures we make this composition of good and evil, by the rule of our private appetites: Thus cometh in that supposed variety of these two qualities (the objects of all our passions) which God hath no hand in; for we attribute commonly these properties to things, as they respect our sensitive appetite, by which means, as many false goods as our fancies compose, so many true ills we frame by the same work; for the wa 〈…〉 of such apprehended goods, is always accounted a real evil, and the fruition of them is likely in effect, what the privation is but supposed. Thus God suffereth things which have no true goodness, to work upon our imagination, under real appearances, and so to anxiate us as effectually, as if they were sincerely what they are fancied by us; this is verified by the common experiment of our being so truly afflicted and perplexed, either by the defeature, or in the pursuit of vain desires; and this vassallation is a penalty set by the true Judge of all things, upon our attempt to design, of our own heads, the forms of good and evil, whereof the right apprehension consisteth in judging of all things, as they respect the supreme and ultimate good of our being; by reference whereunto we shall discern nothing to be an evil, that doth not deflect from the rectitude of that line which is drawn to the Centre of goodness, by the hand of him who is himself this Centre, Truth itself, and the way to it, as he john 14. 6. termeth himself; and our path is lined out to us by his hand, which hath drawn for us a trace of self-denial. So that in our peregrination through this world, we are not to go as if we were taking the air, where the fairest and pleasantest way leadeth always to our end, but as Travellers and Pilgrims we must keep on the strait narrow way, which Christ hath marked us, though it seem never so asperous and unpleasant, resolving with the Royal. Prophet, for the Psal. 16. 4. words of his lips to keep hard ways: Nay, in this our passage, our enemies seem to be our surest guides, since we may take a certain mark from them of our being in the way, which is our loving them; and from our friends we can take no such assurance, for our kindness and love to them doth very often misled us into the byways of our inclinations; so while we love but those that love us, we know our leader telleth us, we may be still in the ways of the Gentiles; but when we love those that persecute us, and do good to those who hare us, this is an unquestionable mark of The strait and narrow way, treading in Christ's very prints and vestages, in conformity to this rule of his dear Disciple, in this point of Charity, He that saith he abideth in him, ought himself also to walk as 1 john 2. 6. he hath walked. The great enemy of our Nature, who findeth the observance of this new difficult command, a proper expedient to repair the transgression of the first so easy precept, interposeth all his subtlety to divert this obedience, and he findeth this attempt nothing so hard a work as his first circumvention: for in this point he hath our Nature already gained to help him, whereas in his first enterprise it was fortified against him; in this case he maketh use of our eyes, being unhappily open, and presenteth us injuries, persecutions and hatred, as so horrid objects, that in their company he covereth even his own deformity, and appeareth lovelyer than they, to our imagination, in that light he setteth himself by them; so as his own fouler enmity in the suggestion of malice and revenge is not discerned: and he is much bolder in this counsel, than he was in his first persuasion, for than he was fain to flatter us with the hope of having our eyes opened, and becoming like Gods, to be able to deceive us; but now he presumeth to carry our wills by another kind of insinuation, which is that of fear to become like inanimate creatures, having the eye of sense shut up and blinded by the conformity to this precept, the submission whereunto is represented by him as an examination and destruction of our sense: And our Nature (which standeth too well affected to all propositions that seem to defend the rights of Sense) is ready to take this enemy's part in this determent and initation against all our other enemies, whereby the Serpent is commonly successful, in the discrediting this counterpoison of mortification, prescribed for the kill of his first venom of disobedience. If we but reflect upon our first constitution and integrity, we shall easily confess this to be but just, that our Nature, which had but one commandment for her restraint, and broke that through a curiosity of enlarging her lights and capacities, should now be enjoined to expiate part of this fault, by this closing of her eyes, and contradiction of her own sense, in submission to this commandment, so repugnant to our vitiated Reason; so that were this imposed simply as a punishment upon our criminal Nature, it could seem but equal, that she who had introduced enemies and injuries into this world, should be obliged not only to forgive, but to love and benefit them; yet God is so indulgent, as in stead of exacting this duty, as a fine set upon our first forfeit, he seemeth to treat with us for the sale of our Revenges, as if they were Proprieties he would purchase from us, and offereth us no less than his eternal Love for our temporary dilection of enemies: Nevertheless, how few are there that will part with this illegitimate title to Revenge, even upon these terms. Our passions truly considered, are stated only upon Reversions, by reason they lay out always our present peace upon some succeeding expectation, yet they had rather trust their own powers, which can give them no security of their wishes, then resign their interests to God for such an exchange, as his promise of an eternal Triumph over all enemies; and so likely, in stead of accepting this proffer of God (which he is so gracious as to make even his own propriety, which is all Revenge; our chief study seeketh how to evade the obligation of this precept, and how we may draw our particular aversions and animosities our of the compass of this order) whereby we often make the party declared against it (viz. Our private vicious Reason) judge of the sense of this Commandment of, Love your enemies, and do good to them that hate you. The most part of the world take the same course to solve the difficulty they apprehend, as Alexander did with the Gordian knot, they will not take the pains to bow this precept, but break it outright by a neglect and inconsideration of it: Others that would seem more reverend, are ingenious to elude it by way of explication; by this means many bow it, so as to make it seem standing bend to their peculiar disposition; and such humours use these words, Love your enemies, as some do, This is my body; they strip them of all their literal sense, because they seem so cross and opposite to their Reason in a literal admission, they will not receive them in other than a figurative meaning, rejecting the reality signified by those words: Thus do those that would elude this precept of Love your enemies, because they find this Command so averse to Humane sense in the literal acception, they would have it understood but as a kind of figurative expression, to evade the reality of this duty, and so pretend to be obliged only to some exterior show and superficies of civility and fair behaviour to enemies (which is indeed but the figure or representation of Love) while they decline the real presence of Fraternal Charity; the reality whereof hath no less substantial a pattern, then that of Christ Jesus' love unto us, given in this form, A new commandment I give John 13. 34. to you, that you love one another, as I have loved you. It is not therefore so much the obscure, as the hard saying that averteth the conformity of our Capharnaites in this Article; and alas, how many are there who are not scandalised at this hard saying, which seemeth so to their Reason, in the point of Faith concerning Christ's Natural body, who do notwithstanding go back upon this Article of love to 〈◊〉 Mystical? It is therefore requisite to plain and smooth somewhat the rough surface of this Command; for which effect there needeth only an unfolding and deplication of the inside of this order, to show, it is not so asperous and thorny as our Nature apprehendeth it by the first glances that light upon it. §. III. The relation wherein all Enemies are to be loved, and what offices are indispensably due to them, the omissions whereof can be redeemed by no other sort of Piety's. IF ever there were a just occasion of hatred given, it was that man had when he first perceived the injury he had received from woman seeing his own and her nakedness become as it were a minoir that reflected to him the figure of Death in his own face: How came it then to pass, that this passion of Revenge (which is likely the strongest at the first straining, all passions being now so newly broken loose in the mind of Adam) did not declare some violent resentment of this provocation, and fall into an aversion against his Temptress? Sure it was, that he (who had still so clear a light of his own Nature left shining in him) discerned the Image of God remaining still upon her; which object he saw deserved love and affection. This character, as it was not efaced by this occasion (which was the seed of all injuries that have sprung up ever since) so it remaineth still indelible in all Humane enemies: And as no iniquity can expunge that Image, so is there always left that object for our love in Humane Nature, even when it is the worst disfigured to us by any demerit of individuals to our particular: Unto this character is that love referred, which is by command assigned to our private enemies, whom we are not ordained to love under the notion of haters of us, nor to bless in relation to their cursing us, for this were to propose that for the object of our love, to which God cannot be reconciled, as Evil and Viciousness; not could out Master and Lawgiver love any, because they hated him: we may rather say, That because he did not love to be hated, he came even from Heaven to make friends of his enemies, that were capable of this Conversion, and showed no love even unto Angels, in respect of the inflexibleness of their Nature, after their declared enmity; but we can have no irreconcilable enemies, since Humane Nature is not invariable after judgement, like Angelical. Therefore all our Charity commanded for enemies, is in order to the working on them, by differing impressions, being designed to rectify their enormity, not to confirm their crookedness; for we are not obliged to any offices towards enemies, that are likely to continue and foment their pravity or malevolence. After our sincere and cordial forgiveness, all the assistance we are bound constantly to render them, is Spiritual, in fervent and devout intercessions to God for their recipiscence and restitution to his Grace. Temporal benefits are precisely due to them only in cases of their extreme necessities, and in such proportions as rise not to the enabling them for those ill effects we may justly apprehend from their ability, what falls within our ordained duty, is, The not excluding them in any public distribution of our benificences, in relation to our private discords, and the keeping our minds disposed to succour and accommodate their particular distresses, in case of their occurring and presenting themselves to our charity. This is the term our Charity is positively commanded to reach unto, what it exceedeth this point is a free-will-offering, which passeth forward from the precept towards the perfection of Piety; so that the positive exaction in this duty, can seem severe only to such as are pinched with any of the strait orders of Christian Religion; for all the exterior offices of obligation, respect only the necessities of enemies, which our Nature hath no aversion to look upon, and it must be a very perverse temper that must not be moved to Charity by the state of superiority over an enemy; besides, all our Supplies and Ministeries, both Spiritual and Temporal, are directed by God towards the conversion of our enemies into friends; and in that respect we seem allowed a prospect of some present interest in all our offices, for the coals we are to intend the heaping on the heads of our adversaries by our benevolences, are such as are kindled in our own hearts, of Fraternal Charity; they are not to be proposed as fuel to God's fiery indignation against them, as is familiarly misconceived by many semi-Christians. When we ponder then (even but rationally) this duty, we shall find it lighten in our hands the more we weigh it; for what is commonly said of Death, sorteth well with this precept, viz. That is looketh horridly at the first aspect, but the longer it is looked upon, the less formidable it groweth, and by degrees it becometh familiar and unoffensive to our mind. In like manner the terror of this precept consisteth in the first aboard of it to our vicious Nature: the discoursing and acquaintance with it openeth to us the understanding of it, by which we are easily reconciled to our first prejudice of the severe countenance of this commandment; and when we behold it in the form reflected from the light of the Gentiles, all Christians see themselves fellow members of one body: In which respect the resentment of offences may seem as unnatural, as our hating a wounded part of our body, because it paineth and distempereth the other: Doth any body project a revenge against his feet, for having stumbled and fallen and hurt his face? All wrongs and injuries done to one another, are (in the constitution of Christianity) but the failings and defects of one portion of the body, whereby another is prejudiced. Let them therefore who are so mindful of those words of the Apostle, in not hating, but cherishing their own flesh, Eph. 5. 29. Eph. 4. 26. remember of these of the same hand, That we are all members of one another; and so malice seemeth to incur this incongruity of hating part of ourselves, if we allow our neighbour that relation to us which S. Paul assigneth him: If we would rather follow this method, of giving more 1 Cor. 12. 24. abundant honour to the infirmer members, considering all injuries proceeding from some weakness and infirmity in the offensive portion of the body, this would be a prevention of that Schism so much censured by the Apostle; and this course would keep the part offended from pain and vexation, whereas the other of resentment doth but indeed chase and inflame the sore. The Stoics with the Ninevites will rise up in judgement against the viperous generation of our Non-Conformists to this Doctrine, when they upon the preaching of the voice of Nature, undertook to suppress and mortify these passions of Anger and Revenge: May not we then (who have another manner of Dictator of this precept, even the Author of Nature personally acting this proposition, as well as preaching this observance) fitly say to the Rationalists of this Age, what our Master did to the refractory of his, upon no unlike occasion, being upon the casting out of evil Spirits, if even your own children pretend to dispossess their minds of all malignity, and to have the dominion of all passions, shall not they be your Judges, and condemn such, as with the succour of Grace conjoined to reason, do not undertake the subjection of this passion to the precept and Luke 11. 19 John 7. 5. example of our Divine Director? The Holy Ghost intended this surely as a high reproach to Christ's nearest kindred, when he telleth us that they did not believe in him; and we are as much nearer a kin to God (as I may say) than the Heathens were, as Brothers are to one another, than Strangers: So that a Christians unconformity to this Doctrine, riseth to the highest degree of ill Nature and Malignity: They who remain wavering between the observance and the excuse of a punctual compliance with this order, are loose and unsettled in the foundation of Christianity, and all their superstructures of Alms and other materials of Religion, are but raised upon that sandy foundation Christ slighteth so much, which the least storm removeth and dissipateth: Such then (who retain any uncharitableness in their hearts, while their hands are full of good Works, and their lives gilded over with the leaf gold of external Charity shining in the eyes of the world) seem to me to do but as if a Leper should be very curious to make himself brave against the time of the Priests visiting his nakedness, since to our Searcher of Hearts, all cogitations are naked and discovered; and if the interior be leprous and infected, we know even the finest garments and cover it hath are accounted but unclean. Yet alas, how many are there who use this supervesture and palliation of their Souls, covering private Malices under specious Piety's? all which are but like perfumes which one that hath an ill breath rising from perished lungs, employeth about him, which may take away the ill smell from such as converse at usual distances with him, but his bedfellow will not be deceived by those exterior Odours; it is the breath of the Spouse which exhaleth those Odours after which the bridegroom runneth▪ and smelleth them when he kisseth Cant. 1▪ her with the kiss of his mouth: If the soul have not the soundness of interior Charity, all the gums and spices of Prayers and Alms do not sweeten her breath to her Divine Lover: In this case of her pretending to exterior beauty, tainted by this intrinsique blemish, she may be said to have the contrary properties to the beloved Spouse, for than it may be reported of her, That she seemeth beautiful, and yet is black; Cant. 1. 4. though the complexion of her life be fair, yet the constitution of her substance is foul and unhealthful: Let none then conceive their Devotion sufficiently qualified, without the integrity of Charity for enemies. God is so gracious, as I have said before, that he offers to purchase of us all our claim to Revenge; and men by specious acts of Religion, consorting with covered Malice, seem in stead of accepting this offer of God, to make him a proffer of a recompense in other actions, for his pretence of this alienation of their interests, and conveyance of their wills over to his pleasure: But alas, in this bargaining as it were with God by this offer of Pious exercises, we do but forfeit all we advance, and God applieth them to the necessities of others, and accounteth nothing to ourselves for the disoursement; for God can accept nothing, in lieu of this conformity to Christ, it might seem a derogation from his exemplary remission of all injuries, if our obligation in this point were redeemable by any commutation. Let none then abuse themselves with this hope, to make such friends of the Mammon of Iniquity, as may protect their iniquity to enemies, let them leave their other offerings at the Altar of their distressed Brother, and go make their own unreconciled hearts an Altar, whereon they offer up to Christ crucified all their angers and animosities, which have this property of smelling very ill, while they are growing, and of making an excellent perfume when they are burning and consuming in the fire of Charity; God smelleth these divers savours in them, in both these conditions: and surely S. Paul leaveth us no hope, that any act can move God which turneth not upon the Centre of Charity to on● Brother, since even that compassion which should break down our own houses, to build up harbours for others, and that Faith which did remove our Mountains and our Meadows, into the possession of our necessitous neighbours; all these actions, I say, would be but painted schrines, wanting the substance of what they figure and represent, if Charity were not the engine that carried all these motions; there may be many works that hold this analogy with a tinkling Cymbal, the making their sound out of their hollowness, the being conscient of this emptiness of sincere Charity, may counsel the raising noise and voice of their Piety, by the sound and report of exterior Charities, to such the Angel declareth, I find not your works full before my God. Apoc. 3. 2. Nor can we now excuseably mistake in the measures of this Charity, since Christ Jesus hath left us impressed and stamped upon his own life a new model of compliance with this new Commandment; how unanswerable then is the method of many, who in stead of copying this exemplar, draw their charity to enemies by their own designs, by fitting this figure rather for their own Cabinet, than the Church of Christ; this is the course of such as form their observance of this precept by the square of their disposition and facility to forgive some particular offences, that do not much sting their Nature, and allow enemies but such a sort of love as savoreth of contempt, which taketh away the taste and gust of Revenge: And so this manner doth indeed rather but change the diet of our Nature, then keep her fasting in this precept from all her flattering appetites, for her vicious palate relisheth no less scorn and undervalue of enemies, than revenge and vindication. So that the figure of this Charity is lame and misshapen, and appeareth not taken, off from that mould which we have of our original, the form whereof is, Loving one another, as he hath loved us; and in his model we shall not find the least oblique angle of contempt to enemies: and sure though we cannot keep, in the forming of our Charity, an Arithmetical proportion to that of Christ, yet we must observe a Geometrical one in this our conformity; which is to say, Though we are not able to attain to an equality of his Charity in point of quantity and greatness, yet our love may be in some sort at least adequated to his, in point of form and proportion, loving just so as he did, though not just as much as he; therefore we are commanded to be perfect, as our heavenly Mat. 5. 48. Father is perfect, upon this occasion of our demeanour to enemies, which signifieth a conformity and similitude, not an equality or commensuration to the Divine perfection. As little Lodges may be built by the same model of the greatest Palaces, so we are to design our Charity to our enemies, by the figure of Christ's unto his, which excludeth all sort of animosity or malevolence against adversaries, and interdicteth all self-reparation, by contempt or despection of them, which voideth all the merit of sufferance and forgiveness; and they who neglect the making their charity like unto that of Christ, in these proportions I have explained, will find it so ill done, when it cometh to be set by that figure it ought to resemble, as it will not be known for Charity, so far will it be from becoming eternally like the Original Charity by looking on it, when every well copied Charity shall pass into that configuration. §. IV. The inordinateness of our love difficilitateth this Duty, dissimulation in this conformity reproached, and many benefits derivable from a sincere compliance, represented: As also presumption upon the Theory of this Duty, dissuaded. THe misapprehension of the Nature of Love seemeth a great occasion of our minds being so aliened from the love of enemies; pleasing objects do commonly strain our affections into such excesses, as we often know no love, but under the notion of a distemper in the concupiscing faculty; and while our affections are accustomed to this inordinateness, we can hardly comprehend how love should be compatible with displeasures and contrarieties: So that the perversion of our amities, induceth this alienation from our enemies: Could we then hold love from straining into passion, we might easily stay anger from passing into sin, as is evidenced by the lives of all those who have discarded the pleasures of this age, whom we see keep in their hands so contentedly the injuries and offences thereof: We find it verified in such estates, the growing potent when they are infirm, and the imitation of receiving Judas with, Friend, why art thou come? they who are past being betrayed by the world's kisses, are beyond the being disordered by the spittings of his ministers: But that even those, who are not called to this upper story of Christianity, may not mistake the nature of this love assigned to enemies by the image of that love they figure due to friends, they may be satisfied, That we are not enjoined the same state and composure of mind to the adversaries and offenders, as to the friends and allies of our Nature. There is a certain inviscerate tenderness of affection, growing in our hearts for children and kindred, which is a kind of spring of natural love, rising in our minds, and running from thence in our blood, through our senses, and carrying with it a sensible joy and delectation in such affections: This sort of love is not ordained to be communicated to enemies; and there is an intimacy and union between friends, resulting from an intercourse of mutual sympathy, which raiseth a pleasant alteration in the sensitive appetite, referring to such correspondencies: These sorts of consonancies and kindness, are not assigned by God to the persons of our enemies and maligners; this constraint is not put upon our Nature: To find a refreshing air in the furnace of Babylon, is a transcendent grace, and rarely conferred Dan. 1. but upon such as have been polluted with the meats of the King's Table: Those who from their youth have disrelished the vain pleasures and honours of the world, may be gratified with this special benediction, of being tenderly affected to the persons of enemies, and the being solicitous to serve them, in conformity to the perfection of our pattern, our Saviour Christ. But our precise obligation reacheth no farther, than a sincere and cordial remission and forgiveness of all our offenders; never seeking the least indirect retaliation upon the persons, fame or fortunes of our enemies. Upon the deficiency in these points, is our Saviors judgement denounced in Mat. 18. 32. the Parable, of our being delivered over to the Tormentors, in case every one forgive not his brother from his heart; and in point of benefiting of enemies, the disposition is only exacted, in order to their extreme necessities; so that a temperate consideration of the terms of this Duty, will easily resolve with the Apostle of love, That even this command 1 John 5. meant is not heavy. We must remember then, that this order doth not allow the common shift of the world, which is, The raking up our passion in the ashes of civil prudence, where malice is still kept alive, though it neither blaze nor smoke, to the perception of others: This allowance would make this precept the easiest to be observed, where it seemeth now the most incompetent; namely, in courts where hatred, as well as Luke 22. many other mean things, is usually dressed up in so fine clothes, with so much art and dissimulation, as it looketh familiarly liker all things, than what it is. This disguise is the more criminal, as it seemeth to make even God of the party, by putting out his colours of love and sincerity, when all the exterior civilities and correspondencies are but set out as false flags, by which the enemy may be boarded with the more safety: for here the acts of enmity are commonly suspended, not so much out of fear of God's prohibition, as of his defeature of the success, which is Judas' art, this watching an opportunity that the people might not spoil his bargain; and so the attempt of revenge is but deferred by many, till it seem sure to the wisdom of the flesh, which we know is an enemy to God: In this sort Rom. 8. God's enemy shroudeth himself under his wings, while malice remaineth masked with sociable civility; but indeed this dissimulation is so mean and irreligious a thing, as it may be said to brave God, and to fear Man: And having branded it with this infamous Character, I hope I shall not need press any farther the detestation of this counterfeit conformity. There may be so great advantage made of enemies, as certainly no ill-willer would act his malice upon one from whom he expected but a return of love: For the scope and aim of all violence and mischief, is the pain and resentment of the patient; so that did we believe our harms designed would prove satisfaction instead of sorrow, malice would never allow the maligned party this gain upon her; Envy would never set up her frames, if she thought that she did but wove her Rivals Nuptial garment: Christian Charity maketh this conversion of the works of her enemies, she clotheth and adorneth herself by the same hands that invade her. Therefore we see most commonly, that they are such as are little skilled in the nature of Charity, that offer injuries and studies revenges; and it must needs be, upon their expecting such a temper of grieving and vexation in their patient, as they find in themselves, otherwise they could not assail an enemy whom they conceived they should fortify by their attempt: But true Christian Charity hath this excellent property, unknown to such strangers, and so improveth by her invaders by this unexpected capacity; for there may be truly affirmed much more of the virtue of Charity, than was feigned of the estate of Antheus, who was said to raise new strength from his fall, but this was only after his being overcome; he had been more invincible than Hercules, if he had doubled his forces by the gripes and compressions of his Adversary; and this is the Prerogative of Charity, which therefore is insuperable by all violences, because she deriveth fresh vigour, even from the pressures of the hands that impugn her: In order to this, I have seen Charity painted with her hand upon a Compass, and this Motto, While I am pressed, I am enlarged, which aptly expresseth her true nature, and informeth us, That if we do not find this opening and dilatation of ours, upon the pressures of enemies, we should resort to Christ with this suit of his Apostles upon this same occasion, Lord, increase our Faith: This request sincerely pursued in all our provocations, is always Luke 17. 5. answered with this grant Saint Paul proclaimeth, of glorying in our probation, as it produceth hope, which is not to be confounded, because the Charity of God is poured forth Rom. 5. in our hearts by the Holy Ghost; and this infused love can be tested at nothing more approving, than Enemies and Persecuters: for true Charity must not only have the clarity of Crystal, but the solidity of Gold, it must not only be lucid and shining in good Works, and firm, until some Violence strike upon it, but it must be like gold, by which it is so often symbolised, malleable and enduring all percussions, without shivering or dissipation. This sort of Charity, hammered by the hands of enemies, and refined in the ardours of persecution, is that fire-tryed gold, which the faithful and true Witness counselleth us Apoc. 3. to buy of him to be made rich; but this precaution is very requisite to be given such as intend this purchase, not to reckon on the possession thereof, until they have actually laid out some of it, since this error of the Angel of Laodicea is very familiar, to account ourselves rich in it, when we are poor and void of it; for the speculative promises we make to ourselves of this treasure, are but such an account, as if one should calculate his wealth upon great Bonds and Obligations which he had made to himself; our persuasions of this capacity proving often such self-deceiving, when this Charity is to be issued out in practice: For while the will may take this virtue upon trust, and pay no ready constraint and pain for it, upon these terms it freely engageth itself for future discharges of this Obligation; but commonly when God sendeth enemies, affronts and indignities, to call in for the discharge of this Charity, our will doth oftener break and run away from them, then make good and acquit our Contracts: It is therefore but very bad Security which we use to give ourselves, the presumption on this virtuous habit, before the practical demonstration; for sure there is no precept of Christianity, wherein the speculation and the practice are more distant from one another then in this of, Loving our enemies, and benefiting our disobligers. §. V. The best preparatory disposition for the acting this Duty, which maketh no opposition to the course of Justice; as also powerful persons admonished of their temptation in the point of Revenge, and animated by their exceeding merit in this fidelity. SInce it seemeth so unsafe, to presume upon the interior habit of this conformity before an actual probation, this question may well be made, What is the best preparatoty disposition, in order to the compliance with this precept, in all emergencies and occurrences of Injuries? Whereunto I answer, The habit of sincere Humility, a virtue every one lays claim to, but most do it upon evidence which they forge themselves; so as commonly, when the possession thereof cometh to be questioned before God, it endureth not the trial; In this case, we cannot recuse our Enemies for our Jury, since they are more proper than indifferent persons for this trial, which is to be judged upon the testimonies of our humble and patient sufferings; few will protest against flexibleness, under the depression of God's hands, but most would fain hold the screw themselves, whereby they are let down, for fear of falling too violently or too low; but true Humility abandoneth itself to the supreme hand, under which all other move but instrumentally, not excepting against any violent motions of secondary hands, whereinto it is delivered to be exercised. And if upon the pain we feel from our Enemy's hand, we would with the eye of Humility look strictly inward upon ourselves, we should for the most part discern, that it is dressing some defect we apprehended not before, as either the cancer of Self-love, which we have all in our breasts, or some tumour rising in Prosperity, or the Ulcer of Sensuality, or the vertigo and giddiness of youth, or the drowsiness and tepidity of Ease and Accommodation; All which may be said to be like worms to Ships, that breed in us, eating and consuming us under water most, when we lie still in the harbours of temporal rest and security; so that perfect Humility, understanding the unsoundness of Humane Nature, apprehendeth Enemies as God's Surgeons, making all their operations, rather Cures of some Infirmity, then wound of any virtuous quality. I may then safely propose to you the study of Humility, as the best qualification for the discharge of this precept, Matt. 11. since he who commandeth us to take this yoke upon us, biddeth us, learn of him to carry it, because he is meek and humble of heart; Matth. 