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 reprehend and correct one another The serious reprehensions of a friend do more good then praises were they neuer so true Whoso shall take away from friendship the libertie of reprehending leaueth nothing that may distinguish it from flatterie And seeing that we are naturally lame and benūmed in things touching Gods seruice we must employ the helpe of our friēds to the end they may bring vs into this bath to receiue healing For God communicateth not his graces vnto vs that they should fade and vanish with vs but that we might multiply 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 wandereth out of the way of saluation This communication also among the faithfull bringeth comfort in affliction which being deuided among many is more easily borne Many small brooks reunited in one channell carrie great vessels many afflicted spirits ioyning thēselues together by concord mutuall support will easily beare an affliction And the word of God witnesseth vnto vs that God looketh on hearkneth vnto and taketh pleasure in the consolations and mutuall exhortations of his children So the Prophet Malachie in the 3. chapter saith that when the proud are esteemed happie and the bad aduanced then those which feared the Lord spake one vnto another the Lord was attentiue and heard and a booke of remembrance was written before him for them which feare the Lord and think on his name and they shall be mine said the Lord when I shall lay apart my most precious iewels O how precious a treasure is a vertuous friend fearing God! And would to God that as we are vsed to know by certaine markes the goodnesse and courage of a horse so also in the choise of friends that we might with the sight of a man know his vertue but the lurking holes of the spirit of a man are so deep that he deceiueth both himselfe and others and he is hidden euen from himselfe Yet by a mans innocencie of his actiōs sobrietie of his words by the simplicitie of his habit by his zeale and ardour in Gods cause by his disesteem of gain by his eschuing of pleasures you may very probably know the puritie of his mind within euē as by the sparks coming forth of a heape of ashes men know the hidden fire The third helpe of the loue of God THe disesteeme likewise and hatred of the world doth not a litle aide vnto the loue of God For the loue of the world saith S. Iames is enmitie against God And S. Iohn likewise If anie one loue the world the loue of the Father is not in him By the world I vnderstand humane busines worldly pomp carnall enticements earthly desires deceitful and vncertaine hopes who so loueth God will looke on these things with disdaine He wil passe ouer all the ages of man from his conception vnto his rotten sepulcher he will consider in all the conditions and states of his life his certaine miserie his vncertain hopes vnfruitfull gaine that he may say with Salomon Vanitie of vanities all is vanitie Looking on these things with a disdaine mingled with compassion a disdaine extending euen vnto hatred when he shall consider 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 prodigie to see therein a good man So as the Prophet Esay acknowledgeth chap. 8. Behold me saith he and the children which the Lord hath giuen me for a signe and for a miracle in Israel Now if it were a miracle in Israel to see a familie instructed in the feare of the Lord how much more amongst infidels and if in Ierusalem how much more in Babylon It is then without reason that we wonder when wee see examples of disloyaltie crueltie vncleannesse seeing that on the contrary the Spirit of God teacheth vs to hold the example of pietie and the feare of God for a miraculous and vnusual thing These and such like considerations ioyned vnto the feeling of the excellencie of the children of God will cause the faithfull to esteeme himselfe better then the world and looking on the earth as a place cursed will liue therin as a passenger and traueller as an Englishman that should trauell ouer Persia or Tartaria intending to returne into his countrey For hee will not answer as that Philosopher who being enquired of what countrey he was answered that he was a citizen of the world but the faithfull saith he is a stranger in this world and a citizen of heauen and therfore withdrawing his affection from the world and raising vp his heart 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 after hauing represented the tearing of the Cedars the shaking of the mountaines and the discouering of the forrests by the force of the thundering voice of God he withdraweth the children of God out of this confusiō and assembles them into Gods pallace where hee is glorified and assures himselfe that God wil giue peace and strength vnto his people For in this pallace of God which is his church doth sound that voice not which shaketh the mountains but which assureth our hearts not that voice which rooteth vp the Cedars but that which comforteth our consciences not that which causeth the Hindes to cast their yong ones but which maketh 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 administration of our magistracie but the faithful will do these things as a passenger fits himselfe in the best manner he may at some Inne He who is not to stay there aboue a night will not stand to build a wall and if he suffer there any discommodity he wil patiently digest it because it is but a
