THE LOVE OF TRVTH AND PEACE A SERMON PREACHED BEFORE THE HONOVRABLE HOVSE OF COMMONS Assembled in PARLIAMENT Novemb. 29. 1640. By IOHN GAUDEN Bachelor in Divinity Published by order of that House LONDON Printed by G. M. for Andrew Crooke in Pauls Church-yard at the Greene Dragon 1641. TO THE HONORABLE HOUSE OF COMMONS Assembled in PARLIAMENT SVch is the powerfull and universall influence which the great and noble Constellation of your House bath under God and the King over all that are members of this State that none with modesty may deny your desires or with safety at least of their discretion disobey your Commands So irresistible a force must the intimation of that Will carry which proceeds from somany wise and excellent judgements united together This may sufficiently justifie my obedience in presenting this Sermon to your and the publique view which not any self-forwardnesse or over-valuing hath obtruded It was enough in the Authors opinion if not too much that so sudden and abortive conceptions had once adventured the Hearing of so Learned Pious and Judicious an Assembly Where obtaining through Gods blessing some approbation by doing some good I hope they were further by the vote of your Honorable House required to be Printed Which they now are and with all Humilitie presented to your Acceptance That at once I may both cast in a mite to Gods glory in the publique good which should be the end of all our actions and also testifie a minde vehemently sensible of and thankfull for those free and Noble expressions of favour generally from the whole House and particularly from some members of it my speciall friends conferred upon me What good others may now get from these notions I know not I pray and hope they may not be wholly uselesse to candid pious and unprejudiced mindes since your censure hath allowed them as fit and necessary for our times This I am sure your wisedome and pietie are above all others by the publication of this Sermon more straightly obliged in conscience to justifie before God and man your desires and opinion of it by your proceedings answerable to the subject and intent of it which is the love of Truth and Peace The splendor of so many cleer mindes concentred in Truth cannot but kindle to a publique love of it And from the sacred light and heate of so many wise and warm hearts the life sweetnesse and abundance of our Peace cannot but grow and flourish That this may be the happy successe wherewith with God will be pleased to crown your publique endevours as also these which from my private Pen are now adopted unto your so great and Honorable protection is the earnest prayer of Your most humble Servant GAUDEN THE LOVE OF TRUTH AND PEACE ZACH. 8.19 Thus saith the Lord The fast of the tenth moneth shall be to the house of Iudah joy and gladnesse and cheerefull feasts therefore love the Truth and Peace THough the weight of this Service and Imployment be so great that it might well have required abler shoulders to bear it and longer time to prepare for it and not to have put Sauls Armour on Davids backe Yet that I may not be wanting to Gods glory my own conscience or your desires and expectation I have adventured to appear this day in this place before this Honorable Grave and Judicious assembly Nothing did more encourage me against the greatnesse of the Work the shortnesse of the Time and the insufficiency of my own Abilities than the auspicious fitnesse and readinesse of this Text so every way sutable as I conceive 1. To the Auditors 2. To the Times 3. To the present Occasion 1. To the Auditors who are or should be all Filii veritatis alumni pacis Lovers of Truth and Peace professors of Truth and protectors of Peace being called together by his sacred Majesty and Deputed by the Countrey to be Counsellors and Vindicators of Truth and Peace 2. To the Genius of our Times nothing is more needfull to be preached than the love of Truth and Peace The Winters distemper of our age is such that the Love of many if not most is grown cold to both Truth much obscured depraved blemished prejudiced undermined discountenanced suppressed Peace very crazy and shaken rumors of wars preparations for wars study of sides parts great division of thoughts pertinacy in opinions breeding disaffections and disaffections flaming to open contention and hostility so far as from the strife of pens and tongues writing and disputing we are come to the terror of war to swords and arms That if the great God who is the Father of Truth and Peace who refraines the spirits of men that delight in warre had not been gracious unto us and inclined the heart of our King to Counsells of Peace you had not this day been Auditors nor I a Speaker of this Theam but all of us miserable actors or spectators of the contrary the suppression of Truth and utter subversion of our Peace 3. The Text suits to the present occasion of the Sacrament Your late fasting is this day happily turned to a cheerfull feast your Water changed to Wine the best viands the best wine the soules provision for eternity the body and bloud of Christ A soules feast a feast of exceeding joy of eternall gladnesse A feast of love Gods love to us Christs love for us our love to them and to each other A Feast of Truth the sealing and confirmation of the highest most necessary and comfortable truth which received by faith is able to save our soules And a feast of Peace too the most glorious peace between God and our soules between Christ and his Church between one another So that nothing