3. therefore by the same disposition we must needs be the best enabled in his method, to fulfil all righteousness. Nor doth this precept, of Loving enemies, and Forgiving offences, any way slack or retard the exercise of Justice, whose sword, though it draw blood, yet it sheddeth none, for it striketh only in application to God's order, not man's passion; Princes therefore (who are but God's sword-bearers by the right of their offices, when they are provoked by any personal injury, as Ingratitude, or any other infidelity not legally criminal) should remember, That though they have many other arms about them, yet they are warranted to strike with none but the sword of Justice. Revenge is justice that Nature would do herself, whereby that power which hath the command of regular Justice, may easily be deceived by our Nature, which (when it is checked by the Law of God in this point of self-righting) seeketh to slip in this appetite, under the cover of the Law of Man: Thus the animosity which powerful persons have in their hearts, easily runs through their veins into their hands, which hold and deliver out the public Justice; into which private interests do so commodiously insinuate themselves, as it requireth a great attention of grace to discern this surreption, and reject this intrusion of Revenge into the train and comitancy of Justice. Me thinks Princes, not being exposed so much as others to personal irritations, have it discounted to them in the equal imposition of this duty on them, of Forgiving private offences, and repressing the sense of particular displeasures; since this Bridle must needs set the most uneasily upon their heads, the Crown seeming to take up so much room, as there is little left for the reins of this Command: In others, the violence of their Nature is often easily stayed and repulsed by the steepness of the rise up to Revenge, but they are put to hold it pressing downhil, so that unless Grace bear the reins very hard, Nature will easily run away in this precipitate passion; but as this difficulty maketh the restraint of this impetus the more painful, so the mastery thereof becometh more meritorious to them, than it is to less tempted Conformists. Certainly Princes who faithfully observe this command, make more of their provocations then they do of most of their bounties; for by this subjection, they lay up their power in Heaven, in stead of laying it out on Earth: and at that day when all the Treasures of their Civil Liberalities shall be melted and dissolved, these their Sufferings and Self denials shall remain impassable, in that fire, which the Apostle saith, shall try all our works. Blessed then are only those, who while they live here in greatness and authority, build their Monuments of such materials as may endure the fire of that day, when even the light affections of this life shall prove hay and stubble about their owners, passing through a flame, and the heavy passions of Anger and Malice shall sink their bearers into such flames as are never to be passed. Wherefore the best Monuments Princes can erect for their eternity, are arches of these solid Virtues, of Humility, Patience and Charity, which are the more strengthened, the more they are charged with the remission of injuries, and the dilection of enemies: These will out last all their Pyramids of secular Ostentation and Magnificence, the King of Heaven & Earth hath left them the model of this arch in his life, who was then in the strongest point of his Oharity, when he was bowed into this triumphant arch of Humility, bearing his Cross, under which as his body sunk, so his love to his enemies grew the more erected: none then can be so great, as to be exempted from this conformity, nor any so miserable, as not be solaced by this association. I may well then cast up all my divisions, respecting several conditions, and different provocations, into this total, That whosoever confess they have any sins, whereof they expect a forgiveness from God, must resolve to forgive their Brother, what offences soever shall require their remission, since this condition is expressly set upon their own pardons, If you forgive not men, neither will your Father Mat. 6. 14. remit unto you your offences: And our Saviour Christ at his remove from his Disciples, left them this specifical distinction from the world's dependants, The loving one another; so as John 14. 36. we may say, That our suffering King and Master hath set his Arms upon this Precept, for all his followers to wear, and to be discerned by. O let us then cast off our old Badges of Envy and animosity, which are indeed but the Cognisances of Cain, and let us put on his Livery, to whom we rightfully belong, remembering we are not our own, having been bought by a great 1 Cor. 6. price to glorify and bear God in our body: And when we carry Christ crucified in our thoughts along with our own Crucifiers, the pretensions of our Nature to her resentments, will be out of countenance in that company; and drawing all the grievances and aversions of our Nature, as coupled in the yoke with Christ, we shall easily confess, That even the burden of this precept of dilection of enemies, sits but light upon the carriage of the Cross of Christ. Mat. 11. The sixteenth Treatise. Considerations upon the Unsuccessfulness of a good Cause; Divided into six Sections. §. I. That much Religion is required to assist us in this probation. THere is no Argument wherein Natural Reason hath more need of a Supernatural prompter, to help us to frame our conclusions, then in this of the miscarriage and frustration of pious and just designs, especially in public causes: For God hath left us a convenient light, whereby to read the right of Causes, and our duties to them, which is our sincerest and most disinteressed Reason, judging by the known Laws of his Will: But to discern whether the Success or Defeature of any Cause concur most to the universal end of God's Providence, this knowledge is seated in unaccessible light. We may read Gods present Will in Events, but not his consequent Order, which may require the demolishment of many particular goods, to build up the frame of the universal▪ therefore the present ruin of single pieces of Equity, doth not derogate any thing from the goodness of their Nature: Wherefore the right of Causes ought not to be sentenced by the irregularity of Successes, which are always uniform to God's universal design, though, disproportioned according to the model of our Reason. Surely they who shall seek to penetrate the Divine Providence by the eye of Reason, so far as to make a draught of the reasons of all particular occurrences, in the variations of Events, make such an attempt, as one that should gaze upon the Sun to enjoy more light, then when he looked upon the Earth: For they who press into this light, shall quickly be oppressed by the same splendour they design for illumination: And yet the infirmity of man is subject to such a kind of Temptation (viz.) To study even the deciphering of all God's characters, in which his hand to the Creatures is very often sent. For the successes and prevalence of Injustice against Honesty and Virtue, may be aptly termed Gods eyphers, in which his hand is soon discerned, but not his sense: Nevertheless, we do familiarly take Events for the key of all the characters of God's Providence, and presume to read many of his Secrets very confidently by this key of the present form and figure of Events; Nay, our zeal is often so ingenious in this art of deciphering, as it persuades us that we may even run and read the right of Causes by this light of Successes. Insomuch as S. Paul's case in Malta is very familiar in the world; for while the Viper is hanging upon the Cause, and we are looking when it shall fall down and perish, than we make our Judgement to be God's Sentence; and when the Viper is shaken into the fire, and that destroyed by us, which was expected as our destruction; when a cause recovers from this danger; then commonly that is cried up for God's Cause, which before passed for his Curse. This is a familiar conclusion with such, who as we may say, know God's Providence only by fight, that is, by the external marks of Successes, and have no acquaintance with the nature and condition● thereof. Therefore as it is said of Philosophy, That a slight and superficial knowledge of it, may incline the mind of man to Atheism; for if our mind stay, and rest upon second causes which are next to our senses, this fixure of our thoughts may keep our mind short of the Supreme cause; but if we make a farther advance and progression into the reason of Philosophy, it will lead the mind up to Religion, as it shows the congruous dependency and subordination of all causes to Divine Providence: So in the first rudiments of Religion, which present us with a superficial aspect of God's Justice under the notion only of rewarding and punishing: This first impression may move us to conclude of the quality of causes by Gods present declaration in their promotion, or their prejudice; but a judicious advance into the farther grounds of Religion, will carry us to a reverend suspense of our conclusions upon the present apparences of all Events, and apply us to the contemplation of God's universal Providence, which the Psalmist calls Gods great abyss; which when it is the most stormy to our Reason, when it drowns and desolates in our apprehension the right and justice of Humane actions, even than it runs in the proper course of universal Justice and Equity. There is also a regularity, even in the very wave it seems broken into, subverting all Humane order, though the concertation of this method falls not within our capacity; for the Psalmist himself says, when the waves of this Ocean were gone over his head, Thy way is in the Sea, and thy paths in many waters, and Psal. 76. 20. thy steps are not to be traced. A profound immersion in Religion, covers our Reason with a reference to God's universal Providence, in those cases which seem to be void of his particular justice, whereas a looking upon Successes by the first glances of Religion, and discoursing on their Reasons by the flashy light of our private zeal to the Cause, may easily raise impertinent conclusions upon the present apparences; and such hasty judgements are so little capable of giving rest to our minds; as they must needs keep them in a continual vassellation, according to the vicissitudes of contrary occurrences. Wherefore, as mere eagerness and zeal to the mastery and prevalence of any Cause, ought not to be the motive of electing our party (for in that affection there is always some obliquity from the strait love of Right●, and leaning towards the conveniency, not an uprightness in our address to Justice) so the success of our election ought as little to raise or abate the zeal to our Cause; for by this varying of our measures, we seem to square our conformity to God's method, as it answereth to the model of our Reason, by which we have framed conclusions upon our own suppositions of Equity: And this expectation of the Success of our Cause, comes nearer oftentimes to the flattering our own judgement, then applauding the Divine order and disposition of Events. §. II. Motives to constancy, after a prudent election of our Cause. GOd hath left us sufficient marks, by which to discern the right of public Causes, though our mistake of them be very familiar, being swayed by some private partiality, which looks more upon the beam reflected back on ourselves, then upon the direct beam, as it shines upon the public good: But supposing us misled by our judgement, I conceive it less unblamable to persevere firmly in our first application, then to be shaken from our party merely by the motions of adverse Events. In the first case man doth but miss his way in seeking God, and in the last he seems to fear God may miss his way in coming to man; for we know God is often said to come down to men in several acts of his Providence, and when the Psalmist says, He bowed the Heavens and came down; there was a cloud, and missed under his feer● So that we must not look to trace his paces, nor judge of his design by some strokes and touches of his hand, but expect the time when the whole piece of his universal Providence shall be exposed and finished altogether: Then we shall discern how all postures, which taken severally did seem deformed, when they are set together in the whole design, do make an admirable concordance of Justice and Mercy. We must remember what S. Peter says, A thousand years, 2 Pet. 3. 9 and one day, are the same instant object to God; so as he sees all the broken and shivered pieces of our several times, entire at once in the mirror of his intellect, whereby all is evenness and uniformity in his spirit and sight, which is fraction and irregularity in our successive view of the broken portions of his Providence. Do not they then who are confused and distracted in their Opinions, upon the prevalence of unjust actions against the honest and unquestionable party, do, as if one should see a crooked and misshapen figure severed from the whole design, whereof it is a part, and knowing it to be of a great Master's hand, should yet wonder at it, and suspect the failing of the Artist? when if this single figure were seen in the complete design, it would appear to be made for that misshapen posture it was to represent, in order to the perfection of the whole piece: For the particular present events in Humane actions which seem crooked, and deflected from the rule of Justice, are such portions of God's Providence, severed for a time from the whole configuration; for which reason, in this single existence of them, they seem disproportioned: Wherefore in this case we should look upon parts and portions of God's works with the eyes of the wise man, concluding, All things live, and remain for all Ecclus. 42. uses, and they are all obedient: all things are double one against another, and he hath made nothing imperfect: So, that which taken single may seem imperfect to our sense, being set doubled, and united to that part it belongs unto, becomes uniform, and complete in the total of God's Justice. Since than our Faith tells us, That God hath disposed Sapient▪ 11. 12. all things in weight and measure, we must suspend our judgement while the balance is yet suspending, and not resolve by the present raising or depression of the scale, unless we pretend to hold God's hand where our eye leaves it: For we know the scales of Providence are always in motion, as the Psalmist says, Now he humbles this part, now he exalt● the Psal. 91. other: Whereupon this is that holy King's supercession and suspense of his judgement, in these tides of the Abyss of God's Providence, Thy cogitations are too profound for me. David rests his own cogitations in that depth which they cannot fathom, and satisfies his incapacity with rejoicing in God's Incomprehensibleness, proclaiming joyfully, Thy Justice is as the Mountains, and thy Judgements as the vast Ocean, in which they who will study the reasons of the ebbings and flow of happy and adverse Events in all kind of Causes, shall be more confounded than the Philosopher was in the reason of the tides of the Sea. But one may more properly relieve himself, by doing with our Reason, as it is said he did with himself, by casting it into the bosom of the unsearchable Order; concluding, Since I cannot comprehend the design of it, it shall contain and involve my submission to it. And being thus sunk deep enough into that Divine Element, we shall not feel the storms and agitations which are on the upper part of the waters. §. III. The variableness of the Vulgar upon Events, and a prudent conduct proposed. THe Athenians were a people so affected with curiosity's and novelty, as rather than they would want new Religions, they would have even unknown gods; so as their Liberties did not only reach to the making of new Religions, but new gods: therefore it is no wonder if their Poets were their Priests, which moved S. Paul to argue Acts 17. with them out of their Authorities. It was no wonder this people, who had a several god presiding over every Humane action, should judge the equity of all causes by Events; insomuch as when S. Paul preached to them one God, and his single Providence as the orderer and contriver of all productions and mutations, they thought this an abridgement of the privilege of their Reason, to be enjoined a subscription to one supreme Providence, without any private satisfaction to their discourse in the occurrences of this life: For when he told them, That by God's works man could but feel out as it were by palpation in the dark the notion of the Deity, and could not expect to read the reason of his administration by any light, but that of Faith; this seemed to them babbling, and talking idly in S. Paul. Neither is it any wonder that people undetermined in Religion, should be so superstitious in Successes, as to make some Religion out of them; for where Religion hath been losest, Fortune always passed for a Deity; and it is not strange that they who worship Fortune, should sacrifice their Reason to Successes, for then truly men's private Fortunes become their Religions. But where the knowledge and worship is resolved and uniform, the Divine Providence is erected in stead of Fortune's Altar, our Reason is offered up as an Holocaust totally consumed, and resigned to this order, and the fat of the Sacrifice is the evacuation of all our own judgements, in the event of things which do wholly transcend our Reason. Yet do I not pretend we should be wholly unmoved or unaffected with happy Successes, but in such cases we ought to look upon them, as they are simply in themselves mercies, not respectively, as we judge them sentences in our Cause: for in adversity the matter doth not declare God's meaning, when sometimes it is intended to purge & improve, sometimes determinately to punish us; therefore the matter of misery may be disliked, but not God's meaning in it So prosperous Successes are sometimes meant as approbations, and often as derelictions to the desires of our hearts; wherefore the matter of them may be affected, but the meaning of them not peremptorily concluded. Hence it is, that as in our enemies we may hate the sin, and not love the man the worse, so in our temporal advantages, we may be joyed with the success, and yet not like the cause the better, which is to have an equal disposition in them: For the choice of our Cause must rest upon that immovable Centre of the right and justice thereof: which when by our best and most disinteressed Reason we conceive fixed and settled, nothing that doth not better our Reason, can evidence more to us the goodness of our Cause: and uncertain Natural Events have not that virtue of improving our Reason; they may more easily weaken it, if we study by the lines and editions of Natural Accidents, which are so false to the nature of Moral causes. Man is not set so hard a task, as to work to fit all Events with suitable Reasons to them: It was a strange exaction of Nabuchadnezzar upon his Magis, to declare to him not only the meaning, but the very dream, as if they had been the infusers of it. They who search for Humane Reasons proportionate to the events of all actions, do, me thinks, as wild a thing; for they adventure to interpret God's Actions and Mysteries by their own Dreams, since our ratiocination upon the secrets of Divine Order, is but an excursion of Fancy, which is of the same nature as a Dream in Religion. It seems therefore rather an indulgence to our weakness, than an injunction against our liberties, to be forbid to press into that light where we shall be oppressed by the majesty of it: For, What is man (saith the wisest of men) that he should follow his Maker? and when he had applied his heart to find out the reason of all things, he confesseth, He had counted one Eccles. 7. 28. by one to find out the account, and yet his soul sought and found it not: So that his return upon his adventure, may well be our dissuasion from the attempt, and a strong motive for us to rest upon this anchor of the Prophet, In the path of thy Isa. 26. 8. judgement, O Lord, we have patiently expected thee. §. IV. An information of what kind of conformity we owe Gods declared Will in adverse Events. AFter these bounds set to curiosity, me thinks many are desirous to know, Whether their Wills are bound up to their Adversities. I shall endeavour to satisfy such inquiries by a clear Solution of this Question; resolving them, That although we are restrained in the curiosity of Causes, we are not confined to a conformity of our Wills, to the material object of God's Will, in public calamities and afflictions. Our Wills must be fastened to Gods, in the formal object of our willing; which is, to desire every thing in order to the accomplishment of his Will, in his universal Ordination of all things: But we are not obliged to be pleased in every material declaration of God's pleasure, as in the defeature of a good Cause, the death of our friends, and the successfulness of our enemies. In these, and such cases of conforming our wills to the matter of our sufferings, we may, as it were, dispute the cause with God, and wish his Providence might work by other means: Because in this shadowed light of our Reason wherein we live, we do not see how the ways lead to God's universal ends, to which our wills are only bound to be conformed formality, as making that Divine Order the rule of our final desires. We know Abraham opposed Gods declared Will, in the material part of it, in the destruction of Sodom; and when God ordained him the Sacrificing of his Son; he might justly have wished God had been pleased to appoint him some other testimony of his Obedience: This kind of dissenting is properly rather a velleity, or wishing an alteration of God's purpose, than an opposition to it; and this imperfect adhering to Gods Will, is proper to this halflight we have of it, in our distance from the object of his universal Order. Those who in the light of his countenance look upon his Will, have theirs both materially and formally united to it; because, as the Psalmist says, In thy light we shall see all light: Thus they discern how all they desire is in order to the universal end, and understand how all the discords which are now jars in our ears, are set to compose the harmony of the Divine Providence, wherein they have their parts, singing continually the praises thereof. But while we are looking through our glass, and the darkness of our riddle, we are not obliged to a clearer conformity of our Wills, than the nature of our light can afford us, which discovers not to us how all present advers accidents are pertinent to the efficacity of God's universal Order; therefore we are not imposed that precise adherence of our Wills to the material part of adversity. Upon this ground the Prophets presumed as it were to implead God's sentences, by an expostulation with him about their execution. Moses makes a Remonstrance to God of the inconveniences of his declared Will to destroy Israel, representing the scandal of impotency whereunto his name would be liable among the Heathens: and the Prophet Samuel, after the pronouncing of God's sentence against Saul, seems to plead for him with his tears so long, as God asketh him, How long he would lament Saul? not as displeased with this unconformity, but rather in commiseration of his piety, and tenderness of charity. The Prophet Jeremy pleaded so long against the rigour of his own commission, as God employed his modesty to silence him, knowing he would not expect a grant in what Moses and Samuel should have been rejected; yet when he could Jer. 14. intercede no longer, when his mouth was stopped, his eyes were let loose into streams, that seemed to run still against the tide of God's judgements. And God allowed the Prophet Jonah a Jonah 4. much stronger liberty, to seem angry at God's mercy, and to dispute the justness of his perplexity. In all these instances the wills of the Prophets were formally concurrent with the Will of God; for they made still the reason of their willing the accomplishment of the common universal disposition of God's order, but we see they dissented in the matter of their willing; they did not vote these special and precise means concurrently with God's voice, because they saw not clearly how they stood in God's design of the common good, and so might differ from God in wishing the order, though not the end. It is otherwise with the Angels who are in a fuller light, they discern how all Humane events are in their special order to the common benefit of the Universe, and so execute their Commissions of Benevolence or Indignation upon us, without any alteration of joy in our temporal blessings, or commiseration in their offices of destruction. This state of equanimity we shall attain, when we come to see face to face, that Face which shall make us like it, by looking on it, when we shall see him as he is, in whom we shall together see all other things as they are; until then, while we see him but in the shadow of his works, he requires of us only our conformity to his will, as far as he hath endued our Nature with a power of apprehending how his declared pleasure hath a consonancy with the universal good of the world: So that we have an injunction and a capacity of wishing always in preference of the universal good, before our private interest. And in those cases in which we are not convinced, how the ills we suffer conduce to that order, we may piously deprecate such Events, lament the exigencies they occasion, and sue to God for the reversing of such orders; in which exigencies we may earnestly press the hastening of God's time, and concurrently attend his will with patience; for that is God's time to which our Prayers have brought God, as that price was God's price to which Abraham brought God for Sodom. This, I hope, will sufficiently explicate the sense of formal and material conformity to Gods Will, and so enlighten us in many obscurities and scuples, which the tenderness of our Conscience may cast over us, as apprehensions of con 〈…〉 against God's order in our sorrow, and resentment of public or private calamities. §. V. The infirmity of our Nature comforted by Examples, Holy and Profane; and the acquiescence to God's Order with constancy, persuaded. BEcause this trial of us requireth all the strength of our Grace, or our Reason, to secure us farther from being dismayed at the proneness of our Nature to slack●● in the confidence of our Cause, upon the prosperity of the advers party, we may look upon one of the strongest vessels of God's building, and we may find him in this storm driving upon all his anchors, when he confesseth, My 〈◊〉 〈◊〉 Psal. 72. almost gone, and my steps well ●igh stipping away, when I saw the peace of sinners; they are not in trouble, as other men, neither are they plagued as others: He could have no ease in the inquisition of the reason of this inverted appearance of Justice, till, as he says, he went into the Sanctuary of God: So when we find ourselves upon David's slippery steps, we must follow him who leads us to take Sanctuary in Gods universal Providence, taking hold of his Altar there, his Inscrutable Wisdom; and the passions of our Nature will be afraid to violate that holy Refuge, in disputing to draw us out of that Sanctuary by their Violences, as long as our thoughts rest themselves there, and our Reason doth not venture abroad to rove in the inquisition of second causes. It was upon the holy ground of this Sanctuary that King David trod, when he climbed up the mount Olivet barefoot; his steps were then firm and sure, even upon all these sharp stones which were under them; even those stones which Shimei threw in his way, did not give him the least trip, he walked upon this ground of, The Lord hath ordained him to curse David, who shall then say, Wherefore hath he done 2 Kings 15. so? it may be the Lord will look on my affliction, and requite me for this days cursing: Here we see King David walks so firmly on God's Order and Providence, as his steps broke in pieces all Shimei's stones they trod upon; and he was now no more moved in the diffidence of his cause, than he was elated with the right of it, when Shimei came to meet him, and lay prostrate at his feet to be trodden upon: He then raised up his enemy's person, and kept only his injuries under his feet, which were so many steps to raise his eternal Throne: and certainly, all that Shimei threw at him proved the most precious stones, which the Hand of Providence set in the Everlasting Crown of this Blessed King. Thus we see the common infirmity even of the most sanctified Natures, while they are working upon the stock of their own Reason in Humane occurrences, and what a firmness and stability we may find when we lay all our thoughts up to rest in the bosom of the Divine Providence, taking this advice in all advers Events, Yea, when thou shalt say Job 35. 14 he considereth not, be judged before him, and expect him. And as it is observed in the motions of the Heavens, that as the Orbs are nearer the first mover, so they go the faster in the common diurnal motion, & the slower in their own peculiar, which is opposite to the other; so we may truly say, the nearer our minds are raised to an adherence to the first Divine moving order, our Reason shall go the quicker in a consenting motion to all the common occurrences of Providence, and shall move the gentlier in the retrograde motion of her own Orb of Nature, and consequently the disquiets of our Nature shall move less in their passionate oppositions to all sinister Events, and we shall be the less frighted when with the Apostles we are going into the cloud, remembering the reproach Luke 9 God maketh to tottering confiders, Am I only a God Jer. 23. at near hand, and not the same at distance? If ever we could have hoped to have been informed of the reason of the present advantages allowed to the wicked, it should have been when the Prophet Jeremy (one sanctified even in his Mother's womb) did so earnestly ask God this question, with a conjuration upon his Justice, saying, Lord, thou ar● just when I argue with thee; yet let me talk with thee of thy Judgements: Jer. 12. Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal treacherously? And yet God affords him no answer to this desire, but leaves him in such a suspense and perplexity, as in an holy confusion he challengeth even God of having misinformed him in his Judgements Jer. 20. 7. upon sinners, which were so long deferred: So we can look for no satisfaction in this point, greater than that answer which God makes to Daniel, when he asked, What sha' 〈…〉 ●e Dan. 12. 9 the end of these things? Go thy ways, Daniel, for the words are closed, and sealed up till the time of the end. Wherefore, in all the distractions and subversions of Kingdoms, pri 〈…〉 Ruins and Confusions, we must recur to daniel's conclusion, Blessed be the Name of the Lord; wisdom and power are h●●, he removes and constitutes KINGS and Kingdoms. By this precedent, as near as our giddy Nature will admit, we must seek to fix our minds upon that incomprehensible course of God's Providence, which changeth all things without any mutation in itself; and the nearer we come to this confixure unto that stability, the less obnoxious we shall be to the estuations of joys and fears, or the anxiety of wonder in all contingencies: For the chief motive of the disquiet of our mind, is the imperfect broken view we have in this life of the chain and coherence of second causes we see several links lying scattered and parted without the rings which make the connexion▪ that is, we see daily mutations of all conditions, from good to bad, and interchangeably from advers to prosperous estates, but we discern no reason that linketh and acordeth these variations with our judgements, making a coherence satisfactory to our understandings in this distributive part of God's Justice. This half-sight of the form of things, excites wonder in us, which is broken knowledge, when our understanding meets objects of strange effects, divided from their apparent causes; for if we could see at once this chain of Providence set together, all events hanging linked to their final reasons, our wonder would presently cease: As we may suppose if the Prophet Daniel had lived to see actually the accomplishment of his Visions, while others had wondered at Alexander's enterprise upon the Monarchy of the World, and all the strange occurrences that did effect that work, he would have been little moved at those Events: And when cursed Antiochus destroyed Jerusalem, and set up Idols upon the altar of the Temple, and abolished all form of true Religion; when venerable Mathathias, and the glorious Maccabees had reason Mac. 2. to rend their garments, and to be astonished at the desolation of God's people, Daniel would not have been perplexed and amazed in all this confusion, as having had a prenotion of this, and the rest of the chain of Providence, which made the coherence of this action. In the like manner in all other prodigious Events, which coupled the successions of the other designs of God upon the world, whereof Daniel had a prevision; he could not be confused at that, whereat others (who looked but upon the broken pieces of the chain) were justly astonished: But if Daniel had survived the issues of all his Revelations, and had come to those Times of which he was desirous to know the sequences and determinations, and was refused that illumination, and told, They were sealed Mysteries, and not to be opened Dan. 12. 