Love Divine, Chapter 3

Love Divine · Chapter 3

p. 102CHAP. III. Of the markes and effects of the louelove of God.

WE all make profeſſion to louelove God, but few louelove him ſeriouſly. By this profeſſiō we deceiue men, yea we deceiue our ſelues, but cānot deceiue God. Wherefore it is neceſſarie to bring hither the touchſtone, to diſcerne the true and pure louelove of God from the falſe, p. 103and of baſe allay.

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

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

2 The ſecond mark and effect of this louelove, 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 p. 104of 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 louelove of himſelfe be mingled withall; yet this louelove for being weak, ſhall not let to be true, prouided, it do dayly go on tending vntounto perfection. Let vsus runne ouer againe each one of theſe p. 105markes, that wee may know them more perfectly.

The firſt marke of Gods LoueLove.

THere are three ſorts of louelove: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 louelove of God, in which it is impoſſible to ſinne through exceſſe: and in this point it is good to p. 106let ſlip the reines of our deſires. The meaſure of louing God, is to louelove him without meaſure. The louelove which is alwayes bad, is the louelove of murder, of theft, and of vnchaſte pleaſures, &c. The louelove which being good of it owne nature, becometh euill by accident, is the louelove 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 louelove of God doth p. 107diuerſly behaue it ſelfe towards the other two ſorts of louelove. For it ranketh the latter within the limits of mediocritie, & teacheth vsus 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 vsus 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 louelove, it can in no p. 108wiſe remaine with the louelove 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 vntounto theſe things is ſinne againſt God.

But aboue all, the ſtrength of Gods louelove is ſhewne in rooting out of our hearts vnchaſte louelove, which kindleth in the mindes of worldly men a firebrand of filthy p. 109deſires, 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 p. 110ought 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 vntounto the diuell; who hauing poaked out the ſinners eyes, oftentimes leade him this way vntounto the temple of the Idoll. Yet as if this were not enough, man hath choſen out a painefull way vntounto his pleaſures; they are not eſteemed p. 111if not troubleſome. The ſtollen waters are ſweeteſt, ſaith Salomon; and the malice of man ſuppoſeth all other entries better then the legitimate.

The louelove of God entring into the ſpirit of any one for to purge it, doth preſently void out this filth, and ſmothereth vp this louelove by his greater force: which teacheth vsus to louelove in our neighbors, not their bodily beautie, but their ſoules ornaments. This holy louelove hauing for his obiect the chiefe of ſpirits,What is true beauty p. 112loueth conſequently in men their ſpirituall beautie, a beautie which cōſiſteth 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 vntounto the bottome, as the beautie of a diamond, or of the light it ſelfe. The beautie of the body, is but a flower p. 113which is withered with age; but the beautie of the ſoule is not ſubiect vntounto time; and which is more, the wrinkles which it hath, are done out with time. Many women might hauehave 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, p. 114but 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 p. 115ſight 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. Cōtrariwiſe, the inward beauty is oftentimes vnderunder 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 p. 116amongſt 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 p. 117their 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 p. 118knowledge, to the end we might be inflamed with this louelove, let vsus ſhut our eyes to theſe allurements, poſſeſſing (as ſaith Saint Paul) our veſſels in holineſſe: abſtain your ſelues not onelyonly 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 louelove; for they are fire-brands of luſt, the hookes and baits of the diuel. None p. 119cometh 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 vntounto prayer. Saint Auguſtine p. 120in the eight book of his Confeſſions, cap. 8. & 12. ſaith, that when he was vponupon 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 p. 121opening of the booke, on this text of the 13. chapter to the Romains, where he ſaith: Let vsus walke honeſtlie as in the day time, not in riot and drunkēneſſe, not in chambering and wantonneſſe, neither in ſtrife or enuie; but put you on the Lord Ieſus Chriſt, and hauehave 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, p. 122who without looking for any reuelation therupon, doth ſufficiently manifeſt vntounto vsus the wil of God touching the laying off of theſe deſires.

The ſecond marke of the louelove of God.

