certain means to live in Heaven: Yet Reason (which though the most profitable Talent God hath given us, some Divines would have Philosophers to bury in the Napkin, and not put it to use) perswade us, that the painfull activeness of Virtue (for Faith on which some wholly depend, seems but a contemplative boast till the effects of it grow exemplary by action) will more probably acquire everlasting dignities. And surely if these severe Masters (who though obscure in Cells, take it ill if their very opinions rule not all abroad) did give good men leave to be industrious in getting a Share of governing the world, the Multitudes (which are but Tenants to a few Monarchs) would endure that subjection which God hath decreed them, with better order, and more ease; for the world is onely ill govern'd, because the wicked take more pains to get authority, than the virtuous; for the virtuous are often preach'd into retirement; which is to the publick as unprofitable as their sleep; and the erroneousness of such lazy rest, let Philosophers judge; since Nature (of whose body man thinks himself the chiefest member) hath not any where, at any time, been respited from action (in her, call'd motion) by which she universally preserves and makes Life. Thus much of Ambition which should have succeeded something I was saying of Love.
Love, in the interpretation of the Envious, is Softness; in the Wicked, good men suspect it for Lust; and in the Good, some spiritual men have given it the name of Charity: And these are but terms to this which seems a more consider'd definition; that indefinite Love is Lust; and Lust when it is determin'd to one, is Love; This definition too but intrudes it self on what I was about to say, which is (and spoken with soberness though like a Lay-man) that Love is the most acceptable imposition of Nature, the cause and preservation of Life, and the very healthfulness, of the Mind, as well as of the Body; but Lust (our raging Feaver) is more dangerous in Cities, than the Calenture in Ships.
Now
