The love of God, OR, Love Divine:  
Being the subject of these ensuing Meditations.  
Collected out of Mr goring English Translation, originally penned by Peter Du Moulin, Preacher to the Reformed Church in PARIS.  
Digested into Divine Poems by William Wood, a Native and free Citizen of the City o● York, now resient at Ekington in the County of Derby.  
Printed at York by Tho: Broad for the Author. 1656.   

To all that love God, especially the Magistracy, Ministry, and Commonalty of the Honourable City of York, and famous Town of Newcastle upon Tyne.   

The Prologue.  
York gave me birth, Newcastle gave me breeding,  
Blessed be they both, for love, Law, Cloth and feeding.  
Having out lived the years of seventy four,  
So that my seeing sense can see no more  
To Writ, or Read, or to discern a Letter,  
Yet still to Heaven I stand obliged a Debtor.  
For lack and loss of this my natural sight,  
God gives me better, his internal light,  
As Understanding, Will, and Memory,  
His love to land, his Name to glorify.  
My heart bethought me what I ought to tender  
For God's great love, 'twas love for love to render;  
Therefore on love Divine my meditations  
Come next in place, with lovely Contemplations.  
W: Wood   

Divine Poems.  
Of true and false love.  
LOve hath her Objects either false or true,  
Which all our spirits restlessly pursue:  
That which is ponderous here in massive things,  
Love in our soul●, the same effect it brings:  
As weight bows earthly bodies to their rest,  
True love allures our souls to that is best.  
This love is that which gives the soul content,  
Which in esteem is superexcellent;  
Whereas false love is mere imagination,  
Irregular, and wild'ring agitation:  
A whirling, gadding, giddy, endless motion,  
In true love's lore, which hath no spiritual notion;  
Such is fallacious love, fil'ld with this diet  
Of ill digestion, breedeth much disquiet,  
And's often weary, often doth despair,  
Which is no rest, because 'tis clogged with care.  
De●ire doth still continue for a fit,  
Like a ti●'d horse which often gnaws his bit:  
The most desire the thing they least can do,  
What they obey it often works their woe:  
If we with ease, enjoy that thing we love,  
This we distaste, and often disapprove.  
That which we covet, and achieve with gain,  
The lucre's often lost, proves void and vain.  
For worldly love resistance sets on fire,  
And nursed with dolour danceth our desire.  
If gazing man shall fix his wand'ring eye  
On Mundane pleasures, which in haste do fly,  
All pass away but as a glimpse of glory,  
The richest Ge●●m is worthless, transitory:  
Instead of durance, stable, firm content,  
A Chain of cares turns to his detriment;  
Linked together for his future woe,  
For will he, nill he, Providence saith so.  
The gravest sweets are sometimes sour and tart,  
Befool the gust and fatuates the heart:  
Riches and honour vain, and worldly pleasure  
Do waste or wain, or's rapt by casual seizure.  
Uncertain are we of this world's possession,  
But sure we are to leave it to succession:  
If these by casual means they do not leave us,  
Death shall at last of all our all bereave us:  
These are imparted on the wicked train,  
For no end else, but to augment their pain.  
Man to expose his love to things below,  
Is as to chase the wind each where doth blow;  
For when these things as good may termed be,  
they're frail and finite every hour we see.  
The markman when the fowl in air doth fly,  
Can take no aim by level of his eye;  
Nor we assurance have in pomp or pleasure,  
By our designs to gourmandize base treasure.  
For we must search for rest some other where  
Then on the earth, in Heaven, we're sure, 'tis there.  
For as the lower Regions in their kind,  
Are mixed with vapours, tempests, storms and wind.  
But that approacheth nearer Zions hill,  
Is calm and quiet, peaceable and still:  
So shall our love be restlesle, wanting peace,  
Whiles terrene troubles cause this love to cease:  
But if in Heaven she aim to build her nest,  
In's precious promises she shall find rest.  
And for this cause the Pilot close doth stand,  
Near to the Card, to save from shelf and sand  
His floating ship, lest that she should be wrecked  
By needle's point, he doth his course direct.  
In semblant sort each faithful Christians heart,  
Amidst confuse afflictions noisome smart,  
He shall enjoy those joys shall never cease,  
In that his love aims at the God of peace;  
Which is the only object of our love,  
Most absolute the Saints do all approve.  
This love can make us lovely, for that she,  
Can make us happy in a high degree:  
And which alone, and absolutely ca●▪  
Most happy make the wretched state of man.  
Man's ear, nor's eye, hath heard, nor seen, nor's heart  
Can comprehend, what God will hence impart  
On those in chief sincerely do him love,  
His speechless mercies that's reserved above.  
God's love doth move mankind to admiration.  
For that man's soul is made God's habitation:  
His pleasant Palace, which he likes full well,  
His Spirits fair Temple, where he loves to dwell.  
This Maxim Athens Schools did first ordain,  
That God or nature nothing made in vain.  
Man's boundless thoughts, surge as the Marine flood,  
Nothing can sa●● it but the Supreme good,  
Which here on earth the wisest never found,  
Must be in Heav▪ n transcending this vast round.  
