minde to bee joyned to a woman not so much for her outward perfections as for her inward vertues not onely for her wealth but for the love of her person so it goes equally betweene these two and exceeds in neither for it is grounded upon the true causes for which matrimony was ordained viz. for the prevention of sinne for the mutuall society comfort aide assistance counsell and advice of a discreet vertuous and loving companion in all exigents and to bee carefull in the bringing up or education of their children in the feare of God that they prove not curses rather then blessings I did consider all the kindes of love in the metaphor of water I will now turne the phrase and write of this in the metaphor of fire Indeed the pious love which was the first and the charitable love which was the last may very well be compared unto water which is of a heavie nature for it runs very slowly in the hearts of the children of men and cannot be drawne out of the fountaine of the heart without great force and strong pumping the reason is because it doth not spring there for it is infused by the Spirit of God But the other love which is carnall earthly and sinfull doth flow from thence in great abundance because it naturally springs there and may better be compared to fire which is of a light nature for wickednesse burneth as a fire which will consume both body and soule if it be not prevented by repentance So also this naturall love burneth as a fire in an honest heart which is infused by a divine power and not by our owne corrupt reason or judgement Now as fire I will consider it in 4. things in its smoke or manifestation in its fire or augmentation in its flame or confirmation and in its ashes or consummation First consider this fire of true love in its smoke it is a common proverb Where there is smoke there is fire so where there are apparent manifestations of love there is love The signes of love are these in the tongue delightfull speeches in the eyes amorous lookes in the countenance modest bashfulnesse in the hands liberall presents and in the face active nimblenesse to obtaine the beloved object But if this love goes no further then it is easily quenched with a drop of the water of rejection or trod out with the foot of disdaine But in the second place if fuell bee added to this fire viz. if there be a mutuall and sympathizing affection betweene the lover and his love then it burnes mightily and showes it selâ—e to be true love then the lover with his love haâ—h but one heart though two bodies The lover is even moulded into the substance of his love If it come to this height no water of adversity can quench it or winde oâ— peoples tongues blow it out the feare of poveâ—ty the perswasions of friends the allurements of riches or the inâ—iâ—ements of pleasures cannot move much lesâ—e remâ—ve it There is no way to extinguâ—sh this fiâ—e but to take away the fuell and then it dies But the place will be sâ—ene where it hath been the heart will grieve the eye weepe c. to thinke how foolishly passionate he hath beene and for the time to come the lover will learne to be more wary in his choice But in the third place if this fire continues still burning that it comes to flame if it continue to be confiâ—med either by a reall contract before God and their owne conscience which is commendable for we read that Ioseph and Mary were thus contracted before they were married And it is grounded upon this reason to breed in them a longing desire â—o enjoy the fruition of their hopes or by publique ceremony of the Church before men for there is little difference betweene these in effect they are all one But it is very fit every thing amongst Christians should be done in decent order and not like bruit beasts or the heathen that know not God then there is no putting of it out not al the faâ—re pretences in the world can salve such a breach and they themselves shall finde it to be a clog to their conscience a burden to their eares and a web in their eyes to thinke of heare or see the beloved party To violate faith and troth in this kinde especially is a thing odious in the sight of God abominable in the sight of men and a most intolerable vexation to themselves Oh! let all honest people take heed lest they make shipwracke of faith and a good conscience Fourthly and lastly if this flaming fire goes not out but continues in its bright lustre till the fuell bee quite consumed viz. till death depart the ashes that is left behinde is the rare example of vertuous love and mutuall society like that of the Turtle with his mate Thus have I briefly declared the power of mans love I pray God grant I may embrace the best and cast the worst from me so I shall be truly happy Amen FINIS
