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truth to unite and apply goodness (nothing being apprehended as good, unless that goodness be apprehended as true) the more appetite it enjoyeth of this, the deeper enquiry doth it make, and the more complete union doth it seek with that: the heart and treasure can seldom be severed; the eagles will always resort to the body. David's love gave length and perpetuity to his meditation, even all the day.

And herein, methinks, may consist another proportion between the strength of love and death: for as, in death, nature doth collect and draw in those spirits, which before lay scattered in the outward parts, to guard and arm the heart in its greatest conflict, uniting all those languishing forces which are left, to testify the natural love which each living creature beareth to its own conservation;-so doth love draw and unite those spirits, which administer either to the fancy or appetite, to serve only for the nourishing of that affection, and for gazing upon that treasure, whereunto the heart is wholly attracted. Which spirits, being of a limited power and influence, do therefore with the same force, whereby they carry the mind to the consideration of one thing, withdraw it from all other that are heterogeneal; no determined power of the soul being able to impart a sufficient activity unto divers independing operations, when the force of it is exhausted by one so strong; and there being a sympathy, and, as it were, a league between the faculties of the soul, all covenanting not to obscure or hinder the predominant impressions of one another. And therefore as in Rome, when a dictator was created, all other authority was for that time suspended; so when any strong love hath taken possession of the soul, it gives a 'supersedeas' and stop unto all other employments. It is therefore prescribed as a remedy against inordinate love,

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For love is otiosorum negotium,' as Diogenes spake, the business oftentimes of men that want employments.

Another effect of love is jealousy or zeal; whereby is not meant that suspicious, inquisitive, quick-sighted quality of finding out the blemishes, and discovering the imperfections of one another, (for it is the property of true love to think none evil) but only a provident and solicitous fear, lest some or other evil should either disturb the peace, or violate the purity of what we love: like that of Job towards his sons *, and of the apostle towards his Corinthians, "I am jealous over you with a godly jealousy." So Penelope in the poet was jealous of the safety of Ulysses:

"In te fingebam violentos Troas ituros:
Nomine in Hectoreo pallida semper eram.'

How oft, my dear Ulysses, did I see,

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In my sad thoughts, proud Trojans rush on thee!
And when great Hector's name but touch'd mine ears,
My cheeks drew paleness from my paler fears.

Zeal is a compounded affection, or a mixture of love and anger; so that it ever putteth forth itself to remove any thing which is contrary to the thing we love. As we see in Christ, whose zeal or holy anger whipped away the buyers and sellers out of the temple: In which respect it is said, that "the zeal of God's house did consume him " -as water, when it boileth, (from which metaphor the word zeal is borrowed °) doth in the boiling consume, or as the candle wasteth itself with burning. In which respect likewise it is said, that "much water cannot quench love." It is like lime, the more water you cast upon it, the hotter it grows. And therefore the sin of Laodicea, which was contrary to zeal, is compared unto lukewarm' water, which doth not boil; and so cannot work out the scum or corruption which is in it.

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And from hence it is, that love makes weak things strong, and turneth cowardice into valour, and meekness into anger, and shame into boldness, and will not conceive any thing too hard to undertake. The fearful hen, which hath nothing but flight to defend herself from the dog or the serpent, will

i Σχολαζόντων ἀσχολία, Diog. apud Laert. 1. 6.

xi. 2. λίαν.

1 2 Cor. ο ̓Απὸ τοῦ ζέειν

k Job i. 5.

m Ovid. Epist.

P Cant. i. 8.

n John ii. 17. q Rev. iii. 15.

venture with courage against the strongest creatures to defend her little chickens. Thus zeal and love of God made Moses forget his meekness, and his anger was so strong, that it brake the tables of the law, and made the people drink the idol which they had made. And this is wittily expressed by Seneca', that " Magnus dolor, iratus amor est;" a great grief is nothing else but love displeased, and made angry. It transporteth nature beyond its bounds or abilities, putteth such a force and vigour into it, as that it will venture on any difficulties ": as Mary Magdalen would, in the strength of her love, undertake to carry away the dead body of Christ, (as she conceived of him) not considering the weight of that, or her own weakness. It hath a constraining virtue in it, and makes a man do that which is beyond his power; as the Corinthians, when they were poor in estate, were yet rich in liberality. It makes a man impatient to be unacquainted with the estate of an absent friend, whom we therefore suspect not sufficiently guarded from danger, because destitute of the help which our presence might afford him. In one word, it makes the wounds and stains of the thing loved, to redound to the grief and trouble of him that loveth it. He that is not jealous for the credit, security, and honour of what he pretendeth affection to, loves nothing but himself in those pretences.

