Ignis
Coelestis
:
OR
An
interchange
of
diuine
loue
,
betweene
GOD
and
his
SAINTS
.
1.
IOHN
,
Chap.
4.
Verse
19.
Wee
loue
him
,
because
hee
loued
vs
first
.
I
May
say
of
these
words
,
as
Simonides
did
of
God
,
that
when
he
had
required
but
one
day
to
resolue
what
GOD
was
;
when
the
day
was
expired
,
he
was
more
vnable
to
answere
,
then
at
the
first
.
The
more
I
thinke
of
the
admirable
greatnesse
of
Gods
loue
toward
vs
,
the
more
I
may
meditate
of
it
,
but
the
lesse
able
am
I
to
expresse
it
;
for
mee
thinkes
I
am
enclosed
in
such
a
labyrinth
,
that
I
can
neither
by
art
nor
nature
extricate
my selfe
,
like
the
sunne
,
which
keepes
his
continuall
motion
,
and
yet
neuer
comes
to
an
end
.
And
indeede
no
meruaile
,
seeing
that
diuine
loue
which
is
in
God
differs
nothing
from
himselfe
,
for
Quicquid
in
Deo
est
,
est
ipse
Deus
:
Whatsoeuer
is
in
God
is
God
himselfe
.
It
is
therefore
as
impossible
for
me
fully
to
declare
,
and
for
you
exactly
to
conceiue
,
what
this
loue
of
God
is
in
it selfe
,
as
to
declare
and
conceiue
what
God
himselfe
is
,
seeing
as
the
one
is
infinite
,
so
is
the
other
;
God
is
infinite
in
his
essence
,
therefore
not
finite
in
his
properties
,
therefore
vnconceiueable
by
any
finite
creature
.
But
as
God
himselfe
cannot
be
expressed
as
he
is
in
his
diuine
essence
,
but
as
he
hath
reuealed
himselfe
in
his
word
and
workes
,
so
his
loue
seeing
it
is
de
escentia
diuina
,
essentiall
vnto
him
that
is
incomprehensible
,
can
onely
be
conceiued
per
nebulam
,
somewhat
infirmely
of
vs
,
euen
as
he
hath
reuealed
it
in
his
word
and
workes
toward
his
creatures
.
This
verse
mee
thinkes
may
not
vnfitly
be
compared
vnto
the
two
Cherubims
which
were
on
the
mercy
seate
,
God
;
God
because
he
is
God
,
Man
because
hee
is
Gods
.
Thus
as
the
obiects
of
our
Loue
are
diuers
,
so
are
their
conditions
;
yet
not
so
diuers
as
that
they
are
contrary
,
but
onely
subordinate
as
the
inferiour
to
the
superiour
.
The
words
of
my
Text
do
diuide
themselues
into
these
two
branches
:
We
loue
him
;
wherin
obserue
three
things
.
1.
The
subiect
,
Wee
.
2.
The
action
of
this
subiect
,
Loue
.
3.
The
obiect
of
this
action
,
Him
.
In
the
cause
obserue
foure
things
.
1.
The
efficient
,
God
.
2.
His
affection
,
Loue
.
3.
The
obiect
,
Vs.
4.
The
extent
.
First
.
The
Metaphrase
of
the
words
is
this
:
True
indeede
it
is
,
that
all
those
which
know
God
truely
,
and
are
begotten
againe
by
the
immortall
seede
of
his
diuine
Word
,
and
are
indewed
with
the
heauenly
graces
of
his
blessed
spirit
,
doe
intirely
,
and
with
ardent
affection
loue
God
their
father
who
hath
begot
them
:
But
whence
proceeds
this
loue
?
is
it
from
themselues
?
or
haue
they
it
radically
or
naturally
growing
in
them
?
No
questionlesse
.
God
is
as
a
fountaine
of
loue
,
who
louing
them
first
,
hath
so
conueyed
his
loue
into
their
hearts
by
the
powerfull
operation
of
his
holy
Spirit
,
that
the
streame
returnes
vnto
himselfe
againe
:
and
as
the
Sunne
by
his
power
,
with
the
motion
of
the
heauens
,
is
the
cause
of
all
naturall
heate
in
these
sublunary
creatures
:
So
is
God
by
the
motion
of
his
owne
diuine
loue
,
the
efficient
cause
that
worketh
the
heate
of
loue
in
all
that
feare
him
:
We
loue
him
indeed
but
not
of
our selues
,
but
we
loue
him
,
because
he
loued
vs
first
.
Thus
much
for
the
meaning
of
the
words
.
Seeing
by
order
of
nature
the
cause
is
before
the
effect
,
I
suppose
it
is
not
so
conuenient
to
handle
the
words
as
they
lie
in
the
Text
,
for
it
seemes
somewhat
preposterous
:
but
I
will
rather
begin
with
those
words
which
are
last
in
place
,
but
first
in
nature
;
and
so
shall
I
shew
,
first
the
loue
of
God
to
his
children
being
the
cause
,
then
our
loue
backe
againe
to
God
being
the
effect
.
Touching
the
loue
of
God
I
lay
downe
this
Doctrine
:
That
God
before
the
foundation
of
the
world
hath
,
doth
,
and
will
loue
those
that
are
his
elect
.
For
so
must
wee
vnderstand
the
text
;
the
word
vs
,
implying
the
obiect
of
Gods
loue
is
not
generall
to
all
men
,
but
particularly
to
be
restrayned
vnto
those
who
doe
rightly
know
God
,
and
in
knowing
him
doe
truely
and
faithfully
serue
him
.
For
as
touching
the
wicked
,
I
may
say
of
them
as
Peter
said
of
Simon
Magus
,
They
haue
no
part
nor
fellowship
in
this
matter
,
that
is
,
in
the
inheritance
of
Gods
loue
;
and
till
such
time
as
they
are
regenerated
,
and
effectually
conuerted
,
they
are
in
the
gall
of
bitternesse
,
and
the
bond
of
iniquity
.
For
the
proofe
of
the
Doctrine
,
it
is
confirmed
:
First
,
by
Scripture
:
Secondly
,
by
Instances
.
By
scripture
,
I
haue
loued
yee
,
saith
the
Lord
,
yet
ye
say
wherein
hast
thou
loued
vs
?
Was
not
Esau
Iacobs
brother
,
saith
the
Lord
,
yet
I
loued
Iacob
.
And
I
hated
Esau
,
and
laid
his
mountaines
and
heritage
wast
,
for
the
dragons
of
the
wildernes
.
The
Israelites
contest
with
God
,
hee
affirmeth
he
hath
loued
them
,
but
they
being
(
as
they
alwaies
were
)
an
vngrateful
and
an
vnthankefull
nation
,
with
bolde
and
impudent
faces
,
doe
not
sticke
to
deny
that
euer
God
did
testifie
any
loue
to
them
;
yea
,
they
will
not
take
Gods
bare
word
,
but
will
put
him
to
proue
it
.
Wherein
hast
thou
loued
vs
?
O
miserable
hardnes
of
heart
,
that
hath
continuall
experience
,
and
yet
will
not
take
notice
of
Gods
loue
:
yet
God
shewes
them
plainly
in
particular
wherin
he
testified
his
lo●e
toward
them
;
euen
in
Iacob
,
whom
of
his
free
and
meer
mercy
he
chose
to
be
heire
of
the
promise
,
from
whose
loines
they
sprang
,
&
through
whom
they
were
made
the
children
of
the
couenant
.
Behold
,
what
loue
the
father
hath
shewed
vs
,
that
we
should
be
called
the
sons
of
God
.
Where
the
Apostle
doth
prefixe
the
word
Behold
,
as
a
marke
of
attention
and
obseruation
:
teaching
all
those
that
are
the
seruants
of
the
most
high
,
and
children
of
the
immortall
GOD
,
that
they
should
by
no
means
be
ignorant
of
the
great
loue
that
God
had
shewed
vnto
them
.
And
a
most
remarkable
place
is
that
of
Ieremie
:
I
haue
loued
thee
with
an
euerlasting
loue
,
therefore
with
mercies
haue
I
drawn
thee
.
Where
the
Lord
declares
the
greatnesse
of
his
loue
by
the
word
euerlasting
,
which
shewes
that
it
is
eternall
,
both
a
parte
ante
,
et
a
parte
post
(
as
the
Schooles
speake
)
that
is
,
both
before
the
world
was
made
,
and
after
the
world
shall
be
dissolued
;
now
whatsoeuer
was
before
the
world
,
was
eternall
,
and
whatsoeuer
shall
be
after
the
world
,
shall
be
eternall
.
Many
other
testimonies
might
be
alledged
for
the
confirmation
of
this
point
;
but
let
vs
a
little
see
what
this
loue
of
God
is
.
Christ
,
Hic
est
filius
meus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
This
is
my
welbeloued
Sonne
;
and
immediately
as
though
he
would
giue
a
reason
or
etymologie
of
the
word
,
he
addes
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
quo
acquiesco
;
in
whom
I
rest
,
or
am
well
pleased
.
So
then
there
are
in
loue
three
things
.
1.
An
affection
or
passion
,
whereby
we
are
enclined
vnto
the
thing
beloued
.
2.
There
is
a
desire
,
whereby
wee
are
strongly
carryed
to
the
inioying
of
the
thing
beloued
.
3.
A
great
ioy
,
whereby
we
rest
our selues
contented
in
the
possession
of
the
thing
desired
.
In
these
three
things
doth
Augustine
in
his
booke
De
substantia
delectionis
,
make
loue
to
consist
.
Hence
then
we
may
easily
see
what
loue
is
.
It
is
an
ardent
affection
of
the
mind
,
wherby
the
heart
is
moued
towards
that
which
either
is
truely
or
seemingly
good
,
desiring
to
draw
that
good
vnto
it selfe
,
that
it
might
enioy
it
,
and
in
the
fruition
of
it
rest
contented
.
Loue
doth
vnite
and
knit
two
things
together
,
that
they
become
one
;
and
from
this
vnion
ariseth
a
sympathie
,
that
the
louer
doth
not
lesse
feele
the
griefes
and
afflictions
of
his
beloued
then
he
himselfe
,
and
the
good
and
prosperity
of
the
thing
beloued
,
is
not
more
its
,
then
the
louers
.
But
the
loue
of
God
is
of
another
kinde
,
and
of
another
manner
:
for
loue
in
God
is
most
perfect
,
for
that
he
is
perfection
it selfe
;
but
in
vs
loue
is
imperfect
,
being
not
without
some
passion
and
weaknes
of
minde
.
