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WE all make pro∣fession to loue God, but few loue him seriously. By this profes∣siō we deceiue men, yea we deceiue our selues, but cānot deceiue God. Wherefore it is necessa∣rie to bring hither the touchstone, to discerne the true and pure loue of God from the false,
and of base allay.
As there are fiue de∣grees of true loue, so are there also fiue markes to discerne it.
1 The first mark of the true loue of God, is, that it quencheth all vn∣chast loues.
2 The second mark and effect of this loue, is, that it bringeth peace and tranquillitie to the mind.
3 The third is, cha∣ritie towards our neigh∣bours.
4 The fourth is, the pleasure to communicate often with God.
5 The fift is, the Zeale
of the glorie of God, which reioyceth or sorroweth ac∣cording as God is honored or dishonored.
Whosoeuer feeleth in himselfe these effects, may assure himselfe that hee loueth God with a true affection, yea al∣though that some cold∣nesse chance amongst this holy ardour, and that the loue of himselfe be mingled withall; yet this loue for being weak, shall not let to be true, prouided, it do dayly go on tending vnto perfe∣ction. Let vs runne ouer againe each one of these
markes, that wee may know them more per∣fectly.
THere are three sorts of loue:* 1.1 the one whereof, is euer good: the other is euer bad: the third, good of his owne nature, but accidentally bad because of our bad disposition. That which is alwayes good, is the loue of God, in which it is impossible to sinne through excesse: and in this point it is good to
let slip the reines of our desires. The measure of louing God, is to loue him without measure. The loue which is al∣wayes bad, is the loue of murder, of theft, and of vnchaste pleasures, &c. The loue which being good of it owne na∣ture, becometh euill by accident, is the loue of meate, of drinke, of ease, or recreation; ap∣petites which are natu∣rally good and necessa∣rie, but which we make to be bad by excesse and intemperance.
The loue of God doth
diuersly behaue it selfe towards the other two sorts of loue. For it ran∣keth the latter within the limits of mediocritie, & teacheth vs to satisfy our necessitie, and not our curiositie. It reiecteth all farre-fetched delicates, being the distaste of a proud stomacke, which awakeneth it selfe with artificiall meanes: tea∣ching vs to nourish this bodie, so that it may not be a hinderance to the soule: to watch and be sober lest we enter into temptation. As for the second loue, it can in no
wise remaine with the loue of God: but the feare of God doth who∣ly cut it off, because that in a thing entirely bad, we are not to seeke for any mediocritie. None can be a fornicator, an a∣dulterer, or a murderer by measure; for the least inclination vnto these things is sinne against God.
But aboue all, the strength of Gods loue is shewne in rooting out of our hearts vnchaste loue, which kindleth in the mindes of worldly men a firebrand of fil∣thy
desires, which defile our soules with a thou∣sand beastly thoughts, and importunate; which of our bodies dedicated to be temples of God, make an infectious bro∣thell, and (as saith Saint Paul) of the members of Christ do make them the members of a harlot. Pleasures which weaken the bodie, coole the spi∣rit, and abate courage, which after the strength is consumed, leaue yet a desire. Infamous plea∣sures, which place men beneath beasts; of which, man in this point
ought to learne the laws of continencie and so∣brietie. Traiterous plea∣sures, which embrace men to strangle them: dally with him on the lap of delight, as Dalilah played with Sampson, that they may deliuer him, not to the Philisti∣ans, but vnto the diuell; who hauing poaked out the sinners eyes, often∣times leade him this way vnto the temple of the Idoll. Yet as if this were not enough, man hath chosen out a painefull way vnto his pleasures; they are not esteemed
if not troublesome. The stollen waters are swee∣test, saith Salomon; and the malice of man sup∣poseth all other entries better then the legiti∣mate.
The loue of God en∣tring into the spirit of a∣ny one for to purge it, doth presently void out this filth, and smothe∣reth vp this loue by his greater force: which tea∣cheth vs to loue in our neighbors, not their bo∣dily beautie, but their soules ornaments. This holy loue hauing for his obiect the chiefe of spi∣rits,* 1.2
loueth consequent∣ly in men their spirituall beautie, a beautie which cōsisteth in the image of God: an image, whose principall lineaments are iustice and holinesse. A beautie which is not superficial as that of the bodie, which hideth within it selfe bloud, brain, and things which one may not behold without horror; but it is a beautie which exten∣deth it self vnto the bot∣tome, as the beautie of a diamond, or of the light it selfe. The beautie of the body, is but a flower
which is withered with age; but the beautie of the soule is not subiect vnto time; and which is more, the wrinkles which it hath, are done out with time. Many women might haue bin more happie if they had bene lesse beautifull; for their beautie hath plen∣tifully afflicted them: but spirituall beautie is alwayes accompanied with Gods blessing. Be∣sides, consider atten∣tiuely the fairest visage of the world, and you will becom neuer a whit the more faire your self,
but shall rather seem the fouler being neare it. But carefully to con∣template a soule which God hath embellished with vertue, will make you become vertuous, and will forme you ac∣cording to his example. Carnall eyes perceiue not this beautie, and pleasure knoweth not what it is. For, as a horse louing a mare, thinketh that in the world there is no other beautie: so the carnall and sensuall man thinketh there is no other beautie but that which through the
sight toucheth his de∣sires. But the view of the faithfull pierceth fur∣ther, and oftentimes cleane through a corpo∣rall beáutie, seeth the ve∣tie image of the diuell. Cōtrariwise, the inward beauty is oftentimes vn∣der an exteriour foule∣nesse, as that of a slub∣bered diamond. As that of Iesus Christ during his opprobrious hand∣ling; whereof Esay in the 53. chap. saith, that there was not in him either forme or beautie: and yet in the 45. Psalme, he is called the most faire
amongst the sonnes of men. As the beautie of the Church, whereof it is said in the first of Canticles, that she is browne, and yet faire; being blacke without, and burnt with afflicti∣ons, which notwith∣standing blot not out her inward beautie.