9 to him; if then he had seen the destruction of God's people, and the violation of all things sacred, by the inhumanity of God's enemies, he would then have been posed to have given a reason of these disorders, and must have resorted to David's answer to himself, Such knowledge is too wonderful for me, it Psal. 138. 6. is too high, I cannot attain to it. Some satisfactory rest may be derived from the experiments and acquaintance with such cases, but still the reason of that order (which is so preposterous to our conceptions) will remain in the smoke of the Temple, wherein we may see Apoc. 15. God is present, but not how he worketh in it: The order of God's administration rests in the Temple described in the Revelation, which is filled with smoke from the Majesty of God, and none can enter into it until all be consumnate. One that shall study the Story of the World in one Age or Century, shall find Iniquity and Violence prevailing, it may be, many years over all Piety and Justice; and insequence of time shall come to read the prosperers and presumers in their powers destroyed and extirpated by some exemplary vengeance; then for some time may meet with virtue and godliness flourishing so, as to protect all their Votaries; and then as he goes on, it may be, he will meet with a storm blasting, and withering all the fruits of innocence he saw before so flourishing: Thus alternatively through the whole age, he shall commonly find an interchangeable variation from the happy to the persecuted state of goodness: And although in the period of that portion of time he chance to find the most notorious impieties of it punished and revenged, in such sort as that particular may give him some sensible satisfaction of God's Justice, yet he shall find in no age the audict so perfectly made up, between Impiety and Punishment, as he shall not still remain perplexed in the account of God's reckonings with the world. They who shall live to see, or read the full Account of this present Age, will certainly find at the end of it, the Fractions and Divisions ●urnm'd up nearer the true Account of God's Justice, than it appears now in all these scattered orderless figures, which seem to have little reference to Equity; but still the end of this Age will leave some confused parcels of Injustice, which are referred to the succession of time to make up, and rectify: And in this kind of sequence and relation, Times will turn and roll over to one another, the last bringing still somewhat imperfect to the next it flows into, until Time itself shall be drowned in eternity; so that while we see, as Solomon tells us, All things Eccles. 9 happen alike to him that offers Sacrifice, and him that breaks down Altars, he gives us this excellent caution, not to be tempted to say there is no Providence, If thou seest the violent perverting Justice, and Judgement in a Province, marvel Eccl. 5. 7. not at the matter: for he that is higher than the highest regardeth, and there be higher than they. This is a cordial the Holy Spirit hath confected for us, to take in the strongest fits of Humane vicissitudes, to keep us from fair●ing in the unsuccessful state of a righteous cause: I shall only give one or two Historical instances of many, which all Times afford in this Argument. The first is so memorable and adequate in all circumstances for our instruction, as no times can match a better, and no sort of Christians can reject it as precedent. This is the case of St. Lewis King of France, a person so holy, as if the most sanctified voices of his Time had been to elect a King, they would probably have chosen him: This great and holy King starning with the zeal of repossessing Christians of the Holy Land, which is a figure of their Birthright, the heavenly Jerusalem, kindled most of the Christian Princes with the same ardour, which carried many of their persons upon the place for the achievement of this blessed Design: The beginning of this Enterprise was prosperous, in the recovery of many possessions from the Infidels, and restitution of the Worship of Christ into them: But soon after God's secret Judgements struck this Army with an evident mark of his present displeasure, and by a pestilent sickness consumed most of his Forces; insomuch as he was reduced to a dishonourable Treaty with God's Enemies, and forced to return with a total defeature of his Design: Under which rough hand of God, his sanctity in Syria, like one of their Palm-trees, grew the higher by the weight of adversity it was charged with, and after a perilous return into France in his old age (his zeal burning still the brighter in all the darkness of his Successes) he made a second Expedition, with three of his Children, upon the same Enterprise, and landing in Africa, his Army was again seized by the destroying Angel, and one of his Son's strool first, and presently he himself was arrested by the same hand, and executed in his sentence of Mortality, though truly delivered out of his prison, and translated to that higher Crown which he had conquered in all his defeats. This was the unhappy Event, according to the stile of the world, which that pious King, and unquestionable Cause; left the world to opine upon; of which we cannot give a better vote, than he himself did in his sickness out of the Wiseman's mouth, Who can conceive the ways of God, 〈◊〉 Ecclus. 16. 20. more than a Tempest which no eye can see? for most of his works are hidden; Who can declare the works of his Justice, or who can stand under them? for his covenant is afar off, and the trial of all is in the end. There is another notorious precedent I have met with in the Ecclesiastical Story, which I have chosen of many, as it hath relation particularly to this Nation. King Harold of Denmark, who was the first planter of the Faith of Christ is his Country, and a Prince whose eminent sanctity deserved the public testimony of the Church, by his admission into the Catalogue of the Saints: This devout King in his old age was assailed by the Rebellion of his own Son, called Swain, a desperate Enemy of Christianity, yet it pleased God to give him Victory against his Father, and to Crown the old King with Martyrdom in the Defence of Christ's Cause, and his own Right; for he died of his wounds received in the Battle, where his impious Son remained Conqueror, and King. But soon after God's Vengeance rose up against this Patricide, and expulsed him out of his Kingdom, and in many changes of Fortune reduced him to take Refuge in England and Scotland for many years. At last in many variations of his Unhappinesses, it pleased God to change his heart, and convert him to Christianity, of which afterwards he became a great Champion, and a Zealous; and God employed him here in ENGLAND to punish King Ethelred (who though his person was not stained with his Mother's bloody hands, yet he did rise to the Crown, not by a Legitimate Descent in Blood, but by an Execrable effusion of his elder Brothers, through the wickedness of his Mother) so as Swain of Denmark dispossessed this King, and soon after died invested of the Crown of England. I thought this Example, in the various Occurrences of it, very apposite to this subject of declaring GOD'S mysterious Judgements, His Justice, Mercy; and Longanimity, which is the Attribute whereby we are so much relieved in all our provocations of his Vengeance. These Examples may temper an hasty impatience to censure Causes by the Events, and repress in us that Natural forwardness of judging with the JEWS, those to be the greatest sinners, on whom the Tower of S 〈…〉 doth chance to fall, for we know our Saviors decision of such conclusions. §. VI The Conclusion; Regulating all humours in this probation. THere are many men of such a mould of earth, as the stony ground in the Gospel, who are quick in their conception of virtue, and active in the first impressions of the right and justice of their party, and so their actions are forward, and eminent in fair seasonable weather; but if the heat of disaster beat upon them, for want of a w●ll-rooted constancy on the ground of true fortitude, they shrink and wither as fast as they did shoot out at first; when they first begin to be followers of virtue, they should remember what our Saviour said to his Disciples, Blessed is he Luk. 7. 23 who shall not be scandalised at me; for in the attendance on goodness in this world, we shall often see it suffering and affronted. They who will serve under the Militia of the King of kings, must take the Covenant of Longanimity, in which consists the best part of the honour of a Christian; for, as our great Master saith, If you love but where you are beloved, do not the Gentiles do as much? so if you are zealous while you are prosperous, every unworthy person hath this kind of honour to show for his nobility; but when you are to endure the test of loving of Enemies, that is, humbly to embrace all advers accidents, and to close with them, to wrestle still, rather than fly from the Lists where they are triumphing, when as the Prophet says, Strange lords have dominion over us, Isa. 26. this is the sincere trial of honour, even in morality; in which, this perilous perseverance (it may be) i● but a counsel of perfection; but in cases of Divinity, I am sure, it is a precept, as the Apostle saith in the name of our Master, If any man draw back, my soul shall have no pleasure in Heb. ●0. 38. him. Hence it is, that as any defection from a good Cause is odious in God's sight, so too much solicitude and vehemency, in relation to a quick issue out of our engagements, look unhandsomely in God's eyes; for there is always a great shadowing of Self-love woven with this colour of our zeal to Justice, in this impatient appetite of Success. Our Saviour Christ at his remove from his dearest familiars upon earth, in a gentle reprehension to them in this point of earnestness, hath left us an order for our dependence quietly upon the common course of his Providence, without any inquisitive scruting into the times of such Events, as the cause may promise: For when they desired to know the time of his restoring their kingdom who were of his own house, his answer was a kind of soft increpation to them, and a strong instruction to all times, It is not your part to know the times, nor the seasons which the Father hath Acts 1. put in his own power: This is a prerogative our Sovereign communicates unto none; but as he proceeded to comfort again those friends he had checked, we have our share in their compensation, for he doth impart to us also his Holy Spirit, which may assist and consolate us in the perplexities of all Times and Seasons. Let us therefore, by the residence of this Comforter with us, endeavour to correct our Nature in her promptitude and hastiness in our distresses, to make gideon's question to the Holy Spirit, If the Lord be with us, why are all these ills be Judges 6. 13. fallen us? and to conclude, Sure the Lord hath left us, and delivered us up to our enemies, Let us procure rather to make the answer of Eli to Sa 〈…〉 in acceptance of God's Judgements, It is the Lord, let him do what seemeth good to him: If we remain in this temper, we may boldly say with King David, The Lord will not be angry for ever; he will judge the world Psal. 102. in equity, and the people in his truth: therefore I will hope always, and will yet praise him more and more: Thus with the Psalmist, keeping God at our right hand, we shall not be moved, or dejected by any sinister Events in a sincere Cause. There is a far different superstition in the pertinacy of the Pharisees, and the facility of some people; for they in a shower of Miracles falling down upon them, to anounce to them the time of the change of their Law, still called for a Sign from Heaven to authorise that Doctrine; and some people are so prone to change their Law, as they call Natural Accidents, that favour their dispositions, Signs from Heaven to warrant their innovations. As the first were said to have eyes, and not to see, so these last may be said to see without eyes; for their imaginations seem to them so illuminate, as the eye of their Reason is dazzled when it looks against them: Such fancies commonly love to cast in troubled waters, and upon all successful draughts, they do (as the Prophet saith of them) Habac. 2. Sacrifice to their own net, and offer incense to their drag, worshipping in a manner their own Spirit, which they have before invocated for their director: Thus while they are so confident Expositors of the letter of Humane Contingencies, they are better Interpreters of Fortune then of Providence. They who are emboldened by the advantages, or abashed merely by the miscarriage of a Cause of which they have reason to believe God to be the conductor, do as if the children of Israel should have thought God had been more in the Pillar of Fire, then in the Cloud, because it was a pleasanter object: The true children of Abraham, the sons of Faith, follow the Cloud of God's Judgements, as confidently as the Flames of his manifest Kindness, and murmur not at the waters of Contradiction, which they are often put to drink in this peregrination. St. Augustine says elegantly; That every one would be content to overtake Christ at his home, but few are constant in following him in the way; there is a contrary inordinateness in our Nature in the point of God's Providence, for most are curious to follow with their ratiocinations the traces and steps of it upon Earth, and few are content to be transported immediately to the home thereof, which is Heaven; that is, we commonly affect an enquiry into the Reasons of second Causes, and are busy in guessing at God's meaning by them, rather than resort directly to the inscrutable order of God's Providence in all Events, and so rest upon the faithful resciance of his Reasons: This course is the overtaking of God's Providence at home, and not the tracking it curiously abroad, in the prints and traces thereof as it passeth through the world. This last ought to be the course of a Christian, to whom Christ hath left his Faith in the equity of God's universal Providence, as the Apostle saith of his other Doctrines, That we may not be like Children, tossed to and fro with every kind of Fortune, by which our great Enemy, the Prince of the Air, raiseth continually change of winds, to toss us, and carry us away into an opinion of that airy Deity of Fortune, which he hath set up for the Devotion of the world's Fancy. I may pertinently then conclude with Saint Peter, in this case of Temptation to the Primitive Christians, Think 1 Pet. 4● 12. it not strange, concerning the fiery trial which is to try you, as though some strange thing happened to you; it may be the time is come, that Judgement must begin at the house of God; in which case we have this excellent advice from God by the Prophet Isaiah, Go my people into thy chambers, shut Isa. 26. 20 thy doors upon thee, be hid for a moment, till the indignation pass. Whereupon I will sum up all my resolutions with this excellent Exhortation of that most holy King David, in his most depressed condition, Expect the Lord, do manfully, and thy Psal. 26. 19 heart shall be strength 〈…〉 d: I say, wait on the Lord; for they who have taken God's Word for their repose, and acquiescence against the corrupted Testimonies of their own impatient humours, will by a blessed experiment attest the truth of this Asseveration of the same afflicted King, and beloved Saint, Blessed is the man whom thou chasti●est, O Psal. 94. 12, Lord, and teachest him out of thy Law, that thou mayest give him rest from the days of adversity, until the pit be digged for the wicked. The seventeenth Treatise. Of Solitude. Divided into two Sections. §. I. The most useful order in describing the nature of Solitude. MAny who have made Images of Solitude, have done like Painters when they draw Ladies; who (observing the most remarkable Features, as much as may make a resemblance) cover the defects of the complexion with all the Art they can; they set no freckles, or mark, nor pits, or unevennesses in the skin, accounting the best prizure of their Art, to leave the favour of the person on the figure, with the least touches of disfavor upon it: In report to this method, many who have figured Solitude, having set out the most noted properties thereof, have sought to sweeten all they could the disagreeableness, leaving no roughness or inequality upon the countenance of their Character of Solitude. But those who look upon it by the life, will find much more unsmoothness and hard favour in it, then is expressed in such speculative Images: For the original Malady of our Nature was such, as hath left some dints and prints in the surface of the evennest state of our minds; there are harsh and unpleasant intervals of roughness, and inequality found in all the fairest complexions of our peace and serenity: Wherefore it concerneth us to possess our opinion with the most natural Image of Solitude we can pourtraict, and that rather rudely touched, then flattered: For when we come to the actual acquaintance of it, either by election or necessity, it imports us in the first case, not to have fancied such a figure, as may have moved us to design it for a Mistress to some melancholy Fancy; or in the last case, of constraint not to have preconceived any such hard favour, or disagreeableness, as may confuse us in our first aboard of it: But some previduation of it is easilyer taken off by acquaintance, than an over-charge of promises to ourselves of peace and ease, can be made good unto us by our first communications with it; because our minds do easilyer acquiesce upon their proposals of moderate conveniences, than they can settle upon their fall from high overvaluations. I shall not therefore play the Painter in this draught of Solitude, but rather the Printer, by exhibiting the just impression of it, taken from the original stamp thereof, which I have in my hands, and shall design my print to bear the countenance and proportions of Truth, rather than the regular symmetries of a fair imagination, which is as Painters draw Angels, in whom they intent only beauty, not similitude: For I may own the having taken this Lesson from Solitude, which I will practise upon her own figure, to prefer the benefit of the Reader, before the beauty of the Discourse; and rather desire to impart by Charity the utility of Truth, then to affect the making my Solitude so lovely, as it may be rather good Company then good Counsel. This were to trade for Vanity with that Stock of Solitude God hath given me to acquit the Mortgages of my time; and it is no mean blessing to be able to redeem time, even by the evils of our days. This is to grow so rich by the very Sequestration, as to be able to make provision of Liberty, peradventure at some time or other, even for some who are now Masters of mine: For this my Map of Solitude may be useful to all that are Travellers through the Changes and Vicissitudes of Times, though they seemed never so fixed in any station. I do therefore humbly present my Country with some Fruit of that Graft of Solitude it hath set upon the barren Stock of the other time of my Life, praising God that I may in some measure say with Saint Paul, The things which have happened to me, have fallen out to the furtherance of my liberty in Christ; Philippians, Chapter the first, Verse the twelfth. I shall not then endeavour to write the Laudative, but rather the Life of Solitude, in which the intermixtures of Good and Ill are co-incident to one another: And though I do not pretend the measures of my mind should exactly fit many others, yet the matter of my propositions, which is Virtue and Piety, will endure the taking to pieces, and translating into many good Forms, according to the sizes of several Dispositions. In God there is this inexplicable Mystery, there is Unity, and Singleness without Solitude; for out of the Singularity of the Divine Essence, there is a Natural Fecundity and Emanation of a Plurality of Persons, in which consists God's incapacity of solitariness; for without this connatural Society, Divines affirm God might be said to be solitary, even in the midst of all his Creations, as Man was said to be alone among all the Creatures of Paradise, before he had a Consort of his own Nature. We need not stay any longer in this Mountain of the Divine Essence, clouded and overshadowed with this Mystery of a TRINITY in UNITY, it is sufficient that it afford us but so much Light, as to show, That Solitude is not consonant to the Nature of Man, as he is GOD'S Image, and so provision was quickly made for that supply, after the singleness of his Creation. We must resort then to some Supernatural intervention, that may mediate between Man's Nature, and the Nature of Solitude, when he is reduced to it; and thereby acquaint him with another kind of society, when he is sequestered from that which is so familiar to him: Thus, as it were, rather translating his communication into another language, then razing out the impression in him of the love of company. And this is to change the nature of his society, and not the sociableness of his Nature. §. II. Solitude divided into three sorts; and the first discoursed of. ME thinks all the states of Solitude may be pertinently divided into these three sorts, of Voluntary, Violent, and Neutral. The first is the operation of a Super natural Voluntary Solitude defined. agent upon Man's Will, which works upon it, as the Wise man says, Forcibly and sweetly, drawing our minds out of the world, in such a gentle soft separation, as vapours are extracted out of the earth, while the virtue of the heavenly Spirit attracts our Will out of grosser immersions in the earth, unto the pure speculation of Divine objects; the grace of such evocations falling (as the Psalmist saith) like dew upon a fleece. So as this egress out of the society of the world, may be nominated supernatural in the means, though voluntary in the act. The next is, when any exterior natural agent forcibly deprives Violent Solitude defined. us of the liberty of all society; and this may often be just, in order to the general society of the world, which is maintained sometimes by violences exercised on particulars; but is always offensive to the nature of Man: And so I term this sort of Solitude, Violent. The third (which I state as Neutral) is a mixture, and Neutral Solitude defined. compound between the aptness and constitution of particular natures, and some exterior intervention of violence and offence to that humour, by which we are most affected to the world; as a defeature of some hope, whereunto our minds were most applied, or some loss, of what our affections had made an entire transaction of themselves unto, or some injury above our reach of any reparation, and many the like violations of our minds in the world, upon which we break off correspondence with it. And this condition of Solitariness I call Neutral, as having somewhat of both the other states of Voluntary and Violent; for both these qualities concur to the composure of this kind of separation from Society. For the first sort of these Solitudes, which I call Voluntary, that part of it which is disagreeable to the instinct of Nature, is reconciled by the mediation of the Author of Nature, who nourisheth the minds, he calls ou● into this Desert, with lighter and more Spiritual society, which he showers down from Heaven upon them, as the Psalmist says, Man feeds upon the bread of Angels, Prayer and Meditation, which associates his Spirit to such company, as he thinks he hath rather one body too much with him, then want of any. There are many of the children of Abraham whom God Gen. 12 〈…〉 calls, as he did their Father, summoning them by his voice to come out of their Country, from their Kindred, and from their Father's house, unto a Land that he will show them; and to this citation many do faithfully answer, quitting the Native Region of all their Inclinations, the habitudes of Flesh and Blood, which are so near of kin to them, and all the sweetnesses of communication, and solaces of company, which are the domestics of their Father's house, and the familiars of our Humane Nature, and separating themselves from all these in 〈…〉 e appetencies, take their journey into the strange Region of Solitude, privacy and recluseness; and when the Soul, like the Psalmists Spouse, shall thus Psal. 44. 13. forget her own people, and her father's house, than the King shall be in love with her beauty; and then this delectation of the Luke 12. 40. Psal. 36. Soul in our Lord, confers all the petitions of the heart upon it. When God makes these extraordinary selections and vocations to this passage through the Desert unto the Land of Promise, he spreads a Cloud over them by day, which shadows them from all the ardours of their sensitive appetite, and sets up a pillar of Fire before them in the night, of that fire which Christ came to bring into the earth, that illuminateth all the obscurities whereunto our Nature is subject, in the eclipse of Society, and warmeth and cherisheth that shivering chillness wherewith our Nature is so apt to be benumbed, in the privation of the elementary light, and heat of our Nature, which is Communication and Society. This holy fire that accompanies them, doth not only (as the Psal. mist says) Make their night as day to them, but even the devesture of themselves, their solace and delectation; and by the same degrees that they are severed and discharged of themselves, they are replenished with that Society, which entertaineth them with that joy, wherein the fingleness is the universality of it; for it is never all things to any heart, but when it is there alone; This is the peace of Christ, exulting in our hearts: And in coloss. 3. 15. this Society is the whole Trinity, which, as the Prophet says, Leads first into Hosea 2. solitude, and then speaks to the heart, as though it would have nothing but the heart itself present at this entertainment. Such passengers as are truly led by this conduct, have for their Viatick, that hidden Manna given them, which is promised in the Revelation, in which they find the several tastes Rev. 2. of all their inclinations; the relish of the society of Parents, Brothers and Friends, are all savor'd in this celestial Ma●na of Contemplation; insomuch as they seem to taste in the source, and spring itself the divers relishes of all those currents of pleasure that flow our of it, before they take various infusions from those veins of the earth they run through. They taste the joys of Fathers, Brothers and Friends, in loving him, who is every thing to pure love: Thus being in the state which the Prophet says, shall be raised above the altitudes or elevations of the earth, they live in the scent and odour of the blossoms of the Tree of Life, of which they are promised to eat the fruit in the Paradise of God; For our Supreme beatitude, is the contemplation of God, ripe, and gathered in the maturity of the full vision of his Essence, so as one of the sweetest fruits of Glory, is a perfect and consummate Contemplation. They then who live in this holy Garden of Speculation, may be said to be already under the shady leaves of the Tree of Life; this state of separation from the world, seeming to be in such an order and relation to the supreme beatitude, as Adam's Paradise was to Heaven, as it is in a manner of integrity of ●ase, and passeth away out of this life by a kind of translation to glory. They live in the Suburbs of the celestial Jerusalem, whose streets are paved with fine gold; and these suburbs in proportion are paved with refined silver, which is a proportionate purity here, to that perfect Charity wherein it terminates within the gates of the City. So as we may say of this kind of separation from the world (which is an ascending upon jacob's Ladder) Truly, this is no Gen. 28. 〈…〉 her but the house of God, and the gate of Heaven. Of such Souls that live but at this little distance from their home, while they are still advancing from virtue to virtue, we may say with the Psalmist, Blessed are those Psal. 88 10. souls which know this jubilation, they shall walk, O Lord, in the light of thy countenance, and in thy Name they shall rejoice all the day, and in thy Righteousness shall they be exalted▪ It is easy to say much in exalting this happy state of Solitude; all the space between Earth and the empyreal Heaven, the seat of the blessed, being the scope we have to extend our thoughts upon: For no exageration that stays short of the sight of God, can go too far in the endearment of this blessed condition, as they who have read the lives of many Saints who have lived in this Region, will easily confess. I must confess myself very unable to say anything in order to direction, either how to walk in these Suburbs of Heaven, or how to find the best way to them; yet as one may print a good Map of a Country, or stamp of a City, and neither know the streets and passages in it, nor the ways in the Country that lead to it; experience in both being requisite for this capacity: So though I am not at all acquainted with the purity of this kind of Solitude, knowing it only by sight, as having seen it in the Images of some Saints, I may have taken off this impression handsomely, without any practical skill in this Divine Exercise of Contemplation; therefore I will only say of it as a Holy man did of the Apocalypse, I admire it in what I do understand, and also what I do not understand, in honour of what I do: For truly the mystery of this Angelical life, is like the white Stone promised in the Apocalypse, in which a new Name is written, which none Apoc. 2. 17. know, but they that receive it: So that I can say nothing to inform such as have received this white precious kind of life, only admire their felicity, who (like Moses conversing with God) see the hinder parts of him in this life, and have as it were the earnest given them of that which S. Paul saith, Neither eye hath seen, nor ear hath heard, nor hath it entered into the heart of man, the joy, I mean, of contemplating the Divine Essence face to face in the light of glory. What I may presume to say pertinently in order to my design, is to desire, That all men be very advised in the discernment of their vocation to this excellent kind of Solitude, and to proceed as Samuel did, by Eli's advice, in answer to the voice, not to presume upon their first interior motions, though never so clear, but to stay for the iteration and pressure of the same voice often speaking to them, and not to resolve any thing finally, but by conformity to some Spiritual direction, to the end an acceptation of this excellent course may rather be the persuasion of Humility and Obedience, than any promptitude or fervour of our temper and complexion: For the voice of God to this vocation, may easily be mistaken, as the Jews took that which was a voice from Heaven for Thunder only, so many take that for the voice of God, which indeed is but the thunder of their own constitution; some Spiritual fervors (composed of the vapours of their Nature, that lie under the clouds of the world) breaking out into some loud discontent; which noise of our humours is often taken for the voice of Grace. But this vocation is not so likely to be in the great wind of our first Spiritual impulses, or in the flashes of our new fervour, as in the gentle air and breath which the Prophet found the Spirit of God in; that is, in a soft and equal temper of Humility, and diffidence on the power and virtue of our natural propensions; not to trust every Spirit, but to try the Spirit, is the best advice in this great undertaking, and to bring it to the test of a prudent Spiritual Director, who may upon due examination testify to our Spirit, that this is the voice of the eternal Word, which pronounceth this, Follow me. And when we have truly heard this voice, and answered to it by a self-abnegation, than the hundred-fold which he assigned even in this life, is paid in the relinquishment of all, and dissociation from the world, by this union with him, who is so much above all we leave, as he is all we can wish to have. This is all I can contribute to the reverential estimation of this best sort of Solitude; and since the blessedness of it is much above my report, I will leave it with the Queen of She●a's admiration, and praise of the Master of this so well ordered Solitude, who is greater than Solomon, Happy are thy men, and happy are thy servants, which stand thus continually before thee, and hear thy wisdom. The eighteenth Treatise. Of a mixed sort, or of Neutral Solitude; Divided into three Sections. §. I. Explaining this term, by exhibiting the state of Man's Will in his elections. NOw I have, as I conceive, rather paid my Devotion in this Saintly life of Solitude, then contributed any thing by my testimony to the beatification of it, I shall descend to the other two, which are more terrestrial, and of my familiar, acquaintance. Wherefore I may hope to give some more pertinent information of the nature of them; for as I may truly say, I have neither learned wisdom, Prov. 30. 3. Ecclu●. 34. 