Ignis Coelestis: OR An interchange of Divine LOVE between GOD and his SAINTS.  
BY JOHN LEWIS, Minister of God words at St. PETER'S in the town of St. Albon.  
LONDON: Printed by T. S. for N. N. 1620.   

To the worshipful Mr. ROBERT SHUTE ESQVIER.  
SIr: so often as I consider the brevity and frailty of this mortal life, that between the womb and the tomb, 
Psal. 39 5.  the cradle and the grave, there is but a spans breadth: and so often as I remember, 
Heb. 9.27.  That it is appointed for man once to dye, and then he must come to judgement; I cannot but with grief admire the wilful madness of this age; wherein men set their wits upon the tenter-hookes of invention and policy, and set their brains a work to find strange plots: One with Ahab to get Naboths' vineyard; 
1 Kings 21.  another with the rich Churl to enlarge his barns by magnitude, and his bags by multitude; 
Ester 3.5.  a third with proud Haman only aims at greatness, his aspiring mind is always climbing, his desires cannot find a Non ultra, for his preferment hath no period; a fourth with the rich Man how he may bathe himself in pleasure, 
Luke 16. 19  and Sardanapalus-like become effeminate by giving himself to all voluptuousness; 
Luke 10.42.  But that which is unum necessarium, especially necessary for our sound comfort here, and eternal happiness hereafter, is not remembered, not regarded. 
Quae possessa one●an●, amata inquinant, omissa crucian●.  Things which are obtained with much labour, retained with much care, and lost with much vexation, we hunt after with great eagerness; but God who hath given us, not only our esse, but our bene esse, the fruition of whom is man's beatitude, is neither affected nor desired. 
Luke 8.37.  With the Gadarens we prefer a few swine before Christ our Redeemer: 
Gen. 25.32.  with profane Esau we sell our birth right, yea and the blessing with it, for a mess of pottage: whereas if we could but be advised by the Heathen; 
Virgil.  Ab Ioue principium, Let our love begin at God, with him we should possess peace, patience, comfort, content, help, happiness, yea whatsoever were expe●ient for life temporal and eternal: 
Matth. 6.33.  If we did but seek God and his righteousness, all things necessary shall be added unto us There is no cause why we should be so lovesick for the world; it is variable, soon got, soon lost; deceivable, being but a shadow of felicity, no substance; treacherous ● while it flattereth the body, it stays the soul; perfidious, it complementeth with her lovers, as Dalilah with Samson, 
judg. 16.18.  but be●raies them vn●o Satan their moral enemy. If we could but look on the world with the eye of faith and sound judgement, and be so wise as to behold it in its proper complexion, we would not dote on so mean a creature, we would not make our servant to be our Lord, when the Lord sues for the love of us his servants: He that is unchangeable, 
Mal. 3.6. Cant 1. Levit. 11.44. joel 2.18.  he that is amiable, he that is infinitely holy, infinitely compassionate, hath a long time stood at the door knocking, desiring to come in and ●up with us, 
Reuel. 3.20.  intending to bring his provision with him, to furnish our hearts, and at length to bring salvation to our souls, and our souls unto blessedness; yet like men careless of his kindness, fearless of his displeasure, we suffer him to knock, and will not open, we are in bed with our darlings, and will not rise; 
Luke 19.42.  Oh that in this our day we did but know the things which belong unto our peace!  
The motive that induceth me to commit this small work unto the Press, is rather the worthiness of the subject, than any excellency of the Author's wit, it being worthy of the most advised meditations of the best men, of our best time; wherein we shall clearly behold what God hath been to us, and what we ought to be toward him, the love of the one, and the duty of the other.  
The great and mere voluntary kindness which I have received from your Worship, without any desert on my part, is a sufficient argument to persuade me to dedicate it unto your worthy self, beseeching you to accept it as a testimony expressing his thankfulness, who shall perpetually acknowledge himself obliged unto you: The Widow's Mite, a token of a willing mind, was kindly accepted. Although this work be composed rudi ac crassa Minerva, 
N●n quid v●●ui, sed quid potui.  yet herein the Author's desire may no less be conceived, then in that which is more exquisite. I endeavour not indeed so much to please the ear, as to comfort the conscience, labouring rather for soundness of matter, than plausiblenes of phrase, and aiming more at a general then at a particular benefit. What once Peter said unto the Cripple that lay at the gate of the Temple, the same will I say unto your worship. 
Acts 3.6.  Silver and Gold have I none, but such as I have give I thee. And seeing I cannot express my thankfulness as I would, let me be bold to do it as I may; and what I cannot in action, I shall in praying God to give you increase of grace and honour in this life● and the eternal fruition of soule-contenting blessedness in the life to come.  
Yours in all Christian duty, JOHN LEWIS.   

Ignis Coelestis: OR An interchange of divine love, between GOD and his SAINTS.  1. JOHN, Chap. 4. Verse 19 We love him, because he loved us first. 
I May say of these words, as Simonides did of God, that when he had required but one day to resolve what GOD was; when the day was expired, he was more unable to answer, then at the first. The more I think of the admirable greatness of God's love toward us, the more I may meditate of it, but the less able am I to express it; for me thinks I am enclosed in such a labyrinth, that I can neither by art nor nature extricate myself, like the sun, which keeps his continual motion, and yet never comes to an end. And indeed no marvel, seeing that divine love which is in God differs nothing from himself, for Quicquid in Deo est, est ipse Deus: Whatsoever is in God is God himself. It is therefore as impossible for me fully to declare, and for you exactly to conceive, what this love of God is in itself, as to declare and conceive what God himself is, seeing as the one is infinite, so is the other; God is infinite in his essence, therefore not finite in his properties, therefore unconceivable by any finite creature. But as God himself cannot be expressed as he is in his divine essence, but as he hath revealed himself in his word and works, so his love seeing it is de escentia divina, essential unto him that is incomprehensible, can only be conceived per nebulam, somewhat infirmely of us, even as he hath revealed it in his word and works toward his creatures.  
This verse me thinks may not unfitly be compared unto the two Cherubims which were on the mercy seat, 
Exod. 37.9.  the one looking toward the other: for God out of his mere favour manifesting his love toward us, first, hath begotten in us a holy love toward him again. And as the Species or image that issueth from the countenance into the glass, is reflected back into the eye of the beholder: so the love of God toward us, bege●teth in us a love toward him, which is reflected back to him which is the Author of all love, yea, Love itself; 
1 john 4.8.  like the rivers, whose beginning is from the sea, and whose recourse is into the se● again.  

Context.  The Apostle Saint john in this Epistle, doth exhort unto three graces especially; Faith, Love, and Obedience; and these duties he doth interchangeably mix one with another, but Love is the grace he doth chiefly insist upon, and oftenest exhort unto. And this love he showeth hath two objects; The one more principal which is God: The other less principal which is man. God we must love simply for himself, Man for God; God because he is God, Man because he is Gods. Thus as the objects of our Love are diverse, so are their conditions; yet not so diverse as that they are contrary, but only subordinate as the inferior to the superior.  
The words of my Text do divide themselves into these two branches: 
Parts.  First, an affirmation of an effect wrought. Secondly, a declaration of the cause working. The effect wrought in these words. We love him; wherein observe three things. 1. The subject, We. 2. The action of this subject, Love.. 3. The object of this action, Him. In the cause observe four things. 1. The efficient, God. 2. His affection, Love.. 3. The object, Vs. 4. The extent. First.  
The Metaphrase of the words is this: True indeed it is, that all those which know God truly, and are begotten again by the immortal seed of his divine Word, and are endued with the heavenly graces of his blessed spirit, do entirely, and with ardent affection love God their father who hath begot them: But whence proceeds this love? is it from themselves? or have they it radically or naturally growing in them? No questionless. God is as a fountain of love, who loving them first, hath so conveyed his love into their hearts by the powerful operation of his holy Spirit, that the stream returns unto himself again: and as the Sun by his power, with the motion of the heavens, is the cause of all natural heat in these sublunary creatures: So is God by the motion of his own divine love, the efficient cause that worketh the heat of love in all that fear him: We love him indeed but not of ourselves, but we love him, because he loved us first. Thus much for the meaning of the words.  
Seeing by order of nature the cause is before the effect, I suppose it is not so convenient to handle the words as they lie in the Text, for it seems somewhat preposterous: but I will rather begin with those words which are last in place, but first in nature; and so shall I show, first the love of God to his children being the cause, than our love back again to God being the effect.  
Touching the love of God I lay down this Doctrine: 
Doctrine 1.  That God before the foundation of the world hath, doth, and will love those that are his elect. For so must we understand the text; the word us, implying the object of God's love is not general to all men, but particularly to be restrained unto those who do rightly know God, and in knowing him do truly and faithfully serve him. For as touching the wicked, I may say of them as Peter said of Simon Magus, 
Acts 8.21.  They have no part nor fellowship in this matter, that is, in the inheritance of God's love; and till such time as they are regenerated, and effectually converted, they are in the gall of bitterness, and the bond of iniquity.  
For the proof of the Doctrine, it is confirmed: First, by Scripture: Secondly, by Instances. By scripture, 
Mal. 1.2.  see Mal. 1.2. I have loved ye, saith the Lord, yet ye say wherein hast thou loved us? Was not Esau Jacob's brother, saith the Lord, yet I loved jacob. And I hated Esau, and laid his mountains and heritage waste, for the dragons of the wilderness. The Israelites contest with God, he affirmeth he hath loved them, but they being (as they always were) an ungrateful and an unthankful nation, with bold and impudent faces, do not stick to deny that ever God did testify any love to them; yea, they will not take Gods bare word, but will put him to prove it. Wherein hast thou loved us? O miserable hardness of heart, that hath continual experience, and yet will not take notice of God's love: yet God shows them plainly in particular wherein he testified his lo●e toward them; even in jacob, whom of his free and mere mercy he chose to be heir of the promise, from whose loins they sprang, & through whom they were made the children of the covenant. 