can come more seasonably after your Fast and with this Feast of spirituall joy the holy Sacrament then this divine exhortation most worthy of God to teach and of us to learn as men and as Christians both which names import a speciall relation we have above all creatures under heaven to Truth and Peace as we are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} rationall and sociall creatures as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} regenerate and sanctified by the Spirit which raiseth our souls to the enjoyment of the highest Truth and Peace which is in God and from God bringing the soul to God and uniting it ever with him The three words in the Text whereon I purpose to insist are a sacred Trinity Three precious Jewels Truth Peace and Love all eminent in God and from him objects and affections of the highest capacity use and excellencie to our souls Truth as the light of the Sunne Peace as the heat which enlivens fosters quickens makes fruitfull all Love makes us enjoy them both Truth and Peace are Bona publica universalia Truth for the soule Peace for the body and state every one hath a share and interest in them Prince Peeres and People Of these I intend to speak not as
of such men Whether they have any intent to reedifie Babels ruines or no I cannot tell some vehemently suspect it sure I am there is such a confussion and noveltie of Language affectated by some men of Altars Sacrifice Priests Corporiety of presence pennance auricular Confession Absolute that is blinde obedience the holy of holys and Adoration which must bee salved from a flat Idolatry or at best an empty formality by some distinction or notion that must be ready at hand that most people know not what they meane what they would have or what they intend to call for next Not that I am ignorant how farre pious antiquity did use these and such like words innocently without ill mind or meaning and without offence to the Church as then times were yet let mee tell you 1. Such swerving from the forme of sound words used in the Primitive and purest times occasioned and strengthened after errours 2. They were not then ingaged to mainetaine Truth against such erroneous and pernicious Doctrines as we now are of the reformed Church which Doctrines are now eagerly maintained by a proud faction who seeke to abuse antiquity and patronize their owne errours by using those names and words to other intents and things than ever was dreamed of by the Ancient Church 3. By such dangerous symbolizing with them in words and some outward formalities we doe but prepare our mindes and sweeten them with lesse distaste to relish their Doctrines and Tenets and as it were in a civill way wee complement our selves out of our Truth giving the adversaries strong hopes and presumptions as they have discovered that wee are inclining towards them To bee ashamed of frequent serious and conscientious preaching which was the worke of Christ and the holy Apostles the honour and chiefe imployment of the Primitive and best Bishops and Ministers in all ages as that deservedly famous Bishop Iewell in his Apologie prooves out of the Fathers sufficiently against the Popes and other idle bellyes which count preaching as a work below their greatnesse as indeede it is above their goodnesse Is this to love the truth To preach ridiculous impertinent flattering or corrupt matter which is the shame of the Pulpit and foolishnesse of preaching in good earnest so as to bring an infinite contempt odium and envie upon the Sacred function of the Ministry that men abhorre the Services of God and daily separate by swarmes from our Church are these the fruites of our love of the Truth Pudet haec opprobria nobis c. Sure there is something extreamely amisse and displeasing to God as well as men either in our Doctrine or manners or hearts or all Else whence should that burthen of dishonour those loades of reproaches be cast upon the Clergy which makes them drive so heavily and this even among Christians and reformed Churches whereas naturally all men though otherwise barbarous and insolent yet are prone to pay a speciall reverence and double honour to their holy men such as are in a more immediate neerenesse and relation to their deitie or gods Now truth carries a Divine Majesty and lustre with it casting a glory on every Moses or Man of God who converseth with it The more truth there is in any religion the more love and honour will arise from the professours to the Preachers of it if they seriously affect the one they cannot scornefully neglect the other God himselfe hath long agoe taught all men especially Church-men in Elyes heavy doome this lesson as an infallible maxime in point of True honour 1 Sam. 2. 30. Those that honour me I will honour and those that despise me shall be lightly regarded Saint Paul gives a charge to Timothy 1 Tim. 4. 12. and to Titus Tit. 2. 15. both Bishops Let no man despise thee c. One would think the Apostle should rather have charged the Ephesians and Cretians not to despise them but the Apostle shewes the true way for Ministers to be Masters of mens love and affections is to be a holy rule and example to mens life and actions To Timothy But be thou an example in word in conversation in love in spirit in faith and in purenesse 1 Tim 4. 12. To Titus Shewing thy selfe a patterne Tit. 2. 