THE
LOVER
OR
A
Compendious
Discourse
of
Nuptiall
Love
.
SECTION
.
1.
Of
the
Excellency
thereof
.
THe
Difinition
,
Divisions
,
Pedigree
,
kinds
,
object
,
causes
,
symptomes
and
effects
of
this
subject
,
Nuptiall
Love
,
hath
exercised
the
pen
of
many
and
divers
Authors
;
they
are
Common
and
well
knowne
,
I
shall
therefore
begin
with
the
excellency
thereof
.
The
Excellency
of
this
marriage
Love
,
may
first
appeare
by
the
Author
thereof
,
which
is
God
himselfe
.
In
the
beginning
of
the
World
,
the
Lord
God
said
it
is
not
good
that
man
should
bee
alone
I
will
make
an
helpe
meet
for
him
.
Gen.
2.18
.
Our
Saviour
saith
,
from
the
beginning
of
the
Creation
God
made
them
male
and
female
,
for
this
cause
shall
a
man
leave
his
father
and
mother
and
shall
cleave
to
his
wife
,
and
they
two
shall
be
one
flesh
.
Mark
.
10.7
.
Mat.
19.
And
in
his
Sacred
Word
,
by
St.
Paul
he
saith
,
Husbands
love
your
wiues
as
Christ
loved
his
Church
;
so
ought
men
to
love
their
wives
as
their
owne
bodies
,
for
he
that
loveth
his
wife
loveth
himselfe
.
Eph.
5.25.28
.
The
excellency
of
this
Nuptiall
Love
,
may
further
appeare
in
respect
of
the
object
,
which
is
Woman
,
who
is
the
image
of
God
as
well
as
man
.
Gen.
1.27
.
An
help
meet
for
him
,
2.28
.
A
part
of
himselfe
.
31.
Wine
is
strong
,
Kings
are
strong
;
but
a
woman
is
stronger
.
Women
have
Dominion
over
Kings
,
saith
Zorobabell
.
Esdr
.
4.
All
men
submit
to
Love
.
When
that
Hermits
boy
,
who
had
alwayes
bin
brought
vp
in
the
wildernesse
came
first
abroad
in
the
world
,
being
asked
what
sight
pleased
him
best
therein
,
readily
reply'd
.
Those
things
which
you
call
Women
.
A
vertuous
woman
is
a
Crowne
to
her
husband
,
saith
King
Solomon
.
Prov.
12.4
.
Loves
excellency
also
appeares
in
respect
of
the
parties
affected
;
The
bravest
,
the
most
noble
,
generous
,
and
gallant
spirits
,
are
commonly
most
and
best
taken
and
possest
with
this
Love
:
wherefore
it
is
called
Heroicall
Love
.
And
the
parts
of
man
affected
also
,
are
his
most
excellent
parts
,
as
the
Heart
,
liver
,
bloud
and
braines
;
and
consequently
,
the
imagination
and
Reason
.
I
say
Reason
!
for
want
of
Love
commonly
shewes
want
of
reason
;
either
stupidity
or
peeuishnesse
in
a
man
.
It
is
most
certaine
that
divine
Love
is
infinitely
more
excellent
and
aboue
humane
Love
;
And
such
men
as
are
of
a
Divine
temper
,
may
easily
overcome
the
same
.
But
all
of
us
have
bodies
aswell
as
soules
,
wee
are
composed
of
humanity
aswell
as
divinity
,
and
he
that
never
felt
the
power
of
this
love
may
be
esteemed
as
some
Eunuch
,
or
sot
,
or
else
of
a
super-humane
temper
And
on
the
other
side
,
excesse
of
love
,
shewes
weaknesse
,
dotishnesse
,
and
folly
;
and
then
these
excellent
parts
of
man
are
misaffected
.
Such
Love
is
without
Reason
,
but
true
love
is
most
agreeable
therevnto
and
therefore
Excellent
.
And
further
,
the
excellency
of
this
Nuptiall
Love
appeareth
by
the
effects
thereof
,
which
are
very
many
.
To
instance
breifely
in
some
few
of
them
.
This
Love
preserues
and
encreases
mankind
in
a
perpetuall
generation
,
and
vnites
familiar
Provinces
,
and
Kingdomes
.
It
causeth
abundance
of
felicity
to
such
as
are
indeed
true
lovers
,
such
who
live
together
like
Abraham
and
Sara
,
Isaack
&
Rebecca
,
Paetus
and
Arica
,
Seneca
and
his
Paulina
,
Rubenus
Caelar
and
his
Ennea
,
Cato
and
his
Portia
,
and
the
rest
of
those
who
are
regestred
in
the
list
of
true
and
happy
Lovers
.
It
is
said
,
there
is
no
pleasure
in
the
world
like
that
of
the
sweet
society
of
Lovers
,
in
the
way
of
marriage
,
and
of
a
loving
husband
and
wife
.
Hee
is
her
head
,
she
commands
his
heart
,
he
is
her
Love
,
her
joy
,
she
is
his
honey
,
his
Doue
,
his
delight
.
They
may
take
sweet
councell
together
,
assist
and
comfort
one
another
in
all
things
,
their
joy
is
doubled
and
Redoubled
.
By
this
blessed
vnion
,
the
number
of
Parents
,
friends
,
and
kindred
is
increased
;
It
may
be
an
occasion
of
sweet
and
lovely
Children
,
who
in
after
times
may
bee
a
great
felicity
and
joy
to
them
.
And
these
may
remaine
as
living
Pictures
to
shew
their
memory
,
from
generation
to
generation
;
Lysippus
,
Mento
Polycletus
,
Zeuxis
or
Parthasius
,
had
never
the
skill
to
engrave
or
paint
the
father
and
mother
neere
so
well
and
lively
;
and
great
is
the
Pleasure
that
loving
Parents
enjoy
in
their
Children
.
A
multitude
of
felicities
,
a
million
of
joyfull
and
blessed
effects
,
spring
from
true
Love
.
And
indeed
this
Nuptiall
Love
and
society
sweetens
,
all
our
Actions
,
discourses
;
all
other
pleasures
,
felicities
,
and
even
in
all
Respects
,
Encreases
true
Ioy
and
happinesse
.
SECTION
.
2.
The
Miseries
of
the
losse
and
want
of
such
Love
.
THis
blessednesse
&
excellency
of
love
will
be
the
more
aparant
if
we
consider
the
miseries
either
of
the
losse
of
such
love
before
marriage
,
or
of
the
want
thereof
after
marriage
.
It
is
wonderfull
to
thinke
how
many
Lovers
,
for
want
of
enjoying
their
wishes
in
this
kind
,
plunge
themselves
into
a
multitude
of
cares
,
feares
,
sorrowes
,
blindnesse
,
dotage
,
seruitude
,
slavery
,
mischeife
and
miseries
.
Many
men
will
venture
their
goods
,
fame
,
lives
,
and
(
as
King
Iohn
for
Matilda
)
Crownes
if
they
had
them
,
to
enioy
their
Loves
.
Sorrow
,
deiection
,
much
waking
,
sighing
,
Neglects
,
Peevishnesse
,
restlesse
thoughts
,
brutish
attempts
,
want
of
apperite
,
palenesse
,
and
leannesse
,
are
common
effects
and
Symptomes
of
the
want
of
enioying
,
and
of
the
losse
of
Love
.
And
millions
of
men
having
lost
their
Loves
,
for
this
cause
,
become
Melancholly
,
discontented
and
deiected
,
all
their
life-time
after
.
Many
there
be
(
saith
Zorobabell
)
that
have
runne
out
of
their
wits
for
women
,
and
become
servants
for
their
sakes
.
Esdr.
4.26
.
These
things
are
commonly
knowne
;
Bedlam
hath
bin
full
of
examples
.
Many
also
have
perished
,
have
erred
,
and
sinned
for
women
.
Esdr.
4.26
.
Examples
heereof
have
bin
common
in
all
ages
.
Histories
are
full
of
them
.
And
how
many
have
wee
knowne
and
heard
of
in
our
ages
,
who
have
consumed
away
and
dyed
for
want
of
enioying
and
loosing
their
loves
,
yea
some
for
griefe
have
bin
their
owne
executioners
and
for
this
cause
have
made
away
themselves
.
And
after
marriage
it
is
strange
to
thinke
,
what
Iealousies
,
Contentions
,
Feares
,
Sorrowes
,
strange
Actions
,
gestures
,
lookes
,
bitter
words
,
outrages
and
debates
,
are
betweene
men
and
their
wives
for
want
of
true
love
and
discretion
.
These
things
have
alwayes
bin
and
are
so
common
to
all
mens
view
,
as
they
need
but
little
disquisition
.
An
evill
woman
(
saith
the
wise
man
)
makes
a
sorry
countenance
and
an
heavy
heart
,
and
he
had
rather
dwell
with
a
Lyon
then
keepe
house
with
such
a
wife
.
Eccl.
26.27
.
And
he
that
hath
her
is
as
if
he
held
a
Scorpion
,
verse
.
14.
SECT.
III.
Of
a
good
choyce
in
Love
.
BVt
that
wee
may
truely
love
,
obtaine
our
loves
,
enjoy
them
and
live
well
together
;
First
let
us
make
a
good
choyce
in
Love
.
A
good
wife
is
from
the
Lord
,
saith
King
Solomon
;
Let
us
then
first
goe
to
him
by
prayer
for
such
a
one
,
and
invite
Christ
to
our
wedding
,
let
us
take
Saint
Pauls
counsell
,
to
marry
onely
in
him
.
Whatsoever
yee
doe
,
saith
he
,
let
all
bee
done
to
the
praise
and
glory
of
God
.
Let
Piety
and
Vertue
be
the
first
mover
of
our
affections
,
since
therein
onely
consists
true
and
permanent
felicity
.
And
no
lovers
live
more
pleasantly
and
happily
together
,
then
such
as
are
of
gracious
and
vertuous
conditions
.
Whereas
among
such
as
are
of
vicious
and
impious
conditions
,
what
is
to
bee
seene
,
but
strife
,
tumults
,
disorder
,
suspition
,
confusion
,
and
misery
in
the
end
.
A
vertuous
and
well
given
lover
,
is
much
better
to
bee
esteemed
,
then
a
fine
faire
face
with
ill
conditions
,
Let
us
not
then
bee
so
sensuall
,
as
to
love
onely
the
corps
,
but
looke
higher
,
and
see
something
in
our
lovers
of
an
Angelicall
nature
;
That
is
,
a
free
vertuous
and
gracious
mind
,
which
to
an
vnderstanding
man
appeares
to
bee
a
divine
essence
,
and
to
which
he
mingles
his
soule
in
love
,
which
(
if
truely
thought
on
)
will
appeare
to
bee
a
farre
more
excellent
and
permanent
love
then
that
of
the
body
,
and
consequently
more
pleasant
.
So
then
let
us
spheare
our
loves
,
and
seeke
beauty
rather
in
a
mind
then
in
a
countenance
.
In
the
next
place
after
Piety
,
vertue
,
and
good
conditions
,
it
is
very
good
and
requisite
to
looke
after
corporall
and
externall
respects
.
And
as
neere
as
wee
may
,
to
choose
such
as
are
of
equall
yeeres
,
birth
,
fortunes
,
and
degree
,
of
good
parentage
,
and
kindred
,
of
such
a
countenance
,
complexion
and
constitution
,
as
best
agrees
to
our
love
and
disposition
.
Inconsiderate
and
vnequall
marriage
,
are
commonly
very
pernitious
and
a
multitude
of
mischievous
and
miserable
effects
spring
from
such
marriages
.
An
old
woman
is
a
very
unfit
and
unpleasing
companion
for
a
young
man
,
and
for
an
old
man
to
dote
upon
young
wenches
is
very
unseemely
and
hatefull
.
Ecclus.
25.26
.
And
commonly
much
strife
,
suspition
,
jealousie
,
discontents
,
and
miseryes
ensue
such
marriages
.
It
is
a
good
time
,
as
some
say
,
for
a
man
to
marry
betweene
fiue
&
twenty
yeeres
old
,
and
thirty
,
and
for
a
woman
betweene
her
age
of
eighteene
and
two
and
twenty
.
That
young
fine
wife
of
old
rich
Faelix
Plater
of
Basill
,
beeing
married
to
him
against
her
will
for
griefe
hang'd
herself
.
Such
as
marry
foolish
light
Phantasticke
adlepated
,
brainsicke
,
Peeces
,
and
of
contrary
conditions
,
are
like
to
find
but
peevish
,
jealous
,
froward
and
untoward
things
of
them
.
If
a
sound
and
healthy
person
marryes
one
that
is
diseased
and
impotent
,
It
is
like
to
bee
an
occasion
of
much
discontent
.
And
so
in
all
respects
such
as
marry
unequally
and
unfitly
,
what
better
successe
can
they
looke
for
,
then
Vulcan
had
with
Venus
,
Menelaus
with
Hellen
,
Theseus
with
Phadra
,
Minos
with
Pasiphae
,
Claudius
with
Messalina
;
Suspition
,
Iealousie
,
Strife
,
Shame
,
Sorrow
,
Discontent
,
and
Misery
.