But
such
a
loue
is
not
in
God
,
for
he
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
impatible
,
and
cannot
be
moued
,
there
being
nothing
in
God
that
is
seruile
or
base
,
or
that
argues
any
the
least
imperfection
:
but
he
is
a
diuine
Maiesty
,
most
glorious
,
most
holy
,
most
absolute
in
perfection
,
most
free
from
any
the
least
inclination
to
weakenesse
.
And
howsoeuer
it
pleaseth
him
in
the
Scripture
to
compare
his
loue
to
the
loue
of
a
Mother
toward
her
Childe
,
of
a
Henne
toward
her
Chickens
,
of
a
Pastour
toward
his
Sheepe
,
yea
,
of
a
Father
grieuing
at
the
misery
of
his
Sonnes
,
and
the
like
:
yet
this
is
but
onely
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
the
manner
of
men
,
that
we
may
conceiue
it
;
idque
ob
nostram
vtilitatem
,
for
our
benefit
(
as
Zanchius
speaks
)
that
we
may
be
verily
perswaded
,
that
the
loue
of
God
toward
vs
,
is
most
feruent
,
most
sincere
,
and
that
from
thence
we
may
conceiue
confidence
to
flye
vnto
him
and
to
call
vpon
him
.
Paul
)
before
the
children
did
either
good
or
bad
,
yea
,
before
they
were
borne
,
God
hated
Esau
,
and
loued
Iacob
.
What
was
this
loue
that
God
bare
vnto
Iacob
before
he
was
borne
?
Euen
his
good-will
that
hee
had
toward
him
,
whereby
he
had
decreed
the
good
and
saluation
of
his
soule
.
The
second
thing
wherei●
Gods
loue
doth
consist
,
is
his
actuall
beneficence
,
that
is
,
in
the
outward
effects
of
his
inward
loue
;
whether
it
be
in
things
temporall
,
and
belonging
to
this
life
,
or
eternall
,
respecting
the
life
to
come
.
complacency
,
oblectation
,
delight
,
content
,
and
well-pleasingnesse
that
God
findes
in
his
elect
:
and
in
this
sense
wee
finde
it
vsed
.
The
way
of
the
wicked
is
an
abhomination
to
the
Lord
,
but
he
loueth
him
that
followeth
after
righteousnesse
.
Here
we
see
that
the
loue
of
God
is
taken
neither
for
his
beneuolence
,
nor
beneficence
,
but
for
his
approbation
and
delectation
,
his
delight
he
takes
in
those
that
worke
righteousnesse
;
and
on
the
contrary
he
hates
,
disalowes
of
,
and
is
discontented
at
the
wicked
wayes
of
the
vngodly
.
Thus
wee
see
what
the
loue
of
God
to
his
Elect
is
;
Euen
his
eternall
purpose
and
decree
of
doing
good
vnto
them
,
and
the
expressing
of
this
inward
and
secret
loue
,
by
outward
euident
testimonies
of
grace
and
fauour
,
and
that
freely
delighting
in
them
,
vniting
himselfe
vnto
them
,
not
for
his
owne
good
,
but
for
theirs
,
euen
to
make
them
partakers
of
his
goodnesse
.
Here
then
we
are
to
obserue
,
Abraham
,
Isaac
,
and
Iacob
;
God
is
not
ashamed
to
be
called
their
God
.
They
being
his
spouse
,
he
hath
knit
himself
vnto
them
by
an
indisso●uab●e
band
of
vnion
,
neuer
to
be
violated
or
broken
.
But
because
loue
is
an
internall
affection
in
God
,
and
wee
cannot
either
conceiue
or
expresse
it
,
as
it
is
in
it selfe
,
let
me
(
according
to
my
promise
)
by
instance
in
the
externall
effects
,
demonstrate
it
vnto
you
.
The
speciall
effects
of
Gods
loue
toward
his
children
are
these
.
Election
.
God
in
his
diuine
wisedome
before
the
world
was
created
,
out
of
the
lumpe
of
mankinde
had
called
and
elected
a
certaine
number
,
whom
he
pleased
to
make
partakers
of
his
loue
and
fauour
:
being
once
elected
according
to
Gods
purpose
,
it
needes
must
be
,
that
all
things
in
the
world
should
work
together
for
their
good
.
And
this
is
made
a
testimony
of
Gods
loue
vnto
his
children
.
God
hath
chosen
vs
in
Christ
,
before
the
foundation
of
the
world
,
that
we
should
be
holy
and
without
blame
before
him
in
loue
,
who
hath
predestinated
vs
to
be
adopted
through
Iesus
Christ
vnto
himselfe
,
according
to
the
good
pleasure
of
his
will
.
Here
then
we
see
what
is
the
causa
proëgumena
,
the
internal
mouing
cause
of
our
election
,
euen
the
meere
loue
and
good-will
of
God
,
according
to
that
of
Saint
Paul
,
He
will
haue
mercy
on
whom
he
will
haue
mercy
.
Gods
election
is
without
any
merit
of
ours
,
therefore
meerely
from
his
loue
.
Againe
,
the
loue
of
God
in
our
election
is
seene
,
in
that
it
is
immutable
,
vnchangeable
,
so
that
they
which
are
indeede
chosen
to
saluation
,
cannot
perish
,
but
shall
without
doubt
attaine
to
life
eternall
.
When
Adam
fell
,
God
might
haue
suffered
him
to
haue
lien
in
his
fall
,
but
that
he
had
ordained
him
vnto
life
,
wherefore
for
the
execution
of
his
decree
,
he
appointed
all
meanes
to
concurre
for
his
saluation
.
The
purpose
of
God
according
to
election
must
remaine
firme
and
sure
.
Such
as
Gods
nature
is
,
such
is
his
wil
and
counsell
;
his
nature
and
essence
is
vnchangeable
;
I
am
Iehouah
,
and
●hange
not
,
therefore
his
will
and
counsell
must
needes
be
immutable
.
Here
then
wee
see
the
first
euidence
of
Gods
loue
toward
vs
,
it
is
neither
to
day
nor
yesterday
that
he
hath
begun
to
loue
vs
,
our
election
began
not
with
our selues
,
but
before
the
Mountaines
were
made
,
before
the
foundation
of
the
world
was
laid
,
euen
from
euerlasting
to
euerlasting
the
Lord
is
our
God
.
What
creature
then
is
able
to
disanull
that
which
God
hath
willed
before
that
euer
any
creature
was
?
Onely
let
vs
labour
that
as
our
election
is
sure
in
it selfe
,
so
that
wee
may
make
it
sure
vnto
our selues
,
by
walking
with
a
good
conscience
in
holinesse
before
the
Lord
,
and
then
we
neede
not
feare
what
the
Diuell
or
man
can
worke
against
it
;
seeing
the
stormy
gusts
of
Satans
malice
,
the
rage
of
his
temptations
,
the
power
of
the
gates
of
hell
,
can
neuer
frustrate
the
decree
of
God
.
Wherefore
let
it
be
in
our
daily
meditations
,
to
consider
Gods
infinite
loue
to
his
elect
,
that
whereas
it
was
in
his
power
to
haue
reprobated
all
men
,
or
to
haue
chosen
the
reprobate
in
their
stead
(
there
being
nothing
in
the
one
to
moue
him
,
any
more
then
in
the
other
,
but
his
meere
loue
)
yet
out
of
so
many
thousands
,
to
elect
so
few
vnto
himselfe
,
and
to
decree
them
vnto
saluation
;
surely
as
it
testifieth
great
loue
in
God
,
so
ought
it
to
prouoke
great
feare
in
vs
,
and
to
giue
vnto
God
that
diuine
respect
which
is
due
vnto
him
.
And
whereas
Sathan
stirres
vp
many
tempests
of
trouble
and
blasts
of
temptation
against
the
Church
of
God
,
de●iring
to
sinke
the
ship
,
or
to
driue
it
on
the
rockes
:
Let
vs
be
sure
to
cast
the
anchour
of
hope
,
and
to
fasten
it
in
heauen
vpon
the
foundation
of
Gods
election
.
The
second
testimony
of
Gods
great
loue
toward
his
children
,
is
in
their
Creation
.
Let
vs
make
man
in
our
owne
image
.
In
man
therefore
as
he
was
created
,
wee
are
to
consider
the
integrity
of
his
nature
,
and
the
dignity
of
his
person
.
The
integrity
of
his
nature
is
seene
,
in
that
he
was
indued
with
diuine
wisedome
,
knowing
God
his
maker
so
far
forth
as
was
conuenient
and
possible
for
the
creature
to
know
his
Creator
;
hee
knew
the
will
and
workes
of
God
perfectly
,
wherefore
Zanchius
tearmes
Adam
,
Insignem
Theol●gum
ac
Philosophum
,
of
meere
men
,
the
best
Diuine
,
and
most
excellent
Philosopher
.
He
had
habituall
iustice
,
whereby
he
was
conformable
vnto
the
will
of
God
,
in
his
will
,
defires
,
inclinations
,
and
actions
.
The
dignity
of
man
did
consist
principally
in
the
communion
he
had
with
his
God
and
maker
;
lesse
principally
in
the
diuine
essence
of
his
soule
,
in
the
beauty
and
maiesty
hee
had
in
his
body
aboue
all
earth●y
creatures
,
in
his
dominion
and
gouernment
he
had
ouer
them
,
in
his
immunity
from
sicknesse
,
wearinesse
,
and
all
infirmities
.
Grecians
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
little
world
:
In
respect
of
his
soule
,
he
is
like
the
Angels
:
in
respect
of
his
body
,
he
hath
affinity
with
earthly
creatures
,
there
being
no
excellency
in
any
terrestriall
creature
,
which
man
hath
not
in
greater
perfection
.
Wherefore
this
must
be
vnto
euery
faithfull
soule
a
testimony
of
Gods
loue
to
him
;
that
whereas
all
creatures
were
in
the
hand
of
God
as
the
clay
in
the
hands
of
the
Potter
,
and
that
he
might
(
if
it
had
pleased
him
)
haue
made
thee
farre
inferiour
vnto
that
thou
art
:
God
might
haue
created
thee
a
Dog
or
a
Toade
,
or
any
other
loathsome
creature
,
for
neither
was
there
anything
to
compell
him
,
or
to
resist
him
,
yet
it
pleased
him
of
his
meere
loue
to
create
thee
after
his
owne
image
,
to
endew
thee
with
a
reasonable
soule
,
that
so
thou
mightest
be
capable
of
the
knowledge
and
fruition
of
thy
Creator
.
To
conferre
good
on
any
man
for
his
good
,
without
either
compu●sion
or
merit
,
must
needes
proceed
from
loue
;
why
then
shall
not
we
ascribe
the
benefit
of
our
creation
to
the
meere
loue
of
God
,
seeing
he
could
not
be
compelled
,
nor
could
we
merit
?