7. Certainely had Divines both great and small beene more busied in preaching and practising those great weighty and necessary Truths that are able to save their owne and others soules they would not have had such leisure to have beene so inventive and operative in poore beggerly toyes and trifles which neither bring honour nor profit to God themselves or others Nothing I say nothing will restore the Church and Church-men to their Pristine honour love and authority in mens hearts and minds but a serious setting of themselves to the study preaching and practising of Truth and Peace in a holy life These these were the Arts these the Policies these the pious fraudes and stratagems by which anciently they won peoples hearts to love God his truth and of themselves the witnesse of it To such a height of honour and extasie of love that they received them as Angels of God Embassadors from Heaven counting them deare as their right eyes Humility Piety and industry layd the foundation of all those magnificent structures dignities titles places revenues priviledges wherwith Church-men were anciently indowed what hath or is likely to wast and demolish them is easie to conjecture Iisdem artibus retinenda quibus olim parabantur O consider then I beseech you how precious a jewell how sweete and necessary a blessing we are like to loose by our want of love to it Solem e mundo tollunt what the Sun is to the world that is Gods Truth to our soule the light life joy day and soule of our soules As the darkenesse barrennesse coldnesse and deformity of the earth would be if the Sunne were alwayes absent from it or clouded to it such will the state of our poore soules and our Church be if the healing wings of the Sun of righteousnesse Truth be quite removed or onely a winters Truth clouded deaded and obscured by many superstitious Doctrines and practifes If I say such a truth content us where will be the chearefull light of the promises which now wee enjoy where that onely rock of the soules comfort which no temptation can shake or undermine the free Iustification of our soules by faith in the merits of Christ onely where the sound and well grounded peace of our consciences where the warmth of our zeale love and affections to God from the fiduciary apprehensions of his love to our soules where will be the ravishing joy hopes and expectation of a better life where the zealous care of leading here a holy life will not all these faile us if truth doth and is not truth like to faile if our love doth Are not all those flowers and beauties of our soules and Church heliotropia such as have their life and motion from
have laboured much for Truth and Peace I meane Commenius and Duraeus both famous for their learning piety and integrity and not unknowne I am sure by the fame of their Works to many of this Honourable learned and pious Assembly The one hath laid a faire designe and foundation for the raising up a Structure of Truth Humane and Divine of excellent use to all man-kinde for the easinesse and exquisitenesse of attaining the true knowledge of things The other hath long studied and with great paines endeavoured and well advanced the peace and unity of the reformed Churches a blessing that cannot be purchased at too dearea a rate whereunto hee hath the suffrages and assistance of many learned Divines and some of our owne especially the reverend Bishop of Salisbury as you may see in his letters to him and his late tractate De pace Ecclesiastica c. But alas both these noble plants to the infinite shame and reproach of the present age to the losse and detriment of the future a 〈…〉 like to wither to a barrennesse for want of publique incouragement and aid to goe on in so noble great and usefull undertakings I leave it to your Wisedomes at your leysure to consider whether it were not worthy the name and honour of this State and Church to invite these men to you to see and weigh their noble and excellent designes to give them all publike ayde and incouragement to goe on and perfect so happy Workes which tend so much to the advancing of Truth and Peace * But to return to your particular and neerer concernements If you love your selves your relations wives children houses lands libertiâ—s lives and honours if you love your King your Country your Church your coÌ„sciences your soules your Saviour your God Love the truth and Peace but heartily sincerely couragiously constantly Let your faith in the truth worke and shew it selfe by an active love of the truth Shall the Adversaries of our Truth and Peace be so bold vigilant and desperately active for the bringing in of their shaddowes lyes paintings and adulteries of Truth and Religion and shall we be cold remisse and timerous Shall they as Assasinates be prodigall of their owne and our bloods and shall we be sparing of our words estates or persons Hoc agite Doe then Gods businesse and the Kings and the Countries and in them all your owne Doe them worthy of your selves worthy of the honour of this Church and State worthy the memory and renowne of your Ancestors worthy the expectation of the world both at home and abroad the eyes of all Christendome being upon you especially the Reformed Churches whose hopes and prayers meete in you Doe them worthy the Majesty and favour of our gracious King worthy of the truth worthy of the glory of our God and great Redeemer At once shew yourselves good Subjects good Patriots good Counsellors good Men good Christians You have long enjoyed Truth and Peace therfore love them No Nation under Heaven hath more cause and will be lesse excusable therefore love them none hath had a clearer light of Truth and a greater length of Peace therefore love them you and