The Power of Godliness, Book 3 · Chapter 3
CHAP. III. Wherein the holy Exercise of Love consists, and why it is to be rightly ordered. The Means or Motives whereby Love may be stirred up. What those Exercises of Love are that must be shunned. Of the Marks or Signes of Love.
Question, LEt us now come to the sanctified use of some Affections in particular, and first to begin with Love, which is the prime and chief Affection Intellectuall or Sensuall: wherein standeth the holy exercise of it?
A. In that it followeth the Motions of faith, and being ruled by the light of truth, doth imbrace all good soundly, constantly, and in an uniforme order according to the Law of God.
Q. Why is Love to be rightly ordered?
A. 1. When this Passion contains it self within the bounds of honesty, it is a lively Spring and Fountain of all good things in the life of man. But when like a wild and untamed beast it exceeds the bounds of reason and limits of truth, there is no misery which it brings not into the world, nor any disorder which it causeth not in our lives. It is as it were a fatall Source, from whence flow all kinds of horror, uncleanness, adulteries, incests, sacriledges, quarrels, warres, treasons, murders, parricides, cruelties, and violences: besides, the particular torments it gives unto the souls of such as give themselves to be surprized; filling them with envies, jealousies, cares, terrors, yea and madness; drawing them many times to despair, and to do things whereat Heaven and Earth blush and are ashamed. 2. Love prescribes a Law to our other desires, and to all our other passions; so, as we may terme it the Key and beginning of our thoughts, of our words, of our actions, and of whatsoever we do in this life: So it makes the first impression in our souls, where it excites the desire of that which we resolve to pursue; and then it fortifies this desire by hope, which inflames us to the pursuite of that we desire; and if there appear any difficulty, it hath no rest, untill it hath vanquished and surmounted all lets, wherein she settles her contentment and rest. 3. Love hath an uniting vertue, by meanes whereof it causeth him that loveth to aspire to unite himself to the thing beloved. They which love, said Aristophanes, would passionately desire to be transformed, and changed one into another, and of two bodies to become one. But for that, this transformation cannot be without the destruction of their being, they strive to recompense this defect, by a civil and honest union, which tends not to the ruine of their nature, but contents their affections; that is to say, they converse continually together, entertain their passions, and are as little absent as may be one from another. Moreover, they have the same thoughts, the same desires, the same affections, the same wils, the same delights, and the same distasts, and seem to be but one soul in two bodies. So, as that which is pleasing to him that loveth, is in like manner to the party beloved, what he affects the other embraceth; and what he rejects the other flies, and doth abhorre. So, as their wils being thus strictly united, all their actions and carriages conspire to the same end, and propound unto themselves the same Object. For, Love is a desire to enjoy the good we propound unto our selves, as proper for our content, and capable to make us in some sort better by the fruition. But this enjoying and participation cannot be effected but by uniting the Object to our affection, which is the same good we propound unto our selves, wherefore it is the essence of Love that it produceth this Union. 4. Love causeth the soul of him that loveth, to be more where it loves, then where it lives. The reason is; for, that the souls of such as love, are perpetually attentive to contemplate the Image of that they love, and have no other thought nor greater pleasure then that they receive by this sweet entertainment: By reason whereof the soul making shew of a more exact presence, where it doth most frequently work, it followes thereby that it is more with the party beloved, then in its own body. For these Reasons it followeth, that Love (if it be not rightly ordered) will draw the heart to vanity: but being truly directed, doth most sweetly linke and unite the soul unto God. If Love be not set upon God as it ought, we must necessarily stand guilty of spirituall adultery, because the heart is withdrawn from the chief good by some carnall or base pleasure.
Q. What are the Meanes or Motives whereby Love may be stirred up in us?
A. The Meanes or Motives to stirre up Love are many, as we will shew in one particular Branch, sc, the Love of God, which may be applied to other things, as occasion is offered.
Parentage.1. We love our Parents as Authors of our being, and imparters of life, and this without Teacher by nature we are instructed. But there is a very small spark of Paternity in our Progenitors, compared to God. He gave them bodies, being and life to be Parents; he preserved, conserved and enabled them: he created our souls alone, wherein they neither had part nor action; he formed our bodies, when they never minded us; he kept us day and night, when they never remembred us; yea, when both they and we were fast asleep, his watchfull eye waked over both them and us.
