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NOw we are to treat of the meanes to nourish in vs this loue. It is surely an effect of the Spirit of sanctificati∣on, which God giueth onely to his children: whereupon this spirit is called the spirit of a∣doption by the Apostle, Rom. 8. because it is not giuen to any other then the children of God, which he hath adopted
in Iesus Christ: and that therefore hee frameth their hearts vnto a child∣like loue, and to haue recourse vnto God as their Father. It is requi∣site, that the grace of God should preuēt our wils, to make them wil∣ling; that it may accom∣panie them, that they may will feruently; and that it follow them, to the end they may not will in vaine, and with∣out fruite.* 1.1 It is God which bringeth forth in vs with efficacie, both the will and the deede, according to his good pleasure. Notwith∣standing
God moueth vs not like stones; he ma∣keth vs follow willing∣ly, he bendeth our wils by an vnconstrained ne∣cessitie. For this cause is it, that we are called, wor∣kers together with God:* 1.2 & 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 haue to em∣ploy our selues in the
nourishing and cherish∣ing of this loue of God in vs, is in generall, to giue our selues to good workes, which be plea∣sing vnto him. But in this trauell, I finde fiue helpes, by which, wise∣dome ioyned with pie∣tie, through a holy in∣dustrie do quicken this loue in vs, and doe put matches as it were vnto our hearts, thereby to kindle this spirituall flame.
These meanes or aids are:
I. The image of vi∣ces.
II. The choice of friends.
III. Hatred of the world.
IV. Prayer.
V. The hearing and reading of the word.
THose who void out of their lodgings their stable dung,* 1.3 do fat∣ten their fields withall; and by ridding them∣selues of this infection, doe otherwise make a profit thereof. The faith∣full Christian ought to
follow 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 loue of his God, ought to obserue a∣mongst 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
it then be exposed to o∣pen view; and let this monster, which corrup∣teth man when it is within him, teach man being thrust forth, and instruct him afarre off. For will you loue God, as you ought? loue him then as a man extremely couetous loueth his mo∣ney. Auarice taketh a∣way rest, and troubleth sleepe; his money is the first thought at his wa∣king: so let the loue of God breake our sleepe, possesse our thoughts in the night; let it be the first of our thoughts at
our awaking, to medi∣tate on his former gra∣ces, to dispose of our fu∣ture life, to bewaile our sinnes at the cock-crow∣ing. Couetousnes doth shut the heart of the co∣uetous into his coffer, where his treasure is: so also let the loue of God fixe our hearts in hea∣uen, to the end that there where our trea∣sures be, there may our hearts be also. Auarice snatcheth out of the nig∣gards hand the bread he should eate, and maketh him be content with lit∣tle: so must the loue of
God teach vs abstinēce, and how to bring vnder our bodies; to liue with litle, and to depriue our selues when it is requi∣site, of temporall com∣modities for his seruice. The auaricious man vn∣dertaketh for gaine long voyages, sequestring himselfe from his wife and children: so must the loue of God prepare vs to endure banishmēt, to leaue wife and chil∣dren to follow God; re∣membring the saying of our Lord, Mat. 10. Who so loueth father or mother more then me, is not wor∣thie
of me: or who so lo∣ueth sonne or daughter more then me, is not wor∣thie of me. The couetous man hauing put his mo∣ney vnto vsurie, calcula∣teth 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 vs our almes with vsurie, ought with impatience to attend the time of payment; and in the meane time very preci∣ously keepe his obliga∣tion, which is the do∣ctrine of the Gospell.
