Theophilus, or Loue diuine A treatise containing fiue degrees, fiue markes, fiue aides, of the loue of God. Translated by Richard Goring, out of the third French edition: renewed, corrected and augmented by the author M. Peter Moulin, preacher the reformed Church of Paris.
Theophile ou de l'amour divin. English.
Du Moulin, Pierre, 1568-1658.
1610
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Theophilus, or Loue diuine A treatise containing fiue degrees, fiue markes, fiue aides, of the loue of God. Translated by Richard Goring, out of the third French edition: renewed, corrected and augmented by the author M. Peter Moulin, preacher the reformed Church of Paris.
Theophile ou de l'amour divin. English.
Du Moulin, Pierre, 1568-1658.
Goring, Richard.
[30], 280 p.
Printed [by R. Field] for Samuel Macham, and are to be sold at his shop in Pauls churchyard, at the signe of the Bul-head,
London :
1610.
A translation of Pierre Du Moulin's: Théophile ou de l'amour divin.
Running title reads: The loue of God.
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eng
God -- Worship and love -- Early works to 1800.
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THEOPHILVS
,
OR
LOVE
DIVINE
.
A
TREATISE
CONTAINING
FIVE
DEGREES
,
FIVE
MARKES
,
FIVE
AIDES
,
OF
THE
LOVE
OF
GOD.
Translated
by
Richard
Goring
,
out
of
the
third
French
edition
:
renewed
,
corrected
and
augmented
by
the
author
M.
Peter
Moulin
,
Preacher
to
the
reformed
Church
of
Paris
.
LONDON
,
Printed
for
Samuel
Macham
,
and
are
to
be
sold
at
his
shop
in
Pauls
churchyard
,
at
the
signe
of
the
Bul-head
.
1610.
To
my
Worshipful
good
Friend
M.
George
Hakewill
,
Batchelor
of
Diuinitie
,
and
Fellow
of
Exeter
Colledge
in
Oxford
.
SIR
,
when
you
first
wished
me
to
reade
this
Discourse
,
(
cōmending
it
as
a
worke
,
no
lesse
scholerlike
then
religious
)
I
was
thinking
how
I
might
some
way
requite
with
somewhat
more
then
verball
thankfulnes
,
your
kind
fauors
&
good
wishes
towards
me
.
But
hauing
perused
the
same
,
I
thought
I
could
not
better
employ
my
time
of
small
emploiment
,
then
to
translate
the
same
,
as
being
a
subiect
fit
for
all
men
seriouslie
to
meditate
vpon
,
supplying
with
my
willing
but
poore
endeuour
,
that
which
you
could
haue
better
polished
;
and
I
dare
say
willinglie
would
,
by
reason
of
your
familiar
acquaintance
with
the
Author
,
if
your
leisure
might
haue
serued
you
to
haue
taken
it
in
hand
your selfe
.
Therefore
as
you
commended
it
vnto
me
,
for
a
peece
neatly
and
eloquentlie
done
in
the
originall
:
so
surelie
it
did
rauish
me
in
the
reading
,
as
being
a
most
worthie
theame
;
and
hath
emboldned
me
to
recommend
it
backe
againe
vnto
you
,
thus
homelie
apparelled
in
our
mother
tong
;
in
which
it
can
leese
but
litle
grace
,
being
in
it selfe
so
gracious
as
it
is
.
Suffer
it
therfore
I
pray
you
(
if
it
be
not
too
full
of
defects
)
to
passe
vnder
your
name
,
who
best
deserue
herin
,
if
ought
there
be
deseruing
.
For
mine
owne
part
,
I
wil
onlie
say
,
I
haue
striued
to
shew
some
part
of
the
paines
,
I
would
gladlie
take
to
do
you
anie
pleasing
seruice
in
requitall
of
your
manie
fauours
;
which
I
will
pray
you
still
to
continue
,
as
I
will
alwaies
endeuor
to
be
thankfull
,
and
constantlie
rest
Your
very
affectionate
and
much
bounden
Rich.
Goring
.
TO
THE
HIGH
AND
MIGHTIE
Ladie
Anne
D'
Allegre
,
wife
vnto
the
high
and
mightie
Lord
Monsieur
de
Fervaques
,
Marshall
of
France
,
and
the
Kings
Lieutenant
in
Normandie
.
MAdame
:
The
Apostle
vnto
the
Hebrewes
teacheth
vs
,
that
within
the
Ark
of
the
couenant
there
was
a
cruse
full
of
Manna
and
Aarons
rod.
God
thereby
instructing
vs
,
that
he
hath
not
onely
a
care
of
the
nourishing
of
our
soules
,
but
to
correct
vs
for
our
sins
also
:
and
that
he
hath
giuen
vs
together
with
the
bread
of
his
word
,
his
rod
of
afflictiōs
.
The
one
nourisheth
vs
,
the
other
exerciseth
vs
:
the
one
instructeth
vs
,
the
other
reformeth
vs
:
the
one
teacheth
vs
to
do
the
will
of
God
,
the
other
maketh
vs
to
renounce
our
owne
:
both
equally
effects
of
his
loue
.
For
God
humbleth
vs
by
afflictions
,
and
pricketh
the
swelling
of
our
pride
.
He
cutteth
&
loppeth
vs
,
to
the
end
we
may
bring
forth
the
more
fruite
.
He
filleth
vs
with
bitternesse
in
this
life
,
to
the
end
we
might
long
for
the
life
to
come
.
For
those
whom
God
afflicteth
grieuously
in
this
world
,
leaue
it
with
lesse
griefe
.
And
indeed
if
the
childrē
of
Israel
,
being
come
out
of
Egypt
,
after
hauing
endured
there
so
many
afflictions
,
did
notwithstanding
grieue
,
and
oftentimes
mutined
to
returne
thither
againe
:
how
much
more
had
they
grieued
if
they
had
suffered
nothing
?
Adde
hereunto
,
that
God
who
hath
formed
vs
to
feare
him
,
knoweth
that
our
prayers
are
slacke
and
cold
in
prosperitie
,
as
proceeding
from
a
spirit
that
is
cooled
by
successe
,
and
which
are
endited
by
custom
.
The
cries
which
our
owne
will
produceth
are
feeble
,
in
comparison
of
those
which
griefe
expresseth
.
There
is
nothing
so
strong
as
necessitie
:
nothing
so
ingenious
to
pray
well
as
sorow
,
which
in
an
instant
formeth
the
slowest
tongues
to
a
holy
eloquence
,
and
furnisheth
vs
with
sighes
which
cannot
be
expressed
.
It
is
not
then
in
anger
that
God
afflicteth
vs
;
but
because
that
sinne
is
a
kind
of
falling
sicknesse
,
God
striketh
and
afflicteth
vs
to
awaken
vs.
His
beatings
are
fatherly
corrections
:
if
he
vsed
vs
otherwise
,
we
should
not
be
his
childrē
.
For
if
a
man
seeing
two
children
a
fighting
,
doe
chastise
one
for
the
same
,
without
touching
the
other
;
the
standers
by
,
without
further
knowing
him
,
presume
that
it
is
his
father
:
so
God
correcteth
as
his
children
those
which
he
embraceth
with
a
fatherly
loue
.
He
beginneth
his
chastisings
at
his
owne
house
.
Now
if
Iesus
Christ
(
as
saith
the
Apostle
)
hath
learned
obediēce
by
the
things
which
he
hath
suffered
,
although
he
were
the
Son
:
how
much
more
ought
wee
to
bow
downe
our
neckes
vnto
Gods
corrections
,
&
humble
our selues
in
his
presence
,
rather
then
to
kicke
against
the
prick
,
or
to
make
the
afflictions
which
are
bitter
enough
of
themselues
,
to
be
yet
more
bitter
by
impatiēce
?
None
can
make
a
white
haire
become
blacke
with
all
his
care
:
but
well
may
he
make
his
blacke
haire
becom
white
through
his
vnprofitable
discontent
.
It
is
euer
better
to
follow
,
then
to
be
dragged
on
,
aboue
all
when
God
conducteth
vs
:
for
if
the
way
through
which
he
leadeth
vs
be
thornie
,
yet
is
it
straight
.
Now
when
I
cast
mine
eye
vpon
all
the
remedies
of
afflictions
,
I
find
there
are
three
things
which
may
asswage
griefe
;
time
,
reason
,
and
the
feare
of
God.
For
length
of
time
mitigateth
sorow
,
and
closeth
vp
the
wound
,
yea
euen
in
the
weakest
spirits
,
and
most
vncapable
of
consolation
:
but
reason
esteemeth
this
remedie
too
long
,
and
vnworthy
of
a
couragious
man
;
for
wearinesse
of
weeping
is
a
poore
remedie
.
The
feare
of
God
doth
more
:
for
as
to
appease
griefe
,
reason
stayeth
not
for
time
,
so
the
feare
of
God
stayeth
not
for
reason
;
but
before
that
reason
can
bring
in
her
consolations
drawne
from
the
ineuitable
necessitie
of
euils
,
or
from
the
vnprofitablenesse
of
teares
,
that
resolueth
promptly
vpon
the
loue
of
God
,
who
chastiseth
vs
for
our
good
:
so
as
in
steed
of
casting
forth
complaints
,
it
findeth
out
occasion
of
thanksgiuing
,
and
formeth
not
only
vnto
patience
,
but
also
vnto
ioy
,
as
acknowledging
amongst
his
afflictions
certaine
signes
of
Gods
loue
.
These
documents
Madame
,
are
so
much
the
more
familiar
vnto
you
,
as
you
haue
had
often
experience
of
them
,
and
who
being
past
her
apprētiship
in
afflictions
,
haue
carefully
sought
out
the
lenitiues
which
Gods
word
doth
furnish
vs
withall
:
which
,
besides
that
sobrietie
and
modestie
which
shineth
in
you
,
and
hath
altogether
estranged
you
from
the
vanitie
which
now
a
daies
reigneth
in
the
world
,
haue
taught
you
to
solace
your selfe
with
God.
But
take
heed
also
lest
you
suffer
your selfe
to
be
ouerwhelmed
with
sorow
,
and
make
pietie
the
nurse
of
discontēt
.
Inueterat
griefs
do
often
turne
into
habit
,
and
old
wounds
become
fresh
with
too
much
handling
;
which
me
thinks
is
aboue
all
verie
vnfitting
your
nature
,
whose
meeknes
and
gentlenes
so
pleasing
vnto
all
,
is
much
more
at
accord
with
ioy
.
Shall
it
be
said
,
that
the
great
viuacity
of
spirit
which
God
hath
giuē
you
,
serueth
you
but
to
feele
griefe
more
sensibly
?
or
that
God
hath
made
you
great
,
that
your
teares
might
haue
the
greater
fall
?
Time
which
easeth
the
most
ignorant
people
of
their
euils
,
cannot
it
finish
the
sighes
of
a
person
whom
God
hath
so
much
enriched
with
his
knowledge
?
Shall
it
not
be
better
to
ioy
in
future
good
things
,
which
are
great
and
certaine
,
then
to
afflict
our selues
for
euils
past
,
which
are
remediles
?
Herein
surely
God
is
offended
,
if
in
worldly
crosses
we
find
more
occasion
of
griefe
,
then
matter
of
ioy
in
heauēly
riches
.
And
wrongfully
do
we
complaine
of
our
afflictions
;
seeing
we
hurt
our selues
,
we
doe
vnderhand
as
it
were
confesse
,
that
God
hath
not
afflicted
vs
enough
.
The
Psalmist
saith
indeed
,
that
God
putteth
vp
our
teares
into
his
bottels
,
as
precious
things
:
but
he
speaketh
of
teares
bred
of
repentance
,
or
of
griefe
,
to
see
God
blasphemed
and
despised
amongst
men
.
For
God
gathereth
not
vp
obstinate
tears
,
which
extending
themselues
beyond
their
limits
,
occupie
the
time
due
to
consolation
.
How
many
times
(
giuing
your selfe
to
reading
)
haue
you
bedewed
the
holie
scripture
with
your
teares
,
and
yet
this
booke
containeth
the
matter
of
our
ioy
?
And
in
the
booke
of
Psalmes
,
the
tunes
wherof
you
loue
,
and
yet
much
more
the
matter
,
where
you
see
your
own
picture
,
and
the
anatomie
of
your
inward
affections
:
Haue
you
not
obserued
that
all
the
Psalmes
which
haue
their
beginnings
troubled
,
and
whose
first
lines
containe
nothing
but
profoūd
sighes
and
broken
complaints
,
do
end
in
delight
,
and
termes
which
witnes
contentment
and
peace
of
conscience
?
Let
your
tears
Madame
,
be
formed
vpon
this
example
,
and
let
them
end
in
spirituall
ioy
.