Let
us
then
as
neere
as
wee
may
conveniently
,
choose
such
as
are
of
fit
and
equal
yeeres
,
birth
,
fortunes
,
degree
,
parentage
,
constitution
,
and
of
like
vertuous
,
and
gracious
conditions
.
And
especially
such
a
one
as
from
our
hearts
wee
can
truely
love
.
From
such
a
loving
,
fit
,
equall
and
good
choyce
is
like
to
spring
abundance
of
most
sweet
delights
and
felicities
.
SECT.
IIII.
Shewing
how
to
enjoy
our
wishes
,
please
our
Lovers
,
and
encrease
love
.
HAving
made
our
choice
,
now
comes
a
question
.
How
shall
wee
doe
to
obtaine
our
wishes
,
and
please
our
lovers
.
It
beeing
such
an
excellent
felicity
to
enjoy
our
loves
,
and
such
a
misery
to
loose
them
,
as
is
said
;
this
matter
therefore
is
very
requisite
to
bee
peept
into
.
The
ordinary
and
vsuall
Arteficiall
meanes
prescribed
,
and
used
to
obtaine
and
encrease
love
,
and
to
please
our
Minnions
,
Mistresses
,
and
Madames
,
are
such
as
follow
.
Pleasant
and
well
composed
lookes
,
Glances
,
Smiles
,
Countersmiles
,
plausible
Gestures
,
pleasant
carriage
,
and
behaviour
,
affability
,
complements
,
salutations
,
a
comely
gate
and
pace
,
dancing
and
the
like
,
will
greatly
please
and
increase
the
love
of
some
female
creatures
.
Also
time
,
place
,
opportunity
,
conference
,
importunity
,
&
sometimes
(
I
know
that
)
neglect
and
scorne
doth
in
some
of
these
female
kind
,
much
increase
love
,
for
some
of
them
are
of
such
Imperious
conditions
,
as
they
will
insult
over
,
and
scorne
such
puny
Lovers
as
will
bee
pind
upon
their
sleeves
.
Hence
it
is
,
like
women
are
compared
to
shadowes
,
if
wee
follow
them
,
they
will
goe
from
us
;
If
wee
goe
away
,
they
will
follow
us
againe
:
wherefore
sometimes
to
neglect
is
better
then
opportunity
,
and
whetteth
Love
.
There
be
divers
love-trickes
,
and
devices
also
to
stirre
up
and
increase
love
;
as
tokens
,
favours
,
letters
,
valentines
,
merry
meetings
,
and
many
others
,
All
these
fore
named
occasions
,
allurements
,
and
love
devices
,
are
usually
practized
and
even
naturall
to
lovers
,
and
need
little
disquisition
.
I
might
now
imagine
a
Wedding
day
,
wish
to
all
true-louers
,
joy
,
and
proceed
.
Yet
because
me
thinkes
I
see
many
young
lovers
in
a
deepe
study
,
very
pensiue
and
melancholly
,
surely
the
matter
is
,
they
are
plodding
and
devising
what
to
say
to
please
their
mistresses
at
their
next
meeting
.
And
forasmuch
,
as
heretofore
at
idle
times
,
to
recreate
and
please
my selfe
,
I
began
to
study
the
Art
of
discourse
.
I
now
thinke
it
not
amisse
(
out
of
the
same
)
to
take
a
little
paynes
,
or
rather
a
little
pleasure
to
recreate
my selfe
(
amidst
more
serious
occasions
)
and
giue
an
instance
onely
,
concerning
this
matter
of
Love
.
SECT.
V.
The
Art
of
Love-discourse
.
ARteficiall
discourse
being
added
to
the
other
love
devices
,
if
any
good
meanes
,
will
,
this
may
effect
our
desires
,
and
to
such
as
are
already
agreed
,
the
same
may
bee
most
pleasant
and
delightfull
,
much
increase
love
and
adde
a
greater
joy
and
pleasure
to
all
other
Love-sports
,
devices
and
pleasures
.
Wee
know
,
that
even
common
and
frivolous
discourse
being
spoken
in
the
way
of
love
,
will
much
please
and
take
these
female
lovers
,
such
as
are
idle
Complements
,
Players
ends
,
Newes
,
tales
,
Love-stories
,
Lascivious
Iests
,
Songs
,
and
the
like
,
though
very
idle
and
frivolous
,
and
though
spoken
and
acted
by
some
Apish
gull-Pot
Poet
,
or
swaggering
idle
companion
,
so
as
(
especially
light
Phantasticke
things
,
such
as
many
women
are
)
will
bee
over
head
and
eares
in
love
.
But
now
if
some
well
given
,
faire
condition'd
young
man
(
for
to
such
I
cheifely
direct
this
discourse
)
shall
withall
adde
a
sweet
pleasing
,
convincing
heart-striking
and
materiall
discourse
to
his
Lover
,
whom
I
will
imagin
to
bee
a
like
vertuous
and
well
condition'd
young
creature
,
it
will
bee
indeed
sufficient
to
captivate
sweetly
,
charme
and
overcome
them
,
and
beeing
spoken
in
the
way
of
love
,
and
mingled
with
other
honest
pleasant
love
devices
,
to
fill
their
hearts
full
of
joy
and
pleasure
,
and
so
to
enchant
them
as
they
will
be
ioyned
together
with
an
indissoluble
bond
of
true
flaming
Love
.
For
the
manner
and
matter
of
our
discourse
,
I
have
alwayes
thought
it
vanity
,
and
lightnesse
rather
then
courtesie
,
to
discourse
(
according
to
the
gallants
fashion
of
our
times
)
by
meere
complements
,
congies
,
apish
gestures
,
and
meere
finicall
words
.
To
say
,
sweete
mistresse
,
or
Madame
,
I
honour
your
shoo-strings
,
the
ground
you
tread
upon
,
am
proud
to
kisse
your
hand
,
it
is
my
ambition
to
bee
your
servants
servant
,
and
the
like
,
to
present
and
offer
not
onely
our
service
,
but
life
to
the
command
of
our
mistresses
,
as
wee
use
to
call
them
,
though
God
knowes
wee
never
meane
to
bee
their
servants
.
Or
,
on
the
other
side
to
study
and
talke
to
them
high
straines
of
wit
,
and
figuratiue
exornations
lest
they
bee
not
vnderstood
or
laught
at
.
But
in
this
respect
a
plaine
yet
arteficiall
mouing
and
peircing
way
is
best
.
I
intend
not
to
perscribe
a
set
method
to
discourse
in
,
for
why
methinkes
a
premedicated
set
discourse
shewes
something
a
barrennesse
of
wit
though
not
of
judgement
.
And
is
commonly
uttered
with
little
passion
or
feeling
(
which
is
in
some
measure
taken
away
by
premeditation
)
and
consequently
not
so
freely
,
lively
and
with
such
a
grace
as
otherwise
,
unlesse
wee
can
counterfeit
(
like
a
Player
)
our
passions
,
and
have
wit
enough
to
come
out
and
in
upon
all
occasions
of
discourse
.
On
the
other
side
,
wee
are
not
strayted
in
this
subject
for
want
of
matter
to
discourse
on
all
occasions
,
even
in
an
extemporeall
manner
,
for
every
smile
,
Action
,
Object
,
Event
,
or
speech
,
may
affoord
a
lover
matter
of
sudden
discourse
,
and
indeed
love
of
it selfe
,
if
it
bee
fervent
,
whets
the
wit
and
so
stirres
up
the
spirits
,
as
wee
may
say
of
lovers
;
As
of
fine
wits
,
they
can
make
use
of
any
thing
.
But
neither
of
this
extemporeall
discourse
is
my
intention
to
write
of
,
but
rather
a
mixture
of
both
,
which
I
will
call
a
habit
of
discourse
,
or
;
an
extemporeall
Method
.
A
method
not
so
much
to
discourse
in
,
as
to
discourse
by
;
in
such
sort
as
a
man
may
bee
furnisht
with
continnuall
abilities
of
discourse
in
an
extemporeall
method
(
as
I
may
say
)
or
a
sudden
and
well
composed
manner
,
without
brainsick
,
light
,
idle
,
frivolous
,
prating
on
the
one
side
,
or
too
much
pumping
for
wit
on
the
other
side
,
but
with
a
ready
yet
perswasiue
and
materiall
discourse
on
all
occasions
.
But
this
Art
of
discourse
in
generall
,
concerning
all
matters
will
not
easily
be
given
to
weake
novices
(
yet
the
meere
observation
thereof
even
to
such
may
doe
them
some
good
concerning
this
matter
of
love
)
but
in
generall
,
it
will
rather
require
that
a
man
bee
well
learned
and
experienced
in
the
liberall
Sciences
,
especially
such
as
he
shall
have
most
occasion
to
discourse
of
.
So
as
he
may
readily
on
all
occasions
dilate
the
matter
of
his
discourse
by
the
Rules
and
grounds
of
this
Art
,
which
are
:
By
Number
,
Particulars
,
Arguments
,
Examples
,
Comparisons
,
Similitudes
,
Contrarieties
,
Appendances
,
Circumstances
,
and
the
like
.
I
shall
first
giue
an
instance
in
this
Art
of
discourse
very
breifely
concerning
this
matter
of
Love
,
and
that
onely
concerning
the
excellency
thereof
.
And
then
a
taste
what
is
to
be
done
to
attaine
to
this
Art
.
SECT.
VI.
An
instance
in
this
Art
of
Discourse
concerning
Loves
excellency
.
FIrst
,
for
instance
in
this
Art
concerning
the
excellency
of
Love
,
which
though
I
have
already
given
a
tast
of
,
I
shall
now
speake
more
therof
in
another
manner
,
method
,
and
to
another
purpose
.
For
this
purpose
,
let
us
imagine
a
man
to
bee
well
skilled
in
this
Art
,
that
wee
may
guesse
what
such
a
man
can
doe
,
and
imagin
this
able
skilfull
man
in
this
Art
have
occasion
to
discourse
of
the
excellency
of
Love
,
he
can
readily
even
Raptim
,
discourse
thereof
in
divers
wayes
and
manners
,
as
for
example
.
Either
from
the
number
of
benefits
and
excellencies
,
flowing
from
thence
as
from
a
fountaine
,
such
as
are
sweet
and
pleasant
thoughts
,
lookes
,
smiles
,
kisses
,
discourses
,
songs
,
tales
,
jests
,
sports
,
embraces
,
dalliances
,
mutuall
kindnesses
,
comforts
,
helps
,
society
,
pleasant
meetings
,
mirth
,
encrease
of
parents
,
kindred
,
friends
,
riches
,
sweete
and
pretty
children
,
&
mutuall
enjoyments
of
all
the
blessings
and
pleasures
that
can
bee
thought
upon
,
and
as
he
pleases
,
can
apply
all
or
any
of
these
to
his
love
,
and
when
he
sees
occasion
can
sing
to
the
same
purpose
.
Wee
le
sometimes
sit
and
sweetely
chat
,
And
pretty
tales
and
stories
tell
,
Wee
le
sometimes
sing
,
and
jest
,
and
laugh
In
all
delights
wee
still
may
dwell
.
Wee
le
sometimes
lovingly
embrace
And
sometimes
sport
and
sweetely
play
,
Yea
all
delights
that
can
bee
thought
Like
truest
lovers
wee
le
enjoy
.
And
also
,
he
can
from
these
felicities
and
benefits
springing
from
love
,
conclude
the
excellency
thereof
,
apply
it
,
and
if
he
pleases
,
sing
—
'T
is
sure
a
pleasant
most
excelling
thing
,
From
whence
such
,
and
so
many
joyes
doe
spring
:
The
rarest
Iewels
are
not
halfe
so
precious
,
The
sweetest
honey
is
not
so
delicious
.
Oh
,
then
deere
Love
!
let
us
true
lovers
bee
:
That
wee
such
joyes
,
may
feele
,
may
tast
,
may
see
.
And
also
if
he
pleases
,
can
discourse
of
any
particular
of
this
number
,
yea
even
of
the
least
of
them
;
As
for
example
,
of
a
kisse
,
telling
,
that
the
Rose
,
Gilli-flower
,
Muske
,
Nectar
,
Balsome
,
Ambrosia
,
are
not
halfe
so
sweet
as
these
loue-dropping
kisses
,
or
in
the
like
manner
;
and
this
he
verifies
on
her
lipps
,
and
can
when
he
sees
occasion
mingle
therewith
pleasant
songs
and
Poems
.
O
that
such
sweet
joy
,
Should
so
soone
passe
away
and
so
suddenly
wast
,
That
such
excellent
blisses
,
As
are
thy
sweete
kisses
,
No
longer
should
last
.
So
sugred
,
so
precious
,
So
soft
,
so
delitious
.
So
dainty
,
so
sweet
,
and
so
fine
,
As
the
honey
from
the
Bee
:
Is
not
halfe
so
sweet
to
mee
,
As
is
one
sweet
kisse
of
thine
.