THis ſame louelove 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 p. 123happeneth 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 louelove God. Euen their croſſes becom bleſſings; their bodily pouerty is a ſpiritual diet vntounto them; their baniſhments teach them to leaue the world: their ſequeſtring from honors is their approch vntounto God: their enemies are their Phyſitions, cauſing them to be warie, and to liue in Gods feare. Their corporall diſeaſes are ſpirituall p. 124cares: 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 vntounto them forerunners of damnation; but the faithfull and Gods people finde that way a paſſage vntounto the land of promiſe.

This verie ſame louelove p. 125of God, will ſuggeſt vntounto the faithfull this thought: Seeing that I louelove God, it is certaine that he loueth me. For Saint Iohn ſaith,1. Ioh. 4▪1 John 4 that we louelove him becauſe he loued vsus firſt. For I had not naturally in me any inclination to louelove him; but it was hee who louing me, framed my heart to louelove him. Now if God louelove 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 p. 126turne my euils vntounto good for my ſaluation: he will leade me thereunto, through a way thornie vntounto fleſh, but healthfull to my ſoule. Briefly, the louelove of God excludeth feares, and is the prop of our aſſurance, as ſaith the Apoſtle Saint Iohn: 1. Ioh. 4 3.1 John 4:3There is no feare in charitie, but perfect charitie driueth forth feare. This ſame louelove ſweetneth afflictions, and maketh our Lords yoake eaſie and tollerable. For you ſhall ſee by experience, that in a houſe where louelove p. 127is great betweene the husband and the wife, they paſſe the bad time ouer with content, and hauehave mutuall conſolatiō one of another: yea, to hauehave 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 louelove of his God? of God, who not onelyonly knoweth our euils, counteth our ſighes, layeth vp our p. 128teares in his veſſels; but who can and will remedie them: and not onelyonly remedie them, but turne them to good; giuing vsus in our afflictions, not onelyonly 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 p. 129Apocalypſe, chapter 17. Theſe brookes which in the meane time do reioyce the holy citie, are the inſtructiōs 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 vntounto me, and permit not that I euer come to murmur againſt thee, or to kicke againſt the pricke. We p. 130ſwallow with the better reſolution a bitter potion, when it is preſented vsus 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 louelove of God is a retraite and ſhelter againſt all anguiſh: it is the groūd of true peace: it is the prop of our aſſurance, which cauſeth vsus to deſpiſe the threatnings of men; to looke on the enterpriſes of p. 131great men, and the riſings of people with diſdaine; which cauſeth vsus 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 vntounto vsus vnderunder that ſhew: which maketh the faithful to ſtand vpright in the middeſt of the ruines of his country. This holy louelove made S. Paul to ſay, Rom. 8. If God be with vsus, who ſhall be against vsus? He which hath not ſpared his owne Sonne, but deliuered him ouer for vsus, how ſhall not he giuegive p. 132vsus all things with him? Let vsus likewiſe ſay, He that laieth vp our teares, wil not he gather vp our prayers? He, without whoſe prouidēce 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 hauehave of our ſoules, for which his Sonne hath died? This ſame louelove made Dauid ſay, Pſal. 23. Euen when I p. 133ſhould 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 vsus not ſpeake of the weakneſſe of our friends to deliuer vsus, their little conſtancie in their louelove, yea and of the cruel officiouſnes of ſome friends, who deſire to ſee their friends in trouble, to make them beholding vntounto them for ſuccouring them. And let vsus talke that p. 134which 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?LoueLove is a thing full of care and feare. And if any one of them be abſent, it is a ſubiect p. 135of 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 vntounto themſelues griefe and compaſſion. The louelove of God hath none of theſe incōmodities: for we louelove him for whom we can be in no feare, and who puts vsus out of all feare for our ſelues, and warranteth vsus from all euill.

p. 136Now if the louelove of God be ſo full of reſt, in compariſon of the moſt faithful & honeſt friendſhips amongſt mē; 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 louelove of God.