12. nor have I the knowledge of the Saints; so I may also own, That I have seen many things by erring, and going astray, whereby I have found, that the sensitive part hath often an equal voice with the rational, in the election of this second state of Solitude, which I have stated as Neutral, and so will treat of it in the middle, between those two I have termed Voluntary and Violent, as mixed and partaking of them both. What hath been said of the great Patron of Solitude, John Baptist, may, in my conceit, sort well with this particular I now describe; to wit, That he was the Horizon of the Law and the Gospel, his state being a kind of middle Circle that did divide those two Haemispheres, touching upon each of them: Such a position doth this Neutral Solitude seem to have, of being an Horizon between the two states, of purely Voluntary, and Violent Solitude, as it is a middle term between both of them, which parteth and disterminateth them from one another, and partaketh of either of them: For indeed it toucheth both upon Freedom and Constraint; on the first, as it is an act of Election; on the latter, as it is an effect of some exterior compulsion, which notwithstanding it cannot fully distrain the will, yet it lays such forcible motives upon it, as carry away the election in a posture mixed between Consent and Coaction; and this is the manner of our willing in many occasions, when our Imagination suggesteth to our Will some apparent good, under the form of Real, and moving this choice in a kind of imperious manner of persuasion, carrieth the election, which although it be always voluntary in the act, yet may be said to be violent in respect of the means that wrought it; forasmuch as that voluntary act holds more of the imperfection, then of the perfection of Freewill, as being an act contrary to the order of Reason, thatdoth dictate rather the choice of the real good, than the apparent, which is preferred in this election. To elucidate this point, we may consider, That the Angels now cannot make such a choice, in respect their free-acts are always perfect and regulated by right Reason, though before they did see God it was not so, as in Lucifer is clear: when therefore such a vote is passed by our Will, it must needs argue a kind of violence and tyranny indeed excerseded over our Reason; and consequently this choice partaketh of violence in point of perfection of the act, however it is likewise voluntary, in the order of our imperfect Natures, that are less truly free than Angels; albeit we may be said to have an extension of liberty above them, viz. that we can choose as well to do evil as good, which amplitude argueth in effect imperfection and deficiency of liberty, no● any compleatment or perfection thereof: And for this reason, That by the order of Nature, the understanding ought to command in all rational elections; wherefore it is rather a regulation of Nature to restrain the Will unto Reason, than any violence upon freewill, to have it so confined or restrained. In proof whereof we may consider, That even man's Will (which is now in via rebellious, when it cometh to be perfectionated in Heaven, or in patria, as Divines call it) will be reduced into this order and conformity; so while we find this order inverted by the irregularity of our corrupted Nature, we may say many of our voluntary acts partake of a kind of violence, when by the predominating of our Will over our Reason, they are rendered acts imperfect, however we may call them free: From whence ariseth this mixed amphibious kind of election, which nevertheless doth not infringe the liberty of the Will, since that electeth always freely; for no force of motives can rise to a direct compulsion of the Will: and the efficacy of extrinsical impressions, in this case, may be fairly illustrated by God's manner of working upon the Will, which he moveth efficaciously to his own end, yet freely in order to her Nature's preserving his power and her liberty. After such a sort do external Motives very often carry the elective faculty of the Mind to some choices and resolutions, moving the Will with efficacy, and withal conveying it with freedom to the determination: And this is the case (I suppose) of what I term Neutral, or Mixed Solitude, when any exterior injury from the world presseth the Will vehemently, to elect this state of life, which is often chosen, as in this mixed Disposition hath been represented: Wherefore the chief intendment of this Discourse, shall be to furnish the Will with such precautions, as may fortify her against such violent assaults of the Imagination in this act of so great importance. §. II. Treating divers Motives that solicit this vocation. THe Soul of man being the seat of the Divine Image in Humane Nature, the instinct of sociableness may be said to be the eye, or the sight of the Divine Image in it; for as the eye is the organ of light, which conveyeth to us the chiefest society of all material things (and thence is the noblest manner of Commerce the Body hath with the World, as consequently the worthiest portion of our sensitive Nature) So the instinct and Natural appetency of Society, is the noblest faculty of our intellectual: For by Society we receive all our rational light, as by the Eye we take all visible species; and the love of company is not imprinted in us so much for our own private solace, as for the support of the common frame of Humane Society: So that the sociableness of Humane Nature, is in order to the conservation and comfort of the whole, by a convenient union of the parts: And the same reasons that require a due disposition of the several parts of our Natural body, for the decency and health of it, hold in the constitution of the Spiritual frame of our Nature, so as the love of Society Definition of order. is referred to the constituting of order, which consisteth always of parts, and is nothing but a due marshalling and ranking of divers and distinct portions, either in material things, or rational designs. Whereupon, since order is in Nature the final end of this impression of the love of Society, an inordinate love of Company may be out of the order of the sociableness of Humane Nature, as it may aim only at some propriety that respecteth some such single desire, as is much severed from the common good of Society: and so many self-assignments may be in this respect said rather to tend properly to Singularity then Society. According to this rule all the busy negotiation of our passions, in the world, do rather break the chain of Society, then make part in the connexion, though they seem the only rings and links whereof it is framed. Hence is it we so often see unruly and disorderly activity, and pursuit of some appropriation, occasion a separation from the world, as falling out with it upon the rejection of some unduly affected propriety: And upon these terms many do often break with the world, and retire in defiance of all other company, after this defeature of their particular pretence; and so in effect they rather fly from the world upon a repulse in their assault, then leave it in neglect of what it possesseth: Wherefore in this quarrel with the world's party, many do often change their side at first in despite, rather than their mind in a sincere distance of their affections from it; yet on our first estrangement from the world, upon difference with it, God is so Divinely compassionate, as he doth not upbraid us with our first infidelity, in adhering so firmly to the advers party in all our successfulnesses, which we take as the pay of his enemies. All which truly understood, are but the excesses of God's plenitude, who can afford even to his enemies, as his waste and redundancy, these his temporal Bounties, since The earth is his, and the fullness thereof: Insomuch as the infiniteness of the Divine goodness, is very often manifested most in the reception of such as come in to him, upon the world's cashiering of them: For God accepts even his enemy's Reformadoes, and preferreth them often to great Trusts in his house. We cannot therefore discountenance this breach with the world, though at first it be not in direct order to the following of Christ; for he to whom St. John forbade the casting Luke 9 50. out of Devils, because he was not of Christ's train, was notwithstanding authorized by Christ himself: God resolveth often (in this case of an indirect address to him) as Christ answered St. John, in the forecited occasion, He taketh those to be for him, who are not against him: for many of such who are but so near Christ's side as a declaration against the world, he doth often retain and settle in his service. S. Paul's Charity was a copy of this his Masters, who rejoiced at an accession to Christ, whether it were either by pretence, Phil. 1. or in truth: So God is glorified in some degree in many such relinquishments of the world, which have at first more animosity than sincerity of Devotion; because this defiance hath always some appearance of victory over the world, which still gives a kind of alarm to the world's party, and shows them the contempt of the world, standing before them in such a posture, as stirs up some reflection upon the despicableness of it, or at least upon the distresses and dangers in it, and so moves, in some measure, towards a consultation on their estates. Yet do I not upon this foundation advise any hasty inconsiderate Sequestration of ourselves from the world, though there are many (who like some criminal and Banditi retiring into the the Sanctuary only for safety) have by the frequenting God's domestics, been sincerely converted into the family, and have taken up the arms of the Spirit, with which they have combated only the rest of their life against themselves by continual mortification. In this manner many (upon civil enmities with the world) have (in their retreat out of it, and taking the Sanctuary of Solitude) found by degrees that Sanctification, which at first they did not chiefly seek, as God said to the Prophet, I am sought of those that asked Isaiah. not for me before; and I am found of them that sought me not: This was the case of many who sought Christ at first, merely for recoveries from incurable diseases, by the world's Art, which had given them over, and found Spiritual reparations of their Souls, above what they projected. Many such bedrid Palsies, benumbed and stupefied in their passions, which are fain to be carried out of the world, by the violent hands of divers afflictions, being brought to Christ into such solitudes wherein he doth most manifestly reside, receive not only the cure of their passions, which they sought chiefly at first, but are often stayed and scaled with a Divine impression of the contempt of the whole world, and a sincere consecration of themselves to Spiritual affections. This happeneth when God in some rare cases useth instrumentally the world's sharp tools, as fit and proportionate to work on some stony hearts, wherein his Image is much defaced, which he hath notwithstanding from all eternity designed for figures to stand in his house: But such are precedents of God's Mercy, to reverence only, not to rely upon; for God (as the Prophet saith) doth often take out a stony heart, and put one of flesh in the room of it; whence the Apostle telleth us, He hath mercy on whom he will, and whom he will Rom. 9 18 he hardeneth; yet he will harden none, but such, as like fire-stones, resist and grow harder by the heat of his love, or the flames of his judgements, which he hath first applied to soften them. They who study God's hand in all the various designs and colour of his Works, shall discern it even in all those pieces of Providence, which are of such different manners, as have made many mistakes in the world upon this Conclusion. §. III. How God worketh, and how the Devil countermineth in this vocation, wherein a safe course is directed. THere is no notion under which we can more apply look upon God, then as a Physician to our weak Nature: He who knows all the properties of Actives and Passives, applies to all constitutions their proper remedies; and as some Medicines are not proper both for Beasts and Man, in regard of their different tempers; So for brutish sensual persons, there are required stronger Drugs, then to more reasonable and ingenious dispositions. The Word of God makes this difference often between voluptuous and sensual habitudes, and between pious and virtuous constitutions, calling the one Dogs, and the other Children; wherefore as the Physicians minister to some tempers only such Drugs which they call Benedicta, blessed simples, which work kindly, and yet effectually upon them, & to others they are fain to prescribe Minerals, and more violent Ingredients to move them: So there are some such insensible habits of mind, as God's Benedicta, his Blessings, and his gentle voice of vocation doth not move; but their strong Nature rather works upon them, and altars them, turning them into the nourishment of their passions, while all their temporal Benedictions are converted into aliment of their sensualities. Therefore to such indurate tempers, God ministers often rude and violent Minerals, so unprepared, as they seem to the world to be poisons; these we may call Affronts, Losses, Dishonours, and all kind of Disappointments: and these violent compositions work upon their Natures, and alter it, by which their cure is performed; so that oftentimes the world's Injuries prove Receipts ministered, when it intends ruins: For while the enemies of our Nature, viz. all kind of crosses and vexations seem to chase us out of the field, they convey us into that retreat whereunto God hath designed us. This is a frequent contrivement by God's Providence, to secure his friends by the chase and pursuit of his enemies, and theirs; as he preserved David from acting against him, by the malevolence of the Princes of the Philistines, who thought they had shamed him, by rejecting and casting him out of their Troops, when indeed they preserved him innocent, from staining himself in the blood of his Brethren. So God excites very familiarly the adversities of this world, to remove, and seemingly to expel his servants out of it, to deliver them from the guilt of loving the world, providing thus against their longer engagement with his Adversary, who is the Prince of this World. And as God vouchsafes to serve himself sometimes of the storms which the Prince of the Air raiseth in this world, by making them carry such wracks upon his coast of Solitude, as he designs to save with the loss only of their temporal fraights: So the Prince of the World doth sometime make use of this Shore, for the casting away of many, to whom he shows it as a secure harbour or shelter which they have under their Lee, and can reach when they please, upon any distress of weather: And thus as an Angel of Light, he promiseth this Sanctuary, of retiring to God as a security which cannot fail, even after all the provocations of him, whereby he persuades many to sport themselves with him in his large alleys, in the days of their youth and fortune; Leave no flower ungathered (as the Wise man says) of th●s season. And when either the winter of Nature, or of Fortune, hath withered and blasted all those sweets, than it is time enough to retire to Gods cover for shelter, who refuseth no sort of Refugiats. These insinuations do work with many, so as to embolden them to live profusely upon the present stock of their Time and Fortune, with this purpose, of taking Sanctuary either at some assigned time of their Age, or upon any pressing Contingency. Hence is it, that taking their Council of God's Enemy, he presents such Clients to him, as have robbed him all their life, in a purpose to repair to him for protection against the Law, and exemption from his hand of Justice; and thus, in effect, the house of Prayer is turned, and designed by such Projectors, to be but an harbour of Thiefs. How often doth the Prince of Darkness amuse many with this fallacy, who walk with him in his large alleys, even by this light he shows them, by which they conceive to see a safe issue out of this broad way, into the narrow paths of the Kingdom of Light? But alas! how many lose themselves in this labyrinth, and are foundered in this calm Sea of the world, even while they have this coast of retreat, and Solitude in their eye? And how many others, who are entered into the Port, sink there, by those leaks they bring in with them, never being able to stop those overtures in their minds, through which worldly affections and passions soak continually into their thoughts some ill habit or other, still keeping intelligence with the world? And for this cause many either revolt back openly to it, or else hold some private treacherous correspondence with it, in a nauseousness and distaste of all Spiritual aliment, and a tepid irresolution between breaking off and holding on that course; and remaining in this nauseousness, we know how disagreeable this temper is to God's stomach; so that many presuming to take this Water of Trial, being polluted by a long co-habitation with temporal loves, it proves to them rather putrefaction, than purgation; and their minds, in stead of a Spiritual conception and improvement, break out into an unsound and fruitless dissipation. Likewise as this deceitful project of relinquishing the world, is often preferred by the Father of Lies to many sensual and brutish lives; so, me thinks, it hath this property, common to many Animals, who believe when they have hid their head, that their whole body is covered, because such whom St. Judas calls bru●e beasts, seem to conclude, that when their bodies shall be retired and sequestered from the world, their minds are removed and estranged from it: But they quickly find the brutality of that opinion, by the blows and wounds wherewith the Images of the world assault and charge their minds; by this disabuse they perceive her nakedness and exposure to all those vexations from which they thought themselves guarded and covered; and God, who regards only the posture and nearness of the heart Jer. 30. to him, doth adjudge a punishment s●ted to this presumption, in revenge of their promising themselves the being able to carry their minds out of the world into his Sanctuary at their own assignments; he often receives the body only, and leaves the mind still in this habitual looseness, making the body's division in this separation from the world, the revenger of this presumption of adventuring to dispose of one of the most dear properties of Grace, namely, the retreat of our minds by the right of Nature: For nothing is more peculiar to Grace, then to impart the joy and peace of the Spirit, in a state of contradiction to all the cases of the Flesh. It is in some sort a design of Simony, to expect the gifts of the Holy Spirit, upon the exchange of a local transaction of our persons. Holy King David had not only stepped into the way, but was running in the way of God, when he had his heart dilated and enlarged unto him, so as his Flesh and his Spirit both joined in an exultation in the living God: Therefore it is very useful Animadversion, not to rely upon the Covenants of our own private Spirit for the conveyance of this so happy condition to us, of a godly retreat and ●eposure of ourselves, since the more Nature promiseth, the less interest she hath in it, this self-arrogation being an evidence against our title to this possession of Grace. Upon these considerations I may advise such as are come to labour under the burden of their mundanities (which they have been less cautious in loading themselves with, in respect of this final discharge they have proposed) to remember when they come to Christ to be disburdened that precedent in the Gospel, which relates aptly to their cases, which is, that of the ten Lepers, who when they came to Christ, stood after off, and lifted up their voices with, JESUS have mercy upon us; the consciousness of their pollution, kept them at Luke 17. that reverend distance: And Christ's answer in this case is a very pertinent direction to such Spiritual Lep●●s, Go, and show yourselves to the Priests, take advise of God's Ministers, and their opinions of the cleanness and purity of their intentions, before they venture into the communion of this Sanctuary of holy Solitude, otherwise their present offering may prove of as ill an odour as their former Sacrilege. If these Animadversions meet likewise with any such as are not urged by the pressure of their Consciences, but rather solicited so much by their natural temper and disposition to privacy and retiredness, as upon the least provocation of the world they are apt to break with it, these humours are desired to stay and pause ●●riou●ly and long on this suggestion; for this may often be the operation of Melancholy which works this hasty promptitude: And as Melancholy is the highest degree of choler in the Humours; so in these hasty sallies out of the society of the world, there may well be more Natural Humour, then Spiritual Disposition, and so this be rather a Disease, than a devout Constitution: Wherefore like sick men that forbear food long, while the Humour is consuming, these retreaters may for some time live quietly, as long as this Humour of the worlds disrelish is wasting and spending itself; but after that is digested, the appetite of the world returns, and likely gnaws upon their peace, they having no natural food for it. Hence is it that such complexions ought to be very advised in this their assigning of themselves, according to the propensity of their Humours, which persuades them often, that what is indeed but the Echo of their own voice of Nature which speaks in them, is a Spiritual vocation: For their Natural Constitution raifeth that desire in their imaginative part, which causeth a little repetition and answer of it in the Judiciary and Rational power of their mind; but it is rather from the hollowness of their reason, than the solidity of it, that this Echo is returned. The result therefore of all these Examinations of several Cases, must be, Not to conduct ourselves by the precedents of special extraordinary vocations of some, whom Christ hath sent for out of the streets and byways of the world, that is, immediately from the foulness and immundicity of their lives, and by his Messengers of Crosses and Afflictions, compelled them to come into his house: For these Cases are prerogatives Luke 17. 23. of God's Grace, which do not alter the known Laws that are enacted by him; by which Laws we ought to try our vocations, to wit, by the mature advice of those Judges he hath seated in his Tribunal upon Earth, his Church; and by their Sentences to make the trial of all our own private impulses or motions of our Spirit, to this dispossession and abnegation of the world▪ Christ himself hath ruled this case in an excellent Parable, Luke 14. 28. of one that builds a Tower, which is properly adopted to the design of a contemplative life, as it is the erection of a frame of life, raised high above the other parts of the Earth, and intended for prospect and discovery; so that none must undertake this edifice, but after computation of the pertinencies requisite for the finishment, lest they expose themselves to the reproach, of having begun what they were not able to finish; and this reckoning and account of our provision, must be made by the consulting of a prudent Spiritual Surveyor, not trusting to the Architecture of our own Spirit, in which we must zealously, often and humbly consult the eternal Architect of all Spiritual frames, for a sincere discernment of his order, in the regulating our own designs, with this address of the cautious Spirit of Holy David, Lord, grant me Psal. 142. to know the way wherein I should walk; for I have lifted up my soul to thee. This parting and separation from our own Will, is the first leave we must take in our valediction to the world; and this is not to be done by a hasty dismission of it, for so it is but a weight thrown upward, which is fastened to us, and falls quickly back again; therefore it must be loosened and severed by degrees, and steeped, as it were, in the fresh springing water of Prayer and Mortification, whereby it will peel and fall away the easilier: Some perseverence in this disposition is requisite, to blanche and whiten the intention perfectly. St. Paul's advice for our preparation for the Holy communion, is, me thinks, very properly applicable to this our preparation, for participating of this Spiritual food; for Religious Solitude is the Table of the Holy Ghost: Therefore, let a man examine himself, and then eat of this bread of life, for he that presumes to taste of it unworthily, may be truly impeached as guilty of much irreverence to the Holy Spirit, in venturing to come to the Communion of his Gifts and Graces rashly, without a due consulting of his invitation. I need not urge our precaution and advisedness in this case farther, since our temerity in it is brought to be a kind of Sin against the Holy Ghost: Whereupon I will close up this Advertisement in St. John's words, Beloved, believe not every Spirit, 1 John 4. but try the Spirits, whether they be of God; for many false promises of this Spirit of an happy Solitude, are current in the world, it being truer in no case then in this, It is not of Rom. 9 him that willeth, nor of him that runneth, but of God who showeth mercy. The nineteenth Treatise. Of Violent Solitude, or Close Imprisonment; Divided into eight Sections. §. I. How unwillingly our Nature submits to the loss of Liberty and Society. IN the case we treated last, the Will needed a premonition against the deception of sight; for our Will in fits of Melancholy, looketh commonly through the glass of our Imagination, upon such objects as flatter that humour most: This Perspective of our Fancy is often cut into such angles, as represent various and false colours of persuasions, wherewith the Will is inveigled, such species proving not real when our Reason cometh strictly to oversee them. Therefore in the election of Solitude, the elective faculty was to be instructed against the fallacies of discourse, upon which, the Resolution is to be grounded; but this case requireth a different direction: For here, the best course the Will can take to rectitude, is, to be totally blinded and cieled, that she may make the straighter mount upward to the eternal Will, and not amuse or perplex herself by looking about, with a solicitous inspection into second causes, but may pitch at the first flight upon the primary cause of all Contingencies. Our Nature requireth much precaution in this aptitude, to entangle us under the pretext of enfranchisement, by the liberty of reasoning out the Causes of all advers Accidents; for in this case of loss of Liberty and Company, our Nature likely seizeth on curious disquisitions of all Humane Reasons, as the next thing she takes hold on, to make company out of them, and the contrivement of issues out of these straits, is a sort of freedom our Nature takes, as some imaginary reparation in her necessity; by reason whereof these are commonly the first occupations wherein our Fancy seeketh some divertisement: and this entertainment may lighten the weight a little, by removing it to and fro in our Fancy, not letting a sad apprehension settle upon our minds; but all this agitation of discourse, as long as it is but in circumference about this world, and in the element of secondary Causes, is still but a circular motion, which maketh no progression to our end: for till our minds are risen and fixed upon the supreme Cause, all the various projects and motions of our Fancy, are but cooling a Fever with ●anning upon the distempered patient, where the air may afford some exterior refreshment, which may be an inflaming of the disease; but if our Will be 〈…〉 eled at first, with the Dove of the Psal. 54. Psalmist, she flieth up immediately to her rest: The sooner than we spread our thoughts upon the wings of Faith, the more haste we make to be lodged in rest and tranquillity of Spirit. Liberty and Society are two so dear Proprieties of Humane Nature, as natural Reason can give no equivalent exchange in satisfaction for them: The Author of Nature can only recompense this privation of two of the best Functions of our being, and this by a communication of no less than his own Nature, which is, by filling up these breaches with his own Spirit, otherwise our Spirits will certainly remain empty and destitute of peace and consolation: For God, who made Man's Society out of Man himself, hath left the love of Company so inviscerated in him, as that deprivement seemeth now to take more than a rib out of him, even the better half of his Mind seems entrenched from him; insomuch as his Reason seemeth to be left but one-handed, to minister to him in this Exigence, which would require a reduplication rather for his support; But Nature is so unable to make this supply, as for the redintegrating of his mind, he must resort to a Supernatural suppeditation. §. II. The deficiency of single Natural Reason argued for Consolation in this case; and the validity of Grace asserted. WHen I consider the strange undertake of the Philosophers, me thinks they have charactered to us the power of Natural Reason, in a fabulous figure or Romance, setting it out as vanquishing all corporeal sensibleness, armed with never so many strong afflictions, dissolving and disinchanting all the Charms and Spells of Passions, although their characters be set never so powerfully against the efficacy of Reason, which they exhibit in this predominancy, dispersing all Errors, rectifying all oblique Opinions; thus have they fancied the superior part of the mind, enthroned in such power as may easily blow away all air, even of any Sedition, that riseth in the inferior Regions of the imaginative or sensitive faculties; Reason remaining in the posture of the Queen of the Revelation, proclaiming, I sit Queen, and am no Widow, and shall see us sorrow. But they who account upon this Selfsufficiency, shall quickly find how impracticable these strong speculations will prove, when they are bound, and the Philistines are upon them; that is, enclosed in Solitude, and assailed by Natural distresses and vexations; if they shall then expect such a Hercules of their Reason, as they have seen painted by the Stoics, that should break through all these Monsters, and remain fortified by all these labours, they will soon perceive their projected securities had more of Poetry then of Prophecy: And sure I believe one that trusteth to the power of Natural Reason, upon the word of Philosophy, to deliver him from all faintness or deficiency of Spirit in this state of Violent Solitude, doth as if one should persuade himself inspired with the virtue of some fabulous Hero, with whose character he had been strongly affected by reading his Romance; for when he comes to combat his vitiated Nature in this Spiritual achievement, he will find such a vanity in his speculation. The Fable of Ixion is a good figure of this kind of presumption; for projecting to enjoy Juno (that is, some celestial Prerogative) they do but embrace a cloud, and by this mixture they beget nothing but Chimaeras. Certain it is, that Christianity doth afford such Spiritual Samsons, as carry the gates of their Prisons away upon their shoulders up to the Mountains, and break all their chains as flax, raising their minds, with the Psalmist, up to the mountains, contemplating God's Providence and his design upon them in so high a degree of resignation, as even their Prison and their Solitude are rather Marks to them of their liberties, than Manacles of their Spirits; but the strength of such Samsons is derived from the vow, not from the veins or sinews of Nature: Is it by their offering up and consecrating their Reason to that Spirit, whose breath overthrows all the strong holds, and destroyeth all the counsels 2 Cor. 10. of Selfsufficiency, and replenisheth the evacuation which is made of our own Reason, to make room for that infusion: therefore such victorious Spirits profess, That the weapons of their warfare are not carnal, but such as are mighty to the destroying of all the counsels of humanity, and bring into captivity all understanding unto the obedience of Christ; for as he himself assureth us, If the Son of man make you free, you shall be free indeed: John 8. 36. So that all such enfranchised minds are convinced of the incapacity of their single Nature, to preserve this immunity, and acknowledge this condition to that Spirit which ima 〈…〉 this freedom, by the degrees of restriction ●o putteth upon them of his own bands; for where the Spirit of 2 Cor. 3. 17. our Lord is, there is liberty. This Spirit made St. Peter s●eep sound in his chains between his two guards, that is, hold him reposing in a perfect stillness of mind in all his ex 〈…〉 disquiets, and preserved him in as much freedom of Spirit before his irons were struck off, as after the iron gates of 〈◊〉 City flew open before him; even while he lay in his Dungeon he was surely in the same freedom of mind, bound in his chains, as sitting on his chairs of Rome and A 〈…〉; and the Centurion that fell down before him at Ces●●ea, constrained his Spirit more than the Soldiers between whom he was laid down at Jerusalem. The Soul of man than is capable of a state of much peace and equanimity, in all exterior bands and ag 〈…〉ions; but this capacity is rather an effect of the expropriation of our Reason, than a virtue resulting from her single capacity, for it is the evacuation of all self sufficiency that a 〈…〉 h a replenishment from that Divine plenitude, from whose fullness we receive grace for grace; so that it is a super ve 〈…〉 1 John 16. gift, not a native graft in our Reason: And this tranq 〈…〉 of Spirit, he that led captivity captive hath given as a gift unto men, whereby we become partakers of his Divine Nature, 2 Pet. 1. in this calm and serenity of mind, which he sh〈…〉 out to us in all his several postures: Wherefore in our copying of this equality and imperturbation, we must protest with the Apostle, We have not received the Spirit of the World, 1 Cor. 2. 