Or
,
from
a
very
thought
of
Love
hee
can
tell
the
excellency
thereof
,
shewing
that
even
such
a
thought
is
enough
to
fill
the
heart
with
joy
,
drowne
all
sorrow
and
make
us
thinke
our selves
even
in
Paradise
,
to
imagine
what
pleasures
wee
shall
enjoy
hereafter
.
Deere
,
let
us
ever
be
in
Love
.
Let
still
such
thoughts
our
fancy
move
.
And
so
of
the
like
,
concerning
any
other
Particular
of
this
number
.
Hee
can
further
Argue
,
and
conclude
from
any
particular
of
this
number
,
the
excellency
thereof
,
divers
wayes
;
as
for
example
,
from
the
lesser
to
the
greater
.
As
from
a
thought
of
Love
,
hee
concludes
a
necessity
of
greater
excellency
,
in
greater
matters
.
If
but
a
thought
of
Love
bee
such
a
treasure
To
enjoy
the
same
is
sure
farre
greater
pleasure
.
Or
,
from
particulars
to
the
number
in
like
manner
.
If
from
one
or
a
few
particulars
of
this
number
of
excellencies
,
and
benefits
,
flowing
from
Love
,
spring
so
much
felicity
;
How
much
more
,
doth
then
proceed
for
them
all
.
When
such
so
many
sweetest
joyes
Shall
all
at
once
within
us
meete
,
Oh
,
how
wee
shall
bee
rapt
therewith
And
fild
with
pleasures
,
extreame
sweet
.
And
likewise
concerning
Time
,
as
for
example
,
To
enjoy
such
pleasure
but
one
houre
,
or
a
day
,
were
enough
to
possesse
the
heart
with
mervellous
Ioy
,
yea
though
that
houre
or
day
were
halfe
a
yeere
hence
,
yet
the
very
imagination
of
it
in
the
meane
time
is
sufficient
to
possesse
us
with
sweet
pleasures
till
then
.
Much
more
may
a
longer
time
delight
us
.
To
enjoy
such
pleasures
but
one
day
,
It
were
enough
to
ravish
even
Our
hearts
and
minds
,
with
such
sweet
joy
To
thinke
our selves
almost
in
heaven
.
If
but
one
day
,
bee
such
sweet
joy
Such
rarest
pleasure
,
such
delights
,
What
pleasures
may
wee
then
possesse
,
Perchance
a
thousand
dayes
and
nights
.
Or
,
otherwise
in
divers
kinds
.
But
to
proceed
.
Further
,
he
can
discourse
and
set
forth
the
excellency
of
Love
,
by
examples
;
as
of
Seneca
and
Paulina
,
Orpheus
&
Euricide
,
Mansolus
and
Artimesia
,
Marke
Antony
and
his
Octavia
,
Argalus
and
Parthenia
,
and
others
.
Histories
are
replenished
,
with
examples
,
and
can
shew
how
such
Lovers
thinke
themselves
,
even
in
the
Orchards
of
Adonis
,
or
the
Elizian
fields
,
when
they
enjoy
their
Love
,
they
are
so
taken
with
pleasure
.
If
others
in
their
Loue
doe
find
Such
joy
,
such
pleasures
,
in
their
mind
:
Why
should
not
wee
,
let
thee
and
I
Enjoy
such
sweet
felicity
.
Or
,
by
comparisons
,
by
way
of
Interrogation
,
or
otherwise
,
did
ever
any
Lovers
enjoy
such
pleasures
,
and
shall
not
wee
;
Then
will
wee
sport
,
play
,
laugh
,
and
sing
,
And
live
as
merrily
,
as
a
King
.
Or
,
beyond
comparisons
,
Chaereus
never
tooke
such
pleasure
in
his
Pamphila
,
as
thee
and
I
will
in
one
another
;
Hee
thought
none
living
,
so
happy
as
they
two
,
but
wee
may
sweare
it
of
our selves
,
Cupid
nor
Venus
,
Ioue
himselfe
.
Shall
never
know
what
wee
may
tell
:
What
heavenly
pleasures
,
what
delights
,
Within
thy
heart
,
and
mine
may
dwell
.
Or
,
by
contrarieties
,
That
the
power
of
Love
is
of
so
great
force
,
as
the
losse
of
it
,
often
causeth
extreame
melancholly
,
sadnesse
,
griefe
,
madnesse
,
and
sometimes
death
it selfe
,
as
appeares
by
the
examples
,
of
Queene
Dido
,
Queene
Artimesia
,
Portia
,
Triara
,
Panthea
,
Medea
,
Parthenia
,
Iuliet
,
and
Romeo
,
Pyramus
,
and
Thisbe
,
Antonius
,
and
Cleopatra
,
Coresus
,
Calirhoe
,
Clorus
,
Amintas
,
of
Mareus
Lepidus
,
Plantius
,
Numidius
,
and
many
others
.
It
must
needs
bee
a
most
excellent
felicity
,
the
Losse
whereof
causeth
such
misery
.
If
it
be
death
,
to
loose
a
loving
wife
,
To
enjoy
her
then
,
is
sure
more
worth
then
life
.
Or
,
by
similitudes
,
divers
wayes
,
and
in
every
particular
,
as
for
example
;
The
pleasure
of
Love
,
may
bee
likned
to
fire
,
an
ardent
and
flaming
joy
,
to
water
,
a
fountaine
of
pleasure
.
Gold
,
Pearles
,
Amber
,
the
Rose-muske
,
Nectar
,
Ambrosia
,
or
whatsoever
is
most
pleasant
,
is
not
so
precious
,
so
sweet
,
so
delightfull
,
the
Elizian-fields
,
or
Turkes
Paradise
,
is
not
more
pleasant
.
This
Nuptiall
Love
,
is
often
used
as
a
Resemblance
betweene
Christ
,
and
his
Church
,
the
Canticles
,
is
wholly
,
a
Love-song
to
this
purpose
;
And
it
is
to
bee
thought
,
that
no
humane
earthly
joy
,
represents
that
of
heaven
,
more
then
this
of
true
Love
,
though
there
bee
no
comparison
,
betweene
terrestriall
,
and
Celestiall
happinesse
,
either
in
worth
or
duration
of
time
,
these
being
as
nothing
,
as
drosse
in
respect
of
the
heavenly
;
yet
in
respect
of
our
weake
Apprehension
,
such
comparisons
often
are
,
and
may
bee
made
.
For
some
doe
thinke
,
that
Love
is
even
,
A
joy
Divine
,
a
taste
of
heaven
.
Or
,
by
the
effects
of
Love
,
To
instance
among
many
,
and
divers
in
a
few
;
Love
quickens
the
Spirit
,
and
wit
,
and
makes
a
man
become
pleasant
,
neate
,
spruce
,
lively
,
a
Poet
,
a
Musitian
,
a
dancer
,
a
man
of
fine
behaviour
,
it
makes
us
enjoy
all
things
in
the
world
,
with
a
sweeter
pleasure
then
otherwise
,
for
why
;
it
possesses
the
heart
with
joy
,
and
a
ioyfull
heart
takes
pleasure
in
all
things
,
sweetens
all
our
Actions
,
Discourses
,
Riches
,
and
all
pleasures
;
A
million
of
joyfull
and
blessed
effects
spring
from
Love
,
if
wee
love
truely
.
So
,
if
wee
love
wee
still
,
shall
find
,
A
joyfull
pleasure
,
in
our
mind
:
Whether
,
eate
,
talke
,
thinke
,
work
or
play
,
True
Love
,
will
turne
all
into
joy
.
Or
,
by
Additions
,
Appendances
,
and
Circumstances
,
as
for
example
.
That
Love
,
is
more
splendent
,
and
excellent
,
when
it
is
seated
in
its
Throne
,
and
attended
with
Riches
,
honours
,
and
other
pleasures
,
who
seeme
to
bee
Loves
handmaids
,
who
graces
,
and
sweetens
all
the
rest
.
And
as
a
Circumstance
,
hee
can
discourse
almost
of
any
thing
,
and
set
forth
the
excellency
thereof
,
as
by
the
Attendants
,
Riches
,
honours
,
and
pleasures
;
by
the
object
Women
,
by
the
Parts
,
and
Parties
affected
,
which
are
the
most
excellent
parts
of
man
,
and
commonly
the
bravest
,
noblest
,
and
most
generous
men
.
By
the
Author
which
is
,
God
himselfe
;
for
Love
,
is
a
daughter
of
heaven
,
yea
as
some
say
,
a
little
heaven
upon
earth
,
by
which
wee
may
spye
and
spell
Glympses
of
heaven
,
and
bee
the
more
inflamed
to
seeke
and
possesse
it
,
so
as
it
seemes
wee
may
enjoy
two
heavens
.
In
highest
joyes
,
that
can
be
thought
,
Wee
l
sweetly
passe
our
time
away
;
What
pleasure
is
in
Earth
,
or
heaven
,
That
thee
and
I
may
not
enjoy
.
Thus
have
I
given
a
tast
of
Loves
excellency
by
way
of
instance
in
this
Art
of
discourse
.
But
I
pray
remember
,
it
is
but
by
way
of
discourse
,
and
I
hope
you
will
pardon
what
is
amisse
;
for
you
know
men
will
talke
somewhat
largely
,
to
please
their
Lovers
,
and
yet
say
they
have
given
but
a
tast
when
they
have
done
.
But
I
proceed
.
SECT.
VII
.
Shewing
further
the
use
of
this
Art
.
BY
which
order
,
or
Art
of
discourse
;
wee
may
discourse
of
any
other
particular
whatsoever
,
as
for
example
;
Of
the
contrary
to
what
hath
bin
dilated
,
to
wit
,
the
misery
of
Loves
Losse
.
Which
may
even
readily
bee
dilated
,
and
expressed
by
this
Art
,
in
this
manner
likewise
.
Either
,
by
the
number
of
miseries
,
the
misery
of
each
particuler
of
that
number
with
observations
,
in
respect
of
matter
,
time
,
place
,
and
other
occasions
.
And
each
particular
demonstrated
by
divers
examples
,
Reasons
,
Arguments
,
Comparisons
,
Contrarieties
,
Similitudes
,
Circumstances
,
or
otherwise
.
And
set
forth
by
apt
expressions
,
and
particularly
applyed
,
and
passionately
enforced
and
uttered
,
according
to
the
nature
of
the
subject
.
In
this
manner
also
,
wee
may
discourse
of
any
other
subiect
upon
occasion
,
whether
of
Riches
,
or
of
honour
,
of
health
,
of
Prudence
,
Temperance
,
fortitude
,
or
of
any
vertue
,
of
Poverty
,
disgrace
,
or
sicknesse
,
of
Covetousnesse
,
Ambition
,
Intemperance
,
or
of
any
other
vice
,
or
misery
;
yea
of
Religion
,
and
divine
Matters
.
And
in
truth
,
there
cannot
bee
a
better
way
of
Love
discoursing
,
then
a
Religious
way
(
however
,
seldome
practized
,
but
rather
despised
,
by
many
of
the
blades
,
and
gallant
Dames
,
of
the
world
(
aswell
as
the
sottish
,
and
blockish
sort
of
people
)
who
thinke
and
esteeme
all
things
aboue
their
phantasticke
,
and
vaine
humors
,
folly
,
and
madnesse
.
But
indeed
,
what
better
way
of
Love
discoursing
,
can
bee
,
then
a
laudable
,
and
pious
insinuation
into
the
mind
,
of
such
as
wee
discourse
with
,
whether
friend
or
Lover
,
by
heavenly
discourses
,
which
also
may
bee
done
by
some
such
like
Art
,
as
hath
bin
dilated
.
In
somuch
,
that
if
both
parties
,
bee
of
a
divine
temper
,
their
hearts
may
bee
filled
with
heavenly
,
and
glorious
thoughts
,
but
these
things
I
know
will
seeme
folly
,
mysticall
,
strange
,
and
as
very
Riddles
,
to
such
whose
meere
naturall
mindes
are
not
raised
to
the
knowledge
of
supernaturall
,
and
heavenly
things
.
But
such
Lovers
,
and
friends
,
whose
minds
are
Elevated
to
a
supernaturall
,
and
divine
temper
,
their
hearts
can
bee
filled
with
heavenly
Ioy
in
such
discourses
,
and
by
the
eye
of
Contemplation
,
see
one
another
in
respect
of
their
mindes
,
like
Angels
,
Divine
creatures
,
and
so
love
one
another
with
a
heavenly
,
aswell
as
earthly
Love
.
Both
which
,
being
vnited
,
doe
tye
their
hearts
together
with
an
indissoluble
knot
,
and
fill
them
with
sweet
fountaines
of
joy
,
and
delight
.
SECT.
VIII
.
Shewing
briefly
,
how
to
attaine
this
Art
of
discourse
.
NOw
to
give
a
tast
(
as
I
said
)
how
to
attaine
to
bee
a
skilfull
Artist
,
in
this
or
the
like
Art
of
discourse
.