IN the third place,The louelove of our neighbour. the louelove of God is manifeſted p. 137by the louelove of ones neighbor. It is impoſſible to louelove God, & hate his image; to louelove 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. 20.1 John 4:20He 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 louelove God whom he hath not ſeene? That is to ſay, if he hauehave not ſo much as naturall p. 138louelove, how can he hauehave the ſupernatural? Wherfore, in the ſummarie of the law expreſſed in the Goſpell, vntounto the louelove of God is adioyned the louelove of our neighbor, as a neceſſary conſequent, & an vndoubted proofe. And the Apoſtle S. Paul ſaith,Gal. 5. 14.Gal 5:14 that all the law is accompliſhed in this word alone, Thou ſhalt louelove thy neighbour as thy ſelf. Not that it is enough to louelove ones neighbour without louing God; but becauſe the louelove of ones neighbor doth neceſſarily preſuppoſe the louelove p. 139of God.

Now if we ought to louelove our neighbours for Gods ſake, it followeth that aboue all we ought to louelove thoſe which louelove God: following the commandement of the Apoſtle vntounto the Galathians, chap. 6. Let vsus do good vntounto all, but principally vntounto the houſhold of faith; with whom we hauehave 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 p. 140word: of one houſhold, namely the Church: trauellers and pilgrims together, combattants for one ſelfeſame cauſe, called vntounto one ſelfeſame hope, coheires of one ſelfeſame kingdom. All which are conſideratiōs reſembling many lines, which doe all meete in one point: for theſe are obligations to louelove one another, who doe all of vsus meete in Ieſus Chriſt, in whom we are all one, becauſe we are one with him.

This charity amongſt the faithfull, is extended p. 141two wayes. The one is the charitable relieuing of our afflicted brethrē. The other is, peace and concord amongſt our ſelues.

As touching our brotherly reliefe, it neceſſarily commeth from the louelove of God, as S. Iohn ſaith:1. Ioh. 3. 17.1 John 3:17 Who ſo ſhall hauehave goods in this world, and ſee his brother in neceſsitie, and ſhall ſhut vp his compaſsion, Brotherly reliefe.how ſhall the louelove of God dwell in him? Alſo, God appointeth himſelfe a rewarder of almes, as done vntounto him ſelf, yea euen vntounto a cup p. 142of cold water, Math. 10. To giuegive vntounto the poore, is to lend out money for vſurie vntounto God. Prouer. 19. Of all that we poſſeſſe, wee ſhall ſaue nothing but that which we ſhall hauehave thus giuen. By this meanes (ſayth Ieſus Chriſt in Luke 16.) we make our ſelues friends, which ſhal receiue vsus 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 p. 143to 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 retentiō of thoſe goods which were due to the poore: which (as Saint Iames ſaith) ſhal conſumeIames 5.Jas 5 p. 144the 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 louelove of God, p. 145which redounds vponupon his members: wherfore alſo, as the louelove 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 almeſdeeds a ſeede. A ſeed which wee caſt in the earth, but gather the crop in heauen. Seeing then wee muſt giuegive cheerfully, it is here the contrarie of that which p. 146is 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 hauehave not ioyfully ſowed vponupon earth. An almes giuen vnwillingly, doth not onelyonly 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 p. 147alike 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.Heb 13:16 and p. 148gotten by labour: that he who hath ſtollen, ſteale no more, but rather labor with his hands, that he may hauehave to giuegive vntounto him that hath neede. Epheſ. 4. Wherfore when Ieſus Chriſt in the 16. of S. Luke, wil that we giuegive almes of vniuſt riches; hee calleth riches there euill, not becauſe they were vniuſtly gottē, but becauſe that ordinarily they are enticements & baits of iniquitie; otherwiſe hee would ſooner hauehave commanded them to be rendered vntounto ſuch as they had bene p. 149wrongfully taken from.