Let
your
faith
raise
her selfe
from
vnder
her
burthen
,
and
let
the
sluces
of
afflictions
,
which
God
hath
stopped
her
course
withal
,
make
her
to
runne
forth
with
the
greater
impetuousnes
:
let
her
take
strēgth
from
resistance
.
Hereunto
the
meditation
of
Gods
graces
will
much
serue
you
:
the
which
if
you
coūterballance
with
your
euils
,
they
will
mightily
weigh
them
downe
.
The
onely
attention
of
future
glorie
,
which
you
apprehend
by
faith
,
can
it
not
digest
all
bitternesse
?
That
faith
which
filled
the
Martyrs
with
ioy
in
the
midst
of
their
present
torments
,
may
she
not
in
our
rest
comfort
vs
against
the
memorie
of
passed
euils
.
And
you
who
acknowledge
what
seruitude
those
people
liue
in
,
which
are
dragged
into
perdition
by
the
inuisible
chaines
of
opiniō
and
custome
:
can
you
sufficiently
magnifie
the
grace
which
God
hath
giuen
you
,
in
honoring
you
with
his
alliance
;
and
enlightning
you
with
his
truth
?
Yea
,
and
in
your
life
time
,
how
many
of
Gods
assistances
,
how
many
difficulties
happily
ouergone
?
God
hauing
giuē
you
the
grace
to
be
alone
in
your
family
an
example
of
constancie
and
holy
perseuerance
in
the
profession
of
his
truth
,
hauing
made
you
great
,
that
in
the
contradiction
of
the
world
,
you
might
be
an
example
of
firmenesse
and
constancie
.
And
yet
admit
your
wounds
were
more
grieuous
,
as
taking
all
at
the
worst
,
our
liues
being
so
short
,
they
cānot
long
last
:
for
you
are
not
troubled
to
seeke
consolations
against
death
,
seeing
that
death
it selfe
is
a
consolation
vnto
vs.
For
God
if
he
receiue
the
sighs
which
wee
powre
foorth
in
our
praiers
,
much
more
regardeth
he
the
sighes
which
our
soules
giue
vp
vnto
him
in
our
deaths
.
Which
being
a
place
of
shelter
,
and
which
putteth
our
soules
into
securitie
,
we
ought
not
onely
looke
for
his
coming
,
but
euen
go
forth
to
meete
him
:
hastening
his
comming
by
our
desires
,
by
the
example
of
S.
Paul
,
who
saith
,
that
his
desire
tendeth
to
dislodge
,
and
be
with
Christ
.
And
to
say
with
Dauid
:
O
when
shall
I
present
my selfe
before
Gods
face
?
For
our
soules
being
bound
vnto
our
bodies
by
two
bonds
,
wherof
the
one
is
naturall
,
and
the
other
voluntarie
:
if
through
hatred
and
contempt
of
life
present
,
we
vntie
the
voluntary
bond
,
waiting
the
time
when
God
shall
breake
the
naturall
,
death
then
coming
shall
find
the
businesse
begun
,
and
our
soules
prepared
to
this
dissolution
.
These
cogitations
Madame
,
and
such
like
,
haue
hitherto
giuen
you
consolation
:
the
which
although
you
be
sufficiently
prouided
of
,
and
haue
alwayes
readie
,
many
spirituall
remedies
,
yet
you
borrow
from
other
the
receipts
;
and
haue
thought
that
I
could
contribute
something
to
your
consolation
.
And
to
this
effect
hauing
heard
talke
of
some
of
my
Sermons
vpon
the
Loue
of
God
,
you
would
needs
make
vse
of
the
power
you
haue
ouer
me
,
demanding
them
of
me
in
writing
;
knowing
well
,
that
of
the
discontentments
of
this
life
,
there
is
no
such
gentle
remouall
as
the
loue
of
God
,
or
more
stronger
remedy
then
that
he
loueth
vs.
Herefrom
I
drew
backe
a
long
time
,
partly
through
idlenesse
accompanied
with
some
other
distractions
:
partly
through
feare
,
apprehending
your
iudgement
,
which
far
surpassing
ordinarie
spirits
,
feedeth
it self
not
vpon
vulgar
meates
.
At
length
,
after
long
delay
,
being
not
any
longer
able
to
striue
against
your
instant
requests
,
which
are
vnto
me
as
so
many
commandements
,
I
haue
let
this
discourse
come
forth
in
publick
,
vnder
the
protection
of
your
name
,
to
the
end
that
the
imperfections
thereof
may
likewise
be
imputed
vnto
you
,
and
that
you
might
beare
also
a
part
of
the
blame
,
for
hauing
assisted
at
the
birth
of
that
which
ought
not
to
haue
seene
the
light
:
but
I
shall
be
easily
excused
,
as
hauing
obeyed
you
.
For
honor
shal
it
euer
be
vnto
me
,
to
execute
your
cōmandements
,
and
to
employ
my selfe
to
do
you
most
humble
seruice
,
as
being
your
Most
humble
and
most
obedient
seruant
Peter
du
Moulin
.
A
Table
of
the
Chapters
,
and
principall
points
contained
in
this
Treatise
of
the
Loue
of
God.
OF
true
and
false
loue
.
Chap.
1.
fol.
1.
Fiue
degrees
of
the
loue
of
God.
Chap.
2.
fol.
24.
1.
Degree
to
loue
God
,
because
of
the
good
he
doth
vs
,
and
which
we
hope
to
receiue
of
him
.
fol.
28.
2.
To
loue
God
for
his
own
sake
,
because
he
is
soueraignlie
excellent
,
and
chieflie
to
be
beloued
.
fol.
45.
3.
Not
onlie
to
loue
God
aboue
all
things
,
and
more
then
our selues
:
but
also
not
to
loue
anie
thing
in
this
world
but
for
his
sake
.
Fol.
67.
4.
To
hate
our selues
for
the
loue
of
God.
Fol.
79.
5.
Is
the
loue
wherewith
we
shall
loue
God
in
the
life
to
come
.
Fol.
94.
Of
the
marks
and
effects
of
the
loue
of
God.
Cha.
3.
Fol.
102.
1.
Marke
is
,
that
it
extinguisheth
all
voluptuous
loue
.
Fol.
105.
2.
That
it
is
the
peace
and
tranquillitie
of
the
soule
.
Fol.
122.
3.
That
it
is
charitie
to
our
neighbours
.
Fol.
136.
4.
And
the
pleasure
to
cōmunicate
often
with
God.
Fol.
153.
5.
It
is
the
zeale
of
the
glorie
of
God.
Fol.
184.
Fiue
meanes
or
aids
to
inflame
vs
in
this
loue
of
God.
Chap.
4.
Fol.
202.
1.
Meanes
is
the
image
of
vices
.
Fol.
206.
2.
The
choise
of
friends
.
Fol.
215.
3.
The
hatred
of
the
world
Fol.
226.
4.
Prayer
.
Fol.
238.
5.
The
hearing
and
reading
of
the
word
of
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
resistāce
,
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
sow●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
thē
by
death
.
These
are
things
which
are
bestowed
not
onely
vpon
the
wicked
,
but
euen
because
they
are
bad
,
as
being
rewards
of
wickednesse
.
To
expose
a
mans
loue
towards
these
things
,
is
but
a
pursuing
of
the
winde
,
and
a
perpetuall
trauell
.
For
euen
when
these
things
might
be
termed
alwaies
good
,
yet
are
they
vncertaine
.
A
man
cannot
take
good
aime
at
a
flying
fowle
,
nor
haue
any
assured
designement
,
aiming
after
transitorie
goods
and
pleasures
.
We
must
seek
our
rest
then
some
other
where
thē
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
heauē
,
&
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
confusiōs
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
fashiō
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
cōtrarie
,
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
,
that
we
must
loue
God
because
he
hath
loued
vs
first
.
This
is
also
one
of
the
effects
of
the
loue
of
God
towards
vs
,
to
wit
,
our
loue
towards
him
.
And
there
is
nothing
that
we
ought
to
demaund
of
God
with
more
feruencie
,
then
to
haue
the
grace
to
loue
him
:
for
this
is
vnto
the
faithfull
a
witnesse
that
God
loueth
him
:
it
is
the
first
effect
of
faith
:
it
is
a
most
expresse
trace
of
Gods
image
:
it
is
the
most
liuely
marke
of
Gods
children
.
This
loue
is
the
soule
of
other
vertues
,
the
rule
of
our
actions
,
the
summary
of
the
law
.
This
loue
is
the
vpholder
of
Martyrs
,
the
ladder
of
heauen
,
the
peace
of
conscience
:
yea
,
I
dare
say
,
it
is
a
tast
and
a
beginning
of
the
vnion
and
communication
which
we
shal
haue
with
God
in
heauen
.
Our
meditation
cannot
chuse
a
more
excellent
subiect
:
for
what
is
there
which
is
greater
then
God
,
or
more
sweete
thē
his
loue
?
The
profit
likewise
is
no
lesse
then
the
sweetnesse
:
for
men
are
good
or
bad
,
not
because
they
beleeue
,
but
because
they
loue
.
Those
be
good
which
loue
good
things
;
and
amongst
good
things
what
is
there
like
vnto
God
?
who
not
onely
is
soueraignely
good
,
but
who
also
maketh
them
good
which
loue
him
.
Let
vs
then
endeuour
so
to
do
,
and
to
be
disciples
vnto
the
holy
Spirit
,
which
is
loue
it selfe
,
and
which
will
forme
our
hearts
vnto
loue
;
lest
we
be
deceiued
vnder
this
name
of
loue
,
and
lest
we
should
take
for
this
true
loue
,
a
corporall
loue
,
an
importunate
itching
,
a
furious
heate
,
to
wit
,
the
worst
of
vices
for
the
chiefe
of
vertues
,
a
brutall
sicknesse
for
an
Angelicall
perfection
.
I
know
truly
that
he
who
shall
dispose
himselfe
to
loue
God
with
al
his
heart
,
&
to
neglect
all
other
considerations
in
regard
of
his
seruice
,
shall
necessarily
incurre
the
hatred
of
the
world
,
whose
loue
is
enmitie
with
God
,
as
the
Apostle
Saint
Iames
saith
.
But
God
causeth
this
hatred
of
the
world
to
profite
vs
:
for
as
the
Apostle
saith
,
All
things
together
,
one
with
another
,
turne
to
the
good
of
those
which
loue
God.
Euils
become
blessings
vnto
them
,
corporall
afflictions
are
so
many
spiritual
exercises
vnto
them
,
the
sicknesses
of
the
bodie
are
medicines
vnto
their
soules
:
for
in
the
hands
of
this
soueraigne
Physitiō
,
verie
poison
it selfe
becometh
a
medicine
;
his
strokes
are
balme
,
as
Dauid
saith
:
and
in
suffering
for
Gods
cause
,
there
is
not
onely
matter
of
patience
,
but
euen
occasion
of
glory
.
They
are
like
scarres
on
the
forehead
,
honorable
maimes
,
conformities
vnto
Iesus
Christ
,
liueries
of
a
Christian
souldier
.
And
all
through
the
vnderpropping
of
this
loue
,
whose
sweetnesse
tempereth
this
bitternesse
,
and
maketh
vs
reioyce
for
his
names
sake
.
Some
one
will
say
,
that
the
loue
of
God
is
an
excellent
vertue
indeed
:
but
that
to
loue
him
,
we
must
know
him
before
,
and
that
we
cannot
know
him
in
this
life
,
but
with
a
slender
&
obscure
knowledge
.
This
is
true
:
but
for
all
this
,
we
must
not
let
to
study
the
same
,
we
must
not
suffer
ignorance
to
be
cause
of
negligence
:
for
wee
cannot
haue
so
litle
knowledge
of
God
,
but
it
will
profit
vs
,
and
stirre
vs
vp
vnto
the
loue
of
God.
One
beame
of
his
light
is
worth
the
whole
Sun.
A
man
were
better
to
haue
an
obscure
knowledge
of
God
,
then
a
cleare
vnderstanding
of
naturall
things
.
If
a
beam
of
the
Sun
do
enter
into
an
obscure
den
or
dungeō
,
the
prisoner
by
this
little
snip
knoweth
the
beautie
of
light
:
so
the
little
which
wee
haue
of
the
knowledge
of
God
,
is
sufficient
to
giue
vs
a
taste
of
his
excellencie
,
and
to
inflame
vs
with
his
loue
.
Moreouer
,
the
knowledge
which
Gods
giues
vs
of
himselfe
,
is
not
so
small
,
but
it
is
sufficient
vnto
saluation
:
and
the
obligations
which
we
owe
vnto
the
goodnesse
of
God
(
the
causes
of
our
loue
)
are
fully
represented
vnto
vs
in
the
word
of
God
,
where
the
Apostle
Saint
Paul
herald
of
the
said
word
,
saith
,
That
vnto
vs
is
declared
all
the
counsell
of
God.