12, 13. but the Spirit which is of God; not in the learned words of man's wisdom, but in the Doctrine of the Holy Ghost. Nevertheless, it is our familiar presumption, to 〈◊〉 much upon the virtue of Humane Reason, whereof the Philosophers have made so lovely Images, as many full 〈◊〉 Pygmal●ons Fancy, of falling in love, as it were, with the Statu● of Morality, which wanting the soul and a 〈…〉 of Grace, will be found cold and speechless, when they expect the spirit and life of Consolation, in such pri 〈…〉 as these of Liberty and Company, which seem to shake even the Centre of our natural app〈…〉 es. Those who ●●st then upon the power of natural Reason, for the dispossessing themselves of all anxieties and vexa●ions of Spirit, will be served like the Sons of S 〈…〉; for the malignity of the world will answer them. The grace of God Acts 19 I submit unto, as having a power to displace and ex●el my Mischiefs; but who are you, that undertake by Nature, to cast our all those Evils where with you are possessed, and to ●●ee your Spirit by a lesser power, then that which doth possess it; your Senses in your vitiated Nature being stronger in their appetites, than your single Reason is in her discourses: So as when their Senses are much offended by the world's Malices, such undertakers will be prevailed upon by the present passion, and ●e put to fly naked and wounded in this Enterprise, as the Sons of S●●va were in their Exorcisms. The Philosophers who projected Reason to be such a powerful Actor, thought she was only to contend against the infirmity of Flesh and Blood, knowing not that the Mind was to wrestle with Superior powers, Spiritual rulers, in high places; against which, there is no fence, but the putting on the whole armour of God: for bare Reason cannot be of proof against those fiery darts of Murmur, Repine and Desolations of Spirit, which great extremities of sufferance cast at our hearts; Reason being so far from making a constant resistance, as very often she joineth with the provocations, and concurreth, with the persuasion of revolting against Patience, as a more reasonable thing to complain and repine, then to resist our Senses, in this only appetite which is left to satisfy our Nature, the ease of bemoaning and lamentation. We are so much more enlightened than they who boasted of this Selfsufficiency, as we are in defiance like Enemies, with those they worshipped as gods; so that we had need have better Arms than those they have left us, to combat with▪ And we may observe the insufficiency of 〈◊〉 presumptions by this instance, that what they erected 〈◊〉 Trophy of their Victory, is to us the greatest brand of infamy and poverty of Spirit, which was the running away out of this life, upon any extremity of pressure: This even in rectified Reason, is the ignoblest way of yielding, rather than an act of conquering; insomuch as this, which seemed to them a demonstration of their position of the minds impassiveness, is an evident confutation of their opinion, for this is a total surrender to the power of that passion which hath made this life intolerable. Cat himself, whom Seneca adoreth as the Deity of Philosophy, dissolved all the frame of his Maxims, when he was fain to open a violent passage for the flight of his Spirit out of the pressures it either felt or feared; Was it not 〈◊〉 fillanimity to choose in favour of his Senses, a softer blow from his own hand, than he feared from Fortune▪ He should have suppressed the apprehension of tyranny, and not have drenched his thirst of liberty in his own blood; why did he not quench that and or, by casting away his dag 〈…〉, as he did the glass of water in the Desert, where he refreshed his whole Army, by extinguishing his own Natural appetite: This had been the best proof of the apathy of his mind, the resolving to suffer even servitude in an Imp 〈…〉ble temper; but by this Self distrusting, he did sign with his blood the retractation of his Maxim, confessing Servitude to be insufferable to his mind; This precipitation cannot be vindicated from the charge of impatience and discomposure in his mind, which is the disproof of all the Stoical assertions: Christianity glorieth not in 〈…〉 y innate, but in an infused virtue, saying, He that is in you, 〈◊〉 〈◊〉 John 4. greater than he that is in the world. And so the power that holdeth the Spirit of a good Christian, is Foreign and Divine, and consequently 〈◊〉 stronger than any that can shake it, although the world's Earthquakes may make a local mutation of his person, 〈◊〉 mains still calmly in any posture wherein God shall set him, upon whose providence he knoweth all rollings and fluctuations to be current, and seeth his own security, with the Psalmist, at his right hand, which stayeth him from being moved; Psal. 15. the same hand that removeth him in all his local changes, holdeth him in a tender love to that power, which together with the pains of his senses, introduceth the spirit of resignation: These reflections may be well applied, to dispossess that presuming spirit of the children of this age, who pretend to expel all sense of misfortunes, by the Exorcism of Moral Philosophy and Natural Reason. §. III. Great benefit acknowledged to Moral Philosophy, and the right use thereof directed in order to our solacing. BY this redargution of the arragancies of mere Rationalists, I do not purpose to reject the use of Moral Philosophy, in this great work of consolation in distresses, but to rank it in a due order, ministering and subservient unto Grace; For when the peace of God, which passeth all understanding, is seated as the Principal, then Moral Reasons are sitly received, as serviceable Accessaries to the Solace and Recreation of the mind: If we should first examine and try the Principles of Christian Religion, by the best extent of Humane Reason, we shall never accept the Mysteries of the Trinity from the single hand of Rational persuasion; But when we have pitched our belief of this Verity upon the Word of God, when our Faith hath carried our assent as high as Heaven upon her wing, from thence we may then descend to the Orb of Reason, where Discourse affordeth us many Similitudes and Congruities, to open and illustrate to our apprehension this Mystery, in such sort, as to bring it as it were within sight of Humane Reason, in some obscure and imperfect notion: So when we have first erected our expectance of comfort and support upon the Divine station of Grace, than we may step downwards upon the paces and gradations of Reason, and find there solidity of Recreation for our minds whereupon to rest, walk and exercise themselves; For than we use Moral Discourse, but as an Organ whereby God conveyeth to us the clarity and elucidation of the nobleness of the soul, endued by his grace with this capacity of remaining impassive in all exterior violence. In order to the illustrating this Position, the precepts of Philosophy come in the stronger, when they enter in their due places, unfolding to us the nature of the Universe, and spreading fairly before us the contempt of all Temporalities, by divers detections of the infidelity of all things sublunary. Thus after the right marshalling of this Auxiliary succour, the more stock we have of Moral Philosophy, the more enlargement we may make of the Recreations of our Spirit, in these straits of our condition; For as a very learned Humanist, converted to Christianity, is the more able, by the means of this learning, to explicate and illustrate the Doctrine whereof he is persuaded: In like manner, after this first conviction of our minds, touching the necessity of our primary recourse to Grace, for the rectitude and conformity of our hearts, they who are the most conversant with the Precepts of Reason and Philosophy, shall be the best qualified by these helps, for the amplification of their entertainments, and sweetening the Natural asperity of Solitude. We must be sure then to fix this Principle in our thoughts, that all Humane Philosophy doth but the part of the wate● of Sil●●, it doth but wash off the dirt of Ignorance from our eyes; it is the virtue of the superior direction, which sendeth us to that sort of Application, which commandeth this admirable effect; Reason is used by that supreme agent, to take off the foulness and impurity of terrestrial objects from the eye of our Mind, and to open it into the speculation of virtue, but it is Grace which worketh the Miracle of this Serenity of Spirit, by these instrumental illuminations of Reason: As long then as Philosophy is kept only as a handmaid, with her eyes looking always upon the eye of her Mistress Ephes. 2. (which is Grace, the gift of God) so long she proveth very useful to her service; but where she is seated as single commander of the family, all her specious precepts and directions will prove (as the Apostle termeth them) but learned fables, when this practical office is required of them, to instate the mind in that regularity and apathy whereof they are so confident projectors. Having settled this Maxim, as Disciples of the Psalmist, for the fundamental article of Spiritual composure, My soul, wait thou upon God, for from him is my patience; then Psal. 61. the discourse and arguments of Morality are proper stuff to adorn our minds, that they remain not bare and naked, but furnished with convenient matter of meditation and entertainment: Humane literature may be used in this order, as Ceremonies are in Religion, which are requisite to excite and detain Devotion and Reverence in our Nature, that is affected much with sensible cover of Spiritualities, which affording, as I may say, no hold for our Senses, our Minds are not so easily stayed and fixed in an attention upon such Duties; therefore such occupations of our Senses, are very pertinent towards the raising and arresting our Devotion. In like manner the flowers and adornments of Moral Philosophy, are apt and serviceable for the affecting and entertaining our Imagination, by the gracefulness and elegancy of their persuasions, which are very congruent with the nature of our Affections, that incline most to notions a little aspersed with sensible matter, and so are easiliest stayed and quieted in such attentions, which hold our Spirits in a more cheerful application to the Arguments of rectified Reason. In this order, Philosophy may be acknowledged to be a convenient discipline, belonging to the doctrine of Peace and Tranquillity of Spirit, which is grounded in that pax vobi●; that cometh in like the Master of it resuscitated, not through John 20. the doors of Humane Reason; and then this peace useth discourse and argument, as Christ did his body, who in condescendence to the weakness of the Faith of his Disciples, made them feel and handle it: So doth the Holy Spirit cloth his Grace with sensible Reasons, so correspondent to our Fancies, as they do the easilier acquiesce unto them, and thus contribute to the minds repose and regulation: Surely this is the proper function of literate elegancy, to figure virtue in so lively and fresh colours, that our imagination may be so taken with the beauty of virtue, as it may invite our minds to make love to her in solitude; and in this suit our Reason may make good company, even out of all our wants and desolations, as employing them to do us good offices to this Mistress, by their testimony of our patient acceptance of all sufferings, that may advance us in this pursuit, which nothing doth more than a temperate constancy in Distresses, wherein virtue loveth to try the fidelity of her servants: And thus we may make even Solitude prove our access and mediation to our love, whileg▪ we are in research and suit to virtue, for unto her we know it is confessed, that difficulties give the best introduction and entrance. So that the uses of Philosophy are much improved by this their proper application, to illustrate the amiableness of virtue; and by the gaining of our Fancy, to facilitate the subjection of our Affections to our Reason, whereunto Humane learning conduceth in many respects; and it may not unaptly be said to be a kind of Spiritual Heraldry that doth blazon the Arms of Natural Reason, showing the genealogy and descent thereof from the Father of Lights, and marketh the affinities and alliances between Grace and Nature, keeping a Register of the Antiquity and Nobility of Moral Virtue, in the examples and precedents of all Times; and in these respects is very profitable in all states, especially in Solitude, both to recreate and rectify the mind of man. And indeed nothing enableth us more for the best improvement of the stock of Philosophy, then having our wills first fastened unto God's design upon us, before our understandings range abroad into the documents of Morality for exercise and recreation: Me thinks we may well be allowed to apply these orders of the Temple of Solomon to our present Argument, and say as they, who by their consecration were admitted into the holy place of the Temple, had liberty to come out, and entertain themselves in the outward Courts of the Laity, and the station of Gentiles; but they who were not qualified by some holy Character, were not admitted into the inward part of the Temple, or the Sanctuary: So they who have devoted first their Reason to the inscrutable Order of God, and have this Character of Christianity imprinted on them, may freely and usefully recreate their minds in the outward Galleries of Philosophy, where Humane Reason hath an enlargement and spaciousness for the exercise and solace of the understanding; but if our Spirits are but of that rank which are without, in the arches of Philosophy, and conversant only in the porches of Moral Virtue, this constitution doth not sufficiently qualify our minds for admission into the interior Sanctuary of Peace and Tranquillity of Spirit: So that all I have so much pressed, tendeth to persuade every one in this case of Distress, to begin, by devoting their minds entirely to God's Order, and to expect the liberty of their Spirits from the virtue of that Christian consecration; and in this method, all their studies and occupations in Humanity or Morality, will be like the Gold upon the Altar, which though it be noble by nature, yet was sanctified but by application to Divine uses, and so all Humane sapience (which though virtuous, is but secular) by this Dedication becometh Sacred and Religious. §. IV. The Disposure of our time treated and advised, for improvement as well as ease of our Minds. HAving laid the groundwork of our peace and acquiescence upon that Divine Assignment which Christians are to account upon, which is the provision of it by the All-sufficient power, that giveth not such John 14. 27. peace as the world giveth, but such as none shall take from us; upon this foundation we may design the frame of our time into several rooms and offices, respectively to our Duties to God, and the diversions of our own mind, to make this sort of life both as useful and as agreeable as we can: For this kind of Solitude is acknowledged to be a burden to our Nature, and so by parting and dividing it as it were into several parcels, we seem to carry the less of it at once; whence it becomes of easier portage. By the experience I have had of the benefit of this method, I should advise every one in this case to make partitions of the day into several hours, assigned to distinct occupations, beginning in the morning with the intentional Sacrifice of the whole day to the honour of God, looking upon this memorial S. Bernard perused every morning, Bernarde ad quid venisti? Bernard, what wert thou born for? This question to ourselves, of what we are come into the world for, may easily afford us this resolution, That we have no time to spare in the longest day, for that work for which we were created; having then in the beginning of every day made this freewill offering of all our time, we may take such portions as are allowed us back, after this consecration, and divide them into such pieces, and dress them in those manners, as best agree with the appetites of our mind, both to nourish our Soul, as well as to solace and recreate our Imagination. I should advise then, that every day may be cut out into several portions of entertainments, in that company (which I suppose only allowed) that is, the conversation of Books; which address I need not recommend to any in this case: for in this civil death, we do naturally repair to the society of the dead; and in Books we find a civil Resurrection of the dead for our conversation: And by this sort of intombning our thoughts, we revive our Spirits, and have better or worse company, according to the qualities of those Spirits we choose to converse with (for I suppose this allowance in this civil death, of free intelligence with all these kinds of Shrines and Relics of the dead) and I do not mean to make a new commitment of any body's mind, restraining them only to Mount Thabor, with Moses and Elias, that is, to Books of Devotion and Contemplation; they may, as I have explained, walk not only innocently, but usefully in the ways of the Gentiles, out of all sorts of Philosophy, History, Policy, and out of lighter food of Humanity, there may be wholesome nourishment drawn and assimilated to a good constitution of mind; yet certainly the solider and purer the aliment is we feed upon, the stronger and sounder complexion we shall induce: But what licences soever our Fancies take for their recreation, our Spirits must be regulated in this, to taste constantly of the Morning and Evening Sacrifice of the Temple; that is, in each half of the day there ought to be some hour assigned, to the reading of some Book of Devotion; this practice will keep the fire on the Altar always alive, which by an insensible perspiration breatheth out a pious warmth into all the other innocent occupations of our minds; nor is it required, that the notions of Religion and Piety should be always blazing in our cogitations▪ When we have thus portioned out our day into several assignments of Prayer, Reading or Meditation, we shall not feel the weight of the whole day upon us all at once, only such hours by themselves as are successively chained upon one another, by links of various occupations, and every such division, as it hath some air of variety in it, seemeth rather a recreation, than a charge upon the mind, which must be cherished with those diversities that may (as near as we can draw them) resemble liberty; and when all our time is parcell'd out into different voluntary addresses, there being no spaces left void or empty, time weigheth much the lighter, the less vacuity is left in it; for nothing nauseateth the mind so soon, as an emptiness of thoughts, bespoken and fitted for her entertainment, since in that vacuousness the winds and vapours of tediousness and displicence rise and fume out of our imagination into our Spirits, whereas a convenient replenishment of the Fancy, with change of attentions, doth much suppress such fumes. We may learn, me thinks, by the eye of the body, how to accommodate objects to the sight of the mind, for both of them are best pleased with the diversity of species, and the competent determination of the prospect; which order and interposure of various and alternate attentions, affordeth both the change and the limitation agreeable to each of these appetencies, every several trancision of our thoughts to different occupations, breaketh the vastness of Solitude, by a competent termination of the prospect, when our imagination looketh no farther than that term of time allotted for that single exercise. These intersertions of differing entertainments, are like woods or hills, which rest the sight in this vast prospect of Solitude, affording our Fancies this agreeable intermixture of variety and rest: So that by this method of an interchanging mixture of Prayer and Study, one may approach to that Blessing the Prophet Isaiah describeth, The Lord will make our wilderness like Eden, and our Isa. 51. 3. desert like the garden of the Lord. Having given this advice for the lightning of our time, we must not forget some order for the weighing it, that the value may be taken together with the measure; for indeed the worth of time rightly pondered and balanced by reason, may outweigh any Liberty or Company, which either embase the value of time unto us, or steal from us any excessive proportions of that which is the only Stock we have for the purchase of a blessed Eternity: And we know how familiar it is, to assign our Liberties and Companies to the discharging us only of our time, as if the pleasure of our life were but the smothering or making away of precious time: They then (who seriously reflect upon the loss of Liberty, wherewith vain passions may be charged (by which our minds are truly imprisoned, while they are dallying with these similitudes of Prisons and Chains, to enlarge the liberties of their Fancy) when they come to understand and affect rightly the freedom of their minds) may judge this severing from such temptations and fascinating vanities, to be a state of real enfranchisement, and esteem the other giddy agitation of their persons up and down the world, floating upon their Fancies, but as a Prisoners Dream, wherein he may imagine himself Master of his own Keepers, while he is faster in hold then when he is awake, and truly apprehending his condition. They whose minds then are guilty of these kinds of crimes, of making away their time, and using their former liberties, as instruments in this mischief, let them Arraign their Imaginations upon this Indictment of their Memories; for by judging and casting themselves, they may make a new life out of this suffering and execution of their faulty liberties; which if their Prison put to death in their affections, as it doth extinguish in their practices, they will conclude themselves rather resuscitated then restrained: How happy may they be accounted, who come to redeem time ever by the evilness of their days, to whose civil death and moral resurrection this of the Apostle may be applied, What was sown in corruption, is raised in incorruption; and 1 Cor. 15. 43. what was sown in infirmity, is raised in power. This being admitted, let those who lie under this sentence of Sequestration from the world, in stead of setting th●●● hearts upon the Suit of their Habeas corpus, apply them to 〈◊〉 out, as I may say, their Habeas 〈…〉 tem, in which Plea they are sure they have to deal with so indulgent a Judge, as he taketh their own Will for Security, to free their Mind upon it; the which being at liberty, will be well pleased with the Commitment of their bodies, upon the Action of their Time against them, when they conceive that this Arrest was the easiest way for them to acquit that Debt, by the discharge whereof they can only recover their forfeited Estate of real Liberty: And when their minds look upon the lovely Image of redeemed and improved time, figured upon the walls of their enclosures, by falling in love with time, they may disprove the Proverb, and make a lovely Prison, while that becometh a possession of their love; and are not their affections happily placed, when time contributeth to the beauty of the object? This Spiritual inamourment hath all these preeminences, and the endearments of such loves, are made by the professions of liberty and enfranchisement; how much a nobler engagement than is this of our minds, above that of such loves, which have all direct contrary qualifications. Such therefore as address their thoughts to this suit and research, shall by degrees find their familiarity with this love, introduce them into the acquaintance of that truth which unvaileth the various miseries of all conditions in this life, by the light of Contemplation, wherein this promise of the Prophet is verified, Then shall thy light rise in obscurity, Isa. 58. 10 and thy darkness be as the m●n day; for by this clarity we may discern the whole world in several chains and mancipations, and those the most inflaved, who are sweeting in the world as in a forge, to hammer out their own Man 〈…〉, which they make even while they are laying bolts and irons upon others that are cast under them, but as it were by the rolling of the Ship on the one side, for another contrary wave coming, turns them back again, beneath those they lay upon, and then all the irons they had put on them, prove their own surcharge. The speculation of these truths, may keep the Spirits of Sufferers in more steddiness than is compatible with that estuation of mind which is inseparable from insolent prosperity: These calm Meditations suggested by the Spirit of Truth, may bring Prisoners into that state which is promised to the clients and followers of these Verities, You shall know Truth, and Truth shall set you Joh. 8. 32. free. These Advices, in order to the valuation of Time, as they do primarily respect eternity, so incidentally they refer to the reconciling us unto the great acerbities of the moments of this life; where unto, I conceive, this adjunction also of some Counsel, in point of Improvement of Time, in relation to the acquiring of Humane knowledge, may be a very useful ministry and suppeditation. §. V. A method proposed in point of Study, and the Use may be derived from Story, towards a right understanding of Divine Providence. I Do not pretend to design to any their Studies and Recreations in Lecture, every several Vocation will ●●sily fit itself with inst 〈…〉 pertinent to their Profession; I shall advise only a general method, in order to their thriving best in this Spiritual Pasture. As I have proposed partitions of our hours, into several Applications, so should I counsel a● every such Section, between the change of Books, the making some convenient pause of Medi●a●ion upon the matter of our last attention: For when we read cursorily, we do but smell and scent the flowers as they grow; but this rumination of the notions, is a gathering and collection of them, and a kind of carrying them away in Nosegays, and holding to our minds the sums and digest● of their substance, by which means their odour lasts the longer, and leaveth our memory always the more perfumed; so that when our reflections resort thither to smell again the same odours, they may find some of their air remaining in that conserve: And those (who intent to lay in any store of Knowledge, to distribute and dispense it upon premeditation) must not only gather these flowers, and entertain their breaths the longer by these recogitations, but must set themselves to work upon them, and as I may say, distil their essences through their Pens; and thus extract the Spirits of them, making them up in these vessels of Note-Books, distinguished by common places, which are, as 〈◊〉 were, so many several viols, marked with their peculiar properties, and sorted respectively to their uses, and are kept in this Cabinet of our Notebook, ready by us to draw out again, either through our pen, or to distribute in our conversation, or any other function of our profession: For when we have thus extracted these Spirits out of the Books we have wrought upon, it is a Spiritual treasure lying by us, which we may rely upon as a stock for all our necessities, either for private and interior provision, o● public and foreign communication. This way of distillation or confection of our studies, preserving them for lasting uses, is (even without any 〈…〉 ference to their participation unto others) the best 〈◊〉 〈◊〉 the perfuming and sweetening our time to ourselves, in 〈◊〉 unpleasant air of Solitude; for this work breatheth an 〈…〉 into our Fancy all the day long, which by filling it, keepeth out the fumes of our nature's disease, and impresseth the more strongly on our imaginations, now Images of intellectual acquisitions, which successively entering into 〈◊〉 thoughts, keep out the unhandsome representations of our condition, wherewith our Fancy is apt to stuff itself, if it have not some such intentive preoccupation: This is therefore the best prescript all my study of Solitude can administer, which I am bound to recommend, in gratitude to the benefit I must acknowledge to this method, desiring to make a prisoners return for the alms of Confort I have received, to repay a Benefactor in reputation, by divulging (as handsomely as I can) his good qualities: And truly I have intended in this piece of Solitude I am working on, to follow the order of Painters, rather than Poets, in the describing the person of a Benefactor; for I have not sought to endear my resentments, by the highest praises I could excogitate, but to draw the figure I expose, the nearest the life I could exhibit it: For those excesses that may express Art in the Poet, may proclaim Ignorance in the Painter, if he should think to value his gratitude to his obliger, by drawing his picture in such perfection of shape and beauty, as did not render the person knowable by that Image: I have therefore set forth these good qualities of Solitude (to which I profess much obligation) so truly copied, as I dare say, that those who have never seen it, if ever they come to compare these lineaments of my hand with the life they do character (of Solitude employed in this method) shall find, my pen hath not made a Fancy, 〈…〉 a Copy, and done this sort of life but right in the Resemblances of her good qualities, whereof I may be bold to say in the terms of the Holy Spirit, The Desert, and the Land without passage, Isa. 35. shall be glad, and the Wilderness shall rejoice, and flourish as the Lilly. After a little taking my 〈◊〉 off from my work (to give you in a few stroke▪ a little 〈◊〉 of the ingenuity of my own Mind, in designing this Labour for an Altar-piece, rather than a Cabinet Ornament, desiring you to conceive my intendment i● it ●●cha●itable utility, not barely a recreating Imagery▪ I shall proceed to another Advice in this point of Lecture, and represent to you how 〈◊〉 who read without any intention to converse with 〈◊〉 Books, and to retain their suggestions, but only, a● 〈◊〉 say, to kill so much time, abuse themselves in this unadvisedness; for they shall find their time like a c●●case, m●●h heavier when it wants this animation of studiousness 〈…〉 d intendment, then when it is quickened, as it were, by this Spirit of design and addition to benefit: For this principle of Activeness, seemeth to breathe a kind of life and ●●imation into our time, which maketh it lighter, and 〈◊〉 better company, when our future designs and purposes 〈◊〉 to converse and entertain us, with Repli●● and Deb●te● of our Propositions: And they (who read in order to the uses and profits may be extracted, not only for their present ●ivertisements, but for their general improvements) may even in Civil History read Lectures ●o themselves of Con 〈…〉tion in all their Distresses and Exigencies, even the confusions of this Sublunary world, may be converted 〈◊〉 sufficient comforts, by contemplating the various 〈…〉 of all conditions, shuffled and tossed together 〈…〉 appearing order of equity, Sometimes servants 〈…〉 horseback, and Princes walking ●n the ground 〈◊〉 servants; 〈…〉 d Eccles. 10. 〈◊〉. again, how often doth this Scene show innocent 〈◊〉 groaning and oppressed by Tyrants, and sometimes 〈◊〉 mate Princes distressed and vilified by Rebellions 〈◊〉, and (as the Wiseman ●aith) we find 〈◊〉 c 〈…〉 g out of a 〈◊〉 up to a Throne, and another meeting him, dragged fro 〈…〉 a 〈◊〉 to a D 〈…〉 geon: They (who consider seriously these vic 〈…〉 tudes of all states, this continual subversion of on●, 〈…〉 d substitution of another into the same room, all things succeeding in this broken and abrupt inter 〈…〉ture) will easily find their own Nativity cast in this Universal Sch 〈…〉 the world, and so need not wonder or complain of ●y injurious 〈…〉tion in their private Fortune, when they 〈◊〉 so many va 〈…〉ions assigned unto them▪ 〈◊〉 they are p 〈…〉 this 〈◊〉 Universe; In which, the 〈◊〉 order of things seemeth to be disposed a● the natural is, wherein corruption and generation mutually entertain one another; but in civil changes the reason is fa● more obscured to us, for in the alterations of nature, our reason is more trusted with h●● secrets, and so i● not offend●● at the present ruin of such things, whereof we are acq 〈…〉ted with their design of renovation; but in the civil perishing and corruption of equity, our reason is more perplexed, as being no way privy to the intent of such inversions, the destruction of virtuous persons and the exaltation of vicious, the infelicity of good causes, sinking under impious adversaries, are such occurrencies, as confound humane ratiocination, for in these cases the divine providence seemeth disguised to our eyes in the habit of Chance; so that our faith must look well upon her before it can know her in this dissimilitude to justice. Me thinks reflecting upon the confusion of this world, there may be many such things as were said by the Holy Spirit, Philip. 2. 