What Wesley Left Out

~268 words

be to open unto you this grace of hee nm 
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Of Luve. 


Love what. 


Definirion of 
lovein gener:l, 


Vo —— 


you may know what it is. And that you may 
know it, we muſt firſt declare unto youa lictle in 
enerall what this affection of love is. 

All affections, as you know, are nothing elſe 
but the diverſe motions and turnings ofthe will, 
As the will curns ic ſelfe this way or that way ; fo 
a man is ſaid to bee aff-&ted, to loveorto hate,to 
grieve Or to reJoyce. Now love is that act of the 
will, whereby ir turnes it {z{te to athing,as hatred 
is that whereby ir turns it ſclfe from athing : 
Andthat which.is the objcc&t of this affection of 
love,is ſomething that is good ; for that whichis 
true, and that which is beautifull, is not the pro- 
per object of love, thatis the object of the jntui- 
tive underſtanding : bur it is no further the ob- 
je& of love, than it is good. For,this. take fora 
generall rule, wee love nothing but as it is good ; 
and a thing is ſaid to be good, when ir is ſutable, 
proportionable,and agreeable to us,for that is the 
definition ofa good thing» There may bec many 
thingsthar are excellent, thatarenot good to us; 
we ſay not thatany thing is good, but that which 
ſutes and is agrecable ro us,and convenient for us, 
So that, if you take rhedetinition of rhis affcRi- 
onof love ingenerall

~520 words

diſpoſition of the will, whereby i: 
cleaves to,and makes forward to ſome goodthing 
agreeable to it ſelfe. Which you muſt marke, 
for we ſhall have uſe of all this in the ſequel of this 
tract. 

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his owne turn and ſervice. Soa man that loves his 


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i .Of Love. 


_— 


Now this love ſhewes it ſelte by two effeRts:' ,,,,, a ac of 


It would havethe thing ir loves tobe preſerved. 

And tecondly, aman tharloves, would have | 
it his,and rhercfore he drawes neare to it, or elſe | 
he drawes the thing ncare tohim. For I rake it not 
to bee true, that is commonly taken for granted, 
that love is a deſtie ofumon. For wee doe not al- 
wayecs delire that the thing ſhould bee united to 
us,thart we love, (for a thing may be too neare us, 
as letters may be too neare the cyc, as well as too 
farre off:) Bur we would have things in ſuch adi- 
ſtance as is moſt agrecable to us. As welove fire 
for ouruſe, but it may bee roo neare us; and wee 
love a knife for our uſe, but it may be too neere: 
Soby the way, marke it, It is not alwaiesa de- 
ſire of nnion, butit is a defire to haverthe thing.it } 
loves, in ſuch adiſtance as is moſt agrecable to | 
us ; but ſtill remember this, that love ſhewesit 
ſelfe by theſe two effects : It defires the preſerva- 
tion ofthe thing : Secondly, hee would that whar 
he loves, might bee his. As whena manlovesan 
unreaſonable creature, when hee lovesa glaſlc, 
when he loves a horſe, he preſerves the glafſe, hee 
keeps the horſeſtrong and faire ; and if he can,hee 
would havethem for his uſe. So a man that loves 
riches or honour, or that loves a good name, hee 
preſerves them, he would have them his : thar is, 
he would have them at his ownearbitrement, for 


ſonne or his friend, he defires the preſervation of 
them, and withall hee would have them his; rhat 
is, he would have them ſo ſure united ro him, as 


* A214 may 


love. 


_— — 


I 


- Of Love. 


—_—— ee er rn ee eee ee rae 


——— 


may ſtand with his convenieneie. This is the na- | 
ture of love. One thing more. know of it, it is a 
commanding affection : Love and hatred are, as i 
it were, the great Lords and Maſters that divide | 
the reſt of the aff-<ions betweene them, as when 
a man loves, hee dcfires, he goes and makes for- 
ward towards therhing he loves; if he obraine it, 
h-rejoycethinir; if he doe not obtaine it, yet, if 
there be probability, then be hopes, 1fthere bee 
no probability,thcn hedeſpaires; it there be any 
inconvenience and impediment that hinders him 
inhis proſecution, the is angry withir, and deſires 
to remove it: thus cheſeatf:ions hang on love. 
Againe, on the other fide, as love defires the pre- 
ſervation of the thing in a nearenefle and union of 
it, ſo hatred defires the.deſtruQion of the thing, 
and the ſeparation from it. And upon this affe- 
ion likewiſe hangrthe others. When a-man hates 
athing, h< flies fromit ; if it overtakes him, hee 
oricves;3. it it. bee likely: it will overtake him, 
though ir be nor yet on him, he feares.; ifhe think 
hee1sſ{trong enough torefift ir, hee is bold. and 
confident, - So theſe rwo affections (I ſay) di- 
vide-the reſt. Now I will adde but this further, 
| that I may declareto you the generall nature of 
this affection, that is,the kinds of Love: And you 
ſhall and theſe kinds of Love : I will namethem 
briefly. | Fr 
Firſt

~453 words

faith, and by the Goſpel: for when we come 
| and-propound Chr:ff to men tobe taken, and to 
be received and loved by them, whar is the an- 
{wer wee have from them © 'Moſt men , cither 
minde him not, orregard notallthis invitation] 
rocomero CH R&1ST7, 'burtthey deale withus as 
choſe that were inviced to the marriage, ſaith the 
Texr, they made light of it, they carednor for | 
the invitation, it was a thing they looked nor af- 
rer : -Or againe,'if they doe, yertthey mind them 
not enough, becaufe they doe not prize Chre# 
| enough. Therefore the firſt thing the Loerd-doth 
ro-prepare mens:hearts ro love him, is to fend the 
+ |Lawto humble them, rodiſcover tomen what 
need they are in, 'tomake an impreſſion onrtheir 
| hearts, of thar bond of damnationthatthey are 
[ſubjeR unto when the Law's broken, that mens 
eyes -may'be opened ro ſee their 'fins; thena man 
{ begins to looke toward Chriſt, 'to looke on'him 
as the captive-lookes on his Redeemer, asa-con- 
demned man lookes on him that a." A 
DE 11411 | 


- [/«s Chr15, Bur, I ſay, mendoe faile, partly that 


| -_ that our natures bee broken all in pieces, 


| againe, as Itold you,\ they muſt beemoulded a- 


—— 


”— —D—_— 


' Of Live. 


pardon, as a Widow that is miſerable and poore;, 
indebted and undone, lookes upon her husband 
that will make her rich and honourable, that will 
pay all her debts, I fay, when a mans heart js 
thus humbled and broken by the Law, by ſound 
humiliation, - then he begias to looke towards Je- | 


they have no ſenſe of their fines, oreMethey | 
have a ſenſe of their fines, bur not enough to | 
bring them home roC4hr:f , for that was the faulc 
ofthe ſecond and third ground; there was im- 
preflion made inthem, thar they prized Chri#, 
bur there was not ſo deepe a preparation as to 
love Chri# indeed, ſoas ro-preferre him above 
all things, ſoasto cleave to him, ſoas they will 
let himgoe fornothing. And therefore this is re- 


that is,that the humiliation be deepe enough, not 
4 little light impreſſion, alight hanging downe of- 
the head.alitrlc fenſe of finne, burſo tar as it may 
be to purpoſe, rharhee lookes tro Chr:ft asto the 
oreateſt good inthe world, that he will rather un- 
dergo any thing thanmiſle ofhim,rhar he will ra- 


ther part withall his pleaſure, than hee will goe | 

 withotit him. ' Tharts the frſt thing that be | 
done to preparcour hearts for this love,our hearts 

' muſt be humbledby the Law. © © 

| "Now, when rhisis done,they mult be made up 


new, and tharis done by the Goſpel, and by 
Faith : For when che hearr is thus prepared,now 
letthe Goſpelcome and- welcome: : now a mans 


| =p = 


—— 
—_ 


OI $0 wat 


Of Low. 