Acts
20.
27.
CHAP.
II.
Fiue
degrees
of
the
Loue
of
God.
WE
are
so
vncapable
of
the
loue
of
God
,
that
we
are
euen
ignorant
what
it
is
.
This
herbe
groweth
not
in
our
garden
;
it
is
a
gift
from
aboue
,
comming
from
the
Father
of
lights
,
who
is
loue
&
charitie
it selfe
,
as
saith
Saint
Iohn
.
It
is
a
licour
which
God
powreth
into
our
soules
by
drops
as
into
narrow
mouthed
vessels
.
Wherefore
to
deale
with
our selues
according
to
our
owne
slownesse
,
we
will
endeuour
to
receiue
it
into
our
mindes
by
little
and
little
,
and
by
easie
steps
to
bring
our selues
to
the
highest
degree
of
loue
.
There
are
fiue
degrees
of
this
loue
;
the
lowest
whereof
being
the
most
imperfect
,
doth
serue
notwithstāding
to
raise
vs
to
the
highest
.
1
The
first
degree
is
to
loue
God
,
because
of
the
good
which
hee
doth
vs
,
and
which
we
hope
to
receiue
of
him
.
2
The
second
degree
is
to
loue
him
for
his
owne
sake
,
because
he
is
soueraignely
excellent
,
and
most
excellently
amiable
.
3
The
third
is
,
not
only
to
loue
God
aboue
al
things
,
and
more
then
our selues
,
but
also
not
to
loue
any
thing
in
the
world
but
for
Gods
loue
.
4
The
fourth
is
,
to
hate
our selues
for
Gods
sake
.
5
Aboue
all
which
degrees
,
that
loue
of
God
excelleth
,
wherewith
we
shall
loue
him
in
the
life
to
come
.
A
loue
which
burneth
in
the
breasts
of
Saints
and
Angels
,
which
stand
before
his
throne
of
glorie
.
We
call
these
sorts
of
loue
,
degrees
,
and
not
kinds
;
because
the
higher
degrees
containe
the
inferiour
:
euen
as
the
most
excellēt
white
differeth
frō
other
whitenesse
lesse
cleare
,
not
in
kinde
of
colour
,
but
in
degree
:
steps
vpō
which
wee
must
get
vp
,
and
vpon
each
of
them
stay
a
little
our
spirits
.
The
first
degree
.
THe
first
and
lowest
step
,
is
to
loue
God
because
of
the
good
which
he
doth
vs.
Vpon
this
degree
of
loue
was
Dauid
,
when
in
the
116
Psalme
he
saith
,
I
loue
the
Lord
because
he
hath
heard
my
voice
:
and
so
in
the
18.
Psalme
.
For
God
will
be
loued
for
doing
good
vnto
vs.
It
is
God
which
hath
made
vs
,
which
keepeth
and
guideth
vs
,
which
nourisheth
our
bodies
and
instructeth
our
soules
;
redeemeth
vs
by
his
Sonne
,
gouerneth
vs
by
his
holy
Spirit
,
teacheth
vs
by
his
word
:
maketh
vs
his
seruants
,
yea
his
friends
,
yea
his
children
,
yea
euen
one
with
himselfe
.
Plato
philosophizing
vpon
the
grace
of
God
,
according
as
he
was
able
,
gaue
thankes
vnto
him
for
three
things
.
1.
For
that
he
had
created
him
a
mā
,
&
not
a
beast
.
2.
That
he
was
borne
a
Grecian
,
and
not
a
Barbarian
.
3.
That
not
onely
so
,
but
a
Philosopher
also
.
We
that
are
instructed
in
a
better
schoole
,
do
otherwise
distribute
our
thanksgiuing
,
and
do
praise
him
for
three
things
also
.
1.
That
amongst
all
his
creatures
,
he
hath
made
vs
men
,
created
after
his
owne
image
.
2.
That
frō
amongst
all
sorts
of
men
hee
hath
made
vs
Christians
.
3.
That
amongst
those
which
beare
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
grounded
but
vpon
the
loue
of
our selues
:
wherfore
wee
must
mount
higher
,
and
come
to
the
second
step
.
The
second
degree
of
Gods
loue
.
THe
second
step
of
Gods
loue
,
is
to
loue
him
,
not
onely
for
our
profits
sake
,
but
euen
for
his
owne
sake
,
to
wit
,
that
laying
aside
all
consideration
of
his
benefites
,
yea
and
our
hope
of
any
profit
from
him
,
yet
to
loue
him
aboue
all
things
.
Dauid
speaketh
of
this
loue
in
the
69.
Psalme
,
ver
.
37.
Let
all
them
which
loue
thy
name
,
reioyce
.
Hee
wold
haue
vs
loue
God
for
his
names
sake
,
that
is
to
say
,
because
he
is
soueraigne
Lord
,
wise
in
his
counsels
,
iust
in
his
actions
,
true
in
his
promises
,
dwelling
in
glory
which
none
can
attaine
vnto
,
possessing
a
soueraigne
perfection
.
God
,
whose
life
is
without
beginning
and
ending
,
his
eternitie
without
change
,
his
greatnesse
without
measure
,
his
power
without
resistance
:
who
hath
made
the
world
by
his
word
,
gouerneth
it
by
his
sight
,
and
shall
ruinate
it
by
his
will
:
who
in
one
vertue
and
perfection
,
which
is
his
essence
,
incloseth
all
vertue
,
which
is
euery
where
dispersed
in
the
creatures
;
as
diuers
lines
which
meete
in
one
center
,
do
disperse
thēselues
by
their
extentiō
.
For
these
considerations
,
God
ought
to
be
loued
more
then
for
the
good
which
he
doth
vs.
Iesus
Christ
himselfe
teacheth
vs
the
same
,
in
the
prayer
he
formed
for
vs
;
in
which
he
appointeth
vs
to
demaund
the
sanctifying
of
his
name
,
and
the
aduancement
of
his
kingdome
,
before
we
craue
any
thing
for
our
profit
.
A
desire
which
so
possessed
the
spirit
of
Moses
,
and
the
Apostle
S.
Paul
,
that
forgetting
themselues
,
they
desired
rather
to
be
blotted
out
of
the
booke
of
life
,
and
to
be
accursed
,
then
that
God
should
not
be
glorified
.
Wherefore
to
plant
in
vs
this
loue
,
which
loueth
God
for
his
owne
sake
,
it
is
necessarie
to
know
so
farre
forth
as
we
may
,
what
he
is
in
himselfe
,
and
wherefore
soueraignly
to
be
beloued
.
Wee
naturally
loue
beautie
;
now
light
is
the
chiefe
of
beauties
,
without
which
all
other
beauties
do
nothing
differ
from
deformities
.
God
then
being
the
chiefe
light
,
is
necessarily
the
chiefest
beautie
:
He
is
the
Father
of
lights
,
saith
S.
Iames.
The
fountaine
of
light
is
in
him
,
and
through
his
light
we
see
crearly
,
saith
Dauid
in
the
36.
Psalme
.
For
this
cause
,
when
hee
first
set
his
hand
vnto
the
creation
,
he
began
with
the
light
,
as
a
thing
best
representing
his
nature
.
He
is
the
Sunne
of
iustice
:
the
Sunne
which
setteth
not
,
which
maketh
no
shadow
;
vnto
which
all
things
are
transparent
:
which
not
onely
enlighteneth
the
eyes
,
but
euen
giueth
sight
.
And
iudge
you
what
this
soueraigne
brightnesse
is
,
seeing
that
the
Scraphins
standing
before
the
Throne
are
dazeled
,
and
faine
to
couer
their
faces
with
their
wings
,
as
Esay
saith
,
being
not
able
to
endure
so
great
a
splendor
.
For
if
at
the
glorious
apparition
of
the
humanitie
of
Iesus
Christ
,
the
Sunne
shall
be
darkened
as
some
litle
light
at
the
appearing
of
a
greater
,
what
may
be
the
splendor
of
his
Diuinitie
?
If
you
will
consider
the
life
of
God
,
ours
is
but
a
shadow
,
and
nothing
in
comparison
.
For
our
life
is
a
flowing
and
succession
of
parts
:
but
God
possesseth
his
life
entirely
at
one
instant
,
and
all
at
once
.
He
who
wil
know
what
the
life
of
God
is
in
comparison
of
mans
life
,
let
him
compare
the
sea
with
some
litle
brooke
.
1.
The
sea
is
very
great
,
and
the
brooke
very
little
.
2.
The
sea
budgeth
not
from
his
place
,
but
the
brooke
runneth
still
forth
,
and
is
alwayes
a
new
water
.
3.
The
waters
of
the
Sea
come
from
no
other
place
;
but
all
running
waters
come
from
the
sea
,
and
return
thither
.
The
like
is
the
life
of
God
compared
with
ours
.
1.
His
life
is
infinite
,
and
ours
verie
short
.
2.
His
life
consisteth
in
rest
,
and
to
possesse
all
his
life
at
one
instant
:
but
our
life
is
a
fluxe
,
and
succession
of
parts
.
3.
His
life
commeth
from
none
other
,
but
our
life
commeth
from
him
,
Acts
17.
ver
.
28.
and
returneth
vnto
him
againe
,
as
Salomon
saith
in
the
12.
of
Ecclesiastes
:
The
earth
returneth
vnto
the
earth
,
as
it
was
before
,
and
the
spirit
vnto
God
which
gaue
it
.
Gods
knowledge
is
also
a
bottomlesse
pit
.
He
knoweth
all
things
,
yea
euen
such
as
are
not
.
Things
passed
,
are
not
passed
vnto
him
:
the
future
are
present
before
him
.
He
soundeth
the
heart
:
he
seeth
through
the
cloake
of
hypocrisie
.
We
behold
things
one
after
another
,
but
he
seeth
them
all
at
one
view
:
as
if
a
man
were
all
eye
,
and
should
see
all
that
were
about
him
without
turning
himselfe
.
We
see
things
because
they
are
:
on
the
contrarie
,
things
are
,
because
God
seeth
them
.
For
in
God
to
see
,
is
as
much
as
to
will
,
and
his
will
is
,
to
do
.
To
know
things
,
we
looke
vpon
them
:
but
God
to
know
things
,
looketh
on
himselfe
,
because
that
in
his
wisedome
hee
hath
the
models
of
all
things
,
and
in
his
will
the
sentence
of
all
chances
.
How
admirable
also
is
his
holinesse
!
It
infinitely
surpasseth
the
holinesse
of
Angels
and
Saints
:
as
it
is
said
in
the
booke
of
Iob
,
chap.
15.
Behold
,
he
hath
no
assurance
in
his
Saints
,
and
the
heauens
are
not
pure
in
his
sight
:
how
much
more
abhominable
and
vile
is
man
,
who
drinketh
iniquitie
like
water
.
Euen
as
the
holy
Scripture
calleth
the
highest
heauen
,
the
heauen
of
heauens
,
because
it
incloseth
the
inferiour
:
so
also
it
calleth
God
,
the
holie
of
holies
,
because
his
holinesse
incloseth
that
of
all
the
Saints
,
as
being
infinitely
inferiour
.
The
holinesse
of
the
creature
is
a
qualitie
:
that
of
God
is
his
substance
.
God
is
holy
of
himselfe
;
but
men
and
Angels
are
not
Saints
,
but
because
God
hath
sanctified
them
.
Also
after
a
cleane
contrarie
manner
vnto
men
,
is
he
iust
.
For
men
are
iust
,
because
they
do
iust
things
.
In
God
it
is
otherwise
:
for
the
things
are
iust
because
God
doth
them
.
For
he
is
iustice
it selfe
.
Wherefore
he
is
iust
for
no
other
cause
,
but
for
that
hee
doth
according
to
his
wil
:
according
to
which
he
hath
giuen
vs
his
law
,
the
perfect
rule
of
iustice
,
which
he
not
only
setteth
before
vs
,
but
also
writeth
it
in
vs
,
and
engraueth
it
with
his
finger
in
the
stone
,
as
he
promiseth
vs
in
the
31.
of
Ieremie
:
I
will
put
my
law
into
them
,
and
will
write
it
in
their
harts
.
He
loueth
iustice
and
truth
.
He
hateth
the
workers
of
iniquitie
,
he
rooteth
out
liers
,
he
hateth
the
bloud-thirsty
and
deceitful
man.
Psal
.
5.
What
shall
we
say
of
his
goodnesse
,
through
which
he
loueth
them
which
hate
him
,
by
which
hee
causeth
his
Sunne
to
shine
vpon
the
iust
and
vniust
,
the
good
and
bad
:
by
which
hee
raineth
down
his
goodnesse
euen
into
the
mouthes
which
are
open
to
blaspheme
him
?