yours have long thrived by them therefore love them you have Fasted and Prayed for the preservation of them therefore love them you are this day solemnely to renew your Covenant with God in the holy Sacrament the Seale of Gods love to you and yours to him therefore love the truth and peace for they are Gods And upon the heate and sacred flames which by this dayes duties possesse your affections take up I beseech you serious resolutions and make tacit vowes in your selves to God that you will love the truth and peace and by all lawfull wayes for other they neitherneed nor will allow seeke to advance them None are fit and prepared to receive but such as have hearts filled with this love none will have the comfort of worthy receiving but such as daily increase and persevere in this love For Conclusion I will use the last and weightiest argument in the world which raised the victorious soule of that great Apostle Saint Paul to such an invincible patience and unwearied Activenesse for Gods glory and the Churches good 2 Cor. â— 14. O let the love of Christ constraine you that free preventive transcendent love that humbled sorrowing sweating bleeding crying crucified dying love which this day is presented to you who loved our soules more than his owne life Greater love can no man expresse greater motive to love can no man desire Quid amplius pro se facere aut pati potuit quam pro te fecit passus est Christus What could Christ have done or suffered more if hee had beene to redeeme himselfe then hee hath both done and suffered to ransome thee and me Content to make himselfe the object of his Fathers wrath whom he infinitely loved that he might procure our peace O what shall wee render to him againe for this excessive love but an unfained love of him and his Church his Truth and Glory an undaunted zeale for his Honour and Worship for the purity and peace of his Church These are the things you shall doe speake yee every man the truth to his neighbour Execute the judgement of Truth Peace in your gates That so it may be fulfilled on you and us all which the Prophet prayes Esay 26. 2. The gates of mercy and peace here of glory and happinesse hereafter may be opened so that the righteous nation which keepeth the truth may enter therein FINIS Acontius straing Sat. â—ing 3. 25. Mich. 4. 4. 1 Tim. 4 3. 1 Kings 22. Tâ—rtul Mal. 4. 1 Sam. 4. 21. D. de Rohan Interest des estates Angle terre est ungrand animal qui ne mourira ja mais si lue se tue luymesme Dur 〈…〉 s. Cousmenius * Whereunto if it shall please God to encline any of your thoughts for the effectuall promoting of so commendable purposâ—s notwithstanding the distances whereat they now are the one being in â—â—land the other in Deâ—marke yet there is a faire easie and safe way of addresses to them both opened by the industry and fidelâ—ty of Mr. Hartliâ—e whose house is in Dukes place in London a Gentleman who hath beene a constant furtherer and great coadjutor witâ— them both in their Works who hath correspondence with them whose learning piâ—â—y and unwearied industry towards the publike good are so well knowne to the learned world and many of your selves as well as to me that he needs not the farther testimony of my Pen Zach. 8. 16.
Zach. 8. 16. Execute the judgement of Truth and Peace in your gates By the third our soules health and happinesse are maintained while we see know beleeve and rest upon those excellent and saving truths which God hath in his word revealed to us in the plainenesse and simplicity of the sense not denying or doubting any thing but humbly and willingly embracing every truth revealed as it agrees to the generall rule and Analogy of Faith contained in the holy Scriptures this is Veritas fidei religionis The first truth wee gaine by senses and discourse The second by common notions or inbred principles of reason The third by divine revelation depending upon the veracitie infaâ—libility and authority of God No truth is to be neglected because it is a beame or lineament of God but those are most to bee loved and esteemed which discover God most cleerly to us bring us nearest and make us likest to him This as the most excellent and usefull truth I chiefly here understand which exceeds all others as much as the soule doth the body or eternity a moment And in this mens hearts are most prone to be negligent and coldly affected 2. Peace Peace in any kinde and under any notion is sweet and lovely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Naz. We can better tell what it is by the fruition than description of it what health is to the body and calmnesse to the sea and serenity to the day such is peace which ariseth from the fit orderly and proportionable disposing of things It is a kinde of sweet divine and heavenly concent harmony or beauty of things subordinate one to another Such it is first peace in nature and the greater World from the wise and apt combination of creatures by symbolicall qualities so contempered that all agree to make up one intire body the World 2. In the lesser worlds of mixt bodies Peace is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} due temper and moderation of humours and parts which keep their true place and proportion Quá quodlibet corpus non minus appetit unitatem suam quam entitatem 3. In the rationall World Peace is that composednesse and tranquillity of the soule whereby all the inferiour faculties and the populacy of affections or passions are regular and subject to the rule and soveraignty of reason 4. In the