7. of God being in the 〈◊〉 of man, applied not unfitly to the divine providences b●ing among men; (which being the wisdom of God in that respect is the same they were said of) May we not then say that God's providence converseth upon earth, in the habit and similitude of Fortune, and seemeth exposed to all the weakness and inequality of Chance, and that (sin only excepted), beareth all the infirmities of injustice; and surely if faith did not assure us, that under the vail of humane confusion, the wisdom of God were subsisting, we might easily judge of God's providence as the world did of Christ's person, and condemn it as a mere natural figure of fortune, destitute of all divinity; we know most of those who were to resolve this question, by their single reason, about the government of the universe, either tied up God in the chain of fate, or left all loose upon the wheel of fortune; but we (who sit in the light prepared to lighten the Gentiles) see by the eye of faith, that the liberties Luk. 2. of God and man are consistent with the divine providence and preordinanion, and that the necessary sequences of such effects as are annexed by order to their respective causes, do no more impeach God's freedom, than his necessary production of two persons equal to himself, doth restrain or abate his liberty. But should we release our minds from this bond of Faith, whereby they are obliged t● pay an acceptance of all changes unto the Divine Order, the very rational consideration of the equal exposure of all conditions to adverse vici●●itudes, might correct our private relunctancies; the Story of all Times showeth us such frequent ●uptures and diss●lutions of all kinds of Union, so familiar Subversions of all Foundations, of Government and Superiority, such an alternative transmutation of all private Fortunes from one into another▪ as they who look but upon the Theatre of this world (which needeth but History for the maker of his Scenes) cannot wonder justly at any part which is put upon their particular. To those than that shall repiningly lament their turns, or expect their exemption, I may safely apply the Prophet Jeremy's Commission against this Jer. 45. 4. pretence, The Lord saith thus, Behold, that which I 〈◊〉 built I will break down, and that which I have planted I will pluck up over this whole Land; and seekest thou great things for thyself? seek them not. §. VI Some special Meditations proposed, proper for the divertisement of our Mind. I Have upon my ruminating on the Stories of the world, been presented often with such an imagination as may prove Instructive as well as Recreative, to such Moral Chemics as can extract a ●alt out of the freshest matters their minds do work upon: I have thought one that had the Historical Map of the world lying before his thoughts, might suppose himself seated upon a high Rock, and looking down upon a fair and vast prospect, divided into some Cities and Palaces of the one side, on the other into lovely Gardens and pleasant Groves, or fruitful Fields and Pastures, and suddenly seeing a Mine playing upon the Cities, and all sorts of things blown up confusedly into the Air, where Princes and People are broken and mangled indifferently, the Chains of the Prisoners flying up, and shivering, perhaps, the Crowns that laid them on, and many other civil dissipations that may be adapted to the confused eruptions of Mines; and being affrighted at this dismal object, he turneth his Eye upon the Fields, Gardens and Groves, as flying into privileged Retreats, exempt from such violent distractions, and presently he findeth an Earthquake, playing, as I may say, upon all of them successively in their several turns, rending the Cedars, deflowering the Gardens, swallowing the fruits of the Campagnes and Vineyards, leaving all the pleasure of his Prospect inverted into objects of Horror and Amazement. The Story of the world doth often afford such a kind of Representation; sometimes it presenteth a fair view of glorious MONARCHES, and flourishing Nations, symbolised by the Magnificence of Cities and Palaces; high and eminent Prosperity in the Grandees of the Earth, figured by the Cedars; plentiful and opulent private Estates, emblem'd by the pregnancy of the Fields, happy and easy 〈…〉 d ●y the orderly sweetness of Gardens; All these conditions the Story of every Age showeth shattered in pieces, by some violent Changes and Subversions. Thus much light may be derived from our ascen 〈…〉 the upper stories of this Fabric of the Universe, whi●● overlook this Earth by a narrative view only of the condition and constitution of this world: Surely the Prince of this World knew not who he carried to the top of the Mountain, to tempt by the Glories of that Prospect, ●e understood him better afterward, when he begged of him not to be cast out of the world himself, and ●●ed to him but for a few Swine, to whom he had before offered the whole world; But when the Holy Spirit carrieth any o●● up to the Mountain of Contemplation, the object 〈…〉 poseth of the subjacent Earth, is not only illumi●a 〈…〉 but operative; he doth not simply inform the understanding in the estate, but rectifieth the will in the estimation of this world. Saint Paul looked down upon the Earth from 〈◊〉 Mountain, when he proclaimed, that The figure of 't 〈…〉 1 Cor. 7. 31. world passeth away: And Saint John (whose Spirit was 〈◊〉 were exhaled above the Earth by that heat it felt always of the Divine bosom) discerned clearly this 〈…〉 uctuant state of our Globe, when he advertiseth us, Th●s the world pass 〈…〉 1 Joh. 2. ●7. away, and the concupiscences thereof. They who take then either of these guides, Reason o● Grace, to carry them up to this cli●● of Meditation, may ●ast down their thoughts in a ●alm despection of all tho●e shining attractives which they see to be so 〈…〉 y; they that contemplate this universal undermining of all 〈◊〉 stations, need no● wonder nor complain to ●●●de them 〈…〉 ●●rn from the upper part of the world, and ●unk under the earth in the playing of the Mine: They who are, as it were, thus 〈…〉 and b●●yed in a prison, let them imagine themselves in that posture where in the playing of the Mine hath laid them, and so be conf 〈…〉 d, as involved in the general constitution of this hollow and unfaithful world; and by figuring to themselves this 〈◊〉 of the Universe, they may conclude, That the wall● which enclose them are undermined also, by the common instability of all Fortunes; and when the time co 〈…〉 h that the Train of Change taketh fire, than they are to be carried in●● another position: So that the impermanency of all things 〈…〉 y, which doth deduct so much from our Temporary felicity, may be by these thoughts made to 〈◊〉 proportionably the sense of our secular adversity. Thus by the advice of Natural Reason, we may derive much stability of mind from the infidelity of all 〈◊〉 ‑ 〈◊〉 〈◊〉: Na●, Philosophy proposeth to 〈◊〉 a firmer settlement of our Spirits, upon our duty to Nature, and charges any 〈◊〉 or 〈…〉 lousness, in what state soever of distress; with sedition and 〈◊〉 even against the Laws of N 〈…〉 ●●●ce it is by the order of the Universe we stand 〈◊〉 with all o●● private grievances, insomuch as to di 〈…〉 fro 〈…〉 tha● order, see 〈…〉 an a 〈…〉 mpt of our wishes, to confuse and discompose the whole frame of Nature. These, and many other 〈…〉 ading, do the Sconces make, to entitle rectified Reason to this power of conserving the mind in an estate of imperturbation, amidst the changes and translations of all vicis●●●udes. But to Christians these melodious voices of the Philosophers, serve but as Music to their Church Anthems, for they are the sacred words of our Faith (put into the airs of Humane Elegancy) that make the Music Religious, nor the 〈◊〉 of their sweet persuasions, whereunto single Philosophy doth but report: I may therefore ●itly present you with this holy Lesson of the great Apostle St. Peter, We have a firmer 2 Pet. 1. 19 word of Prophecy, which we do well to attend to, as unto a light that shineth in a dark place; in all the obscurities of our Fortunes, we have the daystar of Faith shining in our hea〈…〉 (in respect of which, all Philosophy is but Lamp-light) that giveth us a clear sight of the Providence of God; in all our turnings and transportations we have this Word, even of God himself, organised by the voice of the Evang 〈…〉 Prophet, I form the light, and create darkness; I make 〈◊〉 Isa. 45. 7. and create evil 〈…〉 I the Lord do all these things. The answer of a Christian therefore is well made for us by the Prophet ●eremy in Prison, and in all the bitter tastes of these cups of Gods mingling, as the Psalmist found before him, My 〈◊〉 Psa. 74. 9 Jer. 10. 19 is g●ie 〈…〉 but I have said, Truly, this is my grief, and I ●ust bear it; The belief of God's special design in all things 〈◊〉 befall us, must answer all the perplexities of a Christian; and we have not only this order, but this ability imparted to us from our suffering Head, whose members working by 〈◊〉 virtue of his animation, cannot say●less to God the Father than Not my will, but thine, O Lord, be done. This little intermixture of a Garden-plat or pattern, 〈◊〉 both with the flowers of Nature and the fruits of Grace, may be no unpleasant walk or 〈◊〉 for the unconfined 〈◊〉tion of some solitary Prisoner, to whom I dedicate 〈◊〉 piece of Entertainment, which, I hope, may in some 〈◊〉 water and refresh his mind, and help to keep it in this temper of the Prophet, Her leaf green in this time of droug 〈…〉 Jer. 17. 8 and not ceasing to yield fruit. §. VII. Some speculations suggested to recreate our Spirits in sufferance, and to invigorate our Faith. IF I have made any extraordinary discovery of Springs, passing so long through this Desert (in my journey ou● of Egypt unto the Land of Promise) I hold myself bound to set the best marks I can upon all such Refreshments, that they may the easilier be resorted to by such as by any accident shall be engaged in this desolate Peregrination; and I need not fear to be tedious in this office, no more than Physicians in their attendances upon Patients: I will impart therefore another Receipt I have found very efficacious, which is mixed with the wine of Philosophy, and the oil of Divinity, it hath both the quickness and vigour of Reason to work upon our Fancy, and the unction of Faith also to supple and mollify the unpleasantness of our Nature, in these constraints of Solitude: This is then the prescript, to make even the multiplicity of the evils and diseases of this life medicinal unto us, by considering how many we are free from, of those we might easily have altogether; as for Example, If we are in Prison and in health, to remember we have a greater blessing than that we want, and how much ●reer we are then diseased Princes, close Prisoners within their Curtains. If we chance to be sick and in Prison both at once, we may consider, That we have as much of this violent restraint taken off from us, as is imposed upon us by this Natural one, in which we are committed by our own body, since in this case all states are reduced to the same confinement, being under the Arrest of Sickness, and therefore our liberty may seem as it were recover 〈◊〉 by our infirmity, since no body is in pain to want what they could make no use of if they possessed it. The more than we have of this evil of sickness, the lest we have of this other of imprisonment, for the sicker we are, the less capable we become of the use of liberty; so that we may say, Nature seems to have provided, that the 〈…〉 of our bodily evils, should cure the next worst of our corp 〈…〉 su 〈…〉 s, since the wa●● of health 〈◊〉 prop 〈…〉 nately to remedy the privation of liberty. And again, if this violent separation from the world ●e but the policy of an adverse party, to intercept all ou● contributions, to the promoting of the cause which they impu 〈…〉, than we may reflect, how much better our condition is, then if we were under the indignation of some inh 〈…〉 tyrannies, which use tortures as instruments which 〈…〉, curiosities play upon, to draw those tunes out of th' 〈…〉 their fancies or their fears have set; and ●o such mis 〈…〉, we may remember ourselves to be exposed: thus we 〈◊〉 discourse over all the mischiefs of this life, wh 〈…〉 we might have been condemned, and it is likely, we shall find upon this account, the number of our exemptions in our present stare, a just mitigation of our senten 〈…〉 this ingenious diligence of our reason, we may find 〈…〉 be●s enough of miseries, that stand as I may say, Neu 〈…〉 and levying them thus by our meditation, we may bring th●● in to our succour, to defeat those which are actually declared against us, whereby we may be said to overthrow 〈…〉 the multitude of her own forces, while (by ou● 〈◊〉 ptions from so many of the world's greater calamities) 〈…〉 facilitate the carriage of our own portion, and by the 〈…〉 of the Gospel, we may properly make, in this occa 〈…〉, those which are not against us to be with us. This little hint will serve to lead our thoughts into 〈…〉 fields of meditation, upon the numerous in 〈…〉 of 〈…〉 Age, which surrounding by enemies, the more it 〈…〉 the likelier it is to draw our eyes up to the more 〈…〉 with the Psalmist, from whence we may expect our 〈…〉 and looking faithfully up to those hills with the 〈…〉 we shall de●ery supernatural Auxiliaries, whereof we may 2 Kings 6. 16. truly say ●o our fearful se●ses, as to our amazed servants, 〈◊〉 〈◊〉 for there are more with us then against us. I have set most of my spiritual notions with the foilies of humane persuasions, considering how much such conjunctions conduce to a bettering the water of the jewels of Divinity into the eyes of our nature; S. Paul used this art, when he was content to speak after the manner of men for the infirmity of our flesh. But now I will present you with an advise Rom. 6. sincerely Divine without any, plausible adjunction to illustrate it, which is in this order of distributing the day I have proposed, to assign some special part of every day, (the measure whereof I do not define) to a serious meditation upon the immensity of eternity, and the momentariness of this life, we may consider the time of all ages, like a little globe of smoke vanishing into the vast region of air; for all time holds less proportion to eternity, than the least vapour doth to the whole air into which 〈…〉 s vanished; if then the duration of all time, be so disproportioned to eternity, when we sever our single part in this point of time, how near a Nothing must it appear to us; and it may be the time of our suffering is but a small parcel even of our own life: This computation must needs show us the shortness of that time, which our weak Nature thinks often long, measuring it not as it is in flu●, but as it seemeth staying in our ●aney, and distant from some earthly de●ire whereunto we would be carried; and so this our miscounting of the length of time, ariseth always from this error, that we do not reckon upon it, as it is in motion towards eternity; but rather regard it under the notion of a remora or retardment, in that haste we have to satisfy some passion, in pursuit whereof Time itself seemeth too slow for our P●ney. This irregularity in our nature, may be much corrected, by pondering seriously every day the property of time, and the state of e 〈…〉 ity: I do not mean to impose upon any body a subtle penetration into any abstruse conceptions upon these subjects, only a pious reflection upon the familiar notions of each of them, as the lightness and inanity of the one, the weight and immensity of the other; unto which every one may conceive himself passing on, as a straw upon a ●orrent; and at the foot of this precipice, suppose an Ocean of endless joy or misery, which hath a division in it of these two qualities, of Good or Evil, but no difference in the infinity of either; and we may contemplate, how we are not carried to either of these, as we are the greater or the lesser straws, but as we come off clean or fowl from this torrent of time; it is not by the greatness, but by the purity of our lives, that we are delivered over to these divers states, in this indivisible eternity; these are 〈◊〉 tations competent to all sises of minds, in reference to this method of meditation on Eternity: When King David was upon this application, as he saith, I thought upon old Psalm. 76. 6. days, and the Eternal years had I in mind; he telleth us th●● he swept his Spirit, that thought presently applied him to the cleaning of his Spirit, which temporary objects had bedusted; and sure our soul in this point is like our eye, which may have dust and filth in it, while it is closed, whereof it is not sensible, but as soon as it is open, it presently findeth the offence: so our mind, wh 〈…〉 she is shut to the apprehension of eternity, may have many impurities in her which she discerneth not, but as soon as her thoughts are wide open upon that object, she feeleth the offensiveness of every fowl Atom sticking on her, so as this cogitation of the Royal Psalmist, is the readiest Matth. 5. address to that cleanness of heart, to which our Saviour hath annexed the seeing of God. Me thinks this lesson is given us by the nature our soul, which partaketh both of Time and Eternity, (as having a beginning and no end) to couple in our thoughts the images of both these Being's, that as the mind draweth fluent and transitory affections from time, she may derive also fixed and permanent desires from Eternity; and this intermixture of these divers impressions, is the greatest setlement or simplicity a soul can attain unto during her operation, by such organs as are merely temporary; and the Holy Spirit giveth this security, to the frequent meditation on the ending and endlesness of our two lives, In all thy works Ecclus. remember thy latter ends, and thou will not sin for ever: And surely this habitual prospect on our end, will abate much the sense of any present condition; for it affecteth us not with what we are, or have been, but with what we are to be for ever: and since by Na●●ue death hath a share in every day we live, they who let this debt run on, without paying unto it any of their time, will find the sum risen so high, as they will at last come to owe death even their eternity: But by this order I propose, of assigning some parcel of every day to this discharge, we may convert that portion we pay death, into a debt accrening unto us, of eternal life, which at our last day death shall be forced to deliver to us. In order to this address of your cogitations, I will offer you this obvious conception, to suppose all states of life embarked upon one vessel, and that continually sinking, (which surely is sensible enough to such as are not dizied and distracted by the motions of it) and when the vessel is palpably sinking, doth the General who is commanding above, think himself in a better state, than the slave working in his chains? Doth he that is in the lantern account himself happier, than he that lieth in the hold, because he is like to perish some minutes later? Do not they all then alike forget what they have been, and think only on what they are to be? they who will accustom themselves to ruminate upon this similitude, reporting aptly to all the conditions of this life, which are in an equal certainty of expiration, may easily forget their present posture, and be possessed entirely with their future expectation, which in one instant becomes unalterable to all Eternity; and they cannot be assured, that this instant is not as near them as their next thought I surely than I am persuaded, that whosoever shall fasten his thoughts attentively once every day upon this meditation, shall not be disquieted with that kind of life he is reduced unto, but rather joyed, to consider that he is in a capacity of making our of any sort of life, never so grievous, a life everlasting, and eternal beatitude, whereof he may be assured from S. Paul, the Pattern and Patron of prisoners, whom he may suppose speaking this to him in his chains, Our light affliction (which is but for a moment) worketh for us a far exceeding and eternal weight of glory; and if our 2. Cor. 4. 17. prisoner be one that hath the thorns of an ill life to pull out of his conscience, he will think himself much happies while he is in a state which conduceth to his repenting of what he hath done, then when he was in a condition that did contribute to his doing what he was to repent. §. VIII. The final and most solid assignment of comfort for this condition. NOw then to sum up the true account of all my propositions, I do not pretend they should amount to so much as the Stoics have vainly reckoned upon their precepts; I do not promise the mind such an apathy or insensibleness of all distresses and afflictions, as those Rational Charl●tans have undertaken; this deading and stark calming of all passion, is rather a dream of Philosophy, than the rest of a Christian; and of that fancied slumber of theirs, we may say with the Psalmist, of these men's fancied riches, They have slept their sleep, and have found nothing; a Christian must not affect to say, I have slept a good sleep, but I have fought a good fight, and my Crown hangs where I must take it away by violence, it will not fall upon my head while that lieth upon the pillows of my sensitive appetites; they therefore who are the best studied in the precepts of Reason, or the power of Grace, must expect to meet with some dark obscure parenthesis' in their Solitude, which at sometimes they cannot understand, and the more contestingly they set their Reason to explain them, the more intricate they, perhaps, will find them at that conjuncture; for there are some intervals of wearisomeness and disfavor in our Spirits, which no Reason can clear to us, though it may be they have a coherence with the whole contexture of our peace, as being interposed by God, to introduce patience and resignation, by these intervening trials of our temper; and likely the thoughts we have in temptations to frowardness, are the copies of our mind, upon which God judgeth their proficiency in the school of patience, which he hath put them to: There are divers forms in prisons, to which God preferreth our minds by degrees, and the highest seemeth to be, the remaining humbly patient in a destitution of all sensible consolation from the Spirit of God, to which we rise not but after some experiments of such desolations; so that the best advice to this case, is in our propensions to frowardness and petulancy, to conclude, That we are then set to bring in those exercises of virtue, that must prefer us to a higher form; all the Saints have passed by this examen, insomuch as David saith in this case, My Psalm 76. 4. soul refused to be comforted, I was mindful of God, and was delighted: here you see the storm, and the passing of it over, by remembering the qualities of such blasts and stresses of temptations. He is then the best scholar, that studieth the least by his own arguings, to clear to himself these obscure interjections of displicence and ill humour, and ceiling up his thoughts; flieth directly to the top of the Cross, resting there, with the Man of sorrow; where his mind, finding (My God, why hast thou forsaken me?) may easily be answered in all her own perplexities and desolations; and in stead of fearing herself to be forsaken, may suppose she is following of Christ in this anxiety, to which he was voluntarily subjected, to solace by his Society our Nature in this infirmity, whereunto that is necessarily exposed; so as in these disquiets, when the book of our Spirits seemeth closed up to us, and we are ready to weep for our not being worthy to open it, we may suppose our good Angel doing the office of the Elder to St. John, bidding us not Apoc. 5. to be dismayed, for the man of sorrow hath opened all these sealed anguishes, by his taking the same impression upon his Spirit; and indeed, when our minds are well died in the blood of the Lamb, these aspersions of disquiets do not at all stain our Soul, though there may seem some refractariness in our Spirits, in these overcast intervals; But to secure us from incurring any irregularity by this Spiritual Contention in the Temple of the Holy Ghost, the safest way is, not to seek a defence by the power of our Reason, but to yield up our Spirits to suffer under this indisposition, as long as it shall please the Holy Spirit to remain withdrawn, even within our own Spirit, beyond our discernment; and many times in this aridity of our Devotion, when our hearts are, as I may say, parched and cracked in this drought of Divine Refreshment (if our wills are faithfully resigned to this exercitation of our Faith) every such crack or overture in our hearts, caused by the shutting up of Heaven, proveth a mouth opened, and calling for that holy dew which never fails to be showered down in due season, upon such necessitous fidelities; insomuch as this aridity and desolation interposed for some time, doth often prove more fruitful than a common kindly season of repose and acquiescence. I desire therefore to recommend specially this Advice (to this state of Solitude, which is very liable to these obscure interjections) not to expect peace of mind only from what we do sensibly receive from God, but also from what we do sensibly give unto him; for in this our commerce with Heaven, there is this Supernatural way of Traffic, we do not onel● pay God with his own gifts, but we may give him even what we want, and do not receive from him; that is, we may present him with our privation of his sensible Graces, by our acceptance of this poverty and destitution; And this offering of our emptiness, is no less propitiatory, than the first fruits of our Spiritual abundances. This Advertisement I conceive very pertinent to my design, of furnishing my fellow Soldiers with the armour of Ephes. 6. God, that they may resist in the evil day, and in all things stand perfect; for it may be properly said of their condition, that they are to wrestle not only against flesh and blood, but against the Rulers of the darkness of this world, the Flesh shooting all her sharpest darts in the privation of Liberty, and the Spirit his▪ in the destitution of the most humane sympathy of Conversation: This resignation then which I have proposed, includeth a dissuasion of any anxious solicitude, concerning the cause of our sufferance; for the ranging of our thoughts to spring second causes, may keep us too much upon the scent of the earth, the Apostle's advice is properer Col. 2. 20. in this case, Seek upward, and not upon the earth, which was the first point from whence this circle of my discourse did set forth; and to allay this feverish disquiet in our Patient, I may fitly apply this Opiate of the Apostle, If you are dead to Col. 3. the elements of this world, why do you yet decree as living in the world? This perplexing yourselves with the thoughts of the world, is to lose the benefit of this your civil death, whereby you may rest from the labours of the living. This you may rest upon in general, That in this life there is no sort of Suffering, but may be converted into Sanctification: If you lie under a just sentence, you may, by an humble conformity to God's Justice, make it a release of a greater penalty, than you feel in all your deprivements: If you suffer injuriously for your engagement in a righteous Cause, your Consolation is so much supposed, as you have a command to rejoice Matth. 5. in 〈…〉tion, in view of the glory of your reward▪ And if every imprisoned Christian may be said to be a rough draught of Christ (since he avoweth his personation in them) they who suffer for the Defence of Justice and Virtue, may be said to be Christ's Images, coloured and more exactly finished; wherefore such may expect to be readily received, with, I know you easily, your scars and wounds which you bring with you, coming out of my service, have finished the figure of my similitude: And we may resolve, That such Champions shall be set near Christ, where the number of their wounds shall be so many marks of their Consanguinity with the bleeding Lamb, and the weight of their Chains shall be the estimate of their Crowns. All sorts of Christians then may fill their several measures of Confort out of this Fountain of Christian Doctrine, that all they, who do not directly suffer for Christ, may yet suffer as Christians, and so attain the reward of a Prophet: I will then close up my Present to them with this Seal of the Bands of our fellow- Prisoner and Master Doctor, Let us forget Phil. 3. 13. th●se things which are behind, and reaching forth 〈◊〉 th●se things which are before, press forward to the mark for the pri●● of the high calling of God in Christ: Let as many therefore 〈◊〉 be perfect, be thus minded; and those who are otherwise, I beseech God to reveal this unto them. The twentieth Treatise. Of the Contempt of the World. Divided into two Sections. §. I. Arguments to discredit all the Attractives of this Earth, and God's contribution thereunto, produced. I Have, in effect, shot all my Quiver at this one Head, viz. The love of this World, and have set such points to my Arrows, as I conceived most proper to enter those Helmets of Perdition, wherewith the Prince of this World commonly armeth his Militia in this quarter I aim at, namely, Presumption or Inconsideration; Wherefore now, me thinks, I may say to this Age, with the Psalmist, children's Arrows are made thy wounds, relating Psa. 63. 9 either to my former Alliance to the world, or to the present weakness of the hand that hath made these Ejaculations: But surely the Head that hath been my Mark, may be fitly compared to that of the Beast in the Revelation, which (having been wounded as it were to Rev. 13. death) was afterwards healed, and Worshipped the more upon this Cure: For the love of this world seemeth very often mortified, and lying as it were dead in our minds, being wounded by the Sword of the Spirit, and yet 〈◊〉 viveth, and grows stronger than ever in our Affections. And as these two Heads do not differ much in their Allegories, since all the Heads of the Beast may be said to signify several mundanities; so are they consorted in this point, of having both the same Surgeon, the old Serpent, who venteth all his Art upon the recovery of this Head, namely, The love of mundanity, wherein do indeed reside the vital Spirits of the body of Sin, the only Subject of the Prince of this Age's Empire. So that considering the dangerous convalescence of this wounded Head, I have conceived it requisite to do my best, not only to kill it outright by playing Jael's part, driving this Nail, that is, this express Tract directly through the temples of it, but also to endeavour the burying it, as I may say, in this holy ground of Spiritual Joy and Acquiescence, which is the safest course to prevent the revival of it; for the alacrity of the Spirit keepeth the inferior appetites, as it were, under ground: and in this figurative interment, the Balms and Spices of contemplative Solaces, contrary to material ones, have this virtue, quickly to consume and dissolve this matter, when they are applied unto it: I shall therefore endeavour to draw out of the enclosed Garden of the Spouse, such precious Spices as may work these two different effects, to dissipate and consume the love of this world, as well as preserve and presume the love of Heaven. One Sin infected our whole Humane Nature, by reason that all succeeding individuals had then their voices comprised in one person Representative of the whole Species: And when we see the whole Mass of the Earth accursed at Gen. 3. 17. once, me thinks we may speculate this to have been some part of the reason, that in the little portion of Earth, composing the body of Man, the whole Globe thereof seemed represented, and consequently all tainted by the inquination of that one parcel; for the sensitive part of Man consisting of Earth, that may well be charged as a Complice in the Crime, since that portion of Man, although it were not Principal, was yet an accessary in the Crime, the body having acted the transgression: This may give an ingenious reason for the Condemnation of the whole Earth, to bear only Thorns and Briers naturally, and fruits not without enduring wounds and violences, to wit, the contamination of the whole, in the viciousness of this first ungrateful portion of Earth, which, in the person of Woman, may be said to have put forth some Briers to catch the Soul of Man, even before it was accursed. This I presume to be a better Reason for the sentencing of the whole Earth, then can be given for the Soul of Man's adhering to this Earth by his affections; forasmuch as this convinceth us of the terrestrial parts of conspiration of our ruin, and so may well averse the Soul from such an adherency. How evident is it, that God never intended that the Soul of Man (after this first injury) should set her affections upon the Earth, since Man was presently removed from the most lovely part thereof, and that was fenced against his access to it, not only to shorten his time upon Earth, but also, as we may suppose, to abridge his Delights and Solaces in that short time, since no other part of the World could afford such a complete deliciousness, as the earthly Paradise out of which Man was excluded; whereby God seemeth to have provided against Man's having the strongest Motives the Earth might offer him, to draw down his affections upon it, and hath left him a continual quarrel, as it were, with the Earth; to wit, the Contention of his labours against her sterility, to entertain this disagreement between it and the love of Man, since the Earth alloweth him nothing, but at the price of his sweat and fatigation: This might seem sufficient, considering our lazy Nature, to admit no kind or friendly correspondence between us; nay, there are many who suppose the world long since not to have had so much invitation left for Man to love it, as the containing the terrestrial Paradise: This at least is very probable, That even since the Flood, the beauty, fecundity and pleasantness of that portion of the Earth is utterly deflowered and ●faced; But this is positively true, That God did not expulse Man out of Paradise, to allow him the making another Paradise for himself out of the Earth: These speculations do (as Saint Paul saith) speak after the manner of men, to implead all title this Earth can claim to the affections of a reasonable Soul; and through all the body of this Miscellany, there run veins enough of disparagement to this world; so that they may well terminate in this Centre of Contempt and despection. The Apostle of love, whose fiery tongue casts forth 1 John 2. 