Aboue
all
,
this
infinite
goodnes
shineth
in
the
person
of
his
Son
:
This
Sonne
so
begotten
before
all
eternitie
,
that
he
yet
now
begetteth
him
:
Sonne
without
beginning
of
time
,
Sonne
of
the
like
age
as
his
Father
:
Essentiall
Word
,
eternall
Wisedom
,
God
euerlastinglie
blessed
.
That
Sonne
which
Esay
calleth
the
Father
of
Eternitie
,
would
make
himselfe
the
Sonne
of
man
,
to
the
end
that
we
might
be
children
of
God
:
yea
was
content
to
be
borne
in
a
stable
,
to
the
end
that
wee
might
be
receiued
into
heauen
;
to
be
borne
amongst
beasts
,
to
the
end
that
wee
might
be
companions
with
Angels
.
Hee
who
is
the
Word
it selfe
,
was
content
to
stammer
as
a
childe
,
to
the
end
that
wee
might
speake
vnto
God
in
all
libertie
.
He
who
is
the
bread
of
life
,
was
content
to
be
an
hungred
,
to
the
end
we
might
be
satisfied
.
He
who
is
the
fountaine
of
life
,
was
content
to
be
athirst
,
to
the
end
our
soules
might
be
moistned
.
Briefly
,
he
who
is
life
it selfe
,
hath
suffered
death
,
that
hee
might
giue
vs
life
.
All
this
for
vile
creatures
,
yea
enemies
vnto
God
,
that
he
might
make
them
of
slaues
vnto
Sathan
,
his
owne
children
,
and
transport
them
from
hel
into
his
kingdom
.
These
are
the
bottomlesse
pits
of
the
bountie
&
goodnesse
of
God
,
which
do
gently
swallow
vp
our
soules
;
there
is
pleasure
to
lose
ones
selfe
therein
.
For
these
are
the
bottomlesse
depths
of
the
grace
of
God
,
which
passe
our
vnderstanding
,
but
doe
recreate
our
hearts
;
which
giue
matter
of
admiration
,
and
also
no
lesse
subiect
of
consolation
.
Here
are
the
highest
witnesses
of
his
loue
:
here
are
all
his
fatherly
affections
layed
open
;
all
the
riches
of
that
grace
which
the
Angels
themselues
admire
,
and
as
Saint
Peter
saith
,
endeuour
to
pry
profoundly
into
;
louing
in
this
case
the
goodnesse
of
God
,
not
for
their
owne
profit
,
but
in
respect
of
God
himselfe
:
for
Iesus
Christ
is
not
come
into
the
world
for
their
redemption
.
Now
to
what
end
all
this
,
but
that
wee
should
loue
him
who
hath
so
much
loued
vs
,
and
admire
with
ioy
the
treasures
of
his
grace
?
O
God
,
as
thy
greatnesse
is
incomprehensible
,
so
also
thy
bountie
is
infinite
!
our
spirits
are
stopped
with
this
contemplation
;
our
words
are
beneath
our
thoughts
,
and
our
thoughts
yet
much
lower
then
the
truth
.
We
speake
of
this
greatnesse
but
stammeringly
,
our
praises
do
abase
thee
,
we
draw
the
picture
of
the
Sun
with
a
coale
.
But
ô
God
,
raise
vp
our
soules
to
thee
:
and
if
our
spirits
be
too
weake
to
know
thee
,
make
our
affections
ardent
to
loue
thee
.
Thou
who
wast
pleased
to
be
our
Father
,
touch
our
hearts
with
a
filiall
affection
.
Thou
which
giuest
vs
occasion
to
loue
thee
,
giue
vs
also
the
motions
thereof
.
For
,
as
much
as
we
are
poore
in
meanes
,
so
much
are
we
vncapable
to
receiue
them
,
and
to
loue
thee
after
hauing
receiued
them
,
if
thou
thy selfe
doest
not
plant
thy
loue
in
vs.
All
these
considerations
do
raise
vp
our
spirits
to
loue
God
,
not
for
our selues
,
but
for
his
owne
sake
:
which
appeareth
also
in
this
,
that
our
loue
to
God
cannot
be
well
directed
,
if
it
be
not
formed
vpon
the
modell
of
that
loue
wherewith
God
hath
loued
vs.
Now
God
loueth
vs
for
the
loue
of
himselfe
,
as
he
saith
by
the
mouth
of
Esay
:
It
is
I
,
it
is
I
,
that
blotteth
out
thy
sinnes
for
mine
owne
sake
.
And
it
is
the
prayer
which
Daniel
maketh
in
his
ninth
chapter
,
Lord
heare
,
Lord
pardon
,
Lord
tarrie
not
,
but
hasten
for
thine
owne
sake
;
for
thy
name
hath
bene
called
vpon
this
citie
,
and
vpon
thy
people
.
God
considereth
that
we
beare
his
image
:
hee
considereth
that
wee
are
vnworthy
of
his
grace
,
but
that
it
is
a
thing
worthy
of
his
bountie
,
to
do
good
vnto
the
vnworthy
,
and
which
is
more
,
to
make
them
worthy
by
doing
them
good
.
He
considereth
that
his
Church
is
like
vnto
a
flock
which
carieth
his
name
,
and
is
called
the
people
of
God
;
and
therefore
he
will
not
let
it
be
Sathans
prey
,
nor
a
matter
of
triumph
vnto
the
aduersarie
.
The
third
degree
of
the
loue
of
God.
THe
third
degree
or
step
,
is
so
to
loue
God
aboue
all
things
;
that
we
should
loue
nothing
in
the
world
but
for
his
sake
.
For
example
,
there
are
many
persons
and
many
things
in
the
world
that
wee
cannot
keepe
our selues
from
louing
,
yea
and
it
would
be
ill
done
not
to
loue
them
.
So
a
father
loueth
his
children
,
a
wife
her
husband
;
our
kindred
,
allies
,
neighbours
and
friends
haue
part
in
this
amitie
.
So
a
man
loueth
his
health
,
his
house
,
his
land
,
his
studie
,
&c.
To
go
about
to
dispossesse
a
man
of
the
loue
of
these
things
,
would
be
an
inhumane
doctrine
,
and
more
then
tending
to
brutalitie
.
He
is
worse
then
an
infidell
that
hath
not
care
of
his
familie
,
saith
the
Apostle
.
Pietie
rooteth
not
out
these
affections
,
but
doth
husband
them
,
and
of
mistrisses
which
they
were
,
maketh
them
but
handmaids
vnto
the
loue
and
feare
of
the
Lord.
No
more
then
Iosua
would
kill
the
Gibeonites
,
but
subiected
them
vnto
the
seruice
of
Gods
house
.
For
then
doth
a
father
loue
his
children
as
hee
ought
,
if
in
bringing
them
vp
,
he
purpose
to
vse
them
as
mē
do
yong
plants
,
which
shall
one
day
bring
forth
fruite
to
the
glorie
of
God.
If
he
so
remember
himself
to
be
their
father
,
that
he
be
yet
more
mindfull
that
God
is
his
.
Then
a
man
loueth
his
friends
as
he
ought
,
when
he
loueth
them
because
they
loue
God
,
and
because
hee
seeth
the
image
of
God
shining
in
them
.
So
we
shall
then
iustly
loue
health
,
when
wee
shall
loue
it
,
not
because
it
is
more
gamesom
and
without
paine
,
but
because
it
bringeth
vigour
vnto
our
bodies
,
and
libertie
vnto
our
mindes
to
serue
God
in
our
vocation
.
The
like
ought
to
be
said
of
riches
,
of
honours
,
of
knowledge
,
things
which
one
may
honestly
loue
;
prouided
that
their
loue
doe
not
distract
vs
from
the
loue
of
God
,
but
may
rather
thereto
aduance
&
help
vs
to
performe
good
workes
.
And
as
there
is
not
any
so
little
brooke
but
it
leadeth
vnto
the
sea
:
so
let
these
goodnesses
of
God
,
seeme
they
neuer
so
smal
,
leade
our
thoughts
to
this
great
depth
of
the
goodnes
and
greatnesse
of
God.
Briefly
,
all
our
liues
and
affections
towards
our
neighbours
,
shal
be
well
squared
out
,
when
they
shal
be
branches
&
brooks
of
Gods
loue
,
and
a
reflection
of
our
sight
,
which
from
God
glanceth
vpon
his
image
.
Neuer
loue
the
persons
for
that
which
is
about
them
,
but
for
what
is
in
them
.
Esteem
not
of
men
,
as
of
purses
for
the
money
which
is
therein
.
If
you
honour
a
man
because
he
is
well
clothed
,
by
consequēce
ought
we
to
salute
sattin
in
whole
peeces
.
If
you
account
of
a
man
for
his
honours
sake
,
you
tie
his
dignitie
to
his
titles
and
to
his
habite
:
which
things
being
takē
away
,
there
is
no
more
of
any
thing
which
ought
to
be
loued
;
as
a
horse
which
carieth
an
idoll
,
which
being
takē
away
,
hath
no
more
reuerences
done
about
him
.
On
the
contrary
,
if
you
loue
a
man
because
he
feareth
God
,
because
he
is
firme
in
the
faith
,
forward
in
the
knowledge
of
God
,
true
in
his
words
,
iust
in
his
actions
,
charitable
towards
the
afflicted
,
burning
with
the
zeale
of
Gods
house
,
you
shall
neuer
want
occasion
to
loue
him
.
Take
away
from
him
his
goods
,
his
honours
,
yea
his
cloathes
,
yea
euen
his
bodie
;
all
these
ornaments
will
remaine
,
and
that
excellencie
which
consisteth
in
the
image
of
God
,
and
the
graces
of
his
Spirit
.
I
am
not
ignorant
,
that
the
secrets
of
mens
hearts
are
very
deep
;
and
oftentimes
the
friends
which
a
man
chuseth
for
vertuous
,
do
becom
vicious
,
or
else
shew
they
were
neuer
otherwise
In
this
case
the
man
which
loueth
God
,
ought
to
reprehend
his
friend
,
and
to
reforme
him
if
he
can
possible
.
Flatterie
hath
takē
away
from
true
friendship
all
his
termes
,
except
the
libertie
to
reprehend
.
To
be
afraid
to
chide
ones
friend
,
lest
wee
should
offend
him
,
is
a
respect
full
of
crueltie
:
as
if
whē
hee
were
readie
to
be
drowned
,
thou
shouldst
feare
to
catch
him
by
the
haire
of
the
head
,
lest
hee
should
leese
a
haire
or
two
.
If
by
these
reprehēsions
thy
friend
do
not
amēd
,
the
friendship
of
a
man
must
then
giue
place
vnto
Gods
loue
.
We
must
do
like
Moses
,
who
made
vse
of
his
rod
whilest
it
was
a
rod
,
but
fled
from
before
it
when
it
became
a
serpent
.
And
yet
in
this
case
it
were
better
to
separate
our selues
by
little
and
little
,
and
to
vnsow
friendship
rather
then
to
teare
it
asunder
.
Vnto
all
these
difficulties
the
loue
of
God
serueth
as
a
rule
.
Many
heathen
haue
gathered
a
number
of
precepts
of
friendship
,
but
haue
not
discouered
this
secret
,
which
ruleth
all
their
rules
,
that
is
,
to
learne
first
to
loue
God
,
and
to
cause
our
friendships
to
be
deriued
frō
his
loue
.
Such
as
the
braine
is
vnto
the
sinewes
,
the
liuer
vnto
the
veines
,
and
the
heart
vnto
the
arteries
,
that
very
same
is
the
loue
of
God
vnto
humane
friendships
;
that
is
to
say
,
they
are
but
threds
and
branches
which
depend
thereon
.
This
diuine
loue
not
being
therein
,
friendships
are
no
friendships
,
but
a
conspiration
;
an
accord
or
agreemēt
to
disagree
with
God
:
friendships
grounded
vpon
pleasure
or
vpon
gaine
,
which
ceasse
when
pleasures
leese
their
taste
through
age
,
or
when
profite
diminisheth
,
or
is
not
equally
distributed
:
but
friendships
groūded
vpon
the
loue
of
God
,
are
firme
,
because
they
are
grounded
vpon
a
sure
foundatiō
.
Which
loue
ought
so
far
to
aduance
it selfe
,
that
for
the
loue
of
God
we
ought
not
onely
to
loue
our
friends
,
but
euen
our
enemies
,
because
God
willeth
it
.
Matth.
5.
