Love Divine, Chapter 2

Love Divine · Chapter 2

p. 24CHAP. II. Fiue degrees of the LoueLove of God.

WE are ſo vncapable of the louelove 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 louelove & charitie it ſelfe, as ſaith Saint Iohn. It is a licour which God powreth p. 25into 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 louelove.

There are fiue degrees of this louelove; the loweſt whereof being the moſt imperfect, doth ſerue notwithſtāding to raiſe vsus to the higheſt.

1 The firſt degree is to louelove God, becauſe p. 26of the good which hee doth vsus, and which we hope to receiue of him.

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

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

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

5 Aboue all which p. 27degrees, that louelove of God excelleth, wherewith we ſhall louelove him in the life to come. A louelove which burneth in the breaſts of Saints and Angels, which ſtand before his throne of glorie.

We call theſe ſorts of louelove, degrees, and not kinds; becauſe the higher degrees containe the inferiour: euen as the moſt excellēt white differeth frō other whiteneſſe leſſe cleare, not in kinde of colour, but in degree: ſteps vpō which wee muſt get vp, and p. 28vponupon each of them ſtay a little our ſpirits.

The firſt degree.

THe firſt and loweſt ſtep,To louelove God for his bleſſings. is to louelove God becauſe of the good which he doth vsus. VponUpon this degree of louelove was Dauid, when in the 116 Pſalme he ſaith, I louelove the Lord becauſe he hath heard my voice: and ſo in the 18. Pſalme. For God will be loued for doing good vntounto vsus. It is God which hath made vsus, which keepeth and guideth vsus, which nouriſheth p. 29our bodies and inſtructeth our ſoules; redeemeth vsus by his Sonne, gouerneth vsus by his holy Spirit, teacheth vsus by his word: maketh vsus his ſeruants, yea his friends,Ioh. 15. 15. & Ioh. 17. 17.John 15:15John 17:17 yea his children, yea euen one with himſelfe. Plato philoſophizing vponupon the grace of God, according as he was able, gaue thankes vntounto him for three things. 1. For that he had created him a mā, & not a beaſt. 2. That he was borne a Grecian, and not a Barbarian. 3. That not onelyonly ſo, but a Philoſopher alſo. We that p. 30are 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 vsus men, created after his owne image. 2. That frō amongſt all ſorts of men hee hath made vsus Chriſtians. 3. That amongſt thoſe which beare the name of Chriſtians, he hath made vsus faithfull ones. Herunto you may adde if you will the 4. that he hath adopted & elected vsus in his Sonne before the foundation p. 31of the worlde: hauing had care of vsus not onelyonly before we were borne, but euen before the world was made. For if a woman lately conceiuing, louelove her future fruite, much more doth ſhe ſo when it is borne and embraced in her armes: ſo if God loued vsus before wee had any being, how much more when we call vponupon him and louelove him with a filiall louelove? Now in this grace, the leſſe our number is, the greater is our priuiledge, the greater his bountie and merciemercy p. 32towards vsus, to be like a few wel ſighted amōgſt 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 vsus 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 p. 33whileſt the day laſteth, whileſt he enlighteneth vsus by his word.

All theſe graces depend vponupon 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 vntounto vsus: it is Iacobs ladder, which ioyneth earth vntounto heauen, which ioineth man againe with God. The Angels aſcending this ladder, do ſignifie our prayers. The Angels deſcending, ſignifie Gods p. 34bleſſings. Iacobs ſleeping at the foote of this ladder, repreſenteth the reſt of our conſciences vnderunder 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 heauē, he ſaid, I am ſhut out thereof by my ſins: p. 35if 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 p. 36eye, and ſingeth another ſong. If he looke vponupon 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 p. 37law, 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 vntounto 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? p. 38O graue where is thy ſting? Thankes be to God who hath giuen vsus victorie through Ieſus Chriſt our Lord. If theſe things buzze and keepe a noiſe like angrie waſpes, yet hauehave they loſt their ſting. If the old Serpent pricke our heele, yet is his head bruiſed. If the diuell through perſecutions giuegive vsus a falſe alarme, yet belong we to Ieſus Chriſt, who hath bought vsus, and none ſhall ſnatch vsus out of his hand. Who wil feare hauing ſuch a patron, who not onelyonly maketh interceſſion p. 39for 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 vsus: ſo that to pardon vsus is not onelyonly a worke of his merciemercy, but alſo an effect of his iuſtice.