Add hereunto, that God the world did frame  
For man's own use, and man to bless his name.  
Amongst the various forms of every creature,  
God made us men according to his feature;  
In stature form staight, erect, upright,  
Lovely and comely in his Maker's sight:  
That he might love his God whose form he bears,  
Lift his desires above the Starry spheres.  
Add that we cannot gain the Spirits perfection,  
Until the Spirit of spirits unite affection;  
Which to the creature doth communicate  
His virtue, as the Sun in clearest state  
Darts forth his beams, and doth his lustre lend.  
To lower Lights, which do on him depend.  
True love is that which doth transform the Lover  
Into the thing beloved, and no other:  
Now if a man deformed in's extern part,  
Love a corporeal beauty in his heart;  
N●'re shall he by that love correct his own  
defectiveness, which generally is known.  
Contrariwise, by loving God we shall  
Be like to God, who is our all in all:  
As in a mirror plainly we do see  
God face to face, and changed then are we.  
Of love 'tis said, that beauty is the first  
Hot spark, or flame, that sets this love on thirst,  
Considerately we shall discern and see  
What we call love, doth not with truth agree:  
But such a love that's superficial,  
Which covereth filth, is but extrinsical.  
But God's that light, all beauties doth excel,  
Whose radiant rays no mortal tongue can tell,  
God being then the first and purest light,  
Paternally, of shining Lamps most bright;  
By consequence heavens Oracles have proved  
That he's the light most worthy to be loved,  
Yet humane wisdom, much doth disagree  
With that's Divine, it hath no sympathy.  
For the Philosophy that's natural,  
With Nat'ralists, is deemed best of all.  
Contrarily the Scriptures do declare,  
That natural love with heavenly holds no share:  
For since that Satan hath defaced the Image  
Of God, in Adam, and in Adam's Image;  
Man's turned towards the world in his desires,  
From heaven to earth, his grovelling thought retires.  
Our carnal thoughts, our Mundane base delights,  
Hold enmity against the God of spirits.  
If any one have grace his God to love,  
The gifts not ours, but God's, that dwells above:  
Therefore our Jesus saith in's Gospel Law,  
None comes to him except his Father draw;  
And blessed 〈…〉 and 〈◊〉  
Did pull us out, ●id●us●ful 〈…〉:  
The sacred verity of this 〈…〉 in●●r●'d,  
We must love God be use he loved us first,  
This also, 〈…〉 and firm● effect,  
Of God's true love, if 〈…〉.  
Next under heave●● 〈…〉 w● should require,  
More than this grace to love with whole de●●●●:  
For to the faithful this doth testify,  
That God with's love his soul shall satisfy.  
This love's the very first effe●● of faith,  
Traceth God's image, as the Scripture 〈◊〉▪  
It is the mark and 〈…〉,  
For they are endowed wit● love and fil●ull fear.  
This love's the so●● of virtues, 〈◊〉 and oth●●:  
Hath sovereign eminen●● 〈◊〉 elder brother:  
She sits as Judge, our 〈…〉 reg●leth,  
Sums up the La●, 〈◊〉 Judge and 〈◊〉  
This love sustaineth 〈◊〉 did S●●ph●●,  
A ladder that can each ●● high as Heaven;  
She's peace of conscienc●● yielding that content,  
Is superexcellently 〈◊〉  
Yea it is such I dare ●ith boldness say,  
Gives us a ●aste of Heaven ●● this our day:  
It here gins the u●●on endless ●●st▪  
Communion with God amongst the blessed.  
Our thoughts and muse in this sweet meditation,  
Cannot soar up to higher contemplation;  
For what is th●●● th●n God, that i● so gr●●t,  
Or then his love to tell on, o● to ●eat.  
The profit likewise surely is no less,  
Than it is sweet, which no tongue can express.  
Men are not good, nor bad, because that they  
Believe and trust, but that they do obey;  
'Tis said, they're good even those that love good things,  
None else is such, but God the King of Kings:  
Who not alone in goodness doth transcend,  
But makes there so that love him to the end.  
Let's be instructed by God's holy Spirit,  
That's love itself, so shall we heaven inherit:  
And which will form our hea●●● unto the frame  
Of real love and not a love in 〈◊〉.  
Lest we should take a love corporeal,  
In lieu of love that's true and spiritual:  
An itching love that is importunate,  
A furious heat our brains in 〈◊〉 ●●ate,  
To wit, of vices that's extr●●mly ill,  
For chief vertue● which God's ●ests fulfil:  
A brutish sickness 〈…〉,  
For a perfection that's Angel 〈◊〉.  
'Tis doubtless 〈◊〉 of him that shall dispose  
Himself, to love his God i● one of those,  
Neglects all base and by considerations,  
For serving God, with willing inclinations.  
Though he incur the world's malignant hate,  
He's not dejected, nor 〈…〉:  
Starts not nor shrinks for all 〈…〉 disdain,  
This world's harsh hatred brings th●e endless gain.  
Earth's brittle pleasures heavens afflicting rod,  
Do work the weal of them which love their God:  
Evils turn blessings, not to on●, b●fall  
Whom God shall scourge with stripes corporeal.  