and Alablaster carv'd most rare Of the favour of man FAvour of great men in this world 's a Flower Hardly in long time got lost in an hower He then that builds his hope upon a prop That is so weake must needs expect it drop For though he spend his time his care his skill In dunging dressing keeping it from ill That might annoy it yet the â—eate of rashnesse Cold of neglect or wind of its owne harshnesse May wither nip or blow it quite away Such is the fruite of such a rotten stay Oh! happie then in this world's he that well Can live and breath without this flowers smell But there is none on earth that truely can Live or subsist without the helpe of man For Lawyers live upon their Clients fees And some rich men on poore mens miseries So Clergie men upon the lay depend And each to other must needs be a friend For sellers live upon the buyers gaines And rich men do grow proud on poore folks pains Why then should I thinke it more stange to me When I see others iâ— the same degree A bad bargaine sometimes hath the buyer And poore men are not alwaies paid their â—yer For though somtimes I do displeasurâ— gaine By some rash word or deed which breeds my pâ—ine Yet after I am sorry and doe feare How I do in the selfe same kinde appeare So though to some Favour a Flower be Yet unto me it is a well growne Tree Which I will labour for to keep and cherrish That neither me nor mine may come to perrish And therefore never will I cease to pray That God may guide me in faire vertues way For therein surely I shall finde the Grace And Favour of good men as time and place Shall give occasion in this hope I 'le rest Not doubting but i' th end I shal be blest With all such things as God sees good for me According to my calling and degree An Acrostick Elegie ON The deaths of the right worshipful Mr. Anthony Abdie Alderman of London who departed this transitorie life on Thursday the 10. of September 1640. and Mistris Abigail his wife who died the Friday before ALL men are borne to die that is most true No man can hinder death not I nor you Though we were wise rich lusty storng and faier Hee 's such a Sergeant for Bribes hee 'll not care Oh! hee 's too cruell neither man nor wife No King nor Keysar can make him spare life Yet why should he so cruell be to these Alas could not the wife alone him please But must he presently the husband take Did death think much he should his wife for sake In Hymens day they promis'd ne're to part Ev'n untâ—ll Death did strike them to the heart And so they did performe that solemne vow By living both together untill now In thirty yeares she was his wedded wife God made them rich in blessings of this life And so to make them happy children ten I know they had three maids the other men Like Olive plants about their Table spread And two of them are maried three are dead But heer 's the cause of this my riming quill Death at one inâ—â—ant should this couple kill In midst of joy this makes me mourne yet learne Ev'n as to poore folke so to rich ' Death 's sterne An Acrostick Epitaph ALL mortall men that by us passe Note well consider life 's as grasse That seemeth fresh and faire all day Hew'n down by death soon â—ades away On earthly things set not your love Nature's adverse to things above Yeeld therefore unto God your heart And after death you 'll feele no smart But if you do in sinne delight Death then will make you feele his might In dolour great in pain so fell Ev'n as the torments are in hell And thus wee shew what we do find By our example bend your mind In wisdomes schoole to learne and know Gods will and in good workes it show As we two did and made it shine In Pious deeds in Love divine Like to the Turtle and his mate Alwaies we liv'd in quiet state But cruell death with his sharp knife Did mow the Grasse of my wives life I followed her then sease to weepe Ev'n as in Bed we sweetely sleepe They were both buried together upon the first day of October 1640. in the Parish Church of Saint Andrew Undershaft IN MEMORIAM PRudentissimi Senator is Jacobi Cambel Mil t is nuper Major iâ— Civitatis Londinensis aâ—tea Senior is Aldermani unius Pacis Iusticiarum in Civitate predicta Major is insuper Privilegiorum Civitatis Westmonasterii Praesidis Hospitalis seu Xenodochii Divi Thomae in Burgo Southwarke Galicorum Mercatorum Rector is Memoriale Edwardi Brown eidem devotissimi dum vixit Ratio Operis TO make my Sun and Moon shine cleare My Starre and Mete or thus appeare Within bright favours firmament I hope my time is not mispent In useles workes in fruitlesse