, Thelove of 
.Chriſt,what. 


| | hath bin ſaid : 7t#s aw holy diſpoſition of the heart, 


| thatthe Lord Jeſss is willing to bee your Redee- 


| nowto ſpeake of. Sotharto prepare us to loyc 


thatwhich is ſutable and agreeableto us. And a- 


in all things. 


heart is fit to be wrought on : Why ? what doth 
the Goſpell 2 The Goſpell comes and tels you 


mer,is willing tobe your Lora, he is content to be 


Yours. 
If youwill take him, you ſhall have him and all 
his. 


Now whena mans heart is broken, you can- 
not bring him better newes; Indecde till then 
you may goand preach the Goſpel long enough, 
you may propound Chri#to men, they will nor 
take him: But when wee propound him thus toa 
heart prepared, thus to him that is poore in ſpi- 
rit, to him that hath his heart wounded in he 
ſenſe of his ſins and of Geds wrath, now I fay, hee | | 
is willing tocome in

~776 words

ſerve him,and to pleaſe hin 


Whentheſe two things are joyned, thata man 
; | p Is 


__ _ 


pr —a-- 


| Of- Love. 


5 


now fit for him ; And ſecondly, he is perfwaded 
that Chrift'is willing to take-him'z when this.is 
done, a mad receives Chriſt by faith: and from 
this faith,: this love iflues. Whence this is ſpeci- 


ment, thatto love the Lord, itis not onely re- 


feedro you, that he is willing to receive you, 
(for thatmen may have, which ſay that Chriſt is 
mercifull and ready to forgive, and ſo they think; 
bur yet they love him not: Therefore I ſay,. itis 
not onely required that you looke on Chri## as 
upon one that is wellaffeed and propitious to 
.you) but alſo that you looke on him as one that is 
ſurable andagreeable toyou, for both theſe mult 
concurre to incline your hearts to love him : you 
muſt, I ſay, both looke on himas one thar is fit 


receive you, Now'the firft indeed is the maine. 
This ſecond, That CHRIST is willing to forgive 
| you, and to receive you, though it be weake, it 


love : whena man lookes on any -other men that 
he loves, if he ſee ſo much excellency inthem, as 
thathe longs after them and defires rhem,though 
he thinks there bea backwardneſs in them tolove 
him, yet if rhere b<e ſome probability that they 
are likely to love him, hee may come ſo far as to 
embrace them in his affeRions, and have adeſire 
rothem, though it bee rrue, as that perſwaſion 

is 


[is humbled, and lookes on Chriſt, as one thar is. 


| ally tobe marked, and it is a matter ofmuchmo- 


quiredthat yoube perſwaded thathe is wellaf- 


for you,as a.good that is nn toyou ; and |. 
alſo you muſt be perſwaded that hee is willing to . 


may bee ſuch as is a” true faith, and may beger | 


Two things 
make us loye 


Chiſt, 


Ae 
ng 


Note, 


Men may have 

j a perfwaſion of | 

| forgiveneſle,8& 
yer notbeleeves 


— — 


Dn III 


— 


is ſtronger, fo their love is more neere, for faith 
and love grow together : Indeed if there were: 
an utteradverſcnefle, if there were enmity, as it 
were impoſſible to remove it, then we.could not 
love, bur hate evenas C4/» and Judas did. Burt ]- 
ſay, that isa thing you muſt eſpecially marke, 
that Faith doth nor conſiſt in being perſwaded 
that Chri, or Godthrough Chri#, 1s willing to 
forgive you your finnes, or to receive you to 
mercy, but mm this, your judgement muſt be re- 
Ctified, that is, to know that youare to looke on 
CHRIST asonethatis ſutableand agreeable to | 
you, as one to whom you have an inward incli- 
nation, as one that is fit for you. This is th." 
maine thing, the other eaſily followes, tobe per: 
ſwadcd thar hee is willing to forgive us, and that 
he is willing to love us: therefore whereas,it may 
be,you have thought, thatto belcevethat G 0 D 
is willing to forgive you your finnes, is faith : I 
dare be bold to ſay, it is not full fairh : you may 
have it, and yetnot ſavingly beleeve, you may 
have it, and yet not bee true beleevers. This I 
make clcere by this argument : That which be- 
no love,is not faith. Bur y ou may be perſwa- 
ded that Chri# is willing to forgive you your 
finnes, andyer not love him, as a priſoner may 
beper{waded thatthe Judge is willing ro pardon 
him, and yetfor all this hee may not love the 
fudge: forlove, as I told you,comes from ſome 
futablencſſe, ſome agreeableneſſe berweene the 
partierhat loves, and the party that is loved. A- 
gaine, you ſhall finde this by experience : A man 
| may 


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— 


' faith that harh beene joyned with it is true z. and 
that faith thar is disjoyned {romJove,jt is not true, 


Of Love. . 


may be perſwaded that tie is:ina-goodeſtate; that | 


he ſhall be ſaved, and thar: his ſinnesare forgiven | 
him, and yet forall this, he may be anunregene- 


rate man, he-may bee a manthat hath'no life. of 
grace in him : I ſay,wee {ceoft incxpetience,ma- i | 


ny menapplaud themſelves intheir good perſwas- | 
ſton, and they die peaceably and quietly, and all 


is well, they thinke 'G 0 D hath forgiven them; : 
and yet we finde therc is no lovein them, nor no | 


fruit of love. Againe, on the other fide, a man | 
that hath his heart broken with the. ſenſe of his 
ſinnes, may hunger after righteouſneſle and after 
Chriſt, he may long afterthe Z9rd,himſelfe,that 
he deſires him more than any thing in the world ; 
and yet there is but a weake perſwaſion that the 
Lord will receive him and forgive him his fianes : | 


Tfay,this man may bea rue beleever ; though he | 


bee not ſo fully perſwadedthat CH &RIST will 
forgive-him, when the other is no true beleever, 
as I ſaid to you before. As when one loves :ano- 
ther. man or i'woman, if hee looke'on him as.one 
that is ſutable to him, .if he thinke ic be -but by | 
good probability and likelihood ; I ſhall obtaine 
theirlove, thoughT have not yerafull aſſurance 
ofit; T ſay,there may be anaffeRtion af love.And 
thence I.confirme that which I ſaid toyou,. that 


Solſay, ſuch a diſpofition of heartaslookes on 
Chriſt as one whom he longs after, he lookes'on 
bimas on a husband, as one whoin hee is willing 


tomiatch with, thathe can fay.truely, This is the | 


Bb beſt 


————_— 


A true belceyer 
may have bur a 
weak perſwali- 
on of forgive- 
neſſe, 


be oi AI ot GEDA art eee Bib ns ec; 1 ne oe 


7 


Of- Love. 