Because
that
amongst
these
enmities
,
some
marks
of
Gods
image
do
yet
appeare
;
because
they
are
as
it
were
rods
in
Gods
hand
for
our
amendment
,
and
inforcements
vnto
his
feare
.
The
fourth
degree
of
the
loue
of
God.
WE
are
not
yet
at
the
highest
.
For
we
must
come
euen
to
the
hating
of
our selues
for
the
loue
of
God.
For
euen
as
there
is
not
in
man
,
any
loue
more
strong
or
more
naturall
then
the
loue
of
our selues
:
so
is
it
that
same
which
most
resisteth
the
loue
of
God
,
and
which
is
most
vneasy
to
be
surmounted
.
That
which
the
shirt
is
in
our
cloathing
,
the
same
is
the
loue
of
our selues
in
our
affections
,
to
wit
,
that
which
is
last
put
off
.
There
we
are
to
fight
a
great
combat
:
it
is
as
it
were
Sathans
last
intrenchment
,
frō
whence
he
is
vneasily
driuen
away
.
Yet
none
can
loue
God
as
he
ought
,
who
hateth
not
his
owne
nature
;
who
is
not
grieued
at
his
owne
desires
,
and
maketh
not
mortall
war
against
them
,
being
desirous
to
finish
this
combat
by
death
,
&
to
be
dissolued
,
that
he
might
be
with
God
:
readie
to
be
prodigall
of
his
bloud
,
that
he
may
be
sparing
of
Gods
glorie
:
waxing
wearie
of
this
bodie
of
ours
,
as
of
a
mouing
prison
or
portable
sepulcher
.
Like
vnto
him
that
being
in
prison
,
looketh
through
the
grates
,
desiring
his
libertie
:
so
looke
you
not
to
get
out
at
the
doore
,
you
shall
onely
get
out
through
the
ruines
thereof
,
by
the
destructiō
of
this
body
:
as
whē
the
prison
sinketh
,
&
the
prisoner
escapeth
at
some
breach
thereof
.
Hee
which
shall
haue
most
made
warre
with
himselfe
,
shall
haue
the
more
peace
with
God
:
he
which
shall
not
haue
pardoned
himself
,
God
shall
pardon
him
:
he
which
shall
haue
despised
,
yea
hated
his
owne
life
,
he
shall
saue
it
.
Here
is
the
fourth
degree
or
step
of
loue
,
and
the
highest
that
man
can
reach
vnto
in
this
life
.
It
was
this
degree
of
loue
,
which
made
the
Apostle
to
crie
out
:
Alas
miserable
man
that
I
am
,
who
shall
deliuer
me
from
the
bodie
of
this
death
?
It
was
this
degree
of
loue
which
caused
Dauid
,
hauing
a
scepter
in
his
hand
,
being
vanquisher
of
his
enemies
,
and
filled
with
earthly
riches
and
honor
,
to
acknowledge
himselfe
but
a
stranger
and
way
faring
man
vpō
earth
.
It
is
this
degree
of
loue
which
hath
sustained
Martyrs
in
their
torments
,
the
heate
wherof
hath
bene
hoter
then
the
heate
of
the
fire
:
can
you
think
that
they
had
their
muscles
of
steele
,
or
bodies
vncapable
of
torment
and
paine
?
it
is
not
so
.
But
as
the
heate
of
a
feauer
drieth
vp
outward
vlcers
,
and
a
lesser
heate
is
surmounted
by
a
greater
:
so
the
interior
heate
of
Gods
loue
did
surmount
the
heate
of
the
flame
,
and
had
more
strength
to
sustain
them
,
then
paine
had
power
to
preuaile
against
them
.
Martyrs
,
whose
vertues
do
yet
vnto
this
day
sustaine
our
vices
;
whose
ashes
do
yet
heate
our
coldnesse
;
whose
bloud
doth
yet
crie
,
speaking
both
for
the
truth
of
the
Gospell
,
and
against
our
slacknesse
,
who
in
a
litle
time
are
so
farre
degenerate
from
their
constancy
.
Surely
if
they
do
not
serue
vs
for
an
example
,
they
will
serue
vs
for
a
reproach
and
condemnation
.
Now
to
come
to
this
degree
of
loue
,
we
must
haue
a
long
and
hard
combat
:
for
our
flesh
is
rebellious
&
mutinous
,
and
couetousnes
so
rooted
therein
,
that
to
pluck
it
vp
(
as
witnesseth
the
Son
of
God
himselfe
)
is
as
if
a
man
should
cut
off
a
hand
,
or
plucke
out
an
eye
.
And
Saint
Paul
also
calleth
our
desires
our
members
.
Notwithstanding
God
saith
,
that
he
will
make
an
end
of
his
worke
in
our
infirmitie
:
he
maketh
vs
to
be
victorious
,
but
after
many
fals
.
Oftentimes
man
being
placed
as
in
a
crosse-way
,
betweene
the
spirit
and
the
flesh
,
betweene
the
loue
of
God
and
the
loue
of
the
world
,
hee
feeleth
contrarie
suggestions
,
and
a
maruellous
combat
.
How
many
times
commeth
it
to
passe
,
that
after
the
loue
of
God
hath
had
the
vpper
hand
,
and
that
the
faithful
hath
resolued
to
be
good
,
by
and
by
his
desires
doe
reassemble
thēselues
,
&
giue
a
new
assault
vnto
the
feare
of
God
?
The
faithful
being
thus
assailed
,
either
with
some
appetite
of
reuenge
,
of
rapine
,
or
lust
,
shall
feele
this
loue
of
God
speaking
thus
vnto
him
in
his
heart
:
Miserable
man
,
whither
goest
thou
?
doth
not
God
see
this
?
despisest
thou
his
threatnings
?
reiectest
thou
his
promises
?
forgettest
thou
thy
vocation
?
Wherfore
wouldest
thou
grieue
the
Spirit
of
God
?
wherefore
wouldest
thou
bring
a
scandall
vpon
his
Church
?
Where
are
the
promises
which
thou
hast
made
him
?
where
is
thy
mindfulnesse
of
his
benefits
?
Is
this
the
way
to
the
kingdome
of
heauen
?
Art
thou
assured
that
being
fallen
,
thou
shalt
rise
againe
?
For
a
little
pleasure
mingled
with
bitternesse
,
wilt
thou
trouble
the
peace
of
thy
conscience
?
For
a
little
porttage
of
herbes
,
wilt
thou
neglect
thy
birth-right
?
At
these
suggestions
the
faithfull
wil
stay
himselfe
,
he
will
sigh
before
God
;
and
like
Sampson
,
he
will
breake
the
bonds
of
his
desires
:
but
all
is
not
yet
done
,
nor
this
rebellious
flesh
is
not
yet
quelled
.
For
after
these
holy
resolutions
,
we
haue
for
certain
spaces
,
great
dulnesse
againe
.
Then
the
diuell
espieth
occasion
,
if
he
see
vs
in
bad
companie
,
if
he
see
vs
idle
,
if
we
haue
discontinued
praier
,
reading
or
hearing
of
the
word
of
God
,
then
our
desires
doe
rouse
themselues
vp
againe
;
then
the
contrarie
suggestions
of
the
flesh
and
the
spirit
struggle
together
for
masterie
:
which
maketh
the
life
of
the
faithful
oftentimes
seem
bitter
,
euen
to
the
desiring
of
death
to
end
this
combat
.
O
miserable
nature
,
enemie
to
it
owne
selfe
!
ô
ingrafted
and
deepe
rooted
corruption
!
O
mutinous
seditiō
,
which
woldest
bring
vs
back
into
Egypt
:
which
after
our
coming
out
of
Sodome
,
makest
vs
look
backe
againe
,
like
vnto
Lots
wife
;
and
makest
vs
loth
to
leaue
the
euill
we
are
come
from
.
Corruptiō
which
troubleth
our
best
actions
by
bad
suggestions
,
and
besmeareth
them
with
some
euill
.
If
we
thinke
vpon
death
,
our
flesh
suggesteth
vnto
vs
,
that
there
is
yet
time
inough
to
thinke
thereon
.
If
we
heare
or
reade
the
reprehensions
of
Gods
word
,
it
perswadeth
vs
that
it
is
spoken
vnto
others
.
If
we
thinke
of
heauen
,
it
saith
,
we
shal
come
time
enough
thither
.
If
thou
thinkest
to
giue
almes
,
it
will
softly
suggest
in
thine
eare
,
What
know
I
that
I
shall
haue
no
need
thereof
my selfe
?
If
thou
wouldest
reprehend
thy
friend
for
his
amendment
,
it
will
draw
thee
by
a
cruel
respect
,
namely
,
for
feare
of
offending
him
.
Each
good
affectiō
hath
as
it
were
two
eares
like
a
pot
,
by
which
the
flesh
and
the
world
take
hold
to
hinder
the
execution
thereof
.
Here
then
wee
must
carefully
haue
recourse
to
Gods
assistance
,
and
imitate
Rebecca
,
who
had
recourse
vnto
prayer
when
two
children
stroue
in
her
wombe
:
a
most
expresse
figure
of
these
two
men
which
are
in
euery
faithful
person
;
the
one
which
is
the
old
,
the
other
which
is
the
new
man
;
the
one
our
corrupted
nature
,
the
other
the
regenerate
spirit
,
which
do
couet
one
against
another
,
as
saith
the
Apostle
S.
Paul.
Wherfore
also
God
answered
Rebecca
,
The
elder
shall
serue
the
younger
.
For
the
old
man
must
be
subiected
vnto
the
new
,
vntill
he
be
fully
ranked
in
due
obedience
vnto
God.
The
fift
degree
of
the
loue
of
God.
THere
remayneth
now
the
last
and
chiefest
degree
or
step
,
which
is
the
loue
wherwith
we
shall
loue
God
in
the
glorie
celestiall
.
For
we
loue
things
according
as
wee
know
them
.
We
shall
therfore
loue
God
much
more
then
,
because
wee
shall
much
better
know
him
.
Now
(
saith
the
Apostle
)
we
know
in
part
,
now
we
see
as
in
a
glasse
obscurely
;
but
then
we
shall
see
face
to
face
.
Our
loue
which
seeth
from
a
farre
off
,
and
which
is
distracted
by
diuers
obiects
,
shall
then
see
neare
at
hand
,
and
shall
wholy
be
fixed
vpon
God.
And
as
whē
two
great
high
swelling
riuers
come
to
encounter
one
another
,
they
make
a
maruellous
inundation
:
so
the
loue
of
our selues
and
the
loue
of
God
,
are
like
two
streames
which
neuer
ioyne
themselues
together
on
earth
,
but
shall
meete
in
heauen
.
What
then
shall
the
vehemencie
be
of
both
these
affections
,
when
they
shal
be
mingled
both
together
,
and
ioyned
in
one
loue
?
For
then
in
louing
God
,
we
shall
loue
our selues
,
because
God
shall
dwell
in
vs
,
and
because
that
(
saith
the
Apostle
S.
Iohn
)
we
shall
be
like
vnto
him
.
Nor
are
we
not
to
doubt
,
but
that
the
Angels
and
Saints
do
loue
themselues
ardently
,
but
with
a
loue
which
distilleth
from
the
loue
of
God.
O
happie
and
admirable
loue
of
ones
selfe
,
which
is
mingled
with
the
loue
of
God!
Let
vs
forbeare
to
loue
our selues
vntill
that
time
,
and
let
vs
loue
nothing
in
our selues
but
what
doth
prepare
vs
and
entertain
vs
with
the
hope
of
this
loue
.
But
because
this
loue
,
with
which
we
shal
loue
God
in
Paradice
,
doth
grow
from
the
view
&
contemplation
of
his
face
,
(
for
loue
is
kindled
by
the
sight
)
let
vs
learne
what
sight
this
shall
be
,
that
shall
cause
this
our
loue
.
Our
bodily
eies
see
things
by
two
meanes
,
either
by
receiuing
their
images
;
for
so
we
see
the
bodies
exposed
to
our
view
;
or
by
receiuing
into
our
eyes
the
thing
it selfe
which
wee
see
:
so
wee
see
the
light
,
which
wee
see
in
such
sort
as
that
it
entereth
euen
into
our
eyes
.
Now
God
who
is
the
chiefest
of
lights
,
will
make
our
soules
to
see
him
in
heauen
in
this
latter
fashion
.
For
he
dwelleth
in
his
Saints
,
and
is
in
them
all
in
all
.
But
in
this
life
he
causeth
himselfe
to
be
seene
by
images
,
that
is
,
by
the
contemplation
of
his
works
,
in
which
hee
hath
imprinted
a
picture
(
as
it
were
)
of
himselfe
,
and
the
expresse
markes
of
his
vertue
.