pain For little Credit much lesse gaine Because my Masters praise and worth In these Books like wise is set forth Yet howsoever I know this Spes Proemium in Coelis FINIS In Memoriam Prudentissimi Senator Iacobi Cambell Militis c. For prudent justice and true Piety Here lyes a Patern pray observe him well And for true Love without Hypocrisy He was a Mirror In his soule did dwell True Faith the Mother of the Graces three Of Justice Holynes and Charity So though his Corps seemeth herein to ly His Virtues rare shall live never dy A METEOR OR Briefe and pleasant MEDITATIONS Of the Providence of God toward His CHOSEN And Of the education of Children Conscientia bona non timet pericula EXODUS 9. 23. 24. And the Lord rained haile upon the Land of Egypt so there was haile and fire mingled with haile very grievous such as there was none like it in all the Land of Egypt since it became a Nation To His judicious-loving and ever-honoured Master the right Worshipfull Sir Iames Cambel Knight and senior Alderman of London c. INgratitude as it stops the streame of Gods mercie from descending upon his people so it dams up the current of charitable mens bounty towards the poore for hee that is not thankfull for former benefits is unworthy to receive any future good In consideration whereof I having received from your Worship many undeserved favours for the space of these 16. yeares service under you did bethinke with my selfe which way I might really expresse my thankfull heart for the same But when â— considered my owne penury and insufficiency for the performance of any worke worthy your judicious and grave inspection I was afraid that in stead of favour I might incurre dâ—spleasure And therefore rested my selfe in contemplation of mâ—ne owne workes which after some pleâ—sing paine I hâ—d conceâ—ved in my minde But having oft observed you reading divers famous mens writâ—ngs as Perkins Greenhamâ— and others the latchet of whose shooes I
wonder why I should so foâ—dly thinke Some win their Mistris by sweet words and rimes But such are rare to find in these our times Others like Jupiter on Danaes Tower Do purchasse love in such a golden shower But most and that 's the way thy Love to meete As Parâ—s Hellen Mars did Venus greete These things I know and yet my troubled mind Did urge me to make Books true Love to find In Vertues breast but not for forme or pelfe Because like Jacob I compar'd my selfe That as he having neither house nor lands By Gods great Providence became two bands So I that have been very weake and poore Might come in better state I was before Did thinke to gâ—t a Rachel for my mate And by my childâ—n come in double state But I 'm not like to him neither is she Like Rachel faire though Bright her name may be Neither have I serv'd Laban though 't is true In eighteene yeares eleven pound paid my due For Salarie my bargain was no more Why should I care or too much grieve therefore Yet such like wordly losses breedeth pain Vnto mans mind and doth much hurt the brain But I 'll give thankes to God for he hath brought My Labour to an end for still I thought Whether I lost or got my hope was this To have Gods Love for Proemium in Coelis Liber ad Lectorem REad to the end Lest I offend Pray marke and Judge Before you grudge And you shall find How I 'm inclind To shew the crimes Of these last times In Labans case And Nabâ—ls face How Esaus Pride May be espide And how to find A vertuous mind Therefore I pray Cast spleene away Then read with ease I shall you please A METEOR OR A briefe and pleasant Meditation of the Providence of God towards his chosen and of the education of children THe consideration of the power of naturall love in the heart of Mankinde hath of late induced me to write of divers things gathered out of the word of God and other writings But now having by the assisting grace of the Almighty fully finished three Bookes viz. Liber Amoris Sacred Pâ—emes and an Annuall World I thought good for the ease of my minde as my Vultimum vale to writing of such mysteries too high for my capacity to demonstrate to set downe these confused notions following The first shall bee the consideration of Gods Providence towards his chosen in the examples of Iacob and David In the second place because I began to write of the love of young men I will conclude with the love of old men towards their children in the examples of Isaac and Iacob In the first I will show how God turned a Serpent to a staffe of support for the preservation of Iacob and also how he made water to flow out of the hard Rocke for the reliefe and refreshment of David In the second I will declare and