set it on drawne from an act of GODS grace to some and of his iustice to others expressed in the words ensuing In the exhortation three things are to bee obserued first the duety required Loue secondly the obiect of it the LORD thirdly the persons of whom it is to be performed All his Saints Of loue first Amor est affectus vnionis Loue is an affection of vnion Quo cum re amatâ aut vnimur aut perpetuamus vnionem By the which wee are either vnited or doe continue the vnion with the thing beloued Or Loue is a certaine motion whereby the heart is moued towards that which either is Truely or Seemingly good desiring to draw the good vnto it selfe that it might enioy it For the obiect of loue is good And though a man sometimes loue an euil yet it is to him a seeming good And the Nature of loue is to vnite and Knit diuerse things together and of sundry things to make one And a regular and true-hearted loue is that which causeth vs to loue a thing because it is good in it selfe and not for any base or by-respect With this loue wee ought to loue GOD and our neighbor for GOD. The loue then wherewith we are exhorted to loue the LORD is an Holy affection Whereby wee loue GOD in CHRIST IESVS for himselfe Or it is a Gracious affection of the Heart arising out of Knowledge and Faith in GOD and kindled in the soule by the HOLY GHOST by which a man is ioyned Knit to GOD taking delight and content in him more then in any thing besides First I call it an affection of the heart because with it the heart is affected and inclined affections being certaine motions of the heart where they haue their seate and being Secondly I said it is a Gracious affection for to loue is a worke of Nature but to loue an obiect Wâ—ll that 's truely Good as is the LORD is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a worke of Grace For wee are not sufficient of our selues to thinke any thing as of our selues Therfore our sufficiency strength to loue a right obiect rightly must needs bee from the Grace of GOD Who worketh in vs both the will and the deed of his owne good pleasure Thirdly I say this loue ariseth out of the Knowledge and Faith in GOD. For Quod latet ignotum est ignoti nulla cupido Things vnknowne are vnaffected and loue is according to a mans acquaintance A man cannot loue GOD before hee know that GOD is and that hee is good and therefore worthy loue sweete and amiable and according to that measure of knowledge that men haue of him and of his benefites and according as they ponder and remember them so they may be said to loue him And for because our knowledge of him is in this world nothing so perfect as it shall bee in the world to come therefore also our loue on earth is not so perfect as it shall bee in the heauens when besides the vision of Grace wee shall attaine vnto the vision of Glory When Wee shall see face to face and know as wee are knowne as the Apostle speaketh to the Corinthians Will yee see this in the glasse of humane practise A child not knowing the worth of siluer preferres a Counter to it Barbarous people not knowing the benefites of learning loue it not The couetous man knowing the vertue of gold hoords it loues it as his GOD A good soule knowing the vilenesse and dangers of sinne shunnes it loathes it and perceiuing the benefites of true Religion loues it followes it and experience shewes that many men places things are vnloued and vnregarded because their vertues properties excellencies are not knowne to them that do looke-ouer and neglect them Hee then that would loue GOD let him learne to know GOD If men knew him well they would not loue him so ill The reason why men commonly are so farre in loue with pleasures profits and preferments is because they know the sweetnesse of them though they proue often bitter to them in the latter end so as that they might iustly wish they had not knowne them or had knowne better how to haue vsed them So surely our knowledge of GOD would stirre vp our loue did wee know him and vnderstand his perfections well and truely hee would rauish our hearts but the loue of the world doth raise vp such a mist within vs as that our eyes are darkened the starres of our vnderstanding are clouded so that we see not wee thinke not of his louely Nature we cannot behold his Beauty But let vs dispearse these fogs and labor to know him that we may bee fit to loue him Loue like a thrid sowes our soules to GOD but the way is prepared by knowledge as by a needle And as concerning Faith certaine it is that faith in the loue of GOD makes a man returne his loue vnto GOD for till a man beleeue that GOD doth loue him and is reconciled to him hee comes not to him So long as hee apprehends nothing but wrath hee flies him as his enemy and being punished hee repines and murmurres as male-conted But when a man comes to bee perswaded of GODS fauour to him and begins to haue affiance in his mercy forth-with hee begins to draw neere by loue vnto him hee sets his heart vpon him and in loue preferres him to all the world And the more hee beleeues the more he loues his soule is ready to say with Dauid Thou art my LORD and the portion of my inheritance My soule praise thou the LORD and all that is within thee praise his holy Name which forgiueth all thine iniquity and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercy and compassion The truth of which wee see confirmed by Saint Paul who saith that Loue is out of a pure heart and a good conscience and of faith vnfaigned Without the which faith also there is neither pure heart nor good conscience This wee may illustrate by the dealings of men who will not make a league of loue with them whom they trust not but rather abandon all society with them On the contrary whom they dare trust them they dare liue with in whom they haue confidence in them they do delight and of whose loue they are perswaded them they will loue and shew kindnesse too And wee see by experience that one flame licks another to it and one fire draweth another so one loue also begets and drawes another And if it happen that a man bee hated of him to whom hee beareth loue it is because hee that is loued takes no notice of nor feeles the loue which is borne vnto him Let vs therefore haue faith in GOD for as wee beleeue so shall wee loue Without doubt the brethren of Ioseph when they met