1 joh. 3.1.  So again; Behold, what love the father hath showed us, that we should be called the sons of God. Where the Apostle doth prefix the word Behold, as a mark of attention and observation: teaching all those that are the servants of the most high, and children of the immortal GOD, that they should by no means be ignorant of the great love that God had showed unto them. And a most remarkable place is that of jeremy: 
jer. 31.3.  I have loved thee with an everlasting love, therefore with mercies have I drawn thee. Where the Lord declares the greatness of his love by the word everlasting, which shows that it is eternal, both a part ante, et a parte post (as the Schools speak) that is, both before the world was made, and after the world shall be dissolved; now whatsoever was before the world, was eternal, and whatsoever shall be after the world, shall be eternal.  
Many other testimonies might be alleged for the confirmation of this point; but let us a little see what this love of God is. 
The love of God.  Love is nothing else but a strong affection and inclination to the thing beloved, with a contenting of the mind in the thing obtained. And so the Hebrew word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify; Non solum aliquid velle, verum etiam in eo iam comparato acquiescere; not only to love & desire, but also to rest contented in the fruition of the thing desired. So the Greek word in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to love, signifies as much as to be content, for so Cicero turns it. Phavorinus derives it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seipsum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altogether, and with his whole mind to affect and give himself to the thing beloved. But others (and that I think more fitly) derive it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est, valde perfecteque in re amata acquiescere; greatly and perfectly to rest contented in the enjoyment of the thing beloved. 
Mat. 3. 17.  So God himself pronounced from heaven touching Christ, Hic est filius meus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: This is my well-beloved Son; and immediately as though he would give a reason or etymology of the word, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in quo acquiesco; in whom I rest, or am well pleased.  
So then there are in love three things. 1. An affection or passion, whereby we are inclined unto the thing beloved. 2. There is a desire, whereby we are strongly carried to the enjoying of the thing beloved. 3. A great joy, whereby we rest ourselves contented in the possession of the thing desired. In these three things doth Augustine in his book De substantia delectionis, make love to consist. Hence than we may easily see what love is. It is an ardent affection of the mind, whereby the heart is moved towards that which either is truly or seemingly good, desiring to draw that good unto itself, that it might enjoy it, and in the fruition of it rest contented.  
Love doth unite and knit two things together, that they become one; and from this union ariseth a sympathy, that the lover doth not less feel the griefs and afflictions of his beloved than he himself, and the good and prosperity of the thing beloved, is not more its, than the lovers.  
But the love of God is of another kind, and of another manner: for love in God is most perfect, for that he is perfection itself; but in us love is imperfect, being not without some passion and weakness of mind. But such a love is not in God, for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impatible, and cannot be moved, there being nothing in God that is servile or base, or that argues any the least imperfection: but he is a divine Majesty, most glorious, most holy, most absolute in perfection, most free from any the least inclination to weakness. And howsoever it pleaseth him in the Scripture to compare his love to the love of a Mother toward her Child, of a Hen toward her Chickens, of a Pastor toward his Sheep, yea, of a Father grieving at the misery of his Sons, and the like: yet this is but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the manner of men, that we may conceive it; idque ob nostram utilitatem, for our benefit (as Zanchius speaks) that we may be verily persuaded, that the love of God toward us, is most fervent, most sincere, and that from thence we may conceive confidence to fly unto him and to call upon him.  

Note.  But we must note that the love of God consists in three things, which are absolutely perfect without any passion or motion of the mind. First, in his eternal benevolence, that is, his eternal goodwill unto his Elect, and his everlasting purpose of commiserating, helping, preserving, and redeeming his children: For (according to the saying of Saint Paul) before the children did either good or bad, yea, before they were borne, 
Rom. 9.11.  God hated Esau, and loved jacob. What was this love that God bore unto jacob before he was borne? Even his goodwill that he had toward him, whereby he had decreed the good and salvation of his soul. The second thing wherein God's love doth consist, is his actual beneficence, that is, in the outward effects of his inward love; whether it be in things temporal, and belonging to this life, or eternal, respecting the life to come. 
Note.  And herein God's love is more excellent than Man's love, and more pure than the love of any creature; for God doth good to the creature, not thereby to do good to himself; whereas the love of man is not so much for the things sake beloved, as for the profit, pleasure, or content it bringeth with it. So that the second thing wherein the love of God consisteth, is his readiness to do all things he thinketh good for his children, and that not so much for his own benefit as for theirs: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot.  for so the Philosopher defines true love. The third thing wherein the love of God consists, is that complacency, oblectation, delight, content, and well-pleasingnesse that God finds in his elect: and in this sense we find it used. 
Prou. 15.9.  The way of the wicked is an abomination to the Lord, but he loveth him that followeth after righteousness. Here we see that the love of God is taken neither for his benevolence, nor beneficence, but for his approbation and delectation, his delight he takes in those that work righteousness; and on the contrary he hates, disalowes of, and is discontented at the wicked ways of the ungodly. Thus we see what the love of God to his Elect is; Even his eternal purpose and decree of doing good unto them, and the expressing of this inward and secret love, by outward evident testimonies of grace and favour, and that freely delighting in them, uniting himself unto them, not for his own good, but for theirs, even to make them partakers of his goodness.  
Here than we are to observe, 
Note.  that there is a double love in God. First, a general love, wherewith he loveth all his creatures, and whereby he preserveth them being created, and of this love of God have the wicked experience, God loving them as they are his creatures, and the workmanship of his hands, but when they degenerate from their creation, and become sinful creatures, then though God love them with a general love as they are his creatures, yet he hates them with a particular hatred because they are sinful, their sins making themselves and all things accursed unto them. Secondly, there is a special love of God, wherewith he loveth his Elect in Christ, not proper opera praevisa, for the works he foresaw, neither Legal as the Papist, nor evangelical as the Arminians teach; but merely from his own good pleasure, and from the desire he had to do good unto them. And from hence it is, that he is never called the God of Cain, or of Esau, or of Saul: but the God of Abraham, Isaac, and jacob; 
Exod. 3.6.  the God of the faithful, whom he loveth for ever. We see then that the love of God is not equally vouchsafed unto all men, but the Elect have more prerogative in his mercies and favours than others have. King's make choice of some particular persons whom they make either of their Counsel, or their favourites, not affecting nor countenancing all alike: so God's love is general to all his creatures, as the Kings to all his subjects, but more particularly he chooseth some, on whom his special love and favour is settled, and of them it is said God is not ashamed to be called their God. They being his spouse, he hath knit himself unto them by an indisso●uab●e band of union, never to be violated or broken.  
But because love is an internal affection in God, and we cannot either conceive or express it, as it is in itself, let me (according to my promise) by instance in the external effects, demonstrate it unto you. The special effects of God's love toward his children are these. 
Effects of God's love.  1. Election● 2. Creation. 3. Preservation. 4. Redemption. 5. Vocation. 6. Sanctification. 7. Glorification.  

Election.  And first to speak of God's love to us in our Election. God in his divine wisdom before the world was created, out of the lump of mankind had called and elected a certain number, whom he pleased to make partakers of his love and favour: being once elected according to God's purpose, it needs must be, 
Rom. 8.28.  that all things in the world should work together for their good. And this is made a testimony of God's love unto his children. 
Ephes. 1.4.5  God hath chosen us in Christ, before the foundation of the world, that we should be holy and without blame before him in love, who hath predestinated us to be adopted through jesus Christ unto himself, according to the good pleasure of his will. Here then we see what is the causa proëgumena, the internal moving cause of our election, even the mere love and goodwill of God, according to that of Saint Paul, He will have mercy on whom he will have mercy. God's election is without any merit of ours, therefore merely from his love. Again, the love of God in our election is seen, in that it is immutable, unchangeable, so that they which are indeed chosen to salvation, cannot perish, but shall without doubt attain to life eternal. When Adam fell, God might have suffered him to have lain in his fall, but that he had ordained him unto life, wherefore for the execution of his decree, he appointed all means to concur for his salvation. 
Rom. 9.11.  The purpose of God according to election must remain firm and sure. Such as God's nature is, such is his will and counsel; his nature and essence is unchangeable; 
Mal. 3.6.  I am jehovah, and ●hange not, therefore his will and counsel must needs be immutable. Here than we see the first evidence of God's love toward us, it is neither to day nor yesterday that he hath begun to love us, our election began not with ourselves, but before the Mountains were made, before the foundation of the world was laid, even from everlasting to everlasting the Lord is our God. What creature then is able to disannul that which God hath willed before that ever any creature was? Only let us labour that as our election is sure in itself, so that we may make it sure unto ourselves, by walking with a good conscience in holiness before the Lord, and then we need not fear what the Devil or man can work against it; seeing the stormy gusts of Satan's malice, the rage of his temptations, the power of the gates of hell, can never frustrate the decree of God. Wherefore let it be in our daily meditations, to consider Gods infinite love to his elect, that whereas it was in his power to have reprobated all men, or to have chosen the reprobate in their stead (there being nothing in the one to move him, any more than in the other, but his mere love) yet out of so many thousands, to elect so few unto himself, and to decree them unto salvation; surely as it testifieth great love in God, so ought it to provoke great fear in us, and to give unto God that divine respect which is due unto him. And whereas Satan stirs up many tempests of trouble and blasts of temptation against the Church of God, desiring to sink the ship, or to drive it on the rocks: Let us be sure to cast the anchor of hope, and to fasten it in heaven upon the foundation of God's election.  
The second testimony of God's great love toward his children, is in their Creation. 
Creation.  Man in respect of his creation and being, was far more excellent than any creature of the earth beside, which appeareth in the text of the Scripture; for whereas for the creation of the light, of the heavens and earth, and every creature in them Gods bare command sufficed; but when he was to create man, to show the excellency of the creature, he consulteth with the whole Godhead, the Trinity: 
Gen. 1.26.  Let us make man in our own image. In man therefore as he was created, we are to consider the integrity of his nature, and the dignity of his person. The integrity of his nature is seen, in that he was endued with divine wisdom, knowing God his maker so far forth as was convenient and possible for the creature to know his Creator; he knew the will and works of God perfectly, wherefore Zanchius terms Adam, Insignem Theol●gum ac Philosophum, of mere men, the best Divine, and most excellent Philosopher. He had habitual justice, whereby he was conformable unto the will of God, in his will, desires, inclinations, and actions. The dignity of man did consist principally in the communion he had with his God and maker; less principally in the divine essence of his soul, in the beauty and majesty he had in his body above all earthly creatures, in his dominion and government he had over them, in his immunity from sickness, weariness, and all infirmities. 