Another effect of love is condescension to things below us, that we may please or profit those whom we love. It teacheth a man to deny his own judgement, and to do that which a looker on might happily esteem weakness or indecency, out of a fervent desire to express affection to the thing beloved. Thus David's great love to the ark of God's presence, did transport him to leaping and dancing, and other such familiar expressions of joy, for which Michal, out of pride, despised him in her heart; and was contented by that which she esteemed baseness, to honour God;-herein expressing the love of him to mankind, who was both his Lord and his Son; who emptied, and humbled, and denied himself for our sakes, not considering his own worthiness, but

Plutarch. de Amore prolis.

Numb. xii. 11. Exod. xxxii. 19. t Senec. * Non patiar me quicquam • Πόθος δέ τις Τὰ τῶν φίλων φίλοι

Herc. Oetæ. u Vid. Plutarch. Amatorium.
nescire de eo, quem amem. Plin. Epist.
ow aloléolai kakά. Eurip. Helen. 763.

our want; nor what was honourable for him to do, but what was necessary for us to be done. "Quicquid Deo indignum, mihi expedit ";" whatsoever was unworthy of him, was expedient for us. Thus parents, out of love to their children, do lisp, and play, and fit their speech and dalliances to the age and infirmities of their children. Therefore Agesilaus, being found playing and riding on a reed with his little boy, desired his friend not to censure him for it, till he himself was a father of children.

a

The last effect which I shall observe of this passion, is that which I call liquefaction, or languor; a melting, as it were, of the heart, to receive the more easy impressions from the thing which it loveth; and a decay of the spirits, by reason of that intensive fixing of them thereon, and of the painful and lingering expectation of the heart to enjoy it. Love is of all other the inmost and most visceral affection; and therefore called, by the apostle, 'bowels of love.' And we read of the yearning of Joseph's bowels over Benjamin, his mother's son, and of the true mother over her child. d "Incaluerunt viscera ;" they felt a fervour and agitation of their bowels, which the more vehement it is, doth work the more sudden and sensible decay and languishing of spirits. So Amnon, out of wanton and incestuous love, is said to 'grow lean from day to day,' and to have been sick' with vexation for his sister Tamar."

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And in spiritual love, we find the like expression of the spouse; "Stay me with flaggons; comfort me with apples; for I am sick with love :"-wine to exhilarate, apples to refresh those spirits, which were, as it were, melted away, and wasted by an extreme outlet of love. And for this reason, the object of our love is said to overcome us',' and to 'burn the heart,' as with coals of juniper.' And the like expressions of wounding and burning, the poet useth :

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"Est mollis flamma medullas

Interea, et tacitum vivit sub pectore vulnus."

A welcome soft flame in her bones did rest,
And a close wound liv'd in her bleeding breast.

a Plutarch. Apophthegm. Lacon.

b Vid. Plutarch.

z Tertull. symposiac. 1. 5. 4. 7. Ως τοῦτον τὸν καρὸν ἐγὼ σὺν δαίμονι τάκω, "gulos, &c. Theoc. Idyl. 2.

2 Sam, xiii.

c Gen. xliii.

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Ως τάκοιθ ̓ ὑπ' Kings iii. 26.

f Cant. ii. 5.

* Cant. vi. 9. viii. 6.

I Æneid. 4.

Now the cause of this languor, which love worketh, is, in sensitive objects, an earnest desire to enjoy them; in spiritual objects, an earnest desire to increase them. In the former, want kindleth love, but fruition worketh weariness and satiety in the other, fruition increaseth love, and makes us the more greedy for those things, which when we wanted, we did not desire. In earthly things, the desire at a distance promiseth much pleasure; but taste and experience disappointeth expectation. In heavenly things, eating and drinking doth renew the appetite, and the greater the experience, the stronger the desire: as the more acquaintance Moses had with God, the more he did desire to see his glory. And so much may suffice for the first of the passions, love, which is the fountain and foundation of all the rest.

CHAP. XII.

Of the passion of Hatred, the fundamental cause or object thereof, Evil; how far forth evils are willed by God, may be declined by men: Of God's secret and revealed Will.

THE next in order is Hatred; of which the school-men make two kinds; a hatred of abomination, or loathing; which consists in a pure aversion, or flight of the appetite from something apprehended as evil, arising from a dissonancy and repugnancy between their natures; and a hatred of enmity, which is not a flying, but rather a pursuing hatred, and hath ever some love joined with it; namely, a love of any evil, which we desire may befal the person or thing which we hate.

I shall not distinctly handle these asunder, but shall observe the dignities and corruptions of all the passion in general, as it implies a common disconvenience, and natural unconformity between the object and the appetite.

The object then of all hatred is evil; and all evil, implying an opposition to good, admits of so many several respects, as there are kinds of opposition.

And there is first an evil of contrariety; such as is in the qualities of water unto fire, or a wolf unto a sheep, occa

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