it And though there were no other reason to moue vs to it but his bare command yet were that reason strong enough to bind vs Sic vult sic iubet stet pro ratione vâ—luntas The power of a King the authority of a Father the place of a Maister necessitatis the subiection and obedience of a Subiect Childe and Seruant But GOD is our King our Father and our Maister hee hath an absolute ineuitable and vncontrouleable power and iurisdiction ouer vs Therefore his very bare command should condition and controule vs without more adoe But secondly besides the precept there is a most heauy curse which vnlesse a man do loue GOD hee cannot scape For though our loue of GOD bee not the causâ— why but a signe that GOD will blesse vs yet our hatred or Non-loue doth deserue his curse Therefore Saint Paul denounceth him accursed that loues not the LORD IESVS who is GOD ouer all blessed for euer Amen Thirdly except wee loue GOD wee cannot worship him For true worship is Loue ioyned with duety towards a mans superiours So that where there is no loue there is but counterfeit seruice or none at all And indeed as hee that loues not GOD cannot worship him so neither can hee loue his neighbour for GOD and in GOD And Hee that loueth not his brother is not of GOD but abideth in death Certainely hee that loues not the father as the father loues not the sonne as the son loues not his brother as the childe of GOD as the brother of CHRIST as the childe of the Church which wee all ought and who so doth not shall haue small reward And that the necessity of this duty may yet appeare let vs know that as iron is vnfit to bee wrought on vnlesse it bee heated in the fire and as waxe will not seale well except it bee warme and soft euen so are wee till wee bee inflamed with loue till that holy fire hath heated vâ— Till then the Word the Sacraments the Minister his Binding Loosing Preaching Praying Blessing will bee of no true reckoning with vs and wee shall take no comfort in them And say that a man had the loue of all men say that hee could speake all Languages in the world and were able to remoue Mountaines to cast out deuils to cure all diseases to heale all wounds and should crumble out all his goods to the poore suffer for the truth do and suffer many things for his Country yet if he loued not GOD he might truely say with Saint Paul Hee were Nothing And thus wee see the necesity of louing GOD. A second argument of this duety is from the Equity thereof For seeing Almighty GOD doth loue vs as it appeareth by his Electing Redeeming Sanctifying and Preseruing vs in CHRIST IESVS his beloued Sonne it is a matter of equity that wee should remonstrate our loue vnto him in that his Sonne and the rather also because our loue to him comes short in measure of his loue to vs For GODS loue is a Descending loue but our loue to him is an Ascending loue and loue descending is more naturall more vigorous and more vehement then loue ascending As wee see in fathers and mothers who loue their children better then their children loue them And reason may bee giuen heereof For GOD knowes vs better then wee know him And there is no corruption no vitiosity of nature in him as there is in vs Wee are not so good and candid of naâ—ure as Hee Neither haue wee any thing of ours in GOD to loue as hee hath in vs for wee and euery good thing in vs is of GOD. Besides GOD loues vs that deserue his hatred being by nature dead in sinnes and children of wrath and bringing forth many rootes of bitternesse and fruites of iniustice how vnequally then should wee deale with him if wee should not loue him who deserues our loue being most louely in himselfe and bearing such loue vnto vs. What is man saith Dauid vnto GOD that thou art so mindfull of him or the sonne of man that thou thinkest on him And what is GOD ô man that thou art so vnmindfull of him bearing so small respect and loue vnto him If it bee vntolerable ingratitude for a man to be loued of a man and to receiue continuall tokens of loue from him and yet in the meane time not to loue his louer and to show no signes of kindnesse towards him What horrible impiety iniustice and vnthankefulnesse is it to bee beloued of GOD and to returne no loue vnto him to receiue daily testimonies of loue from him and yet to shew no loue vnto his Name Farre be this vneuen and vnthankefull dealing from vs that owe more loue vnto him then wee can expresse in worke or word Nimis durus est animus qui si dilectionem nâ—lebat impendere nâ—lie rependere His heart is Oke not flesh but flint that though hee will not beginne to loue yet finding loue will shew no loue But GOD doth loue vs out of his loue hee sent his Sonne his onely Sonne the Sonne of his loue into the world to saue vs Hee sends vs fruitfull seasons and fils our hearts with gladnesse It is his mercies that wee are not consumed they are renewed euery morning Yea we should bee very vniust and iniurious vnto our selues if wee will not loue him seeing as the Apostle teacheth All things life and death health and sickenesse same and reproach plenty and penury prosperity and aduersity worke together for good vnto those that loue GOD. And what reason is there that wee should desire his loue to vs and with-hold ours from him Or what reason haue wee to require loue of our wiues children seruants neighbours acquaintances if wee care not to shew loue to him who hath adopted married and assumed vs vnto him Or finally with what equity can we desire that our commands should bee respected of those that depend on vs if wee make no count of this duety which drawes on all the rest which he exacteth and expecteth at our hands Wee see then that common sense and Equity extorts it from vs and cals vs to it Thirdly the commodities of this loue should moue vs to the entertainement and performance of it For first by this loue our faith produceth those good duties which we owe to GOD. For Faith is as an Hand Receiuing but by loue we giue and bestow and without it wee can do no good workes well Therefore the Apostle saith that Faith worketh by loue And as Saint Austen speaketh Our life and all our conuersation is named of our loue Nec faciunt bonos vel malos mores nisi boni vel mali sint amores Which being good or bad makes our manners to be thereafter such as the loue is such is the life a holy loue a holy life an earthly loue an earthly
hee that loues GOD loues him that will reward him with peeerelesse honour but hee that loues the world loues his owne betrayer for the world sayes to the deuils concerning him that is in loue with her as Iudas said to the Iewes Whomsoeuer I shall kisse it is hee take him And as Iael serued Sisâ—ra so serues the world all those that shee lulles a sleepe within her Tent Well may shee feed them with her milke and butter but if she get them once a sleepe shee peirces the very Temples of their soules and nailes them fast vnto the ground Finally this loue is excellent and matchlesse in respect of the Obiect of it who is the Omni-potent Omni-present Omni-scient All-wise Euer-liuing and Euer-louing GOD who is Goodnesse Mercy Iustice Loue and Life it selfe who onely is Verity Vertue Vnity Amity the Beautie of Beauties the Perfection of Perfections euen Beauty and Perfection it selfe In Hebrew called IEHOVAH because hee is of and for himselfe all other things else being both from him and for him In Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because hee hath authority ouer all In Latine DOMINVS because hee tameth ruleth and owneth all things In English LORD because hee hath Honour and Authority and for that hee is IL-LAF-FORD where the word LORD by contraction or corruption commeth which is as much as a Giuer or an Affoorder of Bread For hee giueth food to all flesh and bread with all things needfull for this life present and for the life to come to all his seruants that attend and feare him The execellency therefore of the Obiect should moue vs to the loue thereof What Nature is there comparable to GODS Whose conditions is so sweete so absolute as his What canst thou loue that 's worthy loue which is not be found in him in all compleatnesse Dost thou delight in the Mighty Behold saith he I