Note.  The dignity of man by creation is observed in this; that God hath made him a compound of all his creatures, therefore he is called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The little world: In respect of his soul, he is like the Angels: in respect of his body, he hath affinity with earthly creatures, there being no excellency in any terrestrial creature, which man hath not in greater perfection. Wherefore this must be unto every faithful soul a testimony of God's love to him; that whereas all creatures were in the hand of God as the clay in the hands of the Potter, and that he might (if it had pleased him) have made thee far inferior unto that thou art: God might have created thee a Dog or a Toad, or any other loathsome creature, for neither was there anything to compel him, or to resist him, yet it pleased him of his mere love to create thee after his own image, to endue thee with a reasonable soul, that so thou mightest be capable of the knowledge and fruition of thy Creator. To confer good on any man for his good, without either compulsion or merit, must needs proceed from love; why then shall not we ascribe the benefit of our creation to the mere love of God, seeing he could not be compelled, nor could we merit? Although the faithful man only is not made partaker of this benefit, but the wicked also, yet must we notwithstanding acknowledge it to proceed from God's love, and to be a great blessing; for community doth not take away the nature of a benefit.  
The third testimony of God's love to his Elect is their Redemption. 
Redemption.  When God had created Adam, he put him into the garden of Eden, he gave him freewill, ability either to stand in innocency, or to fall from it; but he through his disobedience dis-robed not only himself, but also his whole posterity of their garments of holiness, and made himself and us slaves of Satan, and heirs of eternal damnation. GOD ●n his creation hath done his part, but he became a rebel against his maker, and so captivated himself and his whole stock under the Devil's bondage. God in this case might justly have forsaken him, seeing he was author of his own misery, as Hosea saith, 
Hosea 13.9.  O Israel thou hast destroyed thyself. Yet the LORD, whose love is infinite, and whose mercy is eternal, looking upon man in this wretched and miserable estate with the eye of pity and compassion, out of his mere grace and favour made unto Adam a promise of redemption by jesus Christ the Messiah, in these words, 
Gen. 3.10.  The seed of the woman shall break the Serpent's head. This promise made unto Adam was fulfilled unto us. 
Gal. 4.4.  For when the fullness of time was come, God sent forth his son, made of a woman, made under the law, to redeem them that were under the Law, that we might receive the adoption of sons. This the Apostle makes a manifest demonstration of God's love. 
Rom● 5.8.  God showed his love to us, in that while we were yet sinners Christ died for us. And questionless this was a more excellent testimony of God's love, then either of the former, and that in two respects: First, in respect o● us: Secondly, in respect of Christ. In respect of ourselves; before we were elected or created, we had done nothing, that did displease or anger God, nothing did oppose him; but before our redemption we had depraved our nature and deprived ourselves of all holiness, & were rebels against God, so that our sins stood between him and us, which like a partition wall must first be removed, before we could be brought into league with God. 
Note.  Secondly, in respect of God, our redemption is observed to be a greater work, then either our election or creation; for our election was but God's eternal counsel; our creation but the composing of the body, and inspiring of the soul, both effected of God without pain, without shame; but for the accomplishing of our redemption, Christ jesus, true God, coequal with the father in Deity, must leave the heavens, lay afide his crown of glory, and be incarnate in the form of a servant, and be obedient unto the law, and suffer a shameful and painful death upon the Cross, and all to take away our sins; the Son of God was made the Son of man, that the sons of men might be made the sons of God; the LORD of glory was vilefied, that the sons of shame might be glorified, the servants committed the offence, the master bore the punishment; the LORD of life was sold to death, that the servants of death might-become heirs of life; he was set apart of his father, that our sins might be set apart by him, and we through him to be heirs of glory, and immortality. Thus in these two respects was the love of God more admirable in the work of our redemption, then either in our election or creation. Whence proceeded therefore our redemption? Even from the unspeakable love of God. What was it that moved God to promise and to send Christ into the world? only his divine love. What was it that moved Christ to clothe himself with the garment of our frail flesh? only his divine love. What moved him to endure so many and so great torments both in body and soul for us? only his divine love. What moved him to bestow upon us all his blessings, and to take upon himself all our miseries? only his divine love. What moved him to hunger and thirst, to continue ●asting, to remain walking all night, to pass over sea and land to seek after lost souls? only his divine love. What moved him lastly to sweat drops of blood, to be despised, whipped, wounded, to cry● Eli, Eli, lamasabachthani? My God, my God, why hast thou forsaken me? and at length to yield up the ghost for our sins? only his divine love. Here is love for meditation incomprehensible; for imitation impossible. God in the work of our redemption hath afforded unto us such a pattern of love, as that all the world is not able to parralel the smallest part of it. Wherefore so often as we do consider the great work of our redemption, let us be sure to acknowledge the great love of our Redeemer.  

Preservation.  The third testimony of God's inward love toward his elect, is in their preservation. God's preservation is twofold; General and Special. His general preservation is that which extends itself over the whole universe, the whole world, by which the Lord continues and maintains the order which he set in nature at the creation, and preserves the life, being, and substance of every creature in his kind. His special preservation is that which God manifesteth and exerciseth toward his Church and chosen children, in gathering, guiding and preserving them. This preservation is twofold, ●i●h●r from the evil of sin, or from the evil of punishment. From the evil of sin God doth preserve his elect, ●or he doth guide them by his counsel; 
Psal 73.24.  hence it is that Peter saith, The godly run not with the wicked into the same excess of riot: They are so led by the spirit of God, that they let not lose the reynes of their affections, but being withheld by the restraining grace of God, they are preserved from the committing of many sins. 
Gen. 6.9.  Thus the Lord preserved Noah from partaking with the old world in their sins: 
Gen. 19.5.  Lo● from following the Sodomites in their filthy abominations: joseph from consenting to the lewd enticement of his Mistress. 
Gen. 39.8.  Eliah from the idolatry of Israel: 
1 King. 19 10. 1 Sam. 26.11.  David from slaying Saul his Master: 
Dan. 3. 17.  the three Children from worshipping the image of Nabuchadnezzar. As God preserved these, so doth he all his children, not suffering them to commit so many and so great sins, as he doth wicked and ungodly men. Secondly, he preserves them from the evil of punishment; Noah from the flood, Let out of Sodom, Israel from Pharaoh, David from Saul, Eliah from jezabel, Daniel from the lions, the three children from the fire, etc. God indeed is the shepherd of his flock, which covers them under the shadow of his wings, and watcheth over them to preserve them from the devouring wolves. Wherefore when thou considerest that thou art the son of Adam, having in thee the root and seed of all sins yet (when others run headlong to destruction, following the stream of their own cursed desires, letting loose the reins of their affections to all sin and wickedness, being fearless and shameless in their impious courses) thou art preserved; First, from that abomination and heinous impiety which wicked men practise, thou neither desirest nor delightest in that which GOD hath forbidden in his Law. But from whence proceeds this? from thine own power? No questionless: of thyself thou canst not think a good thought, either to abstain from evil, or to do good; Seeing that by nature thou art equally indifferent unto all sin, thou must therefore disclaim all strength of nature, & renounce all ability in thyself, and acknowledge that it is from God only that thou art preserved, his love toward thee moved him to restrain thee. If it be from God that every good gift doth proceed; how then shall it no● be from him that sin is prevented? Learn therefore to ascribe thy preservation from sin, only to God, and to his love. Secondly, seest thou what punishments God infl●cteth upon others, upon some diseases; on others bodily imperfections, on others imprisonment, on others shame and disgrace, on others losses in their estates, on others sudden destruction, on others spiritual plagues, as hardness of heart, blindness of mind, etc. on others eternal condemnation; if thou art freed from these or the like, acknowledge it to be neither from thine own power, or merit, but merely from God's love, for of thyself thou liest open to all perils, not being able to avoid any, 
Eadem est causa procreans, et conseruans.  unless the powerful providence of God did protect thee, he alone made thee, and he alone doth preserve thee.  
If he should withdraw his providence, thou couldst not subsist the least moment of time. Though many men do slightly esteem of these things, yet being weighed in the balance of good consideration thou shalt find them especial testimonies of God's love to thee. Thou seest one break his leg; it was God's love to thee● that it was not thy lot; thou s●est another slain, but that God loved thee he might have caused it to have fallen on thee; thou hast no patent of exemption, no privilege of immunity to be free from common calamities. Art thou not a man as others? A sinner as others? The son of Adam as all others? If then all eui●s be inflicted on man for ●inne; the same cause being in thee as in others, how is it that the same effects are not showed on thee as on others? Who hath suspended the effects from their causes? who hath stayed the violent torrent of the water that thou shouldest not perish in this common flood? Surely we can ascribe it to no other cause but to the goodness and love of God.  
So often therefore as we see Gods judgements upon others, they ought to be so many remembrancers of our own sinful deserts, and Gods admirable goodness.  
The fifth experiment of God's love toward his Elect, is their Vocation; 
Vocation.  that is, their inward calling: for we must know that there is a double calling. An inward calling, whereby men are only in the Church, not of the Church, living where the Word and Sacraments are exhibited, and making an outward profession of Religion: And an inward calling, which is a donation of justifying faith by the preaching of the Gospel, and the communication of saving grace by Christ jesus; whereby we follow our heavenly calling, being enlightened by the Spirit of God, with the beams of divine wisdom; and being separated from the cursed generation of the world, we are sealed with a visible mark of grace and holiness. This was not done to many, more worthy than thyself; but it pleased God to call thee from walking with the reprobate, being like him by nature, being both borne rebels and transgressors from the womb, and didst wa●ke on with him in the same course of disobedience, which leadeth to damnation, till it pleased God to call thee to a better estate that thou mightest be saved.  