The couetous man, the older hee waxeth, the more greedy he is to ga∣ther; 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 heauen∣ly. Old age is the groūds and lees of life; but in the faithfull man it re∣neweth,* 1.4 as vnto an Ea∣gle: for then he feeleth
more liuely and certain∣ly 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 vnto the sea; the tide cometh towards them, and meeteth them: so when the course of a faithfull mans life com∣meth 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 haue a holy co∣uetousnesse
to husband our time, make a stocke of faith, send our good workes before vs, and to make our selues friends which may receiue vs into the euerlasting ha∣bitations. This medita∣tion, which giueth vice a double construction, and maketh it look both waies, enforceth it to be an example and helpe vnto vertue: as Amor∣rheā 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 vs,
that to raise it selfe vp, it boroweth helpe of vice; it passeth ouer to the Phi¦listiās to whet her tools.* 1.5 Because we cānot com∣prehend how much we owe vnto God, but through the considera∣tion of that which we giue vnto our concupi∣scence; for all that is sto∣len from him,
THe sheepe of Iacob brought forth spot∣ted lambes,* 1.6 according to the colour of the rods
were layd before them: so men produce workes conformable vnto the obiects which they haue before their eyes. And this is a great euill, that good examples haue nothing like so great force to forme vs vnto goodnesse, as bad haue to induce vs vnto 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,
then he wil correct him selfe by their example. For vice is here in his own soile, it cometh vp without plāting, it grow¦eth without pain; much more then being fortifi∣ed 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; especi∣ally in the contagion of these times, which is as the dregges and sinke of all seasons and ages, in which vertue is a prodi∣gie,
and 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 a∣mongst so great corrup∣tion, but he must leaue some of his innocencie. We fall away insensibly; we go on in badnesse, without being aware
thereof, like people slee∣ping in a boate, and ca∣ried downe the stream, which make much way without thinking there∣on. 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 loue & feare of God. And this loue is nourished by hanting those which loue him. We must ac∣quaint our selues with such as wee should be like; to the end that the faithfull with some few friends louing God,
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withdrawing himselfe as it were from vices, may looke with horrour vpon them as from a far off, vpon this ouerflow∣ing torrent and power∣full reigne of the diuell; comforting himselfe in the meane time in God, and relying on his loue.
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 repre∣hend
and correct one a∣nother. The serious re∣prehensions of a friend, do more good then prai∣ses, were they neuer so true. Whoso shall take away from friendship the libertie of reprehen∣ding, leaueth nothing that may distinguish it from flatterie.
And seeing that we are naturally lame and benūmed in things tou∣ching Gods seruice, we must employ the helpe of our friēds, to the end they may bring vs into this bath to receiue hea∣ling. For God commu∣nicateth
not his graces vnto vs, that they should fade and vanish with vs, but that we might mul∣tiply our talent; and that the spring of his spiritual benedictions, which he causeth to breake forth in vs, 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 vs to take vp our enemies strayed beast; how much more to reforme the soule of our friend, when it wan∣dereth out of the way
of saluation? This com∣munication also among the faithfull, bringeth comfort in affliction, which being deuided a∣mong many, is more ea∣sily borne. Many small brooks reunited in one channell, carrie great vessels: many afflicted spirits ioyning thēselues together by concord & mutuall support, will ea∣sily beare an affliction. And the word of God witnesseth vnto vs, that God looketh on, heark∣neth vnto, and taketh pleasure in the consola∣tions and mutuall ex∣hortations
of his chil∣dren. So the Prophet Malachie in the 3. chap∣ter saith, that when the proud are esteemed hap¦pie, and the bad aduan∣ced, then those which fea∣red the Lord, spake one vnto another, & the Lord was attentiue and heard: and a booke of remem∣brance 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 fea∣ring
God! And would to God that as we are v∣sed 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 spi∣rit 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,
by his disesteem of gain, by his eschuing of plea∣sures, you may very pro∣bably know the puritie of his mind within: euē as by the sparks coming forth of a heape of ashes, men know the hidden fire.
