Theophilus, or Loue diuine A treatise containing fiue degrees, fiue markes, fiue aides, of the loue of God. Translated by Richard Goring, out of the third French edition: renewed, corrected and augmented by the author M. Peter Moulin, preacher the reformed Church of Paris.

THEOPHILVS , OR LOVE DIVINE . A TREATISE CONTAINING FIVE DEGREES , FIVE MARKES , FIVE AIDES , OF THE LOVE OF GOD . Translated by Richard Goring , out of the third French edition : renewed , corrected and augmented by the author M. Peter Moulin , Preacher to the reformed Church of Paris .

LONDON , Printed for Samuel Macham , and are to be sold at his shop in Pauls churchyard , at the signe of the Bul-head . 1610.

To my Worshipful good Friend M. George Hakewill , Batchelor of Diuinitie , and Fellow of Exeter Colledge in Oxford .

SIR , when you first wished me to reade this Discourse , ( commending it as a worke , no lesse scholerlike then religious ) I was thinking how I might some way requite with somewhat more then verball thankfulnes , your kind fauors & good wishes towards me . But hauing perused the same , I thought I could not better employ my time of small emploiment , then to translate the same , as being a subiect fit for all men seriouslie to meditate vpon , supplying with my willing but poore endeuour , that which you could haue better polished ; and I dare say willinglie would , by reason of your familiar acquaintance with the Author , if your leisure might haue serued you to haue taken it in hand your selfe . Therefore as you commended it vnto me , for a peece neatly and eloquentlie done in the originall : so surelie it did rauish me in the reading , as being a most worthie theame ; and hath emboldned me to recommend it backe againe vnto you , thus homelie apparelled in our mother tong ; in which it can leese but litle grace , being in it selfe so gracious as it is . Suffer it therfore I pray you ( if it be not too full of defects ) to passe vnder your name , who best deserue herin , if ought there be deseruing . For mine owne part , I wil onlie say , I haue striued to shew some part of the paines , I would gladlie take to do you anie pleasing seruice in requitall of your manie fauours ; which I will pray you still to continue , as I will alwaies endeuor to be thankfull , and constantlie rest

Your very affectionate and much bounden Rich. Goring .

TO THE HIGH AND MIGHTIE Ladie Anne D' Allegre , wife vnto the high and mightie Lord Monsieur de Fervaques , Marshall of France , and the Kings Lieutenant in Normandie .

MAdame : The Apostle vnto the Hebrewes teacheth vs , that within the Ark of the couenant there was a cruse full of Manna and Aarons rod . Heb. 9. 4. God thereby instructing vs , that he hath not onely a care of the nourishing of our soules , but to correct vs for our sins also : and that he hath giuen vs together with the bread of his word , his rod of afflictions . The one nourisheth vs , the other exerciseth vs : the one instructeth vs , the other reformeth vs : the one teacheth vs to do the will of God , the other maketh vs to renounce our owne : both equally effects of his loue . For God humbleth vs by afflictions , and pricketh the swelling of our pride . He cutteth & loppeth vs , to the end we may bring forth the more fruite . He filleth vs with bitternesse in this life , to the end we might long for the life to come . For those whom God afflicteth grieuously in this world , leaue it with lesse griefe . And indeed if the children of Israel , being come out of Egypt , after hauing endured there so many afflictions , did notwithstanding grieue , and oftentimes mutined to returne thither againe : how much more had they grieued if they had suffered nothing ? Adde hereunto , that God who hath formed vs to feare him , knoweth that our prayers are slacke and cold in prosperitie , as proceeding from a spirit that is cooled by successe , and which are endited by custom . The cries which our owne will produceth are feeble , in comparison of those which griefe expresseth . There is nothing so strong as necessitie : nothing so ingenious to pray well as sorow , which in an instant formeth the slowest tongues to a holy eloquence , and furnisheth vs with sighes which cannot be expressed . It is not then in anger that God afflicteth vs ; but because that sinne is a kind of falling sicknesse , God striketh and afflicteth vs to awaken vs . His beatings are fatherly corrections : if he vsed vs otherwise , we should not be his children . For if a man seeing two children a fighting , doe chastise one for the same , without touching the other ; the standers by , without further knowing him , presume that it is his father : so God correcteth as his children those which he embraceth with a fatherly loue . 1. Pet. 4. 17. He beginneth his chastisings at his owne house . Now if Iesus Christ ( as saith the Apostle ) hath learned obedience by the things which he hath suffered , Heb. 5. 8. although he were the Son : how much more ought wee to bow downe our neckes vnto Gods corrections , & humble our selues in his presence , rather then to kicke against the prick , or to make the afflictions which are bitter enough of themselues , to be yet more bitter by impatience ? None can make a white haire become blacke with all his care : but well may he make his blacke haire becom white through his vnprofitable discontent . It is euer better to follow , then to be dragged on , aboue all when God conducteth vs : for if the way through which he leadeth vs be thornie , yet is it straight .

Now when I cast mine eye vpon all the remedies of afflictions , I find there are three things which may asswage griefe ; time , reason , and the feare of God . For length of time mitigateth sorow , and closeth vp the wound , yea euen in the weakest spirits , and most vncapable of consolation : but reason esteemeth this remedie too long , and vnworthy of a couragious man ; for wearinesse of weeping is a poore remedie . The feare of God doth more : for as to appease griefe , reason stayeth not for time , so the feare of God stayeth not for reason ; but before that reason can bring in her consolations drawne from the ineuitable necessitie of euils , or from the vnprofitablenesse of teares , that resolueth promptly vpon the loue of God , who chastiseth vs for our good : so as in steed of casting forth complaints , it findeth out occasion of thanksgiuing , and formeth not only vnto patience , but also vnto ioy , as acknowledging amongst his afflictions certaine signes of Gods loue .

These documents Madame , are so much the more familiar vnto you , as you haue had often experience of them , and who being past her apprentiship in afflictions , haue carefully sought out the lenitiues which Gods word doth furnish vs withall : which , besides that sobrietie and modestie which shineth in you , and hath altogether estranged you from the vanitie which now a daies reigneth in the world , haue taught you to solace your selfe with God . But take heed also lest you suffer your selfe to be ouerwhelmed with sorow , and make pietie the nurse of discontent . Inueterat griefs do often turne into habit , and old wounds become fresh with too much handling ; which me thinks is aboue all verie vnfitting your nature , whose meeknes and gentlenes so pleasing vnto all , is much more at accord with ioy . Shall it be said , that the great viuacity of spirit which God hath giuen you , serueth you but to feele griefe more sensibly ? or that God hath made you great , that your teares might haue the greater fall ? Time which easeth the most ignorant people of their euils , cannot it finish the sighes of a person whom God hath so much enriched with his knowledge ? Shall it not be better to ioy in future good things , which are great and certaine , then to afflict our selues for euils past , which are remediles ? Herein surely God is offended , if in worldly crosses we find more occasion of griefe , then matter of ioy in heauenvly riches . And wrongfully do we complaine of our afflictions ; seeing we hurt our selues , we doe vnderhand as it were confesse , that God hath not afflicted vs enough . The Psalmist saith indeed , that God putteth vp our teares into his bottels , as precious things : but he speaketh of teares bred of repentance , or of griefe , to see God blasphemed and despised amongst men . For God gathereth not vp obstinate tears , which extending themselues beyond their limits , occupie the time due to consolation . How many times ( giuing your selfe to reading ) haue you bedewed the holie scripture with your teares , and yet this booke containeth the matter of our ioy ? And in the booke of Psalmes , the tunes wherof you loue , and yet much more the matter , where you see your own picture , and the anatomie of your inward affections : Haue you not obserued that all the Psalmes which haue their beginnings troubled , and whose first lines containe nothing but profound sighes and broken complaints , do end in delight , and termes which witnes contentment and peace of conscience ? Let your tears Madame , be formed vpon this example , and let them end in spirituall ioy . Let your faith raise her selfe from vnder her burthen , and let the sluces of afflictions , which God hath stopped her course withal , make her to runne forth with the greater impetuousnes : let her take strength from resistance . Hereunto the meditation of Gods graces will much serue you : the which if you counterballance with your euils , they will mightily weigh them downe . The onely attention of future glorie , which you apprehend by faith , can it not digest all bitternesse ? That faith which filled the Martyrs with ioy in the midst of their present torments , may she not in our rest comfort vs against the memorie of passed euils . And you who acknowledge what seruitude those people liue in , which are dragged into perdition by the inuisible chaines of opinion and custome : can you sufficiently magnifie the grace which God hath giuen you , in honoring you with his alliance ; and enlightning you with his truth ? Yea , and in your life time , how many of Gods assistances , how many difficulties happily ouergone ? God hauing giuen you the grace to be alone in your family an example of constancie and holy perseuerance in the profession of his truth , hauing made you great , that in the contradiction of the world , you might be an example of firmenesse and constancie . And yet admit your wounds were more grieuous , as taking all at the worst , our liues being so short , they cannot long last : for you are not troubled to seeke consolations against death , seeing that death it selfe is a consolation vnto vs . For God if he receiue the sighs which wee powre foorth in our praiers , much more regardeth he the sighes which our soules giue vp vnto him in our deaths . Which being a place of shelter , and which putteth our soules into securitie , we ought not onely looke for his coming , but euen go forth to meete him : hastening his comming by our desires , by the example of S. Paul , Phil. 1. 23. who saith , that his desire tendeth to dislodge , and be with Christ . And to say with Dauid : Psal. 42. 2. O when shall I present my selfe before Gods face ? For our soules being bound vnto our bodies by two bonds , wherof the one is naturall , and the other voluntarie : if through hatred and contempt of life present , we vntie the voluntary bond , waiting the time when God shall breake the naturall , death then coming shall find the businesse begun , and our soules prepared to this dissolution .

These cogitations Madame , and such like , haue hitherto giuen you consolation : the which although you be sufficiently prouided of , and haue alwayes readie , many spirituall remedies , yet you borrow from other the receipts ; and haue thought that I could contribute something to your consolation . And to this effect hauing heard talke of some of my Sermons vpon the Loue of God , you would needs make vse of the power you haue ouer me , demanding them of me in writing ; knowing well , that of the discontentments of this life , there is no such gentle remouall as the loue of God , or more stronger remedy then that he loueth vs . Herefrom I drew backe a long time , partly through idlenesse accompanied with some other distractions : partly through feare , apprehending your iudgement , which far surpassing ordinarie spirits , feedeth it self not vpon vulgar meates . At length , after long delay , being not any longer able to striue against your instant requests , which are vnto me as so many commandements , I haue let this discourse come forth in publick , vnder the protection of your name , to the end that the imperfections thereof may likewise be imputed vnto you , and that you might beare also a part of the blame , for hauing assisted at the birth of that which ought not to haue seene the light : but I shall be easily excused , as hauing obeyed you . For honor shal it euer be vnto me , to execute your commandements , and to employ my selfe to do you most humble seruice , as being your

Most humble and most obedient seruant Peter du Moulin .

A Table of the Chapters , and principall points contained in this Treatise of the Loue of God . OF true and false loue . Chap. 1. fol. 1. Fiue degrees of the loue of God . Chap. 2. fol. 24. 1. Degree to loue God , because of the good he doth vs , and which we hope to receiue of him . fol. 28. 2. To loue God for his own sake , because he is soueraignlie excellent , and chieflie to be beloued . fol. 45. 3. Not onlie to loue God aboue all things , and more then our selues : but also not to loue anie thing in this world but for his sake . Fol. 67. 4. To hate our selues for the loue of God . Fol. 79. 5. Is the loue wherewith we shall loue God in the life to come . Fol. 94. Of the marks and effects of the loue of God . Cha. 3. Fol. 102. 1. Marke is , that it extinguisheth all voluptuous loue . Fol. 105. 2. That it is the peace and tranquillitie of the soule . Fol. 122. 3. That it is charitie to our neighbours . Fol. 136. 4. And the pleasure to communicate often with God . Fol. 153. 5. It is the zeale of the glorie of God . Fol. 184. Fiue meanes or aids to inflame vs in this loue of God . Chap. 4. Fol. 202. 1. Meanes is the image of vices . Fol. 206. 2. The choise of friends . Fol. 215. 3. The hatred of the world Fol. 226. 4. Prayer . Fol. 238. 5. The hearing and reading of the word of God . Fol. 254.

CHAP. I. Of true and false Loue .

LOue is that point of our spirites , whereby she ioyneth her selfe vnto obiects . That which is weight in heauie things , Loue is the verie same in our soules . For as weight moueth earthly bodyes towardes the place of their rest , so loue moueth our soules towardes that obiect which promiseth rest & contentment . Whereupon it followeth , that as heauie things doe moue in a direct line towards the place of their rest ; so if we will attaine vnto any perfect repose , our loue must go right , and haue an equall motion .

1 True loue then is that same , Seuen reasons to proue that the loue of God , is the onely true loue . which giueth rest and contentment vnto the soule ; whereas false loue is an irregular agitation , and endlesse motion . Such is worldly loue , which we see to be filled with vnquietnesse , and not to stay his agitation , but through wearisomnesse or despaire , which is no rest , but an vnablenesse to moue , because that force failing , desire doth still continue ; like vnto a tied horse , which gnaweth his bit . Such are almost all men : they haue many desires , and little power ; they most desire that they can least do : neither being able to obey or command their couetousnes . They cannot obey it , because of their weaknes ; nor commaund it , because of their incontinencie . So that if a man enioy , without any let , that which he loueth , that verie easinesse it selfe bringeth him a distast withal . For worldly loue is enflamed by resistance , and nourished with difficulties : like vnto those fishes which loue to be in violent streames and floud-gates , but do die in a still water .

The cause of this vnquietnesse , is because that our loue chuseth false obiects , and which cannot satisfy couetousnesse . For if you passe your eie vpon all which is best and most pleasing in the world , you shall not finde therein any firme and stable quiet , but a chaine of cares linked together , a web of perpetuall vnrest . The most graue sweetes are sow●ed in bitternes . The atcheiuement of riches , pleasure and honour , is painfull , and many perish in the pursuite therof : the possession is vncertaine , but the losse certaine . For if these things leaue not vs by some accident , we shall leaue them by death . These are things which are bestowed not onely vpon the wicked , but euen because they are bad , as being rewards of wickednesse . To expose a mans loue towards these things , is but a pursuing of the winde , and a perpetuall trauell . For euen when these things might be termed alwaies good , yet are they vncertaine . A man cannot take good aime at a flying fowle , nor haue any assured designement , aiming after transitorie goods and pleasures . We must seek our rest then some other where than on earth , and turne the edge of our loue , towards heauen . For euen as the lower part of the elementary region , is the seate of windes , tempests and earthquakes , but that part towards heauen is alwaies peaceable & stil : so our loue shall be euer full of vnquietnes , whilest it setteth it self vpon base things ; but it shall find rest if it raise it selfe towards heauen , & Gods promises . And for this cause is it , that in the middest of tempestuous wether at sea , the needle of the Compasse remaineth alwayes vnmoueable , and stayed vpon one point , namely , be cause it gouerneth it self by the Pole . In like sort the soule of a faithfull Christian , in the midst of the confusions of this world , & most grieuous afflictions , shall enioy a most assured peace , because his loue aimeth at heauen , and stayeth it selfe vpon Gods promises , which is the true obiect of our loue , which alone is to be chiefly loued ; which can make vs louely in louing vs , and which alone can , yea will make them happie who loue them . As the Apostle S. Paul saith : 1. Cor. 2. 9. The eie of man hath not seene , his eares heard , nor hath euer entred into his hart , what things God hath prepared for those which loue him . Also he promiseth in S. Iohn : To come vnto him which loueth him , Ioh. 14. 23. and to dwell with him . Admirable loue , which maketh our soules to be the pallace of the King of heauen , and the sanctuarie of his Spirit .

