THe Egyptians fought againſt the Egyptians, the Eaſt winde riſeth often againſt the Weſt, the South againſt the North, the Winde againſt the Tyde, and one Paſſion fighteth with an other. The cholericke Cavalliere would with death revenge an iniurie, but feare of killing or hanging oppoſeth it ſelfe againſt this Paſſion. G •• ttonie would have dainties, but Covetouſneſſe preſcribeth parſimonie. Lecherie would raigne and dominier, but dreadfulneſſe of infamie, and feare of diſeaſes draw in the raynes of this inordinate Affection. By which oppoſition we may eaſily perceive, how vnquiet is the heart of a paſſionate man, toſſed like the Sea with contrary windes, even at the ſame time and moment. An other Diſquietneſſe there is alſo, which to many happeneth, and that welnie vpon a ſodayne: For ſome times a man will bee in the prime of his ioy, and preſently a ſea of griefe overwhelmeth him. In what a world of ioy lived Baltazar, when ſitting at his SupperDan. 5. with his Minions and Concubines, hee cauſed in a Triumph to be ſet before him, for a glympſe of his glorie, the golden Veſſell which his Father had by Conqueſt brought from the Temple of Hieruſalem? and yet the Hand which appeared writing vpon the wall, drowned all his pleaſure in a gulfe of feare and woe. Putiphars wife ws inflamed with love, when ſhe alluredGeneſ. 10. chaſte Ioſeph to violate both her and his fidelitie vnto her husband: and preſently the Paſſion of hatred as vehemently vexed her, as the Paſſion of love had formerly tormented her.

HEll, earth, and a womans wombe, ſaith Salomon, areProu. 30. 15. vnſatiable; & with theſe he might have numbred a number of Paſſions. How vnſatiable was the luſt of Salomon, who had no leſſe Queenes and Concubines then a thouſand? How encreaſeth the Paſſion of couetouſneſſe3. Regs 3. with the encreaſe of riches? Creſcit amor nummi quantum ipſa pecunia creſcit. As riches flowe, ſo love doth grow. And herein we may reſemble our Paſſions to men affected with the dropſie, who the more they drinke, the more they thirſt: for drinke caufeth ſuch a deſire and encreaſeth it, euen ſo a vehementinordinate Paſſion inclineth vohemently the ſoule to embrace or flie the obiect propounded; and a ſtronger Paſſion cauſeth a ſtronger propenſion and inclination, and conſequently an inſatiable deſire of pleaſure, or an exorbitant abhomination of paine. It is well knowne in Scotland how inſatiable is the paſſion of Ire, and the appetite of Revenge, for their deadly wil never be quenched, but with the blood of all their enemies and their adherents. In the Citty of Naples not many yeares ſince the baſe paſſionate people wanting corne, and imputing the dearth, either to the negligence or avarice of a certayne Magiſtrate, came and beſet his houſe, killed diverſe of his ſervantes, and finally caught the maiſter, and by maine force brought him into the market place, ript his belly, pulled out his heart, and there in preſence of all the Cittie eate it with ſalt. Howe the Paſſions of Pride and Ambition, how vnſatiable they be in women and courtiers, all the world knoweth, and no man is ignorant but he that knoweth nothing.

INordinate Paſſions either prevent reaſon, or are ſtirred vp by a corupt iudgement, and therefore neither obſerve time nor place: but vpon every occaſion would be leaping into action, importuning execution. Let a man fall a praying or ſtudying, or be buſie in any negotiation▪ importance, and very often he ſhal feele a head • eſſe Paſſion to ruſh in vpon him, importuning him even then to leave all, and proſecute revenge, luſt, gluttonie, or ſome other vnbrideled deſire. It is well knowne howe in the ſacke of ſundry Citties, when the vnruly and paſſionate ſouldiers ſhould have attended and employed all their forces to keepe the gates, or winne the Market places, or defend the common paſſages; contrariwiſe by the importunitie of Paſſions, either diſtracted with deſire of ſpoyle and riches, or drawne with appetite of private revenge, or haled with luſt to violate Virgins or honeſt Matrons, leeſe in a moment all they wonne with extreame loſſe and labour, and perhappes alſo their lives withall▪ Sometimes you ſhall have a number of greedy Paſſions like ſo many yong Crowes halfe ſtarved gaping and crying for foode, every one more earneſt than another to be ſatiated; to content them all is impoſſible, to content none is intollerable, to proſecute one, and abandon the reſt, is to carry ſo many hungry vipers gnawing vppon the heart-ſtrings of the ſoule.

Saint Baſil ſayth, that inordinate Paſſions riſe vp in aBaſil. hom. inebrietat & luxnr. drunkard like a ſwarme of Bees, buzzing on every ſide: or like wilde horſes drawing a coach, running with it headlong ſhaking, herrying and herling their Maiſter at their pleaſure: for in ſuch men a multitude of Paſſions moſt apparantly diſcover themſelves, and in regarde that Reaſon in them is buried, and cannot holde the raines of ſuch ſavage and vnreaſonable beaſtes, therfore they breake out deboſtly, and never ceaſe to range and revell, till Reaſon riſe out of her cymerian darkneſſe, grave of oblivion, and puddle of ignorance and ſenceleſſe beaſtlineſſe.

THere is no man in this life which followeth the ſtreame of his Paſſions, but expecteth and verily beleeveth to get at laſt a firme reſt, contentation, and ful ſatiety of all his appetites: the which is as poſſible, as to quench fire with fuell, extinguiſh a burning agew with hote wines, drowne an Eele with water. Rachel well declaredGen. 30. 1. the impoſſible petitions of her Paſſions, when ſo importunely ſhe demaunded children of Iacob, or elſe that ſhee woulde die: as though it lay in his power to have children at his pleaſure. That epicure who wiſhed his throat as long as a Crane (yet rather deſerved a noſe as long as a Woodcocke) that his dainty fare might longer feede his gluttonous taſte, and not paſſe away almoſt in a moment, well declared that Paſſions ſutes were not onely ſenſleſſe, but alſo impoſſible to be graunted. It is woonderfull what paſſionate appetites raigne in women when they be with childe; I have heard it credibly reported, that there was a woman in Spaine, which longed almoſt till death, to have a mouth full of fleſh out of an extreame fatte mans necke. I will not heere condemne all women, who labour with ſuch frantike fittes; yet I can not but approove a ſage Philoſophers ſentence (who was my maiſter in Philoſophy) that moſt of theſe appetites proceeded from women extreamely addicted to follow their owne deſires, and of ſuch a froward diſpoſition, as in very deede, if they were croſſed of their willes, their Paſſions were ſo ſtrong, as they vndoubtedly wold miſcarry of their children; for vehement Paſſions alter vehemently the temper and conſtitution of the body, which can not but greatly preiudice the tender infant lying in the womb. And the rather I am perſwaded to this opinion, for that I never knew any woman very vertuous, or well mortified ſubiect to theſe fancies. Nevertheleſſe, by theſe prepoſterous deſires, and ſundry appetites for things impoſſible, or almoſt impoſſible to be accompliſhed, wee may well conclude, that Paſſions deſires keepe neither ſence, order, nor meaſure.

This queſtion leadeth our memorie neceſſarily to ſix other places: the nature of the thing repreſenteth the definition,7 De • initio. for there is no nature (except ſūma genera which are parts of nature) but they are difinible: ſo we haue locum à difinitione, as, homo eſt animal rationale, or, conſtans ex anima intellectuale & corpore organicae: in which definitions, the firſt which is metaphyſicall, affoordeth two places, à genere and à differentia. And the ſecond,8 Genus. 9 Differentia. 10 Materia. 11 Forma. which is phyſicall, ſheweth vs other two, viz. the materiall and formall cauſes: and for that euery nature defined hath either vnder it ſpecies or indiuidua, here hence we haue the ſixt place à ſpeciebus, the Rhetorians call it à 12 Speci • bus. forma.

The queſtion Qualis ſit demaundeth to know the proprieties of the thing: but we will extend it a little farther and comprehend al accidents and what elſe may any way affect and qualifie the thing, & ſo this queſtion will open the way to an endleſſe treaſurie of inuention. Firſt in it ſhall be conſidered all the proprieties and effects which neceſſarily enſue: as for example: Is it laudable? then it is vertuous: Is it vertuous? then laudable: Is the ſunne riſen? then it is day: is the ſunne ſet? then is it night: and contrariwiſe. This the Rhetoritians call locum ab antecedentibus 13 Locus ab anteced 〈◊〉 & conſequen 〈◊〉 . & conſequentibus. Secondly we will anex hereunto all inſeparable accidents: as blackneſſe in a crow, heat in euery heart that liueth, &c. Thirdly, all ſeparable accidents, which bee innumerable: we may helpe our ſelues for diſcourſe ſake, and the better further our inuention if wee reduce them to the nine accidentall predicaments,14 Locus • b ad 〈◊〉 . and make a generall ſuruey ouer them: and commonly in the foure ſpecies of qualitie, action or paſsion, relation, &c. we ſhall • ind diuers meanes to perſuade our matter. And firſt the predicament of quantitie repreſenteth vnto me equalitie or in equalitie: and thereby I15 Locus à comparatione. haue locum à comparatione maiorum, minorum, & aequalium; as if Chriſt waſhed his diſciples feet, much more ought we for humilitie ſake, doe the ſame one to another.

The predicament of qualitie affoordeth vnto me omnia bona & mala gratiae & peccati, bona animae, bona corporis, bona fortunae. The perfections of grace, as faith,All theſe haue reference ad loc ••• 14. qui eſt ab adiunctis. hope, charitie, the inſpirations of God; the ſuggeſtions of the deuill, the allurements of the world: the acquiſit perfections or imperfections of the ſoule, as ſciences, arts, trades, policie, prudence, wiſedome, or any other intellectuall habilitie good or bad; vertue, vice, iuſtice, iniuſtice, &c. Bodily perfections or imperfections conſiſt in health or ſickeneſſe, ſtrength or weakneſſe, beautie or deformitie, towardneſſe or vnaptneſſe to any thing, vertuous or vicious inclinations. The fauours or croſſes of fortune comprehend, riches, or pouertie, friends, or foes, fecunditie of children or ſterilitie, nobilitie or baſeneſſe of birth: whereunto we may reduce the antiquitie of a familie, or how a man is the firſt foundation or origen of his houſe.

In the predicament of relation I find occaſion to call to memorie three places. Firſt à contrarijs, for this place16 Locus à contrarijs. includeth the foure ſpecies of oppoſition: contraria, relatiua, contradictoria, priuatiua. Secondly, likelineſſe or vnlikelineſſe are alſo relatiues, and conſequently belong to this ſame predicament; and we haue Locum à ſimili & 17 Locus à ſimili & diſſimili. diſsimili. And for that things which repugne any way together, carrie with them a ſpice or releaſe of contrarietie: therefore here wee will ſettle locum à repugnantibus. 18 Locus à non repugnantibus. As for example, hee ſpeaketh ill of him, therefore he loueth him not; he ſpeaketh well of him, therefore he hateth him not.

Conſidering the predicament of action and paſsion, in regard they may be affected with ſundrie circumſtances, which better or impaire them, therefore I thought good to ſet downe this rule, which in generall diſtinguiſheth their otherwiſe inuolued confuſion.

Who: notifieth not the perſon abſoluely, which in euery humane action is required, and the condition of his perſon: as a king, a magiſtrate, a biſhop, or a clergie man, a deere friend, &c. for if any of theſe commit an offence, the dignitie of the perſon aggrauateth the ſinne: as Iudas in iniuring Chriſt, who was one of his diſciples, ſinned more grieuouſly, than if another man had acted the ſame treſpaſſe.

What: giueth vs to vnderſtand the dammage or nocument, which caſually was annexed, but neceſſarily proceedeth from our action, or ſome great good, which thereunto enſueth: as he that killeth a poore man, who by his labour maintained his wife and children: offendeth more heynouſly, than if he had wanted them.

What time: inſinuateth the ſeaſon or day, when an enterpriſe or ſinne were effected: as the worthy exploits of Iudith and Heſter were greatly to be commended, becauſe they deliuered their people, at ſuch times as they were in extreame daunger.

Where: deſigneth the place: and in reſpect of this circumſtance, che ſinne of Lucifer in heauen, of Adam in Paradice, theft or diſhoneſtie in the Church, are eſteemed more enormious.

How: ſheweth the manner of the action, the vehemencie of the affection, the intention or exceſſe of malice, the knowledge or ignorance, with what difficultie or facility, with what paſsion or impediment the action was effected.

Why: pointeth at the extrinſecall end, or remote finall cauſe of the action: as if a man ſteale to giue almes, if he ſtudie for honour, if he ſerue his prince and countrey mercinarily for hope onely of preferment or gaine.

What helpes: this circumſtance remonſtrateth the councell, aiders, abetters, or any other way fauourers of our actions, as alſo the inſtruments or ſeruants we vſed in the managing thereof.

As this queſtion inquireth the cauſe of the effect to be proued by demonſtration, ſo it miniſtreth vs occaſion to remember theſe two places, à cauſis, or ab effectis. 19 Locus à cauſi • . 20 Locus ab effect • .

To theſe twentie places we may ad ten more, grounded vpon authoritie, largely declared by Melchior Canus in his twelue books De locis Theologius; but for that theſe concerne ſpecially diuines, and they may eaſily commit them to memorie, therefore I will remit this labour to the related authour.