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 vnto sermons where Gods truth is opposed against and our presence by the weake taken for an approbation but we wold be loth to be found i◠a place or companie where the honor of our house should be defamed 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 quickening vs with his loue From these fiue degrees 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 conforming 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 My litle children loue not in word neither in tongue onely but in deed and in truth So S. Iames saith That pure and vnderfield religion before God is to visit the fatherlesse 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 Rabshakeh who spake not the language of the people 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 instructed in the will of God for being Priests they taught it vnto others and yet the Scripture saith 1 Sam. 2. 12. that they knew not God because they loued him not 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 very 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 confessed 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 therby lose their authoritie for shee is made a companion of vice and the liuerie of Gods children becometh by this meanes a cloake of impietie 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 enemies whilest thou liuest in discord with thy brethren 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 before 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 protest 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 superfluitie 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 willingly speake vnto him nor of him or who taketh 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 generall 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 pleasures our riches our preferments it is found verie light so that our loue is a kinde of disesteeme and almost an hatred Let vs take heed to our selues for we shal not be iudged according to this general profession but according to our particular actions 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 louing any thing better better then he yea euen against him louing that which God hateth to wit the world and the desires thereof and cherishing his enemies in his presence CHAP. IV. Fiue meanes or helpes to inflame vs in the loue of God NOw we are to treat of the meanes to nourish in vs this loue It is surely an effect of the Spirit of sanctification which God giueth onely to his children whereupon this spirit is called the spirit of adoption by the Apostle Rom. 8. because it is not giuen to any other then the children of God which he hath adopted 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 requisite that the grace of God should preuēt our wils to make them willing that it may accompanie them that they may will feruently and that it follow them to the end they may not will in vaine and without fruite It is God which bringeth forth in vs with efficacie both the will and the deede according to his good pleasure Notwithstanding God moueth vs not like stones he maketh vs follow willingly he bendeth our wils by an vnconstrained necessitie For this cause is it that we are called workers together with God 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 employ our selues in the nourishing and cherishing of this loue of God in vs is in generall to giue our selues to good workes which be pleasing vnto him But in this trauell I finde fiue helpes
passage For the faithfull wil follow domesticall and ciuil affaires not as if he meant there to set vp his staffe to tie therunto his desseignes or therein to place his hope His thoughts will euer be in some other place and during his businesse will euer think of the vanitie of his trauell He will alwayes begin his actions with the seruice of God and inuocation of his name and that shal euer be the first which he will haue last whilest worldlings after the example of Martha paine themselues excessiuely in domesticke affaires he after Maries example will chuse the good part which shall not be taken from him placing himselfe at Christs feete to heare his word If hee 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 greater sorrow proceeding from the sence of his sinnes or the bruisings of Ioseph God himselfe herein is an example vnto 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 spirituall instructions vnto vs. To the end that wee may follow this order and that wee may euer begin by the care of heauenly things the earthly will present themselues 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 righteousnes thereof and all other things shal be administred vnto you Math. 6. 33. The fourth aide of the loue of God FRequent and often prayers doe likewise nourish this loue I mean as well publicke as priuate for the publick are a quire of sighes a harmonie of affections sent vp with one accord vnto God which imitateth that holy consort of the Angels soules of the Saints sounding on their harps in heauen wherof mention is made in the 5. of the Apocalypse In our priuate prayers the faithfull man being hidden from mans eies discouereth himselfe vnto God maketh his complaints to him with a child-like familiaritie prayeth vnto him not of custome but with affectiō with words broken off with sighes which are vsed euen in the midst of businesse through a gentle distraction and wholesom interruption which prayers haue no other motiue but loue nor other subiect but necessitie or other eloquence but affection None craueth an almes with the flowers of Rhetoricke Familiar simplicitie is verie comely in prayer To make these solitary praiers Isaac went out into the fields So king Ezechias turned his face vnto the wall 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 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 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 demandeth no other price of vs but our prayers For riuers of his goodnesse he demandeth but some drops of our thankfulnes He is attentiue vnto the crie of the afflicted He is nigh vnto them which call vpon him If the crie of dead Abels bloud came vp vnto him how much more the cry of his liuing childrē which cal vpon him in the name of Iesus Christ If he reckon our haires how much more our sighes and our prayers 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 commandement of the Apostle I will saith he that all men make praiers in all places heauing vp pure hands without anger or debate On the contrarie God by the Prophet Esai reiecteth hāds full of bloud 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 