am the LORD GOD of all flesh Is there any thing too hard for mee If hee but speake the word it 's done his power is so great Dost thou loue Wisedome GOD is All-knowing and most Prudent Hee scattereth the deuices of the crafty so that their hands cannot accomplish that which they do enterprise He taketh the wise in their craftinesse and the counsell of the wicked is made foolish Hee is wise in heart and mighty in strength who hath beene fierce against him and hath prospered With him is strength and wisedome Hee causeth the Councellours to go as spoyled and maketh the Iudges fooles There is no wisedome nor vnderstanding nor counsell against the LORD Delightest thou in Valour and Stoutnesse of Spirit The LORD is strong and mighty in Battell Hee leadeth away Princes as a Prey and ouerthroweth the Mighty Hee powreth contempt vpon Princes and maketh the strength of the Mighty weake The courage of al men the fortitude of all Angels the stoutnes of all creatures is to GODS as a drop of water to the vast Ocean the light of a candle to the splendor of the Sunne or as a thing finite to infinite Is thy delight in him that deserues admiration The LORD doth great things and vnsearchable yea merueilous things without number Lo when hee goeth by mee saith Iob I see him not and when hee passeth by I perceiue him not Behold when hee taketh a prey who can make him to restore it Who shall say vnto him what dost thou Hee sitteth vpon the circle of the earth and the inhabitants thereof are as Grashoppers Hee stretcheth out the heauens as a curtaine and spreadeth them out as a Tent to dwell in Hee bringeth the Princes to nothing and maketh the Iudges of the earth as vanity Hee blowes vpon them and they wither and his whirle-wind takes them away as stubble Wilt thou loue the Faithfull and him that is constant in Truth GOD is faithfull hee keepeth his fidelity for euer and his truth indureth from generation to generation Couldest thou affect one that is lust in all his proceedings The LORD is righteous in all his waies He will iudge the world with righteousnesse and the people with his truth Couldest thou find in thine heart to loue him that is mercifull by Nature and which hath compassion on the poore and him that is afflicted and weary The LORD is mercifull and full of compassion Hee relieueth the fatherlesse and is a friend to the poore Hee giueth strength vnto him that fainteth and vnto him that hath no strength hee increaseth power He deliuereth the poore in his affliction and openeth their eare in trouble Wilt thou fix thy soule on him that loues a good heart and which hates him that is ill disposed Behold GOD will not cast away an vpright man neither will hee take the wicked by the hand The LORD will giue grace and glory and no good thing will hee with-hold from them that walke vprightly but the hypocrite shall not come before him Wouldst thou set thy heart on him that is so compleate in himselfe as that hee can neither bee profited by the iustice of any nor hurt by the sinne of any This is onely the LORD My goodnesse extendeth not to thee saith Dauid May a man bee profitable vnto GOD saith Eliphaz as hee that is wise may bee profitable to himselfe Is it any thing to the Almighty that thou art righteous or is it profitable vnto him that thou makest thy waies vpright if thou sinnest what â—ost thou against him Yea when thy sinnes bee many what dost thou vnto him If thou bee righteous what giuest thou vnto him or what receiueth hee at thine hand Thy wickednesse may hurt a man as thou art and thy righteousnesse may profite the Sonne of man No man can giue any thing to GOD which hee hath not nor take ought from him which hee hath Finally wilt thou loue him that will saue them that feare him and preserue them that loue him Then loue the LORD For his saluation is neere to them that feare him Because hee hath loued mee therefore will I deliuer him The LORD preserueth all them that loue him And by his power hee will guarde them through faith that in the end they shall attaine to the end of their faith the saluation of their soules in heauen And in one word because nothing doth more moue a man to loue another then faith and constancy then this that a man loues one that is no flincher no changling euen this should prouoke vs to the loue of GOD Who changes not and with whom as Saint Iames speaketh is no variablenesse nor shadow of turning His counsell shall stand he will do whatsoeuer he hath said Whom hee loueth once hee loueth with an euerlasting loue vnto the end And wil neuer turne away from them to do them good but will delight in them to do them good will not faile them nor forsake them The truth is there is no man no
nothing in the world which doth deserue our loue so as GOD doth or which should stand cheeke by ioule with him in our affections For first a man may loue men and yet not bee loued of them For as it sometimes falleth out the more that some are loued the lesse they loue affecting them least that loue them most But the more any man loues GOD the more hee may bee sure that GOD loues him Not that GOD is drawne to loue for the merite of our loue But because our loue to him is a fruit of his loue to vs and increaseth as his Euen as the more heate is which commeth from a wall or from the ground the more it argues that the Sunne beats vpon it Secondly earthly things as riches honour credite preferments and the like cannot giue a man such contentment as may bee found in GOD. For they are momentany and vncertaine but GOD is cerraine constant and eternall They are mingled with some-thing which may displease vs But GOD is altogether profitable and full of pleasure A man may bee glutted with them hee may loue them too well hee may surfeit on them hee may ioy so long in them as at last hee may bee punisht with his owne perdition but no can bee too full of GOD Hee will cloy no mans stomacke no man can loue him too much too long for the measure of louing him is to loue him without measure the end is endlesse it is a debt which is alwaies due vnto him and for euer which a man must bee euer a paying and neuer haue done paying And further although a man had all pleasures all wealth and honour that the whole world could affoord him yet if hee gaue way vnto his minde hee would still wish for more and delight in change For the Round world and all that 's in it is not able to fill mans heart that is Triangular and vnsatiable as fire that neuer â—aith it is enough For if any man bee content and thinke he hath enough it is out of discretion because hee sees no true contentment can come from earthly things But GOD because hee is the fulnesse of good a pure and a perfect Truth Beauty and Perfection is able to giue true and full contentment to the soule to all the soules of men yea though there were 2 thousand thousand worlds of men Thirdly wee loue men whose fury reacheth not vnto the soule and whose loue sometimes can doe but little good But the wrath of GOD is the woe of man his anger reacheth vnto the soule his indignation is more terrible then the roaring of ten thousand Lyons But in the light of his countenance is life his fauour is like the dew vpon the grasse or as a cloude of the latter raine his loue is euen our life the fountaine