This ſhort abſtract of inuention I haue rather ſet downe to helpe the memorie, than to inſtruct the vnderſtanding; for I am not ignorant, that this matter requireth an ample volume, and both Rhetoritians and Logitians ſpend much paines, and write large diſcourſes therupon. But for that I perceiued in my ſelfe, that a multitude of places, without a forme of method, engendered rather confuſion than furthered inuention, therefore I haue ſorted them into heads: becauſe the nature of our memorie is ſuch, that if it conceiue but an inckling of any matter, preſently by the force of diſcourſe, our vnderſtanding followeth it: and now hauing all places reduced to foure heads, he had a bad memory could not remember them, and a worſe wit which could not draw forth a number of arguments out of them. I cannot denie but pregnant ſpirits and eleuated iudgements in a moment, almoſt, pierce their matter, and behold before their eyes a number of ſound and ſubſtantiall reaſons, which enuiron the queſtion propoſed on euery ſide; but theſe be few and rare, others need more helpe: and yet euen theſe alſo may be greatly furthered, for the beſt places which conſort with common peoples capacities, are for moſt part out of learned mens bookes; as ſimilitudes, examples, contrarieties, remote accidents, and circumſtances, and therefore they had need of ſome ſhort remembrance, to pull their wits by the elbow, and will them not to diue too deepe, leaſt they, who by reaſon ſhould beſt vnderſtand their reaſons (I meane the meaner wits, who for moſt part are generall auditors) be depriued of that inſtruction and information the Oratour intendeth, and they expected. Thirdly, we muſt obſerue, that in amplifications (which are in effect nothing elſe but either exaggerations, or cumulations of reaſons) diuers things are to be noted.

Firſt, in amplifications all conceits ſhould reliſh a certaine greatneſſe▪ and carie with them ſome ſort of exceſſe: if we praiſe, then the perſons and things praiſed muſt be commended for ſome admirable excellencie; if we exhort or diſſuade, then are to bee diſcouered a ſea of great goodneſſe, or a multitude of mightie euils.

Secondly, the reaſons which we amplifie, require great perſpicuitie, and apertneſſe in deliuerie, becauſe the attention which otherwiſe ſhould be imployed about the affection, will wholy be conſumed or drawne to the vnderſtanding: for it is impoſsible to attend much at one time both to ſpeculation and affection. Furthermore our ſpeech being curſorie, and ſpecially framed for meane capacities, will not be able to make any impreſsion in auditors, except our reaſons be meruailous plaine & euident.

Thirdly, our reaſons ſhould be largely declared, and yet with ſharpe, and ſhort varietie interlaced: reſembling a volley of ſhot ſpeedily deliuered, but not without bullets to batter downe the walles of wilfull affections. And for this cauſe we may vſe pithie ſhort deſcriptions, compounded of ſome metaphor annexed with ſome proprietie, which is moſt vſuall with orators: as Cicero commendeth hiſtories: for ſaith he, Hiſtories are the witneſſes1. D • Orat. of times, the light of trueth, the life of memorie, the miſtris of life, the meſſenger of antiquitie, &c. ſo may we in like manner deſcribe man to be a ſhadow of pleaſure, a glorious flower, a fading roſe, an vnſatiable appetite, • circle of fancies, a running riuer, a mortall angell, a reaſonable beaſt, a vitious monſter declining from his nature, &c. Many ſimilitudes or diſsimilitudes, examples, contrarieties, effects repugnant, may eaſilie be inuented, readily deliuered, and in a moment vnderſtood; ſo that by this meanes profound conceit ſhall bee facilited, and there with the auditors inſtructed, delighted, and moued.

Fourthly, as paſsions are diuers, ſo motiues to ſtirre them vp are various, and therefore now method requireth that we deſcend to the immediat ſparkes which muſt ſet the ſoule on fire, and kindle the paſsions, or like winds blow off the aſhes, that the coales may be reuiued: for hetherto we haue talked a farre off and layd but the firſt foundations, by theſe particular motiues which follow, paſsions immediatly, properly, & effectually are moued.

O My God, the ſoule of my ſoule, and the life of all true loue: theſe drie diſcourſes of affections, without any cordiall affection, haue long deteined, & not a little diſtaſted me. Now that I come towards the borders of Loue, giue me leaue O louing God, to vent out and euaporat the affects of the heart, and ſee if I can incenſe my ſoule to loue thee intirely and ſuiſceratly, and that all thoſe motiues which ſtirre vp mine affections to loue thee, may be meanes to inflame all their hearts which read this treatiſe penned by me. But alas; where ſhall I begin to parley of affections, who am ſo ſtained with imperfections, and corrupted with infections? Come, come you ſacred cherubins, you morning ſtarres of neuer darkening light, deſcend you Seraphins, you burning lampes of loue: and tell me what motiues mooue you to loue your God ſo vehemently, and vnceſſantly? I know you will anſwere, that your loue is of another ſtampe than mine, and therfore that your language cannot bee vnderſtood in the land of mortall men. Ah my God euer loued too litle, & ſhall I neuer be able neither to loue, nor ſpeake of loue inough? ſhall I aduenture to weaue a web of ſuch ſubtile golden threds, in ſuch a rotten ruſtie loome? did not Iſay excuſe himſelfe for ſpeaking of thee, becauſe his lips were polluted and durſt not attempt ſo mightie an enterpriſe, till with a burning coale of loue his mouth was purified? Did not Dauid thirſt after thee, like the thirſtie Hart the fountaines of cleare water, and yet he exclaimed, Imperfectum meum viderunt oculi tu • , Thou haſt O Lord beheld mine imperfection? Did not the SeraphinsEſay. 6. glowing with fiery affections, vaile their feet with golden wings, thereby ſhewing a reuerent ſhame of their imperfit loue, as vnworthie of ſuch a ſupreme maieſtie? And what, gratious Lord, ſhall I thinke, ſpeake, or write of thy loue, whoſe beſt knowledge is ſcarce comparable with their ignorance, whoſe pureſt affections are but inordinat paſsions, in reſpect of their feruent deſires, and inflamed charitie? But alas, to ſay nothing, were to admite thee, but with blind ignorance: to ſpeake not condignly, were irreuerently to conuerſe with thee: What? ſhall I then neither ſpeake, nor hold my peace? O fountaine of loue, ſuch is the abyſſe of thy goodneſſe, that thou reputeſt that ynough, when we doe all we can: endue me therefore, O bountifull God, with thy grace, that ſince I cannot ſpeake ſo worthily of thee, as thou deſerues; at leaſt I may ſpeake in ſuch ſort of thee, as at an vnworthie ſinners hands thou expects. A long ſeaſon (O my God, the warie waigher of all my wayes) haue I ranged abroad and reuelled among thy creatures: I cannot ſay I loued them, for then why did they cloy me and anoy me? neither can I auer that I hated them, for they delighted me. Alas, they pleaſed me, becauſe they were ſprinckled and bedewed with ſome drops of amabilitie, which thou diddeſt let fall vpon them from the immenſiue Ocean of thy bountie: they moleſted me, becauſe I loued not them aright, that is, in thee, and for thee, but for themſelues and my delight. After I had prodigally ſpent my patrimonie by ſurfeiting in pleaſure, and therein obſeruing neither law, rule, nor meaſure, at laſt I returned to thee, & found all thoſe motiues in thy maieſtie in a farre more eminent degree vnited, than I before in all the vaſt multitude of thy creatures, had tried diſperſed. I loued my parents, asThe firſt motiue of Loue is par • ntage. authors of my being, and imparters of life, and this without teacher by nature I was inſtructed. When after I turned mine eyes to thee, I perceiued there was but a ſmall ſparke of paternitie in my progenitours, compared to thee. Thou gaue them bodies, being, and life to bee parents: thou preſerued, conſerued, and enabled them: thou created my ſoule alone, wherin they neither had part nor action: thou formed my body, when they neuer minded me: thou haſt kept me day and night, when they neuer remembred me: yea, when both they and I were faſt aſleepe, thy watchfull eye waked ouer both them and me. In the progreſſe of my tender yeares I loued them whoBeneuolence. beſtowed fauours and benefits vpon m • : and this I perceiued not to bee a thing proper to men alone, but alſo incident to beaſts, who loue and fawne vpon their benefactors. When I lifted vp mine • ies to thee, and conſidered the meat I eat, the drinke I dranke, the cloathes I wore, the aire I breathed, the ſences I vſed, the life I enioied, the wit wherewith I reaſoned, the will wherewith I affected, all were thy dayly gifts, hourely, momently, yea inſtantly by thy prouident hand vpheld and maintained; I concluded with my ſelfe, that of all benefactors thou was the beſt, and therefore deſerued to be loued moſt: and for that euery inſtant I wholly in bodie and ſoule, life and being, depended vpon thee; ſo in euery inſtant, if it were poſsible, I ſhould conſecrate my ſelfe intirely, with a moſt gratefull remonſtrance and recognition of thy benefits beſtowed vpon me. When yeares grew vpward, and reaſon riper, in reading antient, prophane, and ſacred writers, I found in them certaine worthie men highly commended and celebrated, here a Salomon for wiſedome, a Dauid for valour, a Hercules, an Achilles, an Alexander, a Caeſar, a Scipio, an Hanniball, a Conſtantine, in panigericall Orations, in heroicall verſes blazed abroad to all the world preſent, and regiſtred for record to all poſteritie, asThird motiue. Excellencie. valiant captaines, prudent gouernours, glorious Heroes, mirrors and maieſties for their times in the world. And it ſeemed to me, that my heart was drawne to loue & affect ſuch perſonages, for albeit I admired their eminencie aboue the reſt, yet I know not how, but ſuch an excellencie wrung out and enforced a reuerent affection in my breaſt: for I eſteemed them worthie of loue, whom ſo many wiſe men thought worthie of admiration, and reputed as worthies of the world. Afterwards with the eies of my conſideration I glanced (O my God of infinit perfection) vpon thee: & all theſe renowned Heroes reſembled to my ſight, ſo many mirmicoleons or lions amōgſt emmets (who ſurpaſſe them a little in greatnes and force) in compariſon of lions indeed for might, and Olyphants for immenſitie, nay leſſe, for what are all monarchs and mights compared to thee, but folia quae vento rapiuntur, Iob. 13. dried and withered leaues blowne abroad with duſt in the wind, with a blaſt of thy mouth they are blowne downe from their regall thrones, withered with diſeaſes, diſperſed in ſepulchres, conſumed to duſt, and euery moment, whē it pleafeth thee, annihilated & reduced to nothing. What hath their power to doe with thine omnipotencie? their baſe excellencie with thy ſupreme maieſtie? their prudence, policie, ſtratagems, with thine infinit wiſedome, and incomprehenſible counſels? Ah my God of boundleſſe bleſſedneſſe, as the higheſt pitch of their preheminence is vile vaſſalage compared to thee, ſo thy loue ſhould diſdaine not onely to be equalled, but alſo conferred with theirs.

The further I paſſed, the more obiects alluring to loue4. Motiue. Beautie. I diſcouered: for beautie of bodies, the glorie of nature, the glimpſe of the ſoule, a beame of thy brightneſſe, I ſee, ſo inticed mens ſenſes, inueagled their iudgements, led captiue their affections, and ſo rauiſhed their minds, that ſuch hearts were more preſent in thoughts & deſires with ſuch bodies where they liked and loued, than with that bodie wherein they ſoiourned and liued. And what was this beautie which ſo fed their appetites? it could not be certainely any other thing than the apt proportion and iuſt correſpondence of the parts and colours of viſible bodies, which firſt delighted the eye, and then contented the mind, not vnlike the harmony of proportionable voices and inſtruments, which ſeed the eare; and health which iſſueth from the iuſt proportion & temper of the foure humors; and ſome daintie taſt, which enſueth from the mixture of diuers delicat meats compounded in one. This harmony of mortall bodies (O my God the beauty of beauty) hath diſconſorted, and conſequently deformed many an immortall ſoule. Thou neither haſt bodie nor parts, and therefore art thou not beautifull? Why then didſt thou ſay, & pulchritudo agri mecum eſt: the beautiePſal. 39. Iſay. 66. of the field is with me and in me? If thou didſt argument profoundly, and conclude infallibly, that thou waſt notPſal: 73. Luck. 12. barren, who imparted fecunditie to others: queſtionleſſe thou muſt by right reaſon be beautifull, who deckes and adornes the poore lillies in the field, with a more glorious mantle than euer couered the corps of ſage Salomon, for all his treaſures & wiſdome. Thou wanteſt groſle, maſsie, terrene, corruptible parts, wherein according to our materiall ſenſuall conceits, beautie conſiſteth: but thy beauty tranſcendeth this infinitly more, than all the world the leaſt graine of ſand which lieth vpon the Ocean ſhoare. For thy harmonie, thy conſort, thy proportion, ſpringeth from the admirable vnion of all thy perfections: all thy creatures produced and producible, in thee are vnited, the lambe and the lion, fire and water, whiteneſſe and blackneſſe, pleaſure and ſadneſſe; without ſtrife or contention, without hurt or iniurie, in a diuine harmonie and moſt amiable beautie dwell, reſide, and liue in thee. Some philoſophers ſaid truly, albeit not ſo plainely as all common people could perceiue them, That thou waſt a centre out of which iſſued innumerable lines (they meant thy creatures) the further they extended from thee, the further they were diſunited among themſelues, and the neerer they approched vnto thee, more ſtrictly they were linked together, and at laſt all vnited and identified in thee their centre, laſt end, and reſt. Gardens and fields are beautifull, pallaces, cities, prouinces, kingdomes, bodies of men and women, the heauens, the angels, and in fine, the whole vniuerſall world framed in number, weight, and meaſure, all parts keeping their places, order, limits, proportion and naturall harmonie, all theſe in particular in themſelues, and combined in one, are inameled with a moſt gratious vagiſneſſe, luſtre, and beautie: all which proceeded from thee, and reſideth in thee, and are compriſed in a far more ſublime and eminent degree in thee, than in themſelues, or than an angell of gold containeth in value ten ſhillings of ſiluer: for in themſelues they are limited in eſſence, and kept within the narrow bounds and bankes of naturall perfection, but theſe little riuers ioined in thee, find an illimitate and boundleſſe ſea, wherein they haue neither bottome nor bound. What ſhall I ſay of you three, three ſacred perſons in Trinitie, diſtinguiſhed really, and yet indiſtinct eſſentially? doth not this diſtinction cauſe a difference, and this admirable vnion an inexplicable conſonance? Are not your three perſons hypoſtaſes or ſubſiſtences, the infinit bounds, liſts, and limits of an interminat, immenſiue, and endleſſe eſſence? Are not theſe the borders of your beautie? your attributes of bountie, ſimplicitie, vnitie, veritie, eternitie, immenſitie, impaſsibilitie, wiſdome, prouidence, omnipotency, charity, iuſtice, mercie, clemencie, benignitie, magnificencie, in ſome ſort diſtinguiſhed, yet really the ſame perfection are your bleſſed intellectuall face: thoſe amiable colours, that glorious beautie, that maieſtical countenance, that celeſtial brightneſſe, the Angels deſire to behold, the bleſſed ſaints contemplat, and we wandering pilgrims aſpire vnto in the end of our perigrination, the which will feed vs without ſatietie, content vs without appetite of change, wherein conſiſteth all happineſſe, ioy, and reſt.