Therfore that women curious of their beautie, may rather studie to a∣dorne themselues in∣wardly, as it is said in the 45. Psalm, The Kings daughter is full of glorie within: Let them take heed lest in decking arti∣ficially
their bodies, they become a snare of desires, an instrument in the diuels hand. A soul∣dier hauing a sword that hath surely serued him in many combats, will be careful to scowre and polish it: and doe wee maruell if the woman hauing serued Sathan to ouerthrow Adam, be carefully decked & em∣bellished by him; and that women are so curi∣ous in ornaments, by the suggestion of the di∣uell?
But we whom God hath honored with his
knowledge, to the end we might be inflamed with this loue, let vs shut our eyes to these allure∣ments, possessing (as saith Saint Paul) our ves∣sels in holinesse: abstain your selues not onely from euill, but also from all appearance and oc∣casions of euill. Eschue idlenesse, for it is the pil∣low of vices. Let Satan, coming to assaile you, find you euer occupied. Flie bad companie, fil∣thy talke, books of loue; for they are fire-brands of lust, the hookes and baits of the diuel. None
cometh to do euill but by these accessaries, yea the euill is alreadie in these accessaries. Many will say, that they are chast of bodie, but their eyes, their eares, and their thoughts are cul∣pable of lust. Yet Christ saith, that he who loo∣keth on his neighbours wife to lust after her, hath already committed adultery. The best com∣panie and the best busi∣nes to diuert our minds from this euill, is the carefull reading of the word of God ioyned vnto prayer. Saint Au∣gustine
in the eight book of his Confessions, cap. 8. & 12. saith, that when he was vpon termes of rendering himselfe a Christian, that which most troubled him, was, that hee must leaue his fornication; and that in this combatfull anguish, hee withdrew himselfe into a garden, where twice he heard the voice of a child, as it were, co∣ming from the houses hard by, saying, Take and reade. At this voice he tooke the booke of the Epistles of S. Paul, and chanced at the first
opening of the booke, on this text of the 13. chapter to the Romains, where he saith: Let vs walke honestlie as in the day time, not in riot and drunkēnesse, not in cham∣bering and wantonnesse, neither in strife or enuie; but put you on the Lord Iesus Christ, and haue no care of the flesh to fulfil the lusts thereof. There was enough for him: and thereupon, were it that this voice came from God, or that it chanced by other meanes, he re∣solued to follow the counsell of the Apostle,
who without looking for any reuelation ther∣upon, doth sufficiently manifest vnto vs the wil of God touching the laying off of these de∣sires.
THis same loue brin∣geth forth another effect,* 1.3 by which it is to be knowne, to wit, the peace and tranquillitie of the soule: it chaseth away feares, asswageth cares, sweetneth afflicti∣ons. For what euill soe∣uer
happeneth him who loueth God, he wil euer remember the sentence of the Apostle, Rom. 8. That all things turne to the best for them which loue God. Euen their crosses becom blessings; their bodily pouerty is a spiritual diet vnto them; their banishments teach them to leaue the world: their sequestring from honors is their approch vnto God: their ene∣mies are their Physiti∣ons, causing them to be warie, and to liue in Gods feare. Their cor∣porall diseases are spiri∣tuall
cares: death is an entrie into life, and a bringing forth, by which the soule is deliuered of the bodie, as of her last after-birth; and cometh forth of a darke den, to enter into Gods light. The passage through af∣flictions, resembleth the passage of the red sea; for the wicked are ouer∣whelmed therein, they are vnto them forerun∣ners of damnation; but the faithfull and Gods people finde that way a passage vnto the land of promise.
This verie same loue
of God, will suggest vn∣to the faithfull this thought: Seeing that I loue God, it is certaine that he loueth me. For Saint Iohn saith,* 1.4 that we loue him because he loued vs first. For I had not na∣turally in me any incli∣nation to loue him; but it was hee who louing me, framed my heart to loue him. Now if God loue mee, he intendeth my good; and he can do all that he will, nothing hapneth but according to his will. He will not then permit that any e∣uill happen me; he will
turne my euils vnto good for my saluation: he will leade me there∣unto, through a way thornie vnto flesh, but healthfull to my soule. Briefly, the loue of God excludeth feares, and is the prop of our assu∣rance, as saith the Apo∣stle Saint Iohn:* 1.5 There is no feare in charitie, but perfect charitie driueth forth feare. This same loue sweetneth afflicti∣ons, and maketh our Lords yoake easie and tollerable. For you shall see by experience, that in a house where loue
is great betweene the husband and the wife, they passe the bad time ouer with content, and haue mutuall consolatiō one of another: yea, to haue a faithfull friend, into whose bosome you may shed your teares, and powre forth your complaints, doth bring a man much ease, al∣though it bring no re∣medy. How much more shall the faithfull soule find & feele in the loue of his God? of God, who not onely know∣eth our euils, counteth our sighes, layeth vp our
teares in his vessels; but who can and will reme∣die them: and not onely remedie them, but turne them to good; giuing vs in our afflictions, not onely occasion to suffer, but euen matter of re∣ioycing. So the faithfull speake in the 46. Psalm: Let the waters of the sea make a noise, and let the mountaines shake by the rising of his waues: in the meane time the brookes of the riuer shall reioyce the city of God. These troble∣some waters are the peo∣ple banded against God, as is expounded in the
Apocalypse, chapter 17. These brookes which in the meane time do re∣ioyce the holy citie, are the instructiōs of Gods word, whose voice is our consolation. For in his afflictions the faith∣full will turne aside his eyes from his enemies, and from all second cau∣ses, and will say: Lord, it is thou that hast done it; I receiue this affliction at thy hand; make this proue healthfull vnto me, and permit not that I euer come to murmur against thee, or to kicke against the pricke. We
swallow with the better resolution a bitter poti∣on, when it is presented vs by a friendly hand, whose ignorance or fals∣hood we feare not. We finde all these things in God, who moreouer maketh venomes them∣selues to prooue good medicines.