from whence our holines and happines our grace and glory our comfort contentment springs Fourthly our loue to the creature is ioyned with feare and care least the thing we loue should take some harme Res est solliciti plena timoris amor Our friends may bee kil'd or hurt goods may bee stollen houses may be burnt a mans stocke may be wasted his credite may be weakned his seruant seduced his children misvsed and his wife corrupted A thousand mischances mâ—y happen vnto these things which are subiect to fire and water winds and weather birds and beasts sinne and sickenes Men and deuils But GOD is liable to no such thing in himselfe Hee is ouer all vnder none altogether blessed Impassible immutable Inuincible Inuiolable Finally whereas some will bee loued of some but contemne the loue of others GOD with whom there is no respect of persons accepts of euery man that loues him yea though the loue of all men can adde nothing to him euen as also in louing other things men are often iealous enuious and malicious and will endure no riuals no competitors which is cleane otherwise in our loue of GOD for so powerfull is the grace of GOD in those that loue him as that it makes men desirous of companions A man that addicts himselfe to some man is afraid of another least that hee creeping into his loue should hinder his gaines But GOD hath enough for all that loues him hee is able to giue them all so much as that they theÌ„selues shal say They haue enough Hee is so well able to satisfie them all as that euery one of them might say The lines are fallen vnto mee in pleasant places yea I haue a faire heritage Thou dost annoint mine head with oyle and my cup runneth ouer And though it fall out sometimes among vs that wee will dislike him that doth increase our acquaintants followers or such as shall hang vpon vs to be relieued and maintained by vs yet it is not so with GOD For if any man shall conuert sinners vnto him and increase his friends if true tho not vncostly to him the same man doth a worke pleasing to him and doing it out of loue hee shall not loose his reward For GOD is not vniust to forget your worke and labour of your loue saith Saint Paul which yee haue shewed vnto his Name And they saith the LORD that turne many to righteousnesse shall shine as the Starres for euer and euer And indeed wherefore were the Apostles sent abroad into the world but to gather Disciples to him and to increase his followers Aâ—d that I may yet presse this poiâ—t a little more being of so great importance Tell mee how shall man shew himselfe thankefull vnto GOD. except hee loue him for creating him in his Image How shall hee excuse himselfe if hee loue him not seeing he hath not planted him in a world vnfurnished but hath prepared him all things needfull Light for seeing Aire for breathing Meates for feeding Cloâ—thes for couering and hath giuen him rule ouer the Fish of the Sea the Fowles of Heauen and ouer euery beast that moueth vpon the earth Wee are forbidden to haue any other GOD vnto our selues but the LORD which hath brought vs out of the land of darkenesse the region of death and deliuered vs from bondage vnder sinne and sathan which wee shall neuer bee able to obserue vnlesse by loue we deuote and wed our selues vnto him How shall wee sanctifie the Name of the LORD and not defile it except wee loue it How shall wee meerely vpon GODS naked Precept forget an iniury and â—ot auenge our selues if â—he loue of GOD do not perswade vs Will any man with Moses post-pose his owâ—e greatnesse to the glory of GOD except hee loue â—im and will hee bee carefull that those which are committed to his care should not behaue themselues aâ— rebels and start-awaies vnlesse tâ—e loue of GOD enforce him How can parents bring vp their children religiously instruct them in GODS Commandements carefully and bring them vp as they are required in the
information of the LORD piously except the loue of GOD doth moue them to it How shall wee bee able to meditate in the Law of GOD day and night as wee are exhorted our dulnesse and auersnesse is so great by nature except the loue of GOD do spurre vs vp and vanquish vs How shall wee with the children of Israel turne quickely out of the way wherein our fathers haue walked and go an whoring after the idoll idle and addle inuentions of men specially if we were but put to it a little except our loue to GOD restraine and bridle vs What soule will say to GOD but that which loues him deerely as Ruth said to Naomi Whether thou goest I will go and where thou dwellest I will dwell It is lacke of loue which makes men forsake him deny him seruice and depart out of his house Will a mother with Hannah dedicate her sonne vnto the LORD but that shee loues him surely if her dedication be in deuotion it is the fruit of her loue Wouldest thou with Dauid set all the Lawes of GOD before thee and not depart there from Wouldst thou bee vpright towards him and keepe thee from thy wickednesse Then loue him For what was it that made Ionathan so sincere to Dauid what caused him to say vnto him Whatsoeuer thy soule requireth that will I do vnto thee Euen this Because hee loued him as his owne soule What but loue forced the true mother of the child to say vnto Salomon Slay him not whereas the other for want of loue said Diuide it So nothing but the loue of GOD makes a man study the peace vnity of his House and causes his bowels to yearne at the diuiding of it What but the zeale of loue to GOD moued Hezekiah to break the images to cut downe the groues â—nd to demolish the brazen Serpent So certainely thou shalt neuer â—leaue fast to the LORD and throw downe those idols that are within thee and keep thy soule from inchastity except thy loue to GOD constraine thee Wouldst thou haue thy Religion costly and not count it a burthen to thee Wouldst thou bee cheerefull and Free-spirited in all thine oblations and gifts vnto GOD Then must thou needs addict thy soule to GOD by loue It was this which made Dauid say to Ornan I will not take thine for the LORD nor offer burnt offerings without cost It was deuotion which moued the Israelites to bestow their siluer and gold and precious stones vnto the building of the Temple Of whom it is written that They offered willinglâ— vnto the LORD with a Perfite â—eart It was without question true loue to GOD which made Sâ—lomon pray for wisedome and knowledge to gouerne the people of GOD and build an house for the Name of the LORD and which made Dauid say I will not enter into the Tabernacle of mine house nor come vpon my pallat or bed nor suffer mine eyes to sleepe nor mine eye-lids to slumber vntill I finde out a place for the LORD an habitation for the mighty GOD of Iacob Euen so doe thou whom CHRIST hath made a spirituall King deuote and bestow thy selfe on GOD by loue if euer thou desirest to gouerne thy selfe to mortifie thy lusts and to make thine heart an house for GOD to dwell in Wouldst thou not sleepe till thou hast found out an house for GOD to dwell in Then surely thy loue must keepe thee awake Loue vnto God and of his worship made the people sing for ioy and shoute with a great shoute when the foundation of the LORDS House was laid Euen so it behoues vs truely to loue GOD if wee would truely reioyce when