The body's sickness proves a special cure  
Unto the soul, the Magis hold it sure.  
Heaven's high Physician by 〈…〉 skill  
Can cure with poison, that wa● wont to kill:  
His strokes are balm, as holy David saith,  
Matter of patience for to try our faith.  
The passive sufferer meekly bears his Cross,  
And for God's cause he values not his loss:  
The●e sufferings are like scars upon the face,  
And honour's man received in bloody chase▪  
Conformities unto our Captain Christ,  
As Christian soldiers numbered in his list;  
And all through under propping of this love,  
Tartness i● tempered that it sweet doth prove;  
And maketh us entirely to rejoice,  
.  
Some one will say, and thereto doth assent  
Th● love of God'● a ver●ue excellent;  
And that to love him we before must know,  
What is this duty which to him we own:  
And that our knowledge here is most obscure,  
Both dim and dark, bemisted and impure,  
Yet in no wise we must forbear, forget  
To study knowledge that's before us set;  
Our Ignorance must have no toleration,  
Nor cause neglect in God's negotiation.  
Of God although our knowledge be but small,  
It us incites to love him therewithal:  
One glimpse of his most radiant rays and gleams  
Exceeds the Sun with his most splendent beams.  
The knowledge, knowing God with darkened sight,  
Surpasseth natural, and the Gentiles light;  
So if a prisoner do in dungeon lie,  
And at a think some beam of 〈◊〉 espy,  
By that he knows the beauty of the light.  
Which comforteth the silly Captive wight.  
The petty portion and the 〈◊〉 of skill  
In knowing God, whose fullness all things fill;  
Sufficient is for to delight our taste  
With's excellence, above the heavens placed:  
And with his love our souls so to inflame,  
His love alone gives cause to bless his name.  
Besides God's knowledge that's made known to any,  
May savingly sufficient be to many:  
The debts we own to God by obligation,  
For's goodness in his love, 〈◊〉 admiration▪  
Are fully set forth to ●● in his Word,  
As sacred Oracles the same record;  
Which Paul the convert, preaching hath not spared,  
But God's whole Council unto us declared.  

The fi●st degree of the love of God, is, to lo●● God because of the good which he doth ●●, ●●d which 〈◊〉 to receive of him.  
THe first and lowest step, is, God to love,  
Mercies received, hereto may us move:  
On this degree David did much rejoice,  
Blessed his God, because he heard his voice;  
For so it must be truly ●nderstood,  
God will be loved in tha● hi● doth us good.  
It's God that made, preserves, and doth us guide,  
Instructs our souls, for bodies doth provide;  
Redeems ●s by his Son, next by his Spirit▪  
He sanctifies us, Heaven fo● to in h● it.  
Directs us by his Word him for to serve,  
Makes us his friends we should not from him 〈◊〉;  
Yea, even his children with himself 〈◊〉,  
Such love like this as yet 〈◊〉 ever none.  
Plato in his blind way to God 〈◊〉 thanks,  
For three things, which he harshman in their ra●ks.  
First, making him no Beast, but made hi● 〈◊〉,  
Next, born a Greek, and no 〈◊〉:  
Yet to his lustre more to make it shine,  
He termed was Philosopher Divine.  
We that in quainter Schools have been instructed,  
In better ways of pray●e have 〈◊〉 conducted:  
His name of us ought also to be blest,  
For three things likewise which are here expressed.  
First, that in mercy men he did 〈◊〉 make,  
Next, that of holy truth we do partake;  
Thirdly, 'mongst those who Christians called 〈◊〉  
He makes us faithful on ●● through his ow● 〈◊〉  
A fourth ●e'l adds, that by his own dec●●●ing,  
He did adopt 〈…〉 world had b●●ing▪  
For if a pregnant, woman 〈◊〉 our bea●,  
Unto the Child which she should shortly rear▪  
Her fruit unseen, she sheildeth from all harms,  
What will s●● do when 〈◊〉 within her Arms?  
So if God loved us long before we were▪  
Much more when loved; and ●●●●'d; with filial f●ar▪  
Now in the rareness of thi● special grace,  
The fewer number have the higher place;  
The greater is his bounty and his plenty▪  
Upheaped with mercies when the most are empty.  
These graces chief, they depend on one,  
Our reconcilement Jesus made alone.  
He is the Conduit pipe by which do flow▪  
All graces on the dwellers have below;  
It's Jacob's Ladder, which to heavens ascends,  
Of enemies 'gainst God, it makes us friends▪  
The Angels which ascend and do descend,  
(This S●ale) our prayer● God's blessings do portend;  
Jacob his sleeping at the Ladders foot,  
Our Conscience rests most ●●●ly doth denote:  
Under the shade of Christ's 〈◊〉 intercession,  
Doth satisfy 〈…〉 for our transgression,  
For ere that time on whatsoever side,  
Man turned his 〈◊〉 his heart was ●e●●●fide:  
If upon God 〈…〉 consuming fire,  
Armed against sinners, with considerate ire.  
If on the Law he saw God's indignation,  
In the sharp sentence of his condemnation.  
If on the Heavens, with horror he could say▪  
Thence I'm debarred in that I went astray.  