spirituall world the regenerate soule Peace is the humble and willing subjection and sutablenesse of the conscience in all things to the Will and Spirit of God 5. In the Politicall or civill world the State or Church Peace is the setling and due ordering of things by just Lawes of government and by true grounds or rules of Piety and Religion whereto all submit It consists {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the right skill of governing and will to be governed When all agree in one thing all think speak and do by the same thing all conspire in one maine end the glory of God and the publick good which is the supreame Law when all are setled on one ground move by one rule and tend to one end Truth Order and Iustice are the only foundation and pillars of Peace in both Church and Common-wealth 2. The second consideration is the union of the two Truth and Peace In God they are united and so in every good soule well ordered Church or State they may and doe best agree together no firme or durable peace which is not fastned and cemented with truth so false and pernicious a principle is that of some that the lesse men know of truth the more easily they will bee kept in Peace that the way to subdue men to an asinine patience is to cast them into an asinine ignorance Whereas on the contrary no men or minds are more obedientially disposed to an heroick patience as to the burthens pressures and exactions upon their states and liberties c. than they who are best informed how little all these worldly things are to be valued having hopes of farre better And no men are more stubbornely contumacious refractory and prone to flame to rebellion and munity than they who know and expect no better or higher good than those of sense and present life who think you robbe them of their heaven God and all happinesse if you injure them in their estates honours or liberties Those subjects are most shie and prone to start from obedience and fall from peace who live by Moone-light of humane reason and senses onely which amazeth their minds with the shadowes of good in riches pleasures honours and liberties temporall and walke not by the Sunne-shine of divine truth which discovers the onely necessary excellent and satisfactory objects worthy of the soules love and acceptance for nothing is truly lovely which is not spirituall and eternall No such bonds of peace and unity then as the spirit of truth which ties the conscience to obedience and patience The wisdome from above is first pure then peaceable James 3. 17. So that they best may march together but first truth then peace Truth must have the precedence rather truth than peace Truth wee owe to God and our soules immediately peace onely to our bodies and states c. If one must be despensed withall it is peace not truth better truth without publique peace than peace without saving truth Truth alone will bring us peace the best peace Christs peace which the world can neither give nor take away Pax est omni bello tristior quae veritatis justitiae ruinâ constat That peace is farre to deare which costs us the losse of truth I meane great saving necessary and fundamentall truth 2 Where these truths are asserted study to adde peace to them that truth may root spread fasten and fructifie the more Nor is the publique peace to bee violated for every truth such as neither tends to faith nor much to good manners Dissidiis magnis controversis non sunt redimendae minores istae veritates Wee must not by contention of tongues or pens or hands so farre vindicate truths of lesser size and consequence as to break the peace of our affections words and conversations Let truth and peace then goe together in our loves and lives Truth as the root peace as the fruit Truth as the light Peace as heat truth as the foundation peace as the structure And certainely in the Church those tenets and propositions are likeliest to be true which tend to the peace of the Church as it was the true mother which pleaded against the dividing of the child And that peace in the civill state is likeliest to be lasting and sound which is built on the Truth of Reason and Religion both and not upon the fancies opinions dictates traditions examples and tyranny of custome and men Neither peace of Church nor State is to be purchased with the sale of Truth saving and necessary
of profit preferment applause and the like as Demas did 2 Tim. 4. 10. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is neither truth nor peace so much they love though they stickle for both but their bellies pleasures plenty and selves which they enjoy under the wings of truth and peace 5. Many love what they think truth and happily is so yet not because it is so but because they think so extreamely biased with selfe love and pride that they pertinaciously retaine what ever opinion they have once undertaken though they cannot maintaine it only on this ground Ne videantur errâsse so hardly drawne by overcomming themselves to triumph over their errours Ita perit judicium ubi res transit in affectum nostram qualemcunque praevalere volumus sententiam quia nostra est so much doe our affections blinde briâ—â— corrupt and warpe our judgements 6. Many say they love truth but not universally not such truthes as crosse their credits opinions ends pleasures sinnes and lusts Nolunt id verum videri quod affectibus suis adversatur He loves not any Truth that loves not all as he likes not the light or Sun who is offended with any beame of it 7. Veritas animae sponsa Truth is