15. as many Scintillations of love, as he doth lines, in that Work which may be fitly called, An Epistle commendat●ry of Love to Christians, doth not allow the world so much as one spark of it, he rather straineth his breath to blow out and extinguish every flash of affection to it; enjoining us expressly, Not to love the world, nor the things that are in it: And it is remarkable, That he allegeth not the miseries and disgusts of the world to discredit it, but bringeth even the most amiable alluremonts thereof for Reasons against our affecting it, arguing upon the world's having nothing in it, but the concupiscence of the eye, and of the flesh, and the pride of life, in which consist the most powerful Attractives the world hath for our love: And if all these which are acknowledged the world's Proprieties, are turned against the valuation thereof, what hath it left whereby to allure us? May not that be justly then contemned, which either afflicteth us for the present, or betrayeth us for the future. O how admirable is God in this piece of distributive Justice to Mankind! who (having by his Providence comparted the conditions in this world into such a diversity of states, as cannot admit all to the fruition of secular Delights) hath commanded that none should love them; by which order the lowest ranks are much compensated in this respect, That it is a harder task to forbear loving such things when we enjoy them, than it is to contemn them when we know we can neither expect them, nor aught to love them: If they who use this world, must be 1 Cor. 7. as though they used it not, those who use least of it may be said to be seated the nearest to this performance; and certain it is, That their state is the most conterminate to that of the true Propriator of the whole world, while he was upon the earth, who did himself use those things most, which we use to love the least, and yet alloweth us to enjoy even the most pleasing proporties of the earth, provided we do not love the world in that relation. All secular goods were so unworthy of the love of the God and Man Christ Jesus, as they are not allowed the love even of single Mary; for all the most precious and glorious things of this world, are ordained to serve Man as his slave, unto whose offices there can be assigned no love, for this wages doth presently invert the two conditions, rendering the lover the slave: How reasonable then must it be to address unto him all our love, who hath by his love to us subjected all these things unto us, and hath so disposed it, as to maintain our Prerogative, there is required no Art, but the contemning of what stands thus subjected. Whereupon I may well press you in this point, as the Apostle doth, Let this mind be in you, which was also in Phil. 2. 5. Christ Jesus; his comportment towards the world, was intended to give you the same mind: Look then upon your Nature in the author and finisher of our Faith, and you shall see Man's dominion over the World maintained by contemning it; the world was so perfectly crucified to him all his life, as he contemned the being crucified by the world, despising (as the Apostle saith) even the greatest shame and Hebr. 12. confusion of this world: And what could this Divine Man do more to imprint in us this aversion to the world, than these two acts, in not vouchsafeing to enjoy any of those things, the cupidities whereof use to vitiate us, to leave all them abased and vilified, and in not declining the sufferance of such things (whereof the terror doth likely subject us to the world) to render them easy and acceptable: What hath the world then left in it, for Motives either of our love or fear of it, that even God himself may not be said both to have undervalved and undergone? And what we are enjoined neither to love nor fear, cannot seem uneasy for us to despise; especially when this advantage is annexed, That we gain more by contemning the whole world, than we can by enjoying our own dividend therein: For whereas Fortune keeps many worldlings poor, the Contempt of the world keeps Fortune herself wanting and indigent, leaving her nothing to give to such a disposition; So that in stead of incurring the reproach of the Prophet, in setting up a Table to Fortune, and offering libaments Isa. 65. 11 upon it, this habit of mind sacrificeth and destroyeth Fortune upon the Altar of the Holy Spirit; and thus even the feathers of Fortune, to wit, The vanities and levitieses of this Age, when they are incensed and consumed by a holy Contempt of this world, may make a sweet Savour in the Temple of God; whereupon I may say, That these sorts of feathers, which while they are burning in the flame of our sensitive passions, yield an odour of death unto death, when they are consuming in this Sacrifical fire of a zealous Contempt and Renunciation of them, afford a savour of life unto life, in this act of their destruction in our minds. In the time of the Law, when the Commodities of the Earth seemed to be proposed as the Salary of Man's virtue, there might be some colour to love this world, and so in that state God accepted the Beasts of the Earth for Holocausts: But in the Gospel, when no less than the enjoying of God himself, and all his goods is exhibited for the term of our desires, it cannot seem unequal, that even the whole World should be required for a Holocaust, immolated and consumed by a Religious Annihilation of it in our Minds, to the honour of such a Remunerator. §. II. Motives by the property of a Christian to contemn the World. When we consider ourselves under the notion of Members to such a Head, as hath offered up as a Holocaust even the Creator of the whole Universe, it seemeth not strange, but rather suitable for such Members to Sacrifice the whole World, to hold some proportion unto their Head, especially since his offering of himself was in order to the enabling us to Sacrifice and destroy this world; Doth not this our Head God and Man Christ Jesus say, That John 1●. 32. even in his life the judgement of this world was given? it was sentenced to Contempt by his despising it; he that did not disdain to own the Infirmities of Man, did notwithstanding protest against his being of this world, so much hath Joh. 8. 24. he left it vilified to us: And doth not he say, If he were exalted above the earth, be would draw all men unto him? So that in this exaltation is proclaimed our Duty, and capacity of transcending this world, and treading on it with Contempt, by the attractive Virtue of this our Head, raised above all the Heavens: And we may remember, That the first Members he was pleased to unite unto him upon Earth, were instantly elevated to that height of being above the world, seated in this abnegation and despection. May I not then fitly say with Saint Paul, These things 1 Cor. 10. were done in a figure of us, since what they left to lighten them for this transcendency, is an apposite figure of what we are to do in order to this elevation, namely, To relinquish our Nets in this world, which we may understand in two senses, that comprise all our directions in this case; to wit, either as we are actively catching and chase the Commodities of this Age, or as we are passively taken and entangled in the love of what we enjoy: In the first of these states, we may be said to have our Nets in our hand, and in the second to have them in our hearts; so that to leave our Nets, signifieth to relinquish both our solicitous Cupidities and Passions, in point of pursuing the goods of this World, and our Inordinate love in case of their possession: And this disposition of Mind raiseth us to that exaltation above the Earth, whereunto Christians are attracted by their Head; and truly they who will not Sacrifice their Nets, with the Apostles, in this Habac. 1. 16. sense, do Sacrifice to their own Nets in the sense of the Prophet, they Worship the World, wherein they are taken and ensnared: Let such Worldings remember what CHRIST saith to them from his elevation above this Joh. 8. 23. world, even while he was in it, Whither I go, you cannot come; And the Reason followeth, You are from beneath, I am from above; you are of this world, I am not of this world: And let them reflect on what was said to the relinquishers of their Nets, That they shall sit with the Son of Man in Majesty upon Thrones, judging the world, Mat. 19 29. which in some imperfect measure is fulfilled, even in this Life, by the most Sublimated Contemners of this World, of which God saith by the PROPHET, He will raise them above the altitudes of the Earth; and by the APOSTLE, That they have not received the Spirit of 1 Cor. 2. 12. this World, but the Spirit that is of God, that they may know the things that are given them of God. I have sufficiently delivered myself in this Point, throughout all this Work, not to be misunderstood now at last, in this Sacrificing of our Nets, which I have proposed, since I have often concluded, That all several Vocations have their respective capacities of Contemning this World, even while they seem the most affected by it: So that this Discourse doth not aim at the frighting any one out of their station in the world, since those who have the most of this world, using it as if they 1 Cor. 7. used it not, may do as well in their order, as those who choose to use the least they can of it, for fear of abusing it: For we know the Earth is familiarly, and may be properly compared to a Sea, in this respect, as it is no place of abode, but of passage through it; and in their course there are no Vessels that have not somewhat more or less of them under water, that is, some thoughts and attentions upon this world; and as they are lighter or heavier laden with the Commodities of this Life, they carry the more or less of themselves above water; the less their cogitations are immersed in Temporalities, the higher their minds pass through this World: But as there are Vessels of several lasts, so it is the property of some to draw more water than others; therefore such cannot be said to be nearer sinking, because they have more of them under water than lighter Barks: Every condition hath his respective Fraight of Application to this World, which may draw some deeper than others into the solicitudes of this Age; but unless we voluntarily overcharge our Vocation, every one may pass safely with his proper Weight: But we must remember specially this particular in the Comparison, That as in Ships, the part which saileth them and carrieth them on their course is all above water, so that portion of our Mind, those Thoughts and Intendments that advance and carry us to Heaven, are those which are Spiritual, and elevated above this World; the ballast of our Mortal part, will keep some portions of our Thoughts in all conditions somewhat immersed in the Earth, but the sails of our Immortal portion, must carry on the whole Man to his Celestial Harbour: I may therefore justly exhort and animate all conditions in the Contempt of this World, in this voice of the Apostle, You are of God, little children, and have overcome it, because greater is he that is in you, 1 John 4. than 〈◊〉 that is in the world. The one and twentieth Treatise. Of the Preeminences of a true contemplative life; Divided into five Sections. §. I. Contemplation defined, and some excellencies thereof discoursed. COming now off from this troubled Sea; for the finishing touches of this persuasion, I will carry your eyes a little upon the pourtraicture of such a Sea as was showed to Saint John by the Angel for a marvellous Rev. 15. Sign: For indeed, this state of Mind I purpose in this last place to expose unto you, is, me thinks, fitly emblem'd by that Sea of glass mingled with fire, on which they stand, having harps in their hands that have overcome the image of the Beast: And in this order may follow the application. The spaciousness of their Souls that are extended in perfect contemplation, is aptly figured by that property of the Sea; their equanimity and clearness, by the smoothness and lucidness of Glass; the fervour of their Spirits is fitly symbolised, by a mixture of Fire in this Sea of Glass: this Spiritual ardour being as requisite to compose this temper, as fire is to make Glass: And farther we may say, That as Glass is form of many unconsisting parts, that are consolidated and clarified by fire; so is this even and clear habit of mind composed of divers intellectual Verities, compacted and elucidated by the flame of Contemplation; and the Harps in their hands represent the harmony and concordancy between the sensitive organs and rational powers in the minds of devout Contemplators, which keeps in tune a Spiritual joy and acquiescence. It was an ingenious project of Archimedes, the undertaking to remove the whole material World, in case there were assigned him a Centre out of it, upon which to place his Instrument: This work we may say to have been effected in a Spiritual sense, by the Man Christ Jesus, and by such a manner as the other was contrived; namely, by having an Engine fixed upon a Centre out of this world, which was his Humanity upon his Divinity, upon which basis rested all his power wherewith he removed the whole Spiritual frame of the world; and upon this Centre he stood, when he said, I am not of this world; and even by a weak Reed fixed upon Joh. 8. 23. that Centre, he removed and cast forth the Prince of the World; for his Humane Nature was as it were the Engine or Instrument standing upon his Divine, as on a Centre extrinsical to this World, and so that wrought instrumentally upon the World, and was sufficient, when it was exalted from Joh. 12. 32 the earth, to draw all things to itself; And why may I not say, that some such capacity seemeth communicated to the Members of Christ Jesus, that is, of fixing their minds, though but Humane, upon a Centre extrinsical to this world, viz. The contemplation of Divine▪ Verities; and by that means to remove all this World out of that place where it useth to stand in our corrupted Nature: And certain it is, That many have and do act this power upon the Earth, by fixing their Spirits upon Contemplation, which is a Centre without this world. It were easy for me to point at many of these elevated Spirits, which like the Constellations in the Firmament, are known by Names, more than the other Star 〈…〉 But to decline all show of any particular preference, I shall single none, but do my obeisance in general to all ranks of such blessed Contemplators; of whom I may say with the Apostle, That in the midst of a perverse generation, they Phil. 2. have shined as lights in the world; their minds seeming to be kinds of Spiritual fixed Stars, which never altered their distances from the Earth, and intended only the finishing their course at the same time, imparting light unto the world by divers irradiations, respective to their positions therein, either of Prayer or other Edifications: Wherefore of such habits of mind the Holy Spirit saith, The path of the just is as Prov. 4. the shining light, that proceedeth even to perfect day, which is Contemplation consummated, when the daystar (whereby Saint Peter expresseth it) shall be risen in our hearts; whereof these acts of our intellect seem to be some inchoative or imperfect rays, and to give you as fair a view as I can of this abstruse object, I shall set it in the most luminous definition I can deliver it, out of the mouth of S. Augustine. Contemplation is a clear in't 〈…〉 on, and a delightful admiration Contemplation defined. of perspicuous Verities; so that the mind in that state may be said to walk in the meridional light of Faith, towards the incomprehensible clarity of perfect vision; and this light of Grace, wherein a pure Contemplative Soul inhabiteth, may (me thinks) be said to hold some such proportion to the purer light of glory she expecteth, as the sight which the three Apostles had of Christ's Body transfigured on Tabor, holds to that they are to have of it glorified in Heaven; for as the brightness of Lightning, and the cand or of Snow, did in some measure represent to them the far transcending lustre and beauty that was to be looked for in his Body beatified, so these admirable intellectual Verities, which are the objects of a true Contemplative Soul in this life, do in some degree figure to it the unexpressible notions, rising out of a fruitive Contemplation of the increated Verity; insomuch as these elevated Spirits may be conceived to have such a kind of advantage over others, who may also be faithful in lower stations of Christianity, as the three Disciples called up to Tabor had of them that were left below the Mountain: For certainly this sight must have imprinted in their minds a more lively and affecting image of the amiableness of glorified Bodies, than the others could apprehend: But as Christ admitted few even of his Apostles to this sight of him, so doth God vouchsafe to select and elevate but very few to this superlative pitch of Contemplation, of whom we may say with the Psalmist, This is the generation Psa. 23. 6. of them that seek the face of the God of Jacob, who we know was one of the most eminent in this high vocation, feeding on this bread of Angels, and having this Spiritual Manna showered down upon him, while he was feeding the flocks of others in a servile obligation: And holy David, in all his exterior bitternesses tasting of this Spiritual reflection, saith, as it were, this Grace to it, How great is the Psal. 30. 20. multitude of thy sweetness, O Lord, which thou hast hid for them that fear thee; thou shalt hide them in the secret of thy face from the disturbance of men: This expresseth well their state of mind, which is covered from the sight of the world in the secret of God's face, that is, in his most private and reserved kindnesses; and as God hideth himself in his own inaccessible light, so such Souls, adhering unto God, and becoming (as the Apostle ●aith) one Spirit, are hid to the world 1 Cor. 6. in the excessive light of their Graces, which common apprehensions cannot penetrate; of such minds we may most peculiarly say, Who knoweth the things of such men, save 1 Cor. 2. the Spirit that is in them, which searcheth the deep things of God? while their apprehensive faculty perfecteth itself by extracting the pure species of Truth, and their affecting power is perfected, by transmitting itself exteriorly upon the object that attracteth it: Thus the understanding is never satiated by a continual receiving, nor the affection ever diminished by an incessant issuing itself out upon the object, but doth rather acquire by this perpetual Self-alienation. In this admirable commerce doth the true Contemplative Soul negotiate with her own Maker, while what is imported from him into the Understanding, obligeth the Will to export unto him her faculty of loving; and thus knowledge infused, draweth forth love, and love efused, remitteth back fresh illuminations: This Angelical correspondence with God, the Contemplative Man entertaineth, and hath in proportion to his Nature, the same privilege that Angels have, when they assume apparent Bodies for their ministry on Earth; namely, to find no intermission of their seeing God: So in all the exterior offices which the Soul acteth by the ministry of the Body in such persons, the Mind doth not remove out of that apprehended presence of God, whereof her transitory state is capable; insomuch as a profound Contemplator may be said to be never so much alive to this life, as when he seemeth to be the most dead to it: For in the image of Death, when the other powers of his Mind cannot control his Fancy, that may introduce imaginations into him superfluously relative to this life, and removed from the scope of all his reasonable cogitations, which never move, but in a presential reverence of God: So that the Natural Man may be said to live in him no longer by the strength or power of his Nature, but merely by the infirmity of it, that requireth such a suspension of the Spiritual Man, which lives so powerfully in such a person, as he seems fully in possession of Christ's promise, of his Fathers and John 14. 23. his coming, and making his ab●de with him: which according to the division made by the Holy Ghost of the whole Man, may be conceived to be done in this manner; The Father residing in that portion called the Soul, as it importeth the Origine of all vital operations, the Son resting in the Mind, as that is the seat of our actual intelligence or understanding, and both of them may be said to expirate and breathe forth the Holy Ghost into the Heart, as that is taken for the continent of our affections; and by this means the whole Man cometh as near the loving God with all his Soul, with all his Mind, and with all his Heart, as this traverse and interposed vail of Flesh and Blood can admit him, forgetting (with Saint Paul) the things that are behind, and stretching Phil. 3. forth himself to those that are before, by this constant Application, preserving the whole Spirit, Soul and Body, without blame to the coming of our Lord Christ Jesus. Considering then the properties of these golden vessels of Charity placed within the outward vale of the Temple, and looking continually towards the Propitiatory, seated within the inward vale (which figured the beatifical vision) even their Bodies may be well compared to the grate upon the Altar of Incense, from which all the ashes of carnal appetites fall away down under the Altar itself, represented by their minds, from whence the fume of those fragrant Odours of Vocal and Mental Prayer, is directed towards the wings of the Cherubims; and so what is sweet in the Spirit ascendeth to Heaven, and what is unclean in the Flesh falleth to the Earth, and doth not remain as a foulness upon the Altar, which is kept always bright and odoriferous; And in these Temples of the Holy Ghost, there is not only a continual emission of fire from Heaven falling upon the Altar, but even a fresh provision of materials to incense upon it, that is to say, new supplies of Meditations, descending from the Father of light, from whom the same beam imparteth at once the ardour of love and the light of Science; so that this matter can never want that flame, nor that flame ever want this fomentation. O how incomprehensible is the clarity of the Divine Elsence, whereof if the little light shed on us do shine so strangely even in us, being as yet but dark lanterns to carry it, how much must those splendours of purity and sanctity radiate, which never issue out of itself, whereof we have but few or no glances in this imperfect state of Contemplation, to wit, little or no intelligible perception of the Mysterious light of the glorious Trinity, consistent with that most simple Unity in which the Trinity of persons is comprised; and yet the simplicity of the Unity is not at all diminished: In which speculative Verity, the best plumed S●raphins of our mortal Nature, when they soar never so high on these two wings of Grace and Contemplation, must cover their faces with these two other, of Faith and Wonder, singing with the Psalmist, I shall be satisfied when thy glory appeareth, and in thy light we shall see light. §. II. The gradations whereby we ascend ordinarily up to this station. I May well suppose that there will be many, who being dazzled by the radiancy of the faces of these Moses Exod. 35. we have exposed, will, with the people, turn their heads away from this object: And I may imagine, that some (as being taken with the beauty of this light) will conclude with the Apostles, That it is good to live upon this Mount, and may perchance think of making Tabernacles for their abode in this place; that is, design all the powers of their minds to the forming in themselves such a state of Contemplation: wherefore it may be pertinent to look a little downward upon such subjacent stations as are the direct way up to the top of the Mountain, whereunto the nearest conterminate part is that of Speculation; and the next to that, Lecture; and after that Mortification, which lieth indeed as the basis of all the elevation: and as it hath this property of the groundwork, to consist of the most gross matter, so hath it this likewise, of being the support of the whole erection; and in that order I will re-ascend to the summity from whence I have dismounted. While the Soul of Man receives no intelligible species, but such as are raised from sensible matter, and acteth only by corporeal organs, by Natural Reason it is evident, why Mortification is requisite for the best extent of her intellectual powers, as rendering these passages the clearer through which all images enter into our discursive faculty, and also keeping that power the more free and active in all her exercises: The purer the glass is, the better we see all things in the room, and the farther we may see out of the room, when we look outward through the glass; so both the species that enter into our minds through clean and unobstructed organs, are the clearer, and the acts also of our discourse and speculation, looking outward towards immaterialities, are the more sharp and penetrating. I shall not need to argue how much corporeal pleasures and sensualities do obscure the light received by the apprehensive faculty, and clog the operations of the reasoning power of the Mind; Wherefore even in this Natural respect, a convenient suppression of the appetites of the Flesh seemeth the platform of all Spiritual exaltation; but we have a firmer supernatural ground, whereupon to raise this Conclusion, of the requisiteness of Mortification towards speculative gifts, the word of the Holy Ghost saying, They that are in the flesh cannot please God; and if they be removed Rom. 8. even from God's favour, they must needs be very distantial from that grace and familiarity, which is imparted to Contemplation: Saint Paul was allowed so little to think of his body, when he was raised to his highest point of illumination, as he knew not whether he had any body about him, or no, at that time: And we find that he took the best course he could all his life, to feel the least he might possibly of his body; in order whereunto he saith, He did not only chastise his body, and keep it in subjection, but 1 Cor. 9 affirmeth likewise, That he did die daily: It seemeth he found no means of clearing the operations of the Soul, but by making, as it were, a quotidian separation between her and the Flesh; And, me thinks, we may say of all Saint Paul's converted life (notwithstanding his humility in owning infirmities) that which he himself said of some part of it, namely, Whether this man in Christ lived in his body, or out 2 Cor. 12. of his body, we know not, God knoweth, so little sense we find him to have had of his body, in point of Mortification, and so little impediment by it in Contemplative operations: And doth he not say himself, That it is not he that liveth, but Gal. 〈◊〉. Christ in him, and referring to us, he declares the requisiteness of Mortification, telling us, That they that be Christ's have crucified their flesh, with the vices and concupiscences; and if this kind of crucisixion be requisite even for the practical part of Christianity, whereunto all are called, much more must it be pertinent to the perfect speculative state thereof, to which so few are chosen. Psal. 83. I am therefore well warranted to lay Mortification as the ground or foot of this Mount of Moria, which signifieth the Land of Visions, whereunto all such as shall despise ascensions in their heart, must take their rise from this foot, and remember what was figured by Abraham's leaving his Servants and his Ass afar off, when he saw the Mountain, and the prohibition of any Beast to come near to Mount Sinai, to wit, that no carnal or sensual dispositions might Gen. 22. presume to approach towards the mysterious lights of God: So that whosoever aspired to go up to this mount Moria of Contemplation, must be advised to follow Abraham's order, to leave afar off all voluptuous and sensual appetites, figured by the Servants and the Ass, and carry in his hand the Fire and the Sword, that is, Zeal and Activity for the sacrificing of his Flesh and Blood to the honour of God: This is the Fire that he who was typified by Isaac brought into the earth; and this the Sword, which he saith he came to send, and not Peace. Wherefore this hostility declared against our Flesh, must be remembered to be the first Article of that peace of the Spirit, which is concluded in Contemplation. §. III. The requisiteness of Lecture, in order to this Spiritual elevation. THe next Stage whereby we are to rise, is pious Lecture; which subject calls back my thoughts upon the first state of man's knowledge; wherein we may consider, That the first Humane Soul came into this world, perfect in the intellectual part, by Science infused, and needed not stay for the help of her corporeal organs to acquire any, for those instruments whereby she was to act, were ready in their perfection, before she was seated in them, since Gods forming perfectly the body of man, preceded his breathing into it the breath of Life: And so we find that he was able to read presently in the book of God's works, wherein he read the character of God's hand in every creature that was set before him; and, as I may say, superscribed their names upon them, by the secret impression he read of their Nature: But not being satisfied with this excellent degree of intelligence, he began to affect the reading even in Gods own increated book, The knowing like God himself. Upon this presumption the rational soul of Man was cast down from this high form, and set so much backward, as ever since both the Vegetative and Sensitive souls precede her long in the perfection of their acts, and she is obliged to stay their leisure before she can act her best according to her faculty, which must cost her also pains and care to reduce it unto the best extent thereof. Thus is now the rational Soul, sentenced to feed herself by her kind of sweat and labour; so that she is not only to acquire most of her natural knowledges, by a laborious industry, but she is also set to work by study and attention, even upon those supernatural Principles that are infused into her, as those of Faith, Hope and Charity; even these infused habits will not so much as remain in her, without her own study and solicitude to preserve them, much less can they be improved to their best degree, without much intendment and application: And to facilitate the perfection of the Soul in this life, God hath been pleased to make his own Character, and to leave it legible under his own Hand, his holy Scriptures, wherein all his attributes are penned in the fairest manner, to affect our understandings, and to take our affections; insomuch as of the holy Writ it may be well said to God, The light of thy countenance is impressed upon it: This living spring of Verities the Holy Ghost hath left upon Psal. 4. the earth, from whence all the rivulets of pious Books derive their waters, which are so proper to refresh and see undate the mind of Man, as the Holy Ghost doth but rarely use his own power of impregnating and replenishing Souls with immediate inspirations, but vouchsafeth, for the most part, to be conveyed into our minds by the mediate spirations into them of virtuous notions, from his subalternate instruments, the pens of his holy Ministers, which he doth certainly inspire with qualities ●o well proportioned to our capacities, as they deliver Divine Truths unto our minds, under such familiar and agreeable forms as are most apt to work upon our affections. This is the design of the Holy Ghost in all pious Books, wherein his Spirit remaineth covered in the elements of man's conceptions (for words may be said to be a kind of body to thoughts) as the Divinity of Christ did under the vails of Flesh and Blood. In like manner it is the Divine virtue of the Holy Spirit, that worketh all those devout effects which are produced by the instrumental conceptions of pious Writers: Wherefore as the Scriptures are to be read with persuasion, that God is presentially speaking to us, so all Books of Devotion are to be used with this opinion, of their speaking to us, as delegated and deputed from God. The mind of Man abhorreth vacuity, and though her Nature tend upward to be replenished with Spiritual notions, yet if she be void of them, she sinketh presently to earth, to take in any grosser furniture; so that if she be not provided with such pure species as may keep her pointing at her own Centre, in stead of being elevated, as it were, above herself in Contemplation, she will fall below herself into some terrene amuzement: Wherefore a habit of pious Lecture is most necessary, in order to the replenishing her with Spiritual Images, that may keep her eye always erected up upon them; and may we not well infer the requisiteness of reading, for the support of the Spiritual Man, since Saint Paul doth not only advise his 2 Tim. 4. 