then he loues himselfe If a man loose himselfe by louing himselfe then he finds himselfe if he hate himselfe Let vs therefore learne to loue our selues by not louing our selues He that hates his lusts loues himselfe he that loues his lusts hates himselfe He that will loue himselfe well must loue himselfe in God and â—or God and either because he is Gods or that hee may bee Gods â—nd thus much for self-Selfe-loue Our Neighbour also is to bee loued whether friend or foe rich or poore yong or old high or low For Per amorem Dei amor proximi gignitur per amorem proximi amor Dei nutritur the loue of our neighbour is begotten by the loue of God and the loue of God is nourished by our loue of our Neighbour Here first I say we ought to loue our neighbour because he is a Man of the same flesh with vs or because he is a Christian of the same faith incorporated into the same body and animated by the same spirit In whomsoeuer Christ doth shew himselfe he is to bee loued in the poore as in the rich without respect of persons A Diamond is a Diamond whether set in Gold or Siluer or in Iron or Wood and hee that reiects or coÌ„temnes Christ in a poore man loues not Christ in a rich man but riches yea we are to loue our Enemies So Christ said and so he did Hee said so I say vnto you Lâ—ue your enemies blesse them that curse you doe good to them that hâ—â—e you and pray for them that hurt you And so hee did for vs which were strangers and enemies hath he also reconciled Whiles we were yet sinners Christ died for vs. Secondly thus it behooues vs to doe that wee may resemble our heauenly Father and shew our selues to be his sonnes For hee sendeth his raine on the iust and vniust Thirdly else shall we loose our reward For if you loue theÌ„ that loue you what reward shall yee haue Fourthly because GOD hath selected and singled vs out from the multitude of the world therefore wee must bee singular and egregious for our conuersation If yee bee friendly to your brethren onely what singular thing do yee do not euen the Publicans likewise And shall Christians do no more theÌ„ Publicanes then Turkes then Indians then naturall men Fiftly it is by our Apostle commanded and commended vnto vs When hee saith Let vs do good vnto all if vnto all then vnto our enemies Therefore if thine enemy hunger feed him saith he If hee thirst giue him drink Now if wee must not deny him our beneficence then not our beneuolence for it is no good deed if it bee not of good will And if we must recompence no man euill for euill then not to our enemies and where there ought to be no maleficence there should also be no malevolence as wee must not worke him ill so wee must not will nor wish him ill So then our Neighbour is to bee loued but how Euen as our selues which As doth not shew partiality or equality but similitude not measure but manner that is to say Holily Iustly Truely and Constantly Holily that is for GOD and not against GOD vnder GOD not aboue GOD For he loues not GOD that loues his neighbour with GOD whom hee loues not for GOD and hee that loues his neighbour more then GOD is vnworthy of GOD and makes his neighbour to be his GOD. Iustly for a man must not loue his neighbour in euill or for euill but in good and for good Hee must bee so loued as that his vices may be hated Hee must bee loued if not quia iustus because hee is iust yet vt sit iustus that hee may become iust Loue must not bee the bond of vnrighteousnesse we may not loue a man so as to fall in loue with and to learne his vices Truely that is in the Truth For nemo potest veraciter esse amicus hominis nisi primitus fuerit amicus ipsius veritatis no man can be a true louer of a man vnlesse first he bee a louer of the truth I say againe truely that is the man must be loued not his riches honours greatnesse his good must be sought and not his goods hee not his Some loue their neighbours as dogs doe bones for the flesh that is on them or as men do Trees for their fruite or as Kites do a Carkase for reliefe But wee ought to loue them euen for themselues for this that they are men or for this that they are vertuous and good men Lastly our Neighbours are to be loued Constantly With some men friends are like flowers which are esteemed of no longer then whiles they are fresh Many mens loue is like to that of Harlots who loue whiles there is lucre they loue not the man but his gifts They are like the Gleads in the fable that followed the old wife bearing Tripes to the Market but forsooke her home-ward when she returned empty A man shall be loued in prosperity but it is a question whether the man or his fortunes bee rather loued Aduersity will try the force of friendship and vertue of loue Hee which forsakes his Neighbour in aduersity doth manifestly shew that hee loued him not in prosperity It was not the man which was loued but the mans prosperity But we ought to bee constant in our loue Whiles we see either Humanity or Christianity we haue cause to loue Let vs not therefore bee weary of wel-doing Let brotherly loue continue And so much for charity which for perpetuity and seruiceablenesse vnto others is more excellent then either faith or hope The next is Fidelity when men are fast and faithfull vnto men for GOD and vnto GOD for GOD himselfe This faithfulnesse vnto GOD is demonstrated by fearing him vehemently by obeying him constantly by dispensing faithfully by keeping things committed to him carefully by louing him incessantly and by suffering for him couragiously The reasons that should moue vs heereunto are many 1. GODS Commandement Bee thou faithfull vnto the death 2. His Promise And I will giue thee the Crowne of life I haue fought a good fight saith Saint Paul and haue finished my course I haue kept the faith heere 's his Fidelity From henceforth is laid vp for mee the Crowne of Righteousnesse there 's his reward 3. The example of GOD and his seruants Of GOD who failes not his people forsakes not his inheritance but Keepes his fidelity for euer and will not depart from them to doe them good Of his Seruants as Abraham Iob Moses Daniel and the Martyrs whom no death could daunt no torment could afright no pleasure hold no promotion preuaile with no allurement inchant but claue fast to GOD and chused rather to die for Him then to liue against Him 4. We desire GOD to be faithfull vnto vs therefore we should shew our selues
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
life If a mans loue be set on GOD his life must needs bee good And though this bee certaine A man is iustifyed by Faith yet this is true The life of a man is iustified by Loue a naughty loue a naughty life Againe his life is good whose loue is fixt on good and what greater good then GOD who is the good of goods and nâ—thing but Good Secondly this loue doth poise and season knowledge which without loue would bee windy light flashy and vnsauory Knowledge without Charity makes a man to swell and bluster but the loue of GOD and of man for GOD will make the best learned most humble and officious Meate vndigested breeds corruption but being digested it affoordeth nourishment and strength so knowledge vnlesse it bee boyled and concocted in the stomacke of the soule with this sacred fiâ—e of loue to GOD and of man for GOD it engendreth crudities windinesse and diseases euen corrupt conditions in heart and life but being by loue digested it is very nourishable and of great vse Yea further as shewers of raine occasion store of weeds except there bee heate and drinesse to receiue alter and digest them but being by the drought of the ground and heate of the Sunne turned and concocted they make the soile more fresh and fruitfull Euen so the words of instruction exhortation admonition communication counsell consolation straining from the Scriptures in the Ministery of the Church and falling vpon men become vnprofitable and dangerous to them except they bee tempered and receiued by loue But being by loue embraced and as it were digested they bring forth in them the fruites of righteousnesse and make them more fat and fertile much more seruiceable to both GOD and Man Yea whereas meate by heate is turned into the body and dewes and shewers into the earth and hearbes By loue the word is not turned into vs but wee rather into it being brought vnder the obedience of it and now no longer seeking and seruing the flesh but studying to conforme our selues to it and wrastling against our lusts that it might possesse vs guide and order vs. O Loue by thee I go out of my selfe that the Word of GOD might enter in by thee I warre against my selfe that it might raigne in peace within mee by thee I mortifie mine earthly members that it might liue might like and prosper in mee Thirdly by the loue of GOD wee may know in what estate wee are in A man by grace within him may know the grace of GOD vnto him A may by looking vpon a Dyall may know the motion of the Sunne in heauen so by sifting his owne soule hee may see the good will of GOD vnto him I see not the aire but I can perceiue the operation of the aire neither do I see the heart or loue of GOD as it is in his owne breast but there are certaine operations of his loue euen in the hearts of men which if they truely find they may assure themselues of his loue vnto them Now that loue whereby a man loues GOD is a work of GODS loue whereby he loues man So that he that loues GOD may conclude that GOD loues him For GOD cals no man effectually but out of his loue vnto him But as Saint Paul sheweth hee that loueth GOD is called of his purpose And againe If any man loue GOD saith hee the same is knowne scientiâ approbatiuâ That is acknowledged and loued and approued of him And Saint Iohn saith Wee loue him because hee loued vs first For our loue springs out of his as the Riuers from the Sea his loue drawing our hearts vnto him as the Loadstone doth iron to it or as the Sardius doth wood our loue answering to his loue as an Eccho to a mans voyce or as a face doth to a