If on the world, he saw himself dearest  
Of rule o'er Creatures, he before possessed.  
If on himself, he fearfully esp●●●  
Thousands extern and Spirit all maladies▪  
By signs of Heaven▪ and Earth 〈◊〉, he did fea●  
Approaching vengeance to his thoughts appear▪  
Then Satan, death, that deep abyss of Hell  
Frights him, which pain the loss no tongue can tell.  
But now all sorts which look upon their Jesus  
With confidenc● beholds him who can ease us.  
If he behold his God he calls him ●ather,  
Who him adop●● in Christ that is his Saviour.  
If on the Judgement 〈…〉 cast his eye,  
His Elder Brother 〈◊〉 in Majesty;  
As Judge and Advocate upon the ●hrone,  
he'll say more friend's in 〈◊〉 he Acedeth lo●e.  
If he think on the Angel● he will ●ay,  
These keep me, and defend me in my ●●y.  
If on the Heaven he 〈◊〉 his speculation,  
He will conclude it is my habitation.  
If of the Thunder he shall hear the noise,  
He will confess it is his Father's voice.  
If he behold the Law considerately,  
He saith that Christ his debt did satisfy,  
If he on earth have wealth abound in store,  
he'll say in glory he shall have much more.  
If with adversity he suffer ●osse,  
he'll say Christ suffered more upon the Cross.  
If he think on the Devil, Death, or Hell,  
Saint Paul hath taught him ●ow his foes to quell:  
Where is thy sting (O death) would cause ●● die,  
O grave, where is thy force, thy victory,  
Our God be praised and his name adorn,  
Who made us triumphant through Christ our Lord.  
If these like angry W●●ps buzz in our ear▪  
Their sting is lost, we ●●●ed them not to feared.  
If the old Serpent he do prick our Heel,  
Christ br●●se● his ●ead, no anguish we ●an feel.  
Unto the love of God, these obligations  
Are common to the faithful of all Nations.  
If each look back upon his time that's gone,  
I dare well say of ●ll there is not one  
But grants, besides the 〈◊〉 that God doth bestow,  
Yet private mercies, unto his o'restow.  
Freedom from dangers, bring at despair,  
Good chances evidence God's love and 〈◊〉:  
Gainful afflictions, purposes are crossed,  
Turn to our good, when in the world we're tossed  
Shall it be said, God's Messings on 〈◊〉  
Make us not fruitful, and his i● bo●● vain,  
While we do say, God doth us good for this,  
That we should love him, is no need of his.  
But here's the cause, in that he would ●s save,  
He wills our love, ●● all that he would have;  
Besides, if we love him, he is the cause  
This love he kindles our 〈…〉,  
This love's first step, though holy, fit for use,  
It but gins, to Heav'nward doth conduce,  
For he that loves his God but for repast,  
Is like to boy's th●● pray to break their fust;  
But such a love no ●●rth●● doth 〈◊〉  
He wrongs his God, and wages makes his end.  
If love of God a● nought but profit ai●,  
Then above God we striye to build the same,  
And make our interest more excellent  
Than God● high service so 〈…〉.  
Let him that 's come unto this first gradation  
Of love, and stands still on this step and station,  
Know that it 's much that God in us doth pardon,  
If that his wrath our self-love do not guerdon:  
Wherefore let us advance and mount more higher,  
So to the second s●ep we shall aspire.   

The second degree is to love him for his 〈…〉 he is 〈…〉  
OF love to God this i● the 〈…〉  
Solely to love him with sincerity.  
'Tis not for profit, nor for worldly 〈◊〉,  
It is to love him only for himself 〈◊〉.  
To wit, all gains 〈…〉▪  
Of benefits, and 〈…〉  
Sans hope of guerdom 〈◊〉 his love as brings.  
Saving to love him 〈…〉 ●hings;  
Of this love David sp●ke with ch●●●full voice,  
Saying, let all sh●● love thy 〈◊〉 rejoice,  
To love him for his 〈…〉▪  
Because he's sove●●igne 〈…〉▪  
Wise in his Counsels, in 〈…〉,  
True in his promise 〈◊〉 hi● trust,  
In habits glory over●●ll do●h 〈◊〉  
To which no 〈…〉 can attain.  
Sovereign perfection 〈…〉 possessing,  
The Book o'th' 〈…〉 p●●ly doth express him,  
Whose life's without beginning without ●●ding,  
Essentially upon himself depending.  
Eternity in him's immutable,  
His greatness is alike 〈◊〉.  
His power imp●●●●ll b●sseth ●ll resistanc●,  
The great Preserved, and the sure assistances.  
Who by his word the world did make and frame,  
And by his sight ●●e ●●ver●eth the same,  
And by his will ●e shall 〈◊〉  
When he is pleased all things ●● consum●●ate,  
Who in one virtue and perfection he  
Includes all virtue which in Creatures be;  
For these great loves so beneficial,  
So ought our love to be reciprocal.  
Christ taught us in his prayer which he did frame,  
First, to demand the Hallowing of his name,  
And that his Kingdom to us might appear,  
Ere we petition him for profit here.  
