do not break the fifth Commandment, if I conceive I may love my friend before the nearest of my blood, even those to whom I owe the principles of life: I never yet cast a true affection on a woman, but I have loved my friend as I do virtue, my soul, my God. From hence me thinks I do conceive how God loves man, what happiness there is in the love of God. Omitting all other, there are three most mystical unions, two natures in one person; three persons in one nature; one soul in two bodies. For though indeed they be really divided, yet are they so united, as they seem but one, and make rather a duality than two distinct souls. SECT. 6 There are wonders in true affection; it is a body of _Enigma's_, mysteries, and riddles; wherein two so become one, as they both become two: I love my friend before my self, and yet methinks I do not love him enough: some few months hence, my multiplied affection will make me believe I have not loved him at all: when I am from him, I am dead till I be with him; when I am with him, I am not satisfied, but would still be nearer him. United souls are not satisfied with imbraces, but desire to be truly each other; which being impossible, their desires are infinite, and must proceed without a possibility of satisfaction. Another misery there is in affection, that whom we truly love like our own, we forget their looks, nor can our memory retain the Idea of their faces; and it is no wonder, for they are ourselves, and our affection makes their looks our own. This noble affection falls not on vulgar and common constitutions, but on such as are mark'd for virtue: he that can love his friend with this noble ardour, will in a competent degree affect all. Now if we can bring our affections to look beyond the body, and cast an eye upon the soul, we have found out the true object, not only of friendship, but Charity; and the greatest happiness that we can bequeath the soul, is that wherein we all do place our last felicity, Salvation; which though it be not in our power to bestow, it is in our charity and pious invocations to desire, if not procure and further. I cannot contentedly frame a prayer for my self in particular, without a catalogue for my friends; nor request a happiness wherein my sociable disposition doth not desire the fellowship of my neighbour. I never hear the Toll of a passing Bell, though in my mirth, without my prayers and best wishes for the departing spirit: I cannot go to cure the body of my patient, but I forget my profession, and call unto God for his soul: I cannot see one say his prayers, but in stead of imitating him, I fall into a supplication for him, who perhaps is no more to me than a common nature: and if God hath vouchsafed an ear to my supplications, there are surely many happy that never saw me, and enjoy the blessing of mine unknown devotions. To pray for Enemies, that is, for their salvation, is no harsh precept, but the practice of our daily and ordinary devotions.