Benevolence.2. In the Progress of our tender years, we love them who bestow favours and benefits upon us. But if we consider the meat we eat, the cloths we wear, the ayr we breath, the senses we use, the life we enjoy, the wit wherewith we reason, the will wherewith we affect, all are Gods daily gifts, hourely, momently; yea, instantly by his provident hand upheld and maintained. Of all Benefactors he is the best, and worthily deserves to be loved most. In every instant we wholly in body and soul, life and being, depend upon him and in every instant, if it were possible, we should consecrate our selves intirely, with most gratefull recognition and remonstrance of his benefits bestowed upon us.
Exce…lency.3. The excellency and worth of men famous for courage, justice, wisdom, or piety, enforceth a reverent affection towards them, and men count it an honour to be admitted into society with them. But, what is the worthiness of man, compared with infinite surpassing Glory and Perfection of God? What hath their power to do with his omnipotency? Their base excellency with his supream Majesty? Their prudence, policy, stratagems, with his infinite Wisdom, and incomprehensible Counsels? As the high pitch of mans preheminency is vile vassaladge compared to the sovereignty and blessedness of God, so his love should disdain not onelyonly to be equalled, but also conferred with theirs.
Beauty.4. Many men are ravished with beauty, in such sort that their hearts are more present in thoughts and desires with such bodies as they liked and loved, then with that body wherein they sojourned and lived. But that beauty of the Lord transcendeth this gross, terrene, massie, corruptible beauty, more then all the world, the least graine of sand which lyeth upon the Ocean shore. For, his harmony, consort, and proportion, springeth from the admirable Union of all his Perfections. The beauty of any or all the creatures is infinite, as they are of limited essence; Of God most finite, as he is boundless in himself.
5. Bounty,Bounty. humility and goodness, are principall Motives of love. All Beasts, though reasonless, yet in love, follow this generall instinct and inclination of reason, imprinted in their hearts with the indeleble Characters of Divine Providence, to affect nothing but that in some sort concerneth their good. But God is good of himself, essentially, without list or limit, all things else by limitation and participation. An Angel hath goodness, and therefore is amiable, yet he is but a drop distilled from God, in that quantity, degree, and measure his wisdom prescribed, and his limited nature required. As God is good in himself, so is he to his creatures. The Lord is good to them that fear him, to them that hope in his mercy. How good is the God of Israel to them that be pure in heart? How bountifull and humble, that he disdaines not the signification of our affection towards him? Nay, his goodness reacheth to all things that he hath made. What man ever lived and enjoyed not the heat and light of this visible Sunne? Or who ever lived or continued life, but by the beames of God his invisible bounty?
6. Beasts and men are carried with an unsatiable desire of delight,Delight. as daily experience testifies. But God is the Paradise of pleasure, the delight of delights. In his presence there is fulness of joy for evermore. Nor are all the Treasures of spirituall, honest, vertuous, supernaturall, divine pleasures reserved for the Saints in Heaven: but even in this barren wilderness, in this troublesome world, God refresheth his servants with spirituall Manna and sweet streams of Consolation. For, what are those admirable comforts which the faithfull feel in the inundation of their adversities, endured for the truth, but as Rivers of water in a drie ground? What signifie those secret joys, which proceed from a good conscience grounded upon a confident hope of future salvation, but those great clusters of Grapes shewed unto them, in signe of the fertility of the future Land of Promise? What else can the sweetness of fervent Prayers prognosticate, but the infinite suavity and happy contentation, which once fervent believing Lovers shall enjoy in blessed fellowship and communion with God?
7. All men love Profit,Profit. and that best which they judge most profitable. But God is the inexhausted Treasure of all goodness, the end of all profits and commodities. Who doth not know the innumerable meanes and helps he daily receiveth from God, to conserve nature, and further grace, but he that neither knowes God, nor himself? God is the root, fountain, and origin of all creatures, profitable in all, by all, and above all. In the spirituall life of our souls, the Sacraments are meanes of grace, holy inspirations helps to godliness, the Word a Medicine for Ghostly Maladies, crosses and afflictions meanes for amendment.
8. Vertue and honestyHonesty. causeth solid friendship, love and amity. But if vertue and vertuous men ought to be loved and esteemed; what love is due to God, the supream Perfection of all goodness, Dignity and Majesty: which are as farre above the pitch of all excellent vertues, heroicall, supernaturall, or theologicall, and infinitely more, then the chiefest vertues, surmount the baddest vices. All men by nature are sinners: but God is spotless, as farre from all sinne, as incomprehensible wisdom from ignorance, and infinite goodness from malice.