one loue the world, the loue of the Father is not in him. By the world, I vn∣derstand humane busi∣nes, worldly pomp, car∣nall enticements, earthly desires, deceitful and vn∣certaine hopes: who so loueth God, will looke on these things with dis∣daine. He wil passe ouer all the ages of man, from his conception vnto his rotten sepulcher: he will consider in all the con∣ditions and states of his life, his certaine miserie, his vncertain hopes, vn∣fruitfull gaine, that he may say with Salomon,
Vanitie of vanities,* 1.9 all is vanitie. Looking on these things with a dis∣daine, mingled with compassion: a disdaine extending euen vnto ha¦tred, when he shall con∣sider wickednesse to be mingled with vanitie, and the diuell to haue so established his reigne in the world, that it is a kind of miracle and pro∣digie to see therein a good man. So as the Prophet Esay acknow∣ledgeth chap. 8. Behold me (saith he) and the chil∣dren which the Lord hath giuen me, for a signe and
for a miracle in Israel. Now if it were a mira∣cle in Israel to see a fa∣milie instructed in the feare of the Lord, how much more amongst in∣fidels? and if in Ierusa∣lem, 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 con∣trary the Spirit of God teacheth vs, to hold the example of pietie and the feare of God for a miraculous and vnusual thing. These and such
like considerations ioy∣ned vnto the feeling of the excellencie of the children of God, will cause the faithfull to e∣steeme himselfe better then the world; and loo∣king on the earth as a place cursed, will liue therin as a passenger and traueller: as an English∣man that should trauell ouer Persia or Tartaria, intending to returne in∣to his countrey. For hee will not answer as that Philosopher, who being enquired, of what coun∣trey he was, answered, that he was a citizen of
the world: but the faith∣full saith, he is a stranger in this world, and a citi∣zen of heauen; and ther∣fore withdrawing his af∣fection from the world, and raising vp his heart vnto 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 loue of God, which hath deliuered him frō this general male dictiō. So in the 29. Psalme, af∣ter
hauing represented the tearing of the Ce∣dars, the shaking of the mountaines, and the dis∣couering of the forrests by the force of the thun∣dering voice of God; he withdraweth the chil∣dren of God out of this confusiō, and assembles them into Gods pallace, where hee is glorified; and assures himselfe that God wil giue peace and strength vnto his peo∣ple. For in this pallace of God, which is his church, doth sound that voice, not which sha∣keth the mountains, but
which assureth our hearts; not that voice which rooteth vp the Cedars, but that which comforteth our consci∣ences: not that which causeth the Hindes to cast their yong ones, but which maketh vs to conceiue hope. It is the word of the Gospell, in which God layeth open the treasures of his loue: 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 loue God.
Now we say this, not
to discharge our selues of all earthly things: this carelesnes of the world hindereth not the loue of our children, nor the care of our family, nor our endeuour in the ad∣ministration of our ma∣gistracie; 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 discom∣modity, he wil patiently digest it, because it is but a passage. For the faith∣full
wil follow domesti∣call 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 tra∣uell. He will alwayes be∣gin his actions with the seruice of God, and in∣uocation of his name; and that shal euer be the first, which he will haue last: whilest worldlings, after the example of Martha, paine them∣selues
excessiuely in do∣mesticke affaires; he af∣ter Maries example, will chuse the good part, which shall not be taken from him, placing him∣selfe at Christs feete to heare his word. If hee haue any worldly feares, they wil giue place vnto the feare of God. If he haue any hopes, they will giue place vnto his hope of the kingdom of heauen. If he haue any sorrowes, they will be swallowed vp of a grea∣ter sorrow, proceeding from the sence of his sinnes, or the bruisings
of Ioseph. God himselfe herein is an example vn∣to vs. For in building of the world, he hath done cōtrary vnto 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 spi∣rituall instructions vnto vs. To the end that wee may follow this order, and that wee may euer begin by the care of hea∣uenly things; the earthly will present themselues
in the second rank to be thought on, not of loue or of purpose, but by necessitie, and as much as is required, for not seeming cruell vnto those which be ours, or enemies to our selues. Seeke ye first the kingdom of God, and the righteous∣nes thereof, and all other things shal be administred vnto you. Math. 6. 33.