dignitie seeing wee be the children of God This word also of Our frameth vs vnto charity towards our neighbors to procure their good not only in our prayers but in all our actions And these words which art in heauen aduertise vs to seeke for heauenly things and that our conuersation should be as that of heauenly citizens and children of the heauenly King Then when the faithful shall come to propose his demaunds he will chide himselfe on this sort I craue of God that his name may be hallowed and yet I profane and dishonor it I desire that his kingdome may come and be aduanced and notwithstanding I resist and foreslow it as much as lieth in me vnwilling that he should reigne in me not subiecting my selfe vnto the scepter of his kingdome which is his word nor contributing any thing to his Church which is called in the Gospell Gods kingdome Item I pray his will may be done and yet I resist this wil. I beg my bread and yet couet another mans My dailie bread and yet my couetous care extends it selfe 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 hatred is mortall or to say better immortall and yet feare not that God should heare vs pardoning vs according as we pardon our neighbours So we desire not to be led into temptation and yet we runne after temptations
God Fol. 254. CHAP. I. Of true and false Loue. LOue is that point of our spirites whereby she ioyneth her selfe vnto obiects 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 Whereupon it followeth that as heauie things doe moue in a direct line towards the place of their rest so if we will attaine vnto any perfect repose our loue must go right and haue an equall motion 1 True loue then is that same which giueth rest and contentment vnto the soule whereas false loue is an irregular agitation and endlesse motion Such is worldly loue which we see to be filled with vnquietnesse and not to stay his agitation but through wearisomnesse or despaire which is no rest but an vnablenesse to moue because that force failing desire doth still continue like vnto a tied horse which gnaweth his bit Such are almost 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 cannot obey it because of their weaknes nor commaund 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 resistaÌ„ce and nourished with difficulties 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 vnquietnesse is because that our loue chuseth false obiects and which cannot satisfy couetousnesse For if you passe your eie vpon all which is best and most pleasing in the world you shall not finde therein any firme and stable quiet but a chaine of cares linked together a web of perpetuall vnrest The most graue sweetes are sowâ—ed in bitternes The atcheiuement of riches pleasure and honour is painfull and many perish in the pursuite therof the possession is vncertaine but the losse certaine For if these things leaue not vs by some accident we shall leaue theÌ„ 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 designement aiming after transitorie goods and pleasures We must seek our rest then some other where theÌ„ on earth and turne the edge of our loue towards heauen For euen as the lower part of the elementary 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 whilest it setteth it self vpon base things but it shall find rest if it raise it selfe towards heaueÌ„ Gods promises And for this cause is it that in the middest of tempestuous wether at sea the needle of the Compasse remaineth alwayes vnmoueable 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 confusioÌ„s of this world most grieuous afflictions shall enioy a most assured peace because his loue aimeth at heauen and stayeth it selfe vpon Gods promises which is the true obiect 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 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 loueth him 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 leadeth vs hereunto at vnawares 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 content 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 created 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 desire and his loue might aime at heauenly things 5 Adde we hereunto that the perfection of our spirits cannot be but in the vnion with the Chiefe of spirits which communicateth his vertue vnto the creature in like fashioÌ„ as the Sunne darteth out his beames that is giueth it in such sort that it yet dependeth vpon him after hauing giuen it 6 Moreouer true loue is that which transformeth the louer into the thing beloued Now if a deformed man loue a corporall beautie neuer shall hee by that loue correct his owne imperfection contrariwise by louing God we become like to him and as the Apostle saith in the 2. Corinth chap. 3. Beholding as in a mirrour the glorie of the Lord with open face we are changed into the same image 7 Finally beauty being 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 Philosophie disagreeth here in one point from diuine which is the word of God For naturall Philosophie holdeth that naturall motion is alwayes better then that which is against nature On the coÌ„trarie in matter of loue the Scripture teacheth vs that the loue contrarie vnto our nature is better then the natural For sithence Sathan by seducing Adam hath disfigured the Image of God in man mans desires haue turned towards the world and in a maner our loue hath bene fallen headlong downe from heauen to earth The affections of the flesh are enmity with God Rom. 8. If any one loue God it is not of his owne nature 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 Apostle S. Iohn is most true