2 Philosophie leadeth vs hereunto at vnawares : for it hath for a generall Maxime , that God and nature make nothing in vaine . Now this infinit desire , this vn satiable appetite which is in man , should be in vaine , if there were not something to content it ; which being not found vpon earth , must be sought for in heauen , and towards God , who is infinite goodnesse .

3 Adde hereunto , that God hauing created the world for mans vse , hath without all doubt created man for some better thing then the world , to wit , for God himselfe .

4 And that amongst all creatures , God hath created man alone vnto his Image , alone with vpright stature , & visage erected vpwards , to the end he might loue him whose resemblance hee beareth , and that his desire and his loue might aime at heauenly things .

5 Adde we hereunto , that the perfection of our spirits cannot be but in the vnion with the Chiefe of spirits , which communicateth his vertue vnto the creature , in like fashion as the Sunne darteth out his beames , that is , giueth it in such sort , that it yet dependeth vpon him after hauing giuen it .

6 Moreouer , true loue is that which transformeth the louer into the thing beloued . Now if a deformed man loue a corporall beautie , neuer shall hee by that loue correct his owne imperfection : contrariwise , by louing God , we become like to him , and as the Apostle saith in the 2. Corinth . chap. 3. Beholding as in a mirrour the glorie of the Lord with open face , we are changed into the same image .

7 Finally , beauty being the first sparke of loue , we shall see hereby how that which we call loue , is not so , but only a superficial colour which couereth filth ; but that light is true beautie . God then being the first light , & father of lights , is also the chiefe beautie , and by consequent hee that we ought chiefly to loue .

Yet humane Philosophie disagreeth here in one point from diuine , which is the word of God . For naturall Philosophie holdeth , that naturall motion is alwayes better then that which is against nature . On the contrarie , in matter of loue , the Scripture teacheth vs , that the loue contrarie vnto our nature , is better then the natural . For sithence Sathan by seducing Adam hath disfigured the Image of God in man , mans desires haue turned towards the world , and in a maner our loue hath bene fallen headlong downe from heauen to earth . The affections of the flesh are enmity with God . Rom. 8. Rom. 8. If any one loue God , it is not of his owne nature , but it is a gift of God . Wherefore our Lord Iesus in the eight of Saint Iohn , saith , that none can come to him if his Father draw him not , And the Apostle S. Paul pulling vs out of the mire and thicke mud , commandeth vs to seeke the things which are on high . Coloss. 3. ver. 1 , 2. For the saying of the Apostle S. Iohn is most true , that we must loue God because he hath loued vs first . This is also one of the effects of the loue of God towards vs , to wit , Ephes. 3. 19. our loue towards him . And there is nothing that we ought to demaund of God with more feruencie , then to haue the grace to loue him : for this is vnto the faithfull a witnesse that God loueth him : it is the first effect of faith : it is a most expresse trace of Gods image : it is the most liuely marke of Gods children . This loue is the soule of other vertues , the rule of our actions , the summary of the law . This loue is the vpholder of Martyrs , the ladder of heauen , the peace of conscience : yea , I dare say , it is a tast and a beginning of the vnion and communication which we shal haue with God in heauen . Our meditation cannot chuse a more excellent subiect : for what is there which is greater then God , or more sweete than his loue ? The profit likewise is no lesse then the sweetnesse : for men are good or bad , Austins Enchiridion to Laurentius cap. 117. not because they beleeue , but because they loue . Those be good which loue good things ; and amongst good things what is there like vnto God ? who not onely is soueraignely good , but who also maketh them good which loue him . Let vs then endeuour so to do , and to be disciples vnto the holy Spirit , which is loue it selfe , and which will forme our hearts vnto loue ; lest we be deceiued vnder this name of loue , and lest we should take for this true loue , a corporall loue , an importunate itching , a furious heate , to wit , the worst of vices for the chiefe of vertues , a brutall sicknesse for an Angelicall perfection .

I know truly that he who shall dispose himselfe to loue God with al his heart , & to neglect all other considerations in regard of his seruice , shall necessarily incurre the hatred of the world , whose loue is enmitie with God , Iam. 4. 4. as the Apostle Saint Iames saith . But God causeth this hatred of the world to profite vs : for as the Apostle saith , All things together , Rom. 8. one with another , turne to the good of those which loue God . Euils become blessings vnto them , corporall afflictions are so many spiritual exercises vnto them , the sicknesses of the bodie are medicines vnto their soules : for in the hands of this soueraigne Physition , verie poison it selfe becometh a medicine ; his strokes are balme , Psal. 141. 5 as Dauid saith : and in suffering for Gods cause , there is not onely matter of patience , but euen occasion of glory . They are like scarres on the forehead , honorable maimes , conformities vnto Iesus Christ , liueries of a Christian souldier . And all through the vnderpropping of this loue , whose sweetnesse tempereth this bitternesse , and maketh vs reioyce for his names sake .

Some one will say , that the loue of God is an excellent vertue indeed : but that to loue him , we must know him before , and that we cannot know him in this life , but with a slender & obscure knowledge . This is true : but for all this , we must not let to study the same , we must not suffer ignorance to be cause of negligence : for wee cannot haue so litle knowledge of God , but it will profit vs , and stirre vs vp vnto the loue of God . One beame of his light is worth the whole Sun . A man were better to haue an obscure knowledge of God , then a cleare vnderstanding of naturall things . If a beam of the Sun do enter into an obscure den or dungeon , the prisoner by this little snip knoweth the beautie of light : so the little which wee haue of the knowledge of God , is sufficient to giue vs a taste of his excellencie , and to inflame vs with his loue . Moreouer , the knowledge which Gods giues vs of himselfe , is not so small , but it is sufficient vnto saluation : and the obligations which we owe vnto the goodnesse of God ( the causes of our loue ) are fully represented vnto vs in the word of God , where the Apostle Saint Paul herald of the said word , saith , That vnto vs is declared all the counsell of God . Acts 20. 27.

CHAP. II. Fiue degrees of the Loue of God .

WE are so vncapable of the loue of God , that we are euen ignorant what it is . This herbe groweth not in our garden ; it is a gift from aboue , comming from the Father of lights , who is loue & charitie it selfe , as saith Saint Iohn . It is a licour which God powreth into our soules by drops as into narrow mouthed vessels . Wherefore to deale with our selues according to our owne slownesse , we will endeuour to receiue it into our mindes by little and little , and by easie steps to bring our selues to the highest degree of loue .

There are fiue degrees of this loue ; the lowest whereof being the most imperfect , doth serue notwithstanding to raise vs to the highest .

1 The first degree is to loue God , because of the good which hee doth vs , and which we hope to receiue of him .

2 The second degree is to loue him for his owne sake , because he is soueraignely excellent , and most excellently amiable .

3 The third is , not only to loue God aboue al things , and more then our selues , but also not to loue any thing in the world but for Gods loue .

4 The fourth is , to hate our selues for Gods sake .

5 Aboue all which degrees , that loue of God excelleth , wherewith we shall loue him in the life to come . A loue which burneth in the breasts of Saints and Angels , which stand before his throne of glorie .

We call these sorts of loue , degrees , and not kinds ; because the higher degrees containe the inferiour : euen as the most excellent white differeth from other whitenesse lesse cleare , not in kinde of colour , but in degree : steps vpon which wee must get vp , and vpon each of them stay a little our spirits .

The first degree .

THe first and lowest step , To loue God for his blessings . is to loue God because of the good which he doth vs . Vpon this degree of loue was Dauid , when in the 116 Psalme he saith , I loue the Lord because he hath heard my voice : and so in the 18. Psalme . For God will be loued for doing good vnto vs . It is God which hath made vs , which keepeth and guideth vs , which nourisheth our bodies and instructeth our soules ; redeemeth vs by his Sonne , gouerneth vs by his holy Spirit , teacheth vs by his word : maketh vs his seruants , yea his friends , Ioh. 15. 15. & Ioh. 17. 17. yea his children , yea euen one with himselfe . Plato philosophizing vpon the grace of God , according as he was able , gaue thankes vnto him for three things . 1. For that he had created him a man , & not a beast . 2. That he was borne a Grecian , and not a Barbarian . 3. That not onely so , but a Philosopher also . We that are instructed in a better schoole , do otherwise distribute our thanksgiuing , and do praise him for three things also . 1. That amongst all his creatures , he hath made vs men , created after his owne image . 2. That from amongst all sorts of men hee hath made vs Christians . 3. That amongst those which beare the name of Christians , he hath made vs faithfull ones . Herunto you may adde if you will the 4. that he hath adopted & elected vs in his Sonne before the foundation of the worlde : hauing had care of vs not onely before we were borne , but euen before the world was made . For if a woman lately conceiuing , loue her future fruite , much more doth she so when it is borne and embraced in her armes : so if God loued vs before wee had any being , how much more when we call vpon him and loue him with a filiall loue ? Now in this grace , the lesse our number is , the greater is our priuiledge , the greater his bountie and mercie towards vs , to be like a few wel sighted amongst a throng of blind men ; like the portion of Iacob in Egypt , alone enlightned in the midst of that darknesse which couered all the countrey : like Gedeons fleece , alonely watered with his blessing , whilest all the rest of the earth is drie and destitute of his grace . God hath enuironed vs with examples of blindnesse , to the end wee might make the more account of light , and that wee should go on in the way of righteousnes whilest the day lasteth , whilest he enlighteneth vs by his word .

All these graces depend vpon one speciall grace , which is our reconciliation with God by the death of Iesus Christ ; it is he that is the conduit-pipe , through which the graces of God do flow vnto vs : it is Iacobs ladder , which ioyneth earth vnto heauen , which ioineth man againe with God . The Angels ascending this ladder , do signifie our prayers . The Angels descending , signifie Gods blessings . Iacobs sleeping at the foote of this ladder , representeth the rest of our consciences vnder the shadow of his intercession . For before , on what side soeuer man could turne his eyes , he could see nothing but matter of feare and astonishment . If he looked on God , he saw a consuming fire , and a soueraigne iustice armed against sinners . If he looked on the law , hee saw the sentence of his condemnation : if on the heauen , he said , I am shut out thereof by my sins : if on the world , he saw himselfe fallen from the empire he before had ouer the creatures : if on himselfe , he saw a thousand corporall and spirituall infirmities . By the signes in heauen , and earthquakes , he was seized with trembling and feare : then Satan , death and hell were the enemies which either drew him to perdition , or tortured him with their apprehension . But now each man which hath an assured trust in Iesus Christ , looketh on all these things with another eye , and singeth another song . If he looke vpon God , he will say , It is my Father , who hath adopted me in his Sonne . If he thinke on the iudgement seate of the last day , he will say , My elder brother sitteth thereon , and he who is my Iudge , is also my aduocate . If he thinke on the Angels , he will say , These are my keepers , Psal. 34. If he looke on heauen , he will say , It is my house . If he heare it thunder from aboue , he will say , It is my Fathers voice . If he consider the law , he saith , The Sonne of God hath fulfilled it for me . If he be in prosperitie on earth , he will say , God hath yet better things for me in store . If he be in aduersitie , he wil say , Iesus Christ hath suffered much more hereof for my sake ; God exerciseth me , proueth me , or correcteth me , or rather honoureth mee , making me like vnto his Sonne . If he thinke on the diuell , death , or hell , then he will triumph ouer all , saying with the Apostle , 1. Cor. 15. O death , where is thy victorie ? O graue where is thy sting ? Thankes be to God who hath giuen vs victorie through Iesus Christ our Lord . If these things buzze and keepe a noise like angrie waspes , yet haue they lost their sting . If the old Serpent pricke our heele , yet is his head bruised . If the diuell through persecutions giue vs a false alarme , yet belong we to Iesus Christ , who hath bought vs , and none shall snatch vs out of his hand . Who wil feare hauing such a patron , who not onely maketh intercession for sinners , but of sinners maketh them iust ? who not only pleadeth for a bad case , but also of bad , maketh it good , because that hee doth not only pray , but also pay for vs : so that to pardon vs is not onely a worke of his mercie , but also an effect of his iustice .

These obligations vnto the louing God , are common vnto all the faithfull . But I thinke , if each one would looke backe into the course of his life , and call to mind the time passed , there is none of vs but should finde iust cause to acknowledg besides these common benefites , manie particular witnesses of the care and loue of God towards vs : Of deliuerances out of many dangers , vnhoped for good chances , commodious afflictions , our purposes crossed , but for our good , extraordinary meanes to bring vs vnto the knowledge of his truth . Shall it be said , that the blessings of God haue rained vpon the sands , without making vs more fruitful of good works ? Shall we be like vnto beasts , which drink of the brooke without thinking of the spring ; without raising vp our thoughts vnto God the wel-spring of all blessing ?

Meane while , when we say that God doth vs good , to the end we should loue him : it is not because he hath any need of our loue : but because he would saue vs , he would that we should loue him ; because it is impossible to be saued whilst we hate him . Moreouer , our louing him also , is partly his gift ; for it is he which kindleth his loue in vs . God doth not only giue vs his graces , but giueth also grace to demaund them , the hand to apprehend them , & grace to make good vse thereof : the vertue to glorifie him for the same , in such sort , as to acknowledge that we owe vnto him not only those his good things , but euen our selues also . God doth good vnto the vnworthy , but he maketh them worthy by this doing them good : his spiritual graces being of such nature , as that they transforme such as receiue them .

This first degree of loue being holy and necessary , is not for all that any more then a beginning of the loue of God and as the first stroke of true pietie . For he who loueth God but for his profite , is like vnto little children , who say their prayers that they may breake their fasts : and to speake properly , they loue not God but themselues . Such a loue , if it extend it selfe no further , is a mercenary loue , yea and iniurious vnto God . For it may be alwayes thought , that the end is better then those things which tend therunto . If then the loue of God haue no other end but our owne profit , we place the same aboue God , and make our interest more exellent then his seruice . Let him then which is come to this first degree of loue , if he passe on no further , know that God pardoneth vs much , if he punish not that which is grounded but vpon the loue of our selues : wherfore wee must mount higher , and come to the second step .

