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LOue is that point of our spirites, whereby she ioy∣neth her selfe vnto ob∣iects. That which is weight in heauie things, Loue is the verie same in our soules. For as weight moueth earthly bodyes towardes the place of their rest, so loue moueth our soules towardes that obiect which promiseth rest & contentment. Where∣upon it followeth, that
as heauie things doe moue in a direct line to∣wards the place of their rest; so if we will attaine vnto any perfect repose, our loue must go right, and haue an equall mo∣tion.
1 True loue then is that same,* 1.1 which giueth rest and contentment vnto the soule; whereas false loue is an irregular agitation, and endlesse motion. Such is world∣ly loue, which we see to be filled with vnquiet∣nesse, and not to stay his agitation, but through wearisomnesse or des∣paire,
which is no rest, but an vnablenesse to moue, because that force failing, desire doth still continue; like vnto a tied horse, which gnaw∣eth his bit. Such are al∣most all men: they haue many desires, and little power; they most desire that they can least do: neither being able to obey or command their couetousnes. They can∣not obey it, because of their weaknes; nor com∣maund it, because of their incontinencie. So that if a man enioy, without any let, that
which he loueth, that verie easinesse it selfe bringeth him a distast withal. For worldly loue is enflamed by resistāce, and nourished with dif∣ficulties: like vnto those fishes which loue to be in violent streames and floud-gates, but do die in a still water.
The cause of this vn∣quietnesse, is because that our loue chuseth false obiects, and which cannot satisfy couetous∣nesse. For if you passe your eie vpon all which is best and most plea∣sing in the world, you
shall not finde therein any firme and stable quiet, but a chaine of cares linked together, a web of perpetuall vn∣rest. The most graue sweetes are sow••ed in bitternes. The atcheiue∣ment of riches, pleasure and honour, is painfull, and many perish in the pursuite therof: the pos∣session is vncertaine, but the losse certaine. For if these things leaue not vs by some accident, we shall leaue thē by death. These are things which are bestowed not onely vpon the wicked, but
euen because they are bad, as being rewards of wickednesse. To expose a mans loue towards these things, is but a pursuing of the winde, and a perpetuall trauell. For euen when these things might be termed alwaies good, yet are they vncertaine. A man cannot take good aime at a flying fowle, nor haue any assured de∣signement, aiming after transitorie goods and pleasures. We must seek our rest then some o∣ther where thē on earth, and turne the edge of
our loue, towards hea∣uen. For euen as the lo∣wer part of the elemen∣tary region, is the seate of windes, tempests and earthquakes, but that part towards heauen is alwaies peaceable & stil: so our loue shall be euer full of vnquietnes, whi∣lest it setteth it self vpon base things; but it shall find rest if it raise it selfe towards heauē, & Gods promises. And for this cause is it, that in the middest of tempestuous wether at sea, the needle of the Compasse remai∣neth alwayes vnmoue∣able,
and stayed vpon one point, namely, be cause it gouerneth it self by the Pole. In like sort the soule of a faithfull Christian, in the midst of the confusiōs of this world, & most grieuous afflictions, shall enioy a most assured peace, be∣cause his loue aimeth at heauen, and stayeth it selfe vpon Gods promi∣ses, which is the true ob∣iect of our loue, which alone is to be chiefly loued; which can make vs louely in louing vs, and which alone can, yea will make them
happie who loue them. As the Apostle S. Paul saith:* 1.2 The eie of man hath not seene, his eares heard, nor hath euer entred into his hart, what things God hath prepared for those which loue him. Also he promiseth in S. Iohn: To come vnto him which lo∣ueth him,* 1.3 and to dwell with him. Admirable loue, which maketh our soules to be the pallace of the King of heauen, and the sanctuarie of his Spirit.
2 Philosophie lea∣deth vs hereunto at vn∣awares: for it hath for a
generall Maxime, that God and nature make nothing in vaine. Now this infinit desire, this vn satiable appetite which is in man, should be in vaine, if there were not something to con∣tent it; which being not found vpon earth, must be sought for in heauen, and towards God, who is infinite goodnesse.
3 Adde hereunto, that God hauing crea∣ted the world for mans vse, hath without all doubt created man for some better thing then the world, to wit, for
God himselfe.
4 And that amongst all creatures, God hath created man alone vnto his Image, alone with vpright stature, & visage erected vpwards, to the end he might loue him whose resemblance hee beareth, and that his de∣sire and his loue might aime at heauenly things.
5 Adde we hereun∣to, that the perfection of our spirits cannot be but in the vnion with the Chiefe of spirits, which communicateth his vertue vnto the crea∣ture, in like fashiō as the
Sunne darteth out his beames, that is, giueth it in such sort, that it yet dependeth vpon him af∣ter hauing giuen it.
6 Moreouer, true loue is that which transfor∣meth the louer into the thing beloued. Now if a deformed man loue a corporall beautie, neuer shall hee by that loue correct his owne imper∣fection: contrariwise, by louing God, we become like to him, and as the Apostle saith in the 2. Corinth. chap. 3. Behol∣ding as in a mirrour the glorie of the Lord with
open face, we are changed into the same image.