Therfore
we
shal
then
see
our
God
in
such
sort
as
we
now
see
the
light
:
but
that
now
we
see
it
not
but
by
the
windowes
of
the
bodie
,
that
is
,
by
the
eyes
:
for
then
wee
shall
receiue
throughout
all
our
parts
the
light
of
God
,
which
shall
enlighten
vs
on
all
sides
with
the
beames
of
his
holinesse
.
Euen
as
if
a
man
were
all
eye
throughout
,
and
should
receiue
light
in
himselfe
on
all
sides
.
This
same
sight
of
God
,
will
make
vs
like
vnto
God
,
as
Saint
Iohn
saith
,
We
shall
be
like
vnto
him
,
for
we
shall
see
him
as
he
is
.
For
as
a
looking-glasse
cannot
be
exposed
to
the
Sunne
but
it
will
shine
like
the
same
:
so
God
receiueth
none
to
contemplate
his
face
,
but
hee
transformeth
them
into
his
owne
likenesse
by
the
irradiation
of
his
light
and
perfection
.
And
as
God
is
charitie
and
loue
it selfe
,
as
the
same
Apostle
teacheth
;
it
is
necessary
that
the
creature
being
by
this
view
made
like
vnto
God
,
should
also
be
seized
with
this
loue
,
and
enflamed
with
this
spirituall
fire
.
A
fire
which
hath
giuen
name
vnto
the
Seraphins
,
so
called
because
of
their
ardour
,
which
is
nothing
else
but
the
loue
of
God
,
the
feruour
of
their
zeale
,
and
their
readines
to
do
him
seruice
.
Here
necessarily
must
end
these
degrees
or
steps
of
loue
,
and
our
meditation
can
mount
no
higher
:
it
is
the
last
steppe
of
Iacobs
ladder
,
by
which
we
mount
vp
vnto
God.
CHAP.
III.
Of
the
markes
and
effects
of
the
loue
of
God.
WE
all
make
profession
to
loue
God
,
but
few
loue
him
seriously
.
By
this
professiō
we
deceiue
men
,
yea
we
deceiue
our selues
,
but
cānot
deceiue
God.
Wherefore
it
is
necessarie
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
degrees
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
vnchast
loues
.
2
The
second
mark
and
effect
of
this
loue
,
is
,
that
it
bringeth
peace
and
tranquillitie
to
the
mind
.
3
The
third
is
,
charitie
towards
our
neighbours
.
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
according
as
God
is
honored
or
dishonored
.
Whosoeuer
feeleth
in
himselfe
these
effects
,
may
assure
himselfe
that
hee
loueth
God
with
a
true
affection
,
yea
although
that
some
coldnesse
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
perfection
.
Let
vs
runne
ouer
againe
each
one
of
these
markes
,
that
wee
may
know
them
more
perfectly
.
The
first
marke
of
Gods
Loue.
THere
are
three
sorts
of
loue
:
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
alwayes
bad
,
is
the
loue
of
murder
,
of
theft
,
and
of
vnchaste
pleasures
,
&c.
The
loue
which
being
good
of
it
owne
nature
,
becometh
euill
by
accident
,
is
the
loue
of
meate
,
of
drinke
,
of
ease
,
or
recreation
;
appetites
which
are
naturally
good
and
necessarie
,
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
ranketh
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
:
teaching
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
wholy
cut
it
off
,
because
that
in
a
thing
entirely
bad
,
we
are
not
to
seeke
for
any
mediocritie
.
None
can
be
a
fornicator
,
an
adulterer
,
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
filthy
desires
,
which
defile
our
soules
with
a
thousand
beastly
thoughts
,
and
importunate
;
which
of
our
bodies
dedicated
to
be
temples
of
God
,
make
an
infectious
brothell
,
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
spirit
,
and
abate
courage
,
which
after
the
strength
is
consumed
,
leaue
yet
a
desire
.
Infamous
pleasures
,
which
place
men
beneath
beasts
;
of
which
,
man
in
this
point
ought
to
learne
the
laws
of
continencie
and
sobrietie
.
Traiterous
pleasures
,
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
Philistians
,
but
vnto
the
diuell
;
who
hauing
poaked
out
the
sinners
eyes
,
oftentimes
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
sweetest
,
saith
Salomon
;
and
the
malice
of
man
supposeth
all
other
entries
better
then
the
legitimate
.
The
loue
of
God
entring
into
the
spirit
of
any
one
for
to
purge
it
,
doth
presently
void
out
this
filth
,
and
smothereth
vp
this
loue
by
his
greater
force
:
which
teacheth
vs
to
loue
in
our
neighbors
,
not
their
bodily
beautie
,
but
their
soules
ornaments
.
This
holy
loue
hauing
for
his
obiect
the
chiefe
of
spirits
,
loueth
consequently
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
extendeth
it self
vnto
the
bottome
,
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
plentifully
afflicted
them
:
but
spirituall
beautie
is
alwayes
accompanied
with
Gods
blessing
.
Besides
,
consider
attentiuely
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
contemplate
a
soule
which
God
hath
embellished
with
vertue
,
will
make
you
become
vertuous
,
and
will
forme
you
according
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
desires
.
But
the
view
of
the
faithfull
pierceth
further
,
and
oftentimes
cleane
through
a
corporall
beáutie
,
seeth
the
vetie
image
of
the
diuell
.
Cōtrariwise
,
the
inward
beauty
is
oftentimes
vnder
an
exteriour
foulenesse
,
as
that
of
a
slubbered
diamond
.
As
that
of
Iesus
Christ
during
his
opprobrious
handling
;
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
afflictions
,
which
notwithstanding
blot
not
out
her
inward
beautie
.
Therfore
that
women
curious
of
their
beautie
,
may
rather
studie
to
adorne
themselues
inwardly
,
as
it
is
said
in
the
45.
Psalm
,
The
Kings
daughter
is
full
of
glorie
within
:
Let
them
take
heed
lest
in
decking
artificially
their
bodies
,
they
become
a
snare
of
desires
,
an
instrument
in
the
diuels
hand
.
A
souldier
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
&
embellished
by
him
;
and
that
women
are
so
curious
in
ornaments
,
by
the
suggestion
of
the
diuell
?
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
allurements
,
possessing
(
as
saith
Saint
Paul
)
our
vessels
in
holinesse
:
abstain
your selues
not
onely
from
euill
,
but
also
from
all
appearance
and
occasions
of
euill
.
Eschue
idlenesse
,
for
it
is
the
pillow
of
vices
.
Let
Satan
,
coming
to
assaile
you
,
find
you
euer
occupied
.
Flie
bad
companie
,
filthy
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
culpable
of
lust
.
Yet
Christ
saith
,
that
he
who
looketh
on
his
neighbours
wife
to
lust
after
her
,
hath
already
committed
adultery
.
The
best
companie
and
the
best
busines
to
diuert
our
minds
from
this
euill
,
is
the
carefull
reading
of
the
word
of
God
ioyned
vnto
prayer
.
Saint
Augustine
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
,
coming
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
chambering
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
resolued
to
follow
the
counsell
of
the
Apostle
,
who
without
looking
for
any
reuelation
therupon
,
doth
sufficiently
manifest
vnto
vs
the
wil
of
God
touching
the
laying
off
of
these
desires
.
The
second
marke
of
the
loue
of
God.
THis
same
loue
bringeth
forth
another
effect
,
by
which
it
is
to
be
knowne
,
to
wit
,
the
peace
and
tranquillitie
of
the
soule
:
it
chaseth
away
feares
,
asswageth
cares
,
sweetneth
afflictions
.
For
what
euill
soeuer
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
enemies
are
their
Physitions
,
causing
them
to
be
warie
,
and
to
liue
in
Gods
feare
.
Their
corporall
diseases
are
spirituall
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
afflictions
,
resembleth
the
passage
of
the
red
sea
;
for
the
wicked
are
ouerwhelmed
therein
,
they
are
vnto
them
forerunners
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
vnto
the
faithfull
this
thought
:
Seeing
that
I
loue
God
,
it
is
certaine
that
he
loueth
me
.
For
Saint
Iohn
saith
,
that
we
loue
him
because
he
loued
vs
first
.
For
I
had
not
naturally
in
me
any
inclination
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
euill
happen
me
;
he
will
turne
my
euils
vnto
good
for
my
saluation
:
he
will
leade
me
thereunto
,
through
a
way
thornie
vnto
flesh
,
but
healthfull
to
my
soule
.
Briefly
,
the
loue
of
God
excludeth
feares
,
and
is
the
prop
of
our
assurance
,
as
saith
the
Apostle
Saint
Iohn
:
There
is
no
feare
in
charitie
,
but
perfect
charitie
driueth
forth
feare
.
This
same
loue
sweetneth
afflictions
,
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
,
although
it
bring
no
remedy
.
How
much
more
shall
the
faithfull
soule
find
&
feele
in
the
loue
of
his
God
?
of
God
,
who
not
onely
knoweth
our
euils
,
counteth
our
sighes
,
layeth
vp
our
teares
in
his
vessels
;
but
who
can
and
will
remedie
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
reioycing
.
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
troblesome
waters
are
the
people
banded
against
God
,
as
is
expounded
in
the
Apocalypse
,
chapter
17.
These
brookes
which
in
the
meane
time
do
reioyce
the
holy
citie
,
are
the
instructiōs
of
Gods
word
,
whose
voice
is
our
consolation
.
For
in
his
afflictions
the
faithfull
will
turne
aside
his
eyes
from
his
enemies
,
and
from
all
second
causes
,
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
potion
,
when
it
is
presented
vs
by
a
friendly
hand
,
whose
ignorance
or
falshood
we
feare
not
.
We
finde
all
these
things
in
God
,
who
moreouer
maketh
venomes
themselues
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
assurance
,
which
causeth
vs
to
despise
the
threatnings
of
men
;
to
looke
on
the
enterprises
of
great
men
,
and
the
risings
of
people
with
disdaine
;
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
cometh
vnto
vs
vnder
that
shew
:
which
maketh
the
faithful
to
stand
vpright
in
the
middest
of
the
ruines
of
his
country
.
This
holy
loue
made
S.
Paul
to
say
,
Rom.
8.
If
God
be
with
vs
,
who
shall
be
against
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
sparrow
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
desire
to
see
their
friends
in
trouble
,
to
make
them
beholding
vnto
them
for
succouring
them
.
And
let
vs
talke
that
which
is
best
and
honestest
in
our
friendships
.
I
say
then
,
if
there
be
any
one
who
loueth
a
douzen
persons
faithfully
,
he
must
then
necessarily
be
miserable
:
for
it
is
a
very
likely
matter
,
that
one
of
a
douzen
persons
will
euer
be
in
trouble
,
or
sicke
,
or
afflicted
.
If
then
a
man
shall
according
to
the
lawes
of
friendship
participate
of
his
friends
afflictions
,
shall
he
not
by
hauing
many
friends
,
be
in
perpetuall
miserie
?
And
if
any
one
of
them
be
absent
,
it
is
a
subiect
of
continuall
apprehension
.
So
that
many
are
of
opinion
,
that
to
be
obdurate
,
and
without
compassion
,
is
commodious
.
Faithfull
friendships
are
kindes
of
sicknesses
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
friendships
amongst
mē
;
how
much
more
then
in
comparison
of
vnhonest
loues
,
which
torture
the
conscience
,
which
hide
themselues
for
shame
;
where
spending
,
riot
,
ielousie
,
lyings
in
waite
,
&
alteration
of
humors
,
torment
the
mind
with
a
perpetuall
vnquietnes
?
The
third
marke
of
the
loue
of
God.
IN
the
third
place
,
the
loue
of
God
is
manifested
by
the
loue
of
ones
neighbor
.
It
is
impossible
to
loue
God
,
&
hate
his
image
;
to
loue
Iesus
Christ
,
who
is
the
head
,
&
hate
our
neighbours
who
are
his
members
:
it
were
as
if
a
man
kissing
another
should
tread
on
his
toes
;
things
vnsufferable
:
as
saith
the
Apostle
Saint
Iohn
:
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
?
Wherfore
,
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
,
that
all
the
law
is
accomplished
in
this
word
alone
,
Thou
shalt
loue
thy
neighbour
as
thy self
.
Not
that
it
is
enough
to
loue
ones
neighbour
without
louing
God
;
but
because
the
loue
of
ones
neighbor
doth
necessarily
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
Galathians
,
chap.
6.
Let
vs
do
good
vnto
all
,
but
principally
vnto
the
houshold
of
faith
;
with
whom
we
haue
many
good
things
in
common
,
to
be
together
children
of
one
Father
,
and
likewise
brethren
of
Iesus
Christ
;
nourished
with
the
same
meate
,
which
is
the
word
:
of
one
houshold
,
namely
the
Church
:
trauellers
and
pilgrims
together
,
combattants
for
one
selfesame
cause
,
called
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
brotherly
reliefe
,
it
necessarily
commeth
from
the
loue
of
God
,
as
S.