9. The Diamond formeth and fashioneth the Diamond, and LoveLove: formeth and fashioneth Love. Fire converteth fewel into fire, and fewel converted encreaseth fire: Love causeth Love, and the beloved reloving, augmenteth the Original Love. What wrong shall we offer to God, if we love him not, who hath loved us first? It is of his Love that we live, that we are preserved; It is of Love, that we are redeemed from death, adopted to be his Sonnes. Great is thy Love, O God, to men in this life: for here thou dost not onelyonly affect them, poure out thy benefits upon them, distill thy graces into their hearts, and a thousand waies externally and internally work their salvation: but also that which surpasseth all, it seemeth thy will and power are at the command, or rather ready to obey the desires of thy faithfull servants. And if in this life, such be the puissance of Love, what shall we conceive of that Love, wherewith the Saints in Glory are affected and embraced? It passeth all that heart can conceive, or tongue express.
Union.10. Union breedeth Love; and the stricter this Union is, the stricter affection it engendreth. But every Christian is most strictly united unto God, and soundly renewed after his Image.
Agreeableness11. The Lord is the onelyonly fit Object of absolute Love, and hath the most agreeableness with a reasonable nature. For, he is the prime Truth in being and speaking, and infinite in both; the chief good, the only Object of compleat contentation. Who can explicate the admirable proportion, conveniency, and agreeableness betwixt his mercies and our miseries, his riches and our poverty; his abilities to perfect us, and our indignities to be perfected; his patience and long-suffering to support injuries, and our perversness to commit offences?
Necessity.12. Pleasant Arts, delightfull creatures, complementall Ornaments be greatly loved and liked; necessary Trades, Creatures, and Parts much more: because every one first loveth himself, and then all those meanes, which in some sort concerne the being or conservation of himself, among which those that are most necessary have preheminence. But in all things we have dependance upon God, whose aide is as necessary to the preservation of our being, as to the first imparting of it. If he uphold not the weak Pillars of our bodies, they presently fall and come to nothing: such and so extream is their feebleness, that no hand, but his Almighty is able to sustain them. What way can we walk, what sense can we use, what work can we work, what word can we speak, what thought can we think, what wish can we will, if he guide not our feet, concurre not with our senses, work not with our hands, direct not our tongues, manage not our wit, move not our will?
Pardoning wrongs.13. The passing by and pardoning of injuries without intendment or meditation of reveng, doth much ravish and affect the heart. Herein none is to be compared unto our God, who freely pardoneth iniquity, transgression and sinne. Who can recount the wrongs that are done unto his Highness every day, by disobedience to his Commandements, contempt of his mercy, abuse of his long-suffering? And yet no sooner do we cry, I have sinned, but he forgiveth our transgressions; with invincible patience he expecteth our repentance, and by internall favours and externall benefits cherishes us, as though he were not offended.
Deliverance.14. Our affections are strong to them that have delivered us out of danger, and stand to us in the times of trouble and distress, and have suffered many wrongs, injuries, disgraces for us. In this respect we owe unto God, he may challenge from us the most tender love. What paines hath Christ suffered in soul and body, to rid us from eternall torment of soul and body deserved by sinne?
Manner of giving.15. The manner of giving gifts or bestowing favours do much augment love; which are to be considered in respect of the giver, if he be great and excellent, a stranger, our friend, an enemy; in respect of the gift, if exceeding great in it self, if marvellous dear to the giver, if common to many: in respect of the receiver, if it tend to his great good, or riddance from some great evil, if in giving he be singled from the rest; in respect of the manner of giving, If with alacrity, if without suite or request, if with vehement affection, if without interest, if with the danger and damage of the giver. Most of these circumstances may be observed in the gifts, which God vouchsafeth, specially in that Gift of Gifts, Christ Jesus, his onelyonly begotten Sonne, whom he gave to die for us.
