Love Divine, Chapter 4

Love Divine · Chapter 4

p. 202CHAP. IV. Fiue meanes or helpes to inflame vsus in the louelove of God.

NOw we are to treat of the meanes to nouriſh in vsus this louelove. It is ſurely an effect of the Spirit of ſanctification, which God giueth onelyonly 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 p. 203in Ieſus Chriſt: and that therefore hee frameth their hearts vntounto a childlike louelove, and to hauehave recourſe vntounto God as their Father. It is requiſite, that the grace of God ſhould preuēt 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.Phil 2:13 It is God which bringeth forth in vsus with efficacie, both the will and the deede, according to his good pleaſure. Notwithſtanding p. 204God moueth vsus not like ſtones; he maketh vsus 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. 9.1 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 hauehave to employ our ſelues in the p. 205nouriſhing and cheriſhing of this louelove of God in vsus, is in generall, to giuegive our ſelues to good workes, which be pleaſing vntounto him. But in this trauell, I finde fiue helpes, by which, wiſedome ioyned with pietie, through a holy induſtrie do quicken this louelove in vsus, and doe put matches as it were vntounto our hearts, thereby to kindle this ſpirituall flame.

Theſe meanes or aids are:

I. The image of vices.

p. 206II. 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 LoueLove 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 p. 207follow 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 euē from this filth, ſome commoditie. He then which would ſeek ſome model, whereon to form the louelove 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 p. 208it 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 louelove God, as you ought? louelove 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 louelove of God breake our ſleepe, poſſeſſe our thoughts in the night; let it be the firſt of our thoughts at p. 209our 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 louelove 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 louelove of p. 210God teach vsus abſtinēce, and how to bring vnderunder 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 louelove of God prepare vsus to endure baniſhmēt, 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 p. 211of me: or who ſo loueth ſonne or daughter more then me, is not worthie of me. The couetous man hauing put his money vntounto vſurie, calculateth the time, and with impatience attēdeth the terme: ſo we that know that God hath in his hands our pledge, and that hee will render vsus 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. p. 212The 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 groūds and lees of life; but in the faithfull man it reneweth,Pſal. 103.Ps 103 as vntounto an Eagle: for then he feeleth p. 213more 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. Whē the riuers are neer their end, and approach vntounto 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 hauehave a holy couetouſneſſe p. 214to husband our time, make a ſtocke of faith, ſend our good workes before vsus, and to make our ſelues friends which may receiue vsus 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 vntounto vertue: as Amorrheā 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 vsus, p. 215that to raiſe it ſelfe vp, it boroweth helpe of vice; it paſſeth ouer to the Philiſtiās to whet her tools.1. Sam. 13. 20.1 Sam 13:20 Becauſe we cānot comprehend how much we owe vntounto God, but through the conſideration of that which we giuegive vntounto our concupiſcence; for all that is ſtolen from him,

The ſecond helpe vntounto the LoueLove of God.

THe ſheepe of Iacob brought forth ſpotted lambes,Choiſe of friends. according to the colour of the rods p. 216were layd before them: ſo men produce workes conformable vntounto the obiects which they hauehave before their eyes. And this is a great euill, that good examples hauehave nothing like ſo great force to forme vsus vntounto goodneſſe, as bad hauehave to induce vsus vntounto 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 mē, p. 217then he wil correct him ſelfe by their example. For vice is here in his own ſoile, it cometh vp without plāting, 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, p. 218and pietie a crime or ſimplicitie. For thus do men call fooliſhneſſe in this age; in which, that they may rēder 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 p. 219thereof, 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 louelove & feare of God. And this louelove is nouriſhed by hanting thoſe which louelove 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, p. 208duplicate page p. 209duplicate page p. 210duplicate page p. 211duplicate page p. 212duplicate page p. 213duplicate page p. 214duplicate page p. 215duplicate page p. 216duplicate page p. 217duplicate page p. 218duplicate page p. 219duplicate page p. 220withdrawing himſelfe as it were from vices, may looke with horrour vponupon them as from a far off, vponupon this ouerflowing torrent and powerfull reigne of the diuell; comforting himſelfe in the meane time in God, and relying on his louelove.