This ſame louelove of God,Agreement among brethren. produceth peace and concord amongſt brethren. For it is impoſſible to louelove 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 p. 150God 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 vponupon diſcord, and is friend vntounto 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 vsus take heed leſt before p. 151we be aware, we make our ſelues the diuels bable or paſtime. We (I ſay) that be brothers, who hauehave 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 vsus labour p. 152in 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 vntounto them,Gen. 45. 24.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 vsus not quarrell then on the way, let vsus liue in peace, and the God of peace will remaine with p. 153vsus; whom we ſhall louelove the more ardently, whē we are ioyned in affections for to louelove him.

The fourth marke of the LoueLove 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 p. 154countenance, 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 vntounto 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 louelove of p. 155God, 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 vpō any thing of importance, doth firſt conſult with the oracle of Gods mouth, and enquireth after his will. As for example, vponupon the choiſe of religion, he wil not call the belly to coū ſell, nor worldly hopes; he will not imitate the Shechemites,Gen. 34, 23.Gen 34:23 which tooke the ſeale of Gods p. 156couenant vponupon them, to hauehave the ſubſtance and cattell of the children of Iacob: nor the Iewes, which in the 6. of Saint Iohn, follow Chriſt to hauehave bread; he will not make Ieſus Chriſt ſerue him for a puruey or, nor religion to be a merchā dize of the time, or a dependancie of his domeſticall affaires. The feare of men, ſhame, reſpect, worldly honours, couetouſneſſe, like blind and traiterous coūſellers, ſhal not be admitted vntounto this counſell: but he will withdraw himſelfe vntounto p. 157God; & after hauing ardently craued his grace, he wil reſolue to beleeue nothing but what hee teacheth vsus in his word: wherein if there be any difficulty, yet that which remaineth cleare, is ſufficient for our inſtructiō. 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 giuegive vsus.

Likewiſe if he be to make a match, or chuſe p. 158any 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 hauehave 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 circumſtāces of places p. 159and 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 vsus not to contract mariage but with true beleeuers. So Iſaac and Iacob were maried by the commandement of their fathers; but Eſau took vntounto him wiues of the Gentiles,Gen. 26. 35.Gen 26:35 which were a bitterneſſe p. 160vntounto Iſaac and Rebecca. I paſſe ouer the conſideration of the inconueniences which doe ſpring thereof, for at this time we do ſeeke onelyonly after the proofes and effects of the true louelove of God. For if a friend ſhould marrie himſelfe without cōmunicating the matter vntounto his friēd; might he not take occaſion to ſay, You doe miſtruſt me, and do all your buſineſſe without ſpeaking thereof vntounto me. Now if God hath cōmunicated vntounto vsus all his coūſel, as ſaith S. Paul, Acts 20: p. 161ſhall 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 coūſels 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 vsus without flatterie, who ruleth vsus without ambiguitie: and the Prophet Eſay, cha. 9. p. 162calleth Ieſus Chriſt the Counſeller, not onelyonly becauſe hee hath manifeſted to vsus the counſel of God in the Goſpell, but becauſe he is to counſell vsus in our doubts, and reſolue vsus 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 vntounto him with a ſon like libertie: and though he p. 163know them well without this cōmunicating, yet will he thereby giuegive vsus eaſe and contenting. Take example hereof in the Pſalmes of Dauid, where you hauehave 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: p. 164ſo 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 vnderunder her burthē, ſtayed her ſelfe vponupon his promiſes, & came forth with peace & aſſurance. Who is that faithfull p. 165Chriſtiā, 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 vntounto the want of cōmunicating with God? for teares ſuppreſſed procure double ſmart; and although but vnprofitably ſpent, yet do they diſcharge vsus of griefe, and giuegive aire vntounto the wound. But being ſpent before God, who hath bound himſelfe by promiſe, yea p. 166euen by oath, not to abandon vsus, doth bring vsus 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 vsus, becauſe he hath need of our ſeruice, but becauſe wee hauehave need of his grace: and that according to his iuſtice it cannot be p. 167giuen 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 frō vsus our ſighs and prayers, not for his own profit, but to make them raine downe again vponupon vsus in ſo many bleſſings. This ſame frequēt communication with God in our afflictions, will teach vsus to turne away our eyes from men which do afflict vsus, towards p. 168God 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 louelove, will ſay as Dauid when Shimei curſed him:2. Sam. 16.2 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 vsus take heed of reſembling p. 169ſuch 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 vntounto his Father, who ſeeth him in ſecret, and who will reward him openly. There being couered from the eyes of men, he ſhall diſcouer p. 170himſelfe 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 vpō the works of God throughout the world, his iudgements againſt his enemies, his benefites towards p. 171his Church; and particularly vntounto himſelfe, how God hath guided him, inſtructed him, and brought him vntounto his knowledge. How many monarks & peoples hauehave ſet themſelues againſt the church being weake and contemptible in appearāce, and hauehave cruſhed themſelues thereagainſt: but the church of God ſubſiſteth, and ſo ſhall do vntounto the end. Yea euen vſing a ladder as it were in his meditation, he ſhal raiſe himſelfe to the contemplation of the p. 172workes of our redemption, marking therein how God would hauehave the remedies proportionable vntounto the euil. For, becauſe man deſiring to make himſelfe like vntounto God, by exalting himſelfe, is fallen into death: God hauing made himſelf like vntounto mā, by abaſing himſelf, hath reſtored him vntounto life. And as the woman brought vntounto 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 p. 173profound ſleepe of the firſt Adam, God drew him forth a womā, 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 vntounto man, hauing ioyned the author of life with a mortall bodie, ſhutting vp all his celeſtiall treaſures in a p. 174veſſell 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 mē, by that very ſame vertue, through which in the beginning of the world hee had drawne light out of darkneſſe.