Theſe obligations vntounto the louing God, are common vntounto 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 p. 40none of vsus but ſhould finde iuſt cauſe to acknowledg beſides theſe common benefites, manie particular witneſſes of the care and louelove of God towards vsus: Of deliuerances out of many dangers, vnhoped for good chances, commodious afflictions, our purpoſes croſſed, but for our good, extraordinary meanes to bring vsus vntounto the knowledge of his truth. Shall it be ſaid, that the bleſſings of God hauehave rained vponupon the ſands, without making vsus more fruitful of good p. 41works? Shall we be like vntounto beaſts, which drink of the brooke without thinking of the ſpring; without raiſing vp our thoughts vntounto God the wel-ſpring of all bleſſing?

Meane while, when we ſay that God doth vsus good, to the end we ſhould louelove him: it is not becauſe he hath any need of our louelove: but becauſe he would ſaue vsus, he would that we ſhould louelove him; becauſe it is impoſſible to be ſaued whilſt we hate him. Moreouer, our louing p. 42him alſo, is partly his gift; for it is he which kindleth his louelove in vsus. God doth not only giuegive vsus 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 vntounto him not only thoſe his good things, but euen our ſelues alſo. God doth good vntounto the vnworthy, but he maketh them worthy by this doing them good: his ſpiritual p. 43graces being of ſuch nature, as that they tranſforme ſuch as receiue them.

This firſt degree of louelove being holy and neceſſary, is not for all that any more then a beginning of the louelove of God and as the firſt ſtroke of true pietie. For he who loueth God but for his profite, is like vntounto little children, who ſay their prayers that they may breake their faſts: and to ſpeake properly, they louelove not God but themſelues. Such a louelove, if it extend it ſelfe no further, p. 44is a mercenary louelove, yea and iniurious vntounto God. For it may be alwayes thought, that the end is better then thoſe things which tend therunto. If then the louelove of God hauehave no other end but our owne profit, we place the ſame aboue God, and make our intereſt more exellēt then his ſeruice. Let him then which is come to this firſt degree of louelove, if he paſſe on no further, know that God pardoneth vsus much, if he puniſh not that which is grounded but vponupon the p. 45louelove of our ſelues: wherfore wee muſt mount higher, and come to the ſecond ſtep.

The ſecond degree of Gods louelove.

THe ſecond ſtep of Gods louelove,To louelove God for Gods owne ſake. is to louelove him, not onelyonly 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 louelove him aboue all things. Dauid ſpeaketh of this louelove in p. 46the 69. Pſalme,Pſal. 69. 37Ps 69:37 ver. 37. Let all them which louelove thy name, reioyce. Hee wold hauehave vsus louelove 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 vntounto, 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 p. 47the 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 eueryevery where diſperſed in the creatures; as diuers lines which meete in one center, do diſperſe thēſelues by their extentiō. For theſe conſiderations, God ought to be loued more then for the good which he doth vsus. Ieſus Chriſt himſelfe teacheth vsus the ſame, in the prayer he formed for vsus; in which p. 48he appointeth vsus 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 vsus this louelove, which loueth God for his owne ſake, it is neceſſarie to p. 49know ſo farre forth as we may, what he is in himſelfe, and wherefore ſoueraignly to be beloued.

Wee naturally louelove 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 p. 50cauſe, when hee firſt ſet his hand vntounto 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; vntounto which all things are tranſparent: which not onelyonly enlighteneth the eyes, but euen giueth ſight. And iudge you what this ſoueraigne brightneſſe is,Pſal. 146. 8Ps 146:8 ſeeing that the Scraphins ſtanding before the Throne are dazeled, Eſay 6. 2.Isa 6:2and faine to couer their faces with p. 51their 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 p. 52who 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 p. 53ſhort. 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 vntounto him againe, as Salomon ſaith in the 12. of Eccleſiaſtes: The earth returneth vntounto the earth, as it was before, and the ſpirit vntounto 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. p. 54Things paſſed, are not paſſed vntounto 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 p. 55things, we looke vponupon 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 p. 56iniquitie 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 vntounto p. 57men, 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 vsus his law, the perfect rule of iuſtice, which he not only ſetteth before vsus, but alſo writeth it in vsus, and engraueth it with his finger in the ſtone, as he promiſeth vsus in the 31. of Ieremie: I will put my p. 58law 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 vponupon 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? p. 59Aboue 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.Isa 9would 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, p. 60to 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 vntounto 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. p. 61Briefly, he who is life it ſelfe, hath ſuffered death, that hee might giuegive vsus life. All this for vile creatures, yea enemies vntounto God, that he might make them of ſlaues vntounto 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 p. 62paſſe our vnderſtanding, but doe recreate our hearts; which giuegive matter of admiration, and alſo no leſſe ſubiect of conſolation. Here are the higheſt witneſſes of his louelove: 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. & 12.1 Pet 1 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 p. 63come into the world for their redemption.