7 Finally, beauty be∣ing the first sparke of loue, we shall see hereby how that which we call loue, is not so, but only a superficial colour which couereth filth; but that light is true beautie. God then being the first light, & father of lights, is also the chiefe beautie, and by consequent hee that we ought chiefly to loue.
Yet humane Philoso∣phie disagreeth here in one point from diuine, which is the word of
God. For naturall Phi∣losophie holdeth, that naturall motion is al∣wayes better then that which is against nature. On the cōtrarie, in mat∣ter of loue, the Scripture teacheth vs, that the loue contrarie vnto our nature, is better then the natural. For sithence Sa∣than by seducing Adam hath disfigured the I∣mage of God in man, mans desires haue tur∣ned towards the world, and in a maner our loue hath bene fallen head∣long downe from hea∣uen to earth. The affe∣ctions
of the flesh are enmity with God.* 1.4 Rom. 8. If any one loue God, it is not of his owne na∣ture, but it is a gift of God. Wherefore our Lord Iesus in the eight of Saint Iohn, saith, that none can come to him if his Father draw him not, And the Apostle S. Paul pulling vs out of the mire and thicke mud, commandeth vs to seeke the things which are on high. Coloss. 3. ver. 1, 2. For the saying of the A∣postle S. Iohn is most true, that we must loue God because he hath loued
vs first. This is also one of the effects of the loue of God towards vs, to wit,* 1.5 our loue towards him. And there is no∣thing that we ought to demaund of God with more feruencie, then to haue the grace to loue him: for this is vnto the faithfull a witnesse that God loueth him: it is the first effect of faith: it is a most expresse trace of Gods image: it is the most liuely marke of Gods children. This loue is the soule of other vertues, the rule of our actions, the summary of
the law. This loue is the vpholder of Martyrs, the ladder of heauen, the peace of conscience: yea, I dare say, it is a tast and a beginning of the vnion and communica∣tion which we shal haue with God in heauen. Our meditation cannot chuse a more excellent subiect: for what is there which is greater then God, or more sweete thē his loue? The profit likewise is no lesse then the sweetnesse: for men are good or bad,* 1.6 not because they beleeue, but because they loue.
Those be good which loue good things; and amongst good things what is there like vnto God? who not onely is soueraignely good, but who also maketh them good which loue him. Let vs then endeuour so to do, and to be disci∣ples vnto the holy Spi∣rit, which is loue it selfe, and which will forme our hearts vnto loue; lest we be deceiued vn∣der this name of loue, and lest we should take for this true loue, a cor∣porall loue, an importu∣nate itching, a furious
heate, to wit, the worst of vices for the chiefe of vertues, a brutall sick∣nesse for an Angelicall perfection.
I know truly that he who shall dispose him∣selfe to loue God with al his heart, & to neglect all other considerations in regard of his seruice, shall necessarily incurre the hatred of the world, whose loue is enmitie with God,* 1.7 as the Apostle Saint Iames saith. But God causeth this hatred of the world to profite vs: for as the Apostle saith, All things together,* 1.8 one
with another, turne to the good of those which loue God. Euils become bles∣sings vnto them, corpo∣rall afflictions are so ma∣ny spiritual exercises vn∣to them, the sicknesses of the bodie are medi∣cines vnto their soules: for in the hands of this soueraigne Physitiō, ve∣rie poison it selfe beco∣meth a medicine; his strokes are balme,* 1.9 as Da∣uid saith: and in suffering for Gods cause, there is not onely matter of patience, but euen occasion of glory. They are like scarres on the forehead, honorable
maimes, conformities vnto Iesus Christ, liue∣ries of a Christian soul∣dier. And all through the vnderpropping of this loue, whose sweet∣nesse tempereth this bit∣ternesse, and maketh vs reioyce for his names sake.
Some one will say, that the loue of God is an excellent vertue in∣deed: but that to loue him, we must know him before, and that we can∣not know him in this life, but with a slender & obscure knowledge. This is true: but for all
this, we must not let to study the same, we must not suffer ignorance to be cause of negli∣gence: for wee cannot haue so litle knowledge of God, but it will profit vs, and stirre vs vp vnto the loue of God. One beame of his light is worth the whole Sun. A man were better to haue an obscure know∣ledge of God, then a cleare vnderstanding of naturall things. If a beam of the Sun do en∣ter into an obscure den or dungeō, the prisoner by this little snip know∣eth
the beautie of light: so the little which wee haue of the knowledge of God, is sufficient to giue vs a taste of his ex∣cellencie, and to inflame vs with his loue. More∣ouer, the knowledge which Gods giues vs of himselfe, is not so small, but it is sufficient vnto saluation: and the obli∣gations which we owe vnto the goodnesse of God (the causes of our loue) are fully represen∣ted vnto vs in the word of God, where the A∣postle Saint Paul herald of the said word, saith,
That vnto vs is declared all the counsell of God. Acts 20. 27.
Seuen rea∣sons to proue that the loue of God, is the onely true loue.
1. Cor. 2. 9.
Ioh. 14. 23.
Rom. 8.
Ephes. 3. 19.
Austins En∣chiridion to Laurentius cap. 117.
Iam. 4. 4.
Rom. 8.
Psal. 141. 5