wee see the Church which is the House of GOD newly founded or repaired in any Kingdome State Citty Towne Village Family or when wee see the truth of CHRIST planted and receiued in any man Wee are commanded to sanctifie the Sabboath day and Nehemiah was very zealous for the keeping of it and reproues the Rulers for the breach thereof What euill thing is this saith hee that yee doe and breake the Sabboath day Did not yours fathers thus and our GOD brought all this plague vpon vs and vpon this Citty yet yee increase the wrath vpon Israel in breaking the Sabboath Now certainely vnlesse by loue we sanctifie GOD in our hearts we shall neuer sanctifie the Saboath for GOD. This is the cause that wee steale away the Saboath from GOD because our lucre and pleasures doe steale away our loue that is due to GOD from vs. It was loue that made Ester say to the King How can I suffer and see the euill that shall come vpon my people or how can I suffer and see the destruction of my kindred Doubtlesse he loueth Iacob that pitties the affliction of Ioseph Loue vnto GOD will make the heart bleed at the bloud-shed of the godly Thou canst not loue GOD if thou beest not moued at the plots and practises of godlesse men against the people of GOD I suppose him void of all loue to GOD that could haue seene suffered that execrable Powder-practise or which now doth grieue in secret to see it disapointed To conclude what moued Iob to patience Loue. What made him say Though hee slay mee yet will I trust in him and I will reproue my waies in his sight Loue. What made Dauid say Thou art my LORD thy Law is within mine heart Loue. What made him so sing of GOD and compose so many Psalmes vnto him Loue. What made Agur pray Feed mee with foode conuenient least I bee full and deny thee and say Who is the LORD and least I be poore and steale take the Name of my GOD in vaine Loue. What made Salomon rise at the last relinquish his lusts cry All is vanity call vs to the remembrance of GOD in our youth Loue. What moueth the Church to speak thus vnto her husband Let him kisse mee with the kisses of his Mouth Shew me where thou feedâ—st where thou liest at noone Stay me with flagons comfort me with Apples Nothing but Loue. Shee is sicke of loue What made Daniel venture vpon the Lyons the three children vpon the fire and the Christian Martyrs vpon all kinds of deaths Surely this They loued not their liues vnto the death but out of their loue vnto GOD made more account of his glory then of their owne liues liberties pleasures profits and preferments and held the truth at an higher rate then all earthly things whatsoeuer Loe then what reason wee haue to loue the LORD I all the wit and industry of flesh and bloud were spent and exercised in arguing for the loue of earthly things yet all were nothing of no validity nor efficacy to remoue our loue from GOD to them What shall detaine our loue the world Know yee not saith Saint Iames That the amity of the world is
called it modici semporis tyrannidem a tyrant which raigned but a while Theophrastus said it was Tacitam deceptionem aut silentem fraudem a Still deceiuer or Silent fraud And as for beâ—utifull persons if vicious and voide of loue to GOD they are like Tulipees goodly to looke on but of no good sauour Or like Alablaster boxes filled with vineger like guilded pot-sheards or more properly like a ring of gold in a Sowes snowt or some precious iewell in a Beares eare And finally if beauty the gift of GOD be of so great request how much more then should GOD the giuer of it who is so full of beauty as that if His Beautifulnesse could bee seene it would draw the eyes and hearts of all that saw it to him But say if none of these what shall haue thy loue Thy selfe Beware if thou makest thy selfe thy GOD thou makest thy selfe thy diuill Certainely thou maist loue thy selfe so thou loue GOD in thy selfe and thy selfe in GOD and whilst thou dost loue thy selfe vnder GOD and not ouer GOD For GOD and not against GOD Otherwise if thou dost loue thy selfe thou dost but hate thy selfe if thou wouldst saue thy soule thou shalt destroy thy soule For GOD is the Soule of thy soule the Ioy of thy heart the Strength of thy life thy Shield and Shadow thy Sauiour and Deliuerer Much better were it therefore for a man to leaue his body and to loose his life rather then by louing what he should not loue at all or more then is allowed to loose and depriue himselfe of GOD who is the true Light and Life the Grace and Glory of all our soules and bodies also What shall therefore separate vs from the loue of GOD the Father of our spirits the Breath of our nosthrils the Castle of our comfort our Rocke of defence and the Fountaine of Life What shall extinguish this Sacred and Celestiall fire of loue vnto his Maiesty within our breasts What shall vnloose vs or cut the cords of our loue whereby wee are tyed vnto him What shall wipe him out of the Table-bookes of our hearts and blot him out of our memories Shall promotions profites pleasures beauty brauery tribulations life death men or diuels No no nothing no not the whole world and all that is therein What were it to gaine all the world and to loose thy soule What were it to bee Lord of all the world and to bee depriued of him for whom all the world was made What were it to bee beloued of all men and yet to bee hated of the GOD of men I will therefore loue GOD keepe GOD for hee that hath GOD wants nothing but hee that wants GOD hath nothing Now because to loue GOD truely and as euery good Christian ought is a duety so needfull equall excellent and commodious and because men are much abused by their immaginations the heart of man being a Sea of subtilty and a Mine of deceipt giuen to deceiue and beguile it selfe I will therefore propound certaine notes whereby wee may discerne if wee loue him truely with a sincere and regular affection or whether wee onely draw neere vnto him with our lips being far from him in regard of hearty loue First true loue is not lither but laborious Si operari renuerit amor non est it if it will not labour it is not loue What paines will not the Soldier take that affects the victory what wil not the worldling do to get or keep riches How did Ester labour to saue her kindred Country-men the Iewes Iacob indured the heate of the day the frost of the night and want of rest euen continuall toyle and trauell in a seruice of foureteene yeares vnder none of the kindest Maisters Laban his name turned but his nature retained a very Naball and all this for his loue to Rahell Our Gamesters will sit vp night and day at dice and cards Our gallant Dames out of their loue of brauery what cost will they spare what time will they not spend in making changing dressing pluming pranking And is the loue of GOD onely lazy sleepy sluggish and vnwilling both to do and suffer It is not doubtlesse Secondly hee that loues GOD truely and with a well regulated loue will loue GOD chiefly for GOD himselfe euen because hee is Good Excellent Perfect and Amiable in himselfe and not for those Loue-tokens onely which GOD in loue doth daigne to giue him For to loue one meerely for gaine is not to loue him that giues it but our selues that take it If this bee well considered it is to bee feared that