set forth how aged parents as in a glasse may see how to place and fix their love towards their children and kindred In Isaacs love towards Esau and in Iacobs love towards Ioseph But because all these things are directly against the worldly-wise Politicians especially in these dangerous dayes who are in best esteeme I thought it more safe for me to desist and stay my pen lest I too roughly handling that which is Noli me tangere might incur just reproofe and punishment for my labour Yet because I mentioned these things in Libro Amoâ— is and other writings and for that I doe not intend to stray from the Text of Scripture but keepe close to the genuine sense of the word of God so that none may find fault therewith but they that applying it to themselves find their galled backs hurt or too grosly toucht I will not feare to goe forward lest it should be said I have written that I was not able to make good Therefore I will declare how the Serpent became a Rod or staffe of support to Iacob It is plain that I doe not meane that which was first a Rod then a Serpent and last of all a Rod againe in the hand of Moses neither doe I meane the Serpent that beguiled our first parents or any other naturall Serpent But I will write of Laban as a Serpent and to prove that hee had the properties and qualities that are in a Serpent and so very well compared thereunto I will divide him into three parts first his head secondly his skinne and last of all his sting First that Laban had the head of a Serpent viz. he was wise politique and very crafty is plaine The Scripture testifies that the Serpent was more subtile then any beast of the field And Christ exhorteth us to be wise as Serpents both for the defence of our selves and offence of our enemies The Serpents wisedome consists in foure things First in the Spring she casts off her old skin and puts on a new secondly she defends her head above all things thirdly she stops her eares at the voice of the charmer and lastly she alwayes carries poison in her mouth which shee exposeth before she drinkes The application of this serpentine wisedome I passe by But affirme that politicall wisedome for every man to bee provident First for his owne soules salvation secondly for his owne bodies health and thirdly for the welfare of his own family is so far from reproofe that it is worthy high commendation And chiefly the first But how Laban was thus qualified there 's the quaere For first it 's plaine he was not so wise as he should bee hee did want that which is the true wisedome viz. fiduciall knowledge of the true God Hee went astray out of the right way according as his father Nahor before him had done and worshipped Images the worke of mens hands wood and stone For when Rachel had stolne some of those Images he did exclaime against Iacob that hee had stolne his gods so when be made a covenant of peace with Iacob he confirmed it with an oath taking the god of Nahor to be his witnesse So that its plaine he was an idolater and therefore not wise for his soules salvation for no Idolater shall enter into the kingdome of heaven Secondly for the welfare of his own body there is no question but that hee as all worldly minded men are and all godly men should was carefull to preserve that if he did not take too much care thereupon And last of all for the provision of his owne family he was very carefull and he that is not so is worse then an infidell even worse then Laban for he was very covetous and that appeares throughout the story for when Iacob had told him his arrand viz. that hee had purchased the birthright of his elder brother that he had obtained the blessing of his father that hee was sent to him by his father and mother for a wife that he had seene a vision by the way and having
to bow or governe as Esau was for Iacob Hophni and Phinehas for Eli c. then I should thinke my selfe a happy man And this is the principall reason why I spend all this labour in looking after a discreet and vertuous woman to helpe mee as well in the education of these two Infants I have as those that it shall please the Lord to send me by her that so having for the duration of my service lived as Iacob I may likewise as hee become into two bands Thus have I given vent to this new wine and because it is new some flying lees may be found therein but if it bee well setled upon a sound judgement the lees will sinke to the bottome and being clearly rackt the pure liquor may bee exercised for many profitable uses The pure liquor if there be any found therein I doe humbly acknowledge is Gods worke but the filthy lees and unwholsome dregs is mine Let God have