Beautie is the rind of bountie, and thoſe creatures are5 Motiue. • ountie or goodneſſe. more beautifull which are more bountifull: For bountie and goodneſſe reſemble the Sunne, beautie the beames, bountie the ſpring, beautie the riuer, bountie the heart, beautie the face, bountie the tree, beautie the flower, bountie the fleſh, beautie the feathers. This truth cannot bee denied: for if that beautie bee nothing els but a iuſt proportion of parts, with an apt correſpondence of temper in colours in theſe inferiour bodies, or brightneſſe and lightneſſe in the ſuperiour, and ſuch ſemblable perfections in ſoules and ſpirits, no doubt but better parts, finer colours, purer lights proportionably combined, cauſe a more excellent beautie, ſhew, and luſtre: as the ſiner gold, the richer ſtones (if art bee correſpondent) the more vage and beautifull iewell. But here alas, in humane corpes it falleth out contrariwiſe: for although indeede, a beautifull bodie in a child, a youth, a man, a woman, an old man (for a different beautie adorneth all theſe) argue a better ſubſtance, and a more ſound corporall perfection; yet the ſoules of ſuch, by the mallice of men and women, are commonly worſe; for beautie they make an inſtrument of vice, which by right reaſon ſhould be an ornament of vertue: and therefore ſuch beautie ill beſeemeth ſuch bodies, and fitly the holy ghoſt compareth Circul • s aurtus in nuribus ſuis, 〈◊〉 pulchra & fatua. Prou. c. 11. a womans beautifull bodie, linked with a bad ſoule, to a ring of gold in a ſwines ſnout, which euer lies rooting in dirt and myre. Bountie then and beautie by nature are linked together, though peruerſe ſoules like ſtinking corpes lie buried in beautifull ſepulchres, though ruſtie blades bee couered with golden ſheaths, though dragons gall and bane of Baſiliskes ſtand cloſed vp in viols of Chriſtall. Yet howſoeuer by ſympathie of nature they be connexed, and by malitious affections, in vs diſconſorted, neuertheleſſe, I haue alwaies proued by experience, that bountie and goodneſſe were principall motiues of loue, yea, to ſay truth, I knew neuer thing loued, but that it was gilded with goodneſſe. If I loued learning, it was becauſe it was good in it ſelfe, and a perfection of mine vnderſtanding; if meat or drinke, becauſe they were good for my bodie, to reſtore the forces vaniſhed; if cloaths, becauſe they kept me warme: and finally, whatſoeuer I affected, I palpably felt it either good in it ſelfe, or good for my ſelfe. And thereupon I remember a ſound philoſopher pronounced a ſolemne axiome, as vndoubted in ſpeculation, ſo dayly experimented in action, Bonum eſt, quod omnia appetunt, Goodneſſe is that which all things affect. All beaſts, though reaſonleſſe, yet in loue follow this generall inſtinct and inclination of reaſon, imprinted in their hearts (O infinit wiſedome!) with the indoleble characters of thy prouidence, to affect nothing but that in ſome ſort concerneth their good. Ah my God of boundleſſe bountie, Nemo bonus niſi ſolus Deus, thouLuk. 18. onely eſſentially of thy ſelfe, without liſt or limit art good, all things elſe by participation and limitation. An Angell hath goodneſſe, and therefore is amiable, yet he is but a drop diſtilled from thee, in that quantitie, degree, and meaſure, thy wiſedome preſcribed, and his circumferenced nature required. What, O my God, is goodneſſe, but perfection, integritie of eſſence, completeneſſe and fulneſſe of beautie? What is perfection, but an intier poſſeſsion of all that ſuch a nature or ſubſtance ſhould haue? and ſo thy word witneſſeth, that the J • itur perfecti • unt 〈◊〉 , & omnis ernatus •• rum. Gen. 2. 1. heauens were framed perfit, becauſe they wanted nothing neceſſarie or requiſit to their nature: and for all this, the heauens want wit and reaſon, howbeit they are perfit in their ſenceleſſe kind. But in thee what want can their be? no parts, becauſe thou art ſimple without compoſition; no perfection can bee ſcant in fulneſſe and intention, where all are infinit. And therefore if in earth I thirſted after the vnpure drops of thy created goodneſſe (compared to thine increate bountie) how much more ſhould I thirſt after thee, the pure Chriſtall fountaine of life? Ah Quam bonus Iſrael Deus, ijs qui recto ſunt corde? Pſal. 72. How good is the God of Iſrael to them who are of a right heart? Trinit as diuinarum perſonarum eſt ſummum bonum, quod purgatiſsimis mentibus cernitur. The Trinitie of diuine perſons (ſaith Auſten thy ſeruant) is a ſupremeAug. 1. de Trini. cap. 2. circa init • um. goodneſſe, which is beheld with moſt purified minds. Bonus eſt Dominus ſperant • bus in eum, animae quaerenti illum. Our Lord is good to them that hope in him, to that ſoule which inquireth for him. What then, my God the abiſſe of bountie, art thou not good to all, but to ſuch ſoules as ſearch for thee, as are purified from offences, as are right hearted? No no thy goodneſſe no leſſe extendeth her ſphere, than thine omnipotencie her might: and as nothing euer receiued being but by thine almightie hand, ſo nothing integritie of being but by thy bountifull hand. What man euer liued and enioyed not the heat and light of this viſible ſunne? Or who euer liued or continued life, but by the beames of thine inuiſible bountie. But true it is and regiſtred in all ſacred records of antiquitie for an infalliable veritie, that thy goodneſſe is ſpecially extended & poureth forth her treaſures more aboundantly vpon thoſe good ſoules who in ſincere, pure, affectuall, and thirſtie hearts ſeeke for thee. Thou art a ſea of goodneſſe, fauours, and graces, euery one may enioy thee that will with all his heart ſerue and loue thee; howbeit the greater veſſell receiueth more abundance.

IN all the ſonnes of men, and in all ſorts of beaſts, I dayly and hourely diſcouered, an inſatiable deſire of delight: and almoſt nothing loued vehemenrly, but that which was canded with ſemblable pleaſure: it were in vaine to demonſtrate this by reaſon, ſince euery moment freſh experience teacheth, that ſenſualities firſt ſtep in euery action, tendeth to pleaſure and ſolace; and thoſe things ſhe accounteth and priſeth moſt, which ſenſually delight her beſt. O God of incomprehenſible wiſdome, and ininueſtigable prouidence, how potent is this bait of pleaſure, to allure, to deceiue, to precipitate vnwarie ſoules into eternall miſerie! It is paſſed almoſt in euery ſence in a moment, and yet the importunitie neuer ceaſeth.The baſe and bad conditions of ſenſuall pleaſure. It is beaſtly (for all ſences are common to men with beaſts) and yet it ſeemeth euer to promiſe a paradice of ioy It is moſt erronious ſophiſticating mens minds, and yet beareth, or at leaſt pretendeth a ſhow of reaſon. It in apparance promiſeth reſt and quietneſſe, but in effect diſpoiled the ſoule of all reſt and quietneſſe. It is admirable how men affected with pleaſure are chaunged and metamo • phoſed from themſelues, vntroubled with ſuch an inordinat paſsion. It is exceeding daungerous, and yet for the preſent it lulleth a man with a world of ſecuritie. It is for moſt part vitious, and damnable, and yet for moſt part and of moſt perſons approoued and accepted of as vertuous and laudable. And therefore the bad conditions of ſenſuall pleaſure, be ſuch as wiſe men either wholy diſdaine them, or vſe them with ſuch parſimonie, that they take them as medicines in a certaine careleſſe paſſage, rather than much deſired ſolaces, not placing in them any extraordinarie contentation and reſt. For how can that be called delight, which carrieth with it ſo many iuſt cauſes of diſcontentment, nay of baſeneſſe, diſgrace, remorce of conſcience, deſert of puniſhment? Ah my God the fountaine of water of life, the true paradice of pleaſure, delight of delights, when theſe tranſitorie follies, or fugitiue fancies, or pernitious errours, or ſweet poyſons, or ſugred gall, ſo gulled and miſlead my ſoule, why had I not recourſe to thee? how came it to paſſe that I cōſidered not thoſe floods of pleaſure prepared for them that loue thee? De torrente voluptatis potabis eos? The ſimphonie and ſacred melodie of Angels euer ſounding in the land of the liuing, and neuer ceaſing for them that ſcrue thee? Whywaighed I not thoſe ineffable ioies that neuer eye ſee, nor eare heard, nor heart conceiued, which thou haſt & euer hadſt in a readines for them who ſerue thee as ſubiects, obey thee as ſeruāts, loue thee as childrē, conuerſe with thee as friends? Ah ſoueraigne ſweetneſſe ſurpaſsing the honie & honie combe, if I had but taſted one drop of thoſe diuine dainties, if I had but ſipt one ſpoonefull of thoſe ſacred liquors, it had bin no meruaile if I had ſerued thee, endured all moleſtfull labours, ſupported all diſgracefull iniuries: for that ſweetneſſe would haue allayed all theſe bitterneſſes, that gaine extenuated and cōſumed to nothing all this paine which we ſuſtaine in this miſerable exile, But what if ſenſible feeling want, ſhall infallible faith faile? It ſhould not: but in whom doth it not? for if liuely faith were excited, theſe fragill pleaſures would be diſpiſed. Yet thou haſt not wholy, O bountifull God, reſerued all thy ſpirituall, honeſt, vertuous, ſupernaturall, diuine pleaſures, for the citiſens of thy heauenly Hieruſalem; but euen in the barren defect of this perilous perigrination, thou haſt let fall a certaine kind of manna, though not to be gathered in great abundance, yet in a little meaſure and ſufficient quantitie; thou haſt refreſhed in ſome ſort thy thirſtie people with moſt ſweet water diſtilled from the rocke de petra melle ſaturauit eos. For what are thoſe admirable conſolations thy faithfull friends feele in the inundation of their aduerſities, tollerated for thy ſake, but a ſacred Manna in the deſart? What are thoſe comforts, which good ſoules gather euen out of Chriſts bitter paſsions, but honey diſtilled from the craggie rocke? What elſe ſignifie thoſe iubilies of heart, and moſt ſecret ioyes, which proceed from a good conſcience grounded vpon a confident hope of future ſaluation, but thoſe great cluſters of grapes ſhewed vnto them, in ſigne of the fertilitie of the future land of promiſe? What elſe can prognoſticat the ſweetneſſe of feruent prayers, but the infinit ſuauitie and happie contentation, which once feruent beleeuing louers ſhall enioy in thy bleſſed companie and heauenly conuerſation? But few feele theſe ioyes in this life: And why? becauſe they will not cracke the ſhell to get the kernill; they refuſe to pare the peare, to eat the pulpe; they loath to tyll the ground, to reape the harueſt; they flie the warres, and leeſe the glorie of the victorie; they diſdaine the digging of craggie mountaines, and ſo neuer find the mine of gold; they ſhun the paine of pruning their vines, and therefore enioy not the fruit thereof: in fine, they flie mortification of carnall ſenſualitie, and therefore attaine not vnto the ſweet ſpirituall conſolations of Chriſtian charitie. To conioyne them both together, were as poſsible, as to combine light and darkeneſſe, water and fire, the Oynions of Aegypt with the heauenly Manna, the foode of Angels: for this reſolution and infallible concluſion muſt euer bee had in memorie, that a man cannot enioy a paradice in this life, and a future paradice in the life to come.