So the loue of God is a retraite and shelter against all anguish: it is the groūd of true peace: it is the prop of our as∣surance, which causeth vs to despise the threat∣nings of men; to looke on the enterprises of
great men, and the ri∣sings of people with dis∣daine; which causeth vs to find ease on the rack, and to looke on deaths face with assurance, and take off his maske to see Iesus Christ, which co∣meth vnto vs vnder that shew: which maketh the faithful to stand vpright in the middest of the ru∣ines of his country. This holy loue made S. Paul to say, Rom. 8. If God be with vs, who shall be a∣gainst vs? He which hath not spared his owne Sonne, but deliuered him ouer for vs, how shall not he giue
vs all things with him? Let vs likewise say, He that laieth vp our teares, wil not he gather vp our prayers? He, without whose prouidēce a spar∣row lighteth not on the ground, wold he permit that our soules should fall into hell for lacke of caring for them? Hee who extendeth his care to gather vp our teares, yea to count our haires, how much more care will hee haue of our soules, for which his Sonne hath died? This same loue made Dauid say, Psal. 23. Euen when I
should walke in the way of the shadow of death, I would feare none euill, for thou art with me, thy rod and staffe do comfort me.
Hereby we may iudge what difference there is betweene louing God and men. Let vs not speake of the weaknesse of our friends to deliuer vs, their little constancie in their loue, yea and of the cruel officiousnes of some friends, who de∣sire to see their friends in trouble, to make them beholding vnto them for succouring them. And let vs talke that
which is best and hone∣stest in our friendships. I say then, if there be a∣ny one who loueth a douzen persons faith∣fully, he must then ne∣cessarily be miserable: for it is a very likely mat∣ter, that one of a douzen persons will euer be in trouble, or sicke, or af∣flicted. If then a man shall according to the lawes of friendship par∣ticipate of his friends af∣flictions, shall he not by hauing many friends, be in perpetuall miserie?* 1.6 And if any one of them be absent, it is a subiect
of continuall apprehen∣sion. So that many are of opinion, that to be obdurate, and without compassion, is commo∣dious. Faithfull friend∣ships are kindes of sick∣nesses ingenious to feare, and which from diuers parts draw vnto themselues griefe and compassion. The loue of God hath none of these incōmodities: for we loue him for whom we can be in no feare, and who puts vs out of all feare for our selues, and warranteth vs from all euill.
Now if the loue of God be so full of rest, in comparison of the most faithful & honest friend∣ships amongst mē; how much more then in comparison of vnhonest loues, which torture the conscience, which hide themselues for shame; where spending, riot, ie∣lousie, lyings in waite, & alteration of humors, torment the mind with a perpetuall vnquietnes?
IN the third place,* 1.7 the loue of God is mani∣fested
by the loue of ones neighbor. It is im∣possible to loue God, & hate his image; to loue Iesus Christ, who is the head, & hate our neigh∣bours who are his mem∣bers: it were as if a man kissing another should tread on his toes; things vnsufferable: as saith the Apostle Saint Iohn:* 1.8 He who saith, he loueth God, and hateth his brother, is a lier: for who so loueth not his brother whom he seeth, how can he loue God whom he hath not seene? That is to say, if he haue not so much as naturall
loue, how can he haue the supernatural? Wher∣fore, in the summarie of the law expressed in the Gospell, vnto the loue of God is adioyned the loue of our neighbor, as a necessary consequent, & an vndoubted proofe. And the Apostle S. Paul saith,* 1.9 that all the law is ac∣complished in this word a∣lone, Thou shalt loue thy neighbour as thy self. Not that it is enough to loue ones neighbour with∣out louing God; but be∣cause the loue of ones neighbor doth necessa∣rily presuppose the loue
of God.
Now if we ought to loue our neighbours for Gods sake, it followeth that aboue all we ought to loue those which loue God: following the commandement of the Apostle vnto the Gala∣thians, chap. 6. Let vs do good vnto all, but princi∣pally vnto the houshold of faith; with whom we haue many good things in common, to be toge∣ther children of one Fa∣ther, and likewise bre∣thren of Iesus Christ; nourished with the same meate, which is the
word: of one houshold, namely the Church: tra∣uellers and pilgrims to∣gether, combattants for one selfesame cause, cal∣led vnto one selfesame hope, coheires of one selfesame kingdom. All which are consideratiōs resembling many lines, which doe all meete in one point: for these are obligations to loue one another, who doe all of vs meete in Iesus Christ, in whom we are all one, because we are one with him.