Iohn
saith
:
Who
so
shall
haue
goods
in
this
world
,
and
see
his
brother
in
necessitie
,
and
shall
shut
vp
his
compassion
,
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
vsurie
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
tabernacles
.
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
giuing
it
,
and
fearest
not
to
leese
thy selfe
by
keeping
it
.
For
our
goods
auariciously
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
Lazarus
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
the
flesh
of
the
rich
like
fire
:
and
are
as
a
treasure
gathered
for
them
against
the
latter
day
.
And
iustly
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
dutie
,
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
voluntarie
.
God
loueth
a
cheerfull
giuer
,
2.
Cor.
9.
7.
saith
the
Apostle
Saint
Paul.
And
to
this
purpose
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
heauen
,
if
he
haue
not
ioyfully
sowed
vpon
earth
.
An
almes
giuen
vnwillingly
,
doth
not
onely
leese
all
reward
,
but
also
deserueth
no
pardon
.
It
fareth
alike
with
almes
which
are
vaingloriously
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
corrupt
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
Apostle
to
the
Hebrews
calleth
a
sacrifice
)
should
be
of
iust
things
,
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
.
Ephes
.
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
;
otherwise
hee
would
sooner
haue
commanded
them
to
be
rendered
vnto
such
as
they
had
bene
wrongfully
taken
from
.
This
same
loue
of
God
,
produceth
peace
and
concord
amongst
brethren
.
For
it
is
impossible
to
loue
God
,
without
imitating
him
.
Now
he
is
the
God
of
peace
.
Rom.
16.
Wee
must
therefore
be
children
of
peace
,
in
imitation
of
him
:
for
so
are
the
faithful
called
in
the
10.
of
Luke
.
To
this
purpose
in
the
19.
of
the
first
of
Kings
,
God
is
represented
as
not
being
in
the
storme
and
boisterous
winde
,
but
in
the
still
and
quiet
sound
;
because
God
is
not
amongst
confusions
and
quarrels
,
amongst
persons
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
.
Euen
as
men
cause
two
dogges
or
two
cocks
to
fight
together
for
pleasure
,
the
lookers
on
encouraging
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
before
we
be
aware
,
we
make
our selues
the
diuels
bable
or
pastime
.
We
(
I
say
)
that
be
brothers
,
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
againe
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
any
noise
,
there
was
not
one
stroake
of
a
hammer
heard
.
Let
vs
labour
in
the
worke
of
God
without
any
noise
,
and
without
strife
.
And
here
may
and
ought
to
be
remembred
the
aduertisement
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
,
Fall
not
out
by
the
way
.
For
what
is
the
life
of
a
faithful
man
but
an
issue
out
of
Egypt
,
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
affections
for
to
loue
him
.
The
fourth
marke
of
the
Loue
of
God.
WE
presume
that
such
are
friends
whom
wee
ordinarily
see
together
.
Communication
and
familiarity
are
the
nurses
of
friendship
,
yea
more
then
good
turnes
.
He
which
doth
a
pleasure
with
a
seueritie
,
withdrawing
his
companie
from
all
;
who
giueth
with
a
refusing
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
pardoned
.
Friendship
also
requireth
,
that
a
friend
should
in
all
things
be
aduised
by
his
friend
,
discharge
vnto
him
his
cares
,
discouer
his
sorrowes
,
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
Christian
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
enquireth
after
his
will.
As
for
example
,
vpon
the
choise
of
religion
,
he
wil
not
call
the
belly
to
coūsell
,
nor
worldly
hopes
;
he
will
not
imitate
the
Shechemites
,
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
merchādize
of
the
time
,
or
a
dependancie
of
his
domesticall
affaires
.
The
feare
of
men
,
shame
,
respect
,
worldly
honours
,
couetousnesse
,
like
blind
and
traiterous
coūsellers
,
shal
not
be
admitted
vnto
this
counsell
:
but
he
will
withdraw
himselfe
vnto
God
;
&
after
hauing
ardently
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
sufficient
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
forces
are
,
what
the
present
necessitie
is
,
what
the
courses
of
the
time
,
and
the
circumstāces
of
places
and
persons
.
In
like
sort
,
if
there
be
any
question
of
mariage
,
the
faithfull
wil
before
all
other
things
consult
with
Gods
mouth
,
and
will
heare
the
Apostle
Saint
Paul
(
1.
Corin.
7.
)
commanding
that
it
be
done
in
the
Lord.
And
God
himself
in
the
7.
of
Deuteronomie
,
charging
vs
not
to
contract
mariage
but
with
true
beleeuers
.
So
Isaac
and
Iacob
were
maried
by
the
commandement
of
their
fathers
;
but
Esau
took
vnto
him
wiues
of
the
Gentiles
,
which
were
a
bitternesse
vnto
Isaac
and
Rebecca
.
I
passe
ouer
the
consideration
of
the
inconueniences
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
matter
vnto
his
friēd
;
might
he
not
take
occasion
to
say
,
You
doe
mistrust
me
,
and
do
all
your
businesse
without
speaking
thereof
vnto
me
.
Now
if
God
hath
cōmunicated
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
contrarie
,
our
coūsels
which
are
but
light
things
,
and
wherein
he
will
be
our
counseller
for
our
good
,
and
which
he
knoweth
without
our
communicating
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
because
hee
hath
manifested
to
vs
the
counsel
of
God
in
the
Gospell
,
but
because
he
is
to
counsell
vs
in
our
doubts
,
and
resolue
vs
in
our
deliberations
.
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
without
this
cōmunicating
,
yet
will
he
thereby
giue
vs
ease
and
contenting
.
Take
example
hereof
in
the
Psalmes
of
Dauid
,
where
you
haue
an
anatomie
of
the
thoughts
of
the
faithfull
,
and
the
picture
of
a
diuers
agitation
within
him
.
You
shall
see
many
Psalmes
,
as
the
6.
the
22.
the
51.
&c.
wherein
the
beginnings
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
assurance
:
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
arriued
,
which
might
allay
his
griefe
?
no
such
matter
:
but
thus
,
that
according
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
practised
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
consume
them
,
ought
it
not
to
be
imputed
vnto
the
want
of
cōmunicating
with
God
?
for
teares
suppressed
procure
double
smart
;
and
although
but
vnprofitably
spent
,
yet
do
they
discharge
vs
of
griefe
,
and
giue
aire
vnto
the
wound
.
But
being
spent
before
God
,
who
hath
bound
himselfe
by
promise
,
yea
euen
by
oath
,
not
to
abandon
vs
,
doth
bring
vs
a
great
consolation
,
before
God
(
I
say
)
who
doth
register
our
requests
,
yea
euen
preuenteth
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
any
praiers
of
vs
,
because
he
hath
need
of
our
seruice
,
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
draweth
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
blessings
.
This
same
frequēt
communication
with
God
in
our
afflictions
,
will
teach
vs
to
turne
away
our
eyes
from
men
which
do
afflict
vs
,
towards
God
who
doth
employ
them
,
that
we
may
not
be
like
the
angrie
dog
,
which
biteth
the
stone
which
is
cast
at
him
.
The
man
that
shall
loue
,
will
say
as
Dauid
when
Shimei
cursed
him
:
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
wholsome
then
the
flatteries
of
the
world
.
In
our
domesticke
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
&
pleasure
is
there
in
this
communication
?
For
according
to
the
commandement
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
openly
.
There
being
couered
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
throughout
the
world
,
his
iudgements
against
his
enemies
,
his
benefites
towards
his
Church
;
and
particularly
vnto
himselfe
,
how
God
hath
guided
him
,
instructed
him
,
and
brought
him
vnto
his
knowledge
.
How
many
monarks
&
peoples
haue
set
themselues
against
the
church
being
weake
and
contemptible
in
appearāce
,
and
haue
crushed
themselues
thereagainst
:
but
the
church
of
God
subsisteth
,
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
redemption
,
marking
therein
how
God
would
haue
the
remedies
proportionable
vnto
the
euil
.
For
,
because
man
desiring
to
make
himselfe
like
vnto
God
,
by
exalting
himselfe
,
is
fallen
into
death
:
God
hauing
made
himself
like
vnto
mā
,
by
abasing
himself
,
hath
restored
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
second
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
person
,
God
hath
vnited
himselfe
vnto
man
,
hauing
ioyned
the
author
of
life
with
a
mortall
bodie
,
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
,
holy
,
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
celestiall
harmonie
!
One
onely
beame
of
this
glorie
in
the
transfiguratiō
of
Iesus
Christ
on
the
mountaine
,
had
taken
away
from
S.
Peter
the
remembrāce
of
his
home
,
and
of
his
wife
and
family
:
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
,
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
indeede
the
heart
of
the
faithfull
comming
from
this
meditation
againe
to
consider
these
base
and
earthly
things
,
is
necessarily
touched
with
a
great
distast
and
base
esteeme
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
Prophet
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
cheerfully
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
cōmunication
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
exquisite
friendships
doe
waxe
cold
for
want
of
communication
:
how
much
more
if
friendship
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
litle
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
consciences
,
or
to
talk
with
God.
And
yet
none
shall
see
him
aboue
,
who
hath
not
carefully
sought
him
here
below
;
and
hath
not
carefully
walked
with
him
by
prayers
,
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
,
publicke
and
domesticke
affaires
;
let
vs
withdraw
some
houres
to
giue
our selues
vnto
God
,
retiring
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
troubled
waters
of
a
stream
,
that
they
may
run
more
gently
and
cleerly
.
A
running
brooke
presenteth
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
husbanded
.
That
time
alone
is
only
ours
which
we
giue
to
God.
Let
none
here
alledge
his
domesticke
affaires
.
For
if
we
be
Gods
children
,
his
seruice
is
part
of
our
domesticall
affaires
:
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
Fathers
called
eiaculatoriae
?
short
praiers
which
may
be
said
euery
where
,
prayers
lanced
forth
,
spiritual
sallies
borne
of
the
present
occasion
;
prayers
which
haue
no
other
ornament
but
feruency
,
whose
clauses
haue
no
other
contexture
but
necessitie
.
Who
doubteth
,
but
that
the
Prophet
Eliseus
ploughing
of
his
field
,
of
that
verie
labour
of
his
tooke
occasion
to
say
,
We
sow
here
in
teares
,
but
we
shall
reape
in
heauen
with
ioy
?
Or
that
the
Apostle
S.
Paul
,
labouring
with
his
hands
to
make
tents
,
of
this
earthly
trauell
,
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
fift
marke
of
the
Loue
of
God.
THe
life
of
the
bodie
is
discerned
by
these
two
markes
:
1.
by
motion
:
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
presented
,
are
the
motions
of
our
soules
;
for
they
are
holy
actions
,
and
spirituall
motions
,
produced
by
the
loue
of
God
:
but
this
fift
marke
is
the
feeling
,
to
wit
,
an
affection
which
maketh
a
man
sensible
,
to
be
moued
either
with
griefe
or
with
ioy
,
according
as
God
is
blasphemed
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
,
because
that
she
being
entred
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
conscience
be
extraordinarily
moued
,
either
with
ioy
,
or
sorow
and
impatience
.
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
effects
in
him
as
in
himselfe
;
of
whom
it
is
written
,
The
zeale
of
thy
house
hath
eaten
me
vp
.
This
affection
did
exulcerate
the
Apostle
Saint
Paul
being
at
Athens
,
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
husbands
,
as
for
the
Arke
of
the
couenant
which
was
taken
by
the
infidels
.
It
is
of
this
alone
that
she
speaketh
dying
:
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
receiue
seuerall
newes
;
the
one
of
the
losse
of
a
law-suite
;
the
other
of
the
reuolt
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
imprinted
in
our
soules
.
Good
bloud
will
not
bely
it selfe
.
All
wel-borne
children
are
touched
at
the
quicke
with
the
iniuries
are
done
vnto
their
fathers
:
who
so
is
not
moued
therewith
,
confesseth
himselfe
a
bastard
or
a
stranger
.
This
is
an
euill
which
we
see
before
our
eyes
,
to
our
great
griefe
:
that
vnto
them
which
make
profession
to
carrie
weapons
,
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
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
,
by
which
,
wisedome
ioyned
with
pietie
,
through
a
holy
industrie
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
vices
.
II.
The
choice
of
friends
.
III.
Hatred
of
the
world
.
IV.
Prayer
.
V.
The
hearing
and
reading
of
the
word
.
The
first
helpe
or
aide
of
the
Loue
of
God.
THose
who
void
out
of
their
lodgings
their
stable
dung
,
do
fatten
their
fields
withall
;
and
by
ridding
themselues
of
this
infection
,
doe
otherwise
make
a
profit
thereof
.