Thus the Lord delivers his children by calling them, as he did Lot out of Sodom, 
Gen. 19.16.  from the ●earefull condemnation of wicked reprobates. Of thyself thou canst not be delivered, for there is no difference by nature between the elect and reprobate, till God work grace; Paul till God called him, 
Acts 9  as bloody a persecutor as Nero, Domitian or julian: 
Luke 19.2.  Zacheus as unconscionable and covetous a worldling, 
Luke 16.23.  as the rich Glutton condemned to hell. It is the Lord only that can give this grace: 
john 6.44.  No man can come unto me, unless the father draw him, saith Christ. He must open our hearts, as he did the heart of his servant Lydia, 
Acts 16.14.  that we may receive the seed of grace. It is indeed a new creation's ● 
2 Cor. 5.17.  man was not able to give himself a being by nature, much less of grace; as it was the Lord only that could bring light out of darkness, so it is ●e only that can give us the light of heavenly wisdom, 
Psal. 51.10.  it is he only that creates in us new hearts, and renews right spirits within us N●y, of ourselves we have no more mind of our effectual calling, than Saul had when he went to Damascus to persecute the Church; 
Acts 9  wherefore the praise of it must redound to God: 
Augustinus.  Nemo dicat ideò me vocavit quia colui Deum, quomodo coluisses si vocatus non fuisses? Let no man say God hath therefore called me, because I loved him, for thou couldst not have loved him, unless he had called thee. Wherefore when God by his word and holy spirit shall call any of us, and give us grace to change our course, turning our backs upon Satan, and our faces toward the Lord, and parting company with the children of disobedience, that so while they go on in their sins unto judgement, we return home with the penitent Prodigal to our father's family; 
Luke 15.  oh let us count it a happy day of division between us and our sins, a happy day that with Israel we have left Egypt, and are entered into the borders of Canaan, that so like the redeemed of the Lord, we may walk from strength to strength till we appear before the Lord in Zion. And let us magnify the goodness of our God, and ascribe our conversion to his favour and loving kindness. What moved God to vouchsafe the means of grace? what moved him to give thee so large a time of repentance? what moved him to give thee the grace of regeneration? what moved him to give thee perseverance? Only his divine love wherewith he hath loved from eternity. Oh what an exceeding joy will it be unto thee, when (by virtue of this vocation) thou shalt see thyself possessed of the fruition of almighty God for ever and ever in the kingdom of heaven, and shalt see others of thy companions and acquaintance, for want of the same grace to remain everlastingly tormented in the unquenchable fire of hell? Then thou wilt cry out with Paul, O profunditatem divitiarum! Oh the depth of the riches of God's love!  
The sixth testimony of God's love toward us, is our Sanctification. 
Sanctification  We are by nature altogether corrupt, our whole man is nothing but a very sink of sin and pollution; but the Lord having chosen and redeemed us unto himself, hath so washed us in the blood of Christ, and in the water of the new birth, that we are beautiful and comely in his eyes: He hath made our bitter waters to become sweet, he hath turned our filthiness into cleanness; he hath made our hearts of barren wildernesses to become fruitful lands, of sinners he hath made us Saints, to the glory and praise of his name.  
He hath so loved us, that he hath made us precious in his eyes; he found us polluted in our own blood, naked and bare, but he hath washed us with the water of regeneration; he hath anointed us with his oil, and covered our filthy nakedness with his rich ornaments: when we were in the state of unregeneration, all our actions were odious in his sight, our thoughts wicked before him, our words profane against him, but now being sanctified by the spirit of the Lord jesus, our persons, thoughts, words, and works are gracious in his eyes, not through their merits, but through his own mercy and love in jesus Christ. Wherefore if thou findest in thyself the grace of regeneration and sanctification, know that then thy ugly loathsomeness is clean purged away, and thyself is become acceptable unto the Lord. All which he hath done to persuade thee of his love.  
The last testimony of God's love, is in the Glorification of his elect. 
Glorification  The glory that God hath laid up for his Saints, is such as neither eye hath seen, nor ear hath heard, neither hath it entered into man's heart.  
The glory that King Ahashuerosh would give unto the man whom he would honour was great: 
Ester 6.8.  He should wear the King's royal apparel, and ride on the King's horse, the imperial crown shall be set upon his head, and proclamation shall be made before him as he rides through the streets, This is the man whom the King doth honour. Alas this glory is not comparable to the magnificent majesty of the Saints in heaven; it is so excellent that it darkeneth all worldly honour, as the Sun with his beams obscures the less●r S●arres. 
Note.  There are four titles by which the holy Ghost in the Scripture useth to express the felicity of the Saints of God in heaven. First, it is called a life, 
john 10.26.  and such a life as is eternal. Secondly, it is called a kingdom, 
Heb 12.28.  and such a kingdom as cannot be shaken. Thirdly, it is called an inheritance, and such an inheritance as is immortal, undefiled, and fades not away. Fourthly, it is called a crown, and this crown hath three, adjuncts, of glory, of life, of righteousness; of glory there is excellency, of life there is immortality, of righteousness there is equity. The glory of it argues the sufficiency of content, that there shall be no baseness, but all shall be glorious; We shall so behold the glory of the Lord that we shall be transformed into it. The word life argues a perpetuity, and imports a continual enjoyment, without trouble, without interruption. The word Righteous, implies the righteous author, God, the righteous means, Christ, the righteous receivers, the Saints. There we shall shine with albes of innocency on our backs, with Palms of victory in our hands, crowns of glory on our heads, and songs of triumph in our mouths; there shall be joy without heaviness, strength without weakness, glory without shame, holiness without impurity, and happiness without intermission. 
Note.  Moses was but forty days with God upon mount Sinai, 
Exod. 34.29.  and his face shined so brightly, that the Israelites could not behold him: If forty days in Sinai remaining with God, did so change Moses, how shall we be changed that shall abide with him for ever in the highest heavens? 
Mat. 17.4.  The three Disciples of our Lord that beheld a little glimpse of his glory on mount Thabor, wished they might abide there for ever: How then shall we be ravished, when we shall for ever behold the full manifestation of his glory in the kingdom of heaven? This glory the Saints deceased already possess, we that are here, hasten to it: wherefore seeing the Lord hath raised our honour from the dust, and delivered our souls from the lower hell, and hath caused us to sit with himself in heavenly places, where we shall be filled with the joys which are at his right hand, and drink of the river of his pleasures, and be invested with glory and majesty perpetual world without end: what can we ascribe this unto, but his infinite goodness, and unspeakable love? If the King should of his mere mercy and princely compassion, free a man from bonds and imprisonment, and heap upon him many great honours and dignities, making him one of his chiefest peers, who would not presently conjecture and say; Surely the King's love is great toward him? As our glory in heaven doth far transcend the glory of any temporal state in this world; and as God hath done more for us in freeing and ransoming us from our slavish bondage, and making us spiritual kings and Priests unto himself; 
1 Pet. 2.9.  then any earthly King can do for his favourite, in regard of the greatness of our misery we were in, and the excellency of the glory we shall possess; So let us evermore bear in memory these forementioned mercies, and in them acknowledge God's love to be infinite, and his compassion incomprehensible.  

Use 1.  The uses of this Doctrine of God's love are two: First of duty: Secondly of comfort. First seeing God's love was and is the ground of all blessings unto man, and not man's merits; This should work in every one of us true humility of mind, to be lowly and humble in our own eyes. One hath riches, he is so proud, that he will neither know himself, his friends, nor his betters. A second hath wisdom political and spiritual, he is so wrapped up with a vain imagination of his own excellency, that he supposeth none like himself. A third abounds in sanctification, but self-conceit makes him despise his brethrens. A fourth is soared to a high pitch of honour, from the which with the eye of contempt he beholds all men like Crows. O beloved this haughtiness and loftiness of mind is the ruin of goodness in man.  
Alas, what was he before Gods love elected and created him? why he had no being. What was he before God in his love redeemed him? a very firebrand of hell and child of perdition. What had he been if God had not preserved him? Smitten and confounded into hell long ere this. What was he before he was called and sanctified? a yoke-mate with the reprobate, a copesmate with the castaway, walking in the same path of disobedience with many of the damned in hell. What were he if he should not be glorified? Surely of all miserable creatures the most miserable. Sed unde haec? From whence, O man hast thou these blessings? Not from thyself; for out of filthiness can no cleanness proceed: No they flow from the clear fountain of all grace and goodness, the great and infinite love of God Almighty. Remember what thou wert, and it will make thee humble; remember what thou art, and it will make thee thankful; the one will keep thee from presumption, the other from despair. Paul did justly demand, 
1 Cor 4.7.  What hast thou O man, thou hast not received? All good things, both internal and external, may be for man, but not from man.  
God made man, and for man all things. Man of himself is so degenerated a creature that he is not worth the ground he goes on; nay, he is not worth himself, not worth the matter and form whereof he doth consist. That sentence that was writ in golden Characters upon Apollo's Temple, ΓNΩΘI ΣΑΥΤΟΝ, Know thyself, is highly worthy to be engraven on the heart of every man. Did we but know ourselves to be but men, the very name of men, would cause us to cast away our proud plumes, and remember our father Adam, that was but earth. The Prophet cries out with an exclamation, How art thou fallen from heaven, O Lucifer, the Son of the morning? We on the other ●ide may cry, O how art thou mounted to heaven, O man, the son of corruption? Let us know ourselves and our places, lest in soaring too high, the fiery beams of God's wrath melt our waxen plumes, and we fall headlong into the Sea of confusion. The Elders that sat about the throne of God, did cast their crowns before the throne, and cried saying. 
Reu. 4.10.11.  Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things for thine own pleasure. If we have any crowns, let us cast them at the feet of God, and say; Thou art worthy, O Lord, to receive glory, honour, and power, for thou hast elected, created, redeemed, preserved, called, sanctified, and wilt hereafter glorify us; not because we are worthy, but because thou hast loved us from eternity.  