The second degree of Gods loue .

THe second step of Gods loue , To loue God for Gods owne sake . is to loue him , not onely for our profits sake , but euen for his owne sake , to wit , that laying aside all consideration of his benefites , yea and our hope of any profit from him , yet to loue him aboue all things . Dauid speaketh of this loue in the 69. Psalme , Psal. 69. 37 ver. 37. Let all them which loue thy name , reioyce . Hee wold haue vs loue God for his names sake , that is to say , because he is soueraigne Lord , wise in his counsels , iust in his actions , true in his promises , dwelling in glory which none can attaine vnto , possessing a soueraigne perfection . God , whose life is without beginning and ending , his eternitie without change , his greatnesse without measure , his power without resistance : who hath made the world by his word , gouerneth it by his sight , and shall ruinate it by his will : who in one vertue and perfection , which is his essence , incloseth all vertue , which is euery where dispersed in the creatures ; as diuers lines which meete in one center , do disperse themselues by their extention . For these considerations , God ought to be loued more then for the good which he doth vs . Iesus Christ himselfe teacheth vs the same , in the prayer he formed for vs ; in which he appointeth vs to demaund the sanctifying of his name , and the aduancement of his kingdome , before we craue any thing for our profit . A desire which so possessed the spirit of Moses , and the Apostle S. Paul , that forgetting themselues , they desired rather to be blotted out of the booke of life , and to be accursed , then that God should not be glorified .

Wherefore to plant in vs this loue , which loueth God for his owne sake , it is necessarie to know so farre forth as we may , what he is in himselfe , and wherefore soueraignly to be beloued .

Wee naturally loue beautie ; now light is the chiefe of beauties , without which all other beauties do nothing differ from deformities . God then being the chiefe light , is necessarily the chiefest beautie : He is the Father of lights , saith S. Iames. The fountaine of light is in him , and through his light we see crearly , saith Dauid in the 36. Psalme . For this cause , when hee first set his hand vnto the creation , he began with the light , as a thing best representing his nature . He is the Sunne of iustice : the Sunne which setteth not , which maketh no shadow ; vnto which all things are transparent : which not onely enlighteneth the eyes , but euen giueth sight . And iudge you what this soueraigne brightnesse is , Psal. 146. 8 seeing that the Scraphins standing before the Throne are dazeled , Esay 6. 2. and faine to couer their faces with their wings , as Esay saith , being not able to endure so great a splendor . For if at the glorious apparition of the humanitie of Iesus Christ , the Sunne shall be darkened as some litle light at the appearing of a greater , what may be the splendor of his Diuinitie ?

If you will consider the life of God , The life of God . ours is but a shadow , and nothing in comparison . For our life is a flowing and succession of parts : but God possesseth his life entirely at one instant , and all at once . He who wil know what the life of God is in comparison of mans life , let him compare the sea with some litle brooke . 1. The sea is very great , and the brooke very little . 2. The sea budgeth not from his place , but the brooke runneth still forth , and is alwayes a new water . 3. The waters of the Sea come from no other place ; but all running waters come from the sea , and return thither . The like is the life of God compared with ours . 1. His life is infinite , and ours verie short . 2. His life consisteth in rest , and to possesse all his life at one instant : but our life is a fluxe , and succession of parts . 3. His life commeth from none other , but our life commeth from him , Acts 17. ver. 28. and returneth vnto him againe , as Salomon saith in the 12. of Ecclesiastes : The earth returneth vnto the earth , as it was before , and the spirit vnto God which gaue it .

Gods knowledge is also a bottomlesse pit . The knowledge of God , what it is . He knoweth all things , yea euen such as are not . Things passed , are not passed vnto him : the future are present before him . He soundeth the heart : he seeth through the cloake of hypocrisie . We behold things one after another , but he seeth them all at one view : as if a man were all eye , and should see all that were about him without turning himselfe . We see things because they are : on the contrarie , things are , because God seeth them . For in God to see , is as much as to will , and his will is , to do . To know things , we looke vpon them : but God to know things , looketh on himselfe , because that in his wisedome hee hath the models of all things , and in his will the sentence of all chances .

How admirable also is his holinesse ! His holines . It infinitely surpasseth the holinesse of Angels and Saints : as it is said in the booke of Iob , chap. 15. Behold , he hath no assurance in his Saints , and the heauens are not pure in his sight : how much more abhominable and vile is man , who drinketh iniquitie like water . Euen as the holy Scripture calleth the highest heauen , the heauen of heauens , because it incloseth the inferiour : so also it calleth God , the holie of holies , because his holinesse incloseth that of all the Saints , as being infinitely inferiour . The holinesse of the creature is a qualitie : that of God is his substance . God is holy of himselfe ; but men and Angels are not Saints , but because God hath sanctified them . His iustice .

Also after a cleane contrarie manner vnto men , is he iust . For men are iust , because they do iust things . In God it is otherwise : for the things are iust because God doth them . For he is iustice it selfe . Wherefore he is iust for no other cause , but for that hee doth according to his wil : according to which he hath giuen vs his law , the perfect rule of iustice , which he not only setteth before vs , but also writeth it in vs , and engraueth it with his finger in the stone , as he promiseth vs in the 31. of Ieremie : I will put my law into them , and will write it in their harts . He loueth iustice and truth . He hateth the workers of iniquitie , he rooteth out liers , he hateth the bloud-thirsty and deceitful man . Psal. 5.

What shall we say of his goodnesse , His goodnes through which he loueth them which hate him , by which hee causeth his Sunne to shine vpon the iust and vniust , the good and bad : by which hee raineth down his goodnesse euen into the mouthes which are open to blaspheme him ? Aboue all , this infinite goodnes shineth in the person of his Son : This Sonne so begotten before all eternitie , that he yet now begetteth him : Sonne without beginning of time , Sonne of the like age as his Father : Essentiall Word , eternall Wisedom , God euerlastinglie blessed . That Sonne which Esay calleth the Father of Eternitie , Esay 9. would make himselfe the Sonne of man , to the end that we might be children of God : yea was content to be borne in a stable , to the end that wee might be receiued into heauen ; to be borne amongst beasts , to the end that wee might be companions with Angels . Hee who is the Word it selfe , was content to stammer as a childe , to the end that wee might speake vnto God in all libertie . He who is the bread of life , was content to be an hungred , to the end we might be satisfied . He who is the fountaine of life , was content to be athirst , to the end our soules might be moistned . Briefly , he who is life it selfe , hath suffered death , that hee might giue vs life . All this for vile creatures , yea enemies vnto God , that he might make them of slaues vnto Sathan , his owne children , and transport them from hel into his kingdom . These are the bottomlesse pits of the bountie & goodnesse of God , which do gently swallow vp our soules ; there is pleasure to lose ones selfe therein . For these are the bottomlesse depths of the grace of God , which passe our vnderstanding , but doe recreate our hearts ; which giue matter of admiration , and also no lesse subiect of consolation . Here are the highest witnesses of his loue : here are all his fatherly affections layed open ; all the riches of that grace which the Angels themselues admire , and as Saint Peter saith , 1. Pet. 1. & 12. endeuour to pry profoundly into ; louing in this case the goodnesse of God , not for their owne profit , but in respect of God himselfe : for Iesus Christ is not come into the world for their redemption .

Now to what end all this , but that wee should loue him who hath so much loued vs , and admire with ioy the treasures of his grace ? O God , as thy greatnesse is incomprehensible , so also thy bountie is infinite ! our spirits are stopped with this contemplation ; our words are beneath our thoughts , and our thoughts yet much lower then the truth . We speake of this greatnesse but stammeringly , our praises do abase thee , we draw the picture of the Sun with a coale . But ô God , raise vp our soules to thee : and if our spirits be too weake to know thee , make our affections ardent to loue thee . Thou who wast pleased to be our Father , touch our hearts with a filiall affection . Thou which giuest vs occasion to loue thee , giue vs also the motions thereof . For , as much as we are poore in meanes , so much are we vncapable to receiue them , and to loue thee after hauing receiued them , if thou thy selfe doest not plant thy loue in vs .

All these considerations do raise vp our spirits to loue God , not for our selues , but for his owne sake : which appeareth also in this , that our loue to God cannot be well directed , if it be not formed vpon the modell of that loue wherewith God hath loued vs . Now God loueth vs for the loue of himselfe , as he saith by the mouth of Esay : Esay 43. It is I , it is I , that blotteth out thy sinnes for mine owne sake . And it is the prayer which Daniel maketh in his ninth chapter , Lord heare , Lord pardon , Lord tarrie not , but hasten for thine owne sake ; for thy name hath bene called vpon this citie , and vpon thy people . God considereth that we beare his image : hee considereth that wee are vnworthy of his grace , but that it is a thing worthy of his bountie , to do good vnto the vnworthy , and which is more , to make them worthy by doing them good . He considereth that his Church is like vnto a flock which carieth his name , Osea 2. and is called the people of God ; and therefore he will not let it be Sathans prey , nor a matter of triumph vnto the aduersarie .

The third degree of the loue of God .

THe third degree or step , is so to loue God aboue all things ; that we should loue nothing in the world but for his sake . For example , there are many persons and many things in the world that wee cannot keepe our selues from louing , yea and it would be ill done not to loue them . So a father loueth his children , a wife her husband ; our kindred , allies , neighbours and friends haue part in this amitie . So a man loueth his health , his house , his land , his studie , &c. To go about to dispossesse a man of the loue of these things , would be an inhumane doctrine , and more then tending to brutalitie . He is worse then an infidell that hath not care of his familie , saith the Apostle . Pietie rooteth not out these affections , but doth husband them , and of mistrisses which they were , maketh them but handmaids vnto the loue and feare of the Lord . No more then Iosua would kill the Gibeonites , but subiected them vnto the seruice of Gods house . For then doth a father loue his children as hee ought , if in bringing them vp , he purpose to vse them as men do yong plants , which shall one day bring forth fruite to the glorie of God . If he so remember himself to be their father , that he be yet more mindfull that God is his . Then a man loueth his friends as he ought , when he loueth them because they loue God , and because hee seeth the image of God shining in them . So we shall then iustly loue health , when wee shall loue it , not because it is more gamesom and without paine , but because it bringeth vigour vnto our bodies , and libertie vnto our mindes to serue God in our vocation . The like ought to be said of riches , of honours , of knowledge , things which one may honestly loue ; prouided that their loue doe not distract vs from the loue of God , but may rather thereto aduance & help vs to performe good workes . And as there is not any so little brooke but it leadeth vnto the sea : so let these goodnesses of God , seeme they neuer so smal , leade our thoughts to this great depth of the goodnes and greatnesse of God . Briefly , all our liues and affections towards our neighbours , shal be well squared out , when they shal be branches & brooks of Gods loue , and a reflection of our sight , which from God glanceth vpon his image . Neuer loue the persons for that which is about them , but for what is in them . Esteem not of men , as of purses for the money which is therein . If you honour a man because he is well clothed , by consequence ought we to salute sattin in whole peeces . If you account of a man for his honours sake , you tie his dignitie to his titles and to his habite : which things being taken away , there is no more of any thing which ought to be loued ; as a horse which carieth an idoll , which being taken away , hath no more reuerences done about him . On the contrary , if you loue a man because he feareth God , because he is firme in the faith , forward in the knowledge of God , true in his words , iust in his actions , charitable towards the afflicted , burning with the zeale of Gods house , you shall neuer want occasion to loue him . Take away from him his goods , his honours , yea his cloathes , yea euen his bodie ; all these ornaments will remaine , and that excellencie which consisteth in the image of God , and the graces of his Spirit .

I am not ignorant , that the secrets of mens hearts are very deep ; and oftentimes the friends which a man chuseth for vertuous , do becom vicious , or else shew they were neuer otherwise In this case the man which loueth God , ought to reprehend his friend , and to reforme him if he can possible . Flatterie hath taken away from true friendship all his termes , except the libertie to reprehend . To be afraid to chide ones friend , lest wee should offend him , is a respect full of crueltie : as if when hee were readie to be drowned , thou shouldst feare to catch him by the haire of the head , lest hee should leese a haire or two . If by these reprehensions thy friend do not amend , the friendship of a man must then giue place vnto Gods loue . We must do like Moses , who made vse of his rod whilest it was a rod , but fled from before it when it became a serpent . And yet in this case it were better to separate our selues by little and little , and to vnsow friendship rather then to teare it asunder .

Vnto all these difficulties the loue of God serueth as a rule . Many heathen haue gathered a number of precepts of friendship , but haue not discouered this secret , which ruleth all their rules , that is , to learne first to loue God , and to cause our friendships to be deriued from his loue . Such as the braine is vnto the sinewes , the liuer vnto the veines , and the heart vnto the arteries , that very same is the loue of God vnto humane friendships ; that is to say , they are but threds and branches which depend thereon . This diuine loue not being therein , friendships are no friendships , but a conspiration ; an accord or agreement to disagree with God : friendships grounded vpon pleasure or vpon gaine , which ceasse when pleasures leese their taste through age , or when profite diminisheth , or is not equally distributed : but friendships grounded vpon the loue of God , are firme , because they are grounded vpon a sure foundation . Which loue ought so far to aduance it selfe , that for the loue of God we ought not onely to loue our friends , but euen our enemies , because God willeth it . Matth. 5. Because that amongst these enmities , some marks of Gods image do yet appeare ; because they are as it were rods in Gods hand for our amendment , and inforcements vnto his feare .

The fourth degree of the loue of God .

WE are not yet at the highest . To hate ones owne selfe for the loue of God For we must come euen to the hating of our selues for the loue of God . For euen as there is not in man , any loue more strong or more naturall then the loue of our selues : so is it that same which most resisteth the loue of God , and which is most vneasy to be surmounted . That which the shirt is in our cloathing , the same is the loue of our selues in our affections , to wit , that which is last put off . There we are to fight a great combat : it is as it were Sathans last intrenchment , from whence he is vneasily driuen away . Yet none can loue God as he ought , who hateth not his owne nature ; who is not grieued at his owne desires , and maketh not mortall war against them , being desirous to finish this combat by death , & to be dissolued , that he might be with God : readie to be prodigall of his bloud , that he may be sparing of Gods glorie : waxing wearie of this bodie of ours , as of a mouing prison or portable sepulcher . Like vnto him that being in prison , looketh through the grates , desiring his libertie : so looke you not to get out at the doore , you shall onely get out through the ruines thereof , by the destruction of this body : as when the prison sinketh , & the prisoner escapeth at some breach thereof . Hee which shall haue most made warre with himselfe , shall haue the more peace with God : he which shall not haue pardoned himself , God shall pardon him : he which shall haue despised , Luk. 9. & 14. yea hated his owne life , he shall saue it .