A love that so possessed the spirit of Paul,  
And Moses also, that neglecting all  
Their hope of bliss, they wished to be blotted  
Out of life's book, and for their doom allotted,  
The curse of God from's presence to abide,  
Rather than he should not be glorified.  
Wherefore to plant in us this supreme love,  
Our knowing God, hereto much may us move,  
It shall stand need so far as we are able  
To know God's essence, why so amiable.  
Beauty is that by nature all affect,  
Now light on beauty doth the most reflect,  
Without which light all beauties want their rays,  
Are but deformities, as nights to days.  
And for this cause when God first set his hand  
To the Creation of this earth's vast strand,  
In the beginning first he made the light,  
Which him resembled, therein did delight.  
He is that Sun of Justice doth not set,  
Never o'reshaded his pure light to let,  
Which doth not only to the eyes give light,  
But also to our eyes he giveth sight.  
Guests at the brightness of the King of Kings,  
Wher● Angels veil their faces with their wings,  
Whose eyes are dazzled 'fore the glorious Throne,  
Where his Majestic brightness on them shone.  
If at the fight of Christ's humanity,  
The natural Sun as then shall darkened be  
As some dark light when brighter doth appear,  
His light Divine must needs be much more clear.  
If on the life of God we contemplate,  
Ours is as dust and dung, so vile of rate,  
Man's life's a flux, and hath of parts succession,  
But God at once hath all his in possession.  
He who desires comparingly to know  
God's life from Man's, at Sea doth ebb and flow,  
The Sea with some small Brook he may compare,  
At so great distance differently they are.  
The Sea is very great, the Brook but small,  
Seas keep their bounds, but Brooks keep none at all,  
The Sea is owner of her floods in store,  
The Brooks have none but from the Seas before.  
God's life and man's are semblant in such sort,  
God's infinite, Man's as a moment short:  
His life consisteth doubtlessly in rest,  
And all at once is instantly possessed.  
God's all ●n all, his life depends on none,  
Our life, our all is from our God alone,  
Earth as it was before doth earth become,  
The Spirit God's gift to him returneth home.  
God's knowledge is a pit that's so profound,  
That humane reason cannot reach nor sound;  
God knows all things, even such as yet are not,  
Past, present, and to come, he all doth note.  
We things alternately do here espy,  
But God seethe all at once with his clear eye.  
We see things present, why? because they be,  
But why things are, is God that doth them see:  
For God to see it, is, as if to will,  
His wil'ls to do, all this he doth fulfil.  
Here for to know things we them look upon,  
But God to know things views himself alone,  
Because God's absolute and perfect wise,  
All Models are transparent to his eyes.  
And in his will, as Judge he doth de●●●e,  
And sentence every chance what it shall be.  
His holiness it ought to be admired,  
The Saints and Angels have not like acquired:  
Even as God's Word, the highest Heaven doth call,  
The Heaven of heavens, for it encloseth all,  
Others inferior and of less degree,  
Within the highest that included be.  
So God is named by proper appellation,  
Holy of holies, in his heavenly station.  
Of Creatures holiness a quality is all,  
But God is sanctity itself substantial,  
God's self is holy, are men or Angels? no,  
If they prove Saints, 'tis cause God makes them so.  
Justice 'twixt God and Men we ought to know,  
Men are deemed just, because just things they do,  
Contrarily in God they are just things,  
Being done by him on whom all justice hangs.  
Wherefore he's just for this, no other cause,  
Working his will prescribed in his Laws:  
Which in his Mandates us he sets before,  
Still to obey, observe for evermore.  
And to our mind he doth the same impart,  
And it engraves within our hidden heart,  
He loveth justice, truth, and equity,  
He hates the workers of iniquity:  
He roots out liars, and the men doth hate,  
That thirst for blood, he doth abominate  
Of his great goodness what ought we to say,  
Which loves them, hate him, and do go a stray:  
By which upon the just and wicked crew,  
Daily his Sun doth shine and still renew,  
By which he powers his blessings down in rain  
Into their mouths, which do blaspheme his Name.  
In chief this goodness that's so infinite,  
Shines in his Son, his only dear delight:  
This Son before all time he did beget,  
Eternally he him begetteth yet:  
Son of his Father, yet of equal date,  
Both infinite, and both interminate.  
Eternal wisdom▪ word essential,  
God everlastingly beatifical.  
This Son whom Esay calls the eternal Father,  
Would make himself the Son of man the rather  
That we might be God's children, no●●orlorn,  
He was content in Stable to be born,  
That we might have of Heaven the full fruition,  
'Mongst beasts was born in poor and low condition.  
He who erst was, and is of life the bread,  
Did suffer hunger, that we might be fed:  
He who's the Well of life, he did not shrink  
To thirst himself, that we might freely drink.  
He who is life itself was pleased to die,  
That we might live, and that eternally.  
All this for Creatures vile which did rebel,  
That he might free them from the jaws of hell:  
These are the depths of grace, no bottom hath,  
We understand not, we must reach by faith.  
These recreate our hearts, cause admiration,  
Likewise no less, adds to our consolation:  
Here are the highest Tests can be expressed  
Of God's great love to man so manifest,  
The riches of that grace Angels admired,  
To pry into have earnestly desired.  