Now to what end all this, but that wee ſhould louelove him who hath ſo much loued vsus, 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 p. 64thee, 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 louelove thee. Thou who waſt pleaſed to be our Father, touch our hearts with a filiall affection. Thou which giueſt vsus occaſion to louelove thee, giuegive vsus alſo the motions thereof. For, as much as we are poore in meanes, ſo much are we vncapable to receiue them, and to louelove thee after hauing receiued p. 65them, if thou thy ſelfe doeſt not plant thy louelove in vsus.

All theſe conſiderations do raiſe vp our ſpirits to louelove God, not for our ſelues, but for his owne ſake: which appeareth alſo in this, that our louelove to God cannot be well directed, if it be not formed vponupon the modell of that louelove wherewith God hath loued vsus. Now God loueth vsus for the louelove of himſelfe, as he ſaith by the mouth of Eſay: Eſay 43.Isa 43It is I, it is I, that blotteth out thy ſinnes for mine owne p. 66ſake. 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 vponupon this citie, and vponupon 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 vntounto the vnworthy, and which is more, to make them worthy by doing them good. He conſidereth that his Church p. 67is like vntounto 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 vntounto the aduerſarie.

The third degree of the louelove of God.

THe third degree or ſtep, is ſo to louelove God aboue all things; that we ſhould louelove nothing in the world but for his ſake. For example, there are many perſons and many things in the world p. 68that wee cannot keepe our ſelues from louing, yea and it would be ill done not to louelove them. So a father loueth his children, a wife her huſband; our kindred, allies, neighbours and friends hauehave 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 louelove 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, p. 69ſaith the Apoſtle. Pietie rooteth not out theſe affections, but doth huſband them, and of miſtriſſes which they were, maketh them but handmaids vntounto the louelove and feare of the Lord. No more then Ioſua would kill the Gibeonites, but ſubiected them vntounto the ſeruice of Gods houſe. For then doth a father louelove his children as hee ought, if in bringing them vp, he purpoſe to vſe them as mē do yong plants, which ſhall one day bring forth fruite to the glorie of God. If he p. 70ſo 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 louelove God, and becauſe hee ſeeth the image of God ſhining in them. So we ſhall then iuſtly louelove health, when wee ſhall louelove it, not becauſe it is more gameſom and without paine, but becauſe it bringeth vigour vntounto our bodies, and libertie vntounto our mindes to ſerue God in our vocation. The like ought p. 71to be ſaid of riches, of honours, of knowledge, things which one may honeſtly louelove; prouided that their louelove doe not diſtract vsus from the louelove of God, but may rather thereto aduance & help vsus to performe good workes. And as there is not any ſo little brooke but it leadeth vntounto 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 p. 72our neighbours, ſhal be well ſquared out, when they ſhal be branches & brooks of Gods louelove, and a reflection of our ſight, which from God glanceth vponupon his image. Neuer louelove 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 conſequēce ought we to ſalute ſattin in whole peeces. If you account of a man for his honours ſake, you tie p. 73his dignitie to his titles and to his habite: which things being takē away, there is no more of any thing which ought to be loued; as a horſe which carieth an idoll, which being takē away, hath no more reuerences done about him. On the contrary, if you louelove 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 p. 74houſe, you ſhall neuer want occaſion to louelove 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 p. 75In this caſe the man which loueth God, ought to reprehend his friend, and to reforme him if he can poſſible. Flatterie hath takē 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 whē 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 reprehēſions thy friend p. 76do not amēd, the friendſhip of a man muſt then giuegive place vntounto Gods louelove. 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.