Here is the fourth degree or step of loue , and the highest that man can reach vnto in this life . It was this degree of loue , which made the Apostle to crie out : Rom. 7. 24. Alas miserable man that I am , who shall deliuer me from the bodie of this death ? It was this degree of loue which caused Dauid , hauing a scepter in his hand , being vanquisher of his enemies , and filled with earthly riches and honor , to acknowledge himselfe but a stranger and way faring man vpon earth . Psal. 39. & 129. It is this degree of loue which hath sustained Martyrs in their torments , the heate wherof hath bene hoter then the heate of the fire : can you think that they had their muscles of steele , or bodies vncapable of torment and paine ? it is not so . But as the heate of a feauer drieth vp outward vlcers , and a lesser heate is surmounted by a greater : so the interior heate of Gods loue did surmount the heate of the flame , and had more strength to sustain them , then paine had power to preuaile against them . Martyrs , whose vertues do yet vnto this day sustaine our vices ; whose ashes do yet heate our coldnesse ; whose bloud doth yet crie , speaking both for the truth of the Gospell , and against our slacknesse , who in a litle time are so farre degenerate from their constancy . Surely if they do not serue vs for an example , they will serue vs for a reproach and condemnation .

Now to come to this degree of loue , we must haue a long and hard combat : for our flesh is rebellious & mutinous , and couetousnes so rooted therein , that to pluck it vp ( as witnesseth the Son of God himselfe ) is as if a man should cut off a hand , Math. 5. or plucke out an eye . And Saint Paul also calleth our desires our members . Coloss ▪ 3. Notwithstanding God saith , that he will make an end of his worke in our infirmitie : 2. Cor. 12. he maketh vs to be victorious , but after many fals . Oftentimes man being placed as in a crosse-way , Gal. 5. betweene the spirit and the flesh , betweene the loue of God and the loue of the world , hee feeleth contrarie suggestions , and a maruellous combat . How many times commeth it to passe , that after the loue of God hath had the vpper hand , and that the faithful hath resolued to be good , by and by his desires doe reassemble themselues , & giue a new assault vnto the feare of God ? The faithful being thus assailed , either with some appetite of reuenge , of rapine , or lust , shall feele this loue of God speaking thus vnto him in his heart : Miserable man , whither goest thou ? doth not God see this ? despisest thou his threatnings ? reiectest thou his promises ? forgettest thou thy vocation ? Wherfore wouldest thou grieue the Spirit of God ? wherefore wouldest thou bring a scandall vpon his Church ? Where are the promises which thou hast made him ? where is thy mindfulnesse of his benefits ? Is this the way to the kingdome of heauen ? Art thou assured that being fallen , thou shalt rise againe ? For a little pleasure mingled with bitternesse , wilt thou trouble the peace of thy conscience ? For a little porttage of herbes , wilt thou neglect thy birth-right ? At these suggestions the faithfull wil stay himselfe , he will sigh before God ; and like Sampson , he will breake the bonds of his desires : but all is not yet done , nor this rebellious flesh is not yet quelled . For after these holy resolutions , we haue for certain spaces , great dulnesse againe . Then the diuell espieth occasion , if he see vs in bad companie , if he see vs idle , if we haue discontinued praier , reading or hearing of the word of God , then our desires doe rouse themselues vp againe ; then the contrarie suggestions of the flesh and the spirit struggle together for masterie : which maketh the life of the faithful oftentimes seem bitter , euen to the desiring of death to end this combat . O miserable nature , enemie to it owne selfe ! ô ingrafted and deepe rooted corruption ! O mutinous sedition , which woldest bring vs back into Egypt : which after our coming out of Sodome , makest vs look backe againe , like vnto Lots wife ; and makest vs loth to leaue the euill we are come from . Corruption which troubleth our best actions by bad suggestions , and besmeareth them with some euill . If we thinke vpon death , our flesh suggesteth vnto vs , that there is yet time inough to thinke thereon . If we heare or reade the reprehensions of Gods word , it perswadeth vs that it is spoken vnto others . If we thinke of heauen , it saith , we shal come time enough thither . If thou thinkest to giue almes , it will softly suggest in thine eare , What know I that I shall haue no need thereof my selfe ? If thou wouldest reprehend thy friend for his amendment , it will draw thee by a cruel respect , namely , for feare of offending him . Each good affection hath as it were two eares like a pot , by which the flesh and the world take hold to hinder the execution thereof .

Here then wee must carefully haue recourse to Gods assistance , and imitate Rebecca , who had recourse vnto prayer when two children stroue in her wombe : a most expresse figure of these two men which are in euery faithful person ; the one which is the old , the other which is the new man ; the one our corrupted nature , the other the regenerate spirit , which do couet one against another , as saith the Apostle S. Paul . Gal. 5. 17. Wherfore also God answered Rebecca , The elder shall serue the younger . For the old man must be subiected vnto the new , vntill he be fully ranked in due obedience vnto God .

The fift degree of the loue of God .

THere remayneth now the last and chiefest degree or step , How the Saints in glorie , do loue God . which is the loue wherwith we shall loue God in the glorie celestiall . For we loue things according as wee know them . We shall therfore loue God much more then , because wee shall much better know him . Now ( saith the Apostle ) we know in part , 1. Cor. 13. 12. now we see as in a glasse obscurely ; but then we shall see face to face . Our loue which seeth from a farre off , and which is distracted by diuers obiects , shall then see neare at hand , and shall wholy be fixed vpon God . And as when two great high swelling riuers come to encounter one another , they make a maruellous inundation : so the loue of our selues and the loue of God , are like two streames which neuer ioyne themselues together on earth , but shall meete in heauen . What then shall the vehemencie be of both these affections , when they shal be mingled both together , and ioyned in one loue ? For then in louing God , we shall loue our selues , because God shall dwell in vs , and because that ( saith the Apostle S. Iohn ) we shall be like vnto him . 1. Ioh. 3. Nor are we not to doubt , but that the Angels and Saints do loue themselues ardently , but with a loue which distilleth from the loue of God . O happie and admirable loue of ones selfe , which is mingled with the loue of God! Let vs forbeare to loue our selues vntill that time , and let vs loue nothing in our selues but what doth prepare vs and entertain vs with the hope of this loue .

But because this loue , with which we shal loue God in Paradice , doth grow from the view & contemplation of his face , ( for loue is kindled by the sight ) let vs learne what sight this shall be , that shall cause this our loue . Our bodily eies see things by two meanes , either by receiuing their images ; for so we see the bodies exposed to our view ; or by receiuing into our eyes the thing it selfe which wee see : so wee see the light , which wee see in such sort as that it entereth euen into our eyes . Now God who is the chiefest of lights , will make our soules to see him in heauen in this latter fashion . For he dwelleth in his Saints , and is in them all in all . But in this life he causeth himselfe to be seene by images , that is , by the contemplation of his works , in which hee hath imprinted a picture ( as it were ) of himselfe , and the expresse markes of his vertue . Therfore we shal then see our God in such sort as we now see the light : but that now we see it not but by the windowes of the bodie , that is , by the eyes : for then wee shall receiue throughout all our parts the light of God , which shall enlighten vs on all sides with the beames of his holinesse . Euen as if a man were all eye throughout , and should receiue light in himselfe on all sides .

This same sight of God , will make vs like vnto God , as Saint Iohn saith , 1. Ioh. 3. We shall be like vnto him , for we shall see him as he is . For as a looking-glasse cannot be exposed to the Sunne but it will shine like the same : so God receiueth none to contemplate his face , but hee transformeth them into his owne likenesse by the irradiation of his light and perfection . Vrim & Thumim . And as God is charitie and loue it selfe , 1. Ioh. 4. 8. as the same Apostle teacheth ; it is necessary that the creature being by this view made like vnto God , should also be seized with this loue , and enflamed with this spirituall fire . A fire which hath giuen name vnto the Seraphins , so called because of their ardour , which is nothing else but the loue of God , the feruour of their zeale , and their readines to do him seruice .

Here necessarily must end these degrees or steps of loue , and our meditation can mount no higher : it is the last steppe of Iacobs ladder , by which we mount vp vnto God .

CHAP. III. Of the markes and effects of the loue of God .

WE all make profession to loue God , but few loue him seriously . By this profession we deceiue men , yea we deceiue our selues , but cannot deceiue God . Wherefore it is necessarie to bring hither the touchstone , to discerne the true and pure loue of God from the false , and of base allay .

As there are fiue degrees of true loue , so are there also fiue markes to discerne it .

1 The first mark of the true loue of God , is , that it quencheth all vnchast loues .

2 The second mark and effect of this loue , is , that it bringeth peace and tranquillitie to the mind .

3 The third is , charitie towards our neighbours .

4 The fourth is , the pleasure to communicate often with God .

5 The fift is , the Zeale of the glorie of God , which reioyceth or sorroweth according as God is honored or dishonored .

Whosoeuer feeleth in himselfe these effects , may assure himselfe that hee loueth God with a true affection , yea although that some coldnesse chance amongst this holy ardour , and that the loue of himselfe be mingled withall ; yet this loue for being weak , shall not let to be true , prouided , it do dayly go on tending vnto perfection . Let vs runne ouer againe each one of these markes , that wee may know them more perfectly .

The first marke of Gods Loue .

THere are three sorts of loue : That vnchast loues must be extinguished . the one whereof , is euer good : the other is euer bad : the third , good of his owne nature , but accidentally bad because of our bad disposition . That which is alwayes good , is the loue of God , in which it is impossible to sinne through excesse : and in this point it is good to let slip the reines of our desires . The measure of louing God , is to loue him without measure . The loue which is alwayes bad , is the loue of murder , of theft , and of vnchaste pleasures , &c. The loue which being good of it owne nature , becometh euill by accident , is the loue of meate , of drinke , of ease , or recreation ; appetites which are naturally good and necessarie , but which we make to be bad by excesse and intemperance .

The loue of God doth diuersly behaue it selfe towards the other two sorts of loue . For it ranketh the latter within the limits of mediocritie , & teacheth vs to satisfy our necessitie , and not our curiositie . It reiecteth all farre-fetched delicates , being the distaste of a proud stomacke , which awakeneth it selfe with artificiall meanes : teaching vs to nourish this bodie , so that it may not be a hinderance to the soule : to watch and be sober lest we enter into temptation . As for the second loue , it can in no wise remaine with the loue of God : but the feare of God doth wholy cut it off , because that in a thing entirely bad , we are not to seeke for any mediocritie . None can be a fornicator , an adulterer , or a murderer by measure ; for the least inclination vnto these things is sinne against God .

But aboue all , the strength of Gods loue is shewne in rooting out of our hearts vnchaste loue , which kindleth in the mindes of worldly men a firebrand of filthy desires , which defile our soules with a thousand beastly thoughts , and importunate ; which of our bodies dedicated to be temples of God , make an infectious brothell , and ( as saith Saint Paul ) of the members of Christ do make them the members of a harlot . Pleasures which weaken the bodie , coole the spirit , and abate courage , which after the strength is consumed , leaue yet a desire . Infamous pleasures , which place men beneath beasts ; of which , man in this point ought to learne the laws of continencie and sobrietie . Traiterous pleasures , which embrace men to strangle them : dally with him on the lap of delight , as Dalilah played with Sampson , that they may deliuer him , not to the Philistians , but vnto the diuell ; who hauing poaked out the sinners eyes , oftentimes leade him this way vnto the temple of the Idoll . Yet as if this were not enough , man hath chosen out a painefull way vnto his pleasures ; they are not esteemed if not troublesome . The stollen waters are sweetest , saith Salomon ; and the malice of man supposeth all other entries better then the legitimate .

The loue of God entring into the spirit of any one for to purge it , doth presently void out this filth , and smothereth vp this loue by his greater force : which teacheth vs to loue in our neighbors , not their bodily beautie , but their soules ornaments . This holy loue hauing for his obiect the chiefe of spirits , What is true beauty loueth consequently in men their spirituall beautie , a beautie which consisteth in the image of God : an image , whose principall lineaments are iustice and holinesse . A beautie which is not superficial as that of the bodie , which hideth within it selfe bloud , brain , and things which one may not behold without horror ; but it is a beautie which extendeth it self vnto the bottome , as the beautie of a diamond , or of the light it selfe . The beautie of the body , is but a flower which is withered with age ; but the beautie of the soule is not subiect vnto time ; and which is more , the wrinkles which it hath , are done out with time . Many women might haue bin more happie if they had bene lesse beautifull ; for their beautie hath plentifully afflicted them : but spirituall beautie is alwayes accompanied with Gods blessing . Besides , consider attentiuely the fairest visage of the world , and you will becom neuer a whit the more faire your self , but shall rather seem the fouler being neare it . But carefully to contemplate a soule which God hath embellished with vertue , will make you become vertuous , and will forme you according to his example . Carnall eyes perceiue not this beautie , and pleasure knoweth not what it is . For , as a horse louing a mare , thinketh that in the world there is no other beautie : so the carnall and sensuall man thinketh there is no other beautie but that which through the sight toucheth his desires . But the view of the faithfull pierceth further , and oftentimes cleane through a corporall beáutie , seeth the vetie image of the diuell . Contrariwise , the inward beauty is oftentimes vnder an exteriour foulenesse , as that of a slubbered diamond . As that of Iesus Christ during his opprobrious handling ; whereof Esay in the 53. chap. saith , that there was not in him either forme or beautie : and yet in the 45. Psalme , he is called the most faire amongst the sonnes of men . As the beautie of the Church , whereof it is said in the first of Canticles , that she is browne , and yet faire ; being blacke without , and burnt with afflictions , which notwithstanding blot not out her inward beautie .

Therfore that women curious of their beautie , may rather studie to adorne themselues inwardly , as it is said in the 45. Psalm , The Kings daughter is full of glorie within : Let them take heed lest in decking artificially their bodies , they become a snare of desires , an instrument in the diuels hand . A souldier hauing a sword that hath surely serued him in many combats , will be careful to scowre and polish it : and doe wee maruell if the woman hauing serued Sathan to ouerthrow Adam , be carefully decked & embellished by him ; and that women are so curious in ornaments , by the suggestion of the diuell ?