In this contemplatiō, as being enflamed with this diuine louelove, he will raiſe vp himſelf through faith, euē vntounto the ioyes p. 175of 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 vntounto theſe their praiſes, and hauehave a part in this celeſtiall harmonie! One onelyonly beame of this glorie in the transfiguratiō of Ieſus Chriſt on the mountaine, had taken away from S. Peter the remembrāce of his home, and of his wife and family: p. 176It were good (ſaid he) that we ſtayed here; and would hauehave ſet vp tents there. How much more wold he hauehave bin rauiſhed, if himſelfe had bene transfigured: as the Apoſtle ſaith,Phil. 3. 21.Phil 3:21 that Ieſus Christ ſhall transforme our vile bodies, that they may be made like vntounto 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 p. 177and 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 vntounto others, to be loſſe vntounto him. Theſe p. 178are the thoughts which hauehave euen in our time ſuſtained the Martyrs, which hauehave made them go vntounto death as cheerfully as thoſe which come thence. For louelove is ſtrong (ſaith Salomon) as death, yea ſtronger, ſeeing it maketh one to deſpiſe life.

This ardour of louelove is entertayned in our ſoules by a frequent cō munication with God: and wee may eaſily ſee, that the cauſe of our ſlackneſſe and coldneſſe in this louelove, is, becauſe wee ſpeake not often p. 179with 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 vntounto 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 vsus from men, they giuegive vsus not any whit the more vntounto God. If we enter alone p. 180into our cloſet, we enter not euer the ſooner into our ſelues, to examine our conſciēces, 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 vsus ſtudy, and from our life, which is deuided into a thouſand parts, amongſt a thouſand occupatiōs, p. 181ſuites, ſolicitations, publicke and domeſticke affaires; let vsus withdraw ſome houres to giuegive our ſelues vntounto 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 puſſed p. 182with buſineſſe, hardly can hee frame himſelfe vntounto 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 giuegive 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 vsus that we may not think p. 183of 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 eueryevery where, prayers lanced forth, ſpiritual ſallies borne of the preſent occaſion; prayers which hauehave no other ornament but feruency, whoſe clauſes hauehave 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 p. 184here 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 eueryevery where open vntounto praier: and the louelove of God is ingenious to ſuggeſt thoughts, which like ſparkes of pietie mount vp vntounto God.

The fift marke of the LoueLove of God.