This charity amongst the faithfull, is extended
two wayes. The one is the charitable relieuing of our afflicted brethrē. The other is, peace and concord amongst our selues.
As touching our bro∣therly reliefe, it necessa∣rily commeth from the loue of God, as S. Iohn saith:* 1.10 Who so shall haue goods in this world, and see his brother in necessi∣tie, and shall shut vp his compassion,* 1.11 how shall the loue of God dwell in him? Also, God appointeth himselfe a rewarder of almes, as done vnto him self, yea euen vnto a cup
of cold water, Math. 10. To giue vnto the poore, is to lend out money for vsu∣rie vnto God. Prouer. 19. Of all that we possesse, wee shall saue nothing but that which we shall haue thus giuen. By this meanes (sayth Iesus Christ in Luke 16.) we make our selues friends, which shal receiue vs into the euerlasting taberna∣cles. Thou fearest to leese thy money by giuing it; and yet the bestowing it in almes, is the meanes to keepe it. Thou fearest to leese thy mony by gi∣uing it, and fearest not
to leese thy selfe by kee∣ping it. For our goods a∣uariciously reserued, are not only spoiled, but do also spoile and corrupt our spirits. It will be for this sinne that God will iudge the wicked at the latter day. Math. 25. The wicked rich man, who despised the poore La∣zarus crauing a morsell of bread, doth now beg of Lazarus a droppe of water to allay his heate. An heate begun by the retentiō of those goods which were due to the poore: which (as Saint Iames saith) shal consume* 1.12
the flesh of the rich like fire: and are as a treasure gathered for them against the latter day. And iust∣ly are they ranked with murderers. For as there is two wayes to put out a lampe, either by blowing it, or not powring in oile in good time: so the couetous man, if he take not away the life of the poore by killing him; at least he suffereth him to wither and drie away for lacke of powring into him some liberalitie.
The roote of this du∣tie, is the loue of God,
which redounds vpon his members: wherfore also, as the loue of God is free and voluntarie; so also must not our almes be forced or vnwillingly done, but free and vo∣luntarie. God loueth a cheerfull giuer, 2. Cor. 9. 7. saith the Apostle Saint Paul. And to this pur∣pose he calleth there in that same place almes∣deeds a seede. A seed which wee cast in the earth, but gather the crop in heauen. Seeing then wee must giue cheerfully, it is here the contrarie of that which
is said in the 126. Psalm: Those which shall sow in teares, shall reape in ioy and triumph. For hee who shal sow this reliefe with teares, shall reape with griefe. None shall reape with ioy in hea∣uen, if he haue not ioy∣fully sowed vpon earth. An almes giuen vnwil∣lingly, doth not onely leese all reward, but also deserueth no pardon. It fareth alike with almes which are vainglorious∣ly giuen, and to be seene of men, which our Lord condemneth in the 6. of Matthew. Also it fares
alike with almes done of goods ill gotten; who hauing enriched himself by fraudulent meanes and extortion, thinks to appease God by giuing part of his robberies in alms, goes about to cor∣rupt God with presents, & cal him to take part of the spoile. As in the law, God receiued not as an offring, neither the price of a dog, nor the hire of the letcher: so in the Gospell, God will that almes (which the Apo∣stle to the Hebrews cal∣leth a sacrifice) should be of iust things,* 1.13 and
gotten by labour: that he who hath stollen, steale no more, but rather labor with his hands, that he may haue to giue vnto him that hath neede. E∣phes. 4. Wherfore when Iesus Christ in the 16. of S. Luke, wil that we giue almes of vniust riches; hee calleth riches there euill, not because they were vniustly gottē, but because that ordinarily they are enticements & baits of iniquitie; other∣wise hee would sooner haue commanded them to be rendered vnto such as they had bene
wrongfully taken from.
This same loue of God,* 1.14 produceth peace and concord amongst brethren. For it is im∣possible to loue God, without imitating him. Now he is the God of peace. Rom. 16. Wee must therefore be chil∣dren of peace, in imita∣tion of him: for so are the faithful called in the 10. of Luke. To this pur∣pose in the 19. of the first of Kings, God is repre∣sented as not being in the storme and boiste∣rous winde, but in the still and quiet sound; be∣cause
God is not a∣mongst confusions and quarrels, amongst per∣sons which eate vp one another, but amongst those which be at peace and vnitie. But the diuel liueth vpon discord, and is friend vnto strife. E∣uen as men cause two dogges or two cocks to fight together for plea∣sure, the lookers on en∣couraging them to the combat: so doubt you not, but when two men fight together, the diuel pricketh them on, and taketh pleasure thereat. Let vs take heed lest be∣fore
we be aware, we make our selues the di∣uels bable or pastime. We (I say) that be bro∣thers, who haue all the world on our skirts; who by one selfe same combat, do tend to one selfe same hope: called to repaire the breaches of Ierusalem, to build a∣gaine the house of God in the view and despite of the diuel. It is written in the 1. of Kings, chap. 6. that Salomons temple was builded without a∣ny noise, there was not one stroake of a ham∣mer heard. Let vs labour
in the worke of God without any noise, and without strife. And here may and ought to be re∣membred the aduertise∣ment which Ioseph gaue to his brethren, at their going out of Egypt, to return to their father; he sent them away, and said vnto them,* 1.15 Fall not out by the way. For what is the life of a faithful man but an issue out of E∣gypt, a voyage to return home to our father? Let vs not quarrell then on the way, let vs liue in peace, and the God of peace will remaine with
vs; whom we shall loue the more ardently, whē we are ioyned in affe∣ctions for to loue him.