But we whom God hath honored with his knowledge , to the end we might be inflamed with this loue , let vs shut our eyes to these allurements , possessing ( as saith Saint Paul ) our vessels in holinesse : abstain your selues not onely from euill , but also from all appearance and occasions of euill . Eschue idlenesse , for it is the pillow of vices . Let Satan , coming to assaile you , find you euer occupied . Flie bad companie , filthy talke , books of loue ; for they are fire-brands of lust , the hookes and baits of the diuel . None cometh to do euill but by these accessaries , yea the euill is alreadie in these accessaries . Many will say , that they are chast of bodie , but their eyes , their eares , and their thoughts are culpable of lust . Yet Christ saith , that he who looketh on his neighbours wife to lust after her , hath already committed adultery . The best companie and the best busines to diuert our minds from this euill , is the carefull reading of the word of God ioyned vnto prayer . Saint Augustine in the eight book of his Confessions , cap. 8. & 12. saith , that when he was vpon termes of rendering himselfe a Christian , that which most troubled him , was , that hee must leaue his fornication ; and that in this combatfull anguish , hee withdrew himselfe into a garden , where twice he heard the voice of a child , as it were , coming from the houses hard by , saying , Take and reade . At this voice he tooke the booke of the Epistles of S. Paul , and chanced at the first opening of the booke , on this text of the 13. chapter to the Romains , where he saith : Let vs walke honestlie as in the day time , not in riot and drunkennesse , not in chambering and wantonnesse , neither in strife or enuie ; but put you on the Lord Iesus Christ , and haue no care of the flesh to fulfil the lusts thereof . There was enough for him : and thereupon , were it that this voice came from God , or that it chanced by other meanes , he resolued to follow the counsell of the Apostle , who without looking for any reuelation therupon , doth sufficiently manifest vnto vs the wil of God touching the laying off of these desires .

The second marke of the loue of God .

THis same loue bringeth forth another effect , Peace and tranquility of the soule . by which it is to be knowne , to wit , the peace and tranquillitie of the soule : it chaseth away feares , asswageth cares , sweetneth afflictions . For what euill soeuer happeneth him who loueth God , he wil euer remember the sentence of the Apostle , Rom. 8. That all things turne to the best for them which loue God . Euen their crosses becom blessings ; their bodily pouerty is a spiritual diet vnto them ; their banishments teach them to leaue the world : their sequestring from honors is their approch vnto God : their enemies are their Physitions , causing them to be warie , and to liue in Gods feare . Their corporall diseases are spirituall cares : death is an entrie into life , and a bringing forth , by which the soule is deliuered of the bodie , as of her last after-birth ; and cometh forth of a darke den , to enter into Gods light . The passage through afflictions , resembleth the passage of the red sea ; for the wicked are ouerwhelmed therein , they are vnto them forerunners of damnation ; but the faithfull and Gods people finde that way a passage vnto the land of promise .

This verie same loue of God , will suggest vnto the faithfull this thought : Seeing that I loue God , it is certaine that he loueth me . For Saint Iohn saith , 1. Ioh. 4 . that we loue him because he loued vs first . For I had not naturally in me any inclination to loue him ; but it was hee who louing me , framed my heart to loue him . Now if God loue mee , he intendeth my good ; and he can do all that he will , nothing hapneth but according to his will . He will not then permit that any euill happen me ; he will turne my euils vnto good for my saluation : he will leade me thereunto , through a way thornie vnto flesh , but healthfull to my soule . Briefly , the loue of God excludeth feares , and is the prop of our assurance , as saith the Apostle Saint Iohn : 1. Ioh. 4 3. There is no feare in charitie , but perfect charitie driueth forth feare . This same loue sweetneth afflictions , and maketh our Lords yoake easie and tollerable . For you shall see by experience , that in a house where loue is great betweene the husband and the wife , they passe the bad time ouer with content , and haue mutuall consolation one of another : yea , to haue a faithfull friend , into whose bosome you may shed your teares , and powre forth your complaints , doth bring a man much ease , although it bring no remedy . How much more shall the faithfull soule find & feele in the loue of his God ? of God , who not onely knoweth our euils , counteth our sighes , layeth vp our teares in his vessels ; but who can and will remedie them : and not onely remedie them , but turne them to good ; giuing vs in our afflictions , not onely occasion to suffer , but euen matter of reioycing . So the faithfull speake in the 46. Psalm : Let the waters of the sea make a noise , and let the mountaines shake by the rising of his waues : in the meane time the brookes of the riuer shall reioyce the city of God . These troblesome waters are the people banded against God , as is expounded in the Apocalypse , chapter 17. These brookes which in the meane time do reioyce the holy citie , are the instructions of Gods word , whose voice is our consolation . For in his afflictions the faithfull will turne aside his eyes from his enemies , and from all second causes , and will say : Lord , it is thou that hast done it ; I receiue this affliction at thy hand ; make this proue healthfull vnto me , and permit not that I euer come to murmur against thee , or to kicke against the pricke . We swallow with the better resolution a bitter potion , when it is presented vs by a friendly hand , whose ignorance or falshood we feare not . We finde all these things in God , who moreouer maketh venomes themselues to prooue good medicines .

So the loue of God is a retraite and shelter against all anguish : it is the ground of true peace : it is the prop of our assurance , which causeth vs to despise the threatnings of men ; to looke on the enterprises of great men , and the risings of people with disdaine ; which causeth vs to find ease on the rack , and to looke on deaths face with assurance , and take off his maske to see Iesus Christ , which cometh vnto vs vnder that shew : which maketh the faithful to stand vpright in the middest of the ruines of his country . This holy loue made S. Paul to say , Rom. 8. If God be with vs , who shall be against vs ? He which hath not spared his owne Sonne , but deliuered him ouer for vs , how shall not he giue vs all things with him ? Let vs likewise say , He that laieth vp our teares , wil not he gather vp our prayers ? He , without whose prouidence a sparrow lighteth not on the ground , wold he permit that our soules should fall into hell for lacke of caring for them ? Hee who extendeth his care to gather vp our teares , yea to count our haires , how much more care will hee haue of our soules , for which his Sonne hath died ? This same loue made Dauid say , Psal. 23. Euen when I should walke in the way of the shadow of death , I would feare none euill , for thou art with me , thy rod and staffe do comfort me .

Hereby we may iudge what difference there is betweene louing God and men . Let vs not speake of the weaknesse of our friends to deliuer vs , their little constancie in their loue , yea and of the cruel officiousnes of some friends , who desire to see their friends in trouble , to make them beholding vnto them for succouring them . And let vs talke that which is best and honestest in our friendships . I say then , if there be any one who loueth a douzen persons faithfully , he must then necessarily be miserable : for it is a very likely matter , that one of a douzen persons will euer be in trouble , or sicke , or afflicted . If then a man shall according to the lawes of friendship participate of his friends afflictions , shall he not by hauing many friends , be in perpetuall miserie ? Loue is a thing full of care and feare . And if any one of them be absent , it is a subiect of continuall apprehension . So that many are of opinion , that to be obdurate , and without compassion , is commodious . Faithfull friendships are kindes of sicknesses ingenious to feare , and which from diuers parts draw vnto themselues griefe and compassion . The loue of God hath none of these incommodities : for we loue him for whom we can be in no feare , and who puts vs out of all feare for our selues , and warranteth vs from all euill .

Now if the loue of God be so full of rest , in comparison of the most faithful & honest friendships amongst men ; how much more then in comparison of vnhonest loues , which torture the conscience , which hide themselues for shame ; where spending , riot , ielousie , lyings in waite , & alteration of humors , torment the mind with a perpetuall vnquietnes ?

The third marke of the loue of God .

IN the third place , The loue of our neighbour . the loue of God is manifested by the loue of ones neighbor . It is impossible to loue God , & hate his image ; to loue Iesus Christ , who is the head , & hate our neighbours who are his members : it were as if a man kissing another should tread on his toes ; things vnsufferable : as saith the Apostle Saint Iohn : 1. Ioh. 4. 20. He who saith , he loueth God , and hateth his brother , is a lier : for who so loueth not his brother whom he seeth , how can he loue God whom he hath not seene ? That is to say , if he haue not so much as naturall loue , how can he haue the supernatural ? Wherfore , in the summarie of the law expressed in the Gospell , vnto the loue of God is adioyned the loue of our neighbor , as a necessary consequent , & an vndoubted proofe . And the Apostle S. Paul saith , Gal. 5. 14. that all the law is accomplished in this word alone , Thou shalt loue thy neighbour as thy self . Not that it is enough to loue ones neighbour without louing God ; but because the loue of ones neighbor doth necessarily presuppose the loue of God .

Now if we ought to loue our neighbours for Gods sake , it followeth that aboue all we ought to loue those which loue God : following the commandement of the Apostle vnto the Galathians , chap. 6. Let vs do good vnto all , but principally vnto the houshold of faith ; with whom we haue many good things in common , to be together children of one Father , and likewise brethren of Iesus Christ ; nourished with the same meate , which is the word : of one houshold , namely the Church : trauellers and pilgrims together , combattants for one selfesame cause , called vnto one selfesame hope , coheires of one selfesame kingdom . All which are considerations resembling many lines , which doe all meete in one point : for these are obligations to loue one another , who doe all of vs meete in Iesus Christ , in whom we are all one , because we are one with him .

This charity amongst the faithfull , is extended two wayes . The one is the charitable relieuing of our afflicted brethren . The other is , peace and concord amongst our selues .

As touching our brotherly reliefe , it necessarily commeth from the loue of God , as S. Iohn saith : 1. Ioh. 3. 17. Who so shall haue goods in this world , and see his brother in necessitie , and shall shut vp his compassion , Brotherly reliefe . how shall the loue of God dwell in him ? Also , God appointeth himselfe a rewarder of almes , as done vnto him self , yea euen vnto a cup of cold water , Math. 10. To giue vnto the poore , is to lend out money for vsurie vnto God . Prouer. 19. Of all that we possesse , wee shall saue nothing but that which we shall haue thus giuen . By this meanes ( sayth Iesus Christ in Luke 16. ) we make our selues friends , which shal receiue vs into the euerlasting tabernacles . Thou fearest to leese thy money by giuing it ; and yet the bestowing it in almes , is the meanes to keepe it . Thou fearest to leese thy mony by giuing it , and fearest not to leese thy selfe by keeping it . For our goods auariciously reserued , are not only spoiled , but do also spoile and corrupt our spirits . It will be for this sinne that God will iudge the wicked at the latter day . Math. 25. The wicked rich man , who despised the poore Lazarus crauing a morsell of bread , doth now beg of Lazarus a droppe of water to allay his heate . An heate begun by the retention of those goods which were due to the poore : which ( as Saint Iames saith ) shal consume Iames 5. the flesh of the rich like fire : and are as a treasure gathered for them against the latter day . And iustly are they ranked with murderers . For as there is two wayes to put out a lampe , either by blowing it , or not powring in oile in good time : so the couetous man , if he take not away the life of the poore by killing him ; at least he suffereth him to wither and drie away for lacke of powring into him some liberalitie .

The roote of this dutie , is the loue of God , which redounds vpon his members : wherfore also , as the loue of God is free and voluntarie ; so also must not our almes be forced or vnwillingly done , but free and voluntarie . God loueth a cheerfull giuer , 2. Cor. 9. 7. saith the Apostle Saint Paul . And to this purpose he calleth there in that same place almes-deeds a seede . A seed which wee cast in the earth , but gather the crop in heauen . Seeing then wee must giue cheerfully , it is here the contrarie of that which is said in the 126. Psalm : Those which shall sow in teares , shall reape in ioy and triumph . For hee who shal sow this reliefe with teares , shall reape with griefe . None shall reape with ioy in heauen , if he haue not ioyfully sowed vpon earth . An almes giuen vnwillingly , doth not onely leese all reward , but also deserueth no pardon . It fareth alike with almes which are vaingloriously giuen , and to be seene of men , which our Lord condemneth in the 6. of Matthew . Also it fares alike with almes done of goods ill gotten ; who hauing enriched himself by fraudulent meanes and extortion , thinks to appease God by giuing part of his robberies in alms , goes about to corrupt God with presents , & cal him to take part of the spoile . As in the law , God receiued not as an offring , neither the price of a dog , nor the hire of the letcher : so in the Gospell , God will that almes ( which the Apostle to the Hebrews calleth a sacrifice ) should be of iust things , Heb. 13. 16. and gotten by labour : that he who hath stollen , steale no more , but rather labor with his hands , that he may haue to giue vnto him that hath neede . Ephes. 4. Wherfore when Iesus Christ in the 16. of S. Luke , wil that we giue almes of vniust riches ; hee calleth riches there euill , not because they were vniustly gotten , but because that ordinarily they are enticements & baits of iniquitie ; otherwise hee would sooner haue commanded them to be rendered vnto such as they had bene wrongfully taken from .

This same loue of God , Agreement among brethren . produceth peace and concord amongst brethren . For it is impossible to loue God , without imitating him . Now he is the God of peace . Rom. 16. Wee must therefore be children of peace , in imitation of him : for so are the faithful called in the 10. of Luke . To this purpose in the 19. of the first of Kings , God is represented as not being in the storme and boisterous winde , but in the still and quiet sound ; because God is not amongst confusions and quarrels , amongst persons which eate vp one another , but amongst those which be at peace and vnitie . But the diuel liueth vpon discord , and is friend vnto strife . Euen as men cause two dogges or two cocks to fight together for pleasure , the lookers on encouraging them to the combat : so doubt you not , but when two men fight together , the diuel pricketh them on , and taketh pleasure thereat . Let vs take heed lest before we be aware , we make our selues the diuels bable or pastime . We ( I say ) that be brothers , who haue all the world on our skirts ; who by one selfe same combat , do tend to one selfe same hope : called to repaire the breaches of Ierusalem , to build againe the house of God in the view and despite of the diuel . It is written in the 1. of Kings , chap. 6. that Salomons temple was builded without any noise , there was not one stroake of a hammer heard . Let vs labour in the worke of God without any noise , and without strife . And here may and ought to be remembred the aduertisement which Ioseph gaue to his brethren , at their going out of Egypt , to return to their father ; he sent them away , and said vnto them , Gen. 45. 24. Fall not out by the way . For what is the life of a faithful man but an issue out of Egypt , a voyage to return home to our father ? Let vs not quarrell then on the way , let vs liue in peace , and the God of peace will remaine with vs ; whom we shall loue the more ardently , when we are ioyned in affections for to loue him .

The fourth marke of the Loue of God .

WE presume that such are friends whom wee ordinarily see together . Often communication with God . Communication and familiarity are the nurses of friendship , yea more then good turnes . He which doth a pleasure with a seueritie , withdrawing his companie from all ; who giueth with a refusing countenance , like one that should fling his bread at a beggers head , doth vnbind in binding , and is paied wel enough if his benefits be pardoned . Friendship also requireth , that a friend should in all things be aduised by his friend , discharge vnto him his cares , discouer his sorrowes , and powre all his griefe into his bosome , to take counsell of him if there be any remedie , and to ease himselfe if there be none . This is then also one of the markes of the loue of God , to wit , a frequent communication , by the which the faithful Christian doth counsell or consolate himselfe with God .