Although
the
faithfull
man
onely
is
not
made
partaker
of
this
benefit
,
but
the
wicked
also
,
yet
must
we
notwithstanding
acknowledge
it
to
proceed
from
Gods
loue
,
and
to
be
a
great
blessing
;
for
community
doth
not
take
away
the
nature
of
a
benefit
.
The
third
testimony
of
Gods
loue
to
his
Elect
is
their
Redemption
.
O
Israel
thou
hast
destroyed
thy selfe
.
Yet
the
LORD
,
whose
loue
is
infinite
,
and
whose
mercy
is
eternall
,
looking
vpon
man
in
this
wretched
and
miserable
estate
with
the
eye
of
pitty
and
compassion
,
out
of
his
meere
grace
and
fauour
made
vnto
Adam
a
promise
of
redemption
by
Iesus
Christ
the
Messiah
,
in
these
words
,
The
seed
of
the
woman
shall
breake
the
Serpents
head
.
This
promise
made
vnto
Adam
was
fulfilled
vnto
vs
.
For
when
the
fulnesse
of
time
was
come
,
God
sent
foorth
his
sonne
,
made
of
a
woman
,
made
vnder
the
law
,
to
redeeme
them
that
were
vnder
the
Law
,
that
we
might
receiue
the
adoption
of
sonnes
.
This
the
Apostle
makes
a
manifest
demonstration
of
Gods
loue
.
God
shewed
his
loue
to
vs
,
in
that
while
we
were
yet
sinners
Christ
dyed
for
vs
.
And
questionlesse
this
was
a
more
excellent
testimony
of
Gods
loue
,
then
either
of
the
former
,
and
that
in
two
respects
:
First
,
in
respect
o●
vs
:
Secondly
,
in
respect
of
Christ
.
In
respect
of
our selues
;
before
wee
were
elected
or
created
,
we
had
done
nothing
,
that
did
displease
or
anger
God
,
nothing
did
oppose
him
;
but
before
our
redemption
wee
had
depraued
our
nature
and
depriued
our selues
of
all
holinesse
,
&
were
rebels
against
God
,
so
that
our
sins
stood
betweene
him
and
vs
,
which
like
a
partition
wall
must
first
be
remoued
,
before
wee
could
be
brought
into
league
with
God
.
Christ
Iesus
,
true
God
,
coequall
with
the
father
in
Diety
,
must
leaue
the
heauens
,
lay
afide
his
crowne
of
glory
,
and
be
incarnate
in
the
forme
of
a
seruant
,
and
be
obedient
vnto
the
law
,
and
suffer
a
shamefull
and
painefull
death
vpon
the
Crosse
,
and
all
to
take
away
our
sinnes
;
the
Sonne
of
God
was
made
the
Sonne
of
man
,
that
the
sonnes
of
men
might
be
made
the
sonnes
of
God
;
the
LORD
of
glory
was
vilefied
,
that
the
sonnes
of
shame
might
be
glorified
,
the
seruants
committed
the
offence
,
the
master
bare
the
punishment
;
the
LORD
of
life
was
sold
to
death
,
that
the
seruants
of
death
might-become
heires
of
life
;
hee
was
set
apart
of
his
father
,
that
our
sinnes
might
be
set
apart
by
him
,
and
we
through
him
to
be
heires
of
glory
,
and
immortality
.
Thus
in
these
two
respects
was
the
loue
of
God
more
admirable
in
the
worke
of
our
redemption
,
then
either
in
our
election
or
creation
.
Whence
proceeded
therefore
our
redemption
?
Euen
from
the
vnspeakeable
loue
of
God
.
What
was
it
that
moued
God
to
promise
and
to
send
Christ
into
the
world
?
onely
his
diuine
loue
.
What
was
it
that
moued
Christ
to
cloath
himselfe
with
the
garment
of
our
fraile
flesh
?
onely
his
diuine
loue
.
What
moued
him
to
endure
so
many
and
so
great
torments
both
in
body
and
soule
for
vs
?
onely
his
diuine
loue
.
What
moued
him
to
bestow
vpon
vs
all
his
blessings
,
and
to
take
vpon
himselfe
all
our
miseries
?
onely
his
diuine
loue
.
What
mooued
him
to
hunger
and
thirst
,
to
continue
●asting
,
to
remaine
walking
all
night
,
to
passe
ouer
sea
and
land
to
seeke
after
lost
soules
?
onely
his
diuine
loue
.
What
moued
him
lastly
to
sweat
drops
of
bloud
,
to
be
despised
,
whipped
,
wounded
,
to
cry●
Eli
,
Eli
,
lamasabachthani
?
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
and
at
length
to
yeeld
vp
the
ghost
for
our
sinnes
?
onely
his
diuine
loue
.
Here
is
loue
for
meditation
incomprehensible
;
for
imitation
impossible
.
God
in
the
worke
of
our
redemption
hath
afforded
vnto
vs
such
a
patterne
of
loue
,
as
that
all
the
world
is
not
able
to
parralel
the
smallest
part
of
it
.
Wherfore
so
often
as
we
doe
consider
the
great
work
of
our
redemption
,
let
vs
be
sure
to
acknowledge
the
great
loue
of
our
Redeemer
.
euill
of
sin
,
or
from
the
euill
of
punishment
.
From
the
euill
of
sinne
God
doth
preserue
his
elect
,
●or
hee
doth
guide
them
by
his
counsell
;
The
godly
runne
not
with
the
wicked
into
the
same
excesse
of
riot
:
They
are
so
led
by
the
spirit
of
God
,
that
they
let
not
loose
the
reynes
of
their
affections
,
but
being
withheld
by
the
restrayning
grace
of
God
,
they
are
preserued
from
the
committing
of
many
sins
.
Sodome
,
Israel
from
Pharaoh
,
Dauid
from
Saul
,
Eliah
from
Iezabel
,
Daniel
from
the
lyons
,
the
three
children
from
the
fire
,
&c.
God
indeed
is
the
shepheard
of
his
flocke
,
which
couers
them
vnder
the
shadow
of
his
wings
,
and
watcheth
ouer
them
to
preserue
them
from
the
deuouring
wolues
.
Wherefore
when
thou
considerest
that
thou
art
the
sonne
of
Adam
,
hauing
in
thee
the
roote
and
seed
of
all
sinnes
yet
(
when
others
runne
headlong
to
destruction
,
following
the
streame
of
their
owne
cursed
desires
,
letting
loose
the
raines
of
their
affections
to
all
sinne
and
wickednesse
,
being
fearelesse
and
shamelesse
in
their
impious
courses
)
thou
art
preserued
;
First
,
from
that
abomination
and
hainous
impietie
which
wicked
men
practise
,
thou
neither
desirest
nor
delightest
in
that
which
GOD
hath
forbidden
in
his
Law
.
But
from
whence
proceedes
this
?
from
thine
owne
power
?
No
questionlesse
:
of
thy selfe
thou
canst
not
thinke
a
good
thought
,
either
to
abstaine
from
euill
,
or
to
doe
good
;
Seeing
that
by
nature
thou
art
equally
indifferent
vnto
all
sinne
,
thou
must
therefore
disclaime
all
strength
of
nature
,
&
renounce
all
ability
in
thy selfe
,
and
acknowledge
that
it
is
from
God
onely
that
thou
art
preserued
,
his
loue
toward
thee
mooued
him
to
restraine
thee
.
If
it
be
from
God
that
euery
good
gift
doth
proceede
;
how
then
shall
it
no●
be
from
him
that
sinne
is
preuented
?
Learne
therefore
to
ascribe
thy
preseruation
from
sinne
,
onely
to
God
,
and
to
his
loue
.
Secondly
,
seest
thou
what
punishments
God
infl●cteth
vpon
others
,
vpon
some
diseases
;
on
others
bodily
imperfections
,
on
others
imprisonment
,
on
others
shame
and
disgrace
,
on
others
losses
in
their
estates
,
on
others
suddaine
destruction
,
on
others
spirituall
plagues
,
as
hardnesse
of
heart
,
blindnesse
of
minde
,
&c.
on
others
eternall
condemnation
;
if
thou
art
freed
from
these
or
the
like
,
acknowledge
it
to
be
neither
from
thine
owne
power
,
or
merit
,
but
meerely
from
Gods
loue
,
for
of
thy selfe
thou
lyest
open
to
all
perils
,
not
being
able
to
auoyde
any
,
If
he
should
withdraw
his
prouidence
,
thou
couldest
not
subsist
the
least
moment
of
time
.
Though
many
men
doe
slightly
esteeme
of
these
things
,
yet
being
weighed
in
the
ballance
of
good
consideration
thou
shalt
finde
them
especiall
testimonies
of
Gods
loue
to
thee
.
Thou
seest
one
breake
his
leg
;
it
was
Gods
loue
to
thee●
that
it
was
not
thy
lot
;
thou
s●est
another
slaine
,
but
that
God
loued
thee
he
might
haue
caused
it
to
haue
fallen
on
thee
;
thou
hast
no
pattent
of
exemption
,
no
priuiledge
of
immunity
to
be
free
from
common
calamities
.
Art
thou
not
a
man
as
others
?
A
sinner
as
others
?
The
sonne
of
Adam
as
all
others
?
If
then
all
eui●s
be
inflicted
on
man
for
●inne
;
the
same
cause
being
in
thee
as
in
others
,
how
is
it
that
the
same
effects
are
not
shewed
on
thee
as
on
others
?
Who
hath
suspended
the
effects
from
their
causes
?
who
hath
stayed
the
violent
torrent
of
the
water
that
thou
shouldest
not
perish
in
this
common
floud
?
Surely
we
can
ascribe
it
to
no
other
cause
but
to
the
goodnesse
and
loue
of
God
.
So
often
therefore
as
we
see
Gods
iudgements
vpon
others
,
they
ought
to
be
so
many
remembrancers
of
our
owne
sinfull
deserts
,
and
Gods
admirable
goodnesse
.
The
fift
experiment
of
Gods
loue
toward
his
Elect
,
is
their
Vocation
;
Christ
Iesus
;
whereby
wee
follow
our
heauenly
calling
,
being
enlightned
by
the
Spirit
of
God
,
with
the
beames
of
diuine
wisedome
;
and
being
separated
from
the
cursed
generation
of
the
world
,
wee
are
sealed
with
a
visible
marke
of
grace
and
holinesse
.