FRequent and often prayers doe likewise nourish this loue;* 1.10 I mean
as well publicke as pri∣uate: for the publick, are a quire of sighes, a har∣monie of affections sent vp with one accord vn∣to 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 hid∣den from mans eies, dis∣couereth himselfe vnto God, maketh his com∣plaints to him with a child-like familiaritie, prayeth vnto him, not
of custome, but with af∣fectiō, with words bro∣ken off with sighes, which are vsed euen in the midst of businesse, through a gentle distra∣ction and wholesom in∣terruption: which pray∣ers haue no other mo∣tiue but loue, nor other subiect but necessitie, or other eloquence but af∣fection. None craueth an almes with the flow∣ers of Rhetoricke. Fami∣liar simplicitie is verie comely in prayer. To make these solitary prai∣ers,* 1.11 Isaac went out into the fields. So king Eze∣chias
turned his face vn∣to the wall,* 1.12 for feare to be troubled in his praier. So the Apostle S. Peter went vp vnto an high roome of the house to pray alone.* 1.13 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 haue promise of God to be heard. As touching the publick, our Sauiour promiseth vs,* 1.14 that there where two or three be gathered together in his name, he will be in the
midst 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 vnto 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 loue of God. For as soone as God will be prayed vnto by vs, this is a great witnes vnto vs that he loues vs. Our
importunitie is pleasing vnto him; he giueth by his commandemēt free accesse vnto our praiers. That wee may obtaine his graces, hee deman∣deth no other price of vs but our prayers. For riuers of his goodnesse, he demandeth but some drops of our thankful∣nes. He is attentiue vnto the crie of the afflicted. He is nigh vnto them which call vpon him.* 1.15 If the crie of dead Abels bloud came vp vnto him; how much more the cry of his liuing chil∣drē, which cal vpon him
in the name of Iesus Christ? If he reckon our haires, how much more our sighes and our pray∣ers, which hee himselfe hath prescribed vs? Adde hereunto, that prayer is a strong bridle vnto vs, to hold vs 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 vs to purifie our hearts and our hands, to wit, our thoughts and actions;
according to the com∣mandement of the A∣postle:* 1.16 I will (saith he) that all men make praiers in all places, heauing vp pure hands without anger or debate. On the contra∣rie, God (by the Pro∣phet Esai) reiecteth hāds full of bloud,* 1.17 euen 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
our Father, wee learne on the one part to be his obedient children, and to be perswaded of his loue: on the other side, to despise the world, as inferiour to our digni∣tie, seeing wee be the children of God. This word also of Our, fra∣meth vs vnto charity to∣wards our neighbors, & to procure their good, not only in our prayers, but in all our actions. And these words, which art in heauen, aduertise vs to seeke for heauenly things; and that our conuersation should be
as that of heauenly citi∣zens, and children of the heauenly King. Then when the faithful shall come to propose his de∣maunds, 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 vnto the scepter of his kingdome, which is
his word; nor contribu∣ting 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 coue∣tous care extends it selfe vnto many yeares. So likewise wee craue that God would forgiue vs as wee forgiue them which haue trespassed against vs: and for all that wee are vnreconcileable, our ha∣tred is mortall, or to say better, immortall; and
yet feare not that God should heare vs, pardo∣ning vs according as we pardon our neighbours. So we desire not to be led into temptation, and yet we runne after tempta∣tions, bad companies, bookes of loue-tales, af∣ter enticements and oc∣casions of doing ill. Fi∣nally, we finish this prai∣er with mention of the kingdome and glorie of God, by which this same prayer began, that it might warne vs, that euē as our praiers, so al∣so al our affectiōs ought to begin and end with
the glorie of God. So many petitions, so ma∣ny aduertisements: for Iesus Christ most artifi∣cially, by teaching vs how to craue for good, teacheth vs also to do it. In ordering our praiers, hee also ordereth our a∣ctions: so as speaking to God, we also speake to our selues; by praying vnto God, we learne al∣so to feare him. And surely when you shall see vnrulinesse in a house∣hold, either by disobedi∣ence of the children, or by dissention betweene man and wife, it is a cer∣ten
witnesse that God is not there called vpon as hee ought. For this only action of lifting vp of hearts and hands to∣gether vnto God, might haue 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 loue him, and louing him to fol∣low him. Moses his face became shining for ha∣uing spoken with God: so our soules wil becom enlightned in the know∣ledge of God, when we 〈12 pages missing〉〈12 pages missing〉
and counsell, all the am∣bition of so great a mo∣narch, and making him contribute at vnawares vnto the accomplish∣ment of the prophesies? That which is the grea∣test of the world, em∣ployeth it selfe for the least of his children, and serueth for the executiō of his loue.