many men loue GOD as they vse to loue their friends that is not for their friends sake but for themselues not because their friends are Religious Iust Wise Vertuous but because they receiue benefites as money meate credite and such things by them But Saint Paul was of a more generous and truer Spirit For he saith I seeke not myne owne profite but the profite of many that they might bee saued And againe I seeke not yours but You and doe all things that you may bee edified And againe yee haue done well that yee did communicate to mine affliction Not that I desire a gift but I desire a fruit which may further your reckoning And yet more fully I could wish my sefe to bee sepâ—rated anathematized from CHRIST my life my light my glory For my brethren that are my kinsmen in the flesh If they might be receiued he passed not though himselfe were reiected if they might be saued hee cared not though himselfe were excluded out of heauen so they might bee blessed hee could wish himselfe were accursed Thus the Galatians loued the Apostle They despised not his trials not his pouerty and afflictions but receiued him as an Angell of GOD and to haue done him good could haue found in their hearts to haue pulled out their owne eyes and haue giuen them vnto him This true loue also was seene in Moses to GOD and his Country-men For when they had in his absence made them an Idoll and prouoked GOD against them by their idolatry insomuch that GOD speaking to Moses said Let Mee alone for I will consume Them but I will make of Thee a mighty people which was a tempting offer but marke how Moses took it Hee most earnestly besought the LORD to spare them preferring their good to his owne greatnesse which argued the truth of his loue vnto them and intreated the LORD to turne from his wrath and why Least his enemies should blaspheme his Name and say Hee brought them out maliciously to slay them in the mountaines esteeming more of GODS glory then his owne greatnesse and aduancement Yea so louing hee was of the people but especially so iealous of GODS glory that rather then hee would haue them destroyed or it eclypsed hee wisheth himselfe To bee razed out of GODS Booke So
by feeding his Flocke Peter saith he louest thou mee Feed my Lambs feed my Sheepe Feed my Sheepe Pasce mente pasce ore pasce opere pasce animi oratione verbi abhortatione exempli exhibitione Feede them saith Bernard with thy minde Feed them with thy mouth feed them with thy worke feed them with the prayer of thy heart with the exhortation of the word with setting them a good ensample What other thing saith Saint August is this If thou loue mee Feed my sheepe then if it had bene saidâ— If thou loue mee do not thinke to feede thy selfe but my Sheepe Feâ—d them as mine not as thine seeke my glory in them not thine my Lordship not thine my gaines not thine Which speech when Saint Paul as Chrysostome speaketh had heard was vttered to Saint Peter hee studied to declare this loue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen in the superlatiue degree And vndoubtedly doubtedly there is no Minister which doth truely loue GOD but hee will bee carefull to feed the people of GOD which are the Sheepe of His Pasture committed to him and Depending on him And hee that onely looketh after the Fleece but leaueth his Flocke at sixe and seuens doth bewray his loue of the world but declares no loue to GOD. Finally GOD will bee loued in his Sonne IESVS CHRIST the Sonne of the Virgine Mary For he that hateth me saith CHRIST hateth my FATHER also Except yee beleeue that I am HEE yee shall die in your sinnes Which shewes the fearefull estate of vnbeleeuing Turkes Iewes and Pagans And most worthy is hee of our loue For hee is White and Ruddy the chiefest of ten thousand and wholly delectable Being GOD hee hath married our flesh Hee came downe from heauen that wee might go vp to heauen Hee serued to make vs free Hee became poore to make vs rich Hee was made a curse that wee might bee blest Hee died that wee might liue Hee was Crucified that wee might bee Crowned And that our loue vnto him might appeare true let vs try it by these two notes First by our care to know and keepe his Lawes euen to the death For saith CHRIST If yee loue me keepe my Commandements Hee that keepes them loues mee Hee that loues mee not keepeth not my words If wee breake them at our pleasure and preferre our gaine or gaming or any thing else to them truely wee loue him not For did wee indeed loue him wee would bee loath to offend him and would make more estimation of Him and his Word then of any earthly thing Secondly try thy loue to CHRIST by thine endeuour to bee Like him For true loue causeth imitation CHRIST was the mirrour of Mercy very Meeke Humble Patient and Zealous of GODS Glory Hee went vp and downe doing good Hee prayed for his persecutors FATHER fogiue them Canst thou for CHRIST pray for thine enemies CHRIST forgaue thee wilt thou for CHRIST forgiue him that wrongs thee that reuiles thee to thy face that bites thee behind thy backe that scornes thee hates thee troubles thee If thou dost thou louest him but if thy heart bee so great thou wilt not where is thy loue For vnderstand thus much where CHRIST is loued there CHRIST loues where CHRIST loues there he liues and where hee liues there the flesh with the lusts thereof dies so then hee that liues out of Charity in the spirit of rancour hatred and reuenge and will not controule his corruptions hee is not CHRISTS CHRIST liues not in him he liues not in CHRIST he loues not CHRIST hee loues not God but is in the state of death how well soeuer hee conceiueth of himselfe For tell me dost thou thinke that CHRIST liues in an heart of Oake of Adamant No no but in an heart that is humble meeke and louing And what thankfulnesse what loue is shewed vnto CHRIST when thou wilt not pardon him whom CHRIST doth pardon when thou wilt not forgiue him whom CHRIST hath died for when thou wilt not vouchsafe him thy pardon to whom CHRIST hath giueÌ„ himselfe when thou I say thou wilt not forgiue CHRIST hauing forgiuen thee and hauing giuen Himselfe vnto thee yea and thy selfe vnto thy selfe for by thy sinnes thou hadst lost thy selfe Certainely therefore thou must forgiue for CHRIST or else beleeue it thou dost not loue CHRIST Let vâ— therefore deale truely with our selues examining our hearts and practises by the fore-named notes and wee shall easily see whether the loue of GOD and of his Sonne CHRIST IESVS bee in vs or whether the loue of the world and of our selues beare sway with in vs. And so much concerning the Loue of GOD to which we are exhorted The reasons which the Psalmist vseth to perswade vs to this duety follow One is drawne from the Louing and courteous dealing of GOD with them that are faithfull in their loue and seruice to him the other is taken from the seuerity of his Iustice against those that out of pride and obstinacy cast of his yoke and care not for to loue and serue him The former is set forth in these words The LORD preserueth the faithfull A man may bee said to bee faithfull in a double sense First he that beleeueth in GOD and giues credite to his Word is a faithfull man and to this Faith diffidence and incredulity is opposed and by this kind of faith