K I. 
If a man loves 
no,these isA 


| we may ſay as well of love, for there isatye be- 


| Scripture iscleare in it, and there is goad reaſon 


beſt husband for me inallthe world, though yet 
I have not wooed him, thoughyet I have nota 
full aſſurance of his affeQion to mee, as I would 
have ; I ſay, this will certifie your judgement, 
and withall je will comfort you, that though 
your faith be weake, yer hee belongs troyou, it 
is a true faith, Apgaine, i ſhuts out thoſe that 
have falſe hearts ; although chou thinkeſt thy per- 
ſwaſion be full, that Chrift belongsto thee, yer if 
thy heart be not thus prepared to ſecke him, and 
toclteeme him,thy faith isnotrrue. I canſtay no- 
longer inthe opening of this, ſomuch ſhall ſerve 
wy youwhar this love is: You ſec whatlove 
isin generall,and this love tothe Lord, this love 
to Chriſt, 

Now I come to proſecute the point, having: 
gone thus far inthe explication of it ; I ſay, this | 
loveis fo neceſfary to ſalvation, as that hee that 
hath it nor, is in acurſed and damnable condition, 
heis not in Chri#,if hee docnor love; thar, as the | 
Apoſtle faith, He that beleewes not ſhall be damned, 


tweeneall

~251 words

be ſaved, 
ſometimes he that obeyes nor, ſometimes he thar 
lovesnet ſhall notbee ſaved: and therefore the 


for it. 
Firft,becauſe ifa man loves nor,there is acurſe, | 
there is a woedue to him. For whereſ@cver there 
" is}. 


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— . _—_— 


I Of Love. 


is not love, a manis athypocrite, as our Saviour 
faithtothe Scribes and Pheriſtes, Wee beets you 
Scribes &} Phariſees hypacrites,that is,becauſe you 
are hypocrites. Now whereſoever love is not, 


| there is nothing but hypocriſie in ſuch a mans 


heart. For what is hypocrifie « Hypocriſie is no- 
thing but to doe the outward aQtion without the 
inward fincerity ; as we ſay it is counterfeit gold, 
when it hath the forme and colourof gold, but 
inthe infide is baſe : as wee ſay, he isa falſe He- 
#or, whenhe aQs the part of Hedfor,but is not ſo 
indeed: So hypocrifie is to doethe outward at 
without the inward fincerity. Now todoethem 
without inward fincerity is todoe them withour 
love; for to doe athing in love, is rodocitin fin- 


| cerity. And indeed there is no orher definition of 


 {incerity, that is the beſt way toknow itby: A 
man thar doth muchto God, and not out of loye, 
all that he doth is out of hypocriſte, hee is an hy- 
pocrire,and there is awo belongs to bim. So that 
as we deal with counterfeit wares, we break them 
in pieces, or we ſet markes upon them, as we doe 
with counterfeit piccesof gold and filver,we bore 
holes in them, as candemned pieces ; ſo the Lord 
opoſctha woto ſuch as love him noe, for in that 

ypocrifte confifts, whenamandath much, and'! 
doth it not our of love. 

Againe, hee that breakes the Law, youknow

~274 words

that loves not the Lord Jeſiis. You may know the 
greatnefle of the finne; by thegrearneſle of the 
pumiſhment:; for. the paniſhmenr: is. the meaſure 
| ane finne : and(marke.t)hedoth not ſay, If you 
 belpevenotin the Lord Feſws, or if you doe nor 
| obey. him; but, If you love not the Lord; Jeſus - 


a7 C245 


ttt end ddd nt SET TOO. 


is xt Mt. MA MA 


| thing, that you love not, let ſuch a man be accur- | 
| ſed, yea, let him be had inexecration to the death, 


| your ſinnes,and make acatalogue of them, looke 


| nefſe ofour natures, as S. Paul faith of luſt, 7 knew 


Of Love. 


That is, if there be anomiſſion but of this one | 


Therefore conſider this, how great a finne tis, 
not tolovethe LORD. And whenyouconſfider 


on this , as that which diſcovers to us the vile- 


not that it was ſinne, but by the Law, but when ſin 
began to live, he dyed: So I may fay of this, it 
may be men take notthis into confiderarion, this 
finne, rhat they have not loved the Lord , and 
therefore learne to know it, When we conſider 
this, that he is-accurſed who loves not CHRIST, 
it may openacreviſe of lightuntous, to ſee what 
condition we. are in, how curſed our nature is, 
how hainous this ſinne is, whena man ſees thar 
there is a curſed man, a man whom the Lord ſets 
himſelfe -oainf® a man*whom the Zordis an e- 
nemy to, whom hee puts all the ſtrength and 
power he hath ro confound, when he ſees there is 
aman whom the Goſpell curſerh, which is more 
terrible than the Law, becauſe the curſe of the 
Law may bee repealed, there is a remedy for 
that inthe Goſpell: But the Goſpell, if rhatcurſe 
a man, there is no remedy : This ſhould humble 
us; forthe Gofpell ſhould humble us as well as 


pellas well as againſt the Law, and whatſoever 
is ſinne ſhould humble us, yea, the finnes againſt 
the Goſpell are greater than the ſinnes againſt the 


| Law : Andthereforc in this ſenſe the Goſpell is 


the Law. And there are finnes againſt the Goſ-| 


Bb 4 fitter 


— —__ 


| 


nn 4 


Pu II rx BE BEAM WE nt ets > 


Of Love, 


6. Tryals of 
loveto God, 


I. Triall of love 
by the affeRi- 


[OnS, 
1 


1 


firtter to humble us. Now when a man comes | 
to conſider his ſinnes, it may bee poſſibly, hee 
lookes to finnes. eſpecially againſt the morall 
Law ; but you muſt learne to doe more thanthat: 
begin to think, Have I receivedthe LORD 7 E- 
SAS ? Have I beleeycd in Chri# ? Thele are great 
lianes againſt the Goſpel: and theſe finnes ſhould 
chiefly. humble us. If you thinke I prefle this. 
too hard,conſider the words of the Apoſtle I na- 
med, Let hins bee accurſed

~269 words

are you content to put your 
ſelves toa harder taske, to forbeare things that 
are 


_ 


—_— 


— 


5 
» 
b+ 


5 in EAST — He. 
nn wrt. 


Of Love: 


are pleaſant according to the fleſh, to rake'paines | 
forthe Lord? If you love G © D,it willmake you 


diligent. A man wall take pains to get thething he 


loves. 