the praise of the good but let me have the blame and shame of what is ill done so shall the glory and praise of God be the Alpha and Omega of all my workes Therefore Oh! that God would worke in me both the will and the deed of his owne good pleasure that it would please him to grâ—nt the desires of my heart and request of my lips that all mens thoughts words and actions and mine especially may redound to the praise and glory of God and not for any vaine applause before men to the good and welfare of Gods chosen and not for any by-respects and to the joy and comfort of our owne soules in the day of the appearing of our Lord Jesus Christ in glory when hee shall render to every one according to the workes hee hath done in this life that every conscionable Saint may then heare that joyfull welcome of his Saviour and Judge Well done good and faithfull servant enter into thy Masters joy Which blessed happinesse God in mercy grant to mee and all his chosen not for any merit of our owne which is nothing but damnation of soule and body for the best good that ever we have done oâ— can doe But for the alsufficiency and meritorious sufferings of Christ Jesus in our nature here upon earth To whom with his all-glorious Father and soule-sanctifying Spirit three Persons and yet but one true essentiall God be ascribed by me and all creatures as is most due all honour glory praise thanksgiving adoration and obedience from this time forth and for evermore Amen FINIS A STARRE OR Briefe and pleasant Meditations of Love Judg. 5. 20. The starres in their courses fought against Sisera Stella effulget in noctu The Proem Primo Die Januarii 1640. GReat Julius Caesar did ordain Compose and frame the Julian yeare And was the first that gave the name Vnto this day as may appeare And cald it New-yeares day thereby to show How we in Virtue should begin to grow Now of all Vertue Love 's the Queen Which is comprised in this Booke And in her Liverie I am seen Wherefore do not disdain to looke Into this same which is a New-yeares Gift From a kind friend whose love doth seldom shift Vale Invocation O Holy glorious ever loving God Who art the fountain and the living spring Of Godly Love distill it all abroad Into my Soule that I from thence may bring Such liquor good that I therewith may cheare My Godly friends that are to me most deare O thou that art the Sun of holy Love Inflame my heart by thy bright beames of light That I may sole delight in things above Let this same holy fire burn day and night Within my Soule that stubble chaff and hay Of hate and envie may soone wast away But what am I that dare so boldly write Vpon so holy and divine a thing I have no judgement or wit to indite O thou canst water out of hard Rocke bring Pardon my error guide me by thy sprite Direct my judgement in that I shall write Amen A STARRE A briefe Meditation of Gods Love in generall and in speciall to me OH what a taske have I here taâ—ne in hand Vnder whose waight Atlas could hardly staÌ„d No stout Alcides or great Sampson strong Were able to sustain this burden long Then What am I that I should dare to write Of the great Loâ—e oâ— God that 's infinite I might as well number the Oceans sand Count the grasse piles that grow upon the land Give the true sum of all the spangled starrs Or truly show the totall of our haires Nay I could sooner empty th' Ocean dry With a small spoone then tell this mistery Of Gods great Love to man how should I then With unlearn'd wit and an untutr'd Pen Dare to set forth ev'n in the least degree His Love to all but most of all to me And yet because God in his word hath showne His Love to man and therein made it knowne It is his will that we should make relation Of all his favours to the generation That shall succed us I will truly shew What I of Love out of Gods word do know And yet I cannot tell how to begin In such a Sea of Love I 'm plunged in For whether I looke on the â—arth below Or up to heaven God doth his great Love show In three great streams me thinks his Love doth run Vpon mankind in tâ—mporall blessings some Th 'others Spirituall Grace the third is Glory Oh where or how shall I begin this storie For if I should of earthly blessings speake My Brain 's too shallow and my wit 's too weake But much more unfit to relate a story Of spirituall Graces or eternall Glory Yet what unto my mind God hath me showne I hope he will assist me to make knowne And first of all there comes into my mind The wonderfull creation of mankind And here the Love of God did great appears Before mankinde was made a house to reare Like to a loving Friend unto his Guest He would prepare his house