O Sacred Monarch of this mightie frame, into what a diſconſorted eſtate are men fallen. I ſee it now held for a precept, publickely divulged in matters of State, and as it were regiſtred for a fundamentall principle, That all degrees and leagues of princesBotero lib. 2. della regio, di stato. cap. della prudenta. ayme at priuate intereſt; and therefore that a prince ſhould neither truſt to friendſhip, nor affinity, nor league, nor any other bond, wherein he that dealeth with him, hath not ſome ground of intereſt: as though all worldly friendſhip were founded in one or other ſort of vtilitie. But this is not proper to our dayes alone, for in paſſed ages an auncient Poet ſaid:

And one more wiſer than he, Omnes quaerunt quae ſua ſunt, All looke for intereſt and priuate commodities. We ſaid aboue, that all men naturally loue their benefactors, but more generally here wee may auouch, that all men loue thoſe things whatſoeuer affoord them any profit or vtilitie: a man loues his horſe, his houſe, his ſeruants which are truſtie, his poſſeſsions, his heards of oxen, and finally, whatſoeuer addeth or encreaſeth the goods of Nature or Fortune: and as this loue of concupiſcence raigneth in all worldly hearts, ſo it teacheth them to loue beſt that which profiteth them moſt: and albeit very often it be but baſe and vitious, yet guided by reaſon, and ruled by charitie, it may be good and vertuous. But what is profit or profitable? That which enableth vs, as a meane to get ſome good end, honeſt or voluptuous, or agreeable vnto vs, intended and deſiſired. And therefore we account poſſeſsions profitable, which ſerue vs for neceſſaries to ſuſtaine life: we repute horſes profitable, becauſe by them we make our iournies more ſpeedily: we eſteeme trades and merchandiſe profitable, becauſe by them we gaine ri • hes, which in effect are all things. What ſhall I ſay here, O ſoueraign Lord? Shall I make thee a meane to get me profit, who art the end of all profits and commodities? Or ſhall I compare thy maieſtie with theſe our vile miſeries? Who can be ignorant of thy inexhauſted treaſures, but he that is ignorant who thou art? Or who doth not know the innumerable meanes and helpes he daily receiueth from thee, to conſerue nature, and further grace, but he that knoweth neither himſelfe nor thee? what is thy raine and dew which continually fall and fatten the earth, but our gaine purchaſed without either payment or paine? What is the heat of the Sunne and foure ſeaſons of the yeere, ſo requiſit for nature, ſo beneficiall to all mortall men, but dayly commodities and hourely profits? what bird in the aire, what fiſh in the ſea, what beaſt in the land, what planet in the heauens, what ſtarre in the firmament, what mettall in the earth, what floure in the field, what tree in the orchard, what herbe in the garden, what root, barke, wood, leafe, floure, or fruit, yeeldeth not ſome emolument to man, ſerueth not him either for meat, medicine, cloathes, exerciſe, pleaſure, or ſome other conuenient end, and conſequently are profitable vnto him? and thou therefore the root, fountaine, and origen of all, profitable in all, by all, and aboue all. In the ſpirituall life of our ſoules, thy ſacraments, are conduits of grace; thine inſpirations, helpes to holineſſe; thy word a medicine for Ghoſtly maladies; thy croſſes and afflictions, meanes, for amendment. And thus my God of endleſſe wealth, euery creature affoording one commoditie, with a ſounding voice vnto my heart, though ſilent to mine eare, cryeth continually and exhorteth me vnceſſantly, to conferre them all to thy honour, who haſt ſo kindly beſtowed them vpon me, for my good.

THe Diamond formeth and faſhioneth the Diamond, and Love formeth and faſhioneth Love: fire converteth fewell into fire, and fewell converted encreaſeth fire: Love cauſeth Love, and the beloved reloving, augmenteth the originall Love. For albeit no man in this life can infallibly aſſure himſelfe to be beloved by any, for Love lyeth ſecretly cloſed vp within the cloſet of the heart, which is inacceſſible to any mortall eye: yet Love like hidde perfumes, muske, and other odoriferous ſmelles, caſteth a ſente though not ſeene: for wordes, eyes, deedes, geſtures, are morall meſſengers, and daily diſcoverers of a loving minde. And without all queſtion, thoſe perſons cannot but bee accounted hard hearted, barbarous, fierce and ſavage, who belove not them of whom they are loved, in caſe the Love be pure, honeſt, and conſorting with Chriſtianity: for baſe worldly love grounded vpon intereſt, & fleſhy concupiſcence, deſerveth rather the name of Mercinarie Luſt, then Love: the reaſon is, becauſe Love is ſo pretious a Treaſure, ſo rich a Iewell, ſo divine a Guift, that I am perſwaded; if men could beholde the heartes •• a Plato in Lyſide. of them that truely love them, it would be as violent to withhold them from reloving againe, as a Lioneſſe from her whelpes lying in her ſight, a ſtone in the ayre from his center, a bullet within a diſcharged Cannon. And no croſſe in this life can befall an honeſt Lover more mortall and deadly, then not to bee beloved where hee loveth: becauſe in Love, life, thoughts, and affections, are tranſported into the perſon beloved, where, if they finde not ſemblable affection to entertayne them, they pine, they periſh, they die. Who would not love an honeſt vertuous Lover, who honoreth, prizeth, and ſerveth whom he loveth? for honor, eſtimation and ſervitude, if they bee cordiall, cannot bee accounted but rare treaſures. Hee that loveth vertuouſly, eſteemeth the beloved worthy of honour, becauſe hee reputeth him vertuous, and therefore in affection yieldeth him condigne honour due to Vertue: he ſerveth him in regard of his great goodneſſe, which in his conceit meriteth all ſervitude and obſequious complements. Who would not love a vertuous Lover, who conſecrateth himſelfe, and all hee hath vnto the perſon beloved? for that one friend is thought able to doe, which his friendes can performe and effect: and therefore a man hath ſo manyArist. 3. moral. Nicom. c. 3. bodies, ſoules, heartes, eies, eares, tongues, handes, feete, as he hath friendes; and ſo by this meanes is made potent and mightie. For a true friend will in all caſes, places, and occaſions deale in the affaires and occurrents of his friend: and for this cauſe Aristotle thought that friendſhip and amitie were more neceſſarie for a Citie, then lawes and iuſtice, and that the Legifers ſhould have no leſſe regard to Love, then to Lawes: for if CittizensAriſt. 8. moral. c. 1. loved as friendes, they ſhould need no lawes to puniſh them as enemies. Ah my loving God! I demurre too long in theſe ſpeculative diſcourſes, and with-hold my ſoule too much from patheticall affections. Doeſt thou Love vs? who doubteth? for if thou hadſt never loved, we had never lived: and if thy Love continued not preſervingDiligis omnia quae ſunt: & nihil odisti corum quae feciſti. Sap. cap. 11. our being, we ſhould preſently be reſolved into duſt and nothing. Well then thou dooſt prize vs and honor vs: elſe thou wouldeſt never have given the pretious blood of thy Sonne to have redeemed vs. This argueth eſtimation, but not honour: for honour ſuppoſeth ſubiection, inferioritie, and I know not what kinde of vaſſalage and ſervitude: it ſeemeth too preſumptuous, if not blaſphemous, to make thee either inferior or equall with men, whoſe Maieſtie the higheſt Seraphims admire, reverence, worſhip, and with trembling knees adore. Ah my God! of moſt maieſticall and extaticall Love, ſhall I preſume to enter into the abyſſe of thy eclypſes, exceſſes, and charitable extaſies? They be too deepe for mee, yea, and all the world beſide to compriſe: yet I know who ſayd that thou went out of thy ſelfe, and ſuffered extacie thorow the vehemencieDyoniſ. Artop. cap. 4. de diuin. nom. of Love: his meaning was, that thou ſeemed to abaſe thy Maieſtie, with ſuccouring and relieving our miſery: and that exinanition and transformation of thy ſupreme Glorie with Mount-Calvaries ignominie telleth vs no leſſe. Thy providence is ſuch over the vniverſall world in generall, and every kinde of creature in ſpeciall, and every man in particular, giving them meanes to atchieue their endes, concurring with them in all their actions, diſpoſing of all ſo ſweetly, that Nature & Grace conſort ſo well together, and thy watchfull provident eye with both, that the wiſeſt may admire thee, and the ſimpleſt perceive thee, and none of vs all ever doubt of thy vigilant ſolicitude, (I dare not call it ſervitude) yet if ſervice bee a ſuccouring, ſuſtaining, helping, miniſtring neceſſaries, and in every thing aſſiſting vs in beſt and baſeſt offices, I may ſay thou lovingly ſerves all, who without thy ſervice could not ſerve themſelves, nor al the world except thy ſelfe. Great, no doubt, is thy love (O God without paragon in love) to men in this life: for here thou doeſt not only affect them, powre out thy benefits vpon them, diſtill thy graces into their hearts, and a thouſand wayes externally and internally worke their ſalvation, but alſo that which ſurpaſſeth all, it ſeemeth thy will and power are at the command, or rather ready to obey the deſires of thy faithfull ſervants, for what elſe meane thoſe protrite words of the Pſalme, Voluntatem timentium ſe facit, He fulfilleth the will ofPſal. 144. them that feare him? and what other ſenſe can be brought of that requeſt thou made to thy ſervant Moſes, Dimitte me, vt iraſcatur furor meus contra eos, & deleam Exod. 32. eos, Suffer me, that my fury be revenged of them, and that I may deſtroy them: but that thy anger and revenge, thy diſpleaſure and their intended deſtruction laid in Moſes power to rule and guide according to his pleaſure? O admirable omnipotencie of love! which hath power even over the omnipotent: but if in this life, ſuch is Loves puiſance, what ſhall we ſay of thy friends and lovers in glory, where all graces and favours abound, where love like the Sunne ever ſtandeth in the Zenith, where preſſes ſwim with wine, and fields flow with honnie? Certainely we cannot imagin or conceave otherwiſe, and well, but as thou who put on the perſon of the good old father, who ſaid to his elder ſonne, Fili, tu ſemper mecum es, & omnia mea tua ſunt. OLuc. 15. Sonne, thou art alwayes with me, and what is mine, is thine; ſo that thou and all thy treaſures are the finall inheritance, poſſeſſion and kingdome of thy children. But yet more emphatically our bleſſed Saviour declared the force & effects of thy love when he ſaid, Beati illi ſervi, quos cum venerit dominus, invenerit vigilantes, amen Luc. 12. dico vobis quod pracinget ſe, & faciat illos diſcumbere, & tranſiens miniſtrabit illis. Bleſſed be thoſe ſervants, whom their Lord when he commeth ſhall finde watching: Amen I ſay vnto you, he will cauſe them ſit downe, and paſſing by, will ſerve them: this ſervice and ſitting, no doubt, ſignifie the eternall glory whereupon thy Saints ſhall ever feed, the which cannot be prepared and miniſtred vnto them by any others hands then thine which made them. And alitle below to the ſame effect, ſpeaking of his faithfull and truſtie ſervant, what wages in bleſſednes he ſhall receive, he addeth, Super omnia quae poſsidet conſiliet eum, his Lord and Maiſter will give him ſigniorie and authoritie over all he poſſeſſeth, which is the conſummation and finall perfection of all true love, and affectuall wiſhes of all true lovers, that the one have a king of charitable commaund, and a certaine friendly dominion over the other.