face in water And as one candle doth lighten another so the consideration of his loue to vs doth cause the reflexion of our loue to him Which our consideration of his loue vnto vs is a gracious operation of his loue within vs being a fruit not of the flesh which is bent against GOD but of the Spirit which proceedeth from GOD And for because the haters of GOD and the louers of worldly things are of Babylon of the world of the deuill and seeing the louers of GOD are of Ierusalem of the Catholique Church our Mother of GOD our Father and haue their sinnes forgiuen Interoget se vnusquisque quid amet inueniat vnde sit ciuis Let euery man but examine himselfe what hee loues and he shall finde in what estate he is and to what Citty hee doth belong T is true I confesse a man is not loued because he loues but because hee is loued therefore hee loues And as the Sunne shining vpon a plate of siluer is not idle and void of operation but heates the plate which sendeth from it both light and heate So GOD shining with the resplendent and burning beames of his loue vpon vs is not now idle and voide of all successe but inflames our heart with loue by which wee are both well affected towards him and for his sake also towards others that as no man can stand by or meddle with that plate of siluer which shall not receiue of the light and heate of it so no man can as it were passe by vs or haue any dealing with vs but wee shall shâ—w our good affection towards him Fourthly the loue of GOD is not lazy if it labour not it is no loue Our loue of GOD ingenders in vs the loue of the godly for GOD which is also very comfortable For as hee that loues the King as King cannot but loue his faithfull and loyall subiects And as hee that loues the father cannot will not doth not hate his childe and as hee that loues his friend will not misuse his picture So he that truely loues GOD will also loue those that by their godly conuersation doe shew themselues to bee the seruants and children of GOD and which are the liueliest pictures of GOD which mortals can see And this kinde of loue is comfortable because heereby we may assure our selues to be the true Disciples of our LORD and know as the Apostle teacheth that we are Translated from death to life And as many boughes come from one roote and much water from one spring so many vertues arise from this loue and as Gregory speaketh Non habet viriditatem ramus boni opeâ—â— nisi manserit in radiee charitatis the workes of all vertues will but wither except they remaine in the greenenesse of this Roote except they bee nourished by this loue The loue of money the loue of mammon is the roote and nourisher of all euill so the loue of GOD is the mother and nurse of all good of all pious Offices vnto GOD and Christian duties vnto man And in one
likewise Abraham out of his deuotion vnto GOD is ready at GODS commandement to sacrifice to slay his onely Sonne his Hope and Honour Indeed this is the nature of a mans sincere and regular loue to GOD to loue GOD for himselfe to obey him without scruple and to neglect ones selfe for the respect of GOD. And though wee ought to loue GOD for those good blessings which hee communicates vnto vs as a friend his friend for courtesies receiued yet wee must not rest there if wee will proue our loue to bee vpright and sound but wee must go further and learne to loue him for that louely and peerelesse Excellency and that immense and profound Sea of Goodnesse which is in him esteeming those his benefites conferred on vs as certaine streames flowing from the same and prizing of them not so much in their owne worth as for being effects and tokens of his fauour to vs. Euen as a man should not so much value the good turnes of his friend according as they are worth in their owne nature as because they are fruits and arguments of his vertu-full and bounteous disposition And this is the purer degree or kind of loue such as was in Iob who though GOD seemed to bee his Enemy For hee saith that the arrowes of the Almighty were in him the venome whereof drunke vp his Spirit and that the terrours of GOD fought against him that hee feared him with dreames and astonished him with visions yet did hee continue to loue GOD and profest that though GOD should slay him yet his confidence should be reposed in him Thirdly whosoeuer shall loue GOD cheerefully and in conscience of GODS commandement euen because GOD bids him loue him hee doth euidently declare the truth of his loue vnto him For hee that doth a thing simply because hee is bidden doth shew a louing and reuerent respect vnto the bidder Fourthly hee demonstrates a sound heart and entire loue vnto GOD that suffers nothing to dominere within him but his GOD Not Mammon not Bacchus not Venus not the loue of any Man not of Himsefe nor of any other thing whatsoeuer but deturbs and cast out all that GOD alone may haue possession of him and reigne within him as hee may bee said to bee a chaste and louing husband who suffers no other to steale away his loue from his lawfull wife to whom hee hath vowed his loue and plighted his Troth Non bene cum socijs Regna Venusque manent Nec Regna socium ferre nec tede sciunt Lordship and loue will broke no fellowship Aut Casar aut nullus GOD will be either alone or gone He wil admit no copes-mate Hee will not part stakes with any He will allow thee to entertaine some thing that shal be subordinate vnder him but none that shall stand in opposition vnto him or which shall draw against him If therfore thou permit nothing to draw thine affection from him it argues thy loue is firme and fast vnto him Fiftly as a worldly-minded man doth shew his loue of riches by his vnsatiable desire of hauing more and more For the more hee hath the more hee would like those two daughters which cry Giue giue or like the earth That as Agur saith cannot bee satisfied with water So may wee proue our loue of GOD if whilst wee liue on earth wee couet to haue more and more interest in â—im and neuer rest contented whiles any thing liueth in vs besides himselfe And as Ahab was tormented in minde for Naboaths vineyard and as Ammon was so sore vexed that hee fell sicke for his sister Tamar And as the Spouse in the Canticles exclameth Stay mee with flagons for I am sicke of loue Euen so hee that doth truely loue GOD is not quiet till hee do enioy him And because there is no full fruition of Him till wee come in heauen therefore if wee truely loue him wee shall not meete with full contentment till wee come in heauen but shall as that Spouse our Mother bee Sicke of loue and wounded with longing after him till wee doe enioy him to the full Indeed the sickenesse of minde is not loue for loue it selfe is most sweete and pleasing but it is the fruite of Desire which waiteth vpon loue till loue do perfectly enioy the thing it doth loue And if delay be made that it cannot enioy the thing which it would as it would and so soone as it would then this delay by reason of the desire doth engender a certaine griefe and sickenesse in the minde which sickenesse and the desire which doth produce it shall both end when that which is desired is perfectly obtained and enioyed But then loue hath that it would and then ends not as the desire but is at her highest pitch in all her iollity and in her proper element there where shee would bee and would neuer but bee Now whosoeuer hath in him this longing after GOD this sickenesse and griefe to torment and vexe him seeing that heere on earth a man sometimes looseth his feeling of GODS loue vnto him and neuer enioyes him fullâ— hee may assure himselfe that hee truely loueth GOD. And this gâ—iefe of heart should be so farre from causing diffidence doubting or desperation that a man should rather gather strength and comfort by it For where this is there is the loue of GOD as there is a loue of drinke where there is a thirst and earnest desire after it and a certaine trouble and griefe of soule because it cannot bee had or is long a comming As Dauid saith My soule thirsteth for thee my flesh longeth greatly after thee which argues the desire and languishment of his spirit so he likewise saith My soule cleaueth vnto thee which declares his loue Now he that loueth GOD may bee bold to thinke that GOD loues him And the proper and principall ground of our consolation and saluation is in this that GOD loues vs not in this that Wee loue GOD in this that GGD is gracious vnto vs and not in this That the graces of GOD are in vs. Of which loue and grace of GOD vnto vs this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free-grace of Loue wherewith our hearts are enflamed towards GOD is an vndoubted token and effect as breath is of life or ice of cold appropriated to GODS Elect and faithfull Children Sixtly as the mindes of adulterers runne vpon their harlots as the thoughts of worldlings are on their wealth as the heads of the ambitious are occupied about their honours as the hearts of Epicures are with their pleasures as the braines of Schollers are beate about their bookes as the minde of Souldiers is on the victory and as hee that loues the Law hath his meditations in the Law O how I loue thy Law saith Dauid It is my meditation continually so hee that loues