Beſides, love isan affection that would enjoy 
preſently thething it loves, it cannot endure de- 
ferring. And therefore when a man profeſlerhhe 
loyesthe Lord, and yet will deferre to come in, 
ſaying, Iwill ſerve the Zord perfeRly,burnor yer,. 
not till my youth be a little more over,. not till 
things be thus.and thus with me, then I will; it 1s 
certaine thou loveſt him not:for it is true ofevery 
affection, that which is atrue and rightaffeRion, 
that which is anhearty affeRion, itis preſent. If 
a mandeſireany thing, he would have it preſent- 
ly,hope would be preſently ſatisfied : and there- 


| fore hope deferred i griefe, and loyedeferredis a. 


great griefe: So that if you finde a diſpoſition to: 


1. put it off in your ſelves, I will doe it, butnot yer, 


certainly youlove not the-Zord.It may be if you 
,wereſuretodie within aweek or a moneth, what 
men would yoube 2 how perfe&tly would you, 
, walk with Goa? how would you have your hearts 


if youlove the Zqrd,you willdoas much preſent- 
ly, though muchof your life remaine ; for love 
isa preſent affeRion, it cannot enduredeferring, 
. but it would have full communion;and thar ſpec- 
.dily and- preſently -:: ſo is it: with that affeion 
where you finde it. 

Againe, if you examine your ſelves further,if 


4 youhave this love in you, youmay know it 


this 


—— ——_— Ie 


weaned fromthe world more than they be: Well, | 


by. | itis its ©Wne 


4+ Triall,defire 
of preſent en- 
Joymenr ofthe 
thing beloved. 


5 Tryalof love; 


{ Wages. 


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— 


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tt. i a. 


Of Love. 


—_—_—_— 


this, Love is a thing

~172 words

where: love is, it is fucha. 
ſerong impulſive inthe heart, ir carries one-on to 


ſcrveand pleaſe the Lord inall things;tharhecag- 
not chooſebut:doe'it.As a mad that is carried ink 
ſtrongiſtroam,or as one that is carried inacrowd, 


man,ſo a manis carried with this affeion,that he 
cannot choofe.. -. : | 


oras onethat is carried in the hands ofa ſtrong | 


You will ſay,. This is ſtrange;that love ſhould | 
compell,it doth-nothing lefle. | | 

It is true, you muſt know, when the Apoſtle 
faith; The love of Chriit conftraines mee, it is 4 
HMetonymie from the effec, that is, love makes 
mee doe it inthat mannerasa manthat iscompel-- 
led, thatis the meaning of ir. So ithaththe fame 
| effe& that compullion hath; though rhere-be no- 


thing more different from compulſion than _ 
n 


C—— 


Objef. 


Anſw, 


Hes love is ſaid 
to conliraine. 


SS al A 
—_— 


. 
7 OUT eta ant 2 Ob OOO 6. on "7 BAY 6 


” "Om WO oy ey pe 2: THIE /c pen maty ams " 


And therefore know that of love, that iris ſuch a 
change as drawes one to ſerve the Zord ont of an 
| inwardattractive.Thence Itake that note of love, 
| ſuch a thing as puts it on, ſuch a thing as riſerh 
| from an inward inclinationof the minde; froman 
| inward principle, ſo that there is no other ſpurre, 
| noother attraQive, but the amiableneſle of the 
object. 
| Now when aman ſhall finde this in himſelfe, 
| that he hath all theſe, he findes that he hath ſuch 
2 ſenſible love, that he knowes he loves the Lord 
| Zeſws + Againe, he findes an carneſt deſire to bee 
| incompany with him, to walke with rhe Lord 
from day today : Againe, hce is exceeding labo- 
| riqus and diligentto get this love, toget this aſſu- 
rance of favour, and to excell inthat grace, with- 
out which hee knowes he cannot pleaſe him : A- 
: prin, whenthe affeionis preſent, you would 
havecommunion with the Lord, and you would 
not have it deferred ; Againe, when a man ſhall be 
well pleaſed with that hee doth, ir is enough 
that hee hath the ZO AD himſclfe, though 
there were

~462 words

no other wages : And when he finds 
ſuch a ftrong impulſive in him, in his owne 
heart, that carries him onto fervethe LZard, that 
hee cannat chooſe but docit z then yaulovethe 
LORD: And if youlovethe Zord, youarein | 
CHRIST. 
Butif theſe things be noe inyou, youdae not 
dove him: and then, what is your condition © 
Yau know what the Apoſtle faith, Hee1hes 
loves not, let him bee acewſed, let him bee hed 


i” 


—_—— 


Of Love. 


118 exeeration to the death. I ſhould proſecute 
it. further, and ſhew the reaſons why wee 
ſhould love the Lord, as there is great 
reaſon: But that I muſt de- 
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LOVE. 


The ſecond Sermon. 


GALATs. 5.6. 


For in Jeſus Chri#, neither circumciſion avai- 
leth any thing, nor uncircumciſion, but Faith 


which worketb by Love, | 


& H E- laſt tryall of our love to. 
ZFY Chrift was'its conſtraining ver- : 
PZ tue. Love will conſtraineyouto 
YACE, ſervehim, you cannot chooſe 
75, but doit,it ſo conſtrains a man, 
b as the weight ofa ſtone compel- 
lethitro goto the center, as the 
lightneſſe of the firecompels it to aſcend up: for 
ſuch a thing is love, a ſtrong inclination of the 
heart, when the ſoule puts it ſelfe on any thing 
froman inward principle, from abottome of its 
owne, whenit is carried on with no other motive 
but the amiableneſle of the object, — 
| Now 


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| —_—————_—— — 


to conſider your owne condition, and examine 
your ſelves by theſe rules, that you may be able 
to ſay as S. Peter ſaid, Lord thou knoweſt I love thee: 
that is,to have ſuch an aſſurance, that your hearts 
may be well affected rowards Chri## Feſus, that 
you may love him,that you may be able to ſay to 
G 0 D, whoknowes our hearts, ſearcherth our 
reines ; that knowesall the windings and turnings 
of our ſoules, LO R D thou knoweſt that I love 
thee. Since it is a matter of ſuch moment, wee 
ſhould be carefull to examine,ifwe finde that wee 
have not yet this love: for we muſt know, that 
all that we have, all that wedoe, it will nothing 
availe us, but faith which worketh by love. And 
ifyouobje&, why doe ye preach damnation to 
us 2 doyoutell us we are in anevill condition for 
want of this love 2 Ianſwer, Ir is profitable for 
you, while youare in ſuchacondition, to have 
it preached, it is good for you to ſpeak this dam- 
nation to your ſelves,that while yetthereis hope, 
you may ſeekto be healed,that you may be tran(- 
lated into another condition, that you may not 
periſh inthe evill day;whenthere ſhall be neither 
hope norhelpe for you. For you muſt know;that 
when weedeliver you theſe fignes of examining 


| yourſelves, our end isnot togrieve you, this do- 


.rinetends not to deſtruction, but todiſcover to 
you your owne hearts, that you may know your 
owne condition, that if you want it, you may ſeck 
after it. If therefore you find a want of this love, 
that we will doe next, ſhall be to ſhew you what 


=o reaſon 


| Nowto conclude'this, wee muſt beſeech you! 