and sâ—e it drâ—st And all things very neate for his delight All this to welcome an unworthy wight For God made earth mans footestoole heav'nly light As a faire Canopie both day and night But when he was to make mans noble features He did not say as unto other Creatures Be made and it was so but he did call A Councell with himself and then he all Mans body made and did his breath infuse â—t upon what things speaks my unlearn'd Muse â—y that desire more of this thing to know â—armed Du-Bartas will divinely show â— is enough that my unlearned Pen â— this can shew Gods kindnesse unto men â—d unto me for he hath well endu'de â—y mind with knowledge his similitude â—stampt in me my bodi 's right and straight â—d every part though little hath its waight â—nd this by Gods great Love I do enjoy â—un many are perplext with much annoy â—e next great blessing that from Gods Love flowes
â— preservation as in years man growes â—om many perills and great dangers strange â—ich in the universe by course do range â— be preserv'd from the disastrous stormes â— weathers tempest which do bring great harmes â—on mankind and from the wrackfull water â—m fiery flames and from the banefull slaughter â—umane Creatures make freed from Warre â—m hungry famine and Plagues deadly skarre â—e tokens sure of Gods meere Grace and Love â— which sometimes he doth his Children prove â—t Gods great preservation is not all â—s Love to Man in blessings temporall â— he hath on them providentiall care â—t onely to keepe safe but to prepare â—uch earthly comforts in this present life â—d the chiefe of them is a Godly wife Because that she the minde doth helpe and ease But health and wealth the body onely please Yet health and wealth honour and liberty Are the rare gifts of Gods benignity So are good friends a comfortable stay Vnto a poore man in an honest way And all these favours God hath given me For which I never can too thankefull be For first when I was naked weake and poore And by my Parents turned out of doore There did the Lord of me take care and charge And out of misery did me inlarge And brought me in a comfortable place Where I did first begin to long for Grace Yet there three yeares I followed vaine play But at the last I did breake off that way And went about a new worke to upreare But in the same I was scant halfe a yeare And I no sooner came to know the parts Of Latin Language the true grounds of Arts For me the Lord a Master did provide With whom this sixteen yeare I did abide Yet many times I did occasion sind To search and trie what was hid in his mind But when by all the meanes I could devise I could not bring to passe mine enterprise Yet still imploide to rub to scrape and sweepe And so for six yeares space he did me keepe I gave him just offence and fled away But there it was not Gods will I should stay Then after nine yeares with him was spent out I did begin again to looke about For some provision of which I had hope For to obtaine whereto I bent my scope And so by prayer intreaty and perswasion God did even bend and bow Wills inclination By Aexholmes accident and french affaires By bodies grievance and some other cares Yo doe some good for me and my kind mate Whom God hath taken from this mortall state Here did appeare the wondrous worke of God In turning of the Serpent to a Rod Now had I braines or wit I could well shew How God made water from the Rock to flow For humbly I confesse by his kind favour And Gods blessing on my poore endeavour I got provision for my loving mate My selfe and children in contented state And still enjoy the blessings of this life As health and wealth I only want a wife Of whom I hope I should much comfort find To ease and give reliefe my troubled mind But I am like a Mole hid in hard earth If once goâ— in I hardly can get forth Therefore to God with winged prayer I'lesly That he would raise my minde to things on high Oh Lord do thou infuse into my mind Such sacred wit that I thy Love may find That 's spirituall but this is Infinite Ther 's no man able to descry that light Then how shall I that am an unlearn'd wight Yet what learn'd men from Gods word hath reveâ— I may as well declare as keepe conceild Especially if 't be to make a story Of Gods eternall Mercy Love and Glory Therefore seeing that my unlearned quill Hath thus begun it shall continue still This Love to shew by the assisting might Of God who out of darknesse can bring light And first of all there 's great manifestation Of Gods great Love in mans predestination That he should Esau hate and Jacob Love It only came of mercy from above But ' gainst Charybdis and Caphorian Rock My