THe life of the bodie is diſcerned by theſeZeale of the glorie of God. p. 185two markes: 1. by motion: 2. by feeling. The louelove of God being the life of our ſoules, is alſo knowne by theſe two things. The foure marks of this louelove which wee hauehave hitherto preſented, are the motions of our ſoules; for they are holy actions, and ſpirituall motions, produced by the louelove 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 p. 186and vicious louelove may ſerue vsus 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 louelove of his mother in law, becauſe that ſhe being entred into the chamber, his pulſe began to beate extraordinarily. The like happeneth in the louelove of God. All men that are therewith poſſeſſed, when that they ſee God glorified, or his name & his truth blaſphemed, p. 187although 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 vntounto 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.John 2:17 of whom it is written, p. 188The zeale of thy houſe hath eaten me vp. Rom. 15. 3.Rom 15:3This affection did exulcerate the Apoſtle Saint Paul being at Athens,Act. 17. 26.Acts 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 p. 189(ſaith ſhe) is departed frō Iſrael. There is no more certain effect of the louelove of God then this here: for if at one time we receiue ſeuerall newes; the one of the loſſe of a lawſuite; 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 hauehave we in vsus an aſſured witneſſe, that the louelove of God is liuely imprinted in our ſoules. Good p. 190bloud will not bely it ſelfe. All wel-borne children are touched at the quicke with the iniuries are done vntounto 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 vntounto them which make profeſſion to carrie weapons, and to vnderſtand the termes of reputatiō, if one ſpeake the leaſt croſſe word, it is inough to cut one anothers throate: ſo that they p. 191confeſſe 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 vntounto ſermons, where Gods truth is oppoſed againſt, and our preſence by the weake taken for an approbation: but we wold p. 192be loth to be found i… a place or companie where the honor of our houſe ſhould be defamed, but to contradict the ſame. Let vsus vndergo in this point a voluntary condemnatiō, and let vsus acknowledge that this ſpirituall feeling is verie feeble in vsus, to the end we may craue of God to awaken it, by quickening vsus with his louelove.

From theſe fiue degrees and fiue markes, you may eaſily gather, that the louelove of God conſiſteth not onelyonly in hauing a good opinion p. 193of him, or to hauehave a good feeling, or to ſpeak well of him; but that chiefly it conſiſteth in obeying him, and conforming vsus to his wil. So God in his law ſaith, that he ſheweth merciemercy vntounto them which louelove 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. 3.1 John 3 My litle children, louelove not in word, neither in tongue onelyonly, but in deed and in truth. So S. Iames ſaith:Cha. 1. v. 17 That pure p. 194and 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 vntounto 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. p. 195He 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 vntounto others; and yet the Scripture ſaith, 1 Sam. 2. 12. that they knew not God, becauſe they loued him not. 1. Cor. 4. 20.1 Cor 4:20The kingdome of God (ſaith S. Paul) lieth not in words, but in power. It is euen ſo with his louelove. So Dauid in the 33. Pſal. ſaith, that praiſes are very comely; but he addeth, in the mouths of iuſt men. p. 196As for the wicked, God ſaith vntounto 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 vntounto 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. p. 197Thou ſaiſt, I louelove God, but doeſt deſpiſe his will: I louelove God, but doeſt hate the image of God. Canſt thou louelove 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 vsus to louelove God, but we better louelove 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 p. 198men. 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 onelyonly of our actions, but alſo of our thoughts? We proteſt to louelove 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 p. 199nothing in pietie. All is for our couetouſnes, & nothing for Gods ſake. Doth that man louelove God, which wil not willingly ſpeake vntounto 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 vsus, who maketh not profeſſion to louelove God: which ſheweth that wee louelove him in groſſe, but hate him in retaile; this being in generall, and gainſaid in particular. We ſpeake of p. 200heauen, but hauehave our hearts on the earth. By this meanes if one mark apart our louelove to God, it may be found ſome ſpeciall matter; but if we ballance it with our louelove of the world, our pleaſures, our riches, our preferments, it is found verie light: ſo that our louelove is a kinde of diſeſteeme, and almoſt an hatred. Let vsus 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 p. 201we louelove not God as we ought, or if wee louelove 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.