The second Use of this point 
Use. 2.  is for comfort unto every godly soul. What greater comfort can a subject have in this life, than this, to be his Prince's favourite, to be dear and precious in his eyes, upon whom he doth cast honours and confer wealth, gracing him with his countenance, dignifying him with promotions, and sheltering him from the furious tempests of malicious envy? if a man's happiness could be confined to the world, what could be desired more? But this is nothing to the comfort of a Christian; who hath God for his master; yea, I may say for his father, heaven for his home, celestial happiness for his reward, the LORD of host for his shield and buckler. What? shall not the Christian solace himself more in God, than the subject in his Prince? shall not his consolation be greater seeing his estate is more happy? Comfort thou thyself thou that art begotten of God, Esau is hated, but if thou hast Jacob's heart thou shalt with jacob be beloved of God; the wicked man wants God's love, therefore he wants all things; the godly man enjoys God's love, therefore he enjoys all things. God's love was thine before thou wert thine own; thou hadst thy beginning within these few years; Gods love hath no beginning, but like himself was from eternity: God did not begin to love thee, when he begun to make thee, but he loved thee, before the world was made, and will love thee after the world is dissolved. What then if wicked men hate thee? God loves thee. What if men reject thee? God hath chosen thee. What if men persecute thee? Greater is he that is with thee, than they that are against thee. What if the Devil assault thee? Christ hath redeemed thee. What if thy sins affright thee? God hath washed and sanctified thee. What if Satan would confound thee? God will glorify thee. Thus hast thou against all dangers Murum aheneum, God's favour as a wall of brass to secure thee. Fear not man's hatred, God is love: Fear not Satan's rage, God is power: Fear not thine own sins, God is mercy. Let the rich man rejoice in his riches; the strong man in his strength; the wise man in his wisdom; the ambitious man in his honour; the Epicure in his pleasure; let not us rejoice in these things, 
Luk. 10.20.  but that our names are written in heaven.  
Rejoice in this that you are Gods beloved, his love is engraven upon your hearts: The cause of their rejoicing is momentany and shall perish with them, our rejoicing is eternal which shall never fade: God is eternal, so is his love; his love is eternal, so shall our rejoicing be: God is love, & he hath loved us.  
Thus much touching Gods love toward us, 
2. Part.  I come now to speak of our love toward him again: We love him; Which words do afford us this Doctrine, 
Doctrine 2.  That to love God truly is an essential property of the child of God. That is an essential property (according to the Schools) quod convenit omni, soli, et semper; which is found in every individuum of the same species, in them only, and in them always. To love God therefore is an essential property of the child of God; because it is found in every child of God, only the child of God, and the child of God always. First every one that is regenerate doth love God, for where the cause is, there must needs be the effect: the work of regeneration proceeds from God's love, and where his love is toward us, there he worketh in us love toward him. That which Peter spoke in his own behalf, is generally belonging to every one who is effectually called: 
john 21.15.  Lord, thou knowest that I love thee. Saint Paul saith, the love of God is shed abroad in our hearts by the holy Ghost. 
Rom. 5.5.  Not only in his, but in the hearts of all his children; For it was not a benefit peculiar to Paul, but common to all that are regenerated by his Spirit. Secondly, this is not so common as that it is communicated unto the wicked, but is found solely in the godly; for the wicked are like Saul before his conversion, 
Acts 9. 2●  persecuters of God, and of jesus Christ. 
Rom. 8.7.  The wisdom of the flesh (that is) the understanding, the will, and the affections of the wicked, are enmity against God; they are rebels against him, and his Law. 
Rom. 1.30.  Men unregenerate are haters of God; they neither love him, nor his glory. Lastly that the godly do love God always is plain, for whom God loveth he loveth to the end, even for ever: therefore a man being once made partaker of God's love in the regeneration of his heart, can never be distracted from God; for the cause continuing the effect must needs follow. Thus we see it briefly proved, that to love God is the property of every child of God. But for the better explicating and opening of this doctrine of our love toward God, let me show you these particulars: 

1. What our love toward God is.  
2. The marks or effects of it.  
3. The reasons or motives persuading to it.  
4. The means to attain it.    

Our love to God, what?  For the first, What our love toward God is: we may conceive it by this definition. Amor erga Deum est gratia infusa in cordibus sanctorum per spiritum sanctum, proveniens ab amore Dei erga ipsos; qua summa cum affectu Deum cognitum diligunt propter seipsum, & in ipsius fruitione tanquam in summo bono acquiescunt. Our love toward God is a spiritual grace infused into the hearts of the faithful by the holy spirit, flowing from God's love toward us; whereby we knowing God, do love him with all our might, with all our soul, and that for his own sake, and in the enjoyment of him do rest contented. First I say it is a supernatural or a spiritual grace infused, to teach us that it is not naturally or habitually bred in us; for we are by nature as Adam was before the promise, runaways from God, neither desiring to see him, nor to hear him, 
Rom. 5. 5.  till the holy Ghost work this love in us by his inspiration. Secondly, I say it is only in the hearts of the faithful, for it is limited and restrained to them, as to its proper subject, no wicked man partaking with them in that work; for he that loves God must transcend nature and have justifying faith. He only loves God that keeps his Commandments, and he only keeps God's Commandments whose heart is enriched with a true faith, for without Faith it is impossible to please God. 
Heb. 11.6.  Hereby we may note the falsehood of the doctrine of the Church of Rome. 
Note.  First, for that they teach, That before justification, there must be a disposition and aptitude in a man thereunto, standing in the fear of hell and love of God. By this doctrine the love of God in our hearts should go before justification, whereas indeed it is a fruit and effect of it; And if the love of God were in the heart of any man before he be justified, it would follow that a man may be truly sanctified before ●e be justified, seeing where the love of God is, there is sanctification. Secondly, they teach that faith apprehendeth Christ by love, and not by itself, which is false, for love by order of nature and time followeth faith which apprehendeth Christ, there ●e is not apprehended by love: for ●irst we believe, and being knit unto Christ by faith, than our hearts are knit unto God by love. Thirdly, I say it proceeds from God's love toward us. Zanchius calls it, radius amoris Dei erga nos, in Deum reflesux; a beam of God's love toward us reflected back to him again: Gods love like a loadstone draws our hearts to love him. Thou thyself who now loves the LORD, before the manifestation of God's love to thee in thy conversion, didst not love him, thy heart went a whoring from God, & thou preferredst every creature, yea, the satisfying of thine own lust, before him. It is thought commonly among men, an easy matter to love God, & every man abhors to be counted such a monster, as not to love God, but they are much deceived, no man can love God, but he that is beloved of him with a saving love. Amor Dei, animae parit amorem. God's eternal love of us, begets in our souls a love of him: he is the Ocean of Divine love, from whence we derive, and into which we return the streams of our love. Fourthly, I say we must know God before we can love him. Quod latet ignotum est, ignoti nulla cupido: 
Ouidius.  Things unknown are unaffected, and love is according to a man's acquaintance: a man cannot love God before he know what God is, and that he is good, and worthy to be beloved; and such as is our knowledge, such is our love; our knowledge of him in this world is not so perfect, as it shall be in the world to come; no more is our love on earth so perfect as it shall be in the heavens.  
And this is the reason why wicked men love not God, because they know him not; did we but know God in his excellent goodness, we would be ravished with desire to love him; but the mists of worldly vapours do so interpose themselves, that they darken our eyes, and overcloude this Sun of righteousness, that we see not, we think not of his glory, we desire not to know the perfection of his Majesty: Things unknown, are not beloved; love never shoots at a blind mark: Let us first labour rightly to know God, them shall we be sure truly to love God. Fiftly, if we love God truly, I say then we love him with all our might, and with all our soul. Herein are contained these two properties of ho●y love; unity and constancy; we must love God summo cum af●f●ctu, wi●h the chiefest of our affections and strength: Here is the unity of our love; we must not be divided between God and the world; we must not part stakes between Christ and Belial; God is a jealous God and will admit no rival; we must love God principally and chiefly, he must have our hearts; other things which are good, we may love in a lower degree, but for God's sake; still reserving the principal to God; for he that loves not his Father, Mother, Wife, and Children, sins; but he that loves them in summo gradu, more than God, is not worthy of God; 
Augustin.  Non amat Christum●, qui aliquid magis quam Christum amat. He loves not Christ, that loves any thing more than Christ. With the unity, in these words is contained the constancy, we must love him with all our strength, even for ever; if we cease from loving God, we did never love God truly; if our love slake by Apostasy, then know it was but in hypocrisy. Sixtly, I said true love, loves God for himself: for a mercenary love is base, when a man loves God only for his gifts: Thus Saul loved God, but not for himself, but for the continuance of his Kingdom. Thus many wicked men seem to love God, not for himself, but for his benefits. It was objected by Satan against job, 
job 1.9.  but falsely, that he served God for his riches: But job manifested himself to be a true lover of God, for then when he was deprived of all earthly comforts which God had given him, yet did the love of God continue in him. The woman that loveth her husband only because he is rich, loveth not him but his riches. The worldling, who with the carnal Israelite, 
Psal. 4● 6.  doth love God for his abundance of Corn, Wine, Oil, and the rest of those good things which he bestows on men, he loves the gift more than the giver, and is but a hireling, and not a chaste lover of God, and therefore in him is the old Proverb verified; No penny, no pater noster; If God ceases to give, he ceaseth to love and worship; if God withdraw his liberality, he will cut him short in his service. It is true love to love God simply for his own sake; let us love his glory more than our own benefit, lest we be found lovers of ourselves more then of God: This is the reason why the love of the godly is constant in adversity; though their riches and friends be gone, yet God remains, and so long as the object remains, the action of their love shall not cease; if we love God we must love him for himself. Lastly, whereas I said true love doth rest contented in the enjoyment of God whom it loveth: It showeth the delight and sufficiency it finds in God; it cannot rest till it enjoy him, and he being enjoyed, it rests contented. Augustine in his book De substantia dilectionis. Cap. 2. lays down this definition of Love, which contains in it the two forenamed properties. Amor est affectio cordis ad aliquid, cum desiderio in appetendo, et gaudio in perfruendo, per desiderium currens, per gaudium requics●ens. What is here spoken generally of love, may particularly be affirmed of the Love of God. First, there is a desire whereby we are united unto the Lord, for as hatred doth disjoin and segregate, so love doth unite and knit the desire of the lover to the thing beloved. Secondly, in the fruition there is rest and content: hatred breeds dislike; aversation and discontentedness, love causeth joy, delight, and contentment; when love hath once possessed God, it moves the soul to joy in God, and to account him her chiefest happiness, so that it will cry out with David, 
Psal. 73. 25.26.  Whom have I in heaven but thee? and whom have I desired in earth with thee? God is my strength and my portion for ever.  