This
was
not
done
to
many
,
more
worthy
then
thy selfe
;
but
it
pleased
God
to
call
thee
from
walking
with
the
reprobate
,
being
like
him
by
nature
,
being
both
borne
rebels
and
transgressors
from
the
wombe
,
and
didst
wa●ke
on
with
him
in
the
same
course
of
disobedience
,
which
leadeth
to
damnation
,
till
it
pleased
God
to
call
thee
to
a
better
estate
that
thou
mightest
be
saued
.
Thus
the
Lord
deliuers
his
children
by
calling
them
,
as
he
did
Lot
out
of
Sodome
,
Nero
,
Domitian
or
Iulian
:
No
man
can
come
vnto
me
,
vnlesse
the
father
draw
him
,
saith
Christ
.
He
must
open
our
hearts
,
as
he
did
the
heart
of
his
seruant
Lidia
,
strength
to
strength
till
we
appeare
before
the
Lord
in
Sion
.
And
let
vs
magnifie
the
goodnesse
of
our
God
,
and
ascribe
our
conuersion
to
his
fauour
and
louing
kindnesse
.
What
moued
God
to
vouchsafe
the
meanes
of
grace
?
what
moued
him
to
giue
thee
so
large
a
time
of
repentance
?
what
moued
him
to
giue
thee
the
grace
of
regeneration
?
what
moued
him
to
giue
thee
perseuerance
?
Onely
his
diuine
loue
wherewith
he
hath
loued
from
eternity
.
Oh
what
an
exceeding
ioy
will
it
be
vnto
thee
,
when
(
by
vertue
of
this
vocation
)
thou
shalt
see
thy selfe
possessed
of
the
fruition
of
almighty
God
for
euer
and
euer
in
the
kingdome
of
heauen
,
and
shalt
see
others
of
thy
companions
and
acquaintance
,
for
want
of
the
same
grace
to
remaine
euerlastingly
tormented
in
the
vnquenchable
fire
of
hell
?
Then
thou
wilt
cry
out
with
Paul
,
O
profunditatem
diuitiarum
!
Oh
the
depth
of
the
riches
of
Gods
loue
!
The
sixt
testimony
of
Gods
loue
toward
vs
,
is
our
Sanctification
.
He
hath
so
loued
vs
,
that
he
hath
made
vs
precious
in
his
eyes
;
he
found
vs
polluted
in
our
owne
bloud
,
naked
and
bare
,
but
he
hath
washed
vs
with
the
water
of
regeneration
;
he
hath
anointed
vs
with
his
oyle
,
and
couered
our
filthy
nakednesse
with
his
rich
ornaments
:
when
we
were
in
the
state
of
vnregeneration
,
all
our
actions
were
odious
in
his
sight
,
our
thoughts
wicked
before
him
,
our
words
prophane
against
him
,
but
now
being
sanctified
by
the
spirit
of
the
Lord
Iesus
,
our
persons
,
thoughts
,
words
,
and
workes
are
gracious
in
his
eyes
,
not
through
their
merits
,
but
through
his
owne
mercy
and
loue
in
Iesus
Christ
.
Wherefore
if
thou
findest
in
thy selfe
the
grace
of
regeneration
and
sanctification
,
know
that
then
thy
vgly
loathsomenesse
is
cleane
purged
away
,
and
thy selfe
is
become
acceptable
vnto
the
Lord
.
All
which
he
hath
done
to
perswade
thee
of
his
loue
.
The
last
testimony
of
Gods
loue
,
is
in
the
Glorification
of
his
elect
.
The
glory
that
King
Ahashuerosh
would
giue
vnto
the
man
whom
he
would
honour
was
great
:
He
should
weare
the
Kings
royall
apparell
,
and
ride
on
the
Kings
horse
,
the
imperiall
crowne
shall
be
set
vpon
his
head
,
and
proclamation
shall
be
made
before
him
as
hee
rides
through
the
streetes
,
This
is
the
man
whom
the
King
doth
honour
.
Alas
this
g●ory
is
not
comparable
to
the
magnificent
maiesty
of
the
Saints
in
heauen
;
it
is
so
excellent
that
it
darkeneth
all
worldly
honour
,
as
the
Sunne
with
his
beames
obscures
the
less●r
S●arres
.
holy
Ghost
in
the
Scripture
vseth
to
expresse
the
felicity
of
the
Saints
of
God
in
heauen
.
First
,
it
is
called
a
life
,
life
as
is
eternall
.
Secondly
,
it
is
called
a
kingdome
,
kingdome
as
cannot
be
shaken
.
Thirdly
,
it
is
called
an
inheritance
,
and
such
an
inheritance
as
is
immortall
,
vndefiled
,
and
fades
not
away
.
Fourthly
,
it
is
called
a
crowne
,
and
this
crowne
hath
three
,
adiuncts
,
of
glory
,
of
life
,
of
righteousnesse
;
of
glory
there
is
excellency
,
of
life
there
is
immortality
,
of
righteousnesse
there
is
equity
.
The
glory
of
it
argues
the
sufficiency
of
content
,
that
there
shall
be
no
basenesse
,
but
all
shall
be
glorious
;
Wee
shall
so
behold
the
glory
of
the
Lord
that
we
shall
be
transformed
into
it
.
The
word
life
argues
a
perpetuity
,
and
imports
a
continuall
enioyment
,
without
trouble
,
without
interruption
.
The
word
Righteous
,
implyes
the
righteous
author
,
God
,
the
righteous
meanes
,
Christ
,
the
righteous
receiuers
,
the
Saints
.
There
we
shall
shine
with
albes
of
innocency
on
our
backes
,
with
Palmes
of
victory
in
our
hands
,
crownes
of
glory
on
our
heads
,
and
songs
of
triumph
in
our
mouthes
;
there
shall
be
ioy
without
heauinesse
,
strength
without
weakenesse
,
glory
without
shame
,
holinesse
without
impurity
,
and
happinesse
without
intermission
.
honour
from
the
dust
,
and
deliuered
our
soules
from
the
lower
hell
,
and
hath
caused
vs
to
sit
with
himselfe
in
heauenly
places
,
where
we
shall
be
filled
with
the
ioyes
which
are
at
his
right
hand
,
and
drinke
of
the
riuer
of
his
pleasures
,
and
be
inuested
with
glory
and
maiesty
perpetuall
world
without
end
:
what
can
we
ascribe
this
vnto
,
but
his
infinite
goodnesse
,
and
vnspeakeable
loue
?
If
the
King
should
of
his
meere
mercy
and
princely
compassion
,
free
a
man
from
bonds
and
imprisonment
,
and
heape
vpon
him
many
great
honours
and
dignities
,
making
him
one
of
his
chiefest
peeres
,
who
would
not
presently
coniecture
and
say
;
Surely
the
Kings
loue
is
great
toward
him
?
As
our
glory
in
heauen
doth
farre
transcend
the
glory
of
any
temporall
state
in
this
world
;
and
as
God
hath
done
more
for
vs
in
freeing
and
ransoming
vs
from
our
slauish
bondage
,
and
making
vs
spirituall
kings
and
Priests
vnto
himselfe
;
Gods
loue
to
be
infinite
,
and
his
compassion
incomprehensible
.
Alas
,
what
was
hee
before
Gods
loue
elected
and
created
him
?
why
he
had
no
being
.
What
was
he
before
God
in
his
loue
redeemed
him
?
a
very
firebrand
of
hell
and
childe
of
perdition
.
What
had
he
beene
if
God
had
not
preserued
him
?
Smitten
and
confounded
into
hell
long
ere
this
.
What
was
he
before
he
was
called
and
sanctified
?
a
yoke-mate
with
the
reprobate
,
a
copes-mate
with
the
cast-away
,
walking
in
the
same
path
of
disobedience
with
many
of
the
damned
in
hel
.
What
were
he
if
he
should
not
be
glorified
?
Surely
of
all
miserable
creatures
the
most
miserable
.
Sed
vnde
haec
?
From
whence
,
O
man
hast
thou
these
blessings
?
Not
from
thy selfe
;
for
out
of
filthinesse
can
no
cleannesse
proceed
:
No
they
flow
from
the
cleare
fountaine
of
all
grace
and
goodnesse
,
the
great
and
infinite
loue
of
God
Almighty
.
Remember
what
thou
wert
,
and
it
will
make
thee
humble
;
remember
what
thou
art
,
and
it
will
make
thee
thankfull
;
the
one
will
keepe
thee
from
presumption
,
the
other
from
despaire
.
Paul
did
iustly
demaund
,
What
hast
thou
O
man
,
thou
hast
not
receiued
?
All
good
things
,
both
internall
and
externall
,
may
be
for
man
,
but
not
from
man
.
God
made
man
,
and
for
man
all
things
.
Man
of
himselfe
is
so
degenerated
a
creature
that
he
is
not
worth
the
ground
he
goes
on
;
nay
,
he
is
not
worth
himselfe
,
not
worth
the
matter
and
forme
whereof
hee
doth
consist
.
That
s●ntence
that
was
writ
in
golden
Characters
vpon
Apollos
Temple
,
ΓNΩΘI
ΣΑΥΤΟΝ
,
Know
thy selfe
,
is
highly
worthy
to
be
engrauen
on
the
heart
of
euery
man
.
Did
we
but
know
our selues
to
be
but
men
,
the
very
name
of
men
,
would
cause
vs
to
cast
away
our
proud
plumes
,
and
remember
our
father
Adam
,
that
was
but
earth
.
The
Prophet
cryes
out
with
an
exclamation
,
How
art
thou
fallen
from
heauen
,
O
Lucifer
,
the
Son
of
the
morning
?
We
on
the
other
●ide
may
cry
,
O
how
art
thou
mounted
to
heauen
,
O
man
,
the
sonne
of
corruption
?
Let
vs
know
our selues
and
our
places
,
least
in
soaring
too
high
,
the
fiery
beames
of
Gods
wrath
melt
our
waxen
plumes
,
and
we
fall
headlong
into
the
Sea
of
confusion
.
The
Elders
that
sate
about
the
throne
of
God
,
did
cast
their
crownes
before
the
throne
,
and
cryed
saying
.
Thou
art
worthy
,
O
Lord
,
to
receiue
glory
,
and
honour
,
and
power
,
for
thou
hast
created
all
things
for
thine
owne
pleasure
.
If
wee
haue
any
crownes
,
let
vs
cast
them
at
the
feete
of
God
,
and
say
;
Thou
art
worthy
,
O
Lord
,
to
receiue
glory
,
honour
,
and
power
,
for
thou
hast
elected
,
created
,
redeemed
,
preserued
,
called
,
sanctified
,
and
wilt
hereafter
glorifie
vs
;
not
because
we
are
worthy
,
but
because
thou
hast
loued
vs
from
eternity
.