CE AARI— 


An” exhorrati- 
onto ſearch if 


gc loveC bu: 


© eff. ; 


Anſw. 
It is profitable 
ro preach dam- 
nation to men 
outef Chriſt, 


Of Lowe. 


9.Motives to 
loveClrift. 


Heis worthy 
of our loye, 


111 God, 


All excellencic 


i. 
- dt 


——— 


reaſon you have to love the Lord Jeſus : forthere 
is no better way to get it in you, than to deſcribe 
him toyouzto ſhew youwhar cauſethere is of lo- 
ving him : ifwe

~2,031 words

him but that which is amiable. It would bee a 
very profitable thing for us inthis caſe often to 
thinke on the Lord Jeſus, topreſent him to our 
| ſelves in our thoughts, as the Spouſe doth Cazt.5. 
ſheconfiders her Welbeloved i the faire#t of tenne 
thouſand: {owe ſhould behold the perſon of our 
husband. You know itis buta harlotry love to 
conſider what wee have by our Husband, to 
conſider what riches he brings, what honour, 
and not ofcen to contemplate upon his perſon, 
and upon his vertue and excellencie: wee ſhould 
learne to.doe this with the Zerd, that we may 
love him. Therefore that wee may telpe your! 
little in this contemplation, wee will ſhew you 
how the LORD hath deſcribed hynfelfe : Exod. | 
34.6.when the ZORD deſcribes himſclfe to Ms- 


Ces 


horah, 


4 -w—— 


ſes; thus he declares his owne name,T be Lord Je- | 


Imperfettion 
in every crea- 
rure, 


—_— 


___ Of Love. 


Exod. 34. 


I AM, 


Why welove 
notthe Lord, 


The excellen- 
cies of Godin 


JEHO VAH. 


| 


| the ſameroot, Jehovah is deſcribed by that / am, 
and by that it is beſt underſtood , whenthe Lord| 


hovah, ftrong qnercifull, gracious, long- ſuffering a- 
bundant in kindneſſe anaintruth,reſerving mercies 
for thouſands, forgiving iniquity #ranſereſsion aud 
ſinne,&c.We willalittle open to youthis deſcrip. 
tion that the Lord gives us of himſelfe, that ſo 
you may learne to know what he is ; for the way 
to love the Lord,is to know him:and indeed ther. 
fore welove him not, becauſe we know him not : 
there is no other reaſon, why inheaven, when we 
ſhall come to be preſent with him, we ſhall love 
him ſoabundantly,burt becauſe we ſhal know him 
faceroface, thar is the reaſon the Angels and the 
Saints love moſt : And of every man amongſt the 
Saints, he that knowes moſt, loves moſt. There- 
fore it ſhould bee your labour to know the Lord. 
Bur to open, as I ſay, this deſcription unto 
Ou. | 
o Firſt, heeis Jehovah, that is, he isa conſtant 
friend to whomſoever he isa friend, he is alway 
the ſame; for that is another name,by whichthe 
Lorddeſcribes himſelfe ro Moſes, when he ſends 
him to Egypt,7 am that 7 am,faith he,andſay,1 am 
hath ſent mee : [takethis word,that it comes from 


cals himſclfe 1 4» : whereas every man may ſay, 
I was,and I ſhall be, this eyery creature may ſay ; 
but the Lord ſaith, I am : thar is, whatſoever the 
Lord was from-eternity, the ſame heis to eterni- 
tie,there is no change in him: And that isagreat 


excellency in him that may move us dares 


| ly tolove him. You know when we mcet wit 
4 


——_— 
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: es oh RO TIRE 


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. Of Dove. 


a friendthart is conſtant, that hath no alteration in 


him for ever,it ſets an higher price on him. When 
wee can conſider what the Lord's, that he hath 
dealt thus and thus with us;rhat he hathloved us 
and when we confider he is conſtant in it, that he 
embraceth them with the ſuremercies of David,as 


they are called,thar is,þ# compaſsi0ns faile not,but 


when he hath once begunto love, he loves for e- 
ver; itisnot ſo with men, if they love usat one 
rime, they forget us againe, as the Butler forgot 
Foſeph;when they arein proſperity they forget ns, 
but the Lord knows us in all our conditions ; thou 
ha#t knowne my ſoule in adverſity. When we are in 
a ſtrait, friends oft-times are backeward to helpe 
us, but the Zord in ſuchan exigenr,he is the ſarne; 
heappeares inthe Mount when there isno help in 
man; markthen his conſtancy,that he is alway the 
ſametous, that his mercies are ſure, for they are 
called the ſure mercies of David. He ſhewed mer- 


cies to Saw! too, but they were another kinde of 


mercies ; Saul was not one he had choſen to him- 


{ ſelfe, and therefore his mercies continued not, for 


indeed he _never loved Sau/ with that unchange- 
ablelove: Bug when he loves a manas he loved 


| Davia, his mercics are ſure as they were to Da- 


vid. David was ready to-ſtep aſide oftenas well as 
Sant , he let Sanlgoe,but he carried David along : 
they were ſuremercies,and ſuch hee ſhewes to all 
thoſe thar he hath begunto love. Tharis the firſt, 
I am,or Jehovah. PIES 


him, that isa ſurefriend, have him. onee and have |. -- - 


Gol a conftant 


| friend. 


| Secondly,be is ſtrong ; Jehovah frong uercifu - 
Ee anal .. 


Ke C. 3 


Of Love, 


| Almighty,what 


{LORD ; for what ſerves any vertue for, or any 


and £1 461085 &6.rhar is, Almightie. What is the 
meaning of that, that he is Almighty 2 The mea- 
| ningofitisthis, that the Zordhathallthe excel- 
lencies ; thoſe which we call graces and vertues, | 
and qualities in men, all rhefe abound in the 


quality that you have, but tocmable youto doe 
7 ns How { If amanhath any fcience or art, that 
is but to enable himto doe that which without it 
' he cannot doe : ifa man hath the art of Arichme- 
' ticke, heis ableto number, or ifhe harh the arc 
of Logicke, he is able to diſpute: come toall mo- 
 rall vermwes, What is temperance,bur that which 
 enableth us to doe ſuch and fuch things upon} 
fuch and ſuch occafions 4 What is patience, 
but thar which enablerh us ro endure affliti- | 
ons 2 So allthat is excellentin man, all thoſe 
amiable , thoſe beaurifull qualities wherewith. 
| the ſoule is adorned, are but fo farregood as they 
| enable aman todoe this or thar, Now whenthe 
Lord is faid tobe Almighty, the meaning is, he 
| hathall excellency in hm, and he hath it in rhe} 
' bigheſt degree, forin rhis ſenſe G 0 D is able to 
doe morethar any man, in regardof excellency ; 

whatſocver a man isable to doe, you know how 
| lofinite ly the Lord hath ir beyond him, heis able | 
todoe fo much more, as heis beyond any man: | 
For rhat pawer, that attribute, thar quality that | 
15.10. man, itis not. a quality in him,he hath ic be- 
 yond.any man. Againe, when a man is ableto | 
doc one thing, yer he is not able to doeanother ; | 


ao decti, antodta:B Z 
: the!) 


th 


nn 
a ——_— 


Of 1 Lowe: 