then to contemne and skorne others and â—steeme all as Cyphâ—rs in comparison of themselues What more vngodly then to glory of riches honours dignities noblenesse of birth wit strength beauty vertue as if they were not â—he free-giftâ— of GOD as if men were not obliged to him for them Againe what more iniust then pride For a proud man ascribes more to himselfe then is due and takes that from others which is due vnto them What more contentious then pride Therefore Salomon saith Onely by pride doth man make contention Pride hath euer beene a setter on foote of all heresies and schismes that euer were in the Church and is a notorious Make-bate in Common-wealthes Kingdomes Citties and priuate houses Harder it is for a man to keepe peace with the proud then with any and impossible it is for one proud person to agree sincerely with an other except peraduenture in such a case as this when as one out of his pride will endure no man to bee aboue him and another being proud of humility or humiliation rather will not like that any should be vnder him These two perhaps may liue friendly together being though both proud yet in a different respect Finally what can be more mishapen and ougly then this vice of pride which makes a man vnlike to GOD whom to bee like is mans greatest Honour and like to the deuill who is the father of pride and by pride ouerthrew himselfe What more certaine signe and effectuall worker of any mans ouerthrow then pride Pride goeth before destruction saith Salomon and an high mind before a fall What more hatefull and wastefull enemy to all vertues and all good things a man hath then pride By pâ—ide a man is spoyled of them all Therefore as men take heed of Theeues that rob and spoyle so and much more should wee beware of pride Quae insidiatur bonis operibus vt pereant which marres all good things and turnes them vp side downe If an humble man be proud of his humility hee hath lost of his humble minde and is become puft with pride If a man be proud of his beauty he hath lost his true beauty and is a beautifull foole If a man bee proud of his wisedome hee is become a foole if hee bee proud of his wit an Asse hath it in keeping if hee bee proud of his pouerty hee is rich in pride if hee bee proud of his riches hee is poore in piety Now what a woefull and odious sinne is pride which is not onely euill in it selfe but it turnes the nature of good things as they say thunder doth good drink and as venemous beasts turne whatsoeuer they eate into venome so pride makes the proud man turne all his thoughts words and workes into pride whiles hee draweth and referreth euery thing to his owne praise and honour Thus pride becomes like a moth or worme which frets the cloath and eates the wood wherein it was bred For pride springing of vertue corrupts it and there is no good thing so excellent which becomes not euill so soone as this wicked vice hath tainted it It behoues vs therefore to fly this wretched vice which wee cannot vnlesse wee submit our selues to GOD and his Ordinances vnlesse wee confesse him to bee the Free-Giuer of all good things we haue vnlesse wee cut off that errour of conceipt whereby wee thinke better of our selues then there is reason vnlesse wee seeke to GOD for his helpe and finally vnlesse we remember that GOD resisteth the proud but giueth grace to the humble and that Pride as one prettely speaketh was bred in heauen but hauing as it were forgotten which way it fell from thence it could neuer afterward finde the way thither backe againe Secondly the consideration of Gods iudgements vpon the Proud should teach vs as Dauid would haue it to loue the LORD who hates and punishes that sinne aboundantly that is or ought to bee so odious to vs. Seeing therefore GOD takes part with vs against the proud and by hating them shewes the goodnesse of his owne Nature and in that hee plagues them being euer the bitterest enemies to his truest friends it behoues vs and the rest of all GODS Saints to delight in GOD and loue him and in loue to submit our selues vnto him If we loue not him wee do not loue our selues but if wee loue him truely wee do truely loue our selues and wee are not in our owne opinion onely but truely beloued of Him which is infinitely much more worth then if all the world besides him did affect vs. Neither need wee care how ill the world thinkes of vs if he thinke well of vs as a sober and chaste woman cares not how other men are conceited of her so be it her husband like well of her and truly loue her or as a loyall subiect who makes more reckning of his soueraignes loue then of the frendship of all the traitors in the world Now the God of loue work and confirme this loue within our hearts that we may liue and dye in his loue and at length obtaine a full and finall fruition of him whom we doe loue receiving the reward of our loue the euerlasting life and happinesse of our soules and that by the merits of that his beloued Son Iesus Christ our Sauiour to whom with the Father and the holy Ghost three persons but one Euerliuing Euerlouing God be all loue and honour all praise and power now and euer-more Amen FINIS ERRATA PAge 25. l. 2. read commination l. 3. read streaming P. 39. l. 11. read Laf-ford and whence p. 58. and last line read if all 4. Reasons of louing God Math. 23. 9 Iam. 1. 18. Psalm 139 13. Psal 71. 6. Iob. 10. 8. 11. 12. 2. Reason 3. Reason Ioh. 3. 16. 4. Reason Iob. 12. 7. Psal 8. 6. 7. 8. Of the manner how wee ought to loue God Mat. 12. 37 1. With all our heart A Simile Pro. 23. 26. A Simile Augusâ—ine Si totum me debeo pro me facto quid addam iam pro me refecto Bernard A Simile 2. With all our soule Our life and senses should be bestowed vpon God 3. With all our minde God mâ— haue oâ— thoughâ—â— vnderstanding Of self loue Why and how a maÌ„ should loue himselfe Augustine Gregory Why our neighbour is to bee loued 5. Reasons of louing our enemies Math. 5. 44 Colos 1. 22 Rom. 5. 8. Math. 5. 45 46. Mat. 5. 47. Gal. 6. 10. Rom. 12. 20 Rom. 12. 17. How our neighbour is to be loued Mat. 22. 39 Sanctè Iustè Verè August Perseueranter Of the coÌ„stancy of loue Gal. 6. 9. Heb. 13. 1. 1. Cor. 13. 13 Of faithfulnesse 7. Reasons oâ— Fidelity Reu. 2. 20. 2. Tim. 4. 7. 8. Psal 94. 14. Psal 146. 6. Ier. 32. 40. Mat. 1â— 22. Heb. 1â— 39 Reu. 21. 8 Of humility Iam. 4. 7. 10 Ex. 20. 12. 1. Pet. 5.
The Christians LOOKING-GLASSE Wherein hee may cleerely see His loue to GOD liuely expressed His Fidelity truely discouered And Pride against GOD and Man Anatomised whereby the Hypocrisie of the times is notoriously manifested By THOMAS TVKE Minister of GODS Word at Saint Giles in the Fields LONDON Printed by Nicholas Okes and are to bee sold by Richard Bolton at his Shop in Chancery-lane neere Holborne 1615. TO THE RIGHT VERTVOVS AND HONOVRABLE LADY the Lady ALICIA DVDLEY MADAME THere are three necessary vertues well be-seeming euery Christian Man Charity Fidelity and Humility both towardes God and Man There are foure reasons to passe by many moe which should moue vs to the loue of God First because hee is our gracious Father who of his owne will begat vs with the word of truth that we should be as the first fruits of his Creatures Now if a childe shall loue his father of whom he hath receiued a part of his body how much more ought he loue God Qui animam suam infundendo creauit creando infudit of whom hee hath receiued his soule and to whose goodnesse he stands obliged both for soule and body both for the being continuing of them Therefore Dauid saith Thou hast possessed my reines thou hast couered me in my Mothers wombe Vpon thee haue I been staied from the wombe thou art hee that tooke me out of my mothers bowels And Iob long before him Thine hands haue made me and fashioned me wholly round about thou hast clothed me with skin and flesh and ioyned me together with bones and sinewes thou hast giuen me life and grace and thy visitation hath preserued my spirit Secondly God is to be loued for his most sweet and pleasing nature which the wicked indeed feeleth not because as Isidore saith he hath lost the palate of his heart with the feuer of iniquity Thirdly God by his beneficence hath deserued our loue for out of his meere loue he sent his own and onely Son into the world to saue vs when we were lost to redeeme vs when we were captiues and by his death to giue vs life when we had deserued nought but death Fourthly aske now the beasts they shall teach thee and the fowles of the heauen and they shall tell thee speake to the earth and it shall shew thee or the fishes of the sea they shall declare vnto thee Euen these things in their kindes do praise God and shew their loue vnto man for whom they were appointed and shall man shew no loue to God and in loue do nothing for God for whom his creatures doe so much good suffer so much euil being all put vnder his feet and subiected to his power All sheepe oxen yea the beasts of the field the fowles of the aire and the fish of the sea Now because a man hath in him life like a plant sense as a beast and vnderstanding proper to a Man therefore it behooues him to loue God with his life with his senses and with his reason Our Sauiour saith we ought to loue God with all our heart with al our soule and with all our minde We ought to loue him with all our heart that is with all our affections delighting and ioying in him more then in any thing For he loues not God that delights in any thing more then in God and as S t Austen saith Minus te amat qui aliquid tâ—cuÌ„ amat quod non propter te amat By how much the more the lower bowes of a Tree are multiplied by so much the lesse it groweth vpwards so by how much the more a man doth loue these things beneath by so much the lesse is his loue erected and lifted vnto God aboue therefore such loue is to be pruned cut away as superfluous branches froÌ„ a tree that it may thriue the better God requires the whole heart My son giue me thy heart like some noble Bird of prey that seizeth vpon the heart for he alone created it he alone couers it and he only can content and fill it Totum exigit te qui fecit te totum he requires thee all that made thee all If we owe our selues wholly for our generation what shall wee adde for our regeneration Neither are we so easily new made as made In the first work God gaue vs vnto our selues in the second he gaue vs himselfe and restored vs vnto our selues Being therefore both giuen and restored we doe owe our selues for our selues and we do owe our selues twice But what shall wee repay vnto the Lord for himselfe For although we were able to repay our selues a thousand times what are wee vnto the Lord If a man had some speciall iewell which he is minded to giue away he would