The
second
Vse
of
this
point
God
,
Esau
is
hated
,
but
if
thou
hast
Iacobs
heart
thou
shalt
with
Iacob
be
beloued
of
God
;
the
wicked
man
wants
Gods
loue
,
therefore
he
wants
all
things
;
the
godly
man
inioyes
Gods
loue
,
therefore
he
enioyes
all
things
.
Gods
loue
was
thine
before
thou
wert
thine
owne
;
thou
hadst
thy
beginning
within
these
few
yeares
;
Gods
loue
hath
no
beginning
,
but
like
himselfe
was
from
eternitie
:
God
did
not
beginne
to
loue
thee
,
when
hee
begun
to
make
thee
,
but
he
loued
thee
,
before
the
world
was
made
,
and
will
loue
thee
after
the
world
is
dissolued
.
What
then
if
wicked
men
hate
thee
?
God
loues
thee
.
What
if
men
reiect
thee
?
God
hath
chosen
thee
.
What
if
men
persecute
thee
?
Greater
is
he
that
is
with
thee
,
then
they
that
are
against
thee
.
What
if
the
Diuell
assault
thee
?
Christ
hath
redeemed
thee
.
What
if
thy
sins
affright
thee
?
God
hath
washed
and
sanctified
thee
.
What
if
Satan
would
confound
thee
?
God
wil
glorifie
thee
.
Thus
hast
thou
against
all
dangers
Murum
aheneum
,
Gods
fauour
as
a
wall
of
brasse
to
secure
thee
.
Feare
not
mans
hatred
,
God
is
loue
:
Feare
not
Satans
rage
,
God
is
power
:
Feare
not
thine
owne
sinnes
,
God
is
mercy
.
Let
the
rich
man
reioyce
in
his
riches
;
the
strong
man
in
his
strength
;
the
wise
man
in
his
wisedome
;
the
ambitious
man
in
his
honour
;
the
Epicure
in
his
pleasure
;
let
not
vs
reioyce
in
these
things
,
that
our
names
are
written
in
heauen
.
Reioyce
in
this
that
you
are
Gods
beloued
,
his
loue
is
engrauen
vpon
your
hearts
:
The
cause
of
their
reioycing
is
momentany
and
shall
perish
with
them
,
our
reioycing
is
eternal●
which
shall
neuer
fade
:
God
is
eternall
,
so
is
his
loue
;
his
loue
is
eternal
,
so
shal
our
reioycing
be
:
God
is
loue
,
&
he
hath
loued
vs
.
Thus
much
touching
Gods
loue
toward
vs
,
Wee
loue
him
;
Which
words
doe
afford
vs
this
Doctrine
,
That
to
loue
God
truely
is
an
essentiall
property
of
the
child
of
God
.
That
is
an
essentiall
property
(
according
to
the
Schooles
)
quod
conuenit
omni
,
soli
,
et
semper
;
which
is
found
in
euery
indiuiduum
of
the
same
species
,
in
them
onely
,
and
in
them
alwayes
.
To
loue
God
therefore
is
an
essentiall
property
of
the
child
of
God
;
because
it
is
found
in
euery
child
of
God
,
onely
the
childe
of
God
,
and
the
child
of
God
alwayes
.
First
euery
one
that
is
regenerate
doth
loue
God
,
for
where
the
cause
is
,
there
must
needes
be
the
effect
:
the
worke
of
regeneration
proceeds
from
Gods
loue
,
and
where
his
loue
is
toward
vs
,
there
he
worketh
in
vs
loue
toward
him
.
That
which
Peter
spake
in
his
owne
behalfe
,
is
generally
belonging
to
euery
one
who
is
effectually
called
:
Lord
,
thou
knowest
that
I
loue
thee
.
Saint
Paul
saith
,
the
loue
of
God
is
shed
abroad
in
our
hearts
by
the
holy
Ghost
.
Iesus
Christ
.
The
wisedome
of
the
flesh
(
that
is
)
the
vnderstanding
,
the
will
,
and
the
affections
of
the
wicked
,
are
enimitie
against
God
;
they
are
rebels
against
him
,
and
his
Law
.
Men
vnregenerate
are
haters
of
God
;
they
neither
loue
him
,
nor
his
glory
.
Lastly
that
the
godly
doe
loue
God
alwaies
is
plaine
,
for
whom
God
loueth
he
loueth
to
the
end
,
euen
for
euer
:
therefore
a
man
being
once
made
partaker
of
Gods
loue
in
the
regeneration
of
his
heart
,
can
neuer
be
distracted
from
God
;
for
the
cause
continuing
the
effect
must
needes
follow
.
Thus
we
see
it
briefly
proued
,
that
to
loue
God
is
the
property
of
euery
childe
of
God
.
But
for
the
better
explicating
and
opening
of
this
doctrine
of
our
loue
toward
God
,
let
mee
shew
you
these
particulars
:
-
1.
What
our
loue
toward
God
is
.
-
2.
The
markes
or
effects
of
it
.
-
3.
The
reasons
or
motiues
perswading
to
it
.
-
4.
The
meanes
to
attaine
it
.
What
our
loue
toward
God
is
:
wee
may
conceiue
it
by
this
definition
.
Amor
erga
Deum
est
gratia
infusa
in
cordibus
sanctorum
per
spiritum
sanctum
,
proueniens
ab
amore
Dei
erga
ipsos
;
qua
summa
cum
affectu
Deum
cognitum
diligunt
propter
seipsum
,
&
in
ipsius
fruitione
tanquam
in
summo
bono
acquiescunt
.
Our
loue
toward
God
is
a
spirituall
grace
infused
into
the
hearts
of
the
faithfull
by
the
holy
spirit
,
flowing
from
Gods
loue
toward
vs
;
whereby
wee
knowing
God
,
do
loue
him
with
al
our
might
,
with
all
our
soule
,
and
that
for
his
owne
sake
,
and
in
the
enioyment
of
him
doe
rest
contented
.
First
I
say
it
is
a
supernaturall
or
a
spirituall
grace
infused
,
to
teach
vs
that
it
is
not
naturally
or
habitually
bred
in
vs
;
for
we
are
by
nature
as
Adam
was
before
the
promise
,
runne-awayes
from
God
,
neither
desiring
to
see
him
,
nor
to
heare
him
,
holy
Ghost
worke
this
loue
in
vs
by
his
inspiration
.
Secondly
,
I
say
it
is
onely
in
the
hearts
of
the
faithfull
,
for
it
is
limited
and
restrained
to
them
,
as
to
its
proper
subiect
,
no
wicked
man
partaking
with
them
in
that
worke
;
for
hee
that
loues
God
must
transcend
nature
and
haue
iustifying
faith
.
Hee
onely
loues
God
that
keepes
his
Commandements
,
and
hee
onely
keepes
Gods
Commandements
whose
heart
is
enriched
with
a
true
faith
,
for
without
Faith
it
is
impossible
to
please
God
.
And
this
is
the
reason
why
wicked
men
loue
not
God
,
because
they
know
him
not
;
did
we
but
know
God
in
his
excellent
goodnesse
,
wee
would
be
rauished
with
desire
to
loue
him
;
but
the
mistes
of
worldly
vapours
doe
so
interpose
themselues
,
that
they
darken
our
eyes
,
and
ouer-cloude
this
Sunne
of
righteousnesse
,
that
we
see
not
,
we
think
not
of
his
glory
,
we
desire
not
to
know
the
perfection
of
his
Maiesty
:
Things
vnknown
,
are
not
beloued
;
loue
neuer
shoots
at
a
blind
marke
:
Let
vs
first
labour
rightly
to
know
God
,
them
shal
we
be
sure
truly
to
loue
God
.
Fiftly
,
if
we
loue
God
truly
,
I
say
then
wee
loue
him
with
all
our
might
,
and
with
all
our
soule
.
Herein
are
contained
these
two
properties
of
ho●y
loue
;
vnity
and
constancy
;
we
must
loue
God
summo
cum
af●f●ctu
,
wi●h
the
chiefest
of
our
affections
and
strength
:
Here
is
the
vnitie
of
our
loue
;
we
must
not
be
diuided
betweene
God
and
the
world
;
we
must
not
part
stakes
betweene
Christ
and
Belial
;
God
is
a
iealous
God
and
will
admit
no
riuall
;
wee
must
loue
God
principally
and
chiefly
,
hee
must
haue
our
hearts
;
other
things
which
are
good
,
wee
may
loue
in
a
lower
degree
,
but
for
Gods
sake
;
still
reseruing
the
principall
to
God
;
for
he
that
loues
not
his
Father
,
Mother
,
Wife
,
and
Children
,
sinnes
;
but
he
that
loues
them
in
summo
gradu
,
more
then
God
,
is
not
worthy
of
God
;
true
loue
,
loues
God
for
himselfe
:
for
a
mercenary
loue
is
base
,
when
a
man
loues
God
onely
for
his
gifts
:
Thus
Saul
loued
God
,
but
not
for
himselfe
,
but
for
the
continuance
of
his
Kingdome
.
Thus
many
wicked
men
seeme
to
loue
God
,
not
for
himselfe
,
but
for
his
benefits
.
It
was
obiected
by
Sathan
against
Iob
,
that
he
serued
God
for
his
riches
:
But
Iob
manifested
himselfe
to
be
a
true
louer
of
God
,
for
then
when
he
was
depriued
of
all
earthly
comforts
which
God
had
giuen
him
,
yet
did
the
loue
of
God
continue
in
him
.
The
woman
that
loueth
her
husband
onely
because
he
is
rich
,
loueth
not
him
but
his
riches
.
The
worldling
,
who
with
the
carnall
Israelite
,
Corne
,
Wine
,
Oyle
,
and
the
rest
of
those
good
things
which
hee
bestowes
on
men
,
he
loues
the
gift
more
then
the
giuer
,
and
is
but
a
hireling
,
and
not
a
chast
louer
of
God
,
and
therefore
in
him
is
the
old
Prouerbe
verified
;
No
penny
,
no
pater
noster
;
If
God
ceases
to
giue
,
hee
ceaseth
to
loue
and
worship
;
if
God
withdraw
his
liberality
,
he
will
cut
him
short
in
his
seruice
.
It
is
true
loue
to
loue
God
simply
for
his
own
sake
;
let
vs
loue
his
glory
more
then
our
owne
benefit
,
least
we
be
found
louers
of
our selues
more
then
of
God
:
This
is
the
reason
why
the
loue
of
the
godly
is
constant
in
aduersity
;
though
their
riches
and
friends
be
gone
,
yet
God
remaines
,
and
so
long
as
the
obiect
remaines
,
the
action
of
their
loue
shall
not
cease
;
if
wee
loue
God
wee
must
loue
him
for
himselfe
.