Q. What are the Exercises of Love that must be shunned?
A. 1. Blind Love, when vain devises and conceits are affected contrary to the direction, or at least without the warrant of the Word. This affection is ill guided, because it is not led by truth; and wrong placed, because the thing beloved can give no ease,Isa. 55.2. bring no profit to the soul Why do ye lay out your money for that which is no Bread? 2. Carnall Love, when wealth, health, honour, pleasure, friendship, ease and life are more affected then honesty, vertue, piety, and the favour of God. To which heads must be referred, the corrupt affection of them who will not adventure the loss of their friends, favour and good-will, to performe some necessary duty unto their souls.1 Tim. 6.10. The love of money [and so of pleasure] is the root of all evil. They that love earthly things in this sort, do neither Love God soundly, nor are beloved of him.1 Joh. 2.15. Luk. 17.3. Psal. 141.5. Prov. 9.8. Psal. 52.3, 4. Prov. 1.22. Psal. 58.2. Lev. 19.17. 3. The Love of sinne is a notorious abuse of that affection. The mind erreth, when it is deluded with falshood; the heart is perverted, when it embraceth evil for good. Sinne deformeth, corrupteth, troubleth the soul: but all good desires tend to the good and perfection of it in some kind. It is a sign we love not our Neighbour, when we suffer sinne to rest upon him. 4. Love not uniforme or disordered, when the least duties are earnestly affected, but not the greater with answerable vehemency and freeness of spirit. Love is mishapen, if it be not proportionable to the excellency of her Object. 5. Partiall Love, [which argueth more indulgence to the corrupt disposition of heart, then power of grace,] when such duties are affected, as cross not, but rather further our main designes and projects, whereas no less necessary, profitable, excellent, and well-pleasing are disregarded, because they sute not with our inclination. Love is not fashioned according to its true and proper samplar, nor moved by sound and lively faith, if in motion it be not uniforme and universall, orderly and totall, proportionable, and generall, 6. Inconstant Love, whose immediate and proper cause is want of soundness. Constant friendship is in most request with men; as for them that are in and out, off and on, now pleased, anon displeased, they are not respected of any, unless it it be for their own ends. Will God entertain them into his service, that upon every occasion of offence taken (for none can be given) are ready to cast off his service?
Q. What are the Signes of Love?
A. 1. Sorrow and joy are the marks of our affections, and of that we have in the soul, which rejoyceth or afflicts it self, as the Objects which present themselves are pleasing or distastefull. If we grieve at the free passage of the Gospel, or to see the prosperity of them that fear God, without question we Love that which is evil. If we rejoyce in the misery of godly men, the overspreading of prophanness, the decay of truth, it will not be hard to judge what affection beares sway. 2. Friends share equally betwixt them the good and evil. There is such a bond of affection betwixt friends, as the harme which happens to the one, afflicts the other, and fils him with bitterness, so, as many times we have seen true friends die with sorrow, for the loss of their friend. Yea, prophane Histories are full of persons, which have slaine themselves, for that they would not survive them whom they have loved dearly. In like manner the prosperity of friends passeth from one to another, so as the Triumphs of Alexander, are the contentments of Ephestion, and the glory of Ephestion, is the joy of Alexander. 3. They which love have the same friends, and the same enemies. They say the Adamant or Loadstone doth not onelyonly make an impression upon iron which it draws, but doth also impart his vertue by his touching; so, as the iron which it hath toucht, draws other iron unto it, and makes as it were a continuall chaine. In the same manner, a friend brings his friends to him he loves, and he reciprocally imparts unto him his friends; whereof there is framed a common bond, which makes them ready to succour one another, as if they were Members of one body. Hence is that Proverb, How can he love me, who loves not them that I love? 4. Thoughts and words are signes of love: for love desiring union with the thing beloved, carrieth the thoughts where it would be, and so becomes present in heart with that, from which it is severed by distance of place. Where our Treasure is, there will our heart be also, Mat. 6.21. If our cogitations, studies, cares, desires, and appetite be to earthly Treasures, our love is carried to things below: but if our thoughts be lifted to Heaven, our Treasure is above. 5. Men testifie, that they love those before whom they are ashamed to do or say those things which of themselves are shamefull or dishonest: wherein the Persians gave good testimony of their love to their Wives, when as they caused them to retire from their banquets, being unwilling that their eyes should be Spectators of their excess. For this respect and reverence which they gave them, was a sign of true love, for that we are ashamed to commit any unworthy Act before them we affect. 6. By our company we may try our affection: for men cannot but affect their manners, with whom they delight to converse familiarly. Likeness of manners causeth agreement amongst men. One wicked man loveth another for his sinnes sake, and is the more willing and desirous of his company for his lewd conditions. But goodness, even such as is approved of God, and pleasing to good men, doth unite the minds of those which are godly, and maketh them loving and kind to each other. This caused Jonathan so earnestly to set his affection upon David, and to have him in such estimation, because he saw him to be full of grace and valour, as himself was also. And this caused David likewise so gladly to entertain the love of Jonathan with constant care to requite the same unto him, and his posterity. 7. Our affection is discovered by looks and gestures. The eyes are as Glass-windows, in and through which do shine the motions of the heart. In the countenance, we may read what men desire. The affections have such affinity with the senses in their motions, that it is hard to hide them so at all times, that they shall not appeare to such as do observe us.