\ the Zordis Almighty, therefore he is able todoe | 
allthings. And therefore this is a kind of excellen- | 
cy:thatis wn ſeconddeſcription;he is Jehovab,and- 
heis Almighty. | 

But now _ you heare that the Loyd is thus | 
conſtant,and thus exceeding in excellency, aman ' 
will be ready to ſay, what is this ro mee 4 Tam a 
fanfull man, rhere is nothing in me but chat which 
may turne away the Lord from me,and cauſc him 
toabhorre me. | 

Well, faith he,tocomfott you,know that T am | 
merciful, exceeding pictifull, excceding ready to | 
forgive ; though your ſinnes be exceeding yl 
though they be exceeding great, yetthe Lord hee | 
is mercifull, he is ready to paſſe by all your infire 


man when we ſee him pitifull. This doth more as { 
bound in the Zord, than in any creature, there is 
| nomaninthe world ſo ready to forgive as GOD. 
Ithe werenorGod,ifhe were as man, my brethren, 
couldhe ——— as ———— 
2 man injuries and injuries, againe and againe,and 
never give over, what man can bearc its doth he | 
not in the end withdraw himſclfe, and will no 
more be reconciled: But it isnot ſowith the Zovd, 
when we have done all, Tet returne to me ſaith the 


ſuppole the Lord be' mercifull and ready to for-: 
give,bur yet there is no goodneſle in us, we have 


nothing in us why he ſhould regardus, and why 


mitics» And that is another of his excellencies. þ 
Yon know we reckon it avery amiable thing in a 


Lord, Jer.3.2 .Well,bur if we have ſuch fins inus, | 


he ſhould look after us:To that it s anſwered, the 
| GER Lord 


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Of Love. 


”y Gracious, 


To be gracious, 


whats 


LO.RD is gracious, that'is, though there bz no 
worth found in you, yet he is ready todoeyou | 
g9od :as grace you know is proper-to a Prince gr 
aSreat man, that is ſaid to be gracious to his ſub+ 
ject, orto 0c thar is very inferiour ; becauſe he 
candoe. nothing to deſerve it, it is called grace. 
For grace,youknow,4s nothing but freencſle,and 
tobegracious is to doe things freely, when there 
-is no motive, no wages, whenthere is nothing to 
winne him, but of free grace he doth it. So the 
Lord doth what he doth of his free grace, hee hath 
mercy on whom he will have mercy ; that is,whenall 
men did ſtand before him alike, though there 
were-nothing, whenthere was no cauſe why the 
Zerd ſhould regard one more than another, yet 
He will have mercy 6n whom he will bave mercy,that 


- --» 1s, he is gracious, though there be nothing inus to 


: winthar love at his hands. Well, bur yet we may 
be ready to objec, Tr is true, the Lord hath been 
thus to me,he hath been very mercifullto forgive 
me my: finnes, he hath been very gracious tome 
to ſhew me favour when I never deſerved it, but 
after I was put into ſuch a condition, I provoked 
him to anger by relapſing into finagain and again; 
after I have beenina good eſtate, Thave broken 
the covenant with him, I continued not in that 
good eſtate that out of his mercy he hath pur me 
into. PE 

- Tothis heanſwers, He is long-ſuffering, that is, 

though you provoke him out of meaſure, though 


| you hayedone itagaine and againe, he continues 


patient, you cannot weary him out,but his mercie 


endures | 


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41 


_— ISS 


end of his mercy, that, on your finhing, .hee 


nor endureforevyer; therefore it is ſaid, He is long- 
ſuffering, becauſe though your ſinnes be often re- 
peated, yet the Zord as often repeates his mercy, 
therefore there is a multitude of mercies in-him, 


ſpring ofmercy inhim,thar is renewedevery day, 


in: it is nota ciſterne but a ſpring, thatis renewed as 
muchas your finnes;thatas you aredefiled daily, 
ſa the Lords mercy is renewed to waſh away 
thoſe ſinnes ; he is long-ſuffering. Bur beſides all 
this, he goes yet one ſtepfurther 3 he is«bandanr 
in kindneſs andintrath:that is,if you would know 
the Zord yet further , whereas you may thinke 
| Beit aterrible G 64, becauſe of his-great'Majeſtie, 


bundant in kindneſs that is,He i exceeding ready 10 
beare with us, that looke what you find ina kinde 
HusBSand, in akinde Father, orin a kinde friend, 
that you-ſhall finde inthe Lord, hee is exceeding 


4 kinde to you, he is not harſh, he isnor ſtiffe, he is 


not ready to obſerve all that you doe amiſſe: if 


it, (as therejn kindnefſe' doth conſiſt) he'is ready 


hee 


P—I_ 


endures for ever : you know that ifthere were an | 


thould give over to: bemercifull, his mercy did | 


asthere.is a multitude of finnes in you,- there is a | 


he opens a ſpring for Judah, and Jeruſalemto waſh | 


} 


and power, & therefore thatthoſe diſhearten you, | 
as whereſvevet you findeterriblenefle, that (you | 
know) puts off, it is contray tolove 7 :and there- | 
fore the Zord, to winne us the'more;tels us ; that | 
though hee be fogreat a God as he is, yerhe is 4-| 


you will-aske any thing at his hands, if you want | £2." 


6. Abundantin 
kindnefle, 


Kindeneſle 
wherein it con- 


todo it,wharſoever it is,He isa God hearing prayer, |. 


i 
oo 


Ws: | 


he ſaick, wharſocver you aske at his hands, hee | 
| will doe it, can you have agreater kindneſſe than” 
this < If kindeneſle bee an attractive ro winne 
love, hee is kinde , and hee is abundant in it. 
If you will not belceve this aſſertion, this af: | 
| firmation, this deſcription of himſclte, hee tels | 
| you hee hath promiſed,and hee will be as good as 
| .. Abundantin | his word, heis <bvrdens 1m 1rurh, that is, as ifhe | 
ruth, | ſhould ſay ; Iam nor onely of ſuch anaturcand 
diſpoſition as I have deſcribed my ſclfe tobe,but 
beſides this,I am engaged to you,you have many 
promiſes I have made you, I haye ſworne 1 will 
doe thus and thus : Therefore I will adde this 
to this diſpoſition, 1 4w abundant in truth, that 
| is, youtſhall finde me 2s —_— word and 
| not ſo only, but I will be r than my word: 1 
am abundant in truth, that is, his 
exceede, they runne over, whatſocver hee hath 
ſaid, he will ſurely docir. Conkiderthis, confi- 
der how many precious promiles you have, con- | 
ſider what the Z © RD hath faid he will doe for 
you, how full the Scripture is of promiſes every | 
where ; remember this, the Lord is abundant in | 
truth, he will doe them andoverdoe them, hee | 
will fulfill every word that he hath ſaid. And| 
| that he may give you a proodfe ofir, he addes,that 
'8. Reſerving | Hee reſerves mercie for thouſands, that ſhewes: 


ener for thou- | hee is abundant in kindaefle and in truth : as if 


we 


hee ſhould ſay, when any of you doe mee ſer- | 
vice, hen you are Eaichgal las wdbrehow my icr- | 
vant was, I am bound no more bur to reward | 


| 
| : 
your {elvex;bur Iam abundantin mercy and for- | 


giveneſſe, 


BK 


—_—— 


1 | Of Love. 