Now to what end may all these say move us,  
But to love God, who did so greatly love us;  
And to admire the treasures of his grace,  
With such like joy as Saints that see his face.  
O God since that thy greatness hath no end,  
Which dust and ashes cannot comprehend,  
Thy bounties boundless past imagination,  
Our Spirits are stopped with this contemplation.  
Our words much lower are then is our mind,  
Our thoughts beneath the truth are still confined:  
Of this God's greatness speak we stammeringly,  
Our praises thee abase and vilify.  
We draw the picture of the Sun most bright,  
With a black Coal, the Emblem of the night;  
O God raise up our Spirits, and Souls to thee,  
And if our knowledge shall too feeble be,  
Inflame our love with such an ardent zeal,  
As thy pure Word is pleased to reveal.  
Thou pleased to be our Father by dilection,  
O touch our hearts with filial affection;  
Thou that dost daily give us apt occasion  
Of loving thee, addict our inclination.  
Though we be poor, in means uncapable,  
Thou only canst make us most acceptable.  
All these and many more considerations  
Engage our love by numerous obligations;  
These raise our Spirits, not for ourselves (to love,  
This God) but for his sake it doth us move.  
Our God he duplicates this word, it's I, it's I,  
For mine own sake, saith, sinners shall not die;  
His Church he doth resemble to a flock,  
Which bears his name, and his peculiar stock,  
He safely guards her, both by night and day,  
Lest she to Satan should become a prey.   

The third degree is, not only to love God above all things, and more than ourselves, but also not to love any thing in the world but for God's love.  
THe third degree it is our God to love,  
As both in Heaven and Earth, all things above,  
And in this world what ere our God did make,  
Nought must we love but only for his sake.  
This world hath many objects, that we find  
From loving them we cannot stay our mind:  
Yea, on account it would be reckoned ill,  
If we should not hold on to love them still.  
A Father loves his Children, and a wife  
She loves her husband dearly as her life;  
Our allies, neighbours, and our next of kin,  
They ought to share, and have a part therein.  
So man may love his Study, House and Health,  
Yea, and with all his justly got wealth;  
Of these who tends a man to dispossess,  
'Twere Barbarous doctrine wisdom will confess.  
The sacred Scriptures us this truth doth tell,  
Who starves his house he's worse than's Infidel;  
For piety doth not eradicate  
These good affections, but agricolate,  
And of imperious Mistresses they were,  
Makes them but handmaids to God's love and fear:  
No more than Joshua would the Gibeonites kill,  
But them subjected for to do Gods will.  
For then a Father doth his Children love,  
Bringing them up that they fair Plants may prove,  
Which in good time may bud, and fructify,  
God's glorious house to garnish and supply;  
If so remembering he their Father is,  
To be more mindful still that God is his;  
Then man doth love his friends as is required,  
When they love God, the most to be desired.  
So to this end we do not health affect,  
Because its pleasant, painless in effect;  
But rather makes us rigorous to attend  
Our high vocation, that's its proper end.  
In l●ke sort knowledge, honour we may love,  
So that their love from God doth not remove  
Our minds, but rather us the more incite  
Unto good works, therein to take delight.  
And as there is not any Brook so small,  
But in the Ocean at the last doth fall;  
So let God's goodness, though but small in show,  
Induce our thoughts his goodness to pursue.  
Briefly, our lives and neighbourly affections  
Shall well be squared out by these directions.  
When of God's love they be both Brooks and Branches,  
Our sights reflection on God's image glances.  
Love not the person for his Garments gay,  
But inside virtues which his worth bewray:  
If ye advance a man for honour's sake,  
And notice else of him you none can take,  
Ye are mistaken, err egregiously,  
That by bare titles ye him dignify;  
Which things when as they are from him bereft,  
There's nothing lovely in this person left.  
Even as a Horse that bears an Idol pack,  
He hath no reverence when 'tis of his Back.  
Contrariwise, if you a man shall love,  
'Cause he believes and fears his God above.  
Read in God's Law, to speak the truth addicted,  
Just in his acts, relieves the poor afflicted,  
Burning with zeal of Gods own habitation,  
Such sorts to love you'll never want occasion.  
If honour, goods, or life from him's bereft,  
His pristine, precious virtues still are left:  
And that rare excellence doth still inherit,  
Rests in God's image given by his Spirit.  
I know the secrets of man's hidden heart,  
To none but God are open and apart,  
And often times those friends we virtuous deem,  
Do vicious prove, though otherwise they seem.  
For he that loves his God should reprehend,  
And if he can he should reform his friend;  
Flattery hath ta●ne away from friendship true,  
All's terms, save by reproach for to pursue.  
To chide one's friend. who ere shall be afraid,  
'Tis cruelty, for so the wise hath said;  
As when he's near to drowning thou shouldst fear  
To save his life, by renting of his hair.  
As Moses rod (whiles such) as rod he used,  
But turning Serpent, than the same refused.  
Such as the Brain is to the strong tough Nerves,  
And veins from out the Liver life preserves.  
And as the Heart is to the Arteries,  
Such is God's love to men's societies.  