a pure Virgin which every soule should wooe and seeke to wed to it selfe Many pretend to love it but not casto honesto amore sed meretricio prudendo Lascivientia ingenia such as fondly and wantonly out of a vanity and curiosity only court that Truth which they see is countenanced and shined upon by publick favour and authority ready enough to discountenance and forsake it if the streame of things should change Venales animae vile and mercenary soules that buy and sell the truth prostituting it not intirely loving and wedding themselves to it 8. Some to purchase their peace are ready to sell the Truth by flattering complying and mancipating their judgements to other mens opinions and errours either discovered which is very wicked or unsearched which is very weak Degenerate mindes which so easily enslave that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the noblest and soveraigne faculty of the soule which is the understanding to other mens errours never so great if their power be so too 9. Veritas animae pabulum there is as great an aptitude and proportion betweene the minde of man and truth as is betweene the eye and the object meat and the stomack now we know it must be a pure and unblemished eye that sees with certainty and constancie a cleare sound and undiseased stomack that desires likes and digests wholesome meats Such must that minde bee which loves {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Wholesome Truths sound Doctrines 1. Many are so vitiated and distempered by sin the World their Lusts and Vanities that they wholely refuse to take downe any truth what the eare may receive sometime their heart casts up againe profanely and reproachfully by their words and actions Ita veritas odium nauseam parit The speediest way to lose the love of many is freely to tell them that truth which might doe them most good for it seemes to them as Michaiahs words to Ahab odious and offensive although it gave him warning of his danger and shewed him the only way for his safety 2. Many like choyse and wanton stomacks receive and digest indeed some truths in their minds and memories but it is morbum alere non hominem only thereby the better to nourish and strengthen their erroneous humours and conceits and what ever truth they meet with is presently swallowed without chewing by some monster of opinion which they maintaine For errour is so feeble and unbottomed that it must have some buttresses and seeming basis of truth to support it By this meanes detayning the truth of God in unrighteousnesse Rom. 1. 18. 3. Many are of so hot unquiet and cholerick stomacks that they love not truth sweetned with peace not calme and sober truths Afraid to be thought coldly if peaceably religious even in matters of lesser moment Interpreting that zeale which is but naturall passion and choler an humane feaverish and praedatorious not that holy gentle and propitious heate of love which only well digesteth sacred truths So that most men we see had neede to be called upon to love truth and peace In some hopes of preferment will doe much to pervert leaven and suppresse truth warping which way the Sunne of favour shines warmest In others despaire of preferment and popular inclinations may doe as much to disturbe peace and established truth Every way Pronus lapsus major sit cautela Few are true sincere and hearty lovers of them by the Antiperistasis of others coldnesse let the heat of your love grow more intensive 2 Which is the last particular The way most effectually to expresse the love we owe to truth and peace first to truth then to peace to both if possible Amor est pondus animae Love is the weight and motor of the soule the Spring that sets all the wheeles on worke It is a vehement active industrious unwearied invincible affection if rightly placed on worthy objects it workes wonders Amor non potest abscondi the fire of love is impatient to be hid or smothered Nescit nimium never thinks it hath done enough Est extaticus nec sinit amantem esse sui juris it hath a kinde of rapture and extatick power which transports the minde beyond it selfe and dispossesseth it of it selfe to bestow it selfe on that it loves Delicata res est amor It is a tender affection impatient of any injury or dishonour cast on what we love Et sibi lex est severissima Love needs no motive but it selfe to carry it to the extremity of its power If our love then to truth be reall it will shew it selfe 1 In the serious and earnest searching for finding out and discovering of truth for Veritas in profundo Truth is not obvious in the surface of things but hath a depth being sunk and retired from us as now we are There is a great deale of false and loose earth rubbish of Opinions probabilities and falsities to be cast away before wee come to the cleare streame of truth which by secret derivations flowes from the eternall Fountaine God There are not only grosser clouds of errours and falsities which darken truth but parelii too verisimilia seeming sunnes of truth which are but apparences and probabilities of no long continuance He then that will seeke and finde certaine and saving truth must apply himselfe to God his Word and Spirit not take it upon trust and credit of humane fancie or reason Multi taedio investigandae veritatis ad proximos divertunt errores Many out of an easinesse lazinesse or presumption take up truths from custome education prepossessed conceits shew of Antiquity excellency of mens parts c. prone to count that truth which themselves or others have a