Which
because
it
may
bee
said
in
generall
,
almost
in
as
few
words
,
as
particularly
of
Love
,
I
shall
endeavour
very
briefly
,
to
shew
the
same
in
a
generall
way
,
which
is
:
First
,
by
often
and
serious
meditations
,
to
imprint
into
our
minds
,
the
grounds
and
heads
thereof
.
As
Numbers
,
Particulars
,
Observations
,
Arguments
,
Examples
,
Comparisons
,
Contrarieties
,
Similitudes
,
Circumstances
,
Appendances
,
and
the
like
,
as
perfectly
,
as
wee
doe
our
A
,
B
,
C.
Whereby
wee
may
as
readily
call
to
mind
those
grounds
,
as
wee
can
letters
,
to
spell
words
with
,
which
is
,
as
fast
as
wee
can
speake
.
Or
,
as
in
the
Art
of
Brachygraphy
,
or
Short-writing
,
wee
readily
know
,
at
which
end
,
side
,
or
place
of
the
letter
,
to
set
the
tittle
,
dash
,
or
ensuing
letter
,
whereby
wee
know
,
what
vowell
,
dipthong
,
or
word
it
signifies
,
even
as
suddenly
,
as
wee
can
thinke
of
any
thing
;
or
as
Preachers
doe
,
especially
take
notice
and
imprint
into
their
minds
,
the
heads
,
divisions
,
and
grounds
of
their
Sermons
.
Secondly
,
having
thus
imprinted
the
grounds
in
our
minds
,
wee
ought
to
bee
furnisht
with
sufficient
learning
,
and
skill
,
concerning
the
matter
of
our
discourse
.
And
in
generall
,
to
bee
skilfull
in
such
Arts
,
and
Sciences
,
as
wee
shall
have
most
occasion
to
discourse
of
,
whether
of
Divinity
,
Physicke
,
Law
,
Philosophy
,
History
,
Poetry
,
or
other
;
so
as
I
might
instance
also
in
this
Art
,
concerning
the
Divine
,
the
Lawyer
,
the
Physitian
,
the
Gentleman
,
and
divers
others
,
aswell
as
the
Lover
,
in
their
severall
wayes
of
discoursing
,
and
also
concerning
divers
usuall
occasions
,
if
my
skill
would
attaine
thereunto
,
but
this
Treatise
will
not
admit
thereof
.
That
so
by
observation
,
reading
,
or
otherwise
,
wee
may
bee
furnisht
with
sufficient
Learning
,
matter
,
examples
,
and
skill
to
this
purpose
,
in
such
sort
,
that
wee
may
(
as
some
ancient
,
and
well
furnisht
Orators
,
Lawyers
,
Physitians
,
and
others
can
in
their
severall
wayes
)
readily
discourse
,
even
Raptim
,
upon
any
Maxime
,
ground
,
or
Rule
in
their
Scicences
.
So
then
impressing
the
grounds
of
this
Art
in
our
mindes
,
and
furnishing
our selves
with
a
ready
ability
,
to
discourse
upon
these
grounds
,
is
the
way
to
attaine
to
this
Art
of
discourse
.
And
although
the
perfection
thereof
bee
very
difficult
to
attaine
unto
in
such
a
ready
manner
,
yet
even
the
meere
observation
or
reading
thereof
,
may
lend
us
some
light
,
and
in
this
matter
of
Love
bee
an
occasion
of
encreasing
the
same
,
and
possessing
our selves
and
Lovers
with
most
pleasing
joyes
,
and
delights
,
(
unlesse
wee
have
to
doe
with
some
brainsick
,
foolish
,
Phantasticke
,
light
things
,
better
lost
then
found
,
)
and
consequently
dispossesse
the
young
melancholly
Lover
of
that
pensiue
humour
,
fearing
not
to
enjoy
,
or
please
his
Love
.
Thus
much
concerning
the
Art
of
Discourse
.
SECT.
IX
.
Containing
answeres
to
some
objections
.
ANd
now
me
thinkes
I
cannot
but
imagine
,
that
some
too
severe
Cato
Churlish
Timon
,
or
Carping
Momus
,
will
esteeme
this
Love-discourse
,
too
light
and
wanton
.
And
I
know
there
bee
many
in
our
times
,
so
Stoicall
,
and
Rigid
,
as
they
will
scarce
allow
moderate
and
lawfull
Recreations
,
(
for
this
discourse
was
chiefly
written
,
for
meere
recreation
amidst
more
serious
occasions
,
and
so
I
desire
it
may
bee
read
.
)
And
they
esteeme
honest
,
and
harmlesse
Love
sports
,
pleasures
,
and
discourses
(
though
in
the
way
of
marriage
)
prophanenesse
.
But
wee
may
know
that
it
is
good
and
commendable
,
for
such
as
doe
,
or
intend
to
live
in
that
honourable
and
blessed
estate
of
mariage
,
to
bee
possest
with
conjugall
Love
,
and
consequently
such
honest
love
discourses
,
devices
,
and
pleasures
,
as
encrease
the
same
,
are
to
bee
esteemed
good
and
commendable
.
And
I
conceive
,
that
no
well
condition'd
happy
man
,
none
but
envious
,
malicious
,
male-contented
Spirits
,
will
hinder
,
dislike
,
or
grudge
True-lovers
of
such
honest
,
and
harmelesse
Love
delights
,
and
pleasures
.
And
I
am
not
so
Cynicall
,
but
that
I
thinke
a
modest
expression
,
of
such
amorous
conceits
,
as
suite
with
reason
,
being
free
from
obscaenity
,
will
yet
very
well
become
my
yeeres
,
in
which
not
to
have
some
feeling
of
Love
,
were
as
great
an
Argument
of
much
stupidity
,
as
an
oversottish
affection
,
were
of
extreame
folly
.
But
what
need
I
excuse
my selfe
in
this
,
when
't
is
well
knowne
that
many
whole
volumes
,
have
bin
written
of
Love
,
and
that
divers
famous
and
worthy
Philosophers
,
Physitians
,
Historians
,
Poets
,
and
others
,
have
written
as
lightly
,
and
more
wantonly
,
then
I
have
done
of
this
subject
.
But
saith
my
Grandsire
,
it
seemes
to
mee
,
that
such
vaine
Love
discourses
,
are
vnnecessary
,
and
of
little
perswasion
.
Yet
if
wee
thinke
of
the
Parties
,
to
whom
these
things
are
spoken
,
that
is
,
to
female
creatures
,
and
to
Lovers
;
Such
things
as
are
a
great
deale
more
youthfull
,
vaine
,
wanton
,
and
not
of
such
a
serious
,
and
solid
substance
,
as
my
Grandsire
is
;
wee
shal
know
that
such
discourse
are
most
apt
and
pleasing
,
and
much
more
perswasiue
,
than
other
more
graue
and
solid
.
And
wee
know
that
these
female
Lovers
,
esteeme
every
word
of
their
Sweet-hearts
discourse
(
though
peradventure
but
slight
matter
,
as
if
it
were
spoke
)
like
,
an
Angell
,
and
if
withall
such
Arteficiall
discourses
,
such
pleasant
Heart-striking
Reasons
,
bee
mixed
,
it
is
even
sufficient
to
enchant
,
and
enflame
a
Saint
with
Love
,
and
Ioy
.
In
so
much
,
I
know
that
if
there
bee
a
reasonable
simpathy
,
betweene
the
Parties
in
Age
,
degree
,
fortunes
,
Countenance
,
Constitution
,
and
Conditions
,
and
a
willing
consent
of
Parents
,
and
friends
at
first
,
(
though
afterward
great
and
strange
opposition
should
happen
in
many
respects
)
it
would
bee
a
marvailous
hard
matter
(
if
not
impossible
)
to
part
and
disunite
their
Love
.
And
that
sometimes
even
such
great
opposition
,
quickens
and
encreases
such
true
Love
and
joy
,
which
often
flames
the
more
,
when
it
is
blowne
against
and
stirred
up
.
And
then
such
Love
and
joy
after
crosses
are
past
,
is
most
pleasant
indeed
.
If
such
discourses
then
,
bee
of
such
strong
effect
and
operation
as
to
joyne
hearts
in
true
Love
,
and
encrease
joy
,
notwithstanding
many
crosses
,
and
great
opposition
,
much
more
is
it
when
those
are
past
,
when
both
parties
,
and
their
friends
are
well
pleased
,
when
all
their
thoughts
are
composed
of
kindnesse
,
Love
,
and
Ioy
.
Medea's
oyntment
,
Helenaes
bowle
,
Circes
cup
,
Phaedras
Ring
,
or
Venus
girdle
,
cannot
so
inchant
a
man
,
so
sweetly
moue
and
please
his
mind
,
as
such
discourses
will
a
female
Lover
.
SECT.
X.
Containing
Remedies
,
against
the
Losse
of
Love
.
BVt
now
heere
comes
a
question
,
what
is
to
be
done
if
wee
loose
our
beloved
.
Indeed
,
many
Lovers
for
want
of
enjoying
their
wishes
in
this
kind
,
become
extreame
melancholy
and
sorrowfull
,
and
some
betake
themselves
to
ill
courses
,
as
whooring
,
and
Taverne-haunting
,
and
sometimes
spoyle
themselves
.
But
indeed
it
is
a
madnesse
for
a
man
to
grieve
,
melancholize
and
runne
into
dissolute
courses
;
because
hee
cannot
obtaine
his
desires
in
this
kind
,
perhaps
some
unworthy
creature
;
For
if
he
have
not
placed
his
Love
too
high
aboue
his
deserts
,
or
too
unequally
and
unfitly
,
and
if
hee
have
used
good
meanes
to
gaine
her
,
if
this
will
not
,
hee
may
iustly
thinke
that
she
is
some
light
phantastick
thing
,
not
worth
his
Heroicall
,
and
Noble
thoughts
.
A
wise
man
,
will
not
Love
a
meere
Corps
,
or
which
is
worse
.
A
body
with
an
ill
soule
in
it
.
Some
Remedies
usually
perscribed
against
this
malady
the
losse
of
Love
,
are
;
To
withstand
beginnings
,
to
avoid
all
occasions
,
as
the
company
of
the
party
beloved
,
discourse
with
her
,
sight
of
her
,
place
where
she
lives
,
and
the
like
.
Or
,
to
goe
to
some
other
Mistresse
of
better
fortunes
,
birth
and
degree
,
if
it
may
bee
,
or
if
such
cannot
bee
attained
,
yet
let
us
know
.
That
of
all
necessary
evils
(
such
as
men
say
wiues
are
)
any
may
serve
for
necessity
,
and
because
they
are
Evils
,
perhaps
't
is
better
to
have
none
at
all
.
Though
wee
Batchellors
perhaps
thinke
wiues
fine
things
,
yet
such
as
haue
tryed
,
will
tell
us
otherwise
,
as
that
there
are
many
Thornes
amidst
the
Roses
of
marriage
,
which
hinder
the
pleasures
thereof
,
and
cause
much
sorrow
.
That
married
mens
shooes
wring
them
,
but
wee
know
not
where
.
That
many
of
there
fore-heads
are
forked
and
wee
are
blind
.
That
the
Love
of
the
body
is
at
the
height
,
and
will
fall
when
once
it
hath
gotten
admittance
into
those
hidden
and
worst
parts
thereof
.
And
that
so
it
is
of
the
mind
;
Though
our
Lovers
shew
us
their
best
conditions
forward
,
yet
when
those
hidden
and
worst
parts
of
the
soule
which
they
dare
not
shew
the
world
,
are
bare
and
detected
.
'T
is
like
wee
shall
find
them
much
worse
then
wee
expected
.
So
may
wee
observe
by
the
carriage
of
most
men
after
they
are
married
;
They
are
commonly
more
sullen
,
dull
,
sad
,
and
pensive
then
before
.
Many
of
them
love
not
their
wiues
,
Nor
perhaps
have
they
any
great
occasion
,
for
asmuch
as
wee
see
many
of
them
proove
sluts
,
Scolds
,
idle
,
infirme
,
Proud
,
Iealous
,
Scornefull
,
Arrogant
,
and
so
imperious
not
to
be
endured
,
light
,
peevish
,
froward
,
sad
,
lumpnish
,
prodigall
,
discontented
.
And
yet
these
men
when
they
were
Batchellors
,
thought
these
peeces
fine
things
,
and
imagined
a
Paradise
in
gayning
them
,
and
many
husbands
also
(
t
is
true
)
are
as
bad
or
worse
then
their
wiues
,
insomuch
as
many
married
people
live
a
very
miserable
life
;
scolding
,
brawling
,
grieving
,
and
alwayes
discontented
.
Wee
may
read
in
divers
Philosophers
and
other
Authors
,
of
many
wise
and
witty
speeches
and
opinions
against
marriage
,
and
they
tell
us
many
tales
and
stories
to
this
purpose
;
Some
sad
,
and
some
merry
ones
.
They
are
very
common
,
and
for
brevity
I
omit
them
.
Some
men
are
Cornuted
and
father
Children
which
are
none
of
their
owne
;
Their
Children
proove
vndutifull
,
disobedient
,
and
prodigall
servants
,
stout
and
carelesse
.