bethinke himselfe where hee might best bestow it Our heart is the best member which wee haue and God is our best friend let vs bestow it vpon him it is not lost that is giuen vnto him Secondly wee must loue the Lord with all our Soule induring rather the separation of the soule from the body then that our soule should be separated from God who is the soule of our soule the comfort both of soule and body And because our soule affoords life and sense vnto the body therefore to shew that we loue God with all our soule we ought to honour him with our liues all our life long and with all our senses suffering them to be guided by his will and chusing rather to bee depriued of them all then of him that gaue them all Thirdly we must loue him with all our minde and vnderstandings and cogitations being fixt vpon him and ruled by him His word should informe â—nd direct our reason our reason rightly informed should rule our wils our affections and conuersations in all which wee ought to seeke and apply our selues vnto God that our liues our affections our wils and our vnderstandings may be said to be Gods so as although we liue yet we may truly say We liue not but God doth liue within vs. And so much for our loue of God Loue of Man is either loue of our selues or of our Neighbour That a man should loue himselfe it is very necessary for he that loues not himselfe cannot loue another And as S t Austen saith Sinon nosti diligere teipsum timâ—o ne decipias proximum sicut teipsum if thou knowest not to loue thy selfe I am afraid least thou shouldst deceiue thy neighbour as thy selfe Yet is it no easie matter for a man to loue himselfe aright for he that loues iniquity hateth his owne soule and hee that loues himselfe in the way of sin doth loue a robber condemned to dye Si malè amaueris tunc odisti si benè odeâ—is tunc amasti If a man loue himselfe amisse hee hates himselfe but if hee hate himselfe well
faithfull vnto Him 5. Wee exact fidelity of those that are vnder vs therefore in reason we should behaue our selues faithfully to GOD which is aboue vs. 6. Fidelity is a most certaine argument of felicity for hee that endureth to the end shall bee saued Finally vnfaithfulnesse is punished with perdition Fearefull and vnfaithfull persons shall haue their part in the lake which burneth with fire and brimstone which is the second death And so much for Fidelity The last is Humility wherby we doe not ouer-weene our selues but behaue our selues humbly towards GOD and Man Humility is to be shewed towards a mans Superiors Equals and Inferiours The Superiour of all Superiours is GOD. Submit your selues vnto GOD cast downe your selues before the LORD and hee will lift you vp GOD is Omnipotent All-VVise most Iust and hath absolute authority ouer all flesh therefore wee ought to humble our selues before him and throw our selues downe before his Foote stoole Secondly we ought to carry our selues lowlily towards all our Betters Therefore the Law saith Honour thy father and thy mother And Saint Peter yee younger submit your selues vnto the Elders Thirdly towards our Equals For wee must do as we wold be done by wee would haue our equals giue vs due respect and not by pride exalt themselues aboue vs. In giuing honour saith Saint Paul go one before another Giue to all men their due owe nothing to any man but loue It was Pompeis too-great statelinesse that hee would acknowledge no equall Fourthly towards our Inferiours For it is a mans honour sometimes to neglect his honor and his greatest Greatnesse in case not to know his greatnesse I suppose there is in euery man something which craues our humility and euen this should make vs humble vnto all because life and death is common to vs all because by Nature wee are sinners all and it is nothing in vs that makes the difference but the grace of GOD vnto vs which was neuer deserued of vs. For who hath separated thee and what hast thou that thou hast not receiued It behoues vs therefore as we are exhorted To submit our selues one vnto another and to decke our selues inwardly in lowlinesse of minde For euery man that exalteth himselfe shall bee brought low and he that humbleth himselfe shall bee exalted For GOD is gracious to the humble but opposeth himselfe to the proud hee breaketh their branches hee teareth them vp by the rootes hee scattereth brimstone vpon their dwellings hee tumbles them from their seates and laughs at their downe-fals Thus haue I giuen you a say of that which is more largely handled in this Booke which I Dedicate vnto your Ladiship in whom these three vertues by the Grace of GOD haue met together do kisse each other beseeching this good GOD still to increase his Graces in you and at the length to Crowne you with eternall glory in the heauens Saint Giles in the Fieldes August 13. 1614. Your Ladiships in Christ Iesus Thomas Tuke The Contents LOue in generall described page 1 Good either true or seeming is the obiect of loue pâ—g 3 The property of loue is to vrite or ioyne pag. 3 The loue of man to God described p. 3 Loue is an affection of the heart pag. 3. 4 Loue is a gracious affect pag. 4 Loue riseth out of knowledge and Faith pag. 4. 6. 7 Loue is a Coelestiall fire pag. 9 Loue is kindled by the holy Ghost p. 9. 10 Loue knits vs to God and makes him our contentment pag. 10. 11 This loue to God is necessary in sixe râ—gards pag. 16. 18 The equity of this loue is shewed in sixe respects pag. 19. 22 Gods loue to vs is a descending loue p. 19 There are 6 benefits of this loue p. 23. 30 This loue is excellent in nine regards p. 32. 38. Of the Author Nature Ends Effects Subiects and Obiect of this loue pag. 32. 33. 34. 38. In fiue respects God is worthy of our loue aboue all other things p. 45. 48 What Iehouah Kurios Dominus and our English word Lord doth signifie pag. 39 Why the world should not be loued p. 59 VVhy riches should not haue our heart pag. 61 Of the loue of Pleasures and why they seeme so sweet pag. 63 Of the incertainty of honors pag. 64 Of the vanity of beauty pag. 65 How a man may loue himselfe and who is he pag. 67 Nine vndoubted tokens of true loue to God pag. 69. 83 God ought to be loued in his Church vniuersall and in euery true visible society of beleeuers pag. 85 Which is a true visible Church p. 85. 87 God ought to be loued in his Ministers pag. 88 A Minister is to be loued meerely for his Office Power VVorke and faithfull execution thereof pag. 88. 89 The note of a true Minister of God pâ—g 90 God is to be loued in his people pag. 91 How Ministers ought to demonstrate their loue to God in feeding their Flockes pag 95 God must be loued in Christ pag. 96 VVhy CHRIST ought to bee loued pag. 96. 97 Two speciall wayes whereby loue is shewed to Christ pag. 97 99 A man may be said to bee faithfull in two respects pag. 100 VVho haue beene counted faithfull to the Lord. pag. 101 How God preserues the Faithfull Externally p. 102 How God preserues the Faithfull Internally p. 102 How God preserues the Faithfull Eternally p. 102 Three reasons of Faithfulnesse pag. 103 Fiue notes to know a Faithfull Man pag. 103. 106 VVho is a Christian indeed pag. 107 A Commendation of loue from some notable effects thereof pag. 110 Sundry similies to illustrate the worthinesse of this vertue p. 111. What pride is p. 112. Seuen wayes of proud dealing against God p. 113. How Pride against man discouers it selfe p. 114. Twenty three examples of Gods iudgements vpon the proud p. 116. 120 Two milder kindes of his punishments p. 122 Of the folly basenesse inhumanity impiety and iniustice of pride p. 123. Of the contentiousnesse vglinesse and wastfulnesse of Pride p. 124. 125 Pride like a Thiefe like thunder like a venemous beast like a Moth or worme p. 126 How pride is to be auoyded p. 127. An Exhortation to the loue of God pag. 128. If God loue vs we need not so much feare the ill will of men this cleared by two comparisons pag. 129 The Christians Looking-Glasse PSALME 31. VER 23. Loue ye the LORD all his Saints for the LORD preserueth the faithfull and aboundantly rewardeth the proud-doer HOLY Dauid hauing in foure verses next afore-going declared the goodnesse of GOD to them that feare him and among them to himselfe in speciall in this verse hee exhorteth All Saints euen all that the LORD hath sanctified to himselfe by his mercies to deuote and addict themselues to the LORD by loue In this verse two things are considerable First the Psalmist Exhortation Loue yee the LORD all his Saints And secondly his Reasons to