THe ground of every mans love of himſelfe, is the Identitie of a man with himſelfe, for the lover and beloved are all one and the ſame thing: becauſe love being nothing elſe but a complacence or contentation in the goodnes or perfection one hath with a deſier of the accompliſhment thereof, conſequently as we ought both in grace and nature to preferre none before our ſelves in the affection of vertue and perfection, ſo we ſhould not love any above our ſelves. From the Identitie of our ſelves and the love thereof, neceſſarily followeth a certaine love to all them who are vnited any way vnto vs, and the ſtricter this vnion is, the ſtricter affection it engendreth, and for that all things vnited have a kind of reſemblance, therefore Philoſophers and Divines ground friendſhip vpon ſimilitude: here hence we love our kinſemen, parents, and children, for the vnion and reſemblance in blood: ſtudents ground their friendſhip in the ſame kind of ſtudies, ſouldiers in martiall affaires, courtiers in civill courtly carriage, tradeſmen in their artes, marriners in navigation: and finally all men of one profeſſion love them of the ſame, and Omne animal Eccleſ. 13. diligit ſibi ſimile: and every beaſt affecteth the like, liveth with the like, conſorteth with the like. And the reaſon is, becauſe a man in this life by nature and grace, by the inſtinct of his innate iudgement and reaſonable affection, preſcribeth vnto himſelfe an end in this world, void of troubles and moleſtation, quiet, peaceable, full of reſt and contentation: whereat all his labours, thoughts, and meditations levell: moreover, he being a ſociable creature had need of men to help him in councell, comfort him in griefes, ſuccour him in ſundrie diſaſters of fortune, which dayly and caſually occurre, and finally converſe peaceably and agreeably with him: all which, none can performe better, not ſo well as they whoſe natures and conditions are like vnto ours: for what diſſention can be among thoſe men, whoſe wills are one and the ſame? what ſorrowes can greatly moleſt vs, where friends carrie their portions with vs, and thereby alleviate a great part of their waight? what counſell can preuaile againſt many friends, who are wiſe, diſcreet, faithfull, vertuous? what converſation can be more gratefull, then that, where neither iniuries are offered, nor ſuſpected? in few, as vertue is the ſureſt chaine wherewith men can be bound together, ſo reſemblance in vertue the ſureſt foundation of friendſhip, and a vertuous companie the happieſt ſocietie. O my God of moſt pure and perfit loue, thou ſpake the word and begot thine eternall word, thou breathed out thy love and produced the holy ghoſt, the life and ſoule of all true love, as well create as increate: thy love in Trinitie is one and the ſelfe-ſame identified in all the three perſons, and the ſelfe-ſame thing with their ſubſtance: and therefore moſt intier, inexplicable, and perfit is your loue, the which may not be termed friendſhip, but rather charitable amitie of an indiviſible vnitie. Thy creatures are all beloued of thee, becauſe thou like a father in them haſt imprinted and ſtamped a reſemblance of thy Maieſty: and becauſe there is none ſo baſe and vnperfit but that all the goodneſſe it hath, reſideth in thee, much more perfitly then it ſelfe: therefore no child ſo repreſenteth his father, as every creature thy Maieſty, according to that perfection it enioyeth, and thy boundleſſe eſſence comprehendeth. What ſhall I heere ſay of the image of thy eſſence and three perſons in Trinitie engrauen in the center of every reaſonable ſoule? this were a matter too prolixe to diſcourſe vpon: but well I may conclude, that if thou love all thy creatures for a darke cogniſance they carry vpon their backs of thy glorious greatneſſe, no doubt but thou wilt love & fauour man, who beareth in the face of his ſoule thy perfit portrait and image in a farre higher degree? much more might be added of the blood of Chriſt, wherewith all ſoules are ſprinkled, who have put him on in their baptiſme. Long treatiſes might be penned of the ſupernaturall colours, and celeſtiall graces of faith, hope, charitie, and other infuſed vertues, wherewith thy friends are refined, enriched, adorned, beautified, and thy image perfited, but of this more diffuſedly in my third booke of Threans. Finally, thy future reſemblance which all thy faithfull ſervants ſhall poſſeſſe in glory, of whom is verified that propheſie of S. Iohn, Scimus quoniam cum apparuerit, 1. Ioh. 3. ſimiles ei erimus, quoniam videbimus eum ſicuti eſt. Becauſe we know when he appeareth, we ſhall be like vnto him, for that we ſhall ſee him as he is. This glorious retreate of thy bleſſed face would affoord ample matter to praiſe thy goodnes, extoll mans greatnes in felicitie, declare the beautie of thy ſacred beames wherewith our ſoules ſhall be gloriouſly inamelled, excite vs to love thee heere more fervently, to reſemble thee there more lively: but this large ſubiect would paſſe the ſtrait compaſſe of my prefixed brevitie: therefore O bleſſed God, renew vs within ſo perfitly here, that we may one day try this truth, with thee there.

IF a man ſhould inquire why the Vine ſo loveth by nature the Elme, that it wrappeth more kindly about it, and bringeth forth more plentie and better grapes, then planted at the roote of any other tree: queſtionles no other reaſon could be giuen then a certaine ſecret ſympathie of Nature, a proportionate agreeablenes, and naturall conveniencie. What paine taketh the Hen to ſitte ſo long vpon her egges? what labour endure little Birdes to build their neſtes, to feede their yonglings, to teach them by daily examples to avoyde dangers, to procure foode, to conſerve, protect and defend themſelves? all theſe, and thouſands ſuch like, proceed from a certaine Love, grounded vpon the agreeableneſſe and concordance with Nature. So that ſmall pleaſures the poore Birdes finde to leave their owne proviſion ſought with ſuch labour, to cramme their little ones; and no great delight the Hen can reape by ſo daintily and carefully covering her egges, but that the want of pleaſure is ſupplied by the conformitie of Nature, which therein is apertly ſhewed.

NEceſſitie was the firſt inventor of Artes: Pleaſure added divers: Vanity found out the reſt. Al corporall creatures iſſued from the hands of God with a ſerviceable harmonicall convenience, conſorting with the nature of man: many for neceſſity, ſome for delight, others for ornaments. Among the parts of a mans body ſome are neceſſary, as the hart, braine and liver: ſome exceeding profitable yet not abſolutely requiſite, as two hands, two eyes, two eares, ten fingers, ten toes: ſome are for ornaments, as the haire of a womans head, and1. Cor. 11. 15. the beard of a man, an apt figure, and perſonablenes of body, pleaſant colours, and divers ſuch like naturall complements. Wherefore if pleaſant artes, delightfull creatures, complementall ornaments be greatly loved and liked: queſtionles neceſſary trades, creatures, and parts ought much more to be eſteemed and affected, becauſe that every one firſt loveth himſelfe, and then all thoſe meanes, which in ſome ſort concerne the being or conſervation of himſelfe, among which thoſe which are moſt neceſſary are neceſſaryly beloved.

If I conſider my body (O good God the only moulder of all creatures) how it dependeth vpon thee, in vpholding and propping vp continually the weake pillers thereof leaſt continually they ſhould fall, I well know their feeblenes to be ſuch, and ſo extreame, that no hand but thine Almighty is able to ſuſtaine them. What way can I walke, what ſenſe can I vſe, what worke can I worke, what word can I ſpeake, what thought can I thinke, what wiſh can I will, if thou guide not my feet, concurre not with my ſenſe, work not with my hands, direct not my tongue, manage not my wit, move not my will? without thy continual, effectual, and principal influence neither my heart can breathe, my ſtomack diſgeſt, my pulſes move, my liver make concoction, or any part of my body ſuck the vitall nouriſhment which reſtoreth loſt forces, and keepeth my life in continuance. And therefore I may well ſay that thou art as neceſſary to preſerve my being, as in firſt imparting of it, and as requiſite to any thing I can do, as my very ſoule, ſubſtance and faculties, which are principles of doing. And therefore with what love ſhould I inceſſantly affect thee, who have ſuch dependance vpon thee? There be ſome fiſhes which preſently dye if once they be taken out of the water, & no doubt but much more ſpeedily ſhould both my body and ſoule periſh, and be brought to nothing, thing, if they were not environed on every ſide, above, below, within and without, with the omnipotent vertue of thine immenſive Maieſty.

ALthough every vertue rendreth a man amiable, yet ſome there be ſo immediately grounded vpon the baſe of love, as liberality and magnificencie vpon goodnes and amity, that they raviſh & wholy leade mens affections towards them: for that by them love & bountie powre out themſelves by communication of what they have, to others. Contrarywiſe ſome other vertues ſo fortifie and eſtabliſh a man in goodnes, that they arme him invincibly, and make him moſt potent, either by mildnes, not to perceive any Iniuries, or ſo corroborate him with patience, that he cannot or will not revenge them. When Mary had murmured againſt Moſes, and for the fouleneſſe of her fault, God who was moſt zealous of his ſervants eſtimation, had ſtricken her with a loathſome leaprie, Moſes (as the ſcripture reporteth)Num. 12. being the mildeſt man vpon earth, could not ſuffer this iuſt puniſhment to be inflicted vpon her, but preſently demaunded of God that he would cure her. Whereas it ſeemeth that he neither perceived the Iniury, nor could indure the Revenge. And in very deede, it cannot but proceede from a noble magnanimious minde, to contemne all baſe iniuries offered, and to diſdaine to repay condignely their deſerts: for whomſoever I iniure, I impayre either his eſtimation, or his riches, or his body, or his ſoule: he then that can tollerate ſuch harmes, ſheweth himſelfe ſuperior to all that fortune or nature can affoord. Alexander the great went to viſite Dio • enes the cynicall Philoſopher, who would not vouchſafe to viſit him, and demanded of him, if he had need of any thing; Yes marrie, quoth Diogenes, (who ſatte in his philoſophicall barrell) that thou ſtand from before mee, and hinder not the Sunne from comming to me. Alexander was exceedingly delighted with this anſwere, and ſo wondered at the maieſtie of this Philoſophers minde, that after his departure, perceiving his Nobles and Minions to mocke and ieaſt at ſuch a ſatyricall and exoticall anſwere vnto their Emperour. Well, well, quoth Alexander, you may ſay what you will, but I aſſure you, if I were not Alexander, I would wiſh to be Diogenes. For hee deſired in his heart to ſurmount all men, and eſteeme nothing, and here he found Diogenes make none account of him, whom hee deemed all the world feared and trembled to heare of. But yet Alexander prooved not Diogenes one ſtep further, for if he had reviled him, if he had whipped him, & divers other wayes iniuried him, then he might have ſayd in deede he was arrived at the haven of happineſſe, if he had tollerated them with patience, and neither by deed, word, nor thought meditated or intended revenge, for it is not ſo hard for a man to contemne that he hath not, as to deſpiſe all he hath and patiently to ſuffer himſelfe to be diſpoyled of all he hath, and beſides in body to be afſlicted as Iob, or to be blinded as Tobie, or caſt in priſon as Ioſeph. If Alexander ſo prized Diogenes vayne contempt proceeding from a popular bravado rooted in a private pride, how would he have eſteemed Saint Peter and the reſt of the Apoſtles, who left all, and followed Chriſts innocencye, tollerating with invincible patience a ſea of afflictions, croſſes, and iniuries! But thou O bleſſed Saviour, who ecclipſed thy Maieſty with our mortall ignominies, and forſooke the vſe of no Macedonian Empire, but of the vniverſall world, to whom the vſe as well as the dominion belonged, for in the hemme of thy garmēt we finde writtē Apoc. 19. Rex Regum, and Dominus Dominantium, the King of Kings, and Lord of Lords, that is, one of the baſeſt graces and priviledges graunted to thine humanitie, (wherewith thy Divinitie as with a ſcarlet roabe was vayled) was the proprietie and dominion over the world: yet for all this ample inheritance over Iewe and Gentile, thou hadſt not ſo much houſe to cover thy head as Foxes which hold their holes, and Birds that in fee-ſimple keepe their neaſts. What iniuries O ſweet Ieſu have ſinfull ſoules exhaled, breathed, nay darted out againſt thy ſacred humanitie, fruſtrating it, for as much as in them layd, of all thoſe noble effects, which thou deſerved for vs by thy moſt bitter death and paſſion? and yet thou art ſo armed with humble mildneſſe and compaſſion of heart, that thou by internall favours and externall benefits cheriſhes them, as though thou wert nothing offended with them, but rather with opportune kindneſſe, ſeemes to contend with their importune malice, with invincible patience exſpecting their repentance. What wrongs do wee offer every moment thy ſoveraigne Divinitie, by tranſgreſſing thy commaundements, and thereby iniurying all the attributes of thy Divine Maieſty? And yet no ſooner the prodigall childe ſayeth peccavi, O Father, I have offended, but thou falls vpon him with kiſſes, and cuſtomarie favours, forgetting his former follies: no ſooner the ſinfull Magdalen batheth thy feete with mournefull teares, but thou bathes her breaſt with pardoning ioyes. Ah my God of all goodnes and mercy! what ſhall I preferre in thee, the benefits I have received from thy hands, or the not preſent revenging of iniuries thou haſt received from my hart? for in them thou communicated thy goodnes conformably vnto thy will, here thou ſuſtayned diſhonour againſt thy will, that tended to glorifie thee, and perfit vs, this impugneth thee, and deſtroyeth vs: iniuries were violent, benefits connaturall; iniuries iſſued from corruption, and aymed at deſtruction, benefits proceeded from mercie, and aymed at the reliefe of miſerie, iniuries deſerved infamie, and benefits recognition & glory, wherein then didſt thou ſhew more love & bounty, in conferring benefits, or pardoning iniuries? Queſtionles in pardoning iniuries for temporall favours, and ſpirituall graces (all except Chriſts incarnation, his merits and death) argue but a limited greatnes not infinit, becauſe a gift amongſt men is thought to proceed from a proportionable love vnto the gift, as for example, if a king give a 1000. pound we valew his love to the perſon who receiveth ſuch a benefit in the degree of the quantity of the gift, and the more he giveth, we iudge the better he loveth, and the more the greatnes & wealth of the Prince is, the greater gift will ever ſeeme leſſer. But in iniuries contrariwiſe the greatnes of the perſon offended mightily augmenteth the exceſſe of the offence, and therefore in ſinne, the perſon of God beeing of infinite Maieſty, the iniurie and offence almoſt is infinitely aggravated: for if a baſe peaſant beate a Gentleman, the iniurie is greater then if he beat his fellow peaſant, if he beat a Knight, the offence encreaſed, if a Baron, more exceſſive, if an Earle, it aſcended, if a Duke, more enormious, if the Kings ſonne, more trecherous, if the King himſelfe, more horrible, if the Emperor, more execrable, ſo that the like offence done to different perſons in dignitie, according to their higher degree and preeminence, is iudged more grievous and iniurious. The which if we extend to God, it wanteth all proportion and meaſure: For as his Maieſtie ſurpaſſeth all in greatneſſe and dignitie, ſo the iniuries offered him are matchleſſe, and incomparable with any kind of iniquitie.

IT is admirable, how gealing froſtes cauſe ſprings and welles, which in Sommer be exceeding cold, in the depth of Winter, to ſmoake with heate: for the vehemencie of the froſt and coldneſſe ſo glueth and environeth the earth, that the hot vapours which are engendred within it, partly retyring from cold repercuſſions, partly ſtopped from paſſages (the pores of the ground being ſhut) vnite themſelves againe with the water, and ſo cauſe warmeneſſe. We ſee by experience, that raging Maſtives who if they were looſed one at another, they would fight till death, whereas in preſence of the Bull or Beare they ioyne in friendſhip, and both, eyther by ſenſuall conſent, or naturall inſtinct, vnite themſelves in one to aſſault their common adverſary.