VntoUnto all theſe difficulties the louelove of God ſerueth as a rule. Many heathen hauehave gathered a number of precepts of friendſhip, but hauehave not p. 77diſcouered this ſecret, which ruleth all their rules, that is, to learne firſt to louelove God, and to cauſe our friendſhips to be deriued frō his louelove. Such as the braine is vntounto the ſinewes, the liuer vntounto the veines, and the heart vntounto the arteries, that very ſame is the louelove of God vntounto humane friendſhips; that is to ſay, they are but threds and branches which depend thereon. This diuine louelove not being therein, friendſhips are no friendſhips, but a conſpiration; an accord p. 78or agreemēt to diſagree with God: friendſhips grounded vponupon pleaſure or vponupon gaine, which ceaſſe when pleaſures leeſe their taſte through age, or when profite diminiſheth, or is not equally diſtributed: but friendſhips groūded vponupon the louelove of God, are firme, becauſe they are grounded vponupon a ſure foundatiō. Which louelove ought ſo far to aduance it ſelfe, that for the louelove of God we ought not onelyonly to louelove our friends, but euen our enemies, becauſe God p. 79willeth 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 vntounto his feare.

The fourth degree of the louelove of God.

WE are not yet at the higheſt.To hate ones owne ſelfe for the louelove of God For we muſt come euen to the hating of our ſelues for the louelove of God. For euen as there is not in man, any louelove more p. 80ſtrong or more naturall then the louelove of our ſelues: ſo is it that ſame which moſt reſiſteth the louelove of God, and which is moſt vneaſy to be ſurmounted. That which the ſhirt is in our cloathing, the ſame is the louelove 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, frō whence he is vneaſily driuen away. Yet none can louelove God as he ought, who hateth not his owne nature; p. 81who 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 vntounto him that being in priſon, looketh through the grates, deſiring his libertie: ſo looke you not to get out at the doore, you ſhall onelyonly p. 82get out through the ruines thereof, by the deſtructiō of this body: as whē the priſon ſinketh, & the priſoner eſcapeth at ſome breach thereof. Hee which ſhall hauehave moſt made warre with himſelfe, ſhall hauehave the more peace with God: he which ſhall not hauehave pardoned himſelf, God ſhall pardon him: he which ſhall hauehave deſpiſed,Luk. 9. & 14.Luke 9 yea hated his owne life, he ſhall ſaue it.

Here is the fourth degree or ſtep of louelove, and the higheſt that man can reach vntounto in this p. 83life. It was this degree of louelove, which made the Apoſtle to crie out:Rom. 7. 24.Rom 7:24 Alas miſerable man that I am, who ſhall deliuer me from the bodie of this death? It was this degree of louelove 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 vpō earth.Pſal. 39. & 129.Ps 39 It is this degree of louelove which hath ſuſtained Martyrs in their torments, the heate wherof hath bene hoter then p. 84the 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 louelove 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 vntounto this day ſuſtaine our vices; whoſe aſhes do yet heate our p. 85coldneſſe; 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 vsus for an example, they will ſerue vsus for a reproach and condemnation.

Now to come to this degree of louelove, we muſt hauehave a long and hard combat: for our fleſh is rebellious & mutinous, and couetouſnes ſo rooted therein, that to pluck it vp (as witneſſeth the p. 86Son of God himſelfe) is as if a man ſhould cut off a hand,Math. 5.Matt 5 or plucke out an eye. And Saint Paul alſo calleth our deſires our members. Coloſſ▪ 3.Col 3Notwithſtanding God ſaith, that he will make an end of his worke in our infirmitie: 2. Cor. 12.2 Cor 12he maketh vsus to be victorious, but after many fals. Oftentimes man being placed as in a croſſeway,Gal. 5.Gal 5 betweene the ſpirit and the fleſh, betweene the louelove of God and the louelove of the world, hee feeleth contrarie ſuggeſtions, and a maruellous combat. How many p. 87times commeth it to paſſe, that after the louelove of God hath had the vpper hand, and that the faithful hath reſolued to be good, by and by his deſires doe reaſſemble thēſelues, & giuegive a new aſſault vntounto the feare of God? The faithful being thus aſſailed, either with ſome appetite of reuenge, of rapine, or luſt, ſhall feele this louelove of God ſpeaking thus vntounto him in his heart: Miſerable man, whither goeſt thou? doth not God ſee this? deſpiſeſt thou his threatnings? reiecteſt p. 88thou his promiſes? forgetteſt thou thy vocation? Wherfore wouldeſt thou grieue the Spirit of God? wherefore wouldeſt thou bring a ſcandall vponupon 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 p. 89porttage of herbes, wilt thou neglect thy birthright? 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 hauehave for certain ſpaces, great dulneſſe againe. Then the diuell eſpieth occaſion, if he ſee vsus in bad companie, if he ſee vsus idle, if we hauehave diſcontinued praier, reading or hearing of p. 90the 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 ſeditiō, which woldeſt bring vsus back into Egypt: which after our coming out of Sodome, makeſt vsus look p. 91backe againe, like vntounto Lots wife; and makeſt vsus loth to leaue the euill we are come from. Corruptiō which troubleth our beſt actions by bad ſuggeſtions, and beſmeareth them with ſome euill. If we thinke vponupon death, our fleſh ſuggeſteth vntounto vsus, that there is yet time inough to thinke thereon. If we heare or reade the reprehenſions of Gods word, it perſwadeth vsus that it is ſpoken vntounto others. If we thinke of heauen, it ſaith, we ſhal come time enough thither. If thou p. 92thinkeſt to giuegive almes, it will ſoftly ſuggeſt in thine eare, What know I that I ſhall hauehave 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 affectiō 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 hauehave recourſe to Gods aſſiſtance, and imitate Rebecca, who p. 93had recourſe vntounto prayer when two children ſtroue in her wombe: a moſt expreſſe figure of theſe two men which are in eueryevery 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.Gal 5:17Wherfore alſo God anſwered Rebecca, The elder ſhall ſerue the younger. For the old man muſt be ſubiected vntounto the new, vntill he be fully p. 94ranked in due obedience vntounto God.