with him in Aegypt did not loue him as their brother till hee had made himselfe knowne and till they were verily perswaded that hee was their brother so wee shall neuer loue GOD as his children till wee acknowledge him for our Father and bee by faith perswaded of his loue Fourthly I said that loue was Kindled in the soule For the loue of GOD is a Coelestiall Fire seruing to comfort and refresh the heart and to inflame it with an holy zeale and to consume these filthy vapours of malice enuy pride treachery and such other noysome lusts as arâ— within him Fiftly I say it is kindled by thâ— HOLY SPIRIT therefore Saiâ—â— Paul cals it the Fruit of the Spirit for if the hatred of GOD be a worke of the flesh and from the motion of the Deuill then the true loue of GOD must needes bee the worke of the Spirit who enlightens the minde inspireth faith and perswades the heart to loue and delight in GOD How much are wee bound to GOD of whose pure loue to vs it is that wee haue any loue to him He comes downe to vs before we go vp to him Hee drawes vs before we run and lookes vpon vs before we turne our eyes to him LORD what is man that thou regardest him or the sonne of man that thou so thinkest on him What shall I render vnto the LORD for all his benefits towards mee O my GOD and my King I will extoll thee and will blesse thy Name for euer and euer Finally I said that loue doth knit our hearts to GOD and makes a man take him for his chiefe contentment For as hatred doth rend disioyne and separate So loue doth vnite knit and tye together Loue married Iacob and Rahel loue vnited Dauid and Ionathan and so our hearts by loue are wedded and vnited to GOD and for GOD to one another That they might bee knit together in loue saith Saint Paul 'T was Loue that made our Sauiour pray that all his Members might bee One with Him and his Father and it is loue also that makes vs deny our selues and the world and study to liue so as if wee were not ours but GODS 'T is hatred that breeds dislike auersation and discontentednesse And so it is loue that causeth ioy delight contentment When loue hath once possest the soule it moues it to ioy in GOD to make him her prime contentment and to exclaime with the Psalmist Whom haue I in heauen but thee and I haue desired none on earth with thee GOD is the strength of mine heart and my portion for euer And vndoubtedly what thing soeuer a man doth best loue that to him is his best contentment for loue causeth content as the light doth comfort and contentment is imbarked and enbotled in it as a Tree in a Barke as water in the clowdes Therefore the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to loue signifies to rest in or to bee contented And thus wee haue seene what loue is The Obiect on whom this loue heere spoke of should bee fixed is the LORD euen hee who is gracious and mercifull slow to anger righteous in all his waies and holy in all his workes Euen he whose greatnesse is incomprehensible and whose wisedome is infinite which made heauen and earth the sea and all that is therein and keepeth his fidelity for euer which executeth iustice for the oppressed giueth bread to the hungry loueth the righteous healeth those that are broken in heart preserueth all that loue him fulfill the desires of all that feare him releeueth the fatherlesse and widdow and sheweth mercy vnto thousands to them that loue him Euen hee I say that remembred vs in our base estate cut the cords of the wicked rescued vs from our oppressors deliuered vs from our sins brought vs from our errours translated vs out of Babylon saued vs from that Purple Harlot shewed vs his Word giuen vs his Gospell honoured vs with peace deliuered our Rulers rescued his Annointed and saued vs all both Church and Kingdome from that Hel-made horrid and prodigious Powder O LORD how great is thy loue vnto vs how amiable is thy Name in all the world Blessed bee thy Name for euer and let all thy people say Amen The Personâ— who are exhorted to this Loue are All GODS Saints euen all they that haue tasted of his loue and which in mercy hee hath hallowed for himselfe euen All of them yong and old rich and poore high and low men women and children for in saying All hee exâ—epteth None the Yong men for their strength Old men for their wisedome the Rich for their wealth the Poore for their correction the High for their greatnesse the Low for their meanesse with which vertue and piety commonly cottens best with Men for their supereminent honour Woemen because hee hath graced their Sex by bringing forth of a Sauiour and Children for his great care and manifold protection of them and all in generall for their Sanctification by grace on earth and eternall Saluation in immortall glory in the Heauens But are none bound to loue the LORD but his Saints Yes without doubt the Law ties all for all are of his making his goodnesse reacheth vnto all and hee is the Sauiour of all But Dauid heere speakes vnto Saints onely being such as himselfe most delighted in and of whom hee best hoped being best affected and such also as whom GOD doth most deerely loue and honour with his greatest fauours Our lesson then from hence is this All of vs euery mothers child without exemption of any should loue the LORD But because as hee that speakes Greeke or Lattine to him that is no Grecian or Latinist is but as a Barbarian to him and does but beate the aire So the Language and discourse of loue to him that loues not is but barbarous and vnpleasing as sounding Brasse and a tinckling Cymball Tâ—erefore that wee may conceiuâ— and reape profite by these things which shall bee deliuered concerning our loue of GOD it behoues vs to blow vp the dying and fainting coales of this heauenly and holy fire within our breasts And seeing that the eare tasteth words as the palate doth meate let vs haue vnderstanding and attentiue eares that discerning the things we shall heare to bee good wee may receiue and digest them and like prudent hearers shewforth the fruits therof in our liues conuersations First then I say Necessity lies vpon vs to loue the LORD Woe vnto vs if wee loue him not For first it is GODS expresse commandement Thou shalt loue the LORD thy GOD and now Israel saith Moses what doth the LORD thy GOD require of thee but to feare and loue him This our Sauiour calleth a Great Commandement the Commander is great the Obiect is great the vse of the duety is great and their reward is great that take care to do
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
word the loue of GOD is as strong as death for as death doth kill the body so our loue to GOD doth mortifie our loue to the world and like a strong wind it dispels the thicke and stinking fogs of rancour wrath malice And as the rising of the Sunne doth driue away the cold and dulnesse of the night and as the pouring in of wine into a vessell causeth the aire to giue place so the loue of GOD doth diminish and send packing the inordinate loue of worldly vanities and when our hearts are once warmed with it it causeth the coldnesse of our affections vnto good to depart and lessen When GOD comes into the heart as hee doth when the heart doth loue him Mammon must needs go out When wee fixe our eyes on heauen wee remoue them from the earth and when wee fall into a league of loue with GOD it cannot bee but that wee must fall out of loue and into hatred with all his enemies Therefore Dauid saith out of his loue to GOD Do not I hate them O LORD that hate thee I hate them with an vnfeygned hatred as if they were mine vtter enemies And thus wee haue had a say of the commodiousnesse of this our loue to GOD. The Excellencie thereof remaineth yet to bee discussed True loue wherewith GOD is affected is excellent in all these respects which follow First in respect of the Authour of it which is not man but GOD For loue as Saint Iohn sheweth commeth of GGD and whosoeuer loueth GOD doth it by the finger and gift of GOD. Secondly in respect of the true Endes thereof which are not base but honourable as the glory of GOD the saluation of our soule the edification of our brother the honour of our calling and that wee might not grieue the Spirit of GOD. Thirdly in respect of that of GODS which moues vs to loue which is his goodnesse because he is good in himselfe and good to vs. Fourthly in regard of the Subiects of it or the persons in whom it raigneth which are onely the beloued Saints and Seruants of GOD the excellentest of humane race and in them the Heart euen the best member in them is the Hearth or Altar on which this heauenly fire kindled by the HOLY GHOST doth lie Fiftly in respect of the manifold and excellent Attendants and Companions which waite vpon it euen all the vertues For our loue of GOD is not forlorne and solitary but like an honourable Lady very well attended Sixtly for the perpetuity thereof beyond faith and hope For whereas they shall cease when a man hath once obtain'd full fruition of the things which hee doth beleeue and to expect haue and enioy loue shall not cease but become compleate Seuenthly our loue of GOD hath three most excellent Effects to speake of no more First it makes a man officious to GOD and for GOD to Man True obedience is the fruit of loue and all obedience which is not of loue is hipocriticall and vnsauory Wee see the loue of a child forces him to obey his father though hee had not a rod not an arme So GODS Childe by his loue is moued to serue GOD yea and would study to obey hiâ— though hee would not strike though there were no hell to be punisht in for disobedience Yea the force of loue is such that it will make a man obey GOD though there were no After-reward of obedience Euen as wee see amongst men loue will enforce a man to doe well vnto one whom hee loues euen freely then when the party receiuing the benefite is not able now nor likely heereafter to make a requitall of it Secondly it makes a man like to GOD for GOD is LOVE and it is not the least commendation of a childe to bee like his father Thirdly hee that loueth GOD doth as it were depriue himselfe of himselfe and bestowes himselfe on GOD whom hee doth loue insomuch that hee doth dye by little and little in himselfe but GOD whom hee loueth liueth in him For the loue of GOD if sincere and feruent is of a Rauishing disposition by the which the louer is so rapt out of himselfe that hee forgets himselfe denies himselfe and is wholy in GOD whom he loueth and GOD whom he affâ—cteth being in him So that this loue is able to make the louer say I liue but not I now but GOD liueth in mee For euen as the loue of the world makes the worldling liue vnto the world and the world to liue in him so as it may bee said of them in some sort They two are become one So our loue to GOD doth cause vs to liue to GGD and GOD as it were to liue in vs so as that wee are now no more Ours but His no more Two but One Neither seeke we our selues but Him Non nostra sed sua not ours but His. Eightly our loue of GOD may bee said to bee excellent in respect of that excellent and supereminent Reward wherewith GOD will recompence them that loue him how poore or meane soeuer and this is no lesse then a Crowne then a Kingdome the Crowne of Glory the Kingdome of Heauen Hearken my beloued Brethren saith Saint Iames Hath not GOD chosen the Poore of this world that they should bee rich in faith and Heires of the Kingdome which hee hath promised to them that loue him And Saint Paul likewise sheweth that the Crowne of righteousnesse euen that which CHRIST hath purchased by his righteousnesse that which GOD hath in mercy promised and in iustice will performe that wherewith righteous men shall bee rewarded shall bee rendred to them that loue his comming which onely they do that loue him himselfe Doubtlesse hee that loues not the Iudge loues not his comming to iudgement Hee then that would liue in heauen like a King let him loue GOD first on earth like a Subiect Hee that would haue that Glory let him haue this Grace Oh! how men loue the world whose pleasures are but for a season and whose ioyes are but imperfect But in the presence of GOD there is fulnâ—sse of ioy and at his right hand there are pleasures for euermore O! how couetous are men of riches how ambitious of a Crowne And yet Riches remaine not alway nor the Crowne from generation to generation But the riches of Glory that come By the loue of GOD are euerlasting the Crowne and Kingdome promised to them that loue him is eternall and vnchangeable The preferments profites and pleasures which the earth can affoord are obuious to the eye and not so goodly as foolish men imagine But the things which GOD hath prepared for them that loue him are such as no eye hath seene no eare hath heard no heart hath conceiued none can expresse them but they that enioy them Oh that men would therefore set their loue vpon him and remoue it from the world For