WE presume that such are friends whom wee ordinarily see together.* 1.16 Commu∣nication and familiarity are the nurses of friend∣ship, yea more then good turnes. He which doth a pleasure with a seueritie, withdrawing his companie from all; who giueth with a refu∣sing
countenance, like one that should fling his bread at a beggers head, doth vnbind in binding, and is paied wel enough if his benefits be pardo∣ned. Friendship also re∣quireth, that a friend should in all things be aduised by his friend, discharge vnto him his cares, discouer his sor∣rowes, and powre all his griefe into his bosome, to take counsell of him if there be any remedie, and to ease himselfe if there be none. This is then also one of the markes of the loue of
God, to wit, a frequent communication, by the which the faithful Chri∣stian doth counsell or consolate himselfe with God.
For the man which loueth God, being to deliberate vpō any thing of importance, doth first consult with the oracle of Gods mouth, and en∣quireth after his will. As for example, vpon the choise of religion, he wil not call the belly to coū∣sell, nor worldly hopes; he will not imitate the Shechemites,* 1.17 which tooke the seale of Gods
couenant vpon them, to haue the substance and cattell of the children of Iacob: nor the Iewes, which in the 6. of Saint Iohn, follow Christ to haue bread; he will not make Iesus Christ serue him for a puruey or, nor religion to be a merchā∣dize of the time, or a de∣pendancie of his dome∣sticall affaires. The feare of men, shame, respect, worldly honours, coue∣tousnesse, like blind and traiterous coūsellers, shal not be admitted vnto this counsell: but he will withdraw himselfe vnto
God; & after hauing ar∣dently craued his grace, he wil resolue to beleeue nothing but what hee teacheth vs in his word: wherein if there be any difficulty, yet that which remaineth cleare, is suffi∣cient for our instructiō. Adde hereunto, that if he demand faithfully in Iesus Christ his name, the grace to vnderstand inough for his saluation, Iesus Christ promiseth that all which we shall so demand in his name, he will giue vs.
Likewise if he be to make a match, or chuse
any vocation, he wil first counsell himselfe with God, that he may chuse that vocation in which he shal be least sollicited to offend God, and in which he shal haue most meanes to glorifie him. After this consultation, humane wisedome may be heard in her rank, not as a mistris to rule the rost, but as a seruant, who speaketh when he is questioned: she shall propound what our for∣ces are, what the present necessitie is, what the courses of the time, and the circumstāces of pla∣ces
and persons. In like sort, if there be any que∣stion of mariage, the faithfull wil before all o∣ther things consult with Gods mouth, and will heare the Apostle Saint Paul (1. Corin. 7.) com∣manding that it be done in the Lord. And God himself in the 7. of Deu∣teronomie, charging vs not to contract mariage but with true beleeuers. So Isaac and Iacob were maried by the comman∣dement of their fathers; but Esau took vnto him wiues of the Gentiles,* 1.18 which were a bitternesse
vnto Isaac and Rebecca. I passe ouer the conside∣ration of the inconueni∣ences which doe spring thereof, for at this time we do seeke onely after the proofes and effects of the true loue of God. For if a friend should marrie himselfe without cōmunicating the mat∣ter vnto his friēd; might he not take occasion to say, You doe mistrust me, and do all your bu∣sinesse without speaking thereof vnto me. Now if God hath cōmunica∣ted vnto vs all his coūsel, as saith S. Paul, Acts 20:
shall we make difficultie to let him know ours? His counsell (I say) which is a bottomlesse depth of wisedome, full of wholesome and holy mysteries: on the con∣trarie, our coūsels which are but light things, and wherein he will be our counseller for our good, and which he knoweth without our communi∣cating them. Certainly the word of God is our good counseller, who counselleth vs without flatterie, who ruleth vs without ambiguitie: and the Prophet Esay, cha. 9.
calleth Iesus Christ the Counseller, not onely be∣cause hee hath manife∣sted to vs the counsel of God in the Gospell, but because he is to counsell vs in our doubts, and re∣solue vs in our delibera∣tions.
That which I say of our difficulties, ought also to be vnderstood of our sorrowes; in which wee ought to addresse our selues to God, make our complaint to him, powre out our teares & discouer our afflictions vnto him with a son like libertie: and though he
know them well with∣out this cōmunicating, yet will he thereby giue vs ease and contenting. Take example hereof in the Psalmes of Dauid, where you haue an ana∣tomie of the thoughts of the faithfull, and the picture of a diuers agita∣tion within him. You shall see many Psalmes, as the 6. the 22. the 51. &c. wherein the begin∣nings are full of feare, & the entry ful of anguish, and as it were within two fingers of despaire; but in the end you see nothing but ioy and as∣surance:
so that you would thinke that the Psalme were composed by two men of contrary humors. From whence commeth this so sudden change? was it, that in the midst of his prayer, some good newes arri∣ued, which might allay his griefe? no such mat∣ter: but thus, that accor∣ding as hee grew more and more feruent with God, his soule rising from vnder her burthē, stayed her selfe vpon his promises, & came forth with peace & assurance. Who is that faithfull
Christiā, who hath pra∣ctised this exercise, and hath not felt ease? And if an obstinate pensiuenes, which holdeth the hand still on the wound, seize on our spirits and con∣sume them, ought it not to be imputed vnto the want of cōmunicating with God? for teares sup∣pressed procure double smart; and although but vnprofitably spent, yet do they discharge vs of griefe, and giue aire vn∣to the wound. But be∣ing spent before God, who hath bound him∣selfe by promise, yea
euen by oath, not to a∣bandon vs, doth bring vs a great consolation, before God (I say) who doth register our re∣quests, yea euen preuen∣teth them, so farre forth as Dauid saith in the 32. Psalme, that God hath pardoned him his sinne, not only after his praier, but euen as soone as he had any will to craue it.