For the man which loueth God , being to deliberate vpon any thing of importance , doth first consult with the oracle of Gods mouth , and enquireth after his will . As for example , vpon the choise of religion , he wil not call the belly to counsell , nor worldly hopes ; he will not imitate the Shechemites , Gen. 34 , 23. which tooke the seale of Gods couenant vpon them , to haue the substance and cattell of the children of Iacob : nor the Iewes , which in the 6. of Saint Iohn , follow Christ to haue bread ; he will not make Iesus Christ serue him for a puruey or , nor religion to be a merchandize of the time , or a dependancie of his domesticall affaires . The feare of men , shame , respect , worldly honours , couetousnesse , like blind and traiterous counsellers , shal not be admitted vnto this counsell : but he will withdraw himselfe vnto God ; & after hauing ardently craued his grace , he wil resolue to beleeue nothing but what hee teacheth vs in his word : wherein if there be any difficulty , yet that which remaineth cleare , is sufficient for our instruction . Adde hereunto , that if he demand faithfully in Iesus Christ his name , the grace to vnderstand inough for his saluation , Iesus Christ promiseth that all which we shall so demand in his name , he will giue vs .

Likewise if he be to make a match , or chuse any vocation , he wil first counsell himselfe with God , that he may chuse that vocation in which he shal be least sollicited to offend God , and in which he shal haue most meanes to glorifie him . After this consultation , humane wisedome may be heard in her rank , not as a mistris to rule the rost , but as a seruant , who speaketh when he is questioned : she shall propound what our forces are , what the present necessitie is , what the courses of the time , and the circumstances of places and persons . In like sort , if there be any question of mariage , the faithfull wil before all other things consult with Gods mouth , and will heare the Apostle Saint Paul ( 1. Corin. 7. ) commanding that it be done in the Lord . And God himself in the 7. of Deuteronomie , charging vs not to contract mariage but with true beleeuers . So Isaac and Iacob were maried by the commandement of their fathers ; but Esau took vnto him wiues of the Gentiles , Gen. 26. 35. which were a bitternesse vnto Isaac and Rebecca . I passe ouer the consideration of the inconueniences which doe spring thereof , for at this time we do seeke onely after the proofes and effects of the true loue of God . For if a friend should marrie himselfe without communicating the matter vnto his friend ; might he not take occasion to say , You doe mistrust me , and do all your businesse without speaking thereof vnto me . Now if God hath communicated vnto vs all his counsel , as saith S. Paul , Acts 20 : shall we make difficultie to let him know ours ? His counsell ( I say ) which is a bottomlesse depth of wisedome , full of wholesome and holy mysteries : on the contrarie , our counsels which are but light things , and wherein he will be our counseller for our good , and which he knoweth without our communicating them . Certainly the word of God is our good counseller , who counselleth vs without flatterie , who ruleth vs without ambiguitie : and the Prophet Esay , cha. 9. calleth Iesus Christ the Counseller , not onely because hee hath manifested to vs the counsel of God in the Gospell , but because he is to counsell vs in our doubts , and resolue vs in our deliberations .

That which I say of our difficulties , ought also to be vnderstood of our sorrowes ; in which wee ought to addresse our selues to God , make our complaint to him , powre out our teares & discouer our afflictions vnto him with a son like libertie : and though he know them well without this communicating , yet will he thereby giue vs ease and contenting . Take example hereof in the Psalmes of Dauid , where you haue an anatomie of the thoughts of the faithfull , and the picture of a diuers agitation within him . You shall see many Psalmes , as the 6. the 22. the 51. &c. wherein the beginnings are full of feare , & the entry ful of anguish , and as it were within two fingers of despaire ; but in the end you see nothing but ioy and assurance : so that you would thinke that the Psalme were composed by two men of contrary humors . From whence commeth this so sudden change ? was it , that in the midst of his prayer , some good newes arriued , which might allay his griefe ? no such matter : but thus , that according as hee grew more and more feruent with God , his soule rising from vnder her burthen , stayed her selfe vpon his promises , & came forth with peace & assurance . Who is that faithfull Christian , who hath practised this exercise , and hath not felt ease ? And if an obstinate pensiuenes , which holdeth the hand still on the wound , seize on our spirits and consume them , ought it not to be imputed vnto the want of communicating with God ? for teares suppressed procure double smart ; and although but vnprofitably spent , yet do they discharge vs of griefe , and giue aire vnto the wound . But being spent before God , who hath bound himselfe by promise , yea euen by oath , not to abandon vs , doth bring vs a great consolation , before God ( I say ) who doth register our requests , yea euen preuenteth them , so farre forth as Dauid saith in the 32. Psalme , that God hath pardoned him his sinne , not only after his praier , but euen as soone as he had any will to craue it .

For he requireth not any praiers of vs , because he hath need of our seruice , but because wee haue need of his grace : and that according to his iustice it cannot be giuen to those which shall not daigne to craue it . As the Sunne draweth vp vapours from the earth , not for it selfe , but to render them to the earth in raine to moisten and fatten it : so God the true Sun of our soules , draweth from vs our sighs and prayers , not for his own profit , but to make them raine downe again vpon vs in so many blessings . This same frequent communication with God in our afflictions , will teach vs to turne away our eyes from men which do afflict vs , towards God who doth employ them , that we may not be like the angrie dog , which biteth the stone which is cast at him . The man that shall loue , will say as Dauid when Shimei cursed him : 2. Sam. 16. Suffer him to curse , for the Lord hath bidden him . The Lord proueth me , or correcteth me ; my sinnes fortifie mine enemies , and make them necessarie : the stroakes of God are more wholsome then the flatteries of the world . In our domesticke harmes let vs take heed of resembling such hurt men , as falling into frensie , do teare all things prepared to dresse them withal . Yea euen out of affliction , and in full prosperitie , what sweetnesse & pleasure is there in this communication ? For according to the commandement of our Sauiour , Math. 6. the faithful shal enter into his closet , and hauing shut his doore , shal pray vnto his Father , who seeth him in secret , and who will reward him openly . There being couered from the eyes of men , he shall discouer himselfe before God with lesse distraction , & more familiarity . There , after hauing spoken to himselfe , he will frame his owne inditement , & condemne himselfe that God may pardon him . And taking the law as a looking-glasse , he will acknowledge therin the spots of his soule , will seeke to couer them by faith , & to correct them by repentance . There he wil meditate vpon the works of God throughout the world , his iudgements against his enemies , his benefites towards his Church ; and particularly vnto himselfe , how God hath guided him , instructed him , and brought him vnto his knowledge . How many monarks & peoples haue set themselues against the church being weake and contemptible in appearance , and haue crushed themselues thereagainst : but the church of God subsisteth , and so shall do vnto the end . Yea euen vsing a ladder as it were in his meditation , he shal raise himselfe to the contemplation of the workes of our redemption , marking therein how God would haue the remedies proportionable vnto the euil . For , because man desiring to make himselfe like vnto God , by exalting himselfe , is fallen into death : God hauing made himself like vnto man , by abasing himself , hath restored him vnto life . And as the woman brought vnto man the fruite of death : so God would that woman , to wit , the holy Virgine , should bring man the fruite of life . And as out of the profound sleepe of the first Adam , God drew him forth a woman , who was bone of his bone , and flesh of his flesh : so by the death of the second Adam ( which the Scripture calleth a sleep ) God hath gotten him a Spouse , that is to say , his Church , which is one bodie with him . In this same meditation he wil admire , how in one person , God hath vnited himselfe vnto man , hauing ioyned the author of life with a mortall bodie , shutting vp all his celestiall treasures in a vessell of earth , to the end wee might there draw of his fulnesse . How by the infirmity of this flesh , he vanquished the force of Satan ; from his extreme shame hath drawn exceeding glory ; from the death of that man , drawne the life of all men , by that very same vertue , through which in the beginning of the world hee had drawne light out of darknesse .

In this contemplation , as being enflamed with this diuine loue , he will raise vp himself through faith , euen vnto the ioyes of heauen ; where God discouers himselfe face to face ; where the harps of Saints sound forth ; & where the Seraphins assisting before the throne , crie , Holy , holy , holy is the Lord of hoasts . O how sweete a thing is it to ioyne vnto these their praises , and haue a part in this celestiall harmonie ! One onely beame of this glorie in the transfiguration of Iesus Christ on the mountaine , had taken away from S. Peter the remembrance of his home , and of his wife and family : It were good ( said he ) that we stayed here ; and would haue set vp tents there . How much more wold he haue bin rauished , if himselfe had bene transfigured : as the Apostle saith , Phil. 3. 21. that Iesus Christ shall transforme our vile bodies , that they may be made like vnto his glorious bodie . Who doubteth , but that when this glorie vanished , S. Peter was seized with great sorrow : and so indeede the heart of the faithfull comming from this meditation againe to consider these base and earthly things , is necessarily touched with a great distast and base esteeme of them , and is grieued to see himselfe tied thereunto , and to say with Dauid , Psal. 42. O when shall I present my self before the face of God ? It was these thoughts which made the Prophet greedie and thirstie after the Lord . These were the thoughts which made Paul desire to be dislodged , and to be with Christ : which made him thinke that which was gaine vnto others , to be losse vnto him . These are the thoughts which haue euen in our time sustained the Martyrs , which haue made them go vnto death as cheerfully as those which come thence . For loue is strong ( saith Salomon ) as death , yea stronger , seeing it maketh one to despise life .

This ardour of loue is entertayned in our soules by a frequent communication with God : and wee may easily see , that the cause of our slacknesse and coldnesse in this loue , is , because wee speake not often with God . The most exquisite friendships doe waxe cold for want of communication : how much more if friendship neuer hath bene , as indeed man is naturally borne and inclined vnto enmitie with God . This is a common euill , to wit , that wee are much exercised in speaking with others , but very litle with our selues , and yet lesse with God . If some houres of leisure do steale vs from men , they giue vs not any whit the more vnto God . If we enter alone into our closet , we enter not euer the sooner into our selues , to examine our consciences , to search our wounds , to feele the pulses of our consciences , or to talk with God . And yet none shall see him aboue , who hath not carefully sought him here below ; and hath not carefully walked with him by prayers , meditations , and by the studie and reading of the word . This let vs study , and from our life , which is deuided into a thousand parts , amongst a thousand occupations , suites , solicitations , publicke and domesticke affaires ; let vs withdraw some houres to giue our selues vnto God , retiring our selues out of the throng and noise of this world , quietly to meditate on those things which pertaine to our saluation . As if by a litle channell we wold diuert a part of the troubled waters of a stream , that they may run more gently and cleerly . A running brooke presenteth not any images ; nor a spirit which is euer in action , & alwaies puffed with businesse , hardly can hee frame himselfe vnto the image of God . We must then separate some houres to speake with God . All the time of our life is lost except that which is thus husbanded . That time alone is only ours which we giue to God .

Let none here alledge his domesticke affaires . For if we be Gods children , his seruice is part of our domesticall affaires : yea , and whilest we are doing our handy workes , what hindereth vs that we may not think of God , and send him vp by our broken sighes , those sort of prayers which the ancient Fathers called eiaculatoriae ? short praiers which may be said euery where , prayers lanced forth , spiritual sallies borne of the present occasion ; prayers which haue no other ornament but feruency , whose clauses haue no other contexture but necessitie . Who doubteth , but that the Prophet Eliseus ploughing of his field , of that verie labour of his tooke occasion to say , We sow here in teares , but we shall reape in heauen with ioy ? Or that the Apostle S. Paul , labouring with his hands to make tents , of this earthly trauell , tooke occasion to thinke of our heauenly rest ? The way is euery where open vnto praier : and the loue of God is ingenious to suggest thoughts , which like sparkes of pietie mount vp vnto God .

The fift marke of the Loue of God .

THe life of the bodie is discerned by these Zeale of the glorie of God . two markes : 1. by motion : 2. by feeling . The loue of God being the life of our soules , is also knowne by these two things . The foure marks of this loue which wee haue hitherto presented , are the motions of our soules ; for they are holy actions , and spirituall motions , produced by the loue of God : but this fift marke is the feeling , to wit , an affection which maketh a man sensible , to be moued either with griefe or with ioy , according as God is blasphemed or glorified . Carnall and vicious loue may serue vs for an example . We reade of the sonne of king Antigonus , that being grieuously sicke , and none knowing the cause of his maladie : his Physitian perceiued the cause to be the loue of his mother in law , because that she being entred into the chamber , his pulse began to beate extraordinarily . The like happeneth in the loue of God . All men that are therewith possessed , when that they see God glorified , or his name & his truth blasphemed , although hee intend to containe himselfe , yet will the pulse of his conscience be extraordinarily moued , either with ioy , or sorow and impatience . It will chance him as it happened vnto Croesus his sonne , who hauing bene euer dumbe , came suddenly to his speech , seeing his father assailed , feare and griefe hauing ouercome all naturall hinderances . For the Spirit of Iesus Christ dwelling in him , produceth the same effects in him as in himselfe ; Ioh. 2. 17. of whom it is written , The zeale of thy house hath eaten me vp . Rom. 15. 3. This affection did exulcerate the Apostle Saint Paul being at Athens , Act. 17. 26. and grieued his soule to see the Towne so giuen to idolatry . This same zeale was it which seized on the soule of Eli his daughter in law ; so as in her death she was not so much afflicted either for his or for her husbands , as for the Arke of the couenant which was taken by the infidels . It is of this alone that she speaketh dying : Sam. 4. 21. The glorie of the Lord ( saith she ) is departed from Israel . There is no more certain effect of the loue of God then this here : for if at one time we receiue seuerall newes ; the one of the losse of a law-suite ; the other of the reuolt of some persons bought ; and are more grieued with the last then the first . Or if we be more angrie to heare Gods name blasphemed then to heare our selues euill spoken of ; then haue we in vs an assured witnesse , that the loue of God is liuely imprinted in our soules . Good bloud will not bely it selfe . All wel-borne children are touched at the quicke with the iniuries are done vnto their fathers : who so is not moued therewith , confesseth himselfe a bastard or a stranger . This is an euill which we see before our eyes , to our great griefe : that vnto them which make profession to carrie weapons , and to vnderstand the termes of reputation , if one speake the least crosse word , it is inough to cut one anothers throate : so that they confesse their liues to be litle worth , seeing they will hazard them for so litle , making it an euerie dayes exercise : but if God be blasphemed , & his truth slandered , if his name be abused before their eyes , they remaine vnmoueable , and beare a part therein . We are leapers , without feeling in spirituall things , but verie sensible in carnall . We go for curiositie vnto sermons , where Gods truth is opposed against , and our presence by the weake taken for an approbation : but we wold be loth to be found i● a place or companie where the honor of our house should be defamed , but to contradict the same . Let vs vndergo in this point a voluntary condemnation , and let vs acknowledge that this spirituall feeling is verie feeble in vs , to the end we may craue of God to awaken it , by quickening vs with his loue .