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
the enmity of GOD Whosoeuer therefore will bee a friend of the world maketh himselfe an enemy of GOD. Loue not this world saith Saint Iohn neither the things that are in this world if any man loue this world the loue of the FATHER is not in him What is the world but a pleasant phrensie a Theater of vanity a siâ—ke of sinne a shop of deceit the center of inquities and a very miâ—rour of misery Shee is like that skarlet Harlot louely to looke on but dangerous to deale with who makes the Kings and Inhabitants of the earth drunken with the wine which shee presents vnto them in her golden cup. Hee which followes the world is like a foole or child that followes a shadow or a butterfly a thing of no valew and which mockes them most that loue her best and follow her fastest But say why wilt thou loue the world because shee is constant Erre not nothing is more inconstant then the world constant in inconstancy and as inconstant in her constancy Shee is in nothing the same saue in this that shee loues not to bee the same But GOD is the same for euer Thou art the same and thy yeares shall not faile With thee there is no alteration nor shadow of conuersion GOD is not as man that hee should lie nor as the sonne of man that hee should repent Hath hee said it and shall hee not doe it and hath hee spoken and shall hee not accomplish it The world is fleeting and floating vp and downe in her loue whom shee fauours to day shee forsakes to morrow But whom GOD loueth once hee loueth euer Once and Euer are all one with him The world will shake off her deerest louers as an Oliue her leaues or as a Colt doth his rider But GOD neuer casts off him that loues him Et te nemo amittit nisi qui te dimittit and no man doth loose him but he that leaues him Then loue the LORD and let go the world Why should thy Soule which is of an heauenly beginning bee buryed and closed vp within the earth Why should it which is immortall bee pinned on things that are but mortall Why should it which is a Spirit and Inuisible be fixt on things that are grosse and visible Amor rerum terrenarum est viscus spiritualium pennarum The loue of the world is the lime-twigs of the soule Amicitia solâ— est inimicitia poli Friendship with the earth is enmity with heauen But wee will descend vnto particulars What wilt thou loue Wealth and Riches Wilt thou cast thine eyes vpon that which is nothing For riches taketh her to her wings as an Eagle and flyeth into heauen Riches haue sold more then they haue redeemed and rich men haue few friends but many flatterers that follow them as Ants do Corne or as crows do carrion PraedaÌ„ sequitur ista turba noÌ„ homineÌ„ Such follow the prey not the person loue the riches but care not for the man they would flea off his Hide to make themselues thongs with it An Ethnique could say when hee had lost all his goods Perijssem ni perijssent I had lost my selfe if I had not lost them But for GOD who is our greatest good whether wee loose our goods or not if wee loose him and will loose him if we loue riches more then him we loose our selues our comfort contentment Therefore if riches increase set not thine heart vpon them If thou aboundest not be contented for hee hath most that couereth least He is the richest that least admireth riches Hee is the greatest who is contented with the smallest portion What then shall haue thy loue shall Pleasures What are pleasures but pleasing vanities What are pleasures to the paines of hell which waite vpon them What sweetnesse is there in them to the sweetnesse which is in GOD If our soules were sweetned with the true taste of GODS loue all other things would seeme bitter to vs And that men feele not the sweetnesse of GOD it is because their mouthes are out of taste being corrupted with the ague of worldly loue Consider the example of Moses who chose rather To suffer aduersity with the people of GOD then to enioy the pleasures of sinne for a season esteeming the rebuke of CHRIST greater riches then the treasures of Aegypt Remember that ironicall speech of Salomon to voluptuous persons Reioyced yong man in thy youth and let thine heart cheere thee whilst thou art yong and walke in the waies of thine heart and in the sight of thine eyes but know that for all these things GOD will bring thee to iudgement Lysimachus to quench his thirst yeelded himselfe to the Scythians and when hee had drunke their cold water he said Quam breuis voluptâ—tis causâ quantam deposui foelieitatem O what great happinesse haue I forgone for a short pleasure Let vs beware that wee part not with our Birth-right for a little water-gruell and that wee loose not GOD and forgoe the ioyes of heauen for a small portion of vaine delights Malorum esca voluptas quâ homines capâ—untur vt hamo pisces Pleasure is the baite of euils of diuels wherewith men are caught as fishes with an hooke Either therefore we must shune them vtterly or take heed of the hooke which lies hid within them But what wilt thou set thy loue on Honour How vncertaine is it and subiect to bee lost Haman was Honourable and hanged in one day Olofernes was Honourable and Headed in one night How great and common are the fals of many Hee that is in account to day may bee contemned to morrow In pratis vt flos sic perit omnis honos Honour vanisheth like a vapour and great men are like great bubbles and all the glory of the world like grasse like the flowre of the grasse Caesar was stabd in his height Nebuchadnezer was abased in the midst of his greatnesse Alexander was poysoned in the top of his honours Herod was strucke with an Angell then when hee was applauded as a GOD. How vaine a thing is honour which like smoake mounted aloft doth vanish whiles a man is looking on it But great constant infinite are the honours which are laid vp for those that loue GOD. But peraduenture Beauty shall haue thy loue Heare the iudgement of beautifall Bathsheba vnto Salomon her sonne Fauour is deceitfull and beauty is vanity But a woman that feareth the LORD shee shall be praysed What is beauty indeed the Loadstone and delight of the eye very pleasing to the sight but exceeding brittle mutable and momentany like Summer Apples which last not long One wound one fit of an ague a little sickenesse or a few yeares will marre it Bion called it Bonum alienum a good but none of ours being able neither to giue it nor to keepe it Socrates
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
the LORD is still musing and thinking of him of his Grace and Glory his Power and Prouidence his Truth Iustice Mercy c. His Head is on him his Heart goes with him his Spirit is present with him For the soule is present as well Vbiamat as vbi animat where it loues as where it liues and lisens As GODS loue to vs made come downe as it were to vs so our loue towards him makes vs go vp to him as his loue to men made him conuerse with men so mens loue to GOD makes them conuerse with him And as his loue to vs makes him present with vs to helpe and guide vs so our loue to him makes vs present with him to cleaue vnto him and to follow him His loue causeth him to thinke on vs and our loue maketh vs to thinke on him So that hee which in heart is present with him and doth meditate and thinke often on him may bee assured that the loue of GOD is in him It is true a man cannot but bee where GOD is because hee is euery where Doe not I fill heauen and earth saith the LORD Yet this presence is rather absence when our heart is absent euen as his presence is but absence if his loue be absent A friend is then present when hee is at hand to helpe and his thoughts are to relieue and hee loues truely whose heart is present with his Loue continually not letting it to slide out of his memory Seuenthly hee that is not fickle and inconstant in his deuotion and deuote affection vnto GOD may know that hee loues him truely I say if hee loue like a true friend At all times as wel when the whether is foule as faire in winter as well as in Summer when the heauens are blacke as well as when the Sunne doth shine For onely true loue is constant it accounteth nothing hard nothing grieuous and intolerable Fel. quod amarum est id mâ—l faciet It will make gall which is bitter to bee sweete as hony Periculis insultat mortem irridet si amor est â—incit omnia It contemneth dangers it scorneth death if it bee true loue it ouercommeth all things insomuch that though the louer may bee kil'd yet Inuictiu moritur â—ee dies vnvanquished as wee see in the Martyrs