ull in this life, the apprehension and sense of Gods Love is the chiefest, for as the procurement of our salvation, had its begining, and first foundation, in the election, and love of God, so the beginning of the perceiving thereof is in the perceiving of the same love, now concerning this love, the first Question is how a man may obtaine the apprehension and sense of the love of God?

1. Ans. The proper cause of this apprehension is the holy Ghost, who sheds this love of God in the hearts of believers, Rom. 5. 5. That is, certifies them particularly that this love of God is extended abundantly to them. But yet there are many meanes whereby this worke is promoted, and whereby also beleevers come to bee rooted, and grounded in this love, Ephesians 3. 18. The principle of them are these that follow.

2. First, if the beleever do apprehend that (God in regard of that relation wherein he stands to him and the rest of the faithfull is meerely love) 1 Iohn 4. 8. For so that phrase is to be understood, not of God considered absolutely, but in relation unto the faithfull, because all things which God doth, to and about beleevers, proceeds in some sort from his love, for the love of God is to be sought for, and to be confidered in the effects thereof.

3. Secondly, if he consider how admirable all the circumstances be in the love of God, Iohn 3. 16. 1 In respect of the person loving. For God who hath in himselfe all good, all sufficiency, and perfection, that could receive no profit, either by man, or by mans love and besides that was grievously offended with man, this God notwithstanding loveth man 1 Iohn 4. 10. 11.

4. Secondly, in respect of the person beloved. For God hath loved man, that deserved no such thing from him, man his enemy, man unthanfull, Ro. 5. 8.

5. Thirdly, in respect of the gifts which are the fruits of this love. For God out of love hath given man his owne Son, and in his son himselfe, 1 Iohn 2. 24. And with him all good things, Rom. 8. 32.

6. Fourthly, in respect of the manner of the giving, which was out of meere and abundant grace, without mans request, and beyond his expectation, Rom. 10. 20.

7. Fifthly, in respect of the continuance, for this love of God was from eternity, and shall remaine immutably unto all eternity, Ep. 1. 4. Ier. 31. 3. Iohn 13. 1.

8. The third meanes to promote the sense of Gods love in the heart of a believer is for him to labour with all his might in the use of those meanes which tend to this purpose to get a more plentifull taste of this love, Psalme 34. 9. 1. Pet. 2. 3.

The second Question is how a man may know that God loves him?

9. Ans. 1. If he be certaine that Christ is his, Gal. 2. 20. that is, if he be certaine that he hath a true Faith in Christ. For Christ is the Son of Gods love, by whom his love is derived unto others.

10. 2. If he be certaine of his love to God, 1 Iohn 4. 10. Pro. 8. 17.

11. 3. If he follow after righteousnesse, Pro. 15. 9. For God cannot but love his own Image.

12. 4. If the love of God do constraine, and effectually stir him up, to all duties of piety towards God, and of love, and Justice towards men, [gap] Cor. 5. 14. 1 Iohn 4. 12.

A third Question is, whether a man may not collect the Love of God, from the common good things which he bestowes?

13. Answ. All the benefits of God, of what sort soever they be, do bring with them an obligation, to love and obey that God which is the donor, but it is proper to some of them to bring besides that, solid and spirituall comfort to the receiver, by a demonstration of the singular love of God, which is made by them. For nothing that is common, can demonstrate any speciall love. Creation therefore, and preservation, and earthly and naturall good things

cannot by themselves be any signes of a supernaturall love, Eccles. 9. 2. But yet these common good things, when they are received by Faith, as given in Christ, are (in respect of the manner wherewith they are then clothed) proper to the faithfull, and are secundary signes of Gods love to them, Psal. 22. 10, 11, 12. For Faith maketh such a kinde of arguing as there the Psalmist useth, to be of force, whereas without Faith there could no such consequence be drawne from them.