| 


giveneſſe, reſerving mercy for thouſands : The 
LORD cannot content himfelfe to doe good to a 
mans owne perſon, but tohis children, to his ge- 
| neration. As Devid when he loved Ba&r71hai atd 
| Jonathan,it extended to their poſterity, when his 
love was abundant: ſo the Zord reſerves metcy for 
thouſands. 
Laſtly , becaufe the objeRion ill comes in, 
\ when you have ſuch a deſcriptionof the Zord : I, 
 buriny ſinnes are ſtill repeated ; he addes inthe 
| concluſion, he isa GOD Riilt forgiving iniquity, 
' $ranſgreſtion and fin. Why are thoſe three words 
| putin 5 That you may ktiow that hee forgives 
 finnes ofall ſorts for every manis ready to finde 
ſome peculiarity in his finnes, hee chinkes ſich 
' and ſuch fines cannot be forgiven, finacs chat I 
have committed thus and thus: Nay, faith the 
: L O RD, what finnes ſoevet they ate,of whar tia - 
ture ſoever, he forgives iniquity, he forgives na- 
turall corruption;he forgives lefle infirmiries, hee 
 forgivesgreater rebetlions 5 arid: he is ſtill doing 
jt, rſo the word fignifieth, wg — 
. hewed you what the LORD is,thar you 
may learne to know him : thereforewe will con- 
 cludethis firſt,and fay ro-you as the Spouſe faich, 
 Cant.5. Sucha one is the Lord, and ſuoh one i 
our welbeloved, oh you daughters of Jerufalem; char 
is, be is wholly delet#able, if wewere able to ſhew 
him to you, it muft bce your labour to confides 
{ —= qp——— learne to know him,and to love 


SCCOt 


* 


| 


| 


9. Forgiving i- 
niquity,tranf. 
greſsion & fin, 


| 


, 


4 ON i eadtom a Latte 


EY 


prom 


| —— _— 


2. Mottve. | 
His greatnelle, , 


3. Motice, 

: Theealicſt con. 
ditions he re- 
quires of us. 


1 
E o 


—_—— 


| conſider inthe next place the greatnes ofthe Lord, | 


. | conciled ro him, when he deſires to bee at pezce 


| Secondly, | when you know this and conſider 
what the Lordis, and what excellency is inhim, 


and know that.this great God isa ſuiter to youfor 
your love,that is,he that makes towards you. If a 
great King,or if your potent neighbour ſhould ſue 
to you for love,would not that move y.ou 2 You; 
know the weaker ſhould ſetk ro the ftronger,men 
of meaner condition ſhould ſeck to bim of higher | 
place ; when the great God beſcecheth us ro be re- 


with us, and to be friends with us,I fay,the great- 
neſle of Ged is a great argument tomove us to loye 
him : as you have that Deut. 10, 17. Whenthe 
Lord reaſons there with the people to perſwade 
them to love him, ſaith-hee, 1 «mthe Godof gods, 
| the Lordof lords mighty andterrible:as ifhe ſhould 
ſay, This great GOD hath doneall this for thee ; 
and this he requires at thy hands, that thou ſhoul- 
deſt loye him: whenhe ſhall defire but this, refuſe 
| itnot.' If onethat we contemne, one that-is be- 
neath us,ſhould ſeeke qur love, we are not ſo rea- 
dy to return love againe; for we ſay heis below, 
But when we conſider God in his Majeſtie and 
greatneſſe;that he ſhould ſeekto be reconciled to 
' us, that ſhould move us, that ſhould winne our 
| hearts to him. ns bo 

| Beſides,.conſider, what the Lord might have 
required of you; yau know youare bis creatutes, 
| you know what a [diſtance there-is betweene the 
| LZordand you; ifhe had put you 0na harder tagke, 
;you ought to have donc

~184 words

done 
likewiſe by the Spirit : bur love is more peculi- 
arly than other graces,thegifc of the holy Ghoſt, 
And therefore 2 Theſſ. 4. ſaith the Apoſtle , 
Youaretaught of God to love one anothtr : That 
is,it is ſuchathing as G 0 D teacheth,or elſe our 
teaching | 


PY 


m_ ds Ei tein, re 
DE I APNTS A OE 
Gs $4.5 oe RO 
- 


| lovetothe brethren, we may fay of the love of 


| he cannot, becauſe itisa peculiar gift of G 0 D. 


| 


\ the holy Ghoſt, togoe tohim,and ſay,LO RD, 


| the power of the holy Ghoſt is the way to pre- 
| vaile. Beſides, you know the power of Ged is ſo 


| "I Ys 


4 Love. 


. teaching will never doe it: that which he ſaith of 


GOD, the LORD hath putlove into man, man 
loves many times, and knowes not why : many | 
times hehath reaſon that he ſhould love, and yer 


That naturall affeion for a manto love his chil- 
dren, all the World cannot doe it, all theargu- 
ments in the World cannot perſwade a man : for 
ifarguments could doe it, we might perſwade 0- 
thersrodoe ſo ; but none can love ſo as the father 
doth his child : and why 2 But becauſe the Lord 
workes that in men. Sothe love of GOD isape- 

culiar worke

~286 words

much, For when we are hum- 
ble and poore in Spirit, when we are little in our 
owne eics,thenthe LO R D will come and ſhew 
mercie on us ; whena man ſhall ſee his finne, and 
ſhall chinke with himſelfe, 1 am worthy to bee de- 
ftrozed, I can expe nothing bur death, then 
the Lord ſhall come ſuddenly, as it were,and ſhall 
tell us, you ſhall live 3 and ſhall reconcile himſclfe 
{ tous: this will command love.We ſhall never re- 
Weeannetleve | five the Goſpel ſoas to love CHRIST, till wee 
Cchriftcitl webe | COmMe to povertie of ſpirit, till we be thus hum- 
poore in !puire | H]eq:25 inthe firſt of Zuke,jt is the ſpecch of Mary, 
My ſoule doth magnifie the Lord: and why 2becauſe 
he had reſþeds to the poore eitate of his handmaides: 
when ſhe was little in her owne eies, and made 
' no account of her ſelfe, and thoughtnot her ſelfe | 
worthy to be looked after,the LORD comes and 
| takes her, and vouchſafes her ſuch an honour as 
tocauſe his owne Sonne to be borne of her : now 
\ ſhecould not hold, bur that was it that enflamed 


her 


—_——_ —__ —— ———_— 4 m__ 


L—_— 


Of Love. 


her heart with love tothe LO R D, My ſowle doth 
maznifie the Lord, becauſe hee had reſpett to the 
poore efate of his haudmaid ; Sowee (ee in Da. 
vid, you never finde a greater expreſſion of love 


humbled : when the Prophet came to him, and 
told him what the £ © R D would doe for him, 
that he would build him an houſe, David begins 
to conſider what he was: what is David ſaith he? 
What am 1, or what & my Fathers houſe ? That 
is, I ambuta poore miſerableman, Iam but thus 
borne, what bave I done that the Zord ſhould re- 
ſpe&t meſo farre 2 If David had not beene ſo lit- 
tle and ſo vile in his owne eyes, thoſegreat mer- 
cies hadnever ſo wrought on his heart. And there- 
fore Ifay, the way to make us abundant in love,is 