That is, they are but points, which do depend  
On God their Centre, Alpha, and their end;  
This love Divine unless it be therein,  
Friendships no friendship, at the best 'tis sin.  
A conspiration, and a joint accord  
To disagree with God the Sovereign Lord:  
Friendships thats fixed on pleasure, or on gain,  
Do lose their taste, as these do ebb or wain,  
But friendships grounded on that firm foundation,  
The love of God, do always hold their station,  
Which love ought to advance itself so high  
As friends and foes, shall have a share thereby,  
Because amongst these enmities it's clear,  
Some marks of Gods own Image yet appear;  
For that like Rodds, God holds them in his hand,  
Us to correct, and be at his command.   

The fourth degree is to hate ourselves for God's sake.  
IN this ascension we must climb yet higher,  
For God, to hate ourselves, we must aspire;  
As there's no love more strong more natural,  
Then is that love, the which self-love we call:  
So it's that love, which breeds resistance still,  
To be subdued, doth always cross our will.  
Such as our Shirt is, which we put off last,  
So self-affections cleaves to us full fast:  
A combat great by force we here must fight,  
Against the roaring Lion much of might:  
It's Satan's last entrenchment and his stay,  
From whence God's power must drive the Fiend away.  
None loves God truly, as it is his due,  
Hates not his nature, its desires eschew;  
Against these Rebels doth not daily fight,  
Until these mortal foes he put to flight.  
Being desirous with firm resolution  
To end this war by death, and dissolution,  
And of his blood here to be prodigal,  
So that God's glory suffer not at all;  
And of this body to wax wondrous weary,  
As the poor Captives long in prison tarry.  
Like to the prisoner looking though the Grate,  
Longs for enlargement by his liberate.  
Look not for outlet at the prison gate,  
But for your freedom when 'tis ruinated.  
He with himself holds war and doth not cease,  
He with his God shall have perpetual peace;  
He that himself doth not assume to pardon,  
God him remits, with his free grace for guerdon,  
He that despiseth life, the same doth hate,  
Shall save his life, bought with a precious rate.  
We're on the fourth degree, or step of love,  
The highest in this life, we Heav'nward move;  
'Twas this degree enforced Paul to cry,  
Ah, who shall free me from this misery?  
Who shall deliver me whiles I have breath.  
From this big burden, body of this death▪  
Of love it was this step, or this degree,  
Which caused David in his Sovereignty,  
(Having quite quelled his foes and them suppressed,  
With wealth and honour dignifide, possessed,)  
Confess himself a stranger here to be,  
Waifaring through the vale of misery.  
In that our Martyr's sufferings were approved,  
'Twas God they loved, and were of him beloved:  
Bodies of brass, and muscles armed with steel,  
They did not wear, but had the sense to feel,  
For fire and sword, no rackings aught could pain them,  
God in their suffering did all times sustain them:  
If their thus suffering cause no reformation,  
Then doubtlessly they'll serve for condemnation.  
Those that to this degree of love attain,  
A hard, sharp conflict they must all sustain.  
Our flesh is mutinous, and doth rebel,  
Rooted in evil, hard for to expel:  
I● hand or foot, or member that's most dear,  
Dismember them, if vicious they appear.  
Victorious are we after bonds and thrall,  
But we must wrestle though we catch a fall.  
As in a crossway man is set to stand,  
Sometimes the spirit then flesh gets upper hand;  
Between the love of God and worldly love,  
Some strange suggestions do him try and prove.  
How oft i● it after Gods love prevailed,  
By fresh assaults the faithful ●●e assailed;  
And the fresh forces the Spirit do withstand,  
Against God's fear, and love themselves, do band.  
The faithful being by these appetites,  
Beset, with lusts, and such like lewd delights,  
Shall feel this love of God within his heart,  
Thus speaking, Man, whence is it thou dost start?  
O wretched man, whether now wilt thou go,  
Doth not God see't, thy inclination know?  
Despisest thou his menace and his frown?  
Rejectest thou his promises to own?  
Forgettest thou thy honoured high vocation?  
Dares thou provoke God's Spirit to indignation?  
Why shouldst thou on his Church a scandal bring,  
Since Christ thereof is Sovereign, Lord, and King?  
Where are the promises which thou hast made him  
For gifts received? as yet thou hast not paid him.  
Is this the way to Heaven thou dost devise?  
And being fallen, art thou assured to rise?  
And for short pleasures which have lost their taste,  
Thy peace of Conscience must it be displaced?  
For pottage wilt thou of thy right bereave  
Thyself, and vainly so thy birthright leave?  
At these suggestions will the faithful stay,  
Cross his desires, and let them bear no sway.  
But all's not done, our frailties yet not quelled,  
Nor froward flesh which hath so long rebelled.  
For after these our holy resolutions,  
We have great dulness, causing diminutions:  
And then the Devil doth espy occasion,  
Makes a fresh onset, by a re-invasion.  
If we be idle, use bad company,  
Neglecting prayer, or duties else of piety:  
Then our desires do rouse themselves again,  
The Flesh and Spirit for mastery strive amain:  
Which makes the faithful in this restless strife,  
Desire his death, and's weary of his life,  
O wretched nature, it selfs enemy,  
Destroys itself pursuing misery:  
O thou corruption that takes root so deep,  
O mutinous sedition, that doth keep  
In us hostility, and doth not slack,  
But us as slaves to Egypt would bring back.  