A
multitude
of
hinderances
,
charges
,
cares
,
crosses
,
and
annoyances
are
incident
to
marryed
people
;
what
wise
men
would
marry
.
Besides
,
I
might
to
this
purpose
,
tell
how
happily
wee
Batchellors
live
without
wives
;
How
freely
,
securely
,
merrily
,
pleasantly
,
and
without
controle
.
Saint
Paul
,
preferres
a
single
life
before
marriage
,
and
I
hope
you
will
beleeve
him
.
Yea
but
saith
the
married
man
you
had
better
marry
and
live
honest
.
To
answere
this
Cavill
.
It
is
observed
,
that
Batchellors
are
as
honest
as
married
men
;
for
many
of
them
are
seldome
content
with
their
owne
wiues
,
which
is
a
greater
shame
and
evill
in
them
.
But
to
let
that
passe
,
Batchellors
can
live
honest
without
marrying
,
Such
as
are
of
a
very
unruly
temper
may
use
a
moderate
spare
coole
,
and
dry
kind
of
dyet
,
and
other
Physicall
Remedies
,
to
allay
the
fire
of
Lust
.
They
can
fast
,
pray
,
bee
alwayes
busy
about
some
good
occasions
and
thinking
on
good
matters
.
But
the
most
excellent
Remedy
is
,
Divine
Contemplation
;
for
certainely
those
Spirits
which
are
truely
raysed
to
the
knowledge
of
divine
things
,
and
doe
well
know
the
Art
of
heavenly
Contemplation
,
are
elevated
above
all
the
pleasures
of
the
earth
;
in
as
much
as
Eternity
is
above
time
,
and
infinite
felicities
above
vanities
.
And
not
being
able
to
find
any
thing
on
the
Earth
worthy
of
their
desires
,
They
doe
set
out
their
pleasures
and
their
felicities
in
the
Empyrean
heaven
.
So
as
they
doe
in
part
,
tast
before
hand
of
the
sweetnesse
of
those
pleasures
which
they
pretend
to
receive
at
the
end
of
their
life
,
which
makes
them
very
graciously
to
tread
vnder
foot
all
the
pleasures
of
the
Earth
,
while
their
soules
are
in
such
contemplations
,
directing
their
Aimes
to
heaven
.
And
while
they
are
in
these
divine
Extasies
,
their
Spirits
are
so
strong
,
as
they
doe
overcome
their
bodies
,
so
heavenly
,
as
they
doe
then
esteeme
the
chiefest
pleasures
of
the
body
(
as
this
of
carnall
desire
and
love
)
but
as
dung
and
drosse
in
comparison
of
those
more
heavenly
pleasures
which
they
enjoy
in
their
soules
.
And
in
such
comparison
they
rejoyce
more
in
Contemning
these
bodily
pleasures
and
in
being
above
them
,
then
in
enioying
them
.
What
need
wee
care
for
farthings
who
may
have
gold
enough
.
But
as
St.
Paul
signifies
;
Marriage
hinders
this
heavenly
pleasure
;
He
that
is
marryed
,
saith
he
,
careth
for
the
things
that
are
of
the
world
how
hee
may
please
his
wife
.
And
certainely
there
bee
many
married
men
in
the
world
,
if
they
did
but
truely
know
the
Excellency
of
such
a
contemplatiue
heavenly
life
,
and
and
did
seriously
consider
how
freely
and
ioyfully
wee
Batchellors
may
life
;
They
would
even
runne
through
fire
and
water
to
bee
so
happy
.
But
now
least
marryed
men
should
bee
too
much
displeased
,
let
them
know
or
thinke
;
That
wee
Batchellors
when
wee
speake
against
marryed
men
,
meane
onely
of
vnfit
and
ill
marriages
.
Such
as
that
of
Spungius
and
Philtra
;
They
would
sweare
,
curse
,
quarrell
,
fight
,
&c.
Let
such
bee
alwayes
scoft
at
and
remaine
miserable
,
till
they
mend
their
manners
.
And
least
Batchellors
should
bee
too
averse
from
marriage
.
And
such
as
loose
their
first
Love
,
should
forbeare
a
second
choice
which
alwayes
drownes
the
Love
of
the
former
in
oblivion
,
and
is
the
best
remedy
against
Loves
losse
,
for
heere
they
may
find
it
againe
in
another
.
Let
us
still
say
,
as
Saint
Paul
saith
;
That
marriage
is
honourable
in
all
men
,
and
that
it
is
good
to
marry
,
though
for
such
as
can
containe
themselves
better
to
live
single
.
And
that
a
Consonant
,
Equall
,
and
fit
maariage
,
when
both
parties
bee
loving
,
kind
,
wise
,
constant
,
and
of
good
conditions
,
is
a
Terrestriall
Paradise
;
and
from
thence
(
as
hath
bin
dilated
)
proceedeth
a
marvailous
deale
of
happy
and
blessed
effects
.
SECT.
XI
.
Remedies
against
an
over-sottish
and
doting
Love
.
HAving
formerly
viewed
,
and
seeing
the
excellency
of
Lawfull
Love
,
and
the
many
sweet
and
blessed
effects
springing
from
thence
.
Let
us
take
heed
that
wee
doe
not
(
as
many
men
in
the
world
have
done
)
plunge
our selves
beyond
the
bound-markes
of
Reason
and
discretion
,
into
an
over-sottish
and
doting
affection
.
Many
(
other
wise
famous
and
wise
)
men
,
as
Sampson
,
David
,
Solomon
,
Hercules
,
Socrates
,
and
many
others
.
Have
not
uniustly
bin
taxed
of
folly
and
indiscretion
in
this
matter
.
And
the
Poets
faine
,
that
Iupiter
himselfe
was
turned
into
a
Golden
showre
,
A
Bull
,
A
Swan
,
A
Satyre
,
A
Shepherd
,
and
committed
many
grosse
dotages
for
Love
.
For
Remedies
whereof
,
and
to
the
intent
that
wee
may
bee
contented
if
wee
cannot
enjoy
our
wishes
.
And
that
if
wee
doe
Enjoy
our
Love
and
desires
,
the
same
may
not
hinder
us
from
seeking
and
enjoying
Divine
beauty
and
pleasures
,
which
are
infinitly
better
.
Let
us
also
view
the
vanity
and
insufficiency
of
this
Externall
Lovelinesse
and
beauty
which
is
the
object
of
our
Love
in
this
kind
.
It
is
altogether
vaine
and
uncertaine
;
Sicknesse
,
care
,
griefe
;
The
scratch
of
a
Pin
;
The
Sunne
,
or
any
thing
may
deface
it
.
It
ofttimes
prooves
dangerous
,
makes
us
forget
God
,
bereaves
us
of
grace
,
and
of
divine
pleasures
.
And
is
many
times
an
occasion
of
unlawfull
Lusts
,
and
the
miseries
thereof
.
And
many
men
by
reason
heereof
,
in
spight
of
friends
,
parents
,
credite
and
fortunes
,
have
bin
wilfully
and
foolishly
carried
away
to
shame
,
disgrace
&
misery
.
So
that
immoderate
ouer-sottish
Love
,
is
no
more
a
vertuous
habit
,
but
a
vehement
passion
and
perturbation
of
the
mind
.
A
Monster
of
nature
,
a
destroyer
of
wit
and
Art
.
This
externall
Lovelinesse
and
beauty
,
sometimes
bereaves
us
of
all
manlinesse
of
Spirit
,
dejects
our
otherwise
Nobler
thoughts
to
vanities
and
toyes
.
Insomuch
that
heereby
wee
are
sometimes
ready
to
become
foolish
,
doting
,
weake
,
brainsicke
,
Inamoratoes
,
and
sometimes
to
fall
in
Love
even
with
painted
vanityes
,
meere
out-side
Creatures
,
Things
Empty
of
vertue
and
grace
,
And
composed
of
Pride
,
Vanity
and
wickednesse
.
If
wee
Love
such
as
have
no
other
beauties
but
their
bodies
,
what
doe
wee
but
love
as
irrationall
creatures
doe
;
Reason
tell
us
,
wee
love
that
which
a
Pin
may
alter
.
That
which
is
subject
to
above
300
severall
diseases
,
That
which
is
all
loathsome
within
,
And
that
which
shall
bee
nothing
heereafter
but
putrified
and
Rotten
Corruption
.
And
yet
many
of
us
forsooth
,
are
no
wiser
then
to
fall
in
Love
with
such
creatures
of
meere
vanity
and
corruption
,
quite
depriving
our selves
of
Reason
,
comparing
their
eyes
to
Starres
,
thinking
them
the
onely
wonders
of
the
world
,
and
telling
them
they
are
like
Angels
,
divine
creatures
,
And
what
is
most
excellent
,
and
so
even
Idolatrize
to
these
creatures
of
earth
and
vanity
.
You
Courtiers
and
others
,
who
thinke
it
a
trimme
peece
of
glory
to
get
a
Mistresse
,
and
a
Ladyes
favour
forsooth
,
you
who
esteeme
and
call
your
Minnions
,
Goddesses
and
divine
creatures
;
And
would
like
Adam
give
Paradise
if
you
had
it
for
an
Apple
,
and
venture
heaven
to
satisfie
your
base
and
vnlawfull
Lusts
,
you
that
adore
these
Victimes
,
and
think
your selves
most
happy
when
you
can
tempt
the
Pudicity
of
these
female
creatures
and
overcome
them
to
your
Lusts
,
what
doe
you
but
act
the
Devils
Stratagems
which
he
teaches
you
,
what
doe
you
enjoy
and
adore
but
a
Crust
of
Playster
full
of
corruption
,
a
peece
of
flesh
that
must
Rot
and
turne
to
Putrifaction
.
What
a
thing
is
this
;
A
peece
of
Clay
quickened
with
life
adores
a
Snowy
dunghill
.
There
shall
come
a
time
when
the
Crust
of
your
pleasures
shall
bee
broken
,
and
you
shall
see
what
misery
lyes
within
;
thinke
what
faces
you
shall
make
at
the
day
of
Iudgement
,
unlesse
you
repent
and
amend
.
Where
is
now
the
faire
Hellena
,
Cleopatra
,
Arethusa
,
Hero
,
Lucretia
,
Roxane
,
Panthea
,
Leucippe
,
Ariadne
,
Polixena
,
Lesbia
,
Rosamond
;
And
the
rest
of
those
admired
Pieces
whom
the
world
hath
seemed
to
adore
,
where
is
now
their
Beauty
and
glory
.
They
are
dead
,
and
become
a
sinke
of
Corruption
,
and
so
gastly
,
as
wee
should
be
afraid
to
see
them
.
Thinke
now
you
proud
Dames
,
what
mettle
you
are
made
of
,
and
let
it
give
a
checke
to
your
Pride
.
Flatter
not
your selves
before
your
glasse
,
you
Mistresses
and
Madames
of
the
world
,
I
meane
you
,
who
are
Emptie
of
Vertue
and
Grace
,
and
full
of
Pride
and
wickednesse
:
You
,
that
take
a
pride
to
charme
Spirits
,
and
bereave
them
of
reason
and
grace
;
You
,
that
study
each
day
new
lessons
of
Vanity
,
Pride
,
and
nicenesse
,
to
wound
hearts
,
whereby
you
undoe
Soules
:
your
body
is
just
of
the
same
temper
with
the
shadow
which
you
see
in
your
Glasse
.
You
are
indeed
nothing
.
And
if
you
will
,
that
I
say
you
are
something
;
You
are
a
meere
dunghill
covered
with
Snow
;
A
sinke
of
Infection
,
environed
with
Flowers
;
A
rich
Coffer
,
full
of
loathsomnesse
;
You
are
the
frailest
and
most
changeable
things
in
the
world
.
I
dare
hardly
eye
you
any
longer
,
for
feare
while
I
looke
upon
you
,
you
vanish
from
mine
eyes
,
since
you
are
ready
to
change
and
to
dye
every
houre
.
Me
thinkes
I
could
even
laugh
at
your
Vanities
,
and
mock
at
those
that
admire
you
so
.
I
could
willingly
turne
back
and
teare
those
Love-discourses
out
of
my
Booke
in
contempt
of
your
Vanities
,
were
it
not
for
their
sakes
,
who
are
indeed
True-lovers
.
But
for
such
Lovers
sakes
,
truely
;
who
are
not
possest
with
this
over-sottish
and
doting
affection
on
the
one
side
;
Nor
with
a
stupid
,
blockish
,
or
peevish
Love
on
the
other
side
:
Such
as
are
indeed
vertuous
,
discreet
,
modest
,
Loving
,
constant
,
of
sweet
and
gracious
Conditions
;
I
could
wish
,
that
I
were
able
to
invent
such
sweet
and
pleasant
Love-straines
as
might
continually
fill
there
hearts
,
with
as
much
Ioy
and
delight
in
each
other
,
as
can
be
thought
of
.
Let
us
then
endeavour
to
be
such
true
Lovers
;
and
to
all
such
(
as
to
our selves
)
Let
us
wish
all
joy
and
happinesse
.