The holy Scripture being full of such exam∣ples, rightly may it be called the booke of true loue; seeing that therein God not onely vnfol∣deth his loue, but also bindeth vs to loue him;
and not only exhorteth vs to this loue, but also produceth it in vs by this same word, accom∣panying the preaching of the same with the ef∣ficacy of his holy Spirit. And to say true, I thinke that the most part of vs haue had experiēce, that after the hearing of the word, the sparks of loue do kindle in our hearts; and that hearing God speake, or speaking of God, we are inflamed with his loue. So the two disciples being in E∣maus, after Iesus Christ was vanished, said, Did
not our harts burn within vs, when he spake vnto vs on the waie, and preached the Scriptures? And Iere∣mie in the 20. chap. desi∣ring to reserue the word of God in his hart with∣out vttering it, saith, that he felt it in his heart like a burning fire. Where∣fore so? but because this word receiued into the hearts of the auditors, heateth them with the like ardour: as also the tongues of fire descen∣ding vpon the Apostles, witnessed that God gaue them burning tongues, and a word full of effica∣cie,
to enflame mens hearts. Wherefore those which being caried a∣way with their busines, or withheld by feare, or perswaded of their suffi∣ciencie, neglect coming to sermons, shall insensi∣bly 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 vnto a hardnes of heart & enmitie against God. Whosoeuer will enter∣taine the loue of God in his heart, ought dayly to
come & heare his word, the which he hath cho∣sen as a wholsom means to moue our hearts and to purge our spirits: as Christ saith to his Apo∣stles:* 1.18 You are cleane through the word which I haue spoken vnto you. Be∣ing there, we must hear∣ken to the preaching with greedinesse, suffer reprehensions gently, re∣ceiue exhortations with ardor. And euē as those, vpon whom men mean to make some incision, suffer themselues to be bound and pinioned by the Chirurgion, lest the
motion of the patient should hinder the ope∣ration: so must we, when the seruants of God are occupied about pric∣king the apostumes of our vices, and cutting off our concupiscences, which S. Paul calleth our members;* 1.19 stay our mo∣uing, lightnesse and in∣constancie, 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;* 1.20 who after they had heard S. Pauls prea∣ching,
went and consul∣ted with the Scriptures, to see the conformitie therof with the writings of the Prophets; al∣though that the Apostle being powerfull in mi∣racles 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 receiue∣able, but so farre forth as
they proue their sayings by the word of God? A∣mongst all the books of holy Scripture, the most obscure is the Apoca∣lypse, 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 Eu∣nuch, as he rode in his chariot. If he read being a pagā, how much more
being become a Christi∣an? And if he read when he vnderstood not, how much more when he be∣gan to vnderstand? If he read in his chariot, how much more in his house? Also God hath tende∣red him his hand by the ministery of Philip; and vpon the reading, the light of the Gospell is come vnto him, for an argument vnto vs of hope, that in reading carefully the holy Scrip∣tures, God wil enlighten vs. He which accuseth it of obscuritie, accuseth it also of leasing: for it saith
of it selfe,* 1.21 that it enlight∣neth the eyes; that it gi∣ueth wisedome to the poore and simple; that it is a lanterne to our feet,* 1.22 & a light vnto our paths. If it be obscure,* 1.23 it is (saith the Apostle) to those, of whō the god of this world hath blinded the vnder∣standings. At least let vs haue good opinion of God our Father. Let vs not thinke that he hath written his Testament in obscure termes and am∣biguous clauses, to in∣tangle vs in suites. The Father of lights in neuer cause of obscuritie. Let
vs not endeuor to make this word suspitious vn∣to the people, as if the reading thereof were dangerous; as doe those profanely fearful people who vnder euerie stone imagine a Scorpion to lurke. If there be any dif∣ficulties, the rest which is cleare is sufficient vn∣to saluation. If it apper∣taine but vnto the lear∣ned to reade the Scrip∣tures, it appertaineth then vnto none to reade them, for no bodie is skilfull before he haue read them. Wee reade not the word of God
because we are learned, but to become so.