Lastly
,
whereas
I
saide
true
loue
doth
rest
contented
in
the
enioyment
of
God
whom
it
loueth
:
It
sheweth
the
delight
and
sufficiency
it
findes
in
God
;
it
cannot
rest
till
it
enioy
him
,
and
he
being
enioyed
,
it
rests
contented
.
Augustine
in
his
booke
De
substantia
dilectionis
.
Cap.
2.
layes
down
this
definition
of
Loue
,
which
containes
in
it
the
two
forenamed
properties
.
Amor
est
affectio
cordis
ad
aliquid
,
cum
desiderio
in
appetendo
,
et
gaudio
in
perfruendo
,
per
desiderium
currens
,
per
gaudium
requics●ens
.
What
is
here
spoken
generally
of
loue
,
may
particu●arly
be
affirmed
of
the
Loue
of
God
.
First
,
there
is
a
desire
whereby
we
are
vnited
vnto
the
Lord
,
for
as
hatred
doth
disioyne
and
segregate
,
so
loue
doth
vnite
and
knit
the
desire
of
the
louer
to
the
thing
beloued
.
Secondly
,
in
the
fruition
there
is
rest
and
content
:
hatred
breeds
dislike
;
auersation
and
discontentednesse
,
loue
causeth
ioy
,
delight
,
and
contentment
;
when
loue
hath
once
possessed
God
,
it
mooues
the
soule
to
ioy
in
God
,
and
to
account
him
her
chiefest
happinesse
,
so
that
it
wil
cry
out
with
Dauid
,
Whom
haue
I
in
heauen
but
thee
?
and
whom
haue
I
desired
in
earth
with
thee
?
God
is
my
strength
and
my
portion
for
euer
.
Thus
haue
I
laide
downe
briefly
as
I
could
in
this
definition
,
the
intrinsecall
properties
of
our
loue
of
God
,
which
are
in
number
seauen
.
1.
It
is
a
Diuine
grace
wrought
by
the
Spirit
.
2.
It
is
onely
proper
to
the
regenerate
.
3.
It
is
an
effect
of
Gods
loue
to
vs
.
4.
It
is
accompanyed
with
the
knowledge
of
God
.
5.
It
is
constant
in
vnity
and
in
perpetuity
.
6.
It
is
not
mercenary
,
but
free
.
7.
It
is
eager
for
the
enioyment
and
content
in
the
fruition
.
The
second
thing
considerable
is
the
markes
and
effects
of
our
loue
of
God
,
Actus
distinguitur
per
obiectum
,
an
euill
obiect
makes
an
euill
action
,
and
this
is
the
loue
of
murder
,
theft
vnchast
pleasures
,
these
haue
no
mediocrity
,
for
the
least
inclination
to
them
is
a
sinne
.
The
loue
which
is
good
by
nature
,
and
becommeth
euill
by
accident
,
is
the
loue
of
meate
,
drinke
,
riches
,
honour
,
and
the
like
;
the
loue
of
these
things
is
made
euill
by
the
excesse
and
intemperance
of
the
louer
.
Now
the
former
of
these
,
which
is
the
loue
of
God
,
doth
quite
extirpate
and
roote
out
the
second
,
which
is
the
vnlawfull
loue
;
and
it
doth
rectifie
that
loue
which
may
be
bad
through
our
euill
disposition
;
for
in
meates
,
drinkes
,
and
apparrell
the
loue
of
God
moueth
vs
to
satisfie
our
necessity
,
not
our
curiosity
;
in
riches
to
labour
for
sufficiency
,
not
for
superfluity
.
Search
therefore
thine
owne
heart
with
an
vndazeled
and
vndissembling
eye
,
and
if
vpon
the
inquiry
thou
finde
all
adulterate
and
vnchaste
loue
rooted
out
of
thy
heart
,
and
thy
heart
to
be
so
wedded
and
marryed
to
the
Lord
that
nothing
can
a●ienate
it
from
him
,
then
perswade
thy selfe
the
diuine
and
blessed
loue
of
God
dwelleth
in
thee
,
and
thrice
happy
is
that
soule
where
it
hath
his
habitation
.
The
second
marke
of
the
loue
of
God
,
is
a
care
to
keepe
his
commandements
.
If
yee
loue
mee
(
saith
Christ
)
keepe
my
commandements
:
This
is
the
loue
of
God
,
that
wee
keepe
his
commandements
.
True
obedience
is
the
fruit
of
●oue
:
If
wee
doe
not
performe
obedience
to
God
,
and
weare
his
commaundements
as
a
frontlet
betweene
our
eyes
,
and
write
them
vpon
the
doores
of
our
hearts
that
we
may
keepe
them
,
surely
it
is
to
be
feared
we
loue
not
God
:
The
value
of
Christian
loue
is
to
be
tryed
by
the
touchstone
not
of
words
,
but
of
workes
.
Yet
how
many
are
there
,
that
say
,
they
loue
God
and
yet
cast
off
all
obedience
to
his
lawes
?
Can
a
woman
play
the
harlot
,
and
prostitute
her
body
to
an
adulterer
,
and
yet
truely
say
shee
loues
her
husband
?
No
more
can
any
man
call
himselfe
the
childe
of
God
,
if
he
doth
de●ight
to
commit
the
workes
of
the
Diuell
.
Haile
King
of
the
Iewes
,
and
bowed
their
knees
before
him
;
but
yet
they
spat
in
his
face
and
buffetted
him
:
so
the
bastard
Christians
of
this
age
cal
Christ
their
Lord
,
and
bow
their
knees
before
him
,
but
by
their
●innefull
disobedience
they
crucifie
him
,
and
tread
his
bloud
of
the
couenant
vnder
their
feete
.
They
both
kisse
and
betray
him
with
Iudas
;
The
third
marke
of
our
loue
of
God
,
is
an
earnest
desire
to
be
ioyned
to
God
.
This
is
a
sure
marke
;
for
if
we
truely
loue
God
,
wee
shall
in
desire
soare
aloft
seeking
to
be
there
where
God
is
:
carnall
loue
carryeth
a
man
downeward
to
the
earth
which
it
loueth
,
but
holy
loue
being
(
as
Zanchius
cals
it
)
ignis
accensus
,
a
sparke
of
heauenly
fire
kindled
in
our
hearts
by
the
holy
Ghost
,
ascends
continually
toward
heauen
to
his
owne
spheare
,
drawing
our
hearts
with
it
toward
the
Lord
,
not
suffering
vs
to
rest
till
we
enioy
him
.
Thus
doth
he
that
truely
loues
God
,
(
as
it
were
)
depriue
himselfe
of
himselfe
,
and
bestoweth
himselfe
on
God
whom
he
loueth
.
For
the
loue
of
God
is
of
a
rauishing
nature
,
by
the
which
the
louer
is
so
wrapt
out
of
himselfe
,
that
he
(
in
a
manner
)
forgets
himselfe
,
denies
himselfe
,
and
is
wholy
in
God
whom
he
loueth
.
And
this
is
it
that
makes
the
faithful
louer
by
frequent
communication
to
counsell
and
consolate
himselfe
with
God
.
Being
to
deliberate
vpon
any
matter
of
importance
,
he
first
enquireth
after
the
will
of
God
,
and
first
consulteth
with
the
oracle
of
Gods
mouth
;
not
with
his
belly
,
not
with
worldly
hopes
,
not
with
pleasure
,
not
with
wicked
friends
,
God
is
his
teacher
,
and
the
Law
of
God
his
Counseller
.
This
is
a
signe
that
we
loue
God
,
if
we
loue
to
be
taught
by
h●m
.
Yet
this
is
not
all
,
for
true
loue
desires
the
fruition
of
God
in
his
kingdome
;
Paul
loued
Christ
so
dearely
,
he
accounted
all
things
as
dung
in
respect
of
Christ
,
de●ire
to
be
dissolued
and
to
be
with
Christ
.
This
makes
the
loue-longing
soule
to
complaine
with
Dauid
,
Woe
is
mee
that
I
must
dwell
in
Meshech
,
and
haue
my
habitation
among
the
tents
of
Kedar
.
Woe
is
me
that
I
soiourne
in
Egypt
;
woe
is
me
that
I
dwell
in
Cabull
,
and
doe
not
as
yet
possesse
my
Canaan
.
This
makes
the
louing
soule
cry
,
Come
Lord
Iesus
,
come
quickely
:
The
fourth
marke
of
our
loue
of
God
,
is
tranquility
and
peace
of
conscience
;
the
loue
of
God
chaseth
away
feares
,
asswageth
cares
,
sweetneth
afflictions
.
To
them
that
loue
God
crosses
become
blessings
,
their
bodily
pouerty
is
a
spirituall
dyet
,
their
banishment
teacheth
them
to
leaue
this
world
,
their
sequestring
from
honours
,
is
their
approaching
to
God
,
their
enemies
are
their
Physitions
,
causing
them
to
be
circumspect
and
wary
;
death
is
an
entry
vnto
life
,
afflictions
the
passage
of
the
red
Sea
to
Canaan
.
Thus
he
that
loues
God
hath
a
quiet
conscience
,
The
fift
marke
of
our
loue
of
God
,
is
our
zeale
for
his
glory
.
The
sonne
of
Croesus
seeing
his
father
assayled
by
his
enemies
in
the
wars
,
though
he
were
borne
and
till
that
time
continued
dumb
;
yet
feare
and
griefe
hauing
ouercome
all
naturall
impediments
,
hee
presently
cryed
out
;
Saue
my
father
.
So
the
child
of
God
;
seeing
his
fathers
honour
and
glory
trampled
vnder-feet
,
and
his
most
sacred
and
blessed
Name
wounded
and
torne
in
pieces
with
most
blasphemous
oathes
,
is
not
able
to
containe
himselfe
,
but
like
the
hand
will
interpose
himselfe
to
saue
the
head
.
This
zeale
did
exulcerate
Paul
being
at
Athens
,
Degeneres
animos
timor
arguit
.
Feare
argues
we
come
of
a
bastardly
generation
.
If
therefore
we
desire
a
sure
testimony
of
our
loue
of
God
,
see
whether
we
be
zealous
for
his
honour
,
and
if
neede
require
to
lay
downe
our
life
in
his
cause
and
quarrell
,
Greater
loue
can
no
man
haue
then
this
,
to
lay
down
his
life
for
his
friend
.
The
sixt
and
last
marke
of
our
loue
of
God
,
is
to
loue
those
that
are
the
children
of
God
.
Euery
one
that
loueth
him
that
begetteth
,
loueth
him
that
is
begotten
.
And
if
any
man
say
he
loueth
God
,
and
hateth
his
brother
,
he
is
a
lyar
.