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 p. 221and 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 benūmed in things touching Gods ſeruice, we muſt employ the helpe of our friēds, to the end they may bring vsus into this bath to receiue healing. For God communicateth p. 222not his graces vntounto vsus, that they ſhould fade and vaniſh with vsus, but that we might multiply our talent; and that the ſpring of his ſpiritual benedictions, which he cauſeth to breake forth in vsus, 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 vsus to take vp our enemies ſtrayed beaſt; how much more to reforme the ſoule of our friend, when it wandereth out of the way p. 223of 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 thēſelues together by concord & mutuall ſupport, will eaſily beare an affliction. And the word of God witneſſeth vntounto vsus, that God looketh on, hearkneth vntounto, and taketh pleaſure in the conſolations and mutuall exhortations p. 224of 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 vntounto 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 p. 225God! 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 actiōs, ſobrietie of his words, by the ſimplicitie of his habit, by his zeale and ardour in Gods cauſe, p. 226by his diſeſteem of gain, by his eſchuing of pleaſures, you may very probably know the puritie of his mind within: euē as by the ſparks coming forth of a heape of aſhes, men know the hidden fire.

The third helpe of the louelove of God.

THe diſeſteeme likewiſe and hatred of the world,Contempt and hatred of the world doth not a litle aide vntounto the louelove of God. For the louelove of the world (ſaith S. Iames) is enmitie againſt God. And S. Iohn likewiſe:1. Ioh. 2.1 John 2 If anie p. 227one louelove the world, the louelove 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 vntounto 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, p. 228Vanitie of vanities, Eccleſ. 1.Eccl 1all is vanitie. Looking on theſe things with a diſdaine, mingled with compaſſion: a diſdaine extending euen vntounto hatred, when he ſhall conſider wickedneſſe to be mingled with vanitie, and the diuell to hauehave 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 p. 229for 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 vsus, to hold the example of pietie and the feare of God for a miraculous and vnuſual thing. Theſe and ſuch p. 230like conſiderations ioyned vntounto 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 p. 231the 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 vntounto God, he doth like him, who from the top of the Alpes where the aire is cleer, looketh vpō the fields beaten with tempeſt, the country all about foggie and miſtie; and there reioyceth him ſelf, reſting himſelfe vpō the louelove of God, which hath deliuered him frō this general male dictiō. So in the 29. Pſalme, after p. 232hauing 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 confuſiō, and aſſembles them into Gods pallace, where hee is glorified; and aſſures himſelfe that God wil giuegive peace and ſtrength vntounto his people. For in this pallace of God, which is his church, doth ſound that voice, not which ſhaketh the mountains, but p. 233which 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 vsus to conceiue hope. It is the word of the Goſpell, in which God layeth open the treaſures of his louelove: 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 louelove God.

Now we ſay this, not p. 234to diſcharge our ſelues of all earthly things: this careleſnes of the world hindereth not the louelove 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 p. 235wil 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 hauehave laſt: whileſt worldlings, after the example of Martha, paine themſelues p. 236exceſſiuely 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 hauehave any worldly feares, they wil giuegive place vntounto the feare of God. If he hauehave any hopes, they will giuegive place vntounto his hope of the kingdom of heauen. If he hauehave any ſorrowes, they will be ſwallowed vp of a greater ſorrow, proceeding from the ſence of his ſinnes, or the bruiſings p. 237of Ioſeph. God himſelfe herein is an example vntounto vsus. For in building of the world, he hath done cōtrary vntounto 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 vntounto vsus. 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 p. 238in the ſecond rank to be thought on, not of louelove or of purpoſe, but by neceſſitie, and as much as is required, for not ſeeming cruell vntounto 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 vntounto you. Math. 6. 33.