From these fiue degrees and fiue markes , you may easily gather , that the loue of God consisteth not onely in hauing a good opinion of him , or to haue a good feeling , or to speak well of him ; but that chiefly it consisteth in obeying him , and conforming vs to his wil. So God in his law saith , that he sheweth mercie vnto them which loue him ; but he addeth , & which keep my commandements . And Iesus Christ , Ioh. 14. Who so loueth me , will keep my sayings . And the same Apostle in another place : 1. Ioh. 3. My litle children , loue not in word , neither in tongue onely , but in deed and in truth . So S. Iames saith : Cha. 1. v. 17 That pure and vnderfield religion before God , is to visit the fatherlesse and widows in their aduersitie , and to keepe our selues vnspotted of the world . But there be many that are religious in speech , not in actions ; and who studie to be more skilfull , not more wise ; who confesse God with their lips , but denie him in their hearts . Like vnto those which struck Iesus Christ , saying , Haile maister : or to Rabshakeh , who spake not the language of the people of God , but for to dishonour him withall . He knoweth not God , who loueth him not ; & he loueth him not , who obeieth not his wil. The children of Eli were instructed in the will of God ; for being Priests they taught it vnto others ; and yet the Scripture saith , 1 Sam. 2. 12. that they knew not God , because they loued him not . 1. Cor. 4. 20. The kingdome of God ( saith S. Paul ) lieth not in words , but in power . It is euen so with his loue . So Dauid in the 33. Psal. saith , that praises are very comely ; but he addeth , in the mouths of iust men . As for the wicked , God saith vnto him in the 50 Psalme , Wherefore takest thou my words into thy mouth ? For this cause was it that Iesus Christ , when the diuell confessed him , said vnto him , Hold thy peace , hold thy peace . For the praise of God , and the truth of religion , are vilified and debased in the mouth of the wicked , and therby lose their authoritie : for shee is made a companion of vice ; and the liuerie of Gods children becometh by this meanes a cloake of impietie . Thou saist , I loue God , but doest despise his will : I loue God , but doest hate the image of God . Canst thou loue God without following him ? or follow such as do good to their enemies , whilest thou liuest in discord with thy brethren ? We protest all of vs to loue God , but we better loue the increase of our monies then the aduancement of his cause . Wee protest to feare him , but we do not feare to do before him such things as we would shame to do before men . Who is that quarreller or theefe , that wil strike or steale in the presence of the Iudge ? and for all this , what do we not in Gods sight , the Iudge not onely of our actions , but also of our thoughts ? We protest to loue Iesus Christ , and yet abandon his members which are the poore . We spend more in a quarter of an houre at play , then in a whole yeare in almes . The superfluitie of our attire , would cloathe a great number of poore . All is spent in pleasure , and nothing in pietie . All is for our couetousnes , & nothing for Gods sake . Doth that man loue God , which wil not willingly speake vnto him , nor of him ; or who taketh no counsell of God in his distresse ? or who is not touched with the zeale of his glory ? In the mean time there is none amongst vs , who maketh not profession to loue God : which sheweth that wee loue him in grosse , but hate him in retaile ; this being in generall , and gainsaid in particular . We speake of heauen , but haue our hearts on the earth . By this meanes if one mark apart our loue to God , it may be found some speciall matter ; but if we ballance it with our loue of the world , our pleasures , our riches , our preferments , it is found verie light : so that our loue is a kinde of disesteeme , and almost an hatred . Let vs take heed to our selues ; for we shal not be iudged according to this general profession , but according to our particular actions . And if so it be , that we loue not God as we ought , or if wee loue some other thing with him otherwise then for his sake , how shall we subsist before him , louing any thing better better then he ? yea euen against him , louing that which God hateth , to wit , the world and the desires thereof , and cherishing his enemies in his presence .

CHAP. IV. Fiue meanes or helpes to inflame vs in the loue of God .

NOw we are to treat of the meanes to nourish in vs this loue . It is surely an effect of the Spirit of sanctification , which God giueth onely to his children : whereupon this spirit is called the spirit of adoption by the Apostle , Rom. 8. because it is not giuen to any other then the children of God , which he hath adopted in Iesus Christ : and that therefore hee frameth their hearts vnto a child-like loue , and to haue recourse vnto God as their Father . It is requisite , that the grace of God should preuent our wils , to make them willing ; that it may accompanie them , that they may will feruently ; and that it follow them , to the end they may not will in vaine , and without fruite . Phil. 2. 13. It is God which bringeth forth in vs with efficacie , both the will and the deede , according to his good pleasure . Notwithstanding God moueth vs not like stones ; he maketh vs follow willingly , he bendeth our wils by an vnconstrained necessitie . For this cause is it , that we are called , workers together with God : 1 Cor. 3. 9. & that in the same place where S. Paul saith , that God giueth the will and the deede according to his good pleasure : he willeth notwithstanding that we should worke out our owne saluation with feare and trembling . Phil. 2. 12. 13.

The meanes then which we haue to employ our selues in the nourishing and cherishing of this loue of God in vs , is in generall , to giue our selues to good workes , which be pleasing vnto him . But in this trauell , I finde fiue helpes , by which , wisedome ioyned with pietie , through a holy industrie do quicken this loue in vs , and doe put matches as it were vnto our hearts , thereby to kindle this spirituall flame .

These meanes or aids are :

I. The image of vices .

II. The choice of friends .

III. Hatred of the world .

IV. Prayer .

V. The hearing and reading of the word .

The first helpe or aide of the Loue of God .

THose who void out of their lodgings their stable dung , The image of vices . do fatten their fields withall ; and by ridding themselues of this infection , doe otherwise make a profit thereof . The faithfull Christian ought to follow this example . For it is the dutie of pietie , to discharge our selues of those vices which are of ill sauor before God : but Christian wisedom findeth meanes to draw euen from this filth , some commoditie . He then which would seek some model , whereon to form the loue of his God , ought to obserue amongst all the rest , the most monstrous and the most obstinate vices , & they are so all indeede . Yet I think that extreme auarice doth some deale beare away the bell . Let it then be exposed to open view ; and let this monster , which corrupteth man when it is within him , teach man being thrust forth , and instruct him afarre off . For will you loue God , as you ought ? loue him then as a man extremely couetous loueth his money . Auarice taketh away rest , and troubleth sleepe ; his money is the first thought at his waking : so let the loue of God breake our sleepe , possesse our thoughts in the night ; let it be the first of our thoughts at our awaking , to meditate on his former graces , to dispose of our future life , to bewaile our sinnes at the cock-crowing . Couetousnes doth shut the heart of the couetous into his coffer , where his treasure is : so also let the loue of God fixe our hearts in heauen , to the end that there where our treasures be , there may our hearts be also . Auarice snatcheth out of the niggards hand the bread he should eate , and maketh him be content with little : so must the loue of God teach vs abstinence , and how to bring vnder our bodies ; to liue with litle , and to depriue our selues when it is requisite , of temporall commodities for his seruice . The auaricious man vndertaketh for gaine long voyages , sequestring himselfe from his wife and children : so must the loue of God prepare vs to endure banishment , to leaue wife and children to follow God ; remembring the saying of our Lord , Mat. 10. Who so loueth father or mother more then me , is not worthie of me : or who so loueth sonne or daughter more then me , is not worthie of me . The couetous man hauing put his money vnto vsurie , calculateth the time , and with impatience attendeth the terme : so we that know that God hath in his hands our pledge , and that hee will render vs our almes with vsurie , ought with impatience to attend the time of payment ; and in the meane time very preciously keepe his obligation , which is the doctrine of the Gospell . The couetous man , the older hee waxeth , the more greedy he is to gather ; he liueth poorely , that he may die rich ; his purpose to gather is at the greatest , when the terme of his life is at the shortest : so must the old man fearing God , make more carefull prouision of faith and good works . Let him liue poore in worldly goods , that he may die rich in heauenly . Old age is the grounds and lees of life ; but in the faithfull man it reneweth , Psal. 103. as vnto an Eagle : for then he feeleth more liuely and certainly the motions of the life to come ; then hath he the wager almost in his hand , being neere the end of his course . When the riuers are neer their end , and approach vnto the sea ; the tide cometh towards them , and meeteth them : so when the course of a faithfull mans life commeth neare his end , then God cometh to meete him ; and before death , giueth him some taste and feeling of the life to come . Then it is that we ought to haue a holy couetousnesse to husband our time , make a stocke of faith , send our good workes before vs , and to make our selues friends which may receiue vs into the euerlasting habitations . This meditation , which giueth vice a double construction , and maketh it look both waies , enforceth it to be an example and helpe vnto vertue : as Amorrhean captiues , to cleanse & decke the tabernacle ; as a woman of Hethe , whose haire and nailes are cut off , Deut. 21. For vertue is so feeble in vs , that to raise it selfe vp , it boroweth helpe of vice ; it passeth ouer to the Philistians to whet her tools . 1. Sam. 13. 20. Because we cannot comprehend how much we owe vnto God , but through the consideration of that which we giue vnto our concupiscence ; for all that is stolen from him ,

The second helpe vnto the Loue of God .

THe sheepe of Iacob brought forth spotted lambes , Choise of friends . according to the colour of the rods were layd before them : so men produce workes conformable vnto the obiects which they haue before their eyes . And this is a great euill , that good examples haue nothing like so great force to forme vs vnto goodnesse , as bad haue to induce vs vnto euill . For , as a man strucken with the pestilence , will sooner infect a douzen sound men which shall approach to him , then these whole men can helpe him : in like sort , a vicious man will sooner infect many honest men , then he wil correct him selfe by their example . For vice is here in his own soile , it cometh vp without planting , it groweth without pain ; much more then being fortified from without , & wel laboured : but vertue is a stranger , and resembleth a graine brought from the East , which after much care and labour , doth yet little prosper but degenerate ; especially in the contagion of these times , which is as the dregges and sinke of all seasons and ages , in which vertue is a prodigie , and pietie a crime or simplicitie . For thus do men call foolishnesse in this age ; in which , that they may render or make vertue to be odious , they cloath brutishnesse with his habit . Euen as it is vneasie that the flocks feeding amongst the thornie bushes , should not leaue some of their wooll : so is it hard for an honest man , liuing amongst so great corruption , but he must leaue some of his innocencie . We fall away insensibly ; we go on in badnesse , without being aware thereof , like people sleeping in a boate , and caried downe the stream , which make much way without thinking thereon . Wherefore we are to looke to our selues , and in so contagious an aire , to prouide our selues of preseruatiues , of which , the best is the loue & feare of God . And this loue is nourished by hanting those which loue him . We must acquaint our selues with such as wee should be like ; to the end that the faithfull with some few friends louing God , withdrawing himselfe as it were from vices , may looke with horrour vpon them as from a far off , vpon this ouerflowing torrent and powerfull reigne of the diuell ; comforting himselfe in the meane time in God , and relying on his loue .

This same friendship among the faithfull , will serue the better to make them know themselues . For seeing we be blind in our imperfections , we ought to borrow our friends eyes , and lend them ours , to the end we may mutually reprehend and correct one another . The serious reprehensions of a friend , do more good then praises , were they neuer so true . Whoso shall take away from friendship the libertie of reprehending , leaueth nothing that may distinguish it from flatterie .

And seeing that we are naturally lame and benummed in things touching Gods seruice , we must employ the helpe of our friends , to the end they may bring vs into this bath to receiue healing . For God communicateth not his graces vnto vs , that they should fade and vanish with vs , but that we might multiply our talent ; and that the spring of his spiritual benedictions , which he causeth to breake forth in vs , may run out , and serue for instruction to our neighbors : as Christ saith to S. Peter : But thou being conuerted , confirme thy brethren . For if God command vs to take vp our enemies strayed beast ; how much more to reforme the soule of our friend , when it wandereth out of the way of saluation ? This communication also among the faithfull , bringeth comfort in affliction , which being deuided among many , is more easily borne . Many small brooks reunited in one channell , carrie great vessels : many afflicted spirits ioyning themselues together by concord & mutuall support , will easily beare an affliction . And the word of God witnesseth vnto vs , that God looketh on , hearkneth vnto , and taketh pleasure in the consolations and mutuall exhortations of his children . So the Prophet Malachie in the 3. chapter saith , that when the proud are esteemed happie , and the bad aduanced , then those which feared the Lord , spake one vnto another , & the Lord was attentiue and heard : and a booke of remembrance was written before him , for them which feare the Lord , and think on his name ; and they shall be mine ( said the Lord ) when I shall lay apart my most precious iewels . O how precious a treasure is a vertuous friend fearing God! And would to God that as we are vsed to know by certaine markes the goodnesse and courage of a horse ; so also in the choise of friends , that we might with the sight of a man know his vertue : but the lurking holes of the spirit of a man are so deep , that he deceiueth both himselfe and others , and he is hidden euen from himselfe . Yet by a mans innocencie of his actions , sobrietie of his words , by the simplicitie of his habit , by his zeale and ardour in Gods cause , by his disesteem of gain , by his eschuing of pleasures , you may very probably know the puritie of his mind within : euen as by the sparks coming forth of a heape of ashes , men know the hidden fire .

The third helpe of the loue of God .

THe disesteeme likewise and hatred of the world , Contempt and hatred of the world doth not a litle aide vnto the loue of God . For the loue of the world ( saith S. Iames ) is enmitie against God . And S. Iohn likewise : 1. Ioh. 2. If anie one loue the world , the loue of the Father is not in him . By the world , I vnderstand humane busines , worldly pomp , carnall enticements , earthly desires , deceitful and vncertaine hopes : who so loueth God , will looke on these things with disdaine . He wil passe ouer all the ages of man , from his conception vnto his rotten sepulcher : he will consider in all the conditions and states of his life , his certaine miserie , his vncertain hopes , vnfruitfull gaine , that he may say with Salomon , Vanitie of vanities , Eccles. 1. all is vanitie . Looking on these things with a disdaine , mingled with compassion : a disdaine extending euen vnto hatred , when he shall consider wickednesse to be mingled with vanitie , and the diuell to haue so established his reigne in the world , that it is a kind of miracle and prodigie to see therein a good man . So as the Prophet Esay acknowledgeth chap. 8. Behold me ( saith he ) and the children which the Lord hath giuen me , for a signe and for a miracle in Israel . Now if it were a miracle in Israel to see a familie instructed in the feare of the Lord , how much more amongst infidels ? and if in Ierusalem , how much more in Babylon ? It is then without reason that we wonder when wee see examples of disloyaltie , crueltie , vncleannesse ; seeing that on the contrary the Spirit of God teacheth vs , to hold the example of pietie and the feare of God for a miraculous and vnusual thing . These and such like considerations ioyned vnto the feeling of the excellencie of the children of God , will cause the faithfull to esteeme himselfe better then the world ; and looking on the earth as a place cursed , will liue therin as a passenger and traueller : as an Englishman that should trauell ouer Persia or Tartaria , intending to returne into his countrey . For hee will not answer as that Philosopher , who being enquired , of what countrey he was , answered , that he was a citizen of the world : but the faithfull saith , he is a stranger in this world , and a citizen of heauen ; and therfore withdrawing his affection from the world , and raising vp his heart vnto God , he doth like him , who from the top of the Alpes where the aire is cleer , looketh vpon the fields beaten with tempest , the country all about foggie and mistie ; and there reioyceth him self , resting himselfe vpon the loue of God , which hath deliuered him from this general male diction . So in the 29. Psalme , after hauing represented the tearing of the Cedars , the shaking of the mountaines , and the discouering of the forrests by the force of the thundering voice of God ; he withdraweth the children of God out of this confusion , and assembles them into Gods pallace , where hee is glorified ; and assures himselfe that God wil giue peace and strength vnto his people . For in this pallace of God , which is his church , doth sound that voice , not which shaketh the mountains , but which assureth our hearts ; not that voice which rooteth vp the Cedars , but that which comforteth our consciences : not that which causeth the Hindes to cast their yong ones , but which maketh vs to conceiue hope . It is the word of the Gospell , in which God layeth open the treasures of his loue : in which whosoeuer shall take a relish , he shall finde the sweetes of the world to be bitternesse , and hating the same , wil learne to loue God .