shallow vessell I meane not to knock But longst the shore with sailes of faith I 'le coast My Starre the Bible Steer-man the holy Ghost For I too bold will not aske how or why God hath ordained thus mans destiny For me It 's enough to know that my estate Is firme in Christ else I am reprobate But secondly in our sacred vocation Of Gods great love ther 's clearer demonstration For was it not great Love in God to chuse From other Nations the unthankefull Jewes To give them Laws Statutes and Sacraments Of future Blessings and to shew the events Of the Messias by Prophets inspiration But 't is a greater happinesse unto our Nation That we are free from the whores wofull wrack That unto errour we have turn'd our back That God hath brought us into wondrous light That of his Gospell we have the cleare sight That we suck nourishment from sacred Writ That we enjoy such speciall benefit As are the Sacraments and word of God In peace and joy free from th' afflicting Roâ— Of Gods just wrath but whither do I goe â—have much more of Gods great Love to s 〈…〉 In the Redemption of sinfull mankind But how or which way shall I bend my mind The wondrous Love of God therein to show How to beginne or end I doe not know Wast not great Love that God became a man That that Infinite should be within a span That Deity should become flesh and bone This cannot by a mortall man be showne â—et it is true God did descend from high And tooke on him sinfull mans misery His Birth was rare his life was mean and poore And in his body all mans sins he bore But oh what greater Love can there be showne Then for a friends life to lay downe his owne 〈…〉 this did Christ sinfull mans debt to pay His Fathers wrath and â—â—â—ry â—o allay And by his death he did full well expell The power of sinne and the dread pains of hell If I could write of all the wondrous Asts Of Christ our Saviour and his noble facts I then should want both Paper Pen and Inke To utter that which my poore heart doth thinke I am not able fully to relate The rare example of his earthly state Oh! how shall I then into heaven fly There to behold this lorious mysterie How that he rose from death I cannot shew But how he did ascend I faine would know For I was borne upon Ascention day Therefore to follow him I dayly pray But ther 's such Plumets ty'd unto my hâ—ele That drawes me backward that I cannot feele His Godly motions yet his love I finde Deepely ingraved in my sinfull mind I did intend to write of faith in Christ How thereby justifi'd how that did consist In free forgivenesse of our former crimes To live more Godly in the after times Then did I purpose for to make relation How for to know
and rest Secondly if wee consider this liquor running in the second current then wee shall finde it to bee muddy foule loathsome and the onely poysonous and soul-killing water in whose heart soever this carnall earthly and sinfull liquor springs shall ever thirst and never be satisfied he is in every thing contrary to the former lover hee is never contented with his estate In prosperity he is proud presumptuous and cruell and in adversity hee is desperate fretfull and envious His minde is onely upon earth and fading transitory riches hee careth for no heavenly grace so he may have carnall pleasure he takes no care for his soule but all his care is to pamper his body he accounteth the godly simple fooles and esteemes them as the off-scowring among the people he boasteth himselfe in the multitude of his riches and solaceth himselfe in his pleasures he thinkes hee shall live for ever upon eâ—â—th and puts the day of death a farrâ— off hee caâ—eth not by what meanes he getteth â—is riches so hee may goe bravely and fare deliciously every day Thus the lover of carnall and flâ—shly delights will not feare to commit adultery gluttony drunkennesse c. fulfill the dâ—sire or lust of the flesh And thus the lâ—ver of the world will venture to commâ—t coveâ—ousnesse oppression cruelty c. to fulfill and satisfie the lust of the eyes and pride of liâ—e The man thâ—t is inflamed with this love liveth upoâ—â—he earth as a Citizen in his owne C 〈…〉 and 〈◊〉 〈◊〉 the world dandleth 〈◊〉 〈◊〉 child◠〈…〉 ding his desire with richâ—◠〈◊〉 〈◊〉 〈◊〉 flâ—sh pâ—mpereâ—h him as 〈◊〉 〈◊〉 â—â—eding his desire with plâ—â—sure and dâ—l 〈…〉 and the Devill fostereth him as his father by perswading him that he is in a happy condition yet he is in subjection to the world a servant to the flesh and a slave to the divell Thus he lives in seeming happinesse and dyes in reall misery and or one drop of the shadow of comfort loseth an Ocean of true consolation Thirdly and lastly if wee