The fourth aide of the louelove of God.

FRequent and often prayers doe likewiſe nouriſh this louelove;Prayer. I mean p. 239as well publicke as priuate: for the publick, are a quire of ſighes, a harmonie of affections ſent vp with one accord vntounto 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 vntounto God, maketh his complaints to him with a child-like familiaritie, prayeth vntounto him, not p. 240of cuſtome, but with affectiō, with words broken off with ſighes, which are vſed euen in the midſt of buſineſſe, through a gentle diſtraction and wholeſom interruption: which prayers hauehave no other motiue but louelove, 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.Gen 24:63 Iſaac went out into the fields. So king Ezechias p. 241turned his face vntounto the wall,Eſay 38. 2.Isa 38:2 for feare to be troubled in his praier. So the Apoſtle S. Peter went vp vntounto an high roome of the houſe to pray alone.Act. 10. 9.Acts 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 hauehave promiſe of God to be heard. As touching the publick, our Sauiour promiſeth vsus,Matth. 18. v. 19. 20.Matt 18:19Matt 18:20 that there where two or three be gathered together in his name, he will be in the p. 242midſt 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 vntounto 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 louelove of God. For as ſoone as God will be prayed vntounto by vsus, this is a great witnes vntounto vsus that he loues vsus. Our p. 243importunitie is pleaſing vntounto him; he giueth by his commandemēt free acceſſe vntounto our praiers. That wee may obtaine his graces, hee demandeth no other price of vsus but our prayers. For riuers of his goodneſſe, he demandeth but ſome drops of our thankfulnes. He is attentiue vntounto the crie of the afflicted. He is nigh vntounto them which call vponupon him. Pſal. 45. 18▪Ps 45:18If the crie of dead Abels bloud came vp vntounto him; how much more the cry of his liuing childrē, which cal vponupon him p. 244in the name of Ieſus Chriſt? If he reckon our haires, how much more our ſighes and our prayers, which hee himſelfe hath preſcribed vsus? Adde hereunto, that prayer is a ſtrong bridle vntounto vsus, to hold vsus 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 vsus to purifie our hearts and our hands, to wit, our thoughts and actions; p. 245according to the commandement of the Apoſtle:1. Tim. 2.1 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 hāds full of bloud, Eſay 1.Isa 1euen 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 p. 246our Father, wee learne on the one part to be his obedient children, and to be perſwaded of his louelove: 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 vsus vntounto 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 vsus to ſeeke for heauenly things; and that our conuerſation ſhould be p. 247as 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 vntounto the ſcepter of his kingdome, which is p. 248his 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 vntounto many yeares. So likewiſe wee craue that God would forgiue vsus as wee forgiue them which hauehave treſpaſſed againſt vsus: and for all that wee are vnreconcileable, our hatred is mortall, or to ſay better, immortall; and p. 249yet feare not that God ſhould heare vsus, pardoning vsus 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 louelove-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 vsus, that euē as our praiers, ſo alſo al our affectiōs ought to begin and end with p. 250the glorie of God. So many petitions, ſo many aduertiſements: for Ieſus Chriſt moſt artificially, by teaching vsus how to craue for good, teacheth vsus 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 vntounto 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 p. 251witneſſe that God is not there called vponupon as hee ought. For this only action of lifting vp of hearts and hands together vntounto God, might hauehave 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 louelove 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 page missing

p. 264and counſell, all the ambition of ſo great a monarch, and making him contribute at vnawares vntounto 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 executiō of his louelove.