SECT.
XII
.
Remedies
against
unlawfull
Lusts
.
LEt
us
also
(
while
wee
view
the
excellency
of
Lawfull
and
true
Loue
)
beware
of
unlawfull
and
Raging
Lusts
.
There
is
wel
nigh
as
much
difference
betweene
true
Love
and
unlawfull
Lusts
,
as
betweene
heaven
and
hell
.
For
Nuptiall
Love
is
lawfull
,
honorable
,
&
blessed
,
ordained
of
God
in
Paradise
;
A
Remedy
against
fornication
,
adultery
,
and
all
unlawfull
Lusts
.
And
from
which
as
hath
bin
declared
,
springeth
a
million
of
blessed
and
ioyfull
effects
.
But
all
unlawfull
Lusts
and
the
effects
thereof
;
as
fornications
,
Adultery
,
Incests
,
and
the
like
,
are
Cursed
,
and
often
forbidden
and
threatned
against
in
Gods
sacred
word
,
as
all
men
acquainted
therewith
,
doe
well
know
;
And
from
thence
proceedeth
a
multitude
of
evill
and
miserable
effects
.
Let
us
therefore
briefly
view
the
miseries
of
such
unlawfull
Lusts
.
The
consideration
whereof
may
bee
Remedies
sufficient
to
slight
our
irregular
desires
from
the
same
.
Though
these
Lusts
bee
pleasant
at
first
,
yet
the
end
is
as
better
as
Wormewood
,
as
that
wise
King
saith
,
Prov.
5.4
.
The
way
to
death
and
hell
,
verse
,
5.
To
the
body
,
it
often
causeth
loathsome
diseases
,
as
Pox
,
Gout
,
Sciatica
,
Aches
,
Convultions
,
and
divers
others
;
It
vsually
causeth
dulnesse
,
weaknesse
,
and
shortens
life
.
Many
men
consume
their
estates
thereby
,
in
feasts
,
banquets
,
Revelling
,
pride
,
and
guifts
,
thinking
thereby
to
seeme
magnificent
and
please
their
Minnions
.
Lusts
hath
bin
an
occasion
of
much
Iealousies
,
strife
,
discention
,
disturbance
,
and
subversion
of
multitudes
of
persons
,
families
,
Townes
,
and
Kingdomes
,
It
was
an
occasion
of
the
destruction
of
the
old
world
,
of
Sodome
,
of
Ghomorra
,
The
Sychemites
,
of
Troy
,
Persepolis
.
Of
Spaine
in
the
Raigne
of
King
Rodericke
,
and
many
others
.
It
hath
bin
the
Raine
of
strong
men
,
as
Sampson
,
wise
,
as
Solomon
,
Priests
,
as
Holies
Sonnes
,
Elders
,
as
in
the
story
of
Susanna
,
Histories
are
full
of
examples
in
in
this
kind
;
As
of
Caracalla
the
Emperour
,
Childericus
the
first
of
that
name
King
of
France
,
Teundezillus
King
of
Spaine
,
Redoaldus
King
of
Lombardy
,
Mulleasses
King
of
Thunis
,
Abusahid
King
of
Fez
,
and
his
sixe
Sonnes
.
Of
Tarquin
,
Antonius
,
Cleopatra
,
Appius
Claudius
,
Alexander
Medices
Duke
of
Florence
,
Galleatius
Duke
of
Millaine
,
Peter
Lewes
Duke
of
Placentia
,
Ione
Queene
of
Naples
,
Fredegundus
and
Brunhaldus
of
France
,
&
others
innumerable
.
From
this
roote
of
unlawfull
Lusts
,
springeth
also
to
the
Soule
of
man
a
multitude
of
evils
and
miseries
;
as
Fornications
,
Adulteries
,
Incests
;
and
somtimes
Rapes
,
breach
of
Vowes
,
and
treacheries
are
occasioned
hereby
,
whereof
Histories
are
replenished
with
Examples
.
Cares
,
feares
,
jealousies
,
paines
,
perplexities
,
Enmities
,
Contentions
,
extreame
sorrow
,
heart-burnings
,
sadnesse
,
dulnesse
,
and
sometimes
fiery
dotage
and
madnesse
,
proceed
from
this
Fountaine
.
Shame
and
Repentance
is
certainly
the
end
thereof
,
or
worse
;
Dispaire
,
and
eternall
misery
,
without
Reconciliation
to
God
through
CHRIST
our
Saviour
.
The
consideration
of
all
these
miseries
,
may
make
us
for
ever
hate
,
and
endeavour
to
avoid
such
,
unlawfull
Lusts
.
Other
Remedies
usually
perscribed
against
the
same
,
are
;
A
moderate
,
coole
,
dry
,
and
sparing
diet
,
fasting
,
Prayer
,
Continuall
Action
,
in
some
good
businesse
&
imployments
,
and
to
be
alwaies
thinking
of
other
good
matters
.
But
the
best
and
most
vsuall
Remedy
for
such
as
are
of
an
unruly
temper
,
is
marriage
and
Nuptiall
Love
.
Let
therefore
married
men
,
endeavour
to
Love
their
wifes
as
much
as
they
can
,
and
let
Batchellors
if
they
may
,
Marry
such
as
from
their
hearts
they
can
truly
Love
.
For
true
Lovers
(
as
I
conceive
)
may
take
more
pleasure
in
the
Enjoying
of
one
another
,
then
if
they
might
possesse
the
Love
&
society
of
as
many
Minnions
and
beauties
as
they
can
desire
in
the
world
;
For
why
,
diversity
of
Loves
(
as
in
obiects
to
the
sight
)
hinder
,
intire
and
true
pleasure
in
any
.
And
wee
know
,
that
one
dainty
dish
most
pleasing
to
our
pallate
,
is
more
delightfull
then
abundance
which
cloyes
our
eyes
and
stomacke
.
SECT.
XIII
.
Remedies
against
Discontents
after
marriage
,
BVt
now
if
wee
should
mistake
our selves
(
as
many
men
do
)
who
thinke
they
take
an
Angell
by
the
hand
at
their
marriage
day
in
the
Church
,
but
after
find
that
they
have
a
Scorpion
in
their
house
,
and
in
their
beds
;
some
scolding
,
brawling
,
ill
condition'd
woman
,
for
King
Solomon
saith
,
An
evill
woman
is
like
a
Scorpion
,
yet
let
us
bee
contented
.
Let
us
bee
as
wise
as
wee
may
,
and
consider
womens
weaknesses
and
infirmities
;
That
if
perhaps
men
had
their
bodyes
,
they
would
bee
as
fraile
and
as
passionate
as
women
;
And
if
Women
were
freed
from
the
frailty
of
their
sex
,
they
would
bee
as
manly
and
as
excellent
as
men
.
And
though
Women
have
divers
naturall
infirmities
both
of
body
and
mind
,
yet
a
wise
man
will
not
love
his
wife
a
jot
the
worse
,
because
hee
knowes
they
are
naturall
.
But
few
Women
are
Angels
,
and
hee
that
would
have
a
Woman
without
passions
,
must
marry
when
the
Signe
is
not
in
Coelo
.
And
for
this
scolding
malady
,
this
is
a
good
Remedy
;
To
bee
silent
and
not
regard
her
,
or
else
to
laugh
at
her
.
But
let
us
see
if
the
fault
be
not
in
our selves
.
The
reason
why
many
Women
are
so
bad
,
is
;
because
they
have
ill
Husbands
,
if
so
,
let
us
mend
.
Happie
are
wee
,
if
our
Wives
be
an
occasion
of
our
being
good
,
though
they
be
never
so
bad
.
And
sometimes
,
a
good
man
may
chance
to
make
a
good
wife
of
an
ill
one
.
It
is
also
fit
,
that
Men
should
use
their
Wives
well
,
and
maintaine
them
in
good
fashion
according
to
their
meanes
,
and
to
let
them
have
such
reasonable
and
convenient
Liberty
and
authority
,
as
it
is
fit
a
wife
(
who
is
a
mans
second
selfe
)
should
have
and
enjoy
.
For
want
of
this
,
many
women
being
too
straitly
kept
under
,
and
unkindly
and
Churlishly
used
;
are
even
forced
to
flye
out
beyond
Reason
,
and
to
become
Froward
,
Contentious
,
Iealous
,
discontented
;
And
some
,
to
turne
Queanes
by
Compulsion
.
Too
much
liberty
and
Authority
on
the
other
side
,
is
not
fit
to
bee
allowed
them
;
especially
to
such
kind
of
women
,
as
love
not
their
owne
houses
,
but
by
reason
of
much
gadding
abroad
,
learne
more
tricks
then
bee
good
,
who
are
then
onely
pleasant
and
contented
.
And
at
home
nothing
but
brawle
,
and
are
there
commonly
sullen
,
froward
,
peevish
,
discontented
,
and
of
idle
lewd
conditions
.
Let
therefore
,
both
men
and
women
endeavour
to
avoyd
all
occasions
of
strife
,
and
discontent
,
as
much
as
they
may
;
And
such
as
cannot
bee
avoided
,
to
Contemne
or
Dissemble
,
and
make
the
best
thereof
.
And
to
endeavour
in
all
respects
,
to
live
lovingly
,
familiarly
,
and
pleasantly
,
in
such
sort
as
becomes
them
.
Saint
Paul
,
and
Saint
Peter
,
give
excellent
directions
,
to
this
purpose
.
So
ought
men
to
love
their
Wiues
,
(
saith
Saint
Paul
)
as
their
owne
bodies
,
for
no
man
ever
yet
hated
his
owne
flesh
,
but
nourisheth
and
cherisheth
it
,
even
as
the
Lord
his
Church
,
Eph.
5.25
.
And
againe
,
yee
men
Love
your
wiues
,
and
bee
not
bitter
to
them
.
Colossians
.
3.19
.
And
to
women
,
he
sayth
;
Wiues
submit
your selves
vnto
your
husbands
,
as
unto
the
Lord
;
For
the
husband
is
the
head
of
the
wife
,
even
as
Christ
is
the
head
of
the
Church
.
Eph.
5.22
.
Saint
Peter
also
giveth
directions
to
this
purpose
,
in
his
1.
Epistle
,
and
3
Chapter
.
I
will
write
them
at
large
,
for
they
are
most
excellent
;
Hee
beginnes
with
Wiues
,
and
is
longest
about
them
,
they
having
as
it
seemes
,
most
need
of
instruction
.
Yee
wiues
(
saith
hee
)
bee
in
subjection
to
your
husbands
,
that
if
any
obey
not
the
word
,
they
also
may
without
the
word
bee
wonne
by
the
Conversation
of
their
wiues
,
while
they
behold
their
Chast
conversation
coupled
with
feare
.
Whose
adorning
,
let
it
not
bee
that
outward
Adorning
of
playting
the
Haire
,
or
of
wearing
and
putting
on
gorgious
Apparell
.
But
let
it
bee
of
the
Heart
,
in
that
,
which
is
not
Corruptible
,
even
the
ornament
of
a
meeke
and
quiet
Spirit
,
which
is
in
the
sight
of
GOD
,
of
great
price
.
For
after
this
manner
in
the
old
time
,
the
holy
Women
also
who
trusted
in
GOD
adorned
themselves
,
being
in
subjection
unto
their
owne
Husbands
:
Even
as
Sara
obeyed
Abraham
,
calling
him
Lord
,
whose
Daughters
yee
are
,
as
long
as
yee
doe
well
,
and
not
being
dismayed
with
feare
.
Likewise
,
Yee
husbands
(
sayth
hee
)
dwell
with
your
Wives
according
to
knowledge
,
giving
honour
unto
the
wife
as
unto
the
weaker
vessell
;
and
as
being
heyres
together
of
the
grace
of
Life
,
that
your
Prayers
may
not
be
hindred
.
Finally
,
bee
yee
of
one
minde
,
having
Compassion
one
of
another
,
being
pittifull
,
courteous
;
Not
rendring
evill
for
evill
,
or
rayling
for
rayling
,
but
contrariwise
,
blessing
;
knowing
that
yee
are
thereunto
called
,
that
yee
may
inherit
a
blessing
.
Thus
much
(
sayth
St.
Peter
)
1
Ephes.
3
Chapter
,
1
,
2
,
3
,
4
,
5
,
6
,
7
,
8
,
9
,
and
10
verses
.
So
then
,
let
Men
and
their
Wives
in
all
respects
,
Endeavour
to
live
together
as
they
ought
,
according
to
such
Divine
direction
.
Let
them
alwayes
bee
as
Loving
,
kinde
,
pleasant
,
and
as
familiar
as
may
bee
,
and
mutually
enjoy
together
all
the
blessings
and
benefits
,
belonging
to
this
Nuptiall
Love
and
Societie
.
And
especially
,
let
them
bee
Pious
and
Religious
.
Then
,
though
their
Beauty
and
Bodies
should
decay
and
become
infirme
,
yet
their
very
Soules
may
bee
in
Love
with
one
another
,
which
is
farre
more
excellent
then
bodily
Love
.