The like wee finde among politike Potentates and Princes, who eaſily ioyne in league and amitie with them, who are in diſſention or warres with their profeſſed enemyes. And holy Writte recounteth a caſe not much different from this, of Herod and Pilate, who bare no great good will to our Saviour, and therefore, of foes they fell into friendſhip. Wherefore in all vproares and commotions, riots and rebellions, all Nations can teſtifie, that hatred of ſubiects againſt ſuperiors vniteth them in one, and cauſeth revolt againſt the State: as we reade of David, to whom when he fled from the face of Saul, reſorted all they who were amuro animo, croſſed, or afflicted, and he was their1. Reg. 22. Captayne. The reaſon of this may eaſily be rendred, for firſt reſemblance as I ſayd above cauſeth love, now all they which hate our enemyes reſemble vs in that paſſion, and conſequently are apt obiects to be beloved. Againe, profit and commoditie cauſe love, in this caſe the vnion of haters againſt their common enemie is a re-inforcement of their ſtrength, and an enabling of them more eaſily to ſubdue their adverſaries. Finally, as every man iudgeth his owne cauſe good, and his enemyes bad, ſo he is eaſily induced to thinke the caſe alike of all them who are at like debate with his adverſary, and therefore thinke as innocents they ought to be deſended and protected. How ſhall thou and I ioyne • n hatred O God of concord? I may ſay againſt ſinne we may linke ourſelves in vnion, but alas ſinne is a certaine nothing, and I love it too well, and therefore hardly can herein find occaſion to love thee. Yet in truth if a man be reſolute againſt ſinne, there is no mortall enemy in the world who ſhould more deteſt and abhor his enemy, then he ſhould ſinne: for nothing God ever hated or can hate but ſinne, the cauſes, and effects thereof. For nothing can diſhonor God but ſinne, nor nothing really damnifie man but ſinne. The The Devill mortally hateth (O moſt mercifull, bountifull, and amiable God) thy ſacred Maieſty, and alſo all mankind: but why hateth he thee? becauſe thou hates his arrogant pride, envie, and malice, and therefore with condigne puniſhments torments him. But what can his hatefull poyſonfull hart exhale out againſt thee, either to afflict thee with paine, moleſt thee with ſorrow, abate thy bleſſednes, or diminiſh any way thy glory? He can as much prevaile againſt thy might, or as much impaire thy greatnes, as an Emets blaſt the mountaines of Hircan or Caucaſus: and for that in effect he can do nothing, yet in the exceſſive malice of his affect, he will do all he can: wherefore, knowing that man is bound both by nature, grace, gratitude, vaſſaladge, and many other titles to love, honour, and bleſſe thee, and that by obedientlyGen. 3. 1. 1. Paral. 21. 1. Iob. 1. 2. Zach. 3. 1. Math. 4. 3 9. Luc. 8. 12. Act. 5. 3. 2. Cor. 4. 4. Epheſ. 6. 11. 1. Theſſ 2 18. 1. Pet. 5. 8. Apoc. 2. 10. ſerving thee with humility and charity, he ſhall attayne vnto that happy felicitie, whereof he and his complices for their demerites are for ever deprived, therefore, as well to rob thee of thy due honour and ſervice, as alſo to hinder him from the atchievement of his eternall happineſſe, with all mayne and might, lyke a roaring Lion raging with yre, and famiſhed with hunger of mans perdition, he rangeth abroad ſeeking whom he may devoure, how he can poſſibly impeach thy glory, or mans ſalvation, and therefore from the beginning of the world vntill this day, and to the worlds end, will ever continue the enmitie betwixt the ſeede of the woman, and the ſeducing ſerpent.

Ah my God! I know full well, that all the Devils in hell combined in one, howſoever they ſpit their ſpight, nay belch out their infernall gall againſt thee, yet all their forces and ſubſtances, natures and what elſe they have, if thou wouldſt but ſay the word, in a moment would be conſumed to nothing. But thine intent is, that we ſhould fight with him, who with ſo many advantages impugneth vs, (yet by the aſſiſtance of thy grace) with honour and reputation we ſhould reſiſt, expunge, and triumph victoriouſly over him; for that victory is more glorious, and that glory more illuſtrious where adverſaryes are ſtrongeſt, and our forces2. Cor. 12. 7. feebleſt, Nam virtus in infirmitate perficitur: and Iobs vertue and thy grace were much more conſpicuous in his botches and biles, in his dunghill and aſhes, in theIob. 1. ſlouds of his loſſes, and inundation of his croſſes, then when thou bleſſedſt him with ſeaven thouſand Sheepe, three thouſand Camels, a multitude of Oxen and Aſſes, when thou beſtowedſt vpon him an ample family, and a happy iſſue of Sonnes and Daughters; when thou garded, protected, and with thy fatherly providence compaſſed himſelfe, family, lands and livings on every ſide. But vnleſſe I vnite my forces with thy grace, or rather thou with thy favorable aſſiſtance ioyne with me, alas I am as vnable to encounter ſuch a potent adverſary, as an Emet a Lion, a Pigmey a Giant, who reputeth yron as ſtrawes, and braſſe like rotten wood, who ſwalloweth ſlouds, and exſpecteth that the whole River of Iordan ſhould runne into his mouth. Yet armedIob. 41. 18. & 40. 18. Vide Mar • . 1. 26. 5. 2. & 9. 26. Luc. 8. 29. the forces of the Devill his craft. 1. Reg. 13. 19. 2. Eſd. 4. 11. with thy protection, I feare not to proſtrate him as David that mighty tower of fleſh, the vncircumciſed Philiſtian, who boaſted againſt the God of Iſrael. For in Deo meo tranſgr • diar murum, I will pierce even the ſtony walles by the power and force of my God: Si exurgant adverfum me castra non timebit cor meum: If whole Camps aſſault me, my heart will not feare, for I know O omnipotent God, that love thee as I ſhould, thine almighty hand will vphold me in all dangers, and ſtrengthen me in all aſſaults. Sweet God, enable me therefore with thy love, for the ſureſt CaſtellGalat. 5. 6. 1. Pet. 5. 8. againſt the Devill is a faith working with charity, and the Devils bullets of battery againſt this fort are ſuggeſtions2. Cor. 12. 7. working with concupiſcence or ſelfe-love and ſenſualitie.

GOodnes or true love principally by foure meanes are diſcovered: firſt, in bountifully giving gifts and beſtowing benefits, as Alexander the great, who herein ſo excelled, that in all occaſions he woon eternall fame, and incomparable love of all that delt with him, for his magnificent deportment in powring forth his treaſures: and no doubt but that common verſe more true then olde, was penned for this and many more ſuch like experiences, to wit:

Secondly in not puniſhing or revenging iniuries whē they be offered: wherefore Saul vnderſtanding, that David whom he ſo mightily perſecuted, got him at ſuch advantage, as that if it had pleaſed him to have revenged ſo many wrongs offered him by Saul, he might with as much facilitie have bereaved him in the cave of his life, as Saul had deſire to diſpoyle him of his lyfe, I ſay, after1 Reg. 24▪ & cap. 26. that Saul vnderſtood the revengeleſſe heart of David, levavit vocem ſuam & ſlevit: hee wept for ioy, and apertly confeſſed his vertue, love & kindnes, and withall, acknowledged his owne iniuſtice and, iniquitie.

Thirdly, in riddance and delivery from evill: when Iudith entred into Bethulia with Holophernes head, and Iudith 1 • . by that meanes had redeemed her Countrie from the extreme danger of the Aſſyrian Hoaſt, which of that people had not occaſion ſufficiently offered, to love, admire,Ester 7. &. 8. and adore her? After that Ester had procured the death of Hamman, and the reclaime of that bloody Edict Aſſuerus at Hammans ſuggeſtion had ſent abroad to be executed, thorow all the kingdoms of the Medes and Perſians: what Iew had not there a moſt forcible motive to love, and reverence that godly Queene, which ſo wiſely, ſo couragiouſly, ſo effectually had ſaved their lives, and reſtored them to former libertie?

The ſame wee may ſay of Moſes, who ridde the Iſraelites from the thraldom of Egypt: and of Ioſua and Sampſon, who divers times defended their people from the hoſtile furie and invaſion of their enemies: and for this cauſe, ſuch noble Generalls among the Romanes were intituled Patres Patriae, Fathers of the Countrie, becauſe they as Fathers had defended it, and therefore deſerved to be reputed and loved as Fathers.

Fourthly, in tollerating wrongs, croſſes, diſaſters, afflictions for vs. This Veritie we finde recorded in holy Writ: Maiorem charitatem nemo habet, quam vt animam ponat quis pro amicis ſuis. No man can ſhew more love, then by powring out his life for his friend; if then any ſuffer wrongs for our cauſe, the neerer they approch to death, the neerer they border vpon the moſt perfite remonſtrance of Love; and conſequently, are more forcible to cauſe or encreaſe kindneſſe and affection. When Saint Paule perſecuted the Chriſtians in the primitive Church, Chriſt for whoſe cauſe they endured ſuch perſecutions, accounted their ignominies, his iniuries, and therefore ſaid, Saule, Saule, cur me perſequeris? Saul, Saul, why doſt thou perſecute me? as though his ſervants harmes were his hurts. Who diſhonoureth an Ambaſſadour, but his King reputeth the iniurie offered vnto his Perſon? who revileth a ſervant ſent from his Lord, but his Maſter will thinke therein his honour ſtayned? wherefore as Chriſts Apoſtles and Diſciples, Ambaſſadors or Servants wrongs redound to their diſgrace that ſent them, and in very deed they ought ſo to eſteeme them, as done to themſelves, becauſe they plead and negotiate the Senders cauſes and affaires, and in ſome ſorte repreſent their perſons; even ſo, whoſoever handleth or dealeth in our behalfe, and thereby incurreth any diſgrace in honour, wealth, or body for vs, ought to be reputed our friend, in furthering our cauſes and negotiations, and have repayred all the dammages he ſuffered in our defence. Whoſoever then ſuffereth for our cauſe, wee account as innocent, and to ſuffer wrongfully, therefore wee condole with him, and no doubt but love him: Secondly, ſuch an one is violently bereaved of ſome good for our good, which cannot but argue an extraordinary good will towards vs, and conſequently an apt motive to move vs to love. Thirdly if that Poſition of Aristotle be true, that we love themArist. 2. Rhe • cap. 4. which tell and confeſſe ſincerely their faults and offences: for as Thomas Aquinas noteth, ſuch men ſhut the doore to all fiction and diſſimulation, and therefore are thought vpright, and ſo deſerve to be loved: Certainly they that ſuffer any dammage or danger of dammage for vs, exclude all fiction or diſſimulation, and really proove they love vs affectually, and not ſuperficially, and therefore deſerve to be beloved reciprocally.

O my ſweete Saviour and impaſſible God! who by Divine nature art incapable of dammage, griefe, ſorrow or diſgrace, of whom well we may ſay, Non accedet ad te malum, nec ſlagellum appropinquabit Tabernaculo tuo. Pſal. 90. Evill ſhall never come neere thee, nor any ſcourge approch to thy Tabernacle, Yet to ridde me and all mankinde from evill, thou abaſed thy ſelfe, almoſt to the abyſſe of nothing, factus vermis & non homo, opprobrium hominum & abiectio plebis; A worme and not a man, the ſcorne of men, and the ſcomme of the people. Whether ſhal I ſay was▪ greater, and deſerved more love, the evill thou haſt endured for mee, or the evill from which thou haſt delivered me? My payne from whence thou haſt ridde mee, ſhould have beene infinite in durance, and thy payne ſuſtained for mee, was infinite in dignitie: my ſoule and body were moſt cruelly in hell to have beene tormented: and thy body and ſoule vpon the croſſe were rent aſunder: the vgly fiendes were to imbrue their inviſible clowches in my execrable ſoule, and the reprobate Iewes bathed their handes in thy bleſſed blood: I was to have dwelt in vtter darkenes for my manifolde offences; and the light of thine eyes were obſcured, to ſatisfie for mine innumerable tranſgreſſions. If I conſider the payne thou ſuſtayned in regarde of merite, woorth and valuation, as it farre exceeded the demerit of our ſinnes; ſo conſequently, all thoſe evilles, damages and torments which wee incurred by ſinnes; and therefore were well compared by Saint Chryſostome to a ſparke of fire caſt into the immenſive Ocean Sea: for as Saint Paul witneſſeth, Vbi abundavit Chryſoſt in hom. ad Pop. delictum, ſuperabundavit & gratia; Where ſinne abounded, grace over-abounded. But otherwiſe if weeRom. 5. weigh the ſubſtance of thy paynes, we cannot compare them with thoſe of the damned, becauſe thoſe torments and thy loving dolors were in a farre different kinde, and therefore admit not well compariſon: for thoſe griefes are enforced, thine voluntary; thoſe with remorce of acted offences, thine with conſcience and perfit cognition of innocencie; thoſe are tortures for evilles, thine are riddance from evills. And truely they who would aſcribe vnto thee the infernall dolors vpon the croſſe or in the garden, in mine opinion, rather offend in ignorance, as not perfitly vnderſtanding the deformed nature of thoſe vnexplicable torments, then vpon malice attributing them vnto thee. For neyther didſt thou ſorrow for paynes, as afflictions deſervedly inflicted for thy crimes, neyther didſt thou nor couldeſt thou hate and abhorre God the inflictor of ſuch horrible torments, neyther diddeſt thou nor couldeſt thou deſpaire of thy Fathers favours, who infinitely, vnceſſantly, eternally, vndoubtedly loved and honored thee, and of whoſe love thou waſt as ſure as of thine owne eternall life. Therefore at laſt I hope ſuch vnpure mindsThe Puritans errour. will amend their impure errours, and at laſt reclame their ignorant blaſphemie. Notwithſtanding this I will confeſſe, and cannot deny, but that thy paynes as well in the Garden, as vpon the Croſſe, were as bitter in vehemency and intenſion, perhaps, as thoſe of the damned, becauſe thy love no doubt was more intenſive towardes Mankinde, then their love to themſelves, therefore thy hatred was more vehement of our treſpaſſes, then their abomination of torments; for love of the good we wiſh, and hatred of the evill oppoſite thereunto weigh ever the ſame, and are ballanced alike; wherefore griefe neceſſarily enſuing compaſſion full hatred, counterpoyſeth the vehement intenſion of Love. And as thy Love of man never had Paragon in vehemencie; ſo thy Dolors never had like in intenſion: and therefore truely the Prophet ſayd in thy Perſon, Non est dolor ſicut dolor meus: No dolors are comparable with mine. By this I inferre, O ſweete Ieſu! that thou having delivered me from ſuch horrible paine, and for this Redemption ſuffered ſuch exceſſive payne, I ſhould love thee in condigne gratitude with correſpondent affection to both paynes, but this Sphere is too large for my feeble activitie to reach: Thou therefore enlarge my heart, who aymedſt ſpecially in them both, at a proportionate gratefull Love and affectuall recognition of men.