13. so elevated Disciple Timothy to attend unto reading, but chargeth him with great solicitude to bring him some Books, even after he had told him he had consummated his 2 Tim. 4. course, and the time of his revolution was near; If he who had been in Paradise already in a transcient state, and was so near his going thither to a permanent, did still make use of Books, how necessary must they be for all such as aspire to any Spiritual exaltation? §. IV. Speculation placed as the last step in this ascent of the Soul. THis last station carrieth us up to the top of this Mount Moria, from whence we have descended, and so is the steepest part, and the uneasiest mounting of all the rest, as it is nearest the vertical point of our fixure: This last step than is Speculation or Meditating, which act of our discursive faculty, is commonly taken as univocal, with this other of our mind fixed in Contemplation; but when they are rightly distinguished, there appeareth such a diversity, as is between the last strains of motion, and the term of acquiescence: For Speculation is Speculation defined. properly the busy attention of the mind in the inquest of truth, ranging and casting out all ways, to bring in conclusions for the Spirit to fix and rest upon in Contemplation; which (as I have said) is a fruitive possession of Verities, which flowers the mind doth no longer gather or collect, but rather hold in her hand ready made up in nosegays that she is smelling to. Me thinks these two different states of the Mind may be rendered very intelligible, by a conception my Fancy hath sprung, while it is ranging for some fit expression of this very act which my Mind is now exercising▪ and I may say, That Speculation and Contemplation differ ●ust so, as my present writing of their differences doth from my reading them anon when I have finished them: For now my imagination is beating and casting all ways, for some well suited similitude, whereby to illustrate the diversity of these two acts, and my memory is sifting and sorting apposite words, to express my conceptions▪ and thus by degrees I shall by means of this studious Application of those powers of my Mind, form some digested Character of what I design; which finished Draught of my own thoughts, when I shall read over, I shall no longer work upon it, but behold the Image I have framed out of the past divisions and compoundings of my thoughts, and then my Mind will rest and enjoy my determined notions: So that as I do now speculate, and shall upon the finishing of these two Characters, contemplate them, without any farther agitation of my Mind: In like manner the state of Speculation is a disquisition of sundry Divine Verities, whereby to form some determined notions, which are the objects that Contemplation is to be fixed upon in an acquiescent state, when the discursive motion is arrived at the term of rest it pointed at; and then contemplating the result of our former discourse, we do, as it were, read over and enjoy this digest of our Imaginations: wherefore as the act of our Comprehending doth excel that of our Reasoning, in respect the intellect sees at one look or intuition what the Reason collecteth but by divers circuits of Discourse, and so seemeth but a purveyor of what the intelligence possesseth in one instant: In like manner the Contemplative state, by the same reason, transcends the Speculative; and, 〈◊〉 thinks, in such a proportion as the intellect of Angels excelleth that of rational Souls: for the first comprehendeth in one act, without the tardity of discourse, all intelligible species connatural to it, and the last is fain to stay upon the abstracting of intelligible species from materialities, and the conferring and co 〈…〉 of them with one another by ratiocination, before it can settle conclusions, wherefore Speculation seemeth to be a Humane act, and Contemplation, as it were, an Angelical. These lines have, I hope; drawn a fair partition between these two acts of a devout Soul, whereby they appear not to be coincident, as they are commonly misunderstood, although they are co ordinate to one another, not that I do presume that God hath obliged himself to this order, of transfusing this grace of Contemplation always through the medium of studious Speculation: For I am not ignorant of his immediate communicating this hand of intuitive fruition of his Verities to some choice Souls, unqualified for this preparatory course of Reading and Meditation; God is admirable in his Saints, in manifesting his Grace and Omnipotence by divers manners: but as Saint Paul saith, Though none 〈…〉eth the mind of the Lord, yet 1 Cor. 16. we have the mind of Christ, wherefore I have given this direction, as I said, when I first entered upon it, to conduct Travellers in this path, which is Christ's high way marked for us, of Ask, Seeking and Knocking; and this is the beaten tract of his Church, which doth not circumscribe God within this method: Sometimes the Spirit of the Lord catcheth up some humble illiterate Souls, and setteth them immediately upon the top of this Mountain, as he did Philip the Deacon at Az●●us; but for the most part he conveyeth Acts 8. those he calleth to this land of Visions, as he did Abraham, by these three days journeys I have gested to you, Gen. 22. before they come to this high station: For God doth commonly carry these Spiritual discoverers which he calleth to take a little say of the fruits of the Land of Promise, all over this course of Spiritual exercises, before they come to gather this fruit of Contemplation, which seemeth to be a bunch of Grapes of that immense Vintage of Wine, whereof the Psalmist speaking, saith, They shall be inebriated by the fullness of thy house: For an inchoative state of Contemplation in this life, is as it were a cluster of Grapes of the same Vine, to wit, the Grace of Christ, which afterward is reduced into what was the last intent of the planter, that is, into the Wine of the Saints, perfected Contemplation of the Divine Essence. So that having given you clear and practicable instructions, in order to the taking a right way towards this state of acquiescence (the singular excellencies whereof I have with my best skill pourtraicted unto your judgements and affections) I shall add only this laudative of the Holy Spirit, as very appliable to this happy state of Contemplation, Many daughters have gathered together riches, but thou Prov. 31. 21. hast passed them all. Upon these premised Considerations, I may conclude the same order observable in the offering up this Spiritual Incense, which was held in the preparing and burning the material Incense of the Tabernacle (which act was a figure of this our Religious Duty) we must then first by Mortification keep clean and fair the grate of the Altar; by Lecture and studiousness we are to gather and mix the Gums and Spices of pious Conceptions; by Speculation and meditating we must bear and pounce the Odours into a fine powder, to wit, collect pure and refined images of Verities, and then by Contemplation we come to fire and exhale the perfume of the whole Composition; By this method we erect our hearts, according to those gradations designed by the Psalmist, and the Lawgiver shall give a blessing, when Psa. 83. 8. they go thus from virtue to virtue, the God of gods shall be seen in Zion. §. V. Of the sensible delight springing from this Head of Contemplation; as also the close of the whole Work. HAving treated the blessedness of the intellectual part of this Contemplative state, which may be said to stand for the Soul thereof, there remaineth the adjoining that portion which answereth to the Body in this compound of happiness, which is, the sensible joy wherewith the affections are replenished; which delectable good affecting the sensitive powers, is a redundancy or waste falling from the virtue of that Truth which overfloweth in the supremest portion of our Mind, in some such manner as the beatitude of the Body is derived from the superfluent riches of the Soul, in the state of glory, and as the Soul shall then over-pay all the ministerial offices of her Body in this life (by the mediation whereof, her powers are now exercised) imparting to the Body far more noble capacities; So doth the intellect in this life, when the mind is in the state of Contemplation, superabundantly recompense the ministry of the Senses, for the conveyance of those species whereupon the understanding acreth in Lecture and Speculation, by far exceeding joys and ●uavities diffused upon the affections, such indeed as are not to be conceived, unless it be by those that have tasted them, whereof the Psalmist saith, Blessed is the people that knoweth jubilation; upon Psal. 88 which words St. Gregory noteth, that the Holy Spirit saith, Not speaks, but knoweth this jubilation, because it may be conceived, but not fully expressed by the enjoyer of it: The Sovereign Contemplator King David, by the assistance of the Holy Spirit, giveth us the fairest light we have of it, when he saith, My heart and my flesh have rejoiced in the living God; the first whereof imports the satisfaction of the intellectual, and the last the solaces of the appetitive part of the Soul, that is, the seat of the Affections; which though they are not always equally feasted with delectation, yet are they for the most part entertained with a competent measure of gladness and exhileration, and sometimes are recreated with an extraordinary jucundity, in such a manner, as the Prophet Elisha's trenches were filled with water, without 2 King. 3. any appearance of wind or rain to produce this effect; that is to say, the inferior part of the Soul feeleth a sensible delight and refreshment, without any inordinate emotion or alteration of those sensitive powers, wherein this delight is excited, insomuch as they find the sweet effects of these two Affections, both Love and Joy, the first rising not from the wind of passion, and the other not being instilled by the rain of any material fruition; and thus the delights of these two Affections, from to be in such minds, as they are in Angels, and Souls separate from Bodies, to wit, as they are acts of the Will, not alterations of the sensitive appetite. How blessed is the state of such Souls, when even the sensitive power of their Mind seemeth to operate, as if their Spirits were totally abstracted, or their Natures were Angelical; and therefore may not improperly be said to measure this world with such a golden Reed, as the Angel in Apoc. 21. 17. the Revelation did the heavenly City, that Saint John saith, was the measure of a Man, which is of an Angel; for this squaring of their affections by the rule of pure Charity, rendereth them in a great measure proportionate to the same Angelical operations: And in this admirable manner doth the hand of their Maker square and model such choice Souls to fit and adjust them for the filling up the vacant rooms of Angels, according to the design of him who hath said, They shall be like the Angels of God i● Mat. 22. 30. Heaven. Having conjoined this sensitive portion unto the the rational, we have exhibited this Contemplative stare, in that accomplished beatitude this life admitteth; And surely the Soul of Man in this mortal state, doth as naturally cover the adjunction of this delectable part in her affections, unto the other illuminated portion of her intellect, as a Soul though glorified, doth the addition of her Body: And as by this last accession the Soul doth not augment her beatitude by way of intersion or exaltation, but only in point of extension and amplitude, so doth the addition of this delight of the affections, rather enlarge and dilate the blessedness of this state of Contemplation, then elevate or heighten the virtue of the Soul in that condition, the felicity whereof I may will leave sealed with this Signet of the Holy Spirit, This is the gift of God, and the possessor thereof shall not Eccles. 5. 19 much remember the days of his life, because God answereth him in the joy of his heart. After this edition of the high Prerogatives of the true Contemplative life, lest any one should conceive the inferior Vocations any way discredited, I will present all the several stations of this world, with this Consolation and Instruction of Saint Paul, As God hath distributed to every one, as 1 Cor. 7. 17. the Lord hath called every one, so let him walk: For although the ear have not an absolute dignity equal with the eye, yet in the dignity of proportions there is an equality between them; Wherefore I will offer this excellent Conclusion of Saint Austin, to all the engaged conditions of this world, The love of Truth desireth a holy vacancy, the pressure of Charity imposeth just occupations; which charge, if it be not laid on by some charitable obligation, the best is, to attend unto the perception and contemplation of Truth; but in case of our being entered into a lawful Engagement, that is to be born for the necessity of Charity, but yet not so as the delectation of Verity be totally deserted, lest that Religious Suavity being substracted, we ●e the easilier oppressed by th● other secular necessity. This Advice may serve for a convenient direction, to all such as are drawing in the yoke of any secular Engagement, or are loose in the state of a tree Election of entering into this sweet yoke of Christ, drawing in the Chariot of Contemplation. Being now arrived at the farthest point of the Horizon of this state of Grace, we cannot pass forward without entering upon the other Haemisphere of the state of Glory; which, I hope, God will enable me to exhibit unto you in the other part of this Map I first designed, which I will leave now divided by this Aequator, severing the two halfs of that Spiritual Globe, whereof I had first intended to give you an entire Edition; But finding in the other part many Spiritual Positions, according to the old Doctrine of the Suns moving, and the Earth's being fixed; which Maxims would not well agree with the new Mathematical Discovery, of the Earth's moving and cotation: I have thought better to publish at first this uncontroverted part of my Work, and reserve the other till a farther decision of this question. And since the whole Work was designed as a Sacrifice of a Leper, in order Leu. 14. to his cleansing; the purgation being yet very imperfect, I may not unfitly say, That this is one of the Sparrows, which I humbly offer up upon the running waters of a penitent Soul; and promise, That the other shall be let fly into the world hereafter, when God shall be pleased farther to advance the emundation; for the accelerating whereof I humbly request all their Prayers, who shall be so benign as to conceive they owe me any thing for this Part, or shall make any account of my owing them the other: And I may fitly end this Semicircle of my Pen, with the best half of Saint Paul's valediction to the Romans, Now Rom. 15. 30. I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me, that the oblation of my service may become acceptable in Jerusalem to the Saints. Now the God of peace be with you all. Amen. Sicut portavimus imaginem terreni: portimus & imaginem coelestis, 1 Cor. 15. 49. Nam prudentia carnis mors est: prudentia spiritus, vita & pax, Rom. 8. 6. FINIS. Imprimatur, NA: BRENT. Junii 12. 1647. An Alphabetical TABLE OF The most remarkable Points of Instruction in these TREATISES. A Affection's planted in our sensitive nature, for good use, page 37. section 4. Advantages of conformity to virtue in our sensitive part of the mind, p. 38. sect. 2. Ambition consistent with Devotion, p. 42. s. 4. Ambition's ordinary acceptation, p. 43. Advantages to be made of love to enemies, p. 284. s. 3. Advices for the best method of reading, p. 355. Advantages which true contemplators have above other sorts of pious lives, p. 387. B BEauty may be honoured without offence to Piety, p. 39 sect. 2. Beauty's prerogatives allowed, p. 39 s. 3. Beauty perverted to be reproached, p. 40. s. 2. Beauty abusing us with apparences, as fishes are cozened in the water, p. 173. s. 2. Beauty how innocently it may be honoured, p. 175. s. 2, 3. C Comfort to humane frailties, p. 10. sect. 2, 5. Contemplation honoured, for what reason, p. 66. s. 3. Courtiers common error in point of felicity, p. 73. s. 2. Courts considerable as figures of heaven, p. 86. s. 1. Courts of Heathen Princes not to be urged against the piety of Christian ones, p. ●0. s. 1, 2. Courtiers of all ranks bound to proportionable exemplarity, p. 92. s. 1. Companions of Princes to b 〈…〉 fully chosen, p. 94. s. 2. Courtiers advantaged for humility by their vocation, p. 102. s. 2. p. 104. s. 2. Civilities and compliments how allowable in Courts, p. 109. s. 4. Contempt to enemies not allowed for our neglect of revenge, p. 280. s. 2. Charity to enemies, what proportion it must hold with that of Christ, p. 281. s. 1▪ 2. Counterfeit forgiveness of enemies censured, p. 284. s. 2. Charity's prerogatives in a sincere love to enemies, p. 285. s. 1. Causes wrongfully judged by events, p. 292. s. 1, 2. Constancy in our undertake preferred before irresoluteness, p. 294. s. 2. Curiosity of the causes of advers events, dissuaded, p. 298. s. 3. Conformity of our Wills to God's Order in all events, determined, in what degree it is required, p. 299. s. 2. Constancy enjoined in good causes upon all events, p. 310. s. 1, 2. Courts advantaged, by examples of benefits procured to Christianity, p. 115. s. 2. 3. Contemplation a kind of Heaven, p. 321. s. 2. Confort for Prisoners, p. 362: s. 3. Contemplation described, p. 385. s. 1. Contemplation defined out of St. Augustine, p. 387. s. 2. Conversation ought to be kept pure, p. 130. s. 3. Circumstances aggravating the faultiness of loose speech, p. 146. s. 1. D DEath readeth to man, p. 7. sect. 1. Dispair of cure is worse than our infirmity, p. 14. s. 2. Divinity discernible by grace, p. 22. s. 1 Devotion described, p. 23. s. 2. Devotion defined, p. 28. s. 2. Devotion is only sincere, when it is conformable to the order of Superiors, p. 29. s. 1. Devotion may be prejudiced by too much austerity, p. 46. s. 4. Devil dissuadeth prayer▪ p. 80. s. 1. Dissimulation may be rendered virtuous in some case, p. 96. s. 2. Dissimulation in humility decried, p. 102. s. 1. Duties precisely in all cases belonging to enemies, p. 275, 276. s. 1, 2. Death and the love of enemies have like aspects at the first sight, p. 276. s. 3. Dissimulation in point of love to enemies, very absurd, p. 278. s. 2. Different deceits in humours, towards judging of reasons of causes, p. 312. s. 2. Detraction or Medisance defined, p. 126. Detraction commonly connived at, p. 127. Delusions in Spiritual vocations, p. 335. s. 2. Detraction how handsomely disguised, p. 129. s. 3. Detraction imposed as it were by Princes acting in it, o● encouraging it, p. 134. Description of what 'tis to be in love, p. 150. s. 2. E Example's of man's frailty, p. 9 sect. 3. Example is meritorious in Devotion, p. 29. s. 2. Examples of Saints rejoicing rightly in temporal goods, p. 69. s. 2. Errors of those who wonder they are not happy, p. 73. s. 1. Errors of our judgement in discerning Truth, illustrated by a Simile of Zeuxes the great Painter, p. 76. s. 1. Examples of Princes why more dangerous than others, p. 92. s. 1. Enemies a difficult object for love, p. 265. s. 1. Example of Christ requisite to enable us for the love of enemies, p. 267. s. 2 Enemies in some respect more useful than friends, p. 269. s. 2. Experience of suffering is the only security of our capacity, of discharging the duty of loving enemies, p. 286. s. 1. Examples of Gods unconceivable Providence in the defeats of good Princes in good causes, p. 307. s. 4. p. 308. 1, 2. Examples of eminent sanctity in Courtiers, p. 115. s. 1. Excuses of Courtiers for irreligious complaceneys, refuted, p. 124 s. 1. Errors discovered in the election of solitary vocation, p. 322. s. 2. Errors of Philosophers in point of single reason, being sufficient for consolation, p. 343. s. 2. F FAith rested on giveth an ease above Reason, p. 23▪ s. 2. Felicity determined to consist in a rejoicing in Truth, p. 65. s. 3. Fortune's fallacies more discernible at Court, p. 105. s. 3. Flattery described, and impeached of falsehood, p. 107. s. 1, 2. Flattery is the issue of pride, p. 108. s. 1, 2 Forgiveness of enemies an excellent sacrifice, p. 279. s. 3. Friendship is allowed another kind of love than that we owe enemies, p. 283. s. 1. Forgiveness of enemies doth not obstruct the course of justice, p. 288. s. 3. Faith follow de 〈…〉 tures as confidently as victories, p. 312. s. 2. Foulness of speech a greater crime than many imagine, p. 14●. s. 1, 〈◊〉. Flatteries to women are upon the Devil's Commission, p. 161. s. 2. Flattery raiseth self-love in women, p. 162. s. 2. Friendship with women, how ●ar allowable, p. 176. Filial love defined, p. 187. Friendship sincere is a safeguard against passion, p. 177. s. 1. Filial love urged upon us, p. 193. Fraternal love a mark of our being in the way to filial love to God, p. 196. s. 3. G GRace was superadded to Reason in all the first perseverers in the belief of one God, p. 23. sect. 2. Greatness inclineth naturally to be flattered, p. 112. s. 3. Grace of Christ enabling us to love enemies, and the gift greater than the exaction, p. 267. God is single, yet not solitary, p. 317. s. 3. Grace proportioned to several callings, p. 121. s. 3. God worketh upon different tempers by divers applications, p. 330. s. 2. Grace, not single Reason, fortifieth our mind in great distresses, p. 341. s. 2. God's mercy is universal, in commanding that all should despise this world, p. 378. s. 3. Great persons delighting in it, promoteth Medisance with great self-guiltiness, p. 132. s. 3. H HOly Ghosts impression on our nature, p. 18. s. 3. Hypocrisy displayed, p. 33. s. 3. Honour goes under the title of Virtue, p. 44. s. 1. Humility doth not prohibit the pursuit of honour, p. 45. s. 4. Happiness temporal defined, p. 51. s. 1. Happiness wherein it is truly to be found, p. 63. s. 1. Honour's temporal may excite us to the pursuit of eternal, p. 89. s. 1. Humility truly described, p. 104. s. 1. Humility a security against all temptations of Courts, p. 101. s. 2. p. 106. s. 2, 3. Hatred to enemies imitateth those we hate, more than him we pretend to love, p. 268. s. 2, 3. Hatred to one another, from whence derived originally, p. 270. s. 2. Humility like the Mariners need, p. 113. s. 2. Hope often abused, p. 159. s. 1. I INfirmity of Man evidenced by Solomon, p. 8. sect. 3. p. 9 s. 2. Incarnations mercy, p. 12. s. 2. Infirmities of man may be turned to the torture of the Devil, p. 17. s. 2. Inconstancy of vain affections, p. 41. s. 2. Incredulity in prayer a mental stammering, p. 83. s. 1. Imitation of Princes is very familiar for the reasons of gain, p. 91. s. 2. justice for our first fault requireth the love of enemies, p. 272. s. 2. Injustice prospering, not to be wondered at, p. 307. s. 2. Imperfection of Man's Will in many election consisting with his liberty, p. 325, 326. jealousies nature treated, and the good use of it in God's love, p. 155. sect. 1, 2. Instincts of expressing our passion, showeth our loves to be due to God, p. 161. s. 2. L LOve justifieth the Incarnation of God, p. 13. s. 3. Love from man enjoined by the Incarnation of God, p. 13. s. 2. Love rendering itself to Devotion is not ill treated, p. 38. s. 4. Love to enemies forgot in the Law, and revived in the Gospel, like the fire of the Altar after the Captivity, p. 266. s. 2. Liberty rather given to our Souls, than restraint made by the Precept of loving enemies, p. 267. s. 1. Love of enemies proveth a counterpoison to the forbidden fruit, p. 269. s. 3. Love to enemies misinterpreted in a figurative sense by many, p. 273. s. 2. Love to enemies not ordains as they are simply enemies, p. 275. s. 2. Love irregular, causeth our aversion to the love of enemies, p. 282. s. 1. Liberty dear to Humane Nature, p. 339. s. 2. Learning how it becometh most useful towards consolation, p. 348. s. 1, 2. Liberty of mind gained, overpays the captivity of the body, p. 354. s. 1, 2. Love of the world recovereth often after our having wounded it by Grace or Reason, p. 376. s. 1. Lecture proved necessary for the passage to Contemplation, p. 394. Liberties of jesting, how they are allowable, p. 131. s. 1. Liberty's indecent, though little, disfigure the reputation of women, p. 147. s. 3▪ Liberties of scurrility excused by the presumers in them, p. 137. s. 2. Love, though mercenary, how to be accepted, p. 182. M Man's nobility by creation, p. 2. s. 3. p. 3. Man's excuse of his fall, p. 3. s. 2. Man's self-deceit, p. 6. s. 1. Meditation conducent to peace of Spirit, p. 58. s. 2. Meditation on the changeableness of all the pleasures we enjoy, serveth towards the securing our happiness, p. 61. s. 3. Moral Philosophy answereth not to the promises of Speculation in our necessities, p. 62. s. 1. Man's reason for his forgiving the first injury of women, p. 275. s. 1. Morality more studied at Court then Religion, p. 117. s. 1, 2. Moral civility useful to improve the zeal of religious duties, p. 118. s. 1. Mirth a great disguise of Medisance, p. 128. s. 2. Morality single is insufficient for our support in great pressures, p. 342. s. 3. Moral Philosophy set in a due order for consolation in distresses, p. 345. Meditations on the vain figure of this world, p. 361. s. 1. Meditation on eternity a relief against all temporary pressures, p. 367. s. 1. Mortification of the flesh requisite for all acts of pure Speculation, p. 392. s. 2. Medisance most entertained by the encouragement of great persons, p. 129. s. 1. Mercy of God misconceived, p. 156. s. 2. more 158. s. 1. Mercy rightly understood, p. 158. s. 〈◊〉. Mercenary love, how far allowed, p. 185. Mercenary love of the nature of dwarves, p. 185. s. 1. N NVns eminent purity, p. 18. s. 〈◊〉. Nature gives some light towards the sight of God, p. 1●. s. 2. Nature discredited single for happiness▪ p. 57 s. 2. Naturalists shall rise up in judgement against ill Christians, p. 277. s. 3. O OPinion of Temporalities confuted, p. 7. s. 2. Orders given by God for direction in Religion, p. 28. s. 1. Opinion why it prevaileth often above Truth, p. 68 s. 2. Obligation in point of love to enemies, p. 283. s. 2. Orders of Providence not discerned, occasioneth all our wonder, p. 305. s. 1, 2. Orders described, p. 327. Order for disposing our time pleasantly and usefully in Imprisonment, p. 351. s. 1. Order of the three Persons of the Trinity residing in a Contemplative Soul, p. 389. Order of rising up to Contemplation, p. 391. s. 1. P PRide first introduced, and how continued, p. 3. s. 3. Philosophers deceived in the Divinity, p. 21. s. 2. Piety advised in all religions, p. 24. s. 2. Passion itself maketh use of Religion to express itself, p. 32. s 2. Passion transferred may honour God in a double respect, p. 33. s. 1, 2. Piety doth the office of a Lawgiver, not of an Insulter, p. 35. s. 3. Piety not incompatible with pleasure, p. 37. s. 2. Pleasures allowed by Devotion, p. 41. s. 1, 2. Propriety in temporal goods abateth the value, and Piety repairs it, p. 42. s. 2. Philosopher's variances concerning happiness, p. 51. s. 2. Prayer assigned for the way to find truth, and consequently happiness, p. 79. s. 2. Prayer must be sincere and fervent to become officious, p. 82. s. 2. Prayer is often accepted, when the suit is not accorded, p. 84. s. 1. Prince's virtues may make Courts schools o● Piety, p. 91. s. 1. Princes especially obliged to piety, p. 91. s. 2. Prudence for Courtiers, p. 97. s. 1. Praises allowable in many cases, and how they are to be applied, p. 110. s. 2, 3. Princes obliged to forgive personal injuries, p. 280. s. 1, 2. Providence not to be judged of by pieces, p. 295. s. 2. Prayer against God's menaces allowed the Prophets, p. 301. s. 1. Providence seemeth as it were disguised upon earth, p. 359. s. 2. Presumption on our power to resist the temptations of Beauty, is dangerous, p. 166. s. 2. Q THe quality of peace expectable in this life, p. 84. sect. 2. The quality of private conditions towards the discernment of the world's instability, p. 105. s. 1. Quarrels with the world do sometime occasion good vocations to sanctity, p. 328. s. 3. The qualities of profane passion, p. 152. s. 2. The quality of temptations slighted at first, as easily masterable, p. 171. s. 2. R REason much degenerated in our fallen Nature, p. 〈◊〉. sect. 2. Reason injured by opinion, p. 7. sect. 2. Repaired Nature by Christ exalted above the original innocence, p. 15. s. 1. p. 16. s. 2. Revenge contrived unto piety, p. 17. s. 2. Reason's course up to Divinity, p. 21. s. 1. Repentance may convert even our sins into good fruit, p. 30. s. 2, 3. Remedies extractable out of the meditation of our frailty, p. 60. s. 1. Riches possessed and improved towards piety, p. 70. s. 2. Religion lightly considered may perplex us in the judgement of events, but more profoundly looked into, settleth on us, p. 292. s. 3. Religion the only refuge in the perplexity of advers events to a good cause, p. 302. s. 2, 3. Reason of distracting events not to be hoped for in this world, p. 304. s. 2. Retreats out of the world turned into delusions by the Devil, p. 332. s. 2. Reason single vainly overvalued by the Philosophers, p. 340. s. 2, 3. Remedies drawn out of the evils themselves of our life, p. 362. Remedies for the correcting indecent liberties in jesting, p. 132. s. 2. Remedies against foulness of speech, p. 142. s. 1. S SIn vainly excused, p. 4. sect. 2. Solomon's glories are ascribed to a special reason, p. 8. s. 2. Sin removeth man more from God then his own first nullity, p. 12. s. 2. Sensual men excluded from happiness, p. 55. s. 1. Success ought not to assure us of the goodness of a Cause, p. 294. s. 1. Sorrow allowed in ill successes, p. 298. s. 2. Solitude described, and treated truly, p. 316. Sanctity in great persons affords more communicative influences then in other, p. 120. s. 1. Sociableness of Man's Nature, in order to common good, p. 327. Spiritual joys suppresseth the love of the world, p. 376. s. 2. Speculation distinguished from Contemplation, p. 397. s. 1. s. 2. Sensible delight afforded by Contemplation, p. 401. s. 1. Self-love keeps us in darkness, p. 163. sect. 1. Self-love a kind of punishment of women, p. 163. Self-love's motion, p. 185. s. 1. T TRuth defined, and duly valued, p. 66. s. 2. Truth to be sought in all temporal fruitions, and to be found as the ground of our happiness, p. 68 s. 4. Truth impugned by the Devil to seduce our happiness, p. 74. s. 2. Temptations most frequent in Courts, p. 100 Temptations of Courts resistable by Prudence, p. 100 s. 2. Temptations against the love of enemies, p. 272. s. 1. Toleration of injuries easeth more than revenge, p. 277. s. 2. Temptations in Courts, how to be overcome, p. 122. s. 2. Time to be weighed in Solitude, p. 352 s. 3. Time weigheth heaviest upon, when it is least applied to particular designs, p. ●5●. Time neglected brings us in debt even of our eternity, p. 369. s. 〈◊〉. Temptations to be resisted at the first approach, p. 160. s. 2. Temptations of the Flesh dangerous, though they appear little at first, p. 169. s. 1. V VAnity in our fancy argued, p. 5. sect. 1. s. 2. Vanity of riches, beauty, p. 7. s. 1. Voluptuous persons exceptions against Devotion, p. 34. s. 3. Vanity of Philosophers concerning the power of Reason, p. 52. s. 3. Uses to be made of the Stoics Opinions, p. 54. s. 1. Verities intended, do not dull the joys of our sensitive appetite, p. 75. s. 2. unhappiness man's own fault always, p. 80. s. 2. Vulgar errors in judging of Causes, p. 297. s. 1. Vocations supernatural to Solitude, solaced by God, p. 319. s. 3. p. 320. s. 1. Vanities do truly captivate those they pretend to give liberties, p. 353. s. 1. Universal changes may comfort all private calamities, p. 358. Vanities of this world sacrificed to God, afford a sweet savour, p. 380. s. 1. Vocations respectively allowed more or less application to the world, p. 383. W THis world was never meant as an object of man's love, p. 377. s. 2. The world's contempt is ordained by God, by his subjecting all things in it to Man, p. 379. s. 2. The world easily contemnable by the consideration of Christ's demeanour in it, p. 381. s. 1. Women obliged especially to much purity in conversation, p. 146. s. 2. Words equivocal wrested to an unclean sense, very unblamable, p. 143. s. 3. Women prejudiced by flatteries, p. 164. s. 2. Women more commiserated than men, in faults occasioned by man's temptations, p. 164. Z ZEal and Charity make the best temper of a Religion, page 26. sect. 2. FINIS. The Printer to the Reader. BEhold a Printer, extraordinary both in his fault, and his confession, who acknowledges the having offended all the several parties of these times, & can think of no excuse, unless it be, the influence of the erring Planets of this Conjuncture, reigning over our Presses & working Errata so commonly, either in the matter or the form of our Trade; and the piety of the Author, having preserved his Pen untainted, the malignity of our Stars, hath prevailed much upon our Pencils, in miscopying his Pen; Insomuch, as the Author is the only abused person in this new Book, who having for some years past, enjoyed no liberty but that of his Pen, we must confess it a great injury in us, to have so often restrained his sense, in this excellent piece of spiritual Enlargement, his Prison hath presented the whole Nation: For my indulgence from the Author, I will take sanctuary in his own charitable Treatise, of forgiving Injuries: And for my pardon from the Reader, I may resort to a contrary pretence, namely, the merit of having been the deliverer to him of so overweighty a Piece of Piety & Reason, as may bear a deduction of more sense, than I have clipped from it, and consequently the delight of the Reader, may well endure the allay of so much pains, as the looking often upon my Errata. ERRATA. PAge 3. line 35. after Wiseman says, add, What art thou proud of dust and ashes? p. 5. l. 15. r. momentarinesse. p. 5. deal Rom. 8. in the marg. p. 6. l. 25. r. often. p. 7. l. 15. r. this manifest. p. 7. l. 19 r. futile. p. 8. l. 18. r. clarity. p. 8. l. 20. deal I. p. 8. l. 24. r. become. p. 9 l. 25. r. ●er. p. 10. l. 8. after seen r. the. p. 17. l. 2●. r. receiveth. p. 23. l. 9 r. giant. p. 27. l. 21. r. them. p. 31. l. 19 r. wherein. p. 35. l. 5. r. mutiny. p. 37. l. 12. r. immaculate, & l. 14. r. born. p. 40. l. 25. deal not. p. 45. l. 35. after also, r. there. p. 48. l. 15. r. my fetters. p. 50. l. 16. r. treat. p. 56. l. 7. put the Coma at point, p. 58. l. 23. r. portable. p. 61. l. 10. r. we should. p. 63. l. 17. r. habit, & l. 38. make the full point at delighted. p. 64. l. 3. r. no exterior. p. 65. l. 20. r. debasement, & l. 18. r. his issue. p. 66. l. 31. r. present. p. 76. l. 33. r. but in. p. 88 l. 12. after method r. they. p. 89. l. 18. r. to this. p. 90. 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