The
faithfull
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
amongst
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
open
view
;
and
let
this
monster
,
which
corrupteth
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
money
.
Auarice
taketh
away
rest
,
and
troubleth
sleepe
;
his
money
is
the
first
thought
at
his
waking
:
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
meditate
on
his
former
graces
,
to
dispose
of
our
future
life
,
to
bewaile
our
sinnes
at
the
cock-crowing
.
Couetousnes
doth
shut
the
heart
of
the
couetous
into
his
coffer
,
where
his
treasure
is
:
so
also
let
the
loue
of
God
fixe
our
hearts
in
heauen
,
to
the
end
that
there
where
our
treasures
be
,
there
may
our
hearts
be
also
.
Auarice
snatcheth
out
of
the
niggards
hand
the
bread
he
should
eate
,
and
maketh
him
be
content
with
little
:
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
requisite
,
of
temporall
commodities
for
his
seruice
.
The
auaricious
man
vndertaketh
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
children
to
follow
God
;
remembring
the
saying
of
our
Lord
,
Mat.
10.
Who
so
loueth
father
or
mother
more
then
me
,
is
not
worthie
of
me
:
or
who
so
loueth
sonne
or
daughter
more
then
me
,
is
not
worthie
of
me
.
The
couetous
man
hauing
put
his
money
vnto
vsurie
,
calculateth
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
preciously
keepe
his
obligation
,
which
is
the
doctrine
of
the
Gospell
.
The
couetous
man
,
the
older
hee
waxeth
,
the
more
greedy
he
is
to
gather
;
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
heauenly
.
Old
age
is
the
groūds
and
lees
of
life
;
but
in
the
faithfull
man
it
reneweth
,
as
vnto
an
Eagle
:
for
then
he
feeleth
more
liuely
and
certainly
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
commeth
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
couetousnesse
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
habitations
.
This
meditation
,
which
giueth
vice
a
double
construction
,
and
maketh
it
look
both
waies
,
enforceth
it
to
be
an
example
and
helpe
vnto
vertue
:
as
Amorrheā
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
Philistiās
to
whet
her
tools
.
Because
we
cānot
comprehend
how
much
we
owe
vnto
God
,
but
through
the
consideration
of
that
which
we
giue
vnto
our
concupiscence
;
for
all
that
is
stolen
from
him
,
The
second
helpe
vnto
the
Loue
of
God.
THe
sheepe
of
Iacob
brought
forth
spotted
lambes
,
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
groweth
without
pain
;
much
more
then
being
fortified
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
;
especially
in
the
contagion
of
these
times
,
which
is
as
the
dregges
and
sinke
of
all
seasons
and
ages
,
in
which
vertue
is
a
prodigie
,
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
amongst
so
great
corruption
,
but
he
must
leaue
some
of
his
innocencie
.
We
fall
away
insensibly
;
we
go
on
in
badnesse
,
without
being
aware
thereof
,
like
people
sleeping
in
a
boate
,
and
caried
downe
the
stream
,
which
make
much
way
without
thinking
thereon
.
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
acquaint
our selues
with
such
as
wee
should
be
like
;
to
the
end
that
the
faithfull
with
some
few
friends
louing
God
,
withdrawing
himselfe
as
it
were
from
vices
,
may
looke
with
horrour
vpon
them
as
from
a
far
off
,
vpon
this
ouerflowing
torrent
and
powerfull
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
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
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
,
bad
companies
,
bookes
of
loue-tales
,
after
enticements
and
occasions
of
doing
ill
.
Finally
,
we
finish
this
praier
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
also
al
our
affectiōs
ought
to
begin
and
end
with
the
glorie
of
God.
So
many
petitions
,
so
many
aduertisements
:
for
Iesus
Christ
most
artificially
,
by
teaching
vs
how
to
craue
for
good
,
teacheth
vs
also
to
do
it
.
In
ordering
our
praiers
,
hee
also
ordereth
our
actions
:
so
as
speaking
to
God
,
we
also
speake
to
our selues
;
by
praying
vnto
God
,
we
learne
also
to
feare
him
.
And
surely
when
you
shall
see
vnrulinesse
in
a
household
,
either
by
disobedience
of
the
children
,
or
by
dissention
betweene
man
and
wife
,
it
is
a
certen
witnesse
that
God
is
not
there
called
vpon
as
hee
ought
.
For
this
only
action
of
lifting
vp
of
hearts
and
hands
together
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
follow
him
.
Moses
his
face
became
shining
for
hauing
spoken
with
God
:
so
our
soules
wil
becom
enlightned
in
the
knowledge
of
God
,
when
we
and
counsell
,
all
the
ambition
of
so
great
a
monarch
,
and
making
him
contribute
at
vnawares
vnto
the
accomplishment
of
the
prophesies
?
That
which
is
the
greatest
of
the
world
,
employeth
it selfe
for
the
least
of
his
children
,
and
serueth
for
the
executiō
of
his
loue
.
The
holy
Scripture
being
full
of
such
examples
,
rightly
may
it
be
called
the
booke
of
true
loue
;
seeing
that
therein
God
not
onely
vnfoldeth
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
,
accompanying
the
preaching
of
the
same
with
the
efficacy
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
Emaus
,
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
Ieremie
in
the
20.
chap.
desiring
to
reserue
the
word
of
God
in
his
hart
without
vttering
it
,
saith
,
that
he
felt
it
in
his
heart
like
a
burning
fire
.
Wherefore
so
?
but
because
this
word
receiued
into
the
hearts
of
the
auditors
,
heateth
them
with
the
like
ardour
:
as
also
the
tongues
of
fire
descending
vpon
the
Apostles
,
witnessed
that
God
gaue
them
burning
tongues
,
and
a
word
full
of
efficacie
,
to
enflame
mens
hearts
.
Wherefore
those
which
being
caried
away
with
their
busines
,
or
withheld
by
feare
,
or
perswaded
of
their
sufficiencie
,
neglect
coming
to
sermons
,
shall
insensibly
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
entertaine
the
loue
of
God
in
his
heart
,
ought
dayly
to
come
&
heare
his
word
,
the
which
he
hath
chosen
as
a
wholsom
means
to
moue
our
hearts
and
to
purge
our
spirits
:
as
Christ
saith
to
his
Apostles
:
You
are
cleane
through
the
word
which
I
haue
spoken
vnto
you
.
Being
there
,
we
must
hearken
to
the
preaching
with
greedinesse
,
suffer
reprehensions
gently
,
receiue
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
operation
:
so
must
we
,
when
the
seruants
of
God
are
occupied
about
pricking
the
apostumes
of
our
vices
,
and
cutting
off
our
concupiscences
,
which
S.
Paul
calleth
our
members
;
stay
our
mouing
,
lightnesse
and
inconstancie
,
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
;
who
after
they
had
heard
S.
Pauls
preaching
,
went
and
consulted
with
the
Scriptures
,
to
see
the
conformitie
therof
with
the
writings
of
the
Prophets
;
although
that
the
Apostle
being
powerfull
in
miracles
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
receiueable
,
but
so
farre
forth
as
they
proue
their
sayings
by
the
word
of
God
?
Amongst
all
the
books
of
holy
Scripture
,
the
most
obscure
is
the
Apocalypse
,
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
Eunuch
,
as
he
rode
in
his
chariot
.
If
he
read
being
a
pagā
,
how
much
more
being
become
a
Christian
?
And
if
he
read
when
he
vnderstood
not
,
how
much
more
when
he
began
to
vnderstand
?
If
he
read
in
his
chariot
,
how
much
more
in
his
house
?
Also
God
hath
tendered
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
Scriptures
,
God
wil
enlighten
vs.
He
which
accuseth
it
of
obscuritie
,
accuseth
it
also
of
leasing
:
for
it
saith
of
it selfe
,
that
it
enlightneth
the
eyes
;
that
it
giueth
wisedome
to
the
poore
and
simple
;
that
it
is
a
lanterne
to
our
feet
,
&
a
light
vnto
our
paths
.
If
it
be
obscure
,
it
is
(
saith
the
Apostle
)
to
those
,
of
whō
the
god
of
this
world
hath
blinded
the
vnderstandings
.
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
ambiguous
clauses
,
to
intangle
vs
in
suites
.
The
Father
of
lights
in
neuer
cause
of
obscuritie
.
Let
vs
not
endeuor
to
make
this
word
suspitious
vnto
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
difficulties
,
the
rest
which
is
cleare
is
sufficient
vnto
saluation
.
If
it
appertaine
but
vnto
the
learned
to
reade
the
Scriptures
,
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
gather
of
this
reading
;
as
is
the
confirmation
of
our
faith
,
consolation
in
affliction
,
a
gentle
diuerting
;
a
maister
which
flattereth
not
,
a
cōpanie
which
is
not
troublesome
,
a
spirituall
munition
house
,
which
containeth
all
sorts
of
weapons
against
temptations
,
which
furnisheth
wherewithall
to
resist
against
error
,
following
the
exāple
of
our
Lord
,
euer
resisting
the
diuell
by
Scripture
,
and
saying
vnto
him
,
It
is
written
,
it
is
written
,
&c.
Onely
we
will
stay
our selues
vpon
this
,
to
wit
,
that
the
reading
kindleth
in
our
hearts
the
loue
of
God.
This
is
knowne
by
experience
.
For
after
a
man
once
begins
to
take
a
tast
in
reading
the
holy
Scriptures
,
other
studies
begin
to
proue
without
relish
:
you
shall
see
no
more
vpon
the
Carpet
,
bookes
of
loue
;
the
ridiculous
Romanes
and
tales
of
Amadis
do
flie
before
the
Bible
more
then
the
diuell
before
holywater
:
all
these
pleasing
and
vaine
readings
which
busied
the
spirit
and
tickled
the
imagination
,
do
leese
their
taste
after
this
spirituall
nourishment
.
Another
kind
of
loue
is
kindled
in
the
spirits
of
those
which
dayly
propose
vnto
thēselues
the
witnesses
of
the
loue
of
God
towards
vs
,
contained
in
his
word
.
This
meditation
furnisheth
vs
with
a
iust
subiect
of
complaint
.
For
then
whē
they
burned
vs
for
reading
the
Scripture
,
wee
burned
with
zeale
to
be
reading
them
.
Now
with
our
libertie
is
bread
also
our
negligence
&
disesteem
thereof
.
We
are
barbarous
,
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
instruction
:
we
loue
but
the
outside
thereof
.
Wee
adorne
the
holy
Scriptures
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
impression
;
but
the
fairest
impression
is
that
which
is
made
with
the
finger
of
God
in
our
soules
.
The
matrices
of
these
characters
are
in
heauen
.
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
.
FINIS
.
Notes, typically marginal, from the original text
Notes for div A20960-e150
Heb.
9.
4.
1.
Pet.
4.
17.
Heb.
5.
8.
Phil.
1.
23.
Psal
.
42.
2.
Notes for div A20960-e620
Seuen
reasons
to
proue
that
the
loue
of
God
,
is
the
onely
true
loue
.
1.
Cor.
2.
9.
Ioh.
14.
23.
Rom.
8.
Ephes
.
3.
19.
Austins
Enchiridion
to
Laurentius
cap.
117.
Iam.
4.
4.
Rom.
8.
Psal
.
141.
5
Notes for div A20960-e1080
To
loue
God
for
his
blessings
.
Ioh.
15.
15.
&
Ioh.
17.
17.
To
loue
God
for
Gods
owne
sake
.
Psal
.
69.
37
Psal
.
146.
8
Esay
6.
2.
The
life
of
God.
The
knowledge
of
God
,
what
it
is
.
His
holines
.
His
iustice
.
His
goodnes
Esay
9.
1.
Pet.
1.
&
12.
Esay
43.
Osea
2.
To
hate
ones
owne
selfe
for
the
loue
of
God
Luk.
9.
&
14.
Rom.
7.
24.
Psal
.
39.
&
129.
Math.
5.
Coloss
▪
3.
2.
Cor.
12.
Gal.
5.
Gal.
5.
17.
How
the
Saints
in
glorie
,
do
loue
God.
1.
Cor.
13.
12.
1.
Ioh.
3.
1.
Ioh.
3.
Vrim
&
Thumim
.
1.
Ioh.
4.
8.
Notes for div A20960-e2410
That
vnchast
loues
must
be
extinguished
.
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
neighbour
.
1.
Ioh.
4.
20.
Gal.
5.
14.
1.
Ioh.
3.
17.
Brotherly
reliefe
.
Iames
5.
Heb.
13.
16.
Agreement
among
brethren
.
Gen.
45.
24.
Often
communication
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.
Notes for div A20960-e4250
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.