IT is a common ſaying among ſpiritual men, that God reſpecteth not ſo much the quantitie, as the qualitie of our actions and good workes: the which protrite Axiome ſeemeth grounded vpon divers Scriptures. Specially the fact of that poore Woman, which caſt her two mites in Gazaphilacium, which gave more, her need conſidered, then all they who beſtowed large portions of their ſuperfluous riches: becauſe ordinarily, when we find great difficultie to doe well, and yet breake thorow it, that argueth a more perfitte affection, and intier good will towards the partie for whoſe ſake wee vndergoe it. Agayne we have regiſtred by the Apoſtle, that hilarem datorem diligit Deus: Our Lord loveth a pleaſant giver: that is, when a man imparteth his goods for2. Cor. 9. Gods honor and glory, God liketh him that effecteth it with alacritie and pleaſantneſſe: for ſome men you have, who beſtow benefites vpon their friends, in ſuch ſort, as they ſeeme to give ſo much of their blood, for they make a ſhewe of a certayne loathing giving, which diminiſheth in great part the gift. Therefore in the receyving of a benefite, theſe circumſtances may be conſidered, which follow every one of them, dignifying of it, and conſequently caſting a ſparke of bountie from the Giver into the heart of the Receyver, to moove him to Love.

THe dignitie or preeminence of any Principle ennobleth and inhaunceth the Effect; ſo noble Parents produce noble Children; a meane worke proceeding from an excellent Workeman, winneth by relation to the Author, I know not what more credit and reputation, then if it had proceeded from an Artificer of leſſer account. In like manner a gift comming from a great Perſon, carieth ever a ſente of a certaine greatneſſe, and relliſheth ever eyther of Nobillity, Excellency, Superiority or all. Charles the fift in his long troubleſome warres in Germanie, beeing almoſt ever preſſed with want of money, and vnable to remunerate the Services of divers Dutch Captaines and Nobles whom hee had entertayned, after any great exployte perfourmed by them, to acquite their ſervice in ſome ſort (which Alexander would have repayed with Citties, or States) hee was accuſtomed in the open fielde in midſt of his Nobles, to call ſuch a Captaine or Coronel before him, and there in the preſence of the whole Campe, take a gold cheine from about his owne necke, and put it about the neck of the other, & ſo embrace him, & thanke him, and with this honour, ſo ſolemnely circumſtanced, by ſuch a Perſon, as the Emperour, with ſuch acknowledgement of his deſert and valour, with the view of all the Armie, many of them eſteemed this favour greater, then if in very deede hee had given them a Cittie: for they valued that cheyne more, then many buſhels of the like gold, but not of like glory: for the onely Emperours Perſon, and the taking of it from his Necke, hanged at it ſuch a pretious Iewell, as in warlike conceits, a million of golde would not countervaile: and it was eſteemed a ſufficient teſtimony of honour, for a Martiall man to vaunt of, all the dayes of his life. There be alſo divers reaſons, why the dignity of the Giver, inhaunceth not a little the value of the gift. Firſt, all gifts are ſignes of love and affection, and therefore as the love of a great Perſonage caeteris paribus, is much more to be prized then of a meaner, ſo the giftes iſſuing from ſuch affections ought more to bee accounted. Secondly, if the Giver be wiſe and diſcreete, it argueth he eſteemeth vs to deſerve ſuch a benefite, the which reputation deſerveth no ſmall eſtimation. 3. If the Giver bee vertuous, it is to be thought, he ſpecially regardeth vertue in beſtowing his favours; therefore the gift ſhewing a teſtimony and warrant of his opinion, giveth forth a blazon of the receyvers honeſtie, which winneth credit and fame.

GIftes given by friends, and ſuch as we are well acquainted withall, in regard they be vſuall, be therefore by ſome leſſe eſteemed, for friendſhip and familiaritie enforce for moſt part, a mutuall communication among friends of fortunes favours. But when the Giver is a meere ſtranger, and yet vpon kindneſſe with alacrity beſtoweth benefites vpon vs, it cannot but proceed, eyther from a moſt bountifull nature, kinde and loving, or elſe from a ſingular conceit they have of vs, or both, which both deſerve love and reciprocall gratitude againe. This kindneſſe Abrahams ſervant and ſurueyor of his landes, deſired to trie, in the Mayde hee was to bring home for his Maſters Sonne Iſaac, out of the landGen. 24. of Meſopotamia, that if ſhe vnknowing him, after hee had demaunded her to drinke, ſhee had ſayd ſhe would not only ſhew him that favour, but alſo give his Camels to drinke likewiſe, that ſuch a bountifull Woman was a fitte wife for his purpoſe; and as he prayed and wiſhed, Rebecca performed.

The like courteſie ſhewed Moſes in defending theExod. 2. Daughters of the Prieſt of Madian, from the ruſticall proceedings of the Shepherds, who hindred them from watering their Sheep: and therefore was kindly & deſervedly invited by their father to ſoiourne with him in the time of his flight from the face & fury of Pharao: wherefore it is held for great civility, and as a ſigne of a noble nature to entertayne ſtrangers kindly; and contrarywiſe for extreme barbarouſneſſe to abuſe or vſe them curriſhly. And for this cauſe God commanded the Iewes not to moleſt ſtrangers, Advenam Exod. 22. non contristabis.

GIfts may proceed from welwillers, and friends: theſe two differ much: for we may have many well-willers, but very few ſpeciall friends: well-willers be generall friends as all them of our kindred, common good loving neighbours, with whom we live in dayly converſation, and paſſe our time, repaying one good turne with another. Speciall friends be ſuch as we repute ſo deere vnto vs as our owne lives, whoſe councellAristot. 9 Moral. N • coma. cap. 10. vult 〈◊〉 inter paucos, & frequenter 〈◊◊◊〉 circa qu • 〈◊〉 ſunt, ex eius ſententia, v • x cum 〈◊〉 perfectam • micitiam inire poſſunt. we vſe, whoſe ſecrets we know, whoſe familiarity, truſt, honeſty, good will we preferre before all others: and ſuch be very few, two, or three at the moſt, for more intire friendſhip cannot comport, becauſe betwixt ſuch friends muſt paſſe ſuch intercourſe of affaires, ſuch communication, ſuch comforts, compaſſions, congratulations, adviſes, reprehenſions, perſwaſions, diſſwaſions, managings of negotiations, and in fine, ſuch mutuall care and ſolicitude betwixt the one and the other, as if a man diſtract himſelfe with many, he cannot poſſibly be complete friend to any. Wherefore Plutarke wittily and prudently commended that ſentence of Pythagoras, Ne multis manum inijcias, Give not thy hand to many:Plutarch. lib. de multitudine amicorum. his meaning was, that he ſhould not betake himſelfe to a multitude of friends. The gifts then of ſuch familiar intire friends, ought much more to be eſteemed, then if they came but from ordinarie weil-willers, as for example, no doubt but David prized more thoſe garments his beloved friend Ionathas gave him off his own1. Reg. 18. back, with other furniture of warre, above all the other apparell that ever he wore in his life. The reaſon why this circumſtance qualifieth the gift, I take to be the cordiall amitie and friendſhip from which it proceedeth, and ever repreſenteth to the eye of the receiver.

NO doubt but that ſolemne ſacrifice which God commanded Abraham to offer vp vnto him, which touched him ſo neere, and pierced his heart ſo to the quick of his only ſonne Iſaack, miraculouſly conceived the hope of poſterity, & that ſeed whence-from his exſpected Meſſias was to deſcend, was ſo much more acceptable vnto God, how much more it was deare vnto Abraham. And it ſeemes that God, to ſhew how deare a gift he willed him to offer, particularized the dignifyingGen. 22. circumſtances thereof, by ſaying: Tolle filium tuum, Take thy ſonne, if he had commanded him to offer any of his ſervants, or of his kindred, it had not beene ſo much, but to deprive him of his ſonne, was no ſmall corroſive to a kind, loving, fatherly hart. Vnigenitum: If Abraham had had more ſons, the precept had not bin ſo ſevere, to have loſt one: but being his only heire, that aggravateth exceedingly the fact: Quem diligis: whom thou loveſt: if Abraham had hated his Son, for his ill deportment, if he had bin a diſſolute prodigal hare-brain, then the caſe had bin altred, but being vertuous, prudent, modeſt, & affectually beloved of his Parents, the commandement was bitter: Iſaac; Mirth, or ioy, or laughter, not only becauſe Sara laughed, when the Angel promiſed her, ſhe ſhould conceive in hir old age, but alſo for that children born of parents in their laſt yeers, are commonly more comfortable and more delightfull vnto them, then thoſe which were begotten in their youth. Offeres eum in holocauſtum. Thou ſhalt offer him for a holocauſt. What terrible blody wordes were theſe in the cares of a father, to imbrue his hands in the blod of his only deare ſon? The precept was rigorous, the gift pretious, Abraham obſequious, & the kind commander in ſhew ſevere, but in effect propitious: yet all conclude, that the exceſſive dearenes of the gift vnto the Giver, exceedingly augmented the value therof; the poore widow of Sarepta, who in the extreme darth of the country had nothing to relieve hirſelf & hi • ſon, but a little ſlowre in a pot, & a little oile in a bottle, yet in regard ſhe ſo willingly imparted part of that litle to Elias the prophet, it ſemed God wold not let that flower3. Reg. 17. & oile diminiſh, vntil ſuch time as the ſterility was paſt. The like we may ſay of that other ſily Soule, which of her neceſſary ſuſtenance caſt 2. mites into the common cheſt of the temple, & for that cauſe by Chriſt him ſelfe, was reputed the liberalleſt benefactor to that churche, becauſe the neceſſity of the gift declared the magniſicency of hir mind. And generally where a perſon depriveth himſelfe of any thing, which he accounteth and prizeth much, there cannot be but great love and affection, for therein he overcommeth great difficultie, which men commonly proove in the accompliſhment of ſuch difficill effects: and moreover, a man by ſpoyling himſelfe, of that is very deare vnto him, ſheweth evidently, that his friend is much more dearer, for whoſe cauſe he doth willingly want it.

THe fuller Fountaine cauſeth a greater Spring: the better Plant the more pretious Fruite: the fatter Soile the more plentiful Harveſt: and the kinder Heart the greater Gifts. Among ſpeciall and intier friendes, Gifts admitte not degrees of greater or leſſer, becauſe ſuch have all their goods and habilities, one at the becke and leaſt intimation of an other: whereupon grew that ſolemne ſentence, Amicorum omnia ſunt communia. But this Circumſtance holdeth among our common friends and generall wel-willers, whoſe affections by little and little diſcover themſelves vnto vs: and this rule is not to be eſteemed one of the worſt, that greatneſſe of gifts argueth greatneſſe of good will: for although ſome few prodigall perſons laviſh forth their ſubſtances for a vaine proiect and eſtimation to be reputed liberall, bountifull, and deſpiſers of Fortunes favours: yet when evidently we are not certayne our Well-willer is ſuch a braine-ſick perſon, right Reaſon teacheth vs to inferre out of the greater gift the greater good will: and conſequently to deſerve a correſpondence of a ſemblable affection.

Some gifts are ſo exceeding in value and ſo vnprizable, that a man is never able perfitly to recompence them, as for example, yong Toby conferring with his old father what reward they ſhould beſtow vpon the Angell Raphael, who had guided and protected him inToby. 12. all his iourney, ſaid thus vnto him. What reward ſhall we give him? or what thing worthie of his benefits? he carried me, and brought me back againe in health: he received the money of Gabelus: he procured me a Wife, and delivered her of the Devill, he comforted her parents, he hindred the Fiſh from devouring me, he hath cauſed you ſee the light of heaven, and thus hath he repleniſhed vs with all good things. What condignely may we for all theſe beſtow vpon him? But I beſeech you father to requeſt him, if perhaps he will vouchſafe to accept the one halfe of all theſe riches we have brought. Thus the gratefull Toby acknowledged the Angels gifts greater, then he could ever ſatisfie: howbeit in recognition of his good will, he offered halfe he had, whereby with the greatnes of the remuneration, he intended to declare vnto the Angell the greatneſſe of his affection.