Thus have I laid down briefly as I could in this definition, the intrinsical properties of our love of God, which are in number seven. 1. It is a Divine grace wrought by the Spirit. 2. It is only proper to the regenerate. 3. It is an effect of God's love to us. 4. It is accompanied with the knowledge of God. 5. It is constant in unity and in perpetuity. 6. It is not mercenary, but free. 7. It is eager for the enjoyment and content in the fruition.  
The second thing considerable is the marks and effects of our love of God, 
Marks of the love of GOD.  whereby we may truly try as by a touchstone, whether our love be sincere or adulterate; the effects are many for number, but I will only recite those which are most principal, and they are six. First, the love of God doth quench all unchaste loves. There are 3● sorts of love. One is always good, the 2. is always bad: the 3. is good in itself, but bad through our bad disposition. That which is always good, is the love of God, in which it is impossible to sin through excess, for we cannot love God too much, the measure of loving him is to love him without measure. That love which is always bad, is the love of that which is absolutely evil: Actus distinguitur per obiectum, an evil object makes an evil action, and this is the love of murder, theft unchaste pleasures, these have no mediocrity, for the least inclination to them is a sin. The love which is good by nature, and becometh evil by accident, is the love of meat, drink, riches, honour, and the like; the love of these things is made evil by the excess and intemperance of the lover. Now the former of these, which is the love of God, doth quite extirpate and root out the second, which is the unlawful love; and it doth rectify that love which may be bad through our evil disposition; for in meats, drinks, and apparel the love of God moveth us to satisfy our necessity, not our curiosity; in riches to labour for sufficiency, not for superfluity. Search therefore thine own heart with an undazeled and undissembling eye, and if upon the inquiry thou find all adulterate and unchaste love rooted out of thy heart, and thy heart to be so wedded and married to the Lord that nothing can alienate it from him, then persuade thyself the divine and blessed love of God dwelleth in thee, and thrice happy is that soul where it hath his habitation.  
The second mark of the love of God, is a care to keep his commandments. 
joh. 14.15  If ye love me (saith Christ) keep my commandments: 
1 joh 5.3.  And again, This is the love of God, that we keep his commandments. True obedience is the fruit of ●oue: If we do not perform obedience to God, and wear his commandments as a frontlet between our eyes, and write them upon the doors of our hearts that we may keep them, surely it is to be feared we love not God: The value of Christian love is to be tried by the touchstone not of words, but of works. Yet how many are there, that say, they love God and yet cast off all obedience to his laws? Can a woman play the harlot, and prostitute her body to an adulterer, and yet truly say she loves her husband? No more can any man call himself the child of God, if he doth de●ight to commit the works of the Devil.  

joh. 19.3.  Wherefore as the jews called jesus their King, and the soldiers said unto him; Hail King of the jews, and bowed their knees before him; but yet they spat in his face and buffeted him: so the bastard Christians of this age call Christ their Lord, and bow their knees before him, but by their sinful disobedience they crucify him, and tread his blood of the covenant under their feet. 
Heb. 10. 26.  They both kiss and betray him with judas; 
Luk. 22.48  it is but a sceptre of a reed they allow him, for they obey him not in heart, neither will they give him any command over their affections.  
The third mark of our love of God, is an earnest desire to be joined to God. This is a sure mark; for if we truly love God, we shall in desire soar aloft seeking to be there where God is: carnal love carrieth a man downward to the earth which it loveth, but holy love being (as Zanchius calls it) ignis accensus, a spark of heavenly fire kindled in our hearts by the holy Ghost, ascends continually toward heaven to his own sphere, drawing our hearts with it toward the Lord, not suffering us to rest till we enjoy him. Thus doth he that truly loves God, (as it were) deprive himself of himself, and bestoweth himself on God whom he loveth. For the love of God is of a ravishing nature, by the which the lover is so wrapped out of himself, that he (in a manner) forgets himself, denies himself, and is wholly in God whom he loveth. And this is it that makes the faithful lover by frequent communication to counsel and consolate himself with God. Being to deliberate upon any matter of importance, he first enquireth after the will of God, and first consulteth with the oracle of God's mouth; not with his belly, not with worldly hopes, not with pleasure, not with wicked friends, 
Psal. 119. 24.  but God is his teacher, and the Law of God his Counsellor. This is a sign that we love God, if we love to be taught by h●m. Yet this is not all, for true love desires the fruition of God in his kingdom; Paul loved Christ so dear, 
Phil. 3.8.  that he accounted all things as dung in respect of Christ, 
Phillip 1.28  and that made him de●ire to be dissolved and to be with Christ. This makes the love-longing soul to complain with David, 
Psal. 120.5  Woe is me that I must dwell in Meshech, and have my habitation among the tents of Kedar. Woe is me that I sojourn in Egypt; woe is me that I dwell in Cabull, and do not as yet possess my Canaan. This makes the loving soul cry, Come Lord jesus, come quickly: 
Reuel. 22. 20.  thou art my treasure, therefore thou hast my heart and soul; oh where my soul is, there let my body be also.  
The fourth mark of our love of God, is tranquillity and peace of conscience; the love of God chaseth away fears, assuageth cares, sweeteneth afflictions. To them that love God crosses become blessings, their bodily poverty is a spiritual diet, their banishment teacheth them to leave this world, their sequestering from honours, is their approaching to God, their enemies are their Physicians, causing them to be circumspect and wary; death is an entry unto life, afflictions the passage of the red Sea to Canaan. Thus he that loves God hath a quiet conscience, 
Gen. 28. 12.  which like jacob sleeps securely at the bottom of the ladder of peace. The furious tempests of Satan's malice; the envious persecutions and slanders of wicked men, do not once move him, but make him more steadfast: for nothing can separate his love from God, nor Gods from him.  
The fifth mark of our love of God, is our zeal for his glory. The son of Croesus seeing his father assailed by his enemies in the wars, though he were borne and till that time continued dumb; yet fear and grief having overcome all natural impediments, he presently cried out; Save my father. So the child of God; seeing his father's honour and glory trampled under-feets, and his most sacred and blessed Name wounded and torn in pieces with most blasphemous oaths, is not able to contain himself, but like the hand will interpose himself to save the head. This zeal did exulcerate Paul being at Athens, 
Acts 17.16  and grieved his sou●e to see the town so given to Idolatry. There is no more certain effect of the love of God than this zeal; if we be more angry to hear the Name of God blasphemed, than ourselves evil spoken of. This is an assured witness, that the love of God is imprinted in our souls. Good blood will not belie itself: All well-born children are touched at the quick with their father's injuries. The high spirited Gallants of our Age and Nation, that stand upon their own and friends reputation, will rather hazard their lives then hear a disgraceful term put upon them: beloved if we be of God's seed; children of the most high, and of the blood Royal, we will rather lose our lives then our father should lose his honour. This made the holy Martyrs to step out of their own element into the fire, with greater joy and willingness, than worldlings ●it down at their banquets to refresh them, or lie down on their beds to rest them. If we have the spirits of Eliakim, 
2 Kin. 18. 37.  Shebnah, and joah, we will rend our clothes when we hear Rabshekah rail on the li●ing God. 
Virgilius.  Degeneres animos timor arguit. Fear argues we come of a bastardly generation. If therefore we desire a sure testimony of our love of God, see whether we be zealous for his honour, and if need require to lay down our life in his cause and quarrel, Greater love can no man have then this, to lay down his life for his friend.  
The sixth and last mark of our love of God, is to love those that are the children of God. 
1 joh. 5.1.  Every one that loveth him that begetteth, loveth him that is begotten. 
Chap. 4. 20.  And if any man say he loveth God, and hateth his brother, he is a liar. Can a man truly love his friend and yet hate his picture? Can a man love God and hate those that have the image of God? Do we not love the children for the father's sake? Divine love is of such a diffusive and spreading nature that it cannot be confined within the heavens, 
Like the oil which was poured on Aaron's head, and ran down to the skirts of his clothing. Psal. 133. ●  it cannot be limited to God only, it will redound unto the children of God also. I will never believe that man loves myself, that hates my children because they are mine. There is such an union between the godly that the good of one, is the good of another: and there are good reasons why it should be so: they are children of one father; brethren with one Christ; nourished with the same meat; of one household, namely, the Church; travellers and pilgrims to the same home; combatants for the same cause; called to the same hope; coheirs of the same kingdom: all which considerations are as so many straight lines meeting in one centre, which is the love of God; these are so many obligations binding us to love one another in Christ, in whom we are all one, because we are one with him. This love toward our brethren must be showed in dando & condonando, in giving and forgiving; in giving to them that are in necessity. 
jam. 2 15.  If a brother or sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, be ye filled and warmed; notwithstanding ye give them not these things which are needful to the body, what doth it profit? In forgiving trespasses against us committed. It is our daily prayer: 
Mat. 6.12.  Forgive us our trespasses, as we forgive them that trespass against us. All men cannot give; but all men may forgive; he that would give and cannot, 
Mat. 10. ult.  of him a cup of cold water is accepted; for God respects not so much quid, as quo animo: not so much donum, as donantis animum; not what, but with what mind. He that can give, and will not, hath neither love nor honesty. Love without liberality is hypocritical; love without charity is Diabolical.  
Thus have we the marks of our love of God. 
Use.  Whereby we see that many deceive their own souls, who are religious in speech, not in actions; who study to be great, not good; who know God, but love him not, at most but in show, not in deed, and in truth; they confess God with their lips, and deny him in their hearts.  
We say many of us that we love God, but when we come to the touch, we are found but adulterate, loving sin, which we should not love, and what we may love, we love too much; we make gold our God, and set God behind the door; we cast God out of the temple of our hearts, and in his room we place a golden Idol. We say we love him, yet his commandments are grievous, we cannot bear them: his company is too strict, we must needs abandon it: his glory is not regarded, we have no courage for his cause: the superfluity of our attire would clothe many of the poor: but all is spent in pleasure, nothing in piety: Thus we love God at adventure, but are found to hate him when we come to the trial. Let us therefore every one in the fear of God search our own hearts diligently and without selfe-sparing dissimulation by these forenamed marks, whether we have this holy and heavenly love, or no: if we find this love in our hearts, it is better than money in our purses: but if we find that as yet our hearts are not heated with this celestial fire of the love of God, like the laborious Merchant let us take great pains, to get this rich treasure into our hearts, with which we have all things, without which nothing.  