The holy Scripture being full of ſuch examples, rightly may it be called the booke of true louelove; ſeeing that therein God not onelyonly vnfoldeth his louelove, but alſo bindeth vsus to louelove him; p. 265and not only exhorteth vsus to this louelove, but alſo produceth it in vsus 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 vsus hauehave had experiēce, that after the hearing of the word, the ſparks of louelove do kindle in our hearts; and that hearing God ſpeake, or ſpeaking of God, we are inflamed with his louelove. So the two diſciples being in Emaus, after Ieſus Chriſt was vaniſhed, ſaid, Did p. 266not our harts burn within vsus, when he ſpake vntounto vsus 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 vponupon the Apoſtles, witneſſed that God gaue them burning tongues, and a word full of efficacie, p. 267to 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 vntounto a hardnes of heart & enmitie againſt God. Whoſoeuer will entertaine the louelove of God in his heart, ought dayly to p. 268come & 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.John 15:3 You are cleane through the word which I hauehave ſpoken vntounto you. Being there, we muſt hearken to the preaching with greedineſſe, ſuffer reprehenſions gently, receiue exhortations with ardor. And euē as thoſe, vponupon whom men mean to make ſome inciſion, ſuffer themſelues to be bound and pinioned by the Chirurgion, leſt the p. 269motion 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.Col 3:5ſtay 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.Acts 17:11 who after they had heard S. Pauls preaching, p. 270went 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 frō 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 p. 271they 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 pagā, how much more p. 272being 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 vponupon the reading, the light of the Goſpell is come vntounto him, for an argument vntounto vsus of hope, that in reading carefully the holy Scriptures, God wil enlighten vsus. He which accuſeth it of obſcuritie, accuſeth it alſo of leaſing: for it ſaith p. 273of it ſelfe,Pſal. 19. v. 9 & 10.Ps 19:9Ps 19:10 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.Ps 119:103 & a light vntounto our paths. If it be obſcure,1. Cor. 3.1 Cor 3 it is (ſaith the Apoſtle) to thoſe, of whō the god of this world hath blinded the vnderſtandings. At leaſt let vsus hauehave good opinion of God our Father. Let vsus not thinke that he hath written his Teſtament in obſcure termes and ambiguous clauſes, to intangle vsus in ſuites. The Father of lights in neuer cauſe of obſcuritie. Let p. 274vsus not endeuor to make this word ſuſpitious vntounto the people, as if the reading thereof were dangerous; as doe thoſe profanely fearful people who vnderunder euerie ſtone imagine a Scorpion to lurke. If there be any difficulties, the reſt which is cleare is ſufficient vntounto ſaluation. If it appertaine but vntounto the learned to reade the Scriptures, it appertaineth then vntounto none to reade them, for no bodie is skilfull before he hauehave read them. Wee reade not the word of God p. 275becauſe 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 cōpanie 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 exāple of our Lord, p. 276euer reſiſting the diuell by Scripture, and ſaying vntounto him,Mat. 4.Matt 4 It is written, it is written, Luk. 4.Luke 4&c. OnelyOnly we will ſtay our ſelues vponupon this, to wit, that the reading kindleth in our hearts the louelove 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 vponupon the Carpet, bookes of louelove; the ridiculous Romanes and tales of Amadis do flie before the Bible more p. 277then 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 louelove is kindled in the ſpirits of thoſe which dayly propoſe vntounto thē ſelues the witneſſes of the louelove of God towards vsus, contained in his word.

This meditation furniſheth vsus with a iuſt ſubiect of complaint. For then whē they burned vsus for reading the p. 278Scripture, 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 hauehave a Bible well bound & gilt, lying vponupon a cupboord, more for ſhew then for inſtruction: we louelove but the outſide thereof. Wee adorne the holy Scriptures outwardly, but it p. 279were better it might decke vsus 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 hauehave 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 louelove of God is ingrauen in our hearts with his hand, and is p. 280formed vponupon the model of that louelove which hee hath borne vsus in his Son: according as he ſaith in the 15. of Saint Iohn: As my Father loued me, ſo hauehave I loued you: remaine in my louelove.

FINIS.

End of the text · Peter du Moulin Jr, Love Divine (1610)