beloved and observed that no man might seek or desire the Benedictine or Franciscan." I say so too, all this is true and to be wished: yet the Universal comprehends many particular Churches, and the Christian rule hath also many several interpretations: therefore, to be plain and positive, the Church of England is that which I recommend to thee above all others: and for the best interpretation of the Sacred Canon, the Doctrine and Worship of this Church is that which I would have thee prefer to all the rest.

CHAPTER XVI.

The Vows to be taken at the Entrance of Love's Monastery.

UT (because I speak not to dissenters, nor

intend to dispute with them,) thou wilt say, that thou hast entered this cloister already, and hast undertaken its Rule; and so far 'tis well. But there is this difference betwixt what thou hast already done in this matter, and what now I wish thee to do: that thou didst not come of thyself, but wert brought into this society; that it was by proxy thou promisedst to observe the orders of it; and that what was done at that time is never to be repeated. Whereas now, by an after election, by free and considerate acts of thine own will, I would have thee often renew thy holy vows and protestations, and to do it with a great sense of love and gratitude. Ratify then thy former engagements by being confirmed; if thou art not; and if thou

art, by a hearty and sincere endeavour to perform thy vows and promises, which are as follows. "First, To renounce the Devil and all his works, the pomps and vanities of this wicked world, with all covetous desires of the same, and the sinful lusts of the flesh. Secondly, To believe all the Articles of the Christian Faith. And thirdly, To keep God's holy will and commandments, and walk in the same all the days of thy life."

This vow contains all thy duty, the highest pitch of Christian perfection, rules for the most regular and spiritual life; let thy serious applications and earnest endeavour to observe it, discriminate and sever thee from the profane and less religious world: thou needest no distinct enclosure, no distinct habits, no distinct patrons or offices; thy sincere study, thy religious care to discharge this obligation, will sufficiently cloister thee in from the looser society and conversation of men, and will make a difference great enough betwixt thee and them.

But though thou dost remain in the civil society of the world, and the neighbourhood of thy neighbour, yet various are the ways that lead through the world to heaven; and here I

undertake to teach thee a sure and short one, through which all glorified Saints have passed. Some persons here are eminent in one virtue, some in another; some are guided by hope, and some by fea". Many different are the considerations and helps whereby men are brought to make themselves happy in doing their duty; but the motive, the guide, the way, the instrument I recommend thee above all others is Love. Love is the strongest motive, the surest guide, the safest way, the best instrument in the world: to live well, to keep thee from wandering, to bring thee to heaven, to conquer all oppositions, and do the work of GOD thoroughly. Love is by far the best monastery; it will both secure thee from the world, and enable thee to do much good in it. Love hath a general intendance over all virtues and duties, and makes them pleasant to us, and acceptable to GOD. "Love is the fulfilling of the law." Love, and thou canst never do amiss; love, and thou canst never miscarry.

CHAPTER XVII.

Consideration of the Nature of Love; and first of Self-Love.

L

OVE is the common prince and parent of

other passions; as they all take their laws, so they take their origin from it: or, to speak more properly, Love itself is all passions, and it obtains several different names, according to its several acts and objects. "Love" (saith S. Augustine,) "is called desire, when it gasps after its beloved object: when 'tis possessed of it, it takes another denomination, and is called joy or pleasure; when it flies from what it abhors, it hath the name of fear;" and 'tis called sorrow, when what it feared overtakes it; but still love is the only passion: desire, anger, joy and sorrow, hope and fear, are either the motions or acts, or else the accidents of it. This clearly shews the great power and activity of this noble passion: for 'tis well known that the greatest, and indeed