The fourth general part of this Doctrine, 
Motives to love God.  are the motives that should persuade us to love God; among which I shall commend these four which follow.  
First, the object itself; even God, if we consider him in his essence and attributes, should be the most sufficient enducement to love him. In his essence he is eternal without beginning, without ending; he is infinite not comprehensible; in no place circumscriptively, in all places repletively. In his attributes: he is most beautiful; naturally we love beauty; God is the perfection of beauty, he is the Sun of righteousness, to whom all things are transparent and manifest: his glory is so great, 
Esay 6.2.  that the very Seraphims are not able to behold it, but standing before the throne, are dazzled, and are fain to cover their faces with their wings. Dost thou love wisdom? God is omniscient, his knowledge is infinite, things past, and things to come are present with him: Admirable must needs his knowledge be, who knew before the foundations of the world were laid, what would be all the thoughts, words, and works of all men and Angels that ever should exist. Dost thou love holiness? The holiness of God doth as infinitely surpass the holiness of the Angels, as the Creator doth the creature; holiness in the creature is a quality in God it is his essence: God is holy à seipso & essentialiter; the creature à Deo & participative: God's holiness is originally and fundamentally in himself; the creatures only by participation, God communicating his holiness to the creature. Dost thou love justice? God is most just. 
2 Tim. 4.8  Hence called the righteous judge: He is justice itself, yea the rule and perfection of justice.. Dost thou love mercy? See in God the mirror of mercy: He loveth them that hate him; he causeth the Sun to shine upon the just and unjust; he giveth us many good things; and forgiveth us many evil offences: yea, he gave his dear and only Son, for us wretched and miserable ●inners.  
The Lord is so infinite that we cannot know him as he is, let us labour therefore to love him as we may.  
The second motive that should induce us to love God, is the excellency of the grace of love; it is that which makes us like unto God, for God is love: 
1. joh. 4.8.  It is that which maketh us acceptable to him, for God loveth those that love him: it is that which doth assure us of the love of God toward us, for if we love him, he loved us first. A man by beholding a Sunne-dyall, may know the motion of the Sun in the firmament: so beholding the dial of thy love toward God, thou mayest quickly be persuaded of God's love toward thee.  
Hatred is darkness, 
1 joh. 2.11  love is light● which will bring thee to light. Love is the Sum of the Law. 
1 Tim. 1.5  Love is the bond of perfection. 
Col. 3.14.  There are three Theological virtues, Faith, Hope, and Love: of these three Love is most permanent, 
1 Cor. 13. 13.  and when Faith and Hope shall cea●e, because they enjoy what they believed and hoped for, yet love shall be eternal, because God is eternal.  
The third motive to persuade us to love God, is God's love towards us. Amari & non amare inhumanum est. To be loved and not to love again is inhuman: God loved us before we were; he elected us of his free pleasure: he created us of his mere goodness; he redeemed us of his infinite mercy: he preserved us by his wonderful power: he converted us of heavenly compassion; and will glorify us by his grace.  
He brought us home when we wandered in the wilderness of wickedness, 
Luk. 15.4.  as he did the lost sheep. He hath nourished us with food both natural and spiritual: he hath canceled the hand-writing which was against us: he hath set us at liberty to serve him; he hath freed us from the cup of fornication of the Babylonian hostess, I mean, Rome's beast: In a word, he hath been our God from generation to generation, delivering us admirably and strangely from many wonderful dangers; witness Eighty-eight, and the Powder-treason; deliverances never to be forgotten, so long as England stands. Let us not therefore be so ungrateful, so unthankful, as not to love our God, who hath thus loved us.  
The fourth and last inducement to love God, is the reward which is laid up for them that love him. Paul tells us there is a crown of righteousness laid up for them that love his appearing: 
2 Tim. 4.8  no man can love the appearing of God, but he that loves God himself. 
1 jam. 12.  james tells us that God hath promised a crown of life to them that love him. He than that would live in heaven like a king, must first love God here as a subject: he that would have the glory there to reign with him; must first have the grace here to love him. Men love the joys and pleasures of this world, because they seem delectable; 
Psa. 16.11  but in the presence of God there is fullness of joy, and at his right hand are pleasures for evermore. There is plenitude of joy, and perpetuity of heavenly pleasure.  
And again, Saint Paul comforts us, saying, 
1 Cor. 2.9.  That the eye hath not seen, the ear hath not heard, neither hath it entered into the heart of man, the things that God hath prepared for them that love him. There shall be life without death, continuance without weakness, light without darkness; joy without sadness, a kingdom without change, happiness without interruption; in a word, there we shall enjoy God himself, who is more excellent than all the world beside: the enjoying of whose presence the Fathers call, The beatifical vision: which alone is able perfectly to make us happy. Thus if we seek love and ensue it, it will at length bring us to the heavenly city, the new jerusalem, where we shall dwell for ever.  

Meanus to attain the love of God.  The last general part of this doctrine, are the means to attain this love of God. The old Greek proverb is true: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Difficilia quae pulchra. Good things are hard to come by. Love being so excellent a grace is the more difficult to be attained, wherefore our industry must work out the difficulty, that by using these good helps, we may at length purchase this unualuable jewel.  
The first help to purchase this love of God is Prayer. Prayer, it is the key wherewith we unlock heaven, and move God to power down blessings in abundance, like the rain which Eliah prayed for upon the earth. 
1 Kin. 18.  Prayer, it is the life of all our labours, without it, it is impossible to get any grace; it must be the first and the last of all our works; it must be a key to open the morning, and shut up the evening. When Elias prayed, 
2 Kin. 1.10  there came down fire from heaven, and consumed the Captains with their fifties: so by prayer thou shalt bring down from God the fire of divine love, which will consume thy Captain sins, and destroy thy strong corrupt desires. When good king Asa fought against the Ethiopians, 
2 Chron. 14.11.  the Text saith, he prayed unto God and got the conquest: if we take the same course, we shall speed after the same manner, for by prayer we shall vanquish and overcome all our sins, which are in this life our greatest enemies; and by prayer we shall offer up a love-offering, sweet and delightful to the Lord our God. Is thy heart barren and devoid of grace? as Abraham's prayer opened the barren wombs of Abimelechs' household; 
Gen. 20. 17.  so shall thine own prayers open thy barren and fruitless heart, and draw down the blessings of grace and goodness upon thy soul. The prayer of Moses parted the red Sea, 
Exod 14.  that the Israelites might pass into Canaan: Thy fervent, hearty, and faithful prayers unto God shall so part thy sins, and set them aside from thee, that by the tract and path of the love of God, thou shalt be able to pass into the heavenly Canaan. 
jos. 10.13.  The prayer of joshua made the Sun to stand still in the firmament: thy prayer will make the Sun of righteousness, the LORD jehovah, to send forth the beams of divine love into thy heart. Thus prayer shall be unto thee a sovereign antidote against the poison of sin; and a precious restorative to work grace in thy soul. In our greatest tentations we shall have comfort, so soon as we have the grace to pray. Ascendit precatio, & descendit miseratio: When prayer ascends to God, God's mercy descends to us.  
The second means whereby we shall obtain this sweet grace to love God, is by faith in Christ. For we must know that it is impossible for any man to love God, but only through jesus Christ: if he be not reconciled to God by faith in his Son, than God is as hateful and fearful unto him as he was unto Adam before the promise of the Messiah; but by faith in Christ he is persuaded of God's love toward him, he sees God a loving, gracious, and merciful father, and therefore is not afraid to approach unto him. But he that comes to God without faith, 
Mat. 12.13  is like him that came unto the feast without a wedding garment, whose end we remember: but if we come unto God clothed with the robes of Christ's righteousness, we shall be as welcome unto him, as the lost son unto the glad father. 
Luk. 15.  Faith in Christ is the next and immediate cause of the love of God: faith is the fountain, love is the stream; faith is the root, love is the branch; have faith and have love; want faith and want love: Faith is the match that must kindle the flame of love in our frozen hearts. But for the attaining of faith, the Apostle hath given us charge to use a necessary means, which is hearing t●e Word of God. 
Rom. 10. 17.  By the Word of God we are taught what is our own misery through sin, and what is God's mercy in redeeming us: by it we are taught how to put on Christ, and to make him our own, which we must do if we will be saved: for it is as impossible for a man to go to heaven without Christ, as to fly into the air with great weights at his heels. They therefore that reject the preaching and reading of the Word, and yet hope to be saved, are like a simple fool, that hopes to live, and yet will eat no meat. The soul is the life of the body, and the word of God is the food of the soul: without the soul, the body is dead; and without the Word, the soul is dead: love therefore the Word that thou mayest live in it, and practise it that thou mayest be saved by it.  
The third means to attain this love of God, is a serious meditation of his mercy toward us. What man weighing in an equal balance God's mercies, and his own merits, would not find the one surmounting the other as much as the heavens do the earth? which truly considered, would cause us ardently to love him: then would we say as Augustine; ipsi debeo me totum qui fecit me totum. I owe myself wholly to him that made me not only wholly but whole, when I was wounded with the sting of sin. If it be demanded what is the cause why men so little love God? I think I may safely answer, because they consider not his goodness: for if they did rightly weigh God's mercy in his works of Election, Creation, Redemption, Preservation, Vocation, Sanctification, and Glorification; our hearts would burn within us (as the hearts of the two disciples that went unto Emaus) till we did enjoy him. 