the name of Christians he hath made vs faithfull ones Herunto you may adde if you will the 4. that he hath adopted elected vs in his Sonne before the foundation of the worlde hauing had care of vs not onely before we were borne but euen before the world was made For if a woman lately conceiuing loue her future fruite much more doth she so when it is borne and embraced in her armes so if God loued vs before wee had any being how much more when we call vpon him and loue him with a filiall loue Now in this grace the lesse our number is the greater is our priuiledge the greater his bountie and mercie towards vs to be like a few wel sighted amōgst a throng of blind men like the portion of Iacob in Egypt alone enlightned in the midst of that darknesse which couered all the countrey like Gedeons fleece alonely watered with his blessing whilest all the rest of the earth is drie and destitute of his grace God hath enuironed vs with examples of blindnesse to the end wee might make the more account of light and that wee should go on in the way of righteousnes whilest the day lasteth whilest he enlighteneth vs by his word All these graces depend vpon one speciall grace which is our reconciliation with God by the death of Iesus Christ it is he that is the conduit-pipe through which the graces of God do flow vnto vs it is Iacobs ladder which ioyneth earth vnto heauen which ioineth man againe with God The Angels ascending this ladder do signifie our prayers The Angels descending signifie Gods blessings Iacobs sleeping at the foote of this ladder representeth the rest of our consciences vnder the shadow of his intercession For before on what side soeuer man could turne his eyes he could see nothing but matter of feare and astonishment If he looked on God he saw a consuming fire and a soueraigne iustice armed against sinners If he looked on the law hee saw the sentence of his condemnation if on the heauē he said I am shut out thereof by my sins if on the world he saw himselfe fallen from the empire he before had ouer the creatures if on himselfe he saw a thousand corporall and spirituall infirmities By the signes in heauen and earthquakes he was seized with trembling and feare then Satan death and hell were the enemies which either drew him to perdition or tortured him with their apprehension But now each man which hath an assured trust in Iesus Christ looketh on all these things with another eye and singeth another song If he looke vpon God he will say It is my Father who hath adopted me in his Sonne If he thinke on the iudgement seate of the last day he will say My elder brother sitteth thereon and he who is my Iudge is also my aduocate If he thinke on the Angels he will say These are my keepers Psal 34. If he looke on heauen he will say It is my house If he heare it thunder from aboue he will say It is my Fathers voice If he consider the law he saith The Sonne of God hath fulfilled it for me If he be in prosperitie on earth he will say God hath yet better things for me in store If he be in aduersitie he wil say Iesus Christ hath suffered much more hereof for my sake God exerciseth me proueth me or correcteth me or rather honoureth mee making me like vnto his Sonne If he thinke on the diuell death or hell then he will triumph ouer all saying with the Apostle 1. Cor. 15. O death where is thy victorie O graue where is thy sting Thankes be to God who hath giuen vs victorie through Iesus Christ our Lord. If these things buzze and keepe a noise like angrie waspes yet haue they lost their sting If the old Serpent pricke our heele yet is his head bruised If the diuell through persecutions giue vs a false alarme yet belong we to Iesus Christ who hath bought vs and none shall snatch vs out of his hand Who wil feare hauing such a patron who not onely maketh intercession for sinners but of sinners maketh them iust who not only pleadeth for a bad case but also of bad maketh it good because that hee doth not only pray but also pay for vs so that to pardon vs is not onely a worke of his mercie but also an effect of his iustice These obligations vnto the louing God are common vnto all the faithfull But I thinke if each one would looke backe into the course of his life and call to mind the time passed there is none of vs but should finde iust cause to acknowledg besides these common benefites manie particular witnesses of the care and loue of God towards vs Of deliuerances out of many dangers vnhoped for good chances commodious afflictions our purposes crossed but for our good extraordinary meanes to bring vs vnto the knowledge of his truth Shall it be said that the blessings of God haue rained vpon the sands without making vs more fruitful of good works Shall we be like vnto beasts which drink of the brooke without thinking of the spring without raising vp our thoughts vnto God the wel-spring of all blessing Meane while when we say that God doth vs good to the end we should loue him it is not because he hath any need of our loue but because he would saue vs he would that we should loue him because it is impossible to be saued whilst we hate him Moreouer our louing him also is partly his gift for it is he which kindleth his loue in vs. God doth not only giue vs his graces but giueth also grace to demaund them the hand to apprehend them grace to make good vse thereof the vertue to glorifie him for the same in such sort as to acknowledge that we owe vnto him not only those his good things but euen our selues also God doth good vnto the vnworthy but he maketh them worthy by this doing them good his spiritual graces being of such nature as that they transforme such as receiue them This first degree of loue being holy and necessary is not for all that any more then a beginning of the loue of God and as the first stroke of true pietie For he who loueth God but for his profite is like vnto little children who say their prayers that they may breake their fasts and to speake properly they loue not God but themselues Such a loue if it extend it selfe no further is a mercenary loue yea and iniurious vnto God For it may be alwayes thought that the end is better then those things which tend therunto If then the loue of God haue no other end but our owne profit we place the same aboue God and make our interest more exellēt then his seruice Let him then which is come to this first degree of loue if he passe on no further know that God pardoneth vs much if he punish not that which is