So
while
they
view
one
another
as
divine
and
Celestiall
creatures
,
as
the
beloved
of
God
himselfe
,
their
Loves
may
still
kindle
and
increase
,
untill
both
they
and
it
ascend
to
that
firmament
of
fire
,
where
Love
(
all
divine
and
heavenly
)
flames
beyond
imagination
,
and
lasts
for
euer
.
SECT.
XIIII
.
A
briefe
perswasion
to
Marriage
.
I
Shall
now
endeavour
briefly
,
to
perswade
such
,
as
may
conveniently
(
though
a
single
Life
,
bee
otherwise
to
bee
preferr'd
before
it
)
to
this
honourable
and
blessed
estate
of
Marriage
.
It
hath
alwayes
bin
confest
by
all
reasonable
men
;
That
a
consonant
Marriage
(
such
as
when
both
parties
be
equally
match'd
in
respect
of
Yeares
,
Birth
,
Constitution
,
and
Fortunes
;
and
of
loving
,
kinde
,
wise
,
constant
,
and
good
Conditions
,
)
is
an
earthly
Paradise
of
happinesse
.
And
no
man
can
justly
blame
such
Marriages
,
unto
which
;
All
lawes
,
both
Divine
and
Humane
exhort
us
,
Nature
provoketh
us
,
Honesty
draweth
us
.
All
Nations
approove
thereof
,
necessity
of
Continuing
our
kinde
,
constraineth
us
,
and
abundance
of
felicity
inviteth
us
thereunto
.
And
St.
Paul
sayth
,
It
is
the
Doctrine
of
Devils
to
forbid
Marriage
.
The
best
and
most
learned
Philosophers
,
have
praised
and
used
the
same
:
As
Socrates
,
Plato
,
Aristotle
,
Seneca
,
Plutarch
,
and
others
.
And
though
a
Contemplative
divine
Spirit
,
can
overcome
Nature
,
and
contemne
the
greatest
earthly
pleasure
,
in
Comparison
of
heavenly
delights
,
and
take
great
pleasure
in
such
Contempt
;
Yet
all
men
have
not
this
divine
Grace
of
Continencie
.
And
looking
downewards
againe
,
we
may
consider
,
that
we
have
Bodies
as
well
as
Soules
,
which
require
due
and
convenient
Recreations
.
And
though
(
as
St.
Paul
well
observed
)
Marriage
hindereth
a
heavenly
Contemplative
life
;
in
respect
of
Care
,
and
other
disturbances
;
yet
for
all
these
fore-named
considerations
,
and
many
other
.
It
is
good
to
marry
,
though
better
to
live
single
,
if
wee
burne
not
;
and
if
wee
have
divine
Grace
enough
to
bee
Continent
.
And
this
Nuptiall
society
being
honourable
,
blessed
,
and
ordained
of
God
,
for
avoyding
of
unlawfull
lusts
,
for
the
preservation
of
Mankind
,
and
for
mutuall
helpe
,
comfort
and
pleasure
,
in
one
another
.
It
cannot
bee
denyed
,
but
it
is
good
to
marry
;
especially
,
when
such
marry
whose
bodies
&
minds
doe
Sympathize
,
and
both
are
of
Loving
and
good
conditions
.
From
such
a
Marriage
(
as
hath
bin
dilated
)
springeth
a
Terrestriall
Paradise
of
pleasures
and
happinesse
.
To
conclude
then
;
Let
us
wish
all
joy
to
such
happie
Lovers
.
Let
the
Graces
dance
,
and
the
Muses
sing
at
their
Wedding
.
And
let
all
pleasantnesse
,
love
and
joy
,
dwell
for
ever
in
their
hearts
.
And
as
their
yeares
,
so
may
their
Love
and
Ioyes
increase
.
That
in
after-times
they
may
say
:
This
is
the
twentieth
or
thirtieth
yeare
of
our
Ioy
.
Let
them
alwayes
be
familiar
and
kind
to
one
another
;
So
to
our selves
when
wee
are
married
,
and
to
all
married
men
,
let
us
wish
all
prosperity
.
And
let
us
all
take
King
Solomons
counsell
,
Prov.
5.17
.
Rejoyce
in
the
wife
of
thy
youth
,
let
her
bee
vnto
thee
as
the
loving
Hinde
and
pleasant
Roe
,
and
Rejoyce
in
her
Love
continually
.
SECT.
XV.
Of
the
good
use
of
this
Nuptiall
Love
,
and
so
concluding
with
a
briefe
discourse
of
Divine
Love
.
TO
conclude
then
with
the
good
use
of
this
Nuptiall
Love
.
If
God
please
to
give
us
any
blessings
in
this
kind
,
let
us
use
them
well
,
Enjoy
them
and
bee
thankfull
.
Hee
that
useth
these
externall
felicities
of
the
world
,
such
as
this
of
Nuptiall
Love
,
to
the
glory
of
God
,
and
to
good
ends
,
with
moderate
delectation
,
is
better
to
bee
reputed
,
then
hee
that
unduely
,
Inconsiderately
,
Rashly
,
Inconveniently
,
and
Suspitiously
(
as
some
Monkes
and
others
doe
)
neglects
,
and
refuseth
so
great
a
good
,
which
God
freely
offers
to
our
acceptance
.
These
externall
pleasures
and
blessings
of
the
world
,
may
serve
to
many
excellent
uses
,
stirring
us
up
to
all
duties
of
piety
,
to
the
Love
of
God
,
to
thankfulnesse
,
and
joy
in
him
.
Let
us
then
enjoy
God
in
all
things
.
And
all
thinges
in
him
,
and
to
his
glory
.
The
Principall
good
use
of
this
Love
and
the
felicities
thereof
,
which
I
shall
now
insist
upon
,
is
;
That
by
viewing
and
enjoying
such
pleasures
and
felicities
of
the
Earth
,
wee
may
looke
higher
to
their
Fountaine
;
Contemplating
the
Love
,
Lovelinesse
,
Beauty
,
Sweetnesse
,
and
Excellency
of
the
Creator
,
who
is
infinitely
more
excelling
.
And
so
conclude
,
with
a
briefe
Discourse
of
Divine
Love
.
True
it
is
,
that
all
other
Excellencies
,
are
but
dung
and
drosse
in
respect
of
GOD
;
yet
by
and
through
these
lower
delights
and
felicities
of
the
Earth
;
These
little
glimpsing
Rayes
,
proceeding
from
that
Sunne
of
Glory
:
wee
may
spy
some
light
of
that
Sunne
,
GOD
himselfe
,
and
of
that
Eternall
felicity
,
which
wee
pretend
hereafter
to
possesse
.
And
so
in
some
measure
,
spell
and
spye
Heaven
from
the
Earth
.
Neyther
ought
wee
to
disdaine
,
to
make
Comparisons
betweene
Corporeall
and
Spirituall
thinges
;
betweene
Earthly
and
Heavenly
;
Though
in
respect
of
the
Excellency
of
the
Spirituall
and
Heavenly
,
there
is
no
comparison
;
Yet
(
as
Children
have
need
at
first
,
to
bee
allured
to
the
acquist
of
Great
and
Excellent
matters
,
by
such
toyes
and
trifles
as
they
apprehend
;
so
)
in
respect
of
our
weake
apprehension
,
such
Comparisons
and
Similitudes
,
are
,
and
ought
to
bee
used
,
in
a
convenient
manner
.
So
,
as
wee
may
make
,
a
very
good
use
of
Earthly
felicities
in
this
respect
,
(
as
men
doe
of
Spectacles
;
)
for
by
,
and
through
these
,
our
dimme
Eyes
may
see
the
cleerer
into
heavenly
Excellencies
.
And
consequently
,
bee
the
more
enamour'd
of
them
,
and
so
stirred
up
to
seeke
and
enjoy
them
.
And
in
this
respect
of
Nuptiall-Love
,
the
sacred
Scripture
gives
us
many
and
faire
Examples
.
As
in
Hosea
:
I
will
returne
vnto
my
first
Love
,
for
it
was
then
better
with
mee
than
it
is
now
.
Hos.
2.7
.
And
in
divers
places
,
CHRIST
and
his
Church
,
are
compared
to
Lovers
,
betrothed
,
and
to
bee
married
together
.
The
Church
,
is
called
the
Bride
,
the
Lamps
wife
.
Rev.
21.9
.
And
the
end
of
the
world
,
is
called
their
marriage
day
.
Rev.
19.7
.
Saint
Iohn
Baptist
calleth
Christ
,
the
Bride-groome
,
and
his
Church
the
Bride
,
Iohn
.
3.29
.
And
Christ
calleth
himselfe
the
bridegroome
,
Marke
.
3.
That
Song
of
Songs
betweene
two
Lovers
betrothed
each
to
others
.
Is
by
the
consent
of
all
Divines
,
a
most
pleasant
Love-song
,
betweene
Christ
and
his
Church
.
What
remaines
then
,
but
that
wee
seeke
for
,
and
enjoy
that
fountaine
of
all
Love
,
lovelinesse
,
beauty
,
sweetnesse
,
and
excellency
,
which
is
infinitely
more
permanent
and
Excellent
,
then
all
the
other
beauties
and
excellencies
of
the
world
,
if
they
were
all
united
together
.
If
wee
could
truely
thinke
,
what
God
is
,
how
beautifull
,
lovely
,
glorious
,
and
in
all
respects
most
Excellent
;
Our
hearts
would
presently
bee
filled
with
Love
and
Admiration
of
him
;
insomuch
,
as
then
wee
should
settle
our
deerest
and
noblest
thoughts
wholly
upon
him
,
and
in
his
Love
wee
should
bee
filled
with
sweetest
flames
of
joy
and
pleasures
.
One
thing
have
I
desired
,
saith
King
David
,
and
I
will
still
desire
,
to
behold
the
beauty
of
the
Lord
.
His
beauty
,
infinitely
excells
the
beauty
of
the
heavens
,
Sunne
,
Moone
,
Starres
,
Angels
,
or
what
is
most
excellent
.
If
there
bee
such
beauty
,
lovelinesse
,
and
pleasure
in
a
Creature
.
As
that
it
hath
such
power
to
draw
neere
unto
the
eyes
,
Eares
,
and
affections
of
such
as
behold
and
consider
it
,
how
much
more
beautifull
and
lovely
is
God
himselfe
,
the
Creator
and
the
fountaine
from
which
all
other
Excellencies
spring
.
How
should
this
divine
beauty
of
God
,
attract
our
desires
,
and
inflame
us
with
Love
and
Ioy
.
If
wee
so
much
endeavour
,
and
bee
so
much
affected
with
the
Comelinesse
of
Creatures
,
how
should
wee
bee
Rapt
at
the
Admirable
Lustre
of
God
himselfe
.
Hee
offers
his
Love
most
freely
,
to
such
as
will
accept
the
same
;
Wisdome
cryes
out
in
the
streets
&c.
Prov.
8.
Hee
invites
us
to
come
into
his
faire
garden
,
to
eate
,
drinke
,
with
them
to
bee
merry
,
and
to
enioy
his
presence
for
ever
,
Cant
,
5.
But
,
wee
must
then
lay
aside
all
vaine
objects
of
the
world
;
All
mucky
Covetousnesse
,
All
aiery
Ambition
.
All
vaine
sensuall
Lusts
.
Our
desires
must
not
creepe
on
the
Earth
,
wee
must
purifie
our
hearts
,
deny
our selves
,
and
looke
aboue
our selves
,
If
wee
will
have
a
cleere
vision
of
God
:
A
flaming
Love
,
and
soule-ravishing
delights
in
him
.
Let
us
then
endeavour
to
lay
aside
all
Earthly
thoughts
,
when
wee
intend
to
view
this
sight
;
To
enjoy
this
Love
,
this
pleasure
.
Let
us
by
Contemplation
which
is
the
best
opticke
,
view
heaven
,
see
and
grow
into
acquaintance
with
God
.
Being
acquainted
,
let
us
proceed
further
,
and
endeavour
to
bee
more
familliar
with
him
;
To
denie
our selves
,
and
goe
out
of
our selves
,
to
live
above
our selves
with
him
.
Let
us
powre
forth
our
soules
into
God
,
and
In-soule
our selves
into
him
,
so
as
his
Divine
Love
and
Ioy
,
yea
himselfe
may
wholly
possesse
us
.
When
a
Soule
is
once
thus
possest
with
the
beauty
and
Love
of
God
,
it
will
bee
often
thinking
of
him
,
often
mounting
up
to
heaven
,
and
as
a
vapour
exhal'd
by
the
Sunne
,
often
gliding
after
its
Love
,
being
thereunto
attracted
by
the
allurements
of
his
most
Amiable
,
faire
,
and
Divine
beauty
,
and
Lovelinesse
.
Insomuch
,
as
it
will
be
enlightned
with
glorious
thoughts
,
towring
apprehensions
,
Ardent
affections
,
and
heavenly
Ioyes
.
Further
,
when
the
soule
considers
the
infinite
Love
of
God
to
it
.