a man laies hold vpon the mercy of GOD in CHRIST for his Iustification Secondly hee that may bee beleeued for his truth hee that is iust and true in his words and dealings is a faithfull man For faith Fides is of fio to be done Fac quod dicis fides est do what thou saist and it is Faith saith Saint Austen Then saith Gregory are wee truely faithfull if what wee promise in word wee performe in deed To this kind of faith treachery falshood and hypocrisie is opposed So that he that doth truely loue GOD and is a faithfull keeper of his Doctrine and forgets not his promise to him in his Baptismâ— but is carefull and studious to performe it hee may bee said to bee a faithfull man Such a faithfull man was Caleb Who followed GOD still and had another Spirit then those tempting and disobedient Israelites had which were not suffred to enter into Canaan Such a faithfull man was Moses who was faithfull in GODS House Such a one was Dauid of whom GOD spake saying I haue found Dauid the son of Iesse a man after mine owne heart which will do all things that I will Such were Zacharias and Elizabeth that walked in all the Commandements and Oâ—dinances of GOD without reproofe Finally such were all the Martyrs of CHRIST who rather then they would betray his truth and make shipwracke of their faith and conscience indured all manner of torments and refused no kinde of death which was deuised for them
Now those that are thus faithfull GOD doth preserue them saith Dauid Sometimes hee preserues them by vouchsafing them deliuerance from dangers as in his Wisdome he sees conuenient whiles they liue heere as hee preserued Noah in the Floud Let out of Sodome Dauid in many dangers Daniel among the Lyons the three Confessours in the fire our Religious King with many others from that infernall Powder-plot of the Papists and infinite are his sauours of this kind But further hee preâ—â—rueth the saithfull as concerning their soules and the spirituall and eternall happinesse of both body and soule For hee hath engrauen them vpon the palmes of his hands Hee will Neuer turne away from them to doe them good but gards them by his power through faith as Saint Peter teacheth vnto saluation that in the end they shall attaine to the end of their faith the felicity of their soules without end This should stir vs vp to loue this good GOD and to shew our selues faithfull to him in our seruice the Crowne of life is promist to the faithfull wee desire faith of GOD and exact it of others let vs then bee faithfull our selues This faithfulnesse may bee demonstrated fiue waies First by being carefull to know the will of our Maister and diligent to keepe all his Precepts For if wee will not endeuour to please him in all things but will bee Licentious Libertines in some things wee are very Herods hypocrites and disloyall our hearts are not vpright with Him but do go an whoring after our owne desires Hee is no faithfull seruant which will do but what hee list himselfe Secondly faithfulnesse is seene in trouble If thou bee faint in the day of aduersity thy strength is small A friend that forsakes in affliction was no friend but of himselfe So hee that shall forsake GOD deny his Truth embrace errours by reason of persecution doth betray GOD to his power and shewes a false and vnfaithfull spirit hath possest him Fidem nemo vnquam perdit nisi qui non habet No man euer looseth faith but hee that hath it not For Faith if it be not feyned is very valorous and trusty Nulla necessitate ad fallendum cogitur nullo corrumpitur pramio It is compelled to falshood by no necessity it is corrupted by no reward Vre coede occide Burne beate kill do what you will it will not perish It is like Camomill which being troden vpon smels the better or like the Chrysoprasus which as Zanchy writeth shines more cleerely in the darke then in the light Thirdly a faithfull seruant will delight to saue his Maisters gaine and is glad to see his Maisters customers increase euen so hee that is faithful-hearted towards GOD will reioyce to see his Kingdome flourish his Word receiued his Lawes obserued his graces esteemed and his Customers or Chapmen that come to buy them of him multiplied Fourthly if a Maister shall allow his seruant time to dispatch all his owne businesses but withal appoint him a certaine time to doe him seruice in if this seruant shall not onely spend his owne time alotted him by his Maister as hee list himselfe but will also mis-â—pend that time which his Maister commands him to spend for him mis-spend it I say in idlenes leudnes gaming wickednes or otherwise vpon himselfe and not vpon his maister this seruant is vnfaithfull to his maister and as I thiâ—kâ— if hee will not breake this câ—stome his maister will not keepe him but turne him packing So are tâ—ose vâ—faithful vnto God that prophane his holy Sabboth which hee hath saâ—ctâ—fied for himselfe by their merchanâ—ising gadding gaming rioting and such prophâ—ne behauiour And I feare thaâ— if thâ—y will not mend these manners Sâ—d vox faucib â—â— hâ—râ—t On the contrary they that are carefull to spend their maisters time in their maisters worship as in prayer reading hearing mâ—ditation singing of Psalmes doing the workes of mercy and the like these shew themselues faithfull to him and as they are carefull to keepe his Sâ—bboth on earth before him so shal they certainly celebrate an euerlasting Sabboth in heauen with him Finally a seruant is not therefore to be counted faithfull because hee is entertained in his Maisters house and weares his cloth and eates his meate and heares him speake For say he be not afraid to displease him suppose he shall corrupt anâ— peruert the mindes of any of his fellowes and bring them to be stout and saucie or lazie and vntrue and imagine he doth secretly coÌ„spire with his Maisters foes and do seruice vnderhand or openly for them will yee say that this is a faithfull seruant or rather a Fals-hearted and wicked Knaue So euen so a man is not presently to bee counted faithfull and true to God because he is admitted into his Hoâ—se which is the Church because he is baptized which is his liuery because hee is called or reputed his seruant because hee receiues the Sacrament which is as it were his bread because he heares his maister speake vnto him in his Ministers For we may say of a Christian as Saint Paul saith of a Iew and of Baptisme as he speakes of Circumcision All they are not Israel which are of Israel neither are they all Children because they are the seede of Abraham He is not a Iew which is one outward neither is that Circumcision which is outward in the Flesh but he is â—lew that is one within and the circumcision is of the Heart in the Spirit not in the Letter whose praise is not of Men but of God So we may say euery man is not faithfull vnto God that is counted or called Godly but he that proues his heart and practises vnto God He is not faithfull that is come of faithfull parents vnlesse he partake with them in their faith as well as in their flesh A man is not indeed a Christian because hee is so named or reputed except he be flesh of Christs flesh and bone of his bone except he bee annointed with the Oyle of gladnesse and haue the Spirit of Christ to rule him Neither is that Baptisme which stands in water onely Flumine non Flamine For true Baptisme is to be baptized with the Holy Ghost and Water with the bloud of Christ as well as with water Neither hath he any benefite by the Sacrament that doth not receiue Panem Dominum the Lord who is the bread and staffe of our soules as well as Panem Domini the bread of the Lord which the Lords Steward doth dispense vnto vs. Those therefore that feare not Gods displeasure that would seduce his seruants from their allegeance to him that are at a league as it were with sinne and conspire with Sathan and doe him seruice all these whatsoeuer notwithstanding their place in the Church their hearing of Sermons their comming to Church and receiuing of Sacraments and al-be-it