For he requireth not a∣ny praiers of vs, because he hath need of our ser∣uice, but because wee haue need of his grace: and that according to his iustice it cannot be
giuen to those which shall not daigne to craue it. As the Sunne draw∣eth vp vapours from the earth, not for it selfe, but to render them to the earth in raine to moisten and fatten it: so God the true Sun of our soules, draweth frō vs our sighs and prayers, not for his own profit, but to make them raine downe again vpon vs in so many bles∣sings. This same frequēt communication with God in our afflictions, will teach vs to turne a∣way our eyes from men which do afflict vs, to∣wards
God who doth employ them, that we may not be like the an∣grie dog, which biteth the stone which is cast at him. The man that shall loue, will say as Da∣uid when Shimei cursed him:* 1.19 Suffer him to curse, for the Lord hath bidden him. The Lord proueth me, or correcteth me; my sinnes fortifie mine enemies, and make them necessarie: the stroakes of God are more whol∣some then the flatteries of the world. In our do∣mesticke harmes let vs take heed of resembling
such hurt men, as falling into frensie, do teare all things prepared to dresse them withal. Yea euen out of affliction, and in full prosperitie, what sweetnesse & plea∣sure is there in this com∣munication? For accor∣ding to the commande∣ment of our Sauiour, Math. 6. the faithful shal enter into his closet, and hauing shut his doore, shal pray vnto his Father, who seeth him in secret, and who will reward him o∣penly. There being co∣uered from the eyes of men, he shall discouer
himselfe before God with lesse distraction, & more familiarity. There, after hauing spoken to himselfe, he will frame his owne inditement, & condemne himselfe that God may pardon him. And taking the law as a looking-glasse, he will acknowledge therin the spots of his soule, will seeke to couer them by faith, & to correct them by repentance. There he wil meditate vpō the works of God through∣out the world, his iudge∣ments against his ene∣mies, his benefites to∣wards
his Church; and particularly vnto him∣selfe, how God hath guided him, instructed him, and brought him vnto his knowledge. How many monarks & peoples haue set them∣selues against the church being weake and con∣temptible in appearāce, and haue crushed them∣selues thereagainst: but the church of God sub∣sisteth, and so shall do vnto the end. Yea euen vsing a ladder as it were in his meditation, he shal raise himselfe to the contemplation of the
workes of our redemp∣tion, marking therein how God would haue the remedies proportio∣nable vnto the euil. For, because man desiring to make himselfe like vnto God, by exalting him∣selfe, is fallen into death: God hauing made him∣self like vnto mā, by aba∣sing himself, hath resto∣red him vnto life. And as the woman brought vnto man the fruite of death: so God would that woman, to wit, the holy Virgine, should bring man the fruite of life. And as out of the
profound sleepe of the first Adam, God drew him forth a womā, who was bone of his bone, and flesh of his flesh: so by the death of the se∣cond Adam (which the Scripture calleth a sleep) God hath gotten him a Spouse, that is to say, his Church, which is one bodie with him. In this same meditation he wil admire, how in one per∣son, God hath vnited himselfe vnto man, ha∣uing ioyned the author of life with a mortall bo∣die, shutting vp all his celestiall treasures in a
vessell of earth, to the end wee might there draw of his fulnesse. How by the infirmity of this flesh, he vanquished the force of Satan; from his extreme shame hath drawn exceeding glory; from the death of that man, drawne the life of all mē, by that very same vertue, through which in the beginning of the world hee had drawne light out of darknesse.
In this contemplatiō, as being enflamed with this diuine loue, he will raise vp himself through faith, euē vnto the ioyes
of heauen; where God discouers himselfe face to face; where the harps of Saints sound forth; & where the Seraphins assisting before the throne, crie, Holy, ho∣ly, holy is the Lord of hoasts. O how sweete a thing is it to ioyne vnto these their praises, and haue a part in this cele∣stiall harmonie! One onely beame of this glo∣rie in the transfiguratiō of Iesus Christ on the mountaine, had taken a∣way from S. Peter the re∣membrāce of his home, and of his wife and fa∣mily:
It were good (said he) that we stayed here; and would haue set vp tents there. How much more wold he haue bin rauished, if himselfe had bene transfigured: as the Apostle saith,* 1.20 that Iesus Christ shall transforme our vile bodies, that they may be made like vnto his glorious bodie. Who doubteth, but that when this glorie vanished, S. Peter was seized with great sorrow: and so in∣deede the heart of the faithfull comming from this meditation againe to consider these base
and earthly things, is ne∣cessarily touched with a great distast and base e∣steeme of them, and is grieued to see himselfe tied thereunto, and to say with Dauid, Psal. 42. O when shall I present my self before the face of God? It was these thoughts which made the Pro∣phet greedie and thirstie after the Lord. These were the thoughts which made Paul desire to be dislodged, and to be with Christ: which made him thinke that which was gaine vnto others, to be losse vnto him. These
are the thoughts which haue euen in our time sustained the Martyrs, which haue made them go vnto death as cheer∣fully as those which come thence. For loue is strong (saith Salomon) as death, yea stronger, seeing it maketh one to despise life.