whom neither pleasure profite nor promotion on the one side nor any torture or cruell kinde of death on the other could beguile inueigle astonish or deterre But through their loue by Him that did enable them they conquered and contemned all things stucke fast to GOD. Eighthly the keeping of GODS Word in the minde to remember it in the heart to beleeue and embrace it and in the life to liue by it and a contention of Spirit to obey his Precepts is an infallible argument of true loue vnto him This is the loue of GOD saith Saint Iohn that wee keepe his Commandements A child by obedience demonstrates his childe-like affection vnto his parents Hee sheweâ— his loue and loyalty to the King which makes account of his Edicts and Lawes In vaine doth a seruant say hee loues his Maister except hee bee carefull to obey his will So then hee that liues in any knowne enormity and preferres his gaine pleasure credite and fauour with men to GODS Commandements doth plainely shew that hee wants the loue of GOD without which his Loue his Baptisme hearing of Sermons receiuing the Communion and all his faire showes will stand him in no steed but rather further his condemnation And one thing more I adde although hee do many deeds in appearance good and seeme to keepe sundry precepts yet it is not of loue vnto GOD without which his doing and keeping shall not bee remembred in the world to come but for some other reason if hee shall in the meane while addict himselfe vnto some one sinne which hee knowes to bee a sinne For the power of true loue is such as it will moue a man to humour his friend in euery lawfull and conuenient thing and he giues not his heart that is disposed to thwart and resist him especially being his Gouernour in anything that 's honest and not vnseemely But GOD is our Supreme Moderator LORD and all his Commandements are lawfull and good For his Will is the rule of Law and reason and all his Commandements ate according to his will To conclude GOD will be loued in his Church in his Ministers in his Chilâ—ren and finally in that his beloued Sonne CHRIST IESVS so as that they which hate these loue not him First for the Church by which I vnderstand not so much the Catholique Church which is the Mother of vs all and which whosoeuer loueth not as his MOTHER loueth not GOD as his FATHER and so will proue himselfe to bee some Bastard-plant as I meane all True visible Chuâ—ches or Congregations And such I call True which GOD hath honoured with True Doctrine or meanes sufficient vnto saluation and with such men as haue a True Power or authority to Minister and Dispense the same Now heere I say whosoeuer loueth such a Church because shee is such a Church whosoeuer loues her for GOD and in GOD without doubt it argues his loue to GOD. Hee that loues a Ring for the Diamond â—hat is set in it or for the worke-man that made it questionlesse hee loues â—he Diamond and the Worke-man much more So certainely â—ee that loues a Church for the Word and Sacraments and power â—f GOD that is in her and because shee is the Church of GOD planted by his gracious blessing doth much more loue GOD Surely that thing for which wee loue an other thing that wee cannot hate but loue On the contrary if thou shalt hate a true Church of GGD how dwelleth the loue of GOD in thee Thou wilt say I know that iâ— thou wert assured that shee is a true Church thou weulâ—st not hate her but ioyne vnto her I say againe art thou sure that the Church which thou hatest is false If thou beest sure of it if thou darest pawne thy soule vpon it but be sure thou beest sure then auoide her depart out of her giue her a Bill of Diuorcement let her go But if thou beest not sure hate her not seuer not thy selfe from her Wilt thou hate and leaue her most certainely whiles thou art not certaine what to iudge of her Thou dost not see her Truth but canst thou spye her falshood A blind man cannot see the Sunne at Noone but they which caâ— see may see her But what if a man bee so blind aâ— that because hee doth not see the Sunne himselfe therefore he thinketh the Sunne is seene of none And what if thou with a few more as blind as thy selfe dost hate and forsake a Church because yee do not see her Truth I say what if all her Sister-Churches in Europâ— besides
your selues which were borne within her iurisdiction for the most will say shee is a true Church of GOD Whether are they to be beleeued or yee Or do yee thinke that all they are blind and that ye are the onely men that see Well let vs beware if we think that we loue GOD let vs shew our loue vnto him by louing of his Church Secondly GOD is to bee loued in his Ministâ—rs which are called the Men of GOD aâ—d Saints by reason of their holy Office and authority which GOD hath sanctified and set apart vnto himselfe And this their Function and Ministery is not onely Sanctifyed but Sanctifying and Sauing Now whosoeuer doth lâ—ue these Saints as Saints doth loue God the Sanctifier of them Hee that loues this Office simply doth loue him that hath ordeined it Hee that loues the man of GOD in this Name doth vndoubtedly lâ—ue Gâ—D the MAISTER Hee that loues a Minister meerely for his Ministery or as Saint Paul exhorteth Fâ—r his worke sake hee no question loueth GOD whose seruant hee is and for whom hee worketh On the contrary they that loue not the Miâ—istâ—r for his Office and Labours but rather malice and molest him becâ—use hee Pâ—eacheth the Truth wâ—ich they distast or confuteth errours that they foster or reproueth their sinnes which they delight in as ignorance pride drunkennesse prophane swearing violating the Saboath contempt of the Ordinances and Church of GOD these men without doubt are offended at GOD and did hee come himselfe in the shape of a Man they would deale with him as they deale with his Messengers But thou wilt say thou for thy part dost loue thy Minister I aske thee Dost thou loue him euen because hee is thy Minister because hee hath authority ouer thee in GOD for the benefite of thy soule If thou dost loue him simply in this respect but do not delude thy selfe surely â—hy case is good thou louest GOD Receiuing him thou receiuest GOD But to loue a Minister for his Parentage Alliance Riches Aduancements and such worldly considerations is no token of loue to GOD it is not to loue the Minister but some circumstances belonging to him The loue of the man for his Office or for his carefull execution of it is Diuine a note of loue indeed vnto GOD And to contemne or persecute him for his very place and power or the faithfull dischargement of it is diuelish and argues the loue of darkenesse Hee that that hates the seruant how can hee loue the maister They that hang head looke vnder the browes stampe and storme at them that deliuer but their Maisters errand euen for the very doing of it they do it to the Maister that did appoint and send them And refusing or disgracing the men they dishonour their Maister But when I say GOD is to be loued in His Ministers mistake not the men For those are his True and Faithfull Ministers which are sent by GOD and who deliuers their Maisters Errand and not in steed thereof their owne errours For though hee should deliuer GODS Message and adminster the Sacraments yet if he haue no power no authority committed vnto him by GOD hee runnes vnsent And though he haue a sending yet if hee do not that Message which GOD appointâ— him but brings some Nouelty coyâ—ed in the braine of man hee abuses his power if hee defile or mangle the Sacraments hee transcends his bounds and transgresseth his authority and therefore is to bee reproued and auoyded Thirdly GOD is to be loued in his Children All godly men haue the Name of GOD called vpon them and a new Nature created in them and are become holy through the worke of the HOLY SPIRIT in them Now hee that loues a godly man for his godlinesse a Saint for his Sanctimony a new Man for his new Nature questionlesse the same man loues GOD who is the Authour of it Oâ— the contrary if any man say I lâ—ue GOD and hate his brother hee is a lyer â—or how can hee that loueth not his brother whom hee hath seene loue GOD whom hee hath not seene Hee that hates dislikes and persecutes his brother for the Truths sake for Vertues sake for that new Nature which his FATHER hath created in him and because hee liues not so riotously as himselfe doth hate dislikâ— aâ—â— pâ—rsecute the FATHER Himsâ—lfe Therefore CHRIST saith Saul Saul why persecutest thou mee Whereas not hee personally bâ—t his Seruants and Confessours were persecuted of him And if thiâ— bee true which is most true That Euery one which loueth him which did beget loueth him also which is begâ—â—ten of him Then certainely hee which hates him which is begotten hates him also which did beget him Let men therefore take heed for he that loues GOD cannot but loue a good man for GOD and hee that hates the godly hates GOD whose Image hee sustaines He that hates true Deuotion true Zeale and a Sober Conuersation in man will neuer bee able to excuse â—im of â—aâ—red vnto GOD the Worker of them There is a brood of men or of diuils rather in the shape of men such as Dauid speakes of which are aduersaries to their Neighbours Because they follow goodnesse These are enemies to GOD whatsoeuer they thinke of themselues Of such the Psalmist speaketh when hee saith Surely GOD will wound the head of his enemies and the hairy pate of him that walketh in his sinnes And againe They that hate Syon shall bee all ashamed and turned backeward they shall bee as the grasse on the house tops which withereth afore it commeth forth It were good for them therefore to take vp betimes and to turne their hatred into loue There is I confesse much loue in the world such as it is Naturall loue Ciuill loue Domâ—sticall loue Matrimoniall loue Fleshly loue Worldly loue Pot-loue Humane loue but little godly charity is seene among vs For who loues godlines in a man Who seekes GOD in his Neighbour Friend Childe Seruant Familiar Who studies and striues that Religion Iustice and true Christianity should flourish in his Children Seruants Friends and Neighbourâ— I doubt not but Turkes Moores and other Pagans loue Religious and true Christians sometimes as I am perswaded some of our Marchants and their Factors are that liue and trafique with them But loue they their Religion do they louâ— them for their Christianity No no they could wish them as superstitious as themselues If therefore thou wilt giue an infallible demonstration of thy loue to GOD loue thy brother for GOD and in GOD loue his Piety his Christianity and pray that the Kingdome of GOD may be planted and establâ—shed in him And as all meâ— should shew their loue vnto GOD by louing of his people so especially the Ministers of GOD which they shall doe by their dilligent and faithfull feeding of them Therefore our LORD will haue Peter expresse his loue vnto him