Now here we passe ouer an infinite number of profits which we ga∣ther of this reading; as is the confirmation of our faith, consolation in af∣fliction, a gentle diuer∣ting; a maister which flattereth not, a cōpanie which is not trouble∣some, a spirituall muni∣tion house, which con∣taineth all sorts of wea∣pons against temptati∣ons, which furnisheth wherewithall to resist a∣gainst error, following the exāple of our Lord,
euer resisting the diuell by Scripture, and saying vnto him,* 1.24 It is written, it is written,* 1.25 &c. Onely we will stay our selues vpon this, to wit, that the rea∣ding kindleth in our hearts the loue of God. This is knowne by expe∣rience. For after a man once begins to take a tast in reading the holy Scri∣ptures, other studies be∣gin to proue without re∣lish: you shall see no more vpon the Carpet, bookes of loue; the ridi∣culous Romanes and tales of Amadis do flie before the Bible more
then the diuell before holywater: all these plea∣sing and vaine readings which busied the spirit and tickled the imagina∣tion, do leese their taste after this spirituall nou∣rishment. Another kind of loue is kindled in the spirits of those which dayly propose vnto thē∣selues the witnesses of the loue of God to∣wards vs, contained in his word.
This meditation fur∣nisheth vs with a iust subiect of complaint. For then whē they bur∣ned vs for reading the
Scripture, wee burned with zeale to be reading them. Now with our li∣bertie is bread also our negligence & disesteem thereof. We are barba∣rous, 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 haue a Bible well bound & gilt, lying vpon a cupboord, more for shew then for instru∣ction: we loue but the outside thereof. Wee a∣dorne the holy Scrip∣tures outwardly, but it
were better it might decke vs 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 haue another, then it is easie for thee to be an honest man without it. Wee desire a faire im∣pression; but the fairest impression is that which is made with the finger of God in our soules. The matrices of these characters are in hea∣uen. This loue of God is ingrauen in our hearts with his hand, and is
formed vpon the model of that loue which hee hath borne vs in his Son: according as he saith in the 15. of Saint Iohn: As my Father loued me, so haue I loued you: remaine in my loue.
Phil. 2. 13.
1 Cor. 3. 9.
The image of vices.
Psal. 103.
1. Sam. 13. 20.
Choise of friends.
Contempt and hatred of the world
1. Ioh. 2.
Eccles. 1.
Prayer.
Gen. 24. 63.
Esay 38. 2.
Act. 10. 9.
Matth. 18. v. 19. 20.
Psal. 45. 18▪
1. Tim. 2.
Esay 1.
Ioh. 15. 3.
Coloss. 3. 5.
Act. 17. 11.
Psal. 19. v. 9 & 10.
Psal. 119. v. 103.
1. Cor. 3.
Mat. 4.
Luk. 4.