The fift degree of the louelove of God.

THere remayneth now the laſt and chiefeſt degree or ſtep,How the Saints in glorie, do louelove God. which is the louelove wherwith we ſhall louelove God in the glorie celeſtiall. For we louelove things according as wee know them. We ſhall therfore louelove God much more then, becauſe wee ſhall much better know him. Now (ſaith the Apoſtle) we know in part, 1. Cor. 13. 12.1 Cor 13:12now we p. 95ſee as in a glaſſe obſcurely; but then we ſhall ſee face to face. Our louelove which ſeeth from a farre off, and which is diſtracted by diuers obiects, ſhall then ſee neare at hand, and ſhall wholy be fixed vponupon God. And as whē two great high ſwelling riuers come to encounter one another, they make a maruellous inundation: ſo the louelove of our ſelues and the louelove of God, are like two ſtreames which neuer ioyne themſelues together on earth, but ſhall meete in heauen. What p. 96then ſhall the vehemencie be of both theſe affections, when they ſhal be mingled both together, and ioyned in one louelove? For then in louing God, we ſhall louelove our ſelues, becauſe God ſhall dwell in vsus, and becauſe that (ſaith the Apoſtle S. Iohn) we ſhall be like vntounto him. 1. Ioh. 3.1 John 3Nor are we not to doubt, but that the Angels and Saints do louelove themſelues ardently, but with a louelove which diſtilleth from the louelove of God. O happie and admirable louelove of ones ſelfe, which is p. 97mingled with the louelove of God! Let vsus forbeare to louelove our ſelues vntill that time, and let vsus louelove nothing in our ſelues but what doth prepare vsus and entertain vsus with the hope of this louelove.

But becauſe this louelove, with which we ſhal louelove God in Paradice, doth grow from the view & contemplation of his face, (for louelove is kindled by the ſight) let vsus learne what ſight this ſhall be, that ſhall cauſe this our louelove. Our bodily eies ſee things by two meanes, either by receiuing p. 98their 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, p. 99in 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 vsus on all ſides with the beames of his holineſſe. Euen as if a man were all eye throughout, and ſhould receiue light in himſelfe p. 100on all ſides.

This ſame ſight of God, will make vsus like vntounto God, as Saint Iohn ſaith,1. Ioh. 3.1 John 3 We ſhall be like vntounto him, for we ſhall ſee him as he is. For as a lookingglaſſe 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 louelove it ſelfe,1. Ioh. 4. 8.1 John 4:8 as the ſame Apoſtle teacheth; it is neceſſary that p. 101the creature being by this view made like vntounto God, ſhould alſo be ſeized with this louelove, and enflamed with this ſpirituall fire. A fire which hath giuen name vntounto the Seraphins, ſo called becauſe of their ardour, which is nothing elſe but the louelove of God, the feruour of their zeale, and their readines to do him ſeruice.

Here neceſſarily muſt end theſe degrees or ſteps of louelove, and our meditation can mount no higher: it is the laſt ſteppe of Iacobs ladder, p. 102by which we mount vp vntounto God.