Now we say this , not to discharge our selues of all earthly things : this carelesnes of the world hindereth not the loue of our children , nor the care of our family , nor our endeuour in the administration of our magistracie ; but the faithful will do these things , as a passenger fits himselfe in the best manner he may at some Inne . He who is not to stay there aboue a night , will not stand to build a wall ; and if he suffer there any discommodity , he wil patiently digest it , because it is but a passage . For the faithfull wil follow domesticall and ciuil affaires , not as if he meant there to set vp his staffe , to tie therunto his desseignes , or therein to place his hope . His thoughts will euer be in some other place ; and during his businesse , will euer think of the vanitie of his trauell . He will alwayes begin his actions with the seruice of God , and inuocation of his name ; and that shal euer be the first , which he will haue last : whilest worldlings , after the example of Martha , paine themselues excessiuely in domesticke affaires ; he after Maries example , will chuse the good part , which shall not be taken from him , placing himselfe at Christs feete to heare his word . If hee haue any worldly feares , they wil giue place vnto the feare of God . If he haue any hopes , they will giue place vnto his hope of the kingdom of heauen . If he haue any sorrowes , they will be swallowed vp of a greater sorrow , proceeding from the sence of his sinnes , or the bruisings of Ioseph . God himselfe herein is an example vnto vs . For in building of the world , he hath done contrary vnto men which do build also : men begin at the foundation , but God beginneth at the top . He stretched out the heauens , before he laied the foundations of the earth . The naturall workes of God , are spirituall instructions vnto vs . To the end that wee may follow this order , and that wee may euer begin by the care of heauenly things ; the earthly will present themselues in the second rank to be thought on , not of loue or of purpose , but by necessitie , and as much as is required , for not seeming cruell vnto those which be ours , or enemies to our selues . Seeke ye first the kingdom of God , and the righteousnes thereof , and all other things shal be administred vnto you . Math. 6. 33.

The fourth aide of the loue of God .

FRequent and often prayers doe likewise nourish this loue ; Prayer . I mean as well publicke as priuate : for the publick , are a quire of sighes , a harmonie of affections sent vp with one accord vnto God ; which imitateth that holy consort of the Angels & soules of the Saints sounding on their harps in heauen ; wherof mention is made in the 5. of the Apocalypse . In our priuate prayers , the faithfull man being hidden from mans eies , discouereth himselfe vnto God , maketh his complaints to him with a child-like familiaritie , prayeth vnto him , not of custome , but with affection , with words broken off with sighes , which are vsed euen in the midst of businesse , through a gentle distraction and wholesom interruption : which prayers haue no other motiue but loue , nor other subiect but necessitie , or other eloquence but affection . None craueth an almes with the flowers of Rhetoricke . Familiar simplicitie is verie comely in prayer . To make these solitary praiers , Gen. 24. 63. Isaac went out into the fields . So king Ezechias turned his face vnto the wall , Esay 38. 2. for feare to be troubled in his praier . So the Apostle S. Peter went vp vnto an high roome of the house to pray alone . Act. 10. 9. Iesus Christ himself in the 6. of Luke , withdrew himselfe into a mountain to make his prayers , and continued therein all night . Both these sorts of prayers haue promise of God to be heard . As touching the publick , our Sauiour promiseth vs , Matth. 18. v. 19. 20. that there where two or three be gathered together in his name , he will be in the midst of them : and that all which they shall aske with one accord , shall be ganted them . As for the priuate , he also speaketh thus in the 6. of S. Matth. When thou prayest , enter into the closet , and hauing shut the doore , pray vnto thy Father which is in secret ; and thy Father which is in secret , shall reward thee openlie .

These prayers are so many matches of the loue of God . For as soone as God will be prayed vnto by vs , this is a great witnes vnto vs that he loues vs . Our importunitie is pleasing vnto him ; he giueth by his commandement free accesse vnto our praiers . That wee may obtaine his graces , hee demandeth no other price of vs but our prayers . For riuers of his goodnesse , he demandeth but some drops of our thankfulnes . He is attentiue vnto the crie of the afflicted . He is nigh vnto them which call vpon him . Psal. 45. 18 . If the crie of dead Abels bloud came vp vnto him ; how much more the cry of his liuing children , which cal vpon him in the name of Iesus Christ ? If he reckon our haires , how much more our sighes and our prayers , which hee himselfe hath prescribed vs ? Adde hereunto , that prayer is a strong bridle vnto vs , to hold vs in the feare of God . For this onelie thought , that it is before him that we present our selues , before him who knoweth our harts , who seeth all our filthinesse through the cloake of hypocrisie ; obligeth vs to purifie our hearts and our hands , to wit , our thoughts and actions ; according to the commandement of the Apostle : 1. Tim. 2. I will ( saith he ) that all men make praiers in all places , heauing vp pure hands without anger or debate . On the contrarie , God ( by the Prophet Esai ) reiecteth hands full of bloud , Esay 1. euen when they lengthen out their praiers .

Then when we come to frame our prayers , each word that we say , is a lesson or a reproach . For example , we thus begin the Lords prayer , Our Father which art in heauen . In calling him our Father , wee learne on the one part to be his obedient children , and to be perswaded of his loue : on the other side , to despise the world , as inferiour to our dignitie , seeing wee be the children of God . This word also of Our , frameth vs vnto charity towards our neighbors , & to procure their good , not only in our prayers , but in all our actions . And these words , which art in heauen , aduertise vs to seeke for heauenly things ; and that our conuersation should be as that of heauenly citizens , and children of the heauenly King . Then when the faithful shall come to propose his demaunds , he will chide himselfe on this sort : I craue of God that his name may be hallowed , and yet I profane and dishonor it . I desire that his kingdome may come , and be aduanced ; and notwithstanding I resist and foreslow it as much as lieth in me , vnwilling that he should reigne in me ; not subiecting my selfe vnto the scepter of his kingdome , which is his word ; nor contributing any thing to his Church , which is called in the Gospell , Gods kingdome . Item , I pray his will may be done , and yet I resist this wil. I beg my bread , and yet couet another mans : My dailie bread , and yet my couetous care extends it selfe vnto many yeares . So likewise wee craue that God would forgiue vs as wee forgiue them which haue trespassed against vs : and for all that wee are vnreconcileable , our hatred is mortall , or to say better , immortall ; and yet feare not that God should heare vs , pardoning vs according as we pardon our neighbours . So we desire not to be led into temptation , and yet we runne after temptations , bad companies , bookes of loue-tales , after enticements and occasions of doing ill . Finally , we finish this praier with mention of the kingdome and glorie of God , by which this same prayer began , that it might warne vs , that euen as our praiers , so also al our affections ought to begin and end with the glorie of God . So many petitions , so many aduertisements : for Iesus Christ most artificially , by teaching vs how to craue for good , teacheth vs also to do it . In ordering our praiers , hee also ordereth our actions : so as speaking to God , we also speake to our selues ; by praying vnto God , we learne also to feare him . And surely when you shall see vnrulinesse in a household , either by disobedience of the children , or by dissention betweene man and wife , it is a certen witnesse that God is not there called vpon as hee ought . For this only action of lifting vp of hearts and hands together vnto God , might haue sufficed to reunite their diuided affections , and entertaine from day to day their familie in the feare of God . For by speaking often to God , we learne to loue him , and louing him to follow him . Moses his face became shining for hauing spoken with God : so our soules wil becom enlightned in the knowledge of God , when we

and counsell , all the ambition of so great a monarch , and making him contribute at vnawares vnto the accomplishment of the prophesies ? That which is the greatest of the world , employeth it selfe for the least of his children , and serueth for the execution of his loue .

The holy Scripture being full of such examples , rightly may it be called the booke of true loue ; seeing that therein God not onely vnfoldeth his loue , but also bindeth vs to loue him ; and not only exhorteth vs to this loue , but also produceth it in vs by this same word , accompanying the preaching of the same with the efficacy of his holy Spirit . And to say true , I thinke that the most part of vs haue had experience , that after the hearing of the word , the sparks of loue do kindle in our hearts ; and that hearing God speake , or speaking of God , we are inflamed with his loue . So the two disciples being in Emaus , after Iesus Christ was vanished , said , Did not our harts burn within vs , when he spake vnto vs on the waie , and preached the Scriptures ? And Ieremie in the 20. chap. desiring to reserue the word of God in his hart without vttering it , saith , that he felt it in his heart like a burning fire . Wherefore so ? but because this word receiued into the hearts of the auditors , heateth them with the like ardour : as also the tongues of fire descending vpon the Apostles , witnessed that God gaue them burning tongues , and a word full of efficacie , to enflame mens hearts . Wherefore those which being caried away with their busines , or withheld by feare , or perswaded of their sufficiencie , neglect coming to sermons , shall insensibly feele that this heate waxeth coole , and that a caule groweth ouer their consciences . This negligence will grow to a distast , this distast to a disdaine , this disesteeme vnto a hardnes of heart & enmitie against God . Whosoeuer will entertaine the loue of God in his heart , ought dayly to come & heare his word , the which he hath chosen as a wholsom means to moue our hearts and to purge our spirits : as Christ saith to his Apostles : Ioh. 15. 3. You are cleane through the word which I haue spoken vnto you . Being there , we must hearken to the preaching with greedinesse , suffer reprehensions gently , receiue exhortations with ardor . And euen as those , vpon whom men mean to make some incision , suffer themselues to be bound and pinioned by the Chirurgion , lest the motion of the patient should hinder the operation : so must we , when the seruants of God are occupied about pricking the apostumes of our vices , and cutting off our concupiscences , which S. Paul calleth our members ; Coloss. 3. 5. stay our mouing , lightnesse and inconstancie , lest it hinder the efficacy of this word by our impatiencie .

To the hearing of the word , we must adde the reading , according to the example of those of Beroea ; Act. 17. 11. who after they had heard S. Pauls preaching , went and consulted with the Scriptures , to see the conformitie therof with the writings of the Prophets ; although that the Apostle being powerfull in miracles and in words , did preach with authoritie enough to be beleeued , as might be thought : how much more ought we now a dayes , at our coming from the sermon , content our curiosity , to know if that we heare that day , be true ? Wee which heare Pastors which are not receiueable , but so farre forth as they proue their sayings by the word of God ? Amongst all the books of holy Scripture , the most obscure is the Apocalypse , and yet it is said in the first chapter , that happie are they that reade , and those which heare the words of this prophesie . In the 17. of Deuter. God commandeth Kings to reade the booke of the law , all the dayes of their life . Reading thereof was the exercise of the Queene Candaces Eunuch , as he rode in his chariot . If he read being a pagan , how much more being become a Christian ? And if he read when he vnderstood not , how much more when he began to vnderstand ? If he read in his chariot , how much more in his house ? Also God hath tendered him his hand by the ministery of Philip ; and vpon the reading , the light of the Gospell is come vnto him , for an argument vnto vs of hope , that in reading carefully the holy Scriptures , God wil enlighten vs . He which accuseth it of obscuritie , accuseth it also of leasing : for it saith of it selfe , Psal. 19. v. 9 & 10. that it enlightneth the eyes ; that it giueth wisedome to the poore and simple ; that it is a lanterne to our feet , Psal. 119. v. 103. & a light vnto our paths . If it be obscure , 1. Cor. 3. it is ( saith the Apostle ) to those , of whom the god of this world hath blinded the vnderstandings . At least let vs haue good opinion of God our Father . Let vs not thinke that he hath written his Testament in obscure termes and ambiguous clauses , to intangle vs in suites . The Father of lights in neuer cause of obscuritie . Let vs not endeuor to make this word suspitious vnto the people , as if the reading thereof were dangerous ; as doe those profanely fearful people who vnder euerie stone imagine a Scorpion to lurke . If there be any difficulties , the rest which is cleare is sufficient vnto saluation . If it appertaine but vnto the learned to reade the Scriptures , it appertaineth then vnto none to reade them , for no bodie is skilfull before he haue read them . Wee reade not the word of God because we are learned , but to become so .

Now here we passe ouer an infinite number of profits which we gather of this reading ; as is the confirmation of our faith , consolation in affliction , a gentle diuerting ; a maister which flattereth not , a companie which is not troublesome , a spirituall munition house , which containeth all sorts of weapons against temptations , which furnisheth wherewithall to resist against error , following the example of our Lord , euer resisting the diuell by Scripture , and saying vnto him , Mat. 4. It is written , it is written , Luk. 4. &c. Onely we will stay our selues vpon this , to wit , that the reading kindleth in our hearts the loue of God . This is knowne by experience . For after a man once begins to take a tast in reading the holy Scriptures , other studies begin to proue without relish : you shall see no more vpon the Carpet , bookes of loue ; the ridiculous Romanes and tales of Amadis do flie before the Bible more then the diuell before holywater : all these pleasing and vaine readings which busied the spirit and tickled the imagination , do leese their taste after this spirituall nourishment . Another kind of loue is kindled in the spirits of those which dayly propose vnto themselues the witnesses of the loue of God towards vs , contained in his word .

This meditation furnisheth vs with a iust subiect of complaint . For then when they burned vs for reading the Scripture , wee burned with zeale to be reading them . Now with our libertie is bread also our negligence & disesteem thereof . We are barbarous , and new to seeke in the language of Gods Spirit . Our hearts then resemble flint-stones , which cast no sparks but when they are strucken . Many will haue a Bible well bound & gilt , lying vpon a cupboord , more for shew then for instruction : we loue but the outside thereof . Wee adorne the holy Scriptures outwardly , but it were better it might decke vs within . It were better it were torn with often reading , that thy conscience might be more entire : for it is more easie for thee to haue another , then it is easie for thee to be an honest man without it . Wee desire a faire impression ; but the fairest impression is that which is made with the finger of God in our soules . The matrices of these characters are in heauen . This loue of God is ingrauen in our hearts with his hand , and is formed vpon the model of that loue which hee hath borne vs in his Son : according as he saith in the 15. of Saint Iohn : As my Father loued me , so haue I loued you : remaine in my loue .

FINIS .

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