As
that
this
infinite
glorious
God
,
should
send
his
onely
Sonne
,
a
part
of
himselfe
,
to
redeeme
and
glorifie
us
.
That
this
part
of
himselfe
,
This
very
God
,
our
Saviour
,
Iesus
Christ
,
should
vnvaile
himselfe
of
all
his
glory
,
come
to
live
on
Earth
,
and
suffer
so
much
;
such
a
Death
for
such
miserable
wretches
as
wee
are
,
when
wee
were
his
enemyes
;
to
deliver
us
from
Death
,
Hell
,
and
all
misery
,
and
to
merrit
for
us
,
Heaven
and
all
felicity
,
why
then
it
is
even
overcome
(
and
with
Saint
Ignatius
,
even
weepes
)
with
Love
and
joy
,
to
thinke
that
his
love
was
crucified
for
him
.
Lord
teach
us
a
language
wholly
divine
to
thanke
thee
for
such
Love
.
See
,
what
a
vertue
is
in
the
passion
of
our
Saviour
,
that
if
our
soules
in
Contemplation
of
his
wounds
,
should
ressent
the
smart
,
yet
knowing
that
he
suffered
all
this
most
willingly
to
make
us
happy
.
It
is
enough
to
make
us
even
swoune
with
Ioy
and
Love
,
and
bee
extazied
with
a
thousand
sorts
of
pleasures
.
Insomuch
as
wee
should
willingly
dye
of
Love
,
and
joy
for
his
sake
.
Moreover
,
when
the
Soule
thinkes
how
her
Saviour
loves
her
,
it
is
enough
to
fill
her
with
sweetest
ioy
and
pleasure
.
O!
how
shee
is
inflamed
with
Love
,
when
shee
contemplates
those
sweete
words
of
her
beloved
,
calling
her
his
sister
,
his
spouse
,
his
Love
,
his
Dove
,
his
vndefiled
.
And
saying
,
thou
art
all
faire
my
Love
,
there
is
no
spot
in
thee
;
Thou
hast
ravished
my
heart
with
one
of
thine
eyes
&c.
Cant.
4.
And
my
beloved
,
is
the
fairest
among
Women
,
the
chiefest
among
tenne
thousand
,
Looking
forth
as
the
morning
,
faire
;
as
the
Moone
,
pure
;
as
the
Sun
,
&c.
Cant.
5.
That
shee
is
a
Kings
daughter
;
As
a
Queene
in
a
vesture
of
Gold
,
of
Ophir
,
embroydred
Rayment
of
Needle
worke
,
that
the
King
might
take
pleasure
in
her
Beauty
,
Psal.
45.
O!
how
the
sweet
harmonious
accents
of
these
words
doe
ravish
the
Spirits
,
and
powerfully
attract
the
hearts
of
all
those
unto
him
,
that
are
able
truely
but
to
heare
the
Eccho
of
them
,
and
to
perceive
the
sweetnesse
thereof
;
Insomuch
,
that
they
are
ready
to
borrow
wings
on
all
sides
,
&
to
flye
out
of
themselves
,
that
they
may
bee
wholly
possest
with
the
Love
and
Ioy
of
their
Saviour
.
Let
us
then
feelingly
speake
to
our
Beloved
,
in
the
same
language
which
hee
speakes
to
us
;
Then
which
indeed
can
be
no
better
,
no
sweeter
.
Come
then
my
Beloved
,
Kisse
mee
with
the
kisses
of
thy
mouth
,
for
thy
Love
is
better
then
Wine
;
Draw
me
and
I
will
runne
after
thee
:
Shew
mee
,
O
thou
whom
my
Soule
loveth
,
where
thou
feedest
and
where
thou
makest
thy
flocke
to
rest
at
noone
.
Cant.
1
▪
2
,
4
,
7.
Stay
mee
with
thy
flagons
,
and
comfort
mee
with
apples
,
for
I
am
sicke
o●
Love
.
Cant
,
2.5
.
Come
my
beloved
,
let
us
goe
foorth
into
the
fields
,
let
us
lodge
in
the
Villages
,
Let
us
get
up
early
to
the
Vineyards
,
let
us
see
if
the
Vine
flourish
,
whether
the
tender
grape
appeare
,
and
the
Pomgranate
bud
foorth
.
There
will
I
giue
thee
my
Love
.
Cant.
7.11.12
.
Set
mee
as
a
seale
of
thine
heart
,
and
as
a
signet
on
thine
Arme
;
For
Love
is
as
strong
as
death
.
It
is
as
a
fire
,
a
vehement
flame
,
many
waters
cannot
quench
Love
,
and
the
flouds
cannot
drowne
it
,
&c.
Cant.
8.6.7
.
I
am
perswaded
,
saith
Saint
Paul
;
That
neither
life
nor
death
,
nor
Angells
,
nor
principalities
,
nor
powers
,
nor
things
present
,
nor
things
to
come
,
nor
height
,
nor
depth
,
nor
any
other
creature
,
shall
bee
able
to
seperate
us
from
the
Love
of
God
which
is
in
Christ
,
Rom.
8.38
.
True
Love
suffers
not
for
the
Subject
which
it
Loves
,
It
hath
a
power
in
it
to
change
the
nature
of
things
.
From
the
time
that
a
Soule
is
chastly
taken
with
this
passion
even
the
paines
and
torments
thereof
are
changing
the
name
and
quality
within
the
Heart
.
They
are
Roses
rather
then
Thornes
:
For
if
it
sigh
,
it
is
of
Ioy
and
not
of
paine
,
if
it
bee
necessary
to
dye
for
the
glory
of
this
Lovely
cause
of
its
life
,
It
is
no
death
to
it
,
but
a
meere
Rapt
of
Contentment
,
which
severs
it selfe
from
it selfe
,
in
Love
of
another
selfe
,
whom
it
Loves
more
then
it selfe
.
So
that
,
if
wee
were
truely
capable
of
the
Love
,
Beauty
,
Glory
,
and
excellency
of
our
Saviour
;
Though
with
Saint
Lawrence
,
wee
should
broyle
uppon
Devouring
flames
;
Yet
our
hearts
which
would
burne
more
hot
with
the
fire
of
his
Love
,
then
that
of
our
punishment
,
would
quite
extinguish
the
same
;
for
our
hearts
being
all
aflame
already
,
and
our
soules
afire
,
how
could
wee
expire
amidst
those
heates
,
though
our
bodyes
were
burned
to
ashes
,
since
the
stronger
must
needs
prevaile
.
Insomuch
,
as
wee
should
feele
the
delights
of
Heaven
in
the
fire
,
whereof
we
should
make
our selves
a
Crowne
of
glory
.
Though
wee
cannot
attaine
to
such
an
height
of
Love
and
Ioy
,
yet
let
us
endeavour
to
love
as
much
as
wee
can
;
For
GOD
,
who
alwayes
accepteth
the
will
for
the
deed
,
will
lovingly
accept
of
our
good
wishes
and
Endeavours
.
And
his
Power
is
made
perfect
in
our
Infirmities
;
as
St.
Paul
sayth
.
And
the
more
to
inflame
our
loue
to
GOD.
Many
gracious
and
glorious
Promises
are
registred
in
his
Divine
word
,
to
such
as
Love
him
.
I
shall
onely
mention
and
Conclude
,
with
that
of
Saint
PAVL
,
1
Corinth
,
2.9
.
Eye
hath
not
seene
,
nor
Eare
heard
,
neither
hath
it
entred
into
the
Heart
of
man
,
those
things
which
GOD
hath
prepared
for
them
that
Love
him
.
Thinke
then
you
Spirits
of
the
world
,
what
Felicitie
this
is
;
Wee
know
the
Eye
hath
seene
most
Beautifull
,
Lovely
and
glorious
things
:
The
Eare
hath
heard
rare
Consorts
of
Musicke
and
voyces
.
What
sweet
Ioy
and
pleasure
,
hath
the
Heart
of
man
imagined
of
the
Orchards
of
Adonis
;
The
Gardens
of
Hesperides
;
The
Delights
of
the
fortunate
Islands
.
Of
the
Elizian
Fields
,
and
Turkes
Paradise
.
But
let
Humane
imagination
thinke
of
all
these
at
once
,
and
assemble
in
one
Subject
whatsoever
is
most
Beautifull
and
delicious
in
Nature
.
Let
them
imagine
a
Quire
of
Syrens
,
and
let
them
joyne
thereto
in
Consort
,
both
the
Harpe
of
Orpheus
,
and
the
voyce
of
Amphion
.
Let
Apollo
and
the
Muses
,
bee
there
to
beare
a
Part
:
And
let
them
search
within
the
Power
of
Nature
,
all
the
extreame
Pleasures
which
it
hath
produced
in
the
world
hitherto
,
to
charme
our
Senses
,
and
to
ravish
our
Spirits
;
Yet
all
these
are
but
meere
Chymeraes
,
and
as
a
vaine
Idaea
;
A
meere
Shadow
of
a
body
of
pleasure
,
in
Comparison
of
those
Divine
thoughts
and
pleasures
,
which
the
Saints
may
and
shall
enjoy
,
in
the
Contemplation
of
GOD
and
his
infinite
Beauty
,
Glory
,
Love
,
and
of
the
Felicities
which
hee
hath
prepared
for
them
that
Love
him
.
Their
thoughts
and
Contemplations
even
in
this
life
may
bee
Composed
,
of
mutterably
Glories
,
Crownes
,
Kingdomes
,
Divine
visions
.
Heavenly
exultations
of
Spirit
,
and
of
extreame
ioyes
,
pleasures
,
and
felicities
;
It
is
impossible
to
expresse
the
pleasures
of
a
heavenly
Soule
.
The
Contentments
thereof
are
not
to
bee
so
called
;
Its
sweetnesse
hath
another
name
;
Its
Extasies
and
Ravishments
cannot
bee
vttered
.
Saint
Paul
himselfe
,
could
not
expresse
the
same
.
Hee
could
not
tell
,
whether
hee
were
in
his
body
or
no
;
Insomuch
,
as
the
heart
that
feeles
them
cannot
comprehend
them
.
Truely
therefore
,
doth
Saint
Paul
say
;
That
such
pleasures
have
not
entred
into
the
heart
of
man
.
This
seemes
to
bee
a
Riddle
,
Not
Entred
into
the
heart
of
man
,
how
can
man
enioy
it
then
;
Indeed
,
hee
must
bee
aboue
a
naturall
Man
.
Aboue
himselfe
that
enioyes
such
pleasures
.
Hee
must
bee
Partaker
of
the
Divine
nature
,
of
a
Superhumane
and
Heavenly
temper
.
All
Grace
is
aboue
nature
,
And
if
(
by
reason
of
our
frailties
and
infirmities
)
wee
cannot
attaine
to
such
a
height
of
Love
to
,
and
joy
in
God
,
in
this
life
;
yet
if
wee
indeavour
truely
,
for
this
grace
to
Love
and
serve
him
,
(
who
alwayes
accepts
our
true
Endeavours
and
desires
,
and
perfects
our
weaknesse
by
his
power
)
There
shall
come
a
time
,
when
,
wee
shall
see
GOD
as
hee
is
,
know
him
as
wee
are
knowne
,
Love
him
beyond
expression
,
and
enjoy
in
him
infinite
pleasures
and
felicities
for
ever
.
And
then
wee
shall
bee
made
like
him
as
Saint
Iohn
sayth
.
1.
Iohn
.
3.2
,
In
such
sort
,
as
fire
by
uniting
it selfe
to
yron
,
by
an
exceeding
and
extreame
heate
doth
purifie
the
yron
and
convert
the
same
into
fire
.
In
like
manner
(
but
above
all
degrees
of
Comparison
)
doth
GOD
purifie
and
reduce
us
to
a
being
supernaturall
and
deified
,
vnites
and
takes
the
soule
into
his
owne
divine
nature
.
And
this
fire
which
shall
so
vnite
us
to
God
is
divine
Love
;
For
as
God
is
a
consuming
fire
to
his
Enemies
.
So
is
hee
a
fire
of
Love
to
his
friends
.
And
then
wee
shall
have
a
new
being
,
and
a
new
Name
;
That
is
,
of
our
Spouse
,
of
our
Beloved
,
of
GOD
himselfe
;
For
,
hereby
the
Soule
becomes
a
Part
of
GOD
,
and
with
him
and
in
him
,
enjoyes
all
Happinesse
;
So
,
as
now
it
may
be
sayd
,
to
be
no
more
a
Soule
but
GOD
himselfe
.
To
conclude
;
Let
us
then
fervently
wish
and
long
for
this
time
,
which
shall
bee
at
the
Marriage
of
the
Kings
Sonne
,
to
which
the
Angels
shall
invite
us
.
Then
shall
wee
Celebrate
an
Everlasting
wedding
Feast
;
yea
,
our
Soules
shall
bee
the
Bride
,
and
Love
shall
be
the
Banner
over
us
.
And
then
shall
we
possesse
and
enjoy
infinite
pleasures
and
felicities
,
for
ever
.
FINIS
.