they bee called Christians and called godly the truth is they are not faithfull vnto God but false-hearted wretches On the contray those are truly faithfull which truly feare God which counsell and encourage their fellowes to bee faithfull to him and which doe truly hate Sinne Sathan and the World and are at no league or couenant with them but keepe continuall watch and ward ouer their hearts lest they should bee surprised and drawne away And thus we haue seene the first reason that Dauid vseth to moue vs to the loue of God because he preserues them that are faithfull to him and therefore if we desire his preseruation or if we will shew our selues thankfull to him for preseruing vs or if we doe take delight in that his so sweet good disposition who is by nature prouident ouer and carefull for those that loue him and are faithfull to him it behoues vs much to loue him and let vs bee assured that except we loue him truly we do not tâ—uly loue our selues but certainly we doe cleane forget our selues if we foâ—get to performe this duety to him yea wee haue lost our selues vnlesse wee haue him to liue in our hearts by loue O Loue what shall I speâ—ke iâ— thy commendation Magnaes prâ—uales thou art great in power and preuailest Thou art strâ—ng as Death powerfull as the graue thy coles are fiery thy flâ—mes vâ—olent the waters cannot quench thee the flouds cannot drowne thee thou doest subdue mine vndeâ—standing for God thou bringest mine ambitious and vnruly conceits into bondage vnder Christ thou leadest me Captiue yea thou kilst me that he may liue within me Thou art a Fire to purifie my minde from drosse by meditation on him Thou art a Light to comfort and enlighten my soule with those louely vertues that waite vpon thee Thou art Hony to sweeten my soule with the feeling of Gods fauour and to make sweet vnto my soule those ordinances of life and godlinesse which hee hath erected in his house Thou art Wine to make my soule glad by enioying my God my Sauiour whose goodnesse is equall to his greatnesse both of them infinite and vnmatchable If I loose thee I loose my selfe my soule my Sauiour If thou liue in me I liue my selfe nay I dye but God my Lord and Sauiour doth liue within me And this is the Psalmists first reason to incite vs to the loue of God The second is taken from his seuere iudgments against the Proud which will not stoope to God and his Law but are disobedient to him and by their pride and insolency trouble and misufe other men better then themselues The Psalmist saith God Rewardeth aboundantly the proud doer that is hee punisheth him for his pride with manifold and grieuous puishments Pride which is hatefull before God and Man as Syracides speaketh is a certaine vice or swelling of the heart whereby we count our selues worthy of more honour and dignity then there is reason by reason of an ouer-weening opinion of our selues imagining that we haue those good things which we haue not indeed or that we haue them in greater measure then we haue Now a man may shew pride either against God or against man Against God pride is shewed many waies some whereof I will declare that the madnesse of men may appeare vnto you As first when a man imagines himselfe to be God and would be so conceited of men as Caligula who being an open mocker of all religion at length fell to thinke there was no other God then himselfe Secondly when men imagine that what they haue they haue it of themselues or that if God giue them any thing it is for their deserts Thirdly when men in their hearts say He shall not raigne ouer vs who shall controll vs and so contemne the ordinances of God his Word his Sacraments his Ministers their Work their power Fourthly wheÌ„ a wan shal thinke he is perfect breakes not the Law and is able to do good deeds whereby he shall merite euerlasting life for the worthinesse of them Fiftly when men imagine they can doe good workes by their owne strength or when in heart they say we will do this and this who shall let vs we will goe thither or thither who shall hinder Sixthly when men will disobey the will of God vnder pretence of humility as they that plead for their prayers to the Saints in heauen because they say it is a point of humility to come to so great a King by such meanes whereas God saith Call vpon me in the time of trouble And Christ accordingly Come vnto me yee that are heauy ladâ—n and I will ease you Lastly when men will murmure against God and are angry with him when he doth afflict them Pride against Man discouers it selfe many wayes for the proud person enuies the good of another as if he deemed himselfe either onely worthy or else the greatnesse of others to hinder his He will acknowledge no superior nor equall by his good will as Agamemnen and Pompâ—y he vseth his equals as inferiors his inferiors as seruants his seruants as beasts hee thunders lightens crackes threatens his words are great his lookes bigge he is mad if he be not applauded and as for humling himselfe to any man sincerely he knowes not how if hee giue backe it is but to fetch a better leap if hee stoope a little it is but to vant and climbe the higher If he be below he will not patiently tarry till one come and bid him sit vp higher but he will worke by indirect courses as by bribes or slanders or it may be poysons nothing being so horrible in his eye as a meane or low degree And when he is climbed vp he pluckes vp the ladder after him if he can that no man shall come vp after or but such as he pleaseth To these proud and haughty persons God opposeth himselfe these he resisteth these he throweth from their pinnacles and tumbles downe head-long shakes with his whirle-windes strikes with his lightnings beats with his thunder-claps turnes vp their roots and punisheth them when he pleaseth very seuerely openly and as Dauid saith here Abundantly But let vs see some iudgements of God vpon the Proud The wicked Angels for their pride were banisht out of heauen and are vnder wrath When our first Parents would haue been check-mate with God by pride they brought a downfall of themselues and children The builders of Babel for their pride were scattered and their tongues confounded Haman by pride brake his necke God ouerthrew that vaunting Giant Golias by Dauid then when he was in the top of his iollity God threatned to visit the fruit of the proud heart of the King of Ashur Senacherib and his glorious and proud lookes because he said By the power of mine owne hand haue I done it and by my wisedome because