Luk. ●4. 32   
The Uses of this doctrine, 
Use. 1.  are these: First, it teacheth us every one, seeing it is such a special mark of the child of God, to desire God to give us grace to love him: 
Bernard.  Qui dilexit nos non existentes, imo resistentes. He loved us when we did not exist, yea, when we did re●i●t. Oh let the love of God bear rule in our hearts, and fill our souls; let us love him in summo gradu, in the higest degree, and let us love nothing but for his sake. Let us love God; 
Augustine.  for when we sought him Invenimus, sed non pravenimus: we found him, but he prevented us, he found us first. Let us set before us the example of the covetous Mammonist that makes his gold his God. Covetousness taketh away rest, and troubleth sleep; his money is his last thought at his down lying; and the first at his vprising. So let the love of God possess our thoughts in the night, let it break our sleep & disturb our rest; let it be the last of our thoughts at our down-lying, and the first at our waking. Covetousness doth shut the heart of the covetous into his coffer where his treasure is: So let the love of God shut up our hearts in heaven, that where our treasure is, there may our hearts be also. Covetousness snatches out of the nigards hand, the bread he should eat, & maketh him be content with little: So must the love of God move us to abstinence, to be content with little, to deprive ourselves of our fleshly desires for his service. The covetous man refuseth no labour, foresloweth no time to get gain into his purse: So let the love of God incite us to refuse no pains, to lose no time, to fear no dangers, so we may get grace into our hearts. The covetous man having put his money to use, calculateth the time, desireth that the day of payment were come, that so he may receive his money with advantage: So we, knowing that God hath in his hands our pledge Christ jesus, and that he will repay us our good works with advantage, should very much desire the time of payment: and in the mean time very preciously to keep his obligation, which is the doctrine of the Gospel. The covetous man the older he grows, the more greedy he is, he liveth poorly, that he may dye rich, his de●ire of gathering is at the greatest, when his term of life is at the shortest: So must the love of God move every one of us the older we grow to be more desirous to hoard up grace, that as we grow in years, so we may grow in goodness; the nearer we come to the possession of our inheritance, the more careful must we be to make the title of our evidences strong and sure, by holiness of heart and life: wherefore seeing we are all at the next door to death, let us labour every one to have the seal of our inheritance in our hearts; and let us with a good covetousness never say we have grace enough; let us husband our time well, let us get a good stock of grace, let us send our good works before us, to make such friends to ourselves, as may receive us into everlasting habitations. Thus let us set before our eyes, the practice of a covetous man, and look with what care, diligence and eagerness he runs in a wrong way, let our diligence in divine love, and godly care in a good way outstrip his. For as our God is better than Mammon, and Christ then Beliall, so let our love of GOD transcend the love of the carnal worldling.  
Secondly, 
Use. 2.  is it so that where God loves truly, there we love him again: Then if thou desirest to know in what favour thou art with God, whether he hath elected thee to be heir of eternal salvation, whether thou shalt be made partaker of the reward of his love; thou needest not ascend up into Heaven to search in the Book of Life, to know the secret counsel of GOD; but descend into thine own heart, see whether thou findest any love of God there, any love toward thy heavenly father: for as surely as when the Sun shines clearly, the beams of it are discerned upon the earth: so where God loves, there are found the beams of divine love shining in that man's heart: And God's love doth as naturally work a love of him in our hearts, as the beams of the Sun do light or heat in these sublunary bodies. Look therefore into thine own heart, if thou findest it illuminated with holy love, which is a shining fire, then mayest thou be persuaded that God loved thee first, because now thou lovest him. Dost thou affect him above all things? Dost thou highly prise his glory? Dost thou desire to enjoy him? then it is apparent, the LORD loveth thee: but if thou findest thyself wrapped up in thy sins, and that thou lovest the accomplishing of thine own desires, and the fulfilling of thine own lusts, more than the honour of God, and his holy commandments, then may I say unto thee, as Peter to Simon Magus. 
Acts 8.21.  Thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God; 
22.  Repent therefore of this thy wickedness, and pray God, if perhaps the thoughts of thy heart may be forgiven thee; 
23.  For I perceive thou art in the gall of bitterness, and bond of iniquity.  
The third use of this point is this, 
Use 3.  seeing it is an essential property of the child of God to love God, this must needs reprove them that say they are the children of God, and yet they have no love of God in their hearts, and these I find especially to be four. First, the carnal Mammonist, 
Mammonist.  the covetous worldling; he pretends he loves God, but alack 'tis but as judas loved the poor, not for themselves but for the gain he got, for he was a thief and carried the bag. The love of the world is enimity with God. 
jam. 4. 4.  And if any one love the world, the love of the father is not in him. 
1 joh. 2.15  How canst thou that art the drudge of the world be a lover of God? Where God is truly affected, there he is truly served, and he that truly serveth God cannot be a Cham, a servant of servants, a slave to his wealth, which should be a slave to him. True love is chaste; how then canst thou approve the chastity of thy love, when being in the Church of God thy heart shall run a whoring after thy worldly pelf? Can God be persuaded of thy love? No more than the husband can be persuaded his wife loves him, when she plays the harlot under his nose.  
He that is a true Theophilus, a lover of God, will not answer with the Philosopher, who being demanded what countryman he was, answered, A citizen of the world; No he is a stranger on earth, & a citizen of heaven; he lets the worldlings enjoy the fleshpots of Egypt, his journey is toward Canaan: and therefore with a holy indignation he scorns this world, and with a godly ambition his heart aspires to a better.  
No man can serve two masters: 
Mat. 6. 24.  let the worldling boast of his love as jehu did of his Zeal; 
2 Kin 10● 16.  but as the one was but hypocritical, so the other is but counterfeit: and he shall never persuade me, That love, which is so pure a grace, can entertain a couple of so contrary conditions. Wherefore if thou sayest thou lovest God, do not excessively toil thyself, and run thyself out of breath in the pursuit of the world's admired treasure: but follow Mary's example, choose that good part which shall never be taken from you, neither in this life, nor in the life to come. 
Luk. 10.42.   

Hypocrite,  The second, whose love ●● but feigned, is the Hypocrite; This man hath two faces, yea two hearts; he can counterfeit Religion cunningly, while within himself he laughs to think how wittily he hath cozened God and the world. Every man by nature hath but one heart, only the Hypocrite hath two: wherefore the Apostle james calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
jam. 4.8.  a man of a heart and a heart, for he hath a heart for God, and a heart for the Devil; as he is really and indeed wicked, so the Devil hath his real and very heart; as he is seemingly holy, so God hath but the shadow of his heart● for outwardly he compliments with God, 
2 Sam. 20. 9  as joab did with Amasa, but in his heart he stabs at his honour. Thou therefore that art an hypocrite, whose religion is but in show, brag of thy love as much as thou wilt, till thou hast a sound heart, thou canst have no sound love: till thy heart be refined thy love will be but impure; for what is more contrary than true love and hypocrisy? what is more contrary than fair words and false deeds? wilt thou say thou lovest God, and wilt not give him thy heart? Then may judas say he loved his master when he betrayed him with a Kiss.  
The third, whose love is not sincere, is the love of the Ambitious man; 
Ambitious.  who with Haman thirsting after honour, sets no period to promotion; if his designs speed well, ere he be warm in his place of preferment which he hath now gotten, his mind is possessed of an higher; what he hath is but a degree to what he would have. This man says he loves God, but he never thinks of him; he thinks God is ever busy, wherefore he is loath to disturb him with his prayers. When the Devil comes to him, as he did unto Christ, and says, All these will I give thee; 
Mat. 4.9.  he forsakes God, and makes no bones of worshipping the Devil. The heat of his burning fever cannot be slacked with a small quantity of honour. But thou that art an ambitious Haman, who seekest more after thine own honour than Gods; who lovest thine own self more than God, know that as thou climbest up high and perilous stairs, so thy fall shall be the greater: because thou soughtest not God, God will seek thee, and finding thee soaring so high shall cast thee down with proud Lucifer into hell.  

Epicure.  The fourth false lover of God, is the Epicure, the voluptuous man; this man's belly is his God whom he worshippeth, and his pleasure is his deity which he adoreth; eating, drinking, hawking, hunting, pleasures and pastimes are this man's happiness: which it is too apparent he loves more than God; for if he want any of these, his desires are so importunate that they will brook no denial; if he enjoy them with some interruption and discontent, the honour of God must be abused, and the sacred name and attributes of the most glorious jehovah must be most damnably profaned & blasphemed: But if God, or his word, or any thing belonging to his service be wanting, of these things (like a stone) he is insensible, he neither desires their presence, nor grieves for their absence; yet this man sees no reason why he should not be a good Theophilus, a lover of God. That which Bernard spoke, though in another sense, may fitly be affirmed touching the voluptuous man. Nunquam ego Ebrium putabo Chastum: I will never believe chastity can sleep in the drunkard's bed. Doubtless that man which wallows like a swine in voluptuousness, and is drunken with the pleasures of the world, can never be a chaste and constant lover of God; pleasure and piety are two opposites, if thou affect the one, thou must reject the other.  
As these four especially, so there are many more in the Church which are not of the Church, carnal professors which have a kind of superficial love to God and his worship, but not from the ground of the heart; they join in the outward service with God's children, but for true love they let them go alone. Let these timeservers, and temporising Protestants know their doom, which Christ shall one day pronounce to their terror; Away from me ye wicked I know ye not. 
Mat. 7.23.  Oh but we have heard thy word, and did partake in thy Sacraments, and professed thy name. 'tis true, ye heard my word but practised not; ye partook of the sign, not of the grace; ye professed my name, but ye lo●ed it not: Away from me I know ye not.  
The fourth and last Use, 
Use. 4●  is to teach every one that says he loves God, to show it by his love to his brother, 
1 john 4. 20.  for can a man love God whom he hath not seen, and hate his brother whom he hath seen? No questionless; God will be loved in his children: we must love the godly for God, and God for himself. 
Greg●●ie.  Per amorem Dei amor proximi gignitur, et per amorem proximi amor Dei nutritur. The love of our neighbour is begotten by the love of God, and the love of God is nourished by the love of our neighbour. 
Mat. 19.19  Thou shalt love thy neighbour as thyself: which particle as, notes the quality not the quantity: thou oughtest not to love thy neighbour so much as thyself, for that is against nature; but thou must love him as truly as thyself. Some men love not their neighbours at all, these men sin through defect; Some love men more than God, these sin through excess: few attain to that golden means, to love God above all, and their neighbour as themselves. Wherefore seeing God hath so graciously loved us, let it be our daily prayer that he would give us grace to love him again, that when our sinful days are ended, we may reign with him in his heavenly kingdom for evermore. Amen.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.