Can
a
man
truely
loue
his
friend
and
yet
hate
his
picture
?
Can
a
man
loue
God
and
hate
those
that
haue
the
image
of
God
?
Doe
we
not
loue
the
children
for
the
fathers
sake
?
Diuine
loue
is
of
such
a
diffusiue
and
spreading
nature
that
it
cannot
be
confined
within
the
heauens
,
If
a
brother
or
sister
bee
naked
and
destitute
of
daily
foode
,
and
one
of
you
say
vnto
them
,
Depart
in
peace
,
be
ye
filled
and
warmed
;
notwithstanding
yee
giue
them
not
these
things
which
are
needfull
to
the
body
,
what
doth
it
profit
?
In
forgiuing
trespasses
against
vs
committed
.
It
is
our
daily
prayer
:
Forgiue
vs
our
trespasses
,
as
we
forgiue
them
that
trespasse
against
vs
.
All
men
cannot
giue
;
but
all
men
may
forgiue
;
he
that
would
giue
and
cannot
,
a
cuppe
of
cold
water
is
accepted
;
for
God
respects
not
so
much
quid
,
as
quo
animo
:
not
so
much
donum
,
as
donantis
animum
;
not
what
,
but
with
what
minde
.
He
that
can
giue
,
and
will
not
,
hath
neither
loue
nor
honesty
.
Loue
without
liberality
is
hypocriticall
;
loue
without
charity
is
Diabolicall
.
Thus
haue
we
the
markes
of
our
loue
of
God
.
We
say
many
of
vs
that
we
loue
God
,
but
when
wee
come
to
the
touch
,
we
are
found
but
adulterate
,
louing
sinne
,
which
we
should
not
loue
,
and
what
we
may
loue
,
we
loue
too
much
;
we
make
gold
our
God
,
and
set
God
behind
the
dore
;
we
cast
God
out
of
the
temple
of
our
hearts
,
and
in
his
roome
wee
place
a
golden
Idol
.
We
say
wee
loue
him
,
yet
his
commandements
are
grieuous
,
wee
cannot
beare
them
:
his
company
is
too
strict
,
we
must
needes
abandon
it
:
his
glory
is
not
regarded
,
wee
haue
no
courage
for
his
cause
:
the
superfluity
of
our
attire
would
cloath
many
of
the
poore
:
but
all
is
spent
in
pleasure
,
nothing
in
piety
:
Thus
wee
loue
God
at
aduenture
,
but
are
found
to
hate
him
when
wee
come
to
the
tryall
.
Let
vs
therefore
euery
one
in
the
feare
of
God
search
our
owne
hearts
diligently
and
without
selfe-sparing
dissimulation
by
these
fore-named
markes
,
whether
we
haue
this
holy
and
heauenly
loue
,
or
no
:
if
we
find
this
loue
in
our
hearts
,
it
is
better
then
money
in
our
purses
:
but
if
we
find
that
as
yet
our
hearts
are
not
heated
with
this
celes●iall
fire
of
the
loue
of
God
,
like
the
laborious
Merchant
let
vs
take
great
paines
,
to
get
this
rich
treasure
into
our
hearts
,
with
which
wee
haue
all
things
,
without
which
nothing
.
The
fourth
generall
part
of
this
Doctrine
,
First
,
the
obiect
it selfe
;
euen
God
,
if
we
consider
him
in
his
essence
and
attributes
,
should
be
the
most
sufficient
enducement
to
loue
him
.
In
his
essence
he
is
eternall
without
beginning
,
without
ending
;
hee
is
infinite
not
comprehensible
;
in
no
place
circumscriptiuely
,
in
all
places
repletiuely
.
In
his
attributes
:
he
is
most
beautifull
;
naturally
wee
loue
beauty
;
God
is
the
perfection
of
beauty
,
he
is
the
Sunne
of
righteousnes
,
to
whom
al
things
are
transparent
and
manifest
:
his
glory
is
so
great
,
Seraphims
are
not
able
to
behold
it
,
but
standing
before
the
throne
,
are
dazeled
,
and
are
faine
to
couer
their
faces
with
their
wings
.
Dost
thou
loue
wisedome
?
God
is
omniscient
,
his
knowledge
is
infinite
,
things
past
,
and
things
to
come
are
present
with
him
:
Admirable
must
needs
his
knowledge
be
,
who
knew
before
the
foundations
of
the
world
were
laide
,
what
would
be
all
the
thoughts
,
words
,
and
workes
of
all
men
and
Angels
that
euer
should
existe
.
Dost
thou
loue
holinesse
?
The
holinesse
of
God
doth
as
infinitly
surpasse
the
holines
of
the
Angels
,
as
the
Creator
doth
the
creature
;
holines
in
the
creature
is
a
quality●
in
God
it
is
his
essence
:
God
is
holy
à
seipso
&
essentialiter
;
the
creature
à
Deo
&
participatiue
:
Gods
holinesse
is
originally
and
fundamentally
in
himselfe
;
the
creatures
onely
by
participation
,
God
communicating
his
holinesse
to
the
creature
.
Doest
thou
loue
Iustice
?
God
is
most
iust
.
righteous
Iudge
:
He
is
Iustice
it selfe
,
yea
the
rule
and
perfection
of
Iustice
.
Doest
thou
loue
mercy
?
See
in
God
the
mirrour
of
mercy
:
He
loueth
them
that
hate
him
;
hee
causeth
the
Sunne
to
shine
vpon
the
iust
and
vniust
;
he
giueth
vs
many
good
things
;
and
forgiueth
vs
many
euill
offences
:
yea
,
he
gaue
his
deare
and
onely
Sonne
,
for
vs
wretched
and
miserable
●inners
.
The
Lord
is
so
infinite
that
we
cannot
know
him
as
he
is
,
let
vs
labour
therefore
to
loue
him
as
wee
may
.
The
second
motiue
that
should
induce
vs
to
loue
God
,
is
the
excellency
of
the
grace
of
loue
;
it
is
that
which
makes
vs
like
vnto
God
,
for
God
is
loue
:
we
loue
him
,
he
loued
vs
first
.
A
man
by
beholding
a
Sunne-dyall
,
may
know
the
motion
of
the
Sunne
in
the
firmament
:
so
beholding
the
dyall
of
thy
loue
toward
God
,
thou
mayest
quickly
be
perswaded
of
Gods
loue
toward
thee
.
Hatred
is
darknesse
,
Loue
is
the
bond
of
perfection
.
Faith
,
Hope
,
and
Loue
:
of
these
three
Loue
is
most
permanent
,
The
third
motiue
to
perswade
vs
to
loue
God
,
is
Gods
loue
towards
vs
.
Amari
&
non
amare
inhumanum
est
.
To
be
loued
and
not
to
loue
againe
is
inhumane
:
God
loued
vs
before
we
were
;
he
elected
vs
of
his
free
pleasure
:
he
created
vs
of
his
meere
goodnesse
;
he
redeemed
vs
of
his
infinite
mercy
:
hee
preserued
vs
by
his
wonderfull
power
:
he
conuerted
vs
of
heauenly
compassion
;
and
will
glorifie
vs
by
his
grace
.
He
brought
vs
home
when
wee
wandred
in
the
wildernesse
of
wickednesse
,
the
lost
sheepe
.
He
hath
nourished
vs
with
foode
both
naturall
and
spirituall
:
he
hath
cancelled
the
hand-writing
which
was
against
vs
:
he
hath
set
vs
at
liberty
to
serue
him
;
he
hath
freed
vs
from
the
cup
of
fornication
of
the
Babylonian
hostesse
,
I
meane
,
Romes
beast
:
In
a
word
,
he
hath
been
our
God
from
generation
to
generation
,
deliuering
vs
admirably
and
strangely
from
many
wonderfull
dangers
;
witnesse
Eighty-eight
,
and
the
Powder-treason
;
deliuerances
neuer
to
be
forgotten
,
so
long
as
England
stands
.
Let
vs
not
therefore
be
so
vngratefull
,
so
vnthankefull
,
as
not
to
loue
our
God
,
who
hath
thus
loued
vs
.
The
fourth
and
last
inducement
to
loue
God
,
is
the
reward
which
is
laid
vp
for
them
that
loue
him
.
Paul
tels
vs
there
is
a
crowne
of
righteousnesse
laid
vp
for
them
that
loue
his
appearing
:
God
hath
promised
a
crowne
of
life
to
them
that
loue
him
.
He
then
that
would
liue
in
heauen
like
a
king
,
must
first
loue
God
here
as
a
subiect
:
he
that
would
haue
the
glory
there
to
raigne
with
him
;
must
first
haue
the
grace
here
to
loue
him
.
Men
loue
the
ioyes
and
pleasures
of
this
world
,
because
they
seeme
delectable
;
the
presence
of
God
there
is
fulnesse
of
ioy
,
and
at
his
right
hand
are
pleasures
for
euermore
.
There
is
plenitude
of
ioy
,
and
perpetuity
of
heauenly
pleasure
.
And
againe
,
Saint
Paul
comforts
vs
,
saying
,
That
the
eye
hath
not
seene
,
the
eare
hath
not
heard
,
neither
hath
it
entred
into
the
heart
of
man
,
the
things
that
God
hath
prepared
for
them
that
loue
him
.
There
shall
be
life
without
death
,
continuance
without
weaknes
,
light
without
darknes
;
ioy
without
sadnes
,
a
kingdome
without
change
,
happines
without
interruption
;
in
a
word
,
there
we
shal
enioy
God
himselfe
,
who
is
more
excellent
then
all
the
world
beside
:
the
enioying
of
whose
presence
the
Fathers
call
,
The
beatificall
vision
:
which
alone
is
able
perfectly
to
make
vs
happy
.
Thus
if
we
seeke
loue
and
ensue
it
,
it
will
at
length
bring
vs
to
the
heauenly
citie
,
the
new
Ierusalem
,
where
we
shall
dwell
for
euer
.
Difficilia
quae
pulchra
.
Good
things
are
hard
to
come
by
.
Loue
being
so
excellent
a
grace
is
the
more
difficult
to
be
attained
,
wherfore
our
industry
must
worke
out
the
difficulty
,
that
by
vsing
these
good
helpes
,
we
may
at
length
purchase
this
vnualuable
iewell
.
The
first
helpe
to
purchase
this
loue
of
God
is
Prayer
.
Prayer
,
it
is
the
key
wherewith
we
vnlocke
heauen
,
and
moue
God
to
power
down
blessings
in
aboundance
,
like
the
raine
which
Eliah
prayed
for
vpon
the
earth
.