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
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
5. Math. 7. 12. Rom. 12. 20 Rom. 13. 7. 8. Why wee must bee humble toward our inferiours 1. Cor. 4. 7 1. Pet. 5. 5. Luk. 18. 14. Scal. ex 301 Sec. 1. What loue is The obiect of loue The property of loue Loue of GOD what Loue is an affection Loue a grace 1. Cor. 3. 5. Phil. 2. 13. Ouid. Loue is froÌ„ knowledge 1. Cor. 13. 9. 12. Vision of Grace of Glory The last point cleered by Similies Why men loue GOD no better Loue is as a threed and knowledge a Needle Loue springs out of faith Ps 16. 2. 5. 103. 1. 3. 4 1. Tim. 1. 5. A Similie A Similie Why a maÌ„ hates him that loues him A Similie Loue a fire Gal. 5. 22. Loue the worke of the Spirit Ps 144. 3. Ps 116. 12. Psal 145. 1. Loue knits vs to God Col. 2. 2. Ioh. 17. 21. The fruits of hatred and loue Psa 73. 25. 26. A simile GOD the obiect of this loue Ps 145. 8. 17 Psal 145. 3. 147. 5. 146. 6 7. 8. 147. 3 Ps 145. 19 20. 146. 9. Ex. 20. 6. Nouem 5. 1605. Who ought to loue GOD. Obiect Solution Psal 145. Math. 5. 1. Tim. 4 10 Doctrine Barbarus his ego sum cum non intelligâ—r vlli Ouid. Iob. 12. 11. Reason 1. Why wee should loue the LORD from the necessity thereof Deut. 6. 5 10. 12. Mat. 22. 38 GODS precept binds vs to loue him Except we loue GOD we shall be cursed 1. Cor. 16. 22. Rom. 9. 5. No loue no worship Scal. ex 317 s 3. No loue of GOD nâ— loâ—â— of the goâ— â— h. 3. â—â— 14 GODS ordinances profite not him that loues not GOD. Without loâ—e good deeds faâ—our of â—en â— â—e nohing â—oâ—â—h 1. Cor. 13. 2 2 d Reason To loue GOD is a matter of equity GODS loue to vs desceÌ„ding Ephe. 2. Psal 8. 4. 8. 144. 3. August Ioh. 3. 16. Col. 1. 13. Lam. 3. 22. 23. Rom. 8. 28. The equity of our loue further explained 3. Reasons from the profite of loue 1. Commodity Gal. 5. 6. â—ike as thâ— loue 〈◊〉 the lâ—â—e 3. Commodity 1. Cor. 8. 1. A Similie A Similie 3. Commodity of loue By the loue of GOD a man may know his estate before GOD. Rom. 8. 28. 1. Cor. 8. 3. 1. Ioh. 4. 19. Eccles 1. 7. A Similie A Similie Luk. 7. 47. Aug. in Ps 64. A Similie 4. Commodity of our loue of GOD. The loue of GOD makes vs to loue the godly A Similie 1. Ioh. 3. 14. 5. Commodity A Similie A Similie 6. Commodity A Similie Psal 139. 21 22. 4. Arguments of loue to GOD from the excellency oâ— it Excel 1. 1. Ioh. 4. 7. Iam. 1. 17. Excel 2. Excel 3. Excel 4. Excel 5. Excel 6. Excel 7. 1. Effect of loue 2. Effect of loue 1. Ioh. 4. 8. 3. Effect A Similie Excel 8. The reward of the loue of GOD. Iam. 2. 5. 2. Tim. 4. 8. Why it is called the crowne of righteousnesse Ps 16. 11. Pro. 27. 24. * By I say not For. 1. Cor. 2. 9. Mar â—4 44. Iudg. 4. 19. 22. Excel 9. What IEHOVA CVRIOS DOMINVS and LORD do signity Ps 104. 27. 145. 16. Psal 3 4. 9 10. Ier. 32. 27. Iob 5. 12. 23 Iob 9. 4. 12. 16. 17. Pro. 21. 30 Psal 24. 8. Iob 12. 19. 21. Iob. 9. 10. 11. Isa 40. 22. 23. 1. Cor. 1. â— Psa 146 6 Psa 100. 5 Ps 145. 17 Psa 96. 13 Psa 116. 5 Psal 146. 9. 2. Sam. 22 28. Isa 40. 29 Iob. 36. 15. Iob. 8. 20. Psal 84. 11. Iob. 13. 16. Psal 16. 2. Iob. 22. 2. 3 Iob. 35. 6. 7. 8. Psal 85. 9. 91. 14. 145. 20. 1. Pet. 1. 5. 9. Mal. 3. 6. Iam. 1. 17. Is 46. 10. 11 Ier. 31. 3. Ioh. 13. 1. Ier. 32. 40. Psal 94. 14. Fiue reasons why GOD should bee loued aboue all things 1. Reason 2. Cor. 12. 15. 2. Reason Pro. 30. 16. 3. Reason 4. Reason 5. Reason Act. 10. 34. Psal 16. 6. Psal 23. 5 Heb. 6. 10 Dan. 12. 3. Gâ—â— 1. â—7 2â— Psalm 8 7. Exod. 20. 3 Leuit. 19. 12. 18. Numb 14. â— 12 13. Deut. 6. 7. 11. 19. Ephe. 6. 4. Iosh â— 8. Iudg. 2. 17. Ruth 1. 16. 1. Sam. 1. 11 24. 28. 2. Sam. 22. 23. 24. 1. Sam. 20 4. 17. 1. King 3. 26. 2. King 18. 4. 1 Chron. 21. 24. 1 Câ—â—â—n 29. â— 2. Chron. 1. 10. 2. 1 Psal 132. 3. Reu. 1. 6. Eâ—â—a 3. 11. 1. Tim. 3. 15 Neh. 13. 17 Ester 8. 6. Nouemb. 5. 1605. Iob 13. 15. Psal 16. 2. 40. 8. Prou. 30. 8. Eccles 1. 2 12. 1. Cant. 1. 1. 6 2. 5. Iam. 4. 4. Why men should not dote on the world 1. Ioh. 2 15. What the world is Reu. 17. 2. 4 A Similâ—e The world is vnconstant Ps 102. 27. Iam 1. 17. Num. 23. 19 Iohn 13. 1. Ier. 32 4â— Psa â—9 33. August Reasons against the loue of the world Prou 23. 5. Why men should not loue riches Seneca Psal 62 1â— Who is most rich Why the loue of pleasures should not hinder our loue to GOD. Why GOD seemeth not so sweete to some Heb. 11. 25 Eccles 11. 9 Plutar. Tâ—ll A Similie Est 7. 10. Judith 13. 8 Why honouâ—s should not steale away our hearts A Similie Act. 12. 22. 23. A Similie Pro. 31. 30. The vanity of beauty How beauty hath bin called A Similie How a mâ— may loue himselfe Heb. 12. 9. Psal 18. 2. 144. 2. Mark 8. 36. 1. Note of true loue Gregor True loue is laborious Gen. 31. 40 41. 2. Note GOD is to bee loued for himselfe 1. Cor. 10. 33. 2. Cor. 12. 14. 19. Phil. 4. 14 17. Rom 9. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4. 13 14. 15. Ex. 32. 10. 12. Ex. 32. 32. Gen. 22. GOD is to bee loued for his blessings and the order how A Similie Iob 6. 3. 8. 14. Iob. 13. 15. 3. Note of true loue 4. Note of true loue A man louing GOD truâ—â—y loues none more then GOD. Ouid. Seneca GOD will haue the Throne or else bee gone How a maÌ„ may loue other things 5. Note of loue Pro. 30. 15. 16. 1. King 22. 2. Sam. 13. 2. Can. 2. 5. Griefe or sickenesse of soule waiâ—s on loue This sickenesse is not loue but from desire Loue ends not when this desire ceaseth Nâ—te A Similie Psal 63. 1. 9. Psal 63. 3. Ioh. 3. 16. Eph. 2. 4. 8. Tit. 3. 5. Our loue to GOD a signe of his to vs. 6. Note of true loue Ps 119 97. Bernard The fruits of loue Diuine Humane Ier. 23. 24. Presence in case i. as absence 7. Note Pro. 17. 17. True loue is coÌ„stant Plautus The praise of the Martyrs 8. Note 1. Iohn 5. 3. No loyalty no loue Good deeds are without loue of little or no account The vertue of true loue GODS Will the Rule of Law 9. Note of true loue GOD
is to bee loued in his Church Euery true visible Church is to bee loued The mark of such a Church A Similitude Marke this well GOD is to bee loued in hiâ— Ministâ—â—s Act. 1â— 1â— 1. Tâ—â— 4 â—6 A Minister â—s tâ— be loâ—e fâ—r his 〈◊〉 1. Thess â— 1◠〈…〉 How a maÌ„ shold loue his Minister Who are GODS true Ministers * Such I meane as euertâ— the groundâ— of Faith or goâ—d Manners and which sets the Church in an vprore GOD is to bee loued in his people 1. Iohn 4. 20. Hatred of godlinesse is the hatred of GOD. Acts 9. 4. 1. Ioh. 5. 1. Psal 38. 20. Psal 68. 21. Ps 129. 5. 6. Many sorts of loue yet little true charity A Turke may loue a Christian but not his Christianity How Mâ—â—â—stâ—rs hold shew loue to GOD. Ioh. 21. 15. 16. 17. Serm. 2. de resur Aug. in Ioan. tract 123. Chrysost praesat in Epistolas What Minister doth truly loue GOD. Psal 100. 3. 1. Pet. 5. 2. GOD must be loued in CHRIST Ioh. 15. 23. Iohn 8. 24. See 1. Cor. â—6 22. Cant. 5. 10. 16. Gal. 3. 13. 1. Note of loue to CHRIST Ioh. 14. 15. 22. 23. 24. 2. Note of loue to CHRIST Luk. 23. 34 Coâ— 3. 13. Ioh. 14 21. We ought to forgiue one another The reasons of the exhortation 1. Reason A man iâ— said to bee faithfull in two respects Neh. 9. 8. Num. 14. 22 24. Heb. 3. 5. Act. 13. 22. Luke 1. 6. 2. Chron. 16. 8. 9. Nâ—â—â— 5. 16 â—5 Isa 49. 16. Ier. 32. 40. 1. Pet. 1. 5. 9 Reu. 2. 20. 5. Notes of faithfulnesse 1. Note Mark 6. 20 2. Note Pro. 24. 10. Seneca Ciâ— l. 2. Rhet. Lib. 3. de Met. ter c. 6. 3. Note Isai 55. 1. 4. Note Marke this weâ—l Of prophaning the Saâ—oth day 5. Note 1. Tim. 3. 15. Rom. 9. 6 7 Rom. 2. 2â— 29. Who is a true Christian What true Baptisme is Who truly faithfull â—â—e praise oâ— Lâ—ue. Can. 8. 6 â— Loue a fire A Light Hony And Wine The seâ—oÌ„d reason of the exhoâ—tation Ecclus. 10. 7. What pride is Pride is against God and Man 1. Note of pride against God 2. Note 3. Note 4. Note 5. Note 6. Note Thou art vnworthy to pray to God but God is worthy to whoÌ„ thou shouldst obey Psal 50. 15 Mat. 11. 2â— 7. Note Of pride against Man When men make great outward shewes braue it in costâ—y apparell of purpâ—se to bee counted better men then they are it is very pride So painting of the face to bee thought a beautifull creature not being so is very pride 1. Pet. 5. 5. 2. Pet. 2. 4. Iude 6. Gen. 3. 5. 6. Gen. 11. 4. 9. 1. Sam. 17 10. 45. 50. 51. Isaiah 10. 12. 13. Isaiah 37. 36 38. Dan. 4. 27. 28. 30. 31. 34. Iudith 6. 2 4. 13. 8. 2. Mac. 1. 15. 16. Nat. Comes Myth l. 9. c. 25. Guid. Iuuenan Ter. Eun. Act. 12. 22. 24. Ioseph Antiq lib. 19. â— 17 Dioâ—â—s Halâ—aâ—â— 1. Antiq. Râ—m Dioâ— lâ—b 4. Hâ—â—â— Hâ—â— Polâ— lib. 1. c. â— Iâ—sâ—pâ— de â—â—l Iadd 1. â— 12 13. Many waies GOD punisheth the proud The milder kindâ— of GODS iudgemeÌ„ts vpon the proud are two Dan. 4. 34 Osorius de Reg. Instit l. 5 fol. 151. The folly of pride The basenesse of pride The inhumanity of pride The impiety of pride The iniustice of pride Pâ—o. 13 â—â— Pride the mother of contentions The ouglinesse of pride Pro. 16. 18. A Similie August Pride a waster A Similie Pride a moth The way to withstand prid Iam. 4. 6. Hugo lib. 1. de anima Hee that loues GOD loues himselfe A Similie