This ardour of loue is entertayned in our soules by a frequent cō∣munication with God: and wee may easily see, that the cause of our slacknesse and coldnesse in this loue, is, because wee speake not often
with God. The most ex∣quisite friendships doe waxe cold for want of communication: how much more if friend∣ship neuer hath bene, as indeed man is naturally borne and inclined vnto enmitie with God. This is a common euill, to wit, that wee are much exercised in speaking with others, but very li∣tle with our selues, and yet lesse with God. If some houres of leisure do steale vs from men, they giue vs not any whit the more vnto God. If we enter alone
into our closet, we enter not euer the sooner into our selues, to examine our consciēces, to search our wounds, to feele the pulses of our conscien∣ces, or to talk with God. And yet none shall see him aboue, who hath not carefully sought him here below; and hath not carefully wal∣ked with him by pray∣ers, meditations, and by the studie and reading of the word. This let vs study, and from our life, which is deuided into a thousand parts, amongst a thousand occupatiōs,
suites, solicitations, pub∣licke and domesticke af∣faires; let vs withdraw some houres to giue our selues vnto God, reti∣ring our selues out of the throng and noise of this world, quietly to meditate on those things which pertaine to our saluation. As if by a litle channell we wold diuert a part of the trou∣bled waters of a stream, that they may run more gently and cleerly. A running brooke presen∣teth not any images; nor a spirit which is euer in action, & alwaies pussed
with businesse, hardly can hee frame himselfe vnto the image of God. We must then separate some houres to speake with God. All the time of our life is lost except that which is thus hus∣banded. That time a∣lone is only ours which we giue to God.
Let none here alledge his domesticke affaires. For if we be Gods chil∣dren, his seruice is part of our domesticall af∣faires: yea, and whilest we are doing our handy workes, what hindereth vs that we may not think
of God, and send him vp by our broken sighes, those sort of prayers which the ancient Fa∣thers called eiaculatoriae? short praiers which may be said euery where, prayers lanced forth, spi∣ritual sallies borne of the present occasion; pray∣ers which haue no other ornament but feruency, whose clauses haue no other contexture but necessitie. Who doub∣teth, but that the Pro∣phet Eliseus ploughing of his field, of that verie labour of his tooke oc∣casion to say, We sow
here in teares, but we shall reape in heauen with ioy? Or that the A∣postle S. Paul, labouring with his hands to make tents, of this earthly tra∣uell, tooke occasion to thinke of our heauenly rest? The way is euery where open vnto praier: and the loue of God is ingenious to suggest thoughts, which like sparkes of pietie mount vp vnto God.
THe life of the bodie is discerned by these* 1.21
two markes: 1. by mo∣tion: 2. by feeling. The loue of God being the life of our soules, is also knowne by these two things. The foure marks of this loue which wee haue hitherto presen∣ted, are the motions of our soules; for they are holy actions, and spiri∣tuall motions, produced by the loue of God: but this fift marke is the fee∣ling, to wit, an affection which maketh a man sen∣sible, to be moued either with griefe or with ioy, ac∣cording as God is blasphe∣med or glorified. Carnall
and vicious loue may serue vs for an example. We reade of the sonne of king Antigonus, that being grieuously sicke, and none knowing the cause of his maladie: his Physitian perceiued the cause to be the loue of his mother in law, be∣cause that she being en∣tred into the chamber, his pulse began to beate extraordinarily. The like happeneth in the loue of God. All men that are therewith possessed, when that they see God glorified, or his name & his truth blasphemed,
although hee intend to containe himselfe, yet will the pulse of his con∣science be extraordina∣rily moued, either with ioy, or sorow and impa∣tience. It will chance him as it happened vnto Croesus his sonne, who hauing bene euer dumbe, came suddenly to his speech, seeing his father assailed, feare and griefe hauing ouercome all naturall hinderances. For the Spirit of Iesus Christ dwelling in him, produceth the same ef∣fects in him as in him∣selfe;* 1.22 of whom it is writ∣ten,
The zeale of thy house hath eaten me vp.* 1.23 This affection did exulcerate the Apostle Saint Paul being at Athens,* 1.24 and grieued his soule to see the Towne so giuen to idolatry. This same zeale was it which seized on the soule of Eli his daughter in law; so as in her death she was not so much afflicted either for his or for her hus∣bands, as for the Arke of the couenant which was taken by the infi∣dels. It is of this alone that she speaketh dying:* 1.25 The glorie of the Lord
(saith she) is departed frō Israel. There is no more certain effect of the loue of God then this here: for if at one time we re∣ceiue seuerall newes; the one of the losse of a law∣suite; the other of the re∣uolt of some persons bought; and are more grieued with the last then the first. Or if we be more angrie to heare Gods name blasphemed then to heare our selues euill spoken of; then haue we in vs an assured witnesse, that the loue of God is liuely imprin∣ted in our soules. Good
bloud will not bely it selfe. All wel-borne chil∣dren are touched at the quicke with the iniuries are done vnto their fa∣thers: who so is not mo∣ued therewith, confes∣seth himselfe a bastard or a stranger. This is an euill which we see be∣fore our eyes, to our great griefe: that vnto them which make pro∣fession to carrie wea∣pons, and to vnderstand the termes of reputatiō, if one speake the least crosse word, it is inough to cut one anothers throate: so that they
confesse their liues to be litle worth, seeing they will hazard them for so litle, making it an euerie dayes exercise: but if God be blasphemed, & his truth slandered, if his name be abused before their eyes, they remaine vnmoueable, and beare a part therein. We are leapers, without feeling in spirituall things, but verie sensible in carnall. We go for curiositie vn∣to sermons, where Gods truth is opposed against, and our presence by the weake taken for an ap∣probation: but we wold
be loth to be found i•• a place or companie where the honor of our house should be defa∣med, but to contradict the same. Let vs vndergo in this point a voluntary condemnatiō, and let vs acknowledge that this spirituall feeling is verie feeble in vs, to the end we may craue of God to awaken it, by quicke∣ning vs with his loue.