Ascendit
precatio
,
&
descendit
miseratio
:
When
prayer
ascends
to
God
,
Gods
mercy
descends
to
vs
.
The
second
meanes
wherby
we
shall
obtaine
this
sweet
grace
to
loue
God
,
is
by
faith
in
Christ
.
For
we
must
know
that
it
is
impossible
for
any
man
to
loue
God
,
but
onely
through
Iesus
Christ
:
if
he
be
not
reconciled
to
God
by
faith
in
his
Sonne
,
then
God
is
as
hatefull
and
fearefull
vnto
him
as
he
was
vnto
Adam
before
the
promise
of
the
Messiah
;
but
by
faith
in
Christ
he
is
perswaded
of
Gods
loue
toward
him
,
he
sees
God
a
louing
,
gracious
,
and
mercifull
father
,
and
therefore
is
not
afraid
to
approach
vnto
him
.
But
he
that
comes
to
God
without
faith
,
the
lost
sonne
vnto
the
glad
father
.
hearing
t●e
Word
of
God
.
The
third
meanes
to
attaine
this
loue
of
God
,
is
a
serious
meditation
of
his
mercy
toward
vs
.
What
man
waighing
in
an
equall
ballance
Gods
mercies
,
and
his
owne
merits
,
would
not
find
the
one
surmounting
the
other
as
much
as
the
heauens
doe
the
earth
?
which
truely
considered
,
would
cause
vs
ardently
to
loue
him
:
then
would
we
say
as
Augustine
;
ipsi
debeo
me
totum
qui
fecit
me
totum
.
I
owe
my selfe
wholly
to
him
that
made
me
not
onely
wholly
but
whole
,
when
I
was
wounded
with
the
sting
of
sinne
.
If
it
be
demaunded
what
is
the
cause
why
men
so
little
loue
God
?
I
thinke
I
may
safely
answere
,
because
they
consider
not
his
goodnesse
:
for
if
they
did
rightly
waigh
Gods
mercy
in
his
workes
of
Election
,
Creation
,
Redemption
,
Preseruation
,
Vocation
,
Sanctification
,
and
Glorification
;
our
hearts
would
burne
within
vs
(
as
the
hearts
of
the
two
disciples
that
went
vnto
Emaus
)
till
we
did
enioy
him
.
The
Vses
of
this
doctrine
,
Invenimus
,
sed
non
prauenimus
:
wee
found
him
,
but
he
preuented
vs
,
he
found
vs
first
.
Let
vs
set
before
vs
the
example
of
the
couetous
Mammonist
that
makes
his
gold
his
God
.
Couetousnesse
taketh
away
rest
,
and
troubleth
sleep
;
his
mony
is
his
last
thought
at
his
down
lying
;
and
the
first
at
his
vprising
.
So
let
the
loue
of
God
possesse
our
thoughts
in
the
night
,
let
it
breake
our
sleepe
&
disturb
our
rest
;
let
it
be
the
last
of
our
thoughts
at
our
downe-lying
,
and
the
first
at
our
waking
.
Couetousnes
doth
shut
the
heart
of
the
couetous
into
his
coffer
where
his
treasure
is
:
So
let
the
loue
of
God
shut
vp
our
hearts
in
heauen
,
that
where
our
treasure
is
,
there
may
our
hearts
be
also
.
Couetousnes
snatches
out
of
the
nigards
hand
,
the
bread
he
should
eat
,
&
maketh
him
be
content
with
little
:
So
must
the
loue
of
God
moue
vs
to
abstinence
,
to
be
content
with
little
,
to
depriue
our selues
of
our
fleshly
desires
for
his
seruice
.
The
couetous
man
refuseth
no
labour
,
fore-sloweth
no
time
to
get
gaine
into
his
purse
:
So
let
the
loue
of
God
incite
vs
to
refuse
no
paines
,
to
loose
no
time
,
to
feare
no
dangers
,
so
we
may
get
grace
into
our
hearts
.
The
couetous
man
hauing
put
his
money
to
vse
,
calculateth
the
time
,
desireth
that
the
day
of
paiment
were
come
,
that
so
he
may
receiue
his
money
with
aduantage
:
So
we
,
knowing
that
God
hath
in
his
hands
our
pledge
Christ
Iesus
,
and
that
he
will
repay
vs
our
good
workes
with
aduantage
,
should
very
much
desire
the
time
of
payment
:
and
in
the
meane
time
very
preciously
to
keepe
his
obligation
,
which
is
the
doctrine
of
the
Gospel
.
The
couetous
man
the
older
he
growes
,
the
more
greedy
he
is
,
he
liueth
poorely
,
that
he
may
dye
rich
,
his
de●ire
of
gathering
is
at
the
greatest
,
when
his
tearme
of
life
is
at
the
shortest
:
So
must
the
loue
of
God
moue
euery
one
of
vs
the
older
we
grow
to
be
more
desirous
to
hoard
vp
grace
,
that
as
we
grow
in
yeeres
,
so
we
may
grow
in
goodnesse
;
the
nearer
we
come
to
the
possession
of
our
inheritance
,
the
more
carefull
must
we
be
to
make
the
title
of
our
euidences
strong
and
sure
,
by
holinesse
of
heart
and
life
:
wherefore
seeing
we
are
all
at
the
next
doore
to
death
,
let
vs
labour
euery
one
to
haue
the
seale
of
our
inheritance
in
our
hearts
;
and
let
vs
with
a
good
couetousnesse
neuer
say
wee
haue
grace
enough
;
let
vs
husband
our
time
well
,
let
vs
get
a
good
stocke
of
grace
,
let
vs
send
our
good
workes
before
vs
,
to
make
such
friends
to
our selues
,
as
may
receiue
vs
into
euerlasting
habitations
.
Thus
let
vs
set
before
our
eyes
,
the
practise
of
a
couetous
man
,
and
looke
with
what
care
,
diligence
and
eagernesse
he
runnes
in
a
wrong
way
,
let
our
diligence
in
diuine
loue
,
and
godly
care
in
a
good
way
out-strip
his
.
For
as
our
God
is
better
then
Mammon
,
and
Christ
then
Beliall
,
so
let
our
loue
of
GOD
transcend
the
loue
of
the
carnall
worldling
.
Secondly
,
Simon
Magus
.
Thou
hast
neither
part
nor
lot
in
this
matter
,
for
thy
heart
is
not
right
in
the
sight
of
God
;
Repent
therefore
of
this
thy
wickednesse
,
and
pray
God
,
if
perhaps
the
thoughts
of
thy
heart
may
be
forgiuen
thee
;
For
I
perceiue
thou
art
in
the
gall
of
bitternesse
,
and
bond
of
iniquity
.
The
third
vse
of
this
point
is
this
,
he
was
a
thiefe
and
carryed
the
bagge
.
The
loue
of
the
world
is
enimity
with
God
.
And
if
any
one
loue
the
world
,
the
loue
of
the
father
is
not
in
him
.
He
that
is
a
true
Theophilus
,
a
louer
of
God
,
will
not
answere
with
the
Philosopher
,
who
being
demanded
what
countrey-man
he
was
,
answered
,
A
citizen
of
the
world
;
No
he
is
a
stranger
on
earth
,
&
a
citizen
of
heauen
;
he
lets
the
worldlings
enioy
the
flesh-pots
of
Egypt
,
his
iourney
is
toward
Canaan
:
and
therefore
with
a
holy
indignation
he
scornes
this
world
,
and
with
a
godly
ambition
his
heart
aspires
to
a
better
.
No
man
can
serue
two
masters
:
which
shall
neuer
be
taken
from
you
,
neither
in
this
life
,
nor
in
the
life
to
come
.
a
man
of
a
heart
and
a
heart
,
for
hee
hath
a
heart
for
God
,
and
a
heart
for
the
Diuell
;
as
hee
is
really
and
indeede
wicked
,
so
the
Diuell
hath
his
reall
and
very
heart
;
as
hee
is
seemingly
holy
,
so
God
hath
but
the
shadow
of
his
heart●
for
outwardly
he
complements
with
God
,
The
third
,
whose
loue
is
not
sincere
,
is
the
loue
of
the
Ambitious
man
;
All
these
will
I
giue
thee
;
God
,
God
will
seeke
thee
,
and
finding
thee
soaring
so
high
shall
cast
thee
downe
with
proud
Lucifer
into
hell
.
Nunquam
ego
Ebrium
putabo
Chastum
:
I
will
neuer
beleeue
chastitie
can
sleepe
in
the
drunkards
bed
.
Doubtlesse
that
man
which
wallowes
like
a
swine
in
voluptuousnesse
,
and
is
drunken
with
the
pleasures
of
the
world
,
can
neuer
be
a
chaste
and
constant
louer
of
God
;
pleasure
and
pietie
are
two
opposites
,
if
thou
affect
the
one
,
thou
must
reiect
the
other
.
As
these
foure
especially
,
so
there
are
many
more
in
the
Church
which
are
not
of
the
Church
,
carnall
professours
which
haue
a
kinde
of
superficiall
loue
to
God
and
his
worship
,
but
not
from
the
ground
of
the
heart
;
they
ioyne
in
the
outward
seruice
with
Gods
children
,
but
for
true
loue
they
let
them
goe
alone
.
Let
these
time-seruers
,
and
temporizing
Protestants
know
their
doome
,
which
Christ
shall
one
day
pronounce
to
their
terrour
;
Away
from
me
ye
wicked
I
know
ye
not
.
Away
from
me
I
know
ye
not
.
The
fourth
and
last
Vse
,
for
can
a
man
loue
God
whom
he
hath
not
seene
,
and
hate
his
brother
whom
he
hath
seene
?
No
questionlesse
;
God
will
be
loued
in
his
children
:
we
must
loue
the
godly
for
God
,
and
God
for
himselfe
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
:
which
particle
as
,
notes
the
qualitie
not
the
quantitie
:
thou
oughtest
not
to
loue
thy
neighbour
so
much
as
thy selfe
,
for
that
is
against
nature
;
but
thou
must
loue
him
as
truely
as
thy selfe
.
Some
men
loue
not
their
neighbours
at
all
,
these
men
sinne
through
defect
;
Some
loue
men
more
then
God
,
these
sinne
through
excesse
:
few
attaine
to
that
golden
meane
,
to
loue
God
aboue
all
,
and
their
neighbour
as
themselues
.
Wherefore
seeing
God
hath
so
graciously
loued
vs
,
let
it
be
our
daily
prayer
that
he
would
giue
vs
grace
to
loue
him
againe
,
that
when
our
sinfull
dayes
are
ended
,
we
may
raigne
with
him
in
his
heauenly
kingdome
for
euer-more
.
Amen
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
FINIS
.