looke upon this liquor running in the third pipe wee shall finde it to be clean good and wholesome waâ—er Iâ— whose heart soever this humane â—viâ—l and naturall liquor springs may rest satisfied for a time but this cannot give the heart any true content except it proceed from the first love which in a good Christian are never separate for he that truly loveth God will love his brother also but he that hath not this charitable love for so we may terme it cannot have the first love as the Apostle testifieth saying If any man saith hee loveth God and hateth his brother he is a lyar for how can he that loveth not his brother whom he hath seene love God whom hee hath not seene Yet this love may be without the first as appeares in divers of the Heathen Philosophers who have exceeded many Christians in morall vertues yet were without the divine spirituall and heavenly love for they did not know God nor the mystery of godlinesse and therefore had no faith and consequently could not have the first love which proceedeth from faith The man that is inflamed with this love doth really fulfill the commandments of the second Table in the morall Law he loves his neighbour as himselfe this is a true charitable man he hath dispersed abroad and given to the poore hee doth much good in the world he relieves the needy helpes the oppressed feeds the hungry instructs the ignorant comforts the comfortlesse c. he layes for himselfe here a good foundation by good workes and shall at the last receive the reward of his labour if he faint not This love doth in large it selfe into three severall species or pipes In the first runnes that humane love wherewith we love all mankinde as they are men of one common nature with us In the second runnes that civill love wherewith wee love our owne Countrey and Nation as they are men brought up under one civill government in Lawes and Religion with us and in the third pipe runnes that naturall love wherewith we love our kindred or friends as they are of the bloud or to whom wee are bound by some speciall obligation of amity To let the humane and civill love runne out as men are pleased to convey it forth from the fountaine of their heart I will onely fix my meditations upon this naturall love and of that I will not write any thing of the love of parents to their children or brother to brother c. although I know their love may bee very great But I will onely insist to write what that natural love is wherewith a man is affected to a woman And herein I would not bee understood to meane that lustfull love which is commonly covered under this title although experience shewes that it is very powerfull in whose heart soever it is kindled and is a raging passion as all love is if it bee not kept in as fire within the chimny the sea within his bounds It is a foolish madnesse a labyrinth of errour and a miserable thraldome before it can be obtained But if the lover doth fulfill his desire what hath he got but a racke to his minde a torture to his soule a gibbet to his conscience a staine to his reputation and a pleasing yet fatall poyson This breeds a consumption in his purse rottennesse in his bones and a blot in his good name But if this love bee in the lawfull way of marriage as this kinde is seldome to that effect then if the lover doth make his choice onely for the beauty of the body without any respect to the qualities of the minde hee may finde one that may please his eye but commonly she proves a wanton Hellen or a trayterous Dallila one that will consume his wealth and worke his destruction or else such a one that will make him a scoffing stocke to the world by cunning planting upon his head Acteons livery Thus for pleasure he gets misery and for a beautifull outside embraceth a snake in his bosome poyson in his meat and gall in his drinke Againe I would not bee understood to meane that covetous desire which is also commonly clothed with this title and in these dayes chiefly embraced when a man doth onely chuse a wife for riches although hee cannot like her person much lesse love her Such may meet with one that may fulfill his desire with wealth but commonly she proves a scolding Xantippe one that will be alwayes scolding railing and taunting him and with whom hee shall never live one quiet houre Thus for a little wealth he is alwayes pinched with a strait shooe lives in continuall vexation and at the last is forced to leave her because he cannot live quietly with her But this is not the love which I purpose to describe for this is carnall earthly and sinfull but the other is naturall honest and commendable which is an honest desire of the