It is a common received principle as well among prophane philoſophers, as ſacred writers, that the gifts of God, of nature and grace; the gifts of parents, of body and life; the gifts of inſtructors in learning and manners are vnvaluable, and inecompenſable: for as vertue, learning, body, life, ſoule, grace, farre ſurpaſſe in degree and perfection all other riches and treaſures whatſoever, ſo all men in reſpect of ſuch perſons muſt for ever hold themſelves obliged, and never out of debt: becauſe the vertue of gratitude is ſuch, that a man ſhould ever recompenſe the benefit received like the earth, which receiveth one graine of •• lieate, and yeeldeth therefore twenty and more ſo benefits ſhould ever be repayed with intereſt, for if we returne leſſe we remayne in debt, if equall we ſeeme to exchange, and rather follow the law of iuſtice and equalitie then of friendſhip and amitie: therefore by gratitude we ever ought to exceed the gift in value, which we receive, wherein equalitie releeſeth recompenſe, and the exceſſe an emulous ſuperioritie in good will.

Zuxis a famous Painter ſo prized his Pictures, that he gave them all away, and never would ſell any, becauſe he thought them ſo pretious, as no gold could countervayle them. Some others I have knowne who eſteemed no leſſe their literall labours, becauſe they were of-ſprings of wit, diſtilled from the pureſt ſpirits in their braines, the which therewith they had aboundantly conſumed, and therefore not to be bought with any treaſure: beſides, bookes divulged are generall gifts, and common communications of wiſdom, the which ought ſo much more to be eſteemed, how much wiſdome ſurpaſſeth all worldly wealth: bonum quo communius eo melius, and every good, the commoner, the better: for it were malitious perverſitie, to withhold from others a good thing profitable to many, without our impeachment and hindrance: wherefore I cannot but condemne that repining indignation of Alexander the great, who vnderſtanding that Aristotle his in ••••• or had divulged publiquely his booke of Metaphyſicks which he had taught him privatly, wrote vnto him in anger, that in ſo doing he had left him nothing peculiar, whereby he might excell all others in knowledge and ſcience, as though it grieved him that any man ſhould be wiſe except himſelfe. With how much more reaſon and charity deſired Moſes, that all the people might prophetize, Quis tribuat vt omnis populus prophetet, ••• . 11. 29. & det eis dominus ſpiritum ſuum?

A Showre of rayne after a long drought, is more worth, then ten ſhowers another time: Money lent a Merchant falling bankerout to vphold his credit, may be accounted ſo much money given. Thoſe loaves of bread and that ſword Achimelech gave David in his flight from the face of Saul, were queſtionles in his penurie,1. Reg. 22. ten times more gratefull and acceptable, then in his abundance. Therefore it is great prudence & friendly policy to reſerve gifts, and helps for men till great wants, becauſe they prize a little more then, then much another time. And withall it deſerveth conſideration, that in ſuch caſes, not only the affection wherewith we beſtow the benefit vpon him, but alſo the good which enſueth, and the evill which he eſchueth, and all ſuch deſiderable conſequent effects, are thought intended wiſhed, and to proceed from that favour we ſhew in ſuch a caſe, ſo opportunely, and in ſuch extremity.

I Have received ſome gifts of friends, given with ſuch a promptnes, alacritie, & ſhew of affection, as in very truth it ſeemed vno me, that the very manner of giving doubled the gift. When the Angels came to Abraham in the vale of Mambre, he invited them to dinner with Gen. 1 • . ſuch alacritie, ſo civilly and affectuouſly, as in very deed they had ſeemed to have vſed him diſcourteouſly if they had refuſed his importune courteſie. 1 If you favour me, 2 paſſe not your ſervant, 3 I will bring a little water to waſh your feet, 4 and reſt vnder the tree: 5 I will bring you ſome bread, 6 and you ſhal 〈◊〉 your harts, 7 and then you ſhall depart: 8 therfore you came this way: the Angels accepted his invitation, 9 and the good old man ranne preſently and brought the tendereſt and beſt calfe he had, and cauſed one of his ſervants to kill him, 10 & Sara in as great haſte moulded paſte to make thē ember-cakes: 11 when all was done Abraham ſtood & ſerved while they ſat downe. All theſe circumſtances ſhew the great deſier that Abraham had to entertaine thoſe ſtrangers. I have ſeene ſome men ſo ready & prompt to grant what was requeſted them, that they would have moved almoſt an indurat hart to have loved them, for no ſooner you had repreſented your deſier vnto them, but preſently you ſhould have had ſuch a reſolute anſwere as poſſibly you could have exſpected in your heart, from the moſt deare friend you had in the world. Mary ſir with all my heart, and I give you a thouſand thanks you would ſhew me ſuch a favour, as to demaund ſuch a thing at my hand: this is not ſufficient, will you more, better? &c. and this they did not ceremoniouſly, but really, the face, hand, geſtures, and deeds, all ſounded the ſame.

FAvours, benefites, gifts, are often confounded, and yet in deed in rigour of ſpeech, they be not all one. If a Prince ſhew a kinde countenance towards any of his Courtiers, or graceth him with any kinde geſture in remonſtrance of good will, every one will eſteeme theſe favours, but not account properly eyther benefites or gifts. If a man be aſſaulted by theeves, and ſtand in danger of death, if caſually a paſſenger ſuccour him, and ſo ſave his life, well we may ſay, praeſtitit illi beneficium, hee did him a pleaſure, or benefit, but not that he gave him a gift. For Donatio, whencefrom proceedeth Donum, is libera tranſlatio iuris, dominij: poſſeſsionis, vſus, vel vſuſfructus alicuius rei in aliquem. Giving is a free tranſlation of the right or title, of dominion, poſſeſſion, vſe, or fructification of any thing to any man. Sometime it happeneth, that the gift bringeth with it, not onely the title of ſome right, but alſo it ſerveth vs preſently to rid vs from ſome evill, as was ſayd above in the 6. Circumſtance; and dayly experience teacheth, that before men fall to extreme diſtreſſe of povertie, diſcredite, impriſonment &c. good friendes ſuccour and relieve them with money; in ſuch extremities the money is a gift and a benefite, becauſe it conferreth ſome good, and delivereth from ſome evill. Otherwhiles it chanceth, that the Giver, to doe vs good, depriveth, not onely himſelfe of the gift he giveth, but thereby he incurreth ſome great perill, danger, or evill. As befell Achimelech, who relieved1. Reg. 22. David in his paſſage from Saul, for which charitable courteſie, he incurred the Kings diſgrace, and afterwards loſt his life. And in this Circumſtance enter many and various degrees of danger and dammage, for the greater perill, or grievouſer evill incurred by theQui negligit damnum propter amicum iustus est. Proverb. 12. gift, encreaſe the goodneſſe and valuation of the gift, and argue a greater good will: and there ought preciſely to bee examined and exactly conſidered: for as this caſe occurreth dayly, ſo it ought to bee weighed marvailous circumſpectly.

VNto the former Circumſtances, we may for better diſtinction & fuller comprehenſion of the matter, adde 4. more. The firſt is, Vehemency of affection, which appertaineth to the maner of giving, & may be reduced to the 7. Circumſtance of Alacritie: yet in very deed theſe two differ: for divers times wee give things ſpeedily, and quickly, becauſe wee eſteeme them not much, or for ſome intereſt, or other reſpect; albeit with no great affection: yet the way to wade into mens heartes, and diſcover whether they beſtow their benefites vpon vs, with ſuch intire and full affections or no, may bee theſe. Firſt alacritie in giving is a good ſigne. 2. If in the giving we perceive the giver much preſſeth himſelfe. 3. If the gift be great in it ſelfe. 4. If ſome danger be imminent vnto the giver for ſuch a gift. 5. If the giver be our intire friend. 6. If our capitall enemie, for therein we may thinke, he by a vehement charitable good will, overcommeth himſelfe.

The ſecond is, if the gift be common to many; as if a Prince bring a Conduit of moſt excellent water into the Centre of a Cittie. If a Noble man erect a great Hoſpitall for the poore, blind, lame, and impotent. If a devout Cittizen give all he hath to builde a Church, Bridge, or ſuch like charitable workes, theſe benefites, as they are extended to many, ſo they are more worthie in this reſpect, then ſuch as are communicated to few.

The third is, if in giving gifts among a multitude of equall deſert, one be ſingled from the reſt, vpon whom it is beſtowed, for in ſuch a caſe, affection ſigniorizeth, and love maketh election, becauſe when in the receyvers there is none or ſmall difference in merite, then the determination reſteth vpon the givers good will, which then may beſt be declared, when among many, ſpecially one is ſevered.

The laſt is lacke of intereſt, for ſuch gifts as are vnſpotted with any blemiſh of private profitte, warrant vs▪ of a ſincere affection: but how may we know, when givers ayme rather at vtilitie then amitie? firſt, if wee be well acquainted with their prowling, ſhifting, crafty, vndermining nature, we may aſſure our ſelves, that that flame is the effect of ſea-coales, which carrieth ever more ſmoake of ſelfe-love, then fire of refined good will. 2. If apertly by ſome circumſtance of ſpeech or requeſt he maketh, we ſee evidently ſome commoditie conioyned, as for example, in all ſuiters preſentes, a man of a bad ſcent may eaſily feele a ſmell of profit, which perfumeth thoſe gifts. 3. If a mean man beſtow a great gift vpon one in authoritie, which hath no neede of it, ſuch a token for moſt part telleth his maſters errand, to wit, that ſuch a preſent muſt prepare the way for ſome future favour: and this rule we are to thinke holdeth ſo much the ſurer, when the giver is in ſome want and neceſſitie. 4. If the cuſtomary vſe of ſuch giftes require ſome intereſt, as commonly poore mens New-yeere giftes, require better recompenſations then they bring.

THe firſt Corollarie concerneth the love of God, the which in giving vs the ſecond Perſon in Trinitie, to be our Saviour and Redeemer, hath almoſt obſerved all theſe Circumſtances of giftes in a moſt emminent degree, as, if I would enlarge this Chapter, I could make moſt manifeſt: but every diſcreet learned Divine, without much labour, by appropriating onely theſe generall conſiderations to thoſe ſpeciall meditations, may performe it by himſelfe.

The ſecond Corollarie, touching the Motives of Love, which are in number ſeventeene, for memories ſake we may reduce to 3. heads. For love is an operation of the Wil; the Wil affecteth nothing but canded with Goodneſſe; Goodneſſe generally is divided into three kindes, Honeſtie, Vtilitie, Delightfulneſſe, but in regard that things profitable are eſteemed good or badde, honeſt or vnhoneſt in reſpect of the end whereat they ayme, (for they be alwayes meanes, and levell at ſome ende) therefore I thought good to obliterate that ſecond member, and in lieu thereof, inſert conveniency or agreeableneſſe to Nature: for ſuch things we love for themſelves, and as it were in them ſtay our affections, without relation to any other particular proiect.

ALthough, as I ſayd above, the Motives to Love contraried, be good meanes to perſwade Hatred: yet for that, as Philoſophers ſay, Bonum ex integra cauſa conſistit, malum ex quolibet defectu: Goodneſſe cannot conſiſt without the integrity of all partes, evill may and ordinarily doth happen vpon every defect: that a man bee in health, it is neceſſary every humour hold his iuſt temper and proportion; that a man be ſicke, it is enough that one humour onely exceede: that an harmony of Muſicke be good, all partes muſt keepe tune, time, and apt concordance; that it be badde, one iarring voyce will diſconſort all: in like manner, that a man be honeſt and good, is required that hee be endued with all Vertues: to be nought or ba •• e▪ it is ſufficient he be a drunkard, a theefe, a whoremaſ ••• ▪ an vſurer, or infected with any one vice, &c. Wherefore honeſt love ſuppoſing a man to be vertuous abſolutely, thereupon groundeth moſt effects of kindneſſe, and therefore the contrarieties thereof will not ſo aptly moove hatred, as ſome other particular conſiderations: for example, wee determined, that tolleration of wrongs, mooveth a man to love: the contrary of this will hardly ſtirre vp hatred, for if wee grant, that him we hate refuſed to ſuffer any wrongs for vs, but avoyded them with mayne & might, we may well conclude, he doth not greatly love vs, but violently we ſhould inferre therefore, that hee deſerved hatred; and ſo I ſay of ſome others, therefore for more perſpicuity, and that wee may find out more vrgent arguments to induce men to hatred, the caſe is to be ſifted a little more narrowly. In hatred of enmitie we deteſt the perſon, as ſtayned with evill, ſinne, vice, or wickednes, for which we wiſh him iuſtly puniſhed: wherefore all theſe reaſons which induce vs to conceive the greatneſſe of his offence, or the indignitie of the perſon, or ill demeanour of his life towards God, in himſelfe or his neighbour, all theſe aboundantly will excite hatred againſt him. Sometimes occaſion wil be offered to moove the paſſion of hatred againſt ſome particular perſon, as to inveigh againſt a Traytour, or publike enemie to the State or our ſelves: otherwhiles againſt a whole State, as Turkes, Iewes, Pagans, Heretikes, Rebelles againſt a Common-wealth, or ſome Kingdome which warreth with vs: and as theſe evilles are different, ſo by divers meanes we muſt perſwade our auditors or friends to hate them.

A private perſon may be brought into contempt and hatred by Motives gathered from theſe three Principles. His Ingreſſe into this world: His Progreſſe of life: His Egreſſe or death.