Which like Lot's wife, looks back with her desire  
On sinful Sodom, flaming all with fire,  
If we have thoughts, that fixed are on death,  
Our flesh will whisper, we may yet long breath:  
If we shall hear or read Gods sacred Word,  
Threatening our ruin by his glittering sword:  
It soothes us up, and doth us so persuade  
We are secure, to others it is said.  
If we heavens glory shall recount, consider,  
It will suggest, we shall come early thither.  
If thou incited be to help the poor,  
I● doth suggest, it will impair thy store.  
If thy friend's frailty thou wouldst reprehend,  
'Twill over-aw thee lest thou him offend,  
Each good affection hath even as it were  
Like to a Pot, on either side an ear,  
By which the world and flesh take hold upon,  
Striving to let the execution.  
Rebekah's steps we next must imitate,  
Who, great with Child, her God did supplicate,  
Who instantly resolved her request,  
Two striving Twins they did her Womb molest:  
A lively figure, not so old as true,  
Of man, it represents the old and new:  
The old, man's carnal by corrupted nature,  
The other new, is the regenerate Creature;  
As in a conflict both do daily strive,  
And are at odds so long as we're alive.  
Unto Rebekah's suit God did decree,  
The old unto they young should subject be:  
The flesh unto the spirit must be subjected,  
And by that means shall be of God accepted.   

The fift degree is that wherewith we shall love God in the life to come.  
NOw here remains the last and chief degree,  
This highest step is heavens felicity,  
Which is the love wherewith at last we shall  
Love God in's glory that's Celestial.  
For we love things by nature here below,  
According as by science we them know:  
We therefore shall God love much better then,  
With love of Saints, and not as mortal men.  
Now (as th'Apostle saith) we know in part▪  
But than revealed, open, and apart.  
As in a Glass we see, but here obscurely,  
But then perspicuously, as Crystal purely,  
When he in glory shall consummate grace,  
Then shall we see as it were face to face,  
Our love which here dstractedly doth stand,  
And sees far● off, shall then see near at hand:  
Our love on God shall only fixed be  
Being the object of felicity.  
As when two swelling Rivers proud and high,  
Encountering each other furiously,  
They join in force, and by their strong invasion  
Do make a marvellous flood, and inundation,  
So that the love of God and self affection  
Are like two Streams on earth, have no connexion,  
Which no where else hencforth shall have their meeting,  
Till they in Heaven each other give the greeting,  
When these affections twain shall be commixed,  
And in one love are fast and firmly fixed,  
For then in loving God ourselves may love,  
Because that league God doubtless will approve,  
And dwell in us where he delights to dwell,  
Resembling him whose north no tongue can tell.  
For Saints and Angels they undoubtedly  
Do love themselves with ardent fervency.  
Let us forbear to love (until that time)  
Ourselves, or aught in us doth not incline  
Our hearts, and make them hopeful of this love,  
Which is eternised in the heavens above.  
But now for that this love, wherewith we shall  
Love God in Heaven, is supernatural,  
Springs from the view, and lovely contemplation  
Of his own face, beyond all admiration.  
Love is not kindled else but by the sight,  
Let's learn what sight this is brings this delight.  
Our body's eyes two ways discern and see,  
Or apprehending what the image be:  
For so the bodies to our view exposed,  
They are apparent, visibly disclosed.  
Or by in letting to our natural sight  
The thing we see, which truly is the light,  
So do we see the day, no otherwise,  
Then that it daily enters in our eyes:  
Now God that is the chief supremest light,  
In's glory will show souls that he's most bright;  
For in his Saints he keeps his habitation,  
And's in them all in all without cessation.  
But in this life we in his works behold  
His wondrous workmanship so manifold,  
In which he made an abselute impression,  
As't were his virtue's Picture, past expression.  
Therefore as now we see the natural light,  
Then shall we see our God with such a sight.  
But now we see it not but with these eyes,  
The body's windows, and no otherwise.  
For then the light of God through all our parts  
We shall receive, which holifies our hearts,  
Even as a man were only eye throughout,  
As he should see at once things round about.  
This sight of God it will assuredly  
Transform us, like himself, in purity,  
For as a mirror by the Sun's reflection,  
Shines like the same in clearness sans defection:  
For God receiveth none to contemplate  
His face, save those are in Celestial estate:  
He doth transform them, that the semblant prove  
Like to himself, irradiate in love.  
As God himself is perfect love and charity,  
It man behoves to imitate his parity;  
Upon this view and heavenly radiation,  
Should be inflamed with love's association,  
And burn with heat of this hot spirit'all fire,  
Whose ardency the Saints in light acquire.  
A fire which to the Seraphims gives name,  
So called because their ardour aye inflame:  
The sum of all is their officious love,  
Their fervent zeal their service to improve.  
Here these degrees and steps of love must end,  
For higher Heav'n-ward we cannot ascend:  
Of jacob's ladder this step is the last,  
By which we mount where speechless joys are placed.   
FINIS.