From these fiue de∣grees and fiue markes, you may easily gather, that the loue of God consisteth not onely in hauing a good opinion
of him, or to haue a good feeling, or to speak well of him; but that chiefly it consisteth in obeying him, and con∣forming vs to his wil. So God in his law saith, that he sheweth mercie vnto them which loue him; but he addeth, & which keep my commandements. And Iesus Christ, Ioh. 14. Who so loueth me, will keep my sayings. And the same Apostle in another place:* 1.26 My litle children, loue not in word, neither in tongue onely, but in deed and in truth. So S. Iames saith:* 1.27 That pure
and vnderfield religion be∣fore God, is to visit the fa∣therlesse and widows in their aduersitie, and to keepe our selues vnspotted of the world. But there be many that are religious in speech, not in actions; and who studie to be more skilfull, not more wise; who confesse God with their lips, but denie him in their hearts. Like vnto those which struck Iesus Christ, saying, Haile maister: or to Rab∣shakeh, who spake not the language of the peo∣ple of God, but for to dishonour him withall.
He knoweth not God, who loueth him not; & he loueth him not, who obeieth not his wil. The children of Eli were in∣structed in the will of God; for being Priests they taught it vnto o∣thers; and yet the Scrip∣ture saith, 1 Sam. 2. 12. that they knew not God, because they loued him not.* 1.28 The kingdome of God (saith S. Paul) lieth not in words, but in power. It is euen so with his loue. So Dauid in the 33. Psal. saith, that praises are ve∣ry comely; but he addeth, in the mouths of iust men.
As for the wicked, God saith vnto him in the 50 Psalme, Wherefore takest thou my words into thy mouth? For this cause was it that Iesus Christ, when the diuell confes∣sed him, said vnto him, Hold thy peace, hold thy peace. For the praise of God, and the truth of religion, are vilified and debased in the mouth of the wicked, and ther∣by lose their authori∣tie: for shee is made a companion of vice; and the liuerie of Gods chil∣dren becometh by this meanes a cloake of im∣pietie.
Thou saist, I loue God, but doest despise his will: I loue God, but doest hate the image of God. Canst thou loue God without following him? or follow such as do good to their ene∣mies, whilest thou liuest in discord with thy bre∣thren? We protest all of vs to loue God, but we better loue the increase of our monies then the aduancement of his cause. Wee protest to feare him, but we do not feare to do before him such things as we would shame to do be∣fore
men. Who is that quarreller or theefe, that wil strike or steale in the presence of the Iudge? and for all this, what do we not in Gods sight, the Iudge not onely of our actions, but also of our thoughts? We pro∣test to loue Iesus Christ, and yet abandon his members which are the poore. We spend more in a quarter of an houre at play, then in a whole yeare in almes. The su∣perfluitie of our attire, would cloathe a great number of poore. All is spent in pleasure, and
nothing in pietie. All is for our couetousnes, & nothing for Gods sake. Doth that man loue God, which wil not wil∣lingly speake vnto him, nor of him; or who ta∣keth no counsell of God in his distresse? or who is not touched with the zeale of his glory? In the mean time there is none amongst vs, who maketh not profession to loue God: which sheweth that wee loue him in grosse, but hate him in retaile; this being in ge∣nerall, and gainsaid in particular. We speake of
heauen, but haue our hearts on the earth. By this meanes if one mark apart our loue to God, it may be found some speciall matter; but if we ballance it with our loue of the world, our plea∣sures, our riches, our preferments, it is found verie light: so that our loue is a kinde of dis∣esteeme, and almost an hatred. Let vs take heed to our selues; for we shal not be iudged accor∣ding to this general pro∣fession, but according to our particular acti∣ons. And if so it be, that
we loue not God as we ought, or if wee loue some other thing with him otherwise then for his sake, how shall we subsist before him, lo∣uing any thing better better then he? yea euen against him, louing that which God hateth, to wit, the world and the desires thereof, and che∣rishing his enemies in his presence.
That vn∣chast loues must be ex∣tinguished.
What is true beauty
Peace and tranquility of the soule.
1. Ioh. 4▪
1. Ioh. 4 3.
Loue is a thing full of care and feare.
The loue of our neigh∣bour.
1. Ioh. 4. 20.
Gal. 5. 14.
1. Ioh. 3. 17.
Brotherly reliefe.
Iames 5.
Heb. 13. 16.
Agreement among bre∣thren.
Gen. 45. 24.
Often com∣munication with God.
Gen. 34, 23.
Gen. 26. 35.
2. Sam. 16.
Phil. 3. 21.
Zeale of the glorie of God.
Ioh. 2. 17.
Rom. 15. 3.
Act. 17. 26.
Sam. 4. 21.
1. Ioh. 3.
Cha. 1. v. 17
1. Cor. 4. 20.