— — 


what we are, and to. conceive from thence the 
kindneſle of the Lord : you know how it affected 

| Saul, when he came into the hands of David, that 
he had power to kill him ; he conſidered what he 
had done to David, how he had carried himſclfe 
to him, and hce ſaw Davids kindneſle againe to 
him, (unexpected and undeſerved it was) but it 
melted his heart,it diſſolved him into teares. So 
the love ofthe Lord

~915 words

hearts, and cauſe us to 
lovethe Zord, 4.77 nt 

I ſhould cometothe Third, that is,7To beſeech 
the Lord ts ſhew hs own ſelfe to you: for indeed you 
ſhall never come to love him, till the Lozd ſhew 
himſelfe to you. 'Itis one thing when we preach 
him to. you, and it is atiother when the LOR D 
ſhewes himſelfe : For'as the Sunne' is not ſeenc 
but by his owne light ; there is noway in the 


wortdtoſee the Sunne, all the Candles, all the 


Torches cannot doe it, except the Sunne ſhew it 
ſelfe : So Ifay of the: Lord, allthe Preachers in | 
the world, though they ſhould ſpeake with the 
ronguesof Angels, they were not able to wy 

| 38h the 


Pn v 


—_—_——— 


Of Love. 


the Lord Chrift Jeſus what he is : But ifthe Lord 
ſhew his owne felfe to you, ifhe open the cloud 
and ſhew you his glory, andthe light of his coun- 
tenance, then you ſhall know the Lordafter ano- 
ther manner than wecan ſhew him to you, with 


you have ſeene him thus, you ſhall love him, | 
without this you ſhall not love him. And there- 
fore pray the Lord to ſhew himſclfe royou, as 
it was Moſes prayer, Exod.z 3.Shew me h, glory. 
Whatis that * That is; Zord ſhew me thy ex- 
cellency which is exceeding glorious : You muſt | 
thinke Moſes asked notthis in vaine, it was for | 
ſome purpoſe, he asked not meerely to ſatisfic 
his fancy ; forthe L 0 RD would notthen have 
heard him : But what did he aske' it for 2 Sure- 
ly that he might love the LORD'the more, by 
knowing him better. And when Moſes came to 
| aske itat the hands ofthe Lo R D he did aſſent, 
he proclaimed, that is, he revealed himſelfe 
more than ever he did before. So I ſay to every 
one of you,if you would be earneſt with the Lord; 
deſire him to ſhew youhis excellency, that you | 
might love him more, ſerve him more, and 
feare him more, hee could deny you no more 
than he did Moſes : for you muſt thinke, thatrhis 


| ed himſelfte to the outward view, that hee doth 


is no extraordinary thing for the Zordto ſhew 
himſelfe. That which hee did miraculouſly to 
Stephen, when he opened the heavens, and ſhew- 


ordinarily to the Saints, he ſhewes himſelteto 


another knowledge more effecually : And when | 


their mindes and inward affetions. When wee 
Dd 4 1 preach| 


Why Moſes de- 


fired the Lord to 
ſhew him his 
glory, 


—m— um_—_ 


' Of Love. 


preach at any time,except the Zord ſhew himſclfe 


royouat that rime,then our preaching is in vain: 
for the word that we ſpeake is but a dead letter, ir 
will worke no more upon youthan a dead thing 
chat hath no efficacy. But when the Spirit goes 
with the word, and he openeth to you the thing 
that we ſpeak,then it is effectuall.Therfore S.Pas/ 
to the Epheſians,when he had opened rhoſe great 
myſteries, heconcludes with this, The pond, give 
you the ſpirit of wiſedome and revelation, to enligh. 
ten the cies of your under ſlanding that you may know 
what the hope of your calling is, and what is the glo- 
rious inheritance of the 8aints,e&c. As if he ſhould 
ſay, When I have ſaid all this, itis nothing, it will 
not do it; but he beſeecheth the Z 0 X D togive 
them the Spirit of revelation, and then it is done. 
And foto conlcude all, when we have ſaid all we 
canto moveyoutolove the Lor,it isall nothing, 
except the Lord give you that Spirit of wiſedome 
and revelation to open your eyesto ſee 
- whatis the exceeding greatneſle 
and excellency of 
his power. 
& 


- 


FINIS, 


So A LOAMEAEST: 
Ny Ss 


"Op 7 ATE & 
ES, on Tn. $* Eta, ve NID.) Es - 
I POE INT — STI NG 


Hong 
WEI i Ct * 


The third Sermon. 


GALAT-. 5.6. 
| For in Jeſus Chri#t, neither circumciſion avai- 
P | leth any thing, nor uncircumciſion, but Faith 
which worketh by Love, 


==S>z7,|U T of theſe words we have 
@Ny| formerly delivered this point 
to you, that, 
Whoſoever loveth not ,ts not 
in Chriſt, 


2 
>) 
4 


tion of this point) was the meanes whereby this 
love is wrought in our hearts, which we did not 
then finiſh : notwithſtanding we will not proceed 
in itatthis time, but rather alter the matter, and 
doe that which I did not then intend ; becauſe 
chere are many this day that are to receive the 
Sacrament, 


| | * 
#) K 


z ""R 


AGEL] Thelaſt thing(in the proſecu- ' 


Of Love. 


| 


The Sacrament 
of the Lords 
_—_— not 
ro be omitred. 
Reaſons. 
1.ThenegleR of 
itis agrear lin, 


ly 


The Lords Sup-| 
per beyond the | 
Paſleover, in 
rworeſpets. 
r. Itis more 
cleare. 


2. Themercy 
remembred in 
1t 15 greater. 


' 
j 
, 
' 


' 
i 
, 


that. 


j 
[ 


charge uponthem, thatno man ſhould omit the 
: Paſſeover, unleſle fickneſlepr a journey hindred 


Sacrament, and you know when we come to re- 
ceive the Sacrament, ourchicfe bufineſle is to ex- 
amine our ſelves.Let every max examine himſelfe, 
and ſo let him eate of this bread,and drinke of this 
cap. 
We have often preſſed on you the neceſſi 
theſe twothings : 


when it is adminiſtred in the Congregation 
whereof you are members : for if they wereto be 
cut off from the people that negleRed the Paſle- 
over, why ſhould notthis be accounteda greater 
ſinne,and to deſerve a greater puniſhment,to neg- 
le&the receiving of the Lords Supper, whichis 
comein the place of the Paſſeover, andis far be- 
ondit ? 

Firſt, becauſe it is more cleare, and it is more 
cleare, becauſe the doctrine is more cleare :for it 
doth more lively repreſent Chri# now exhibited 
inthe fleſh, than that which onely repreſented 
Chriſt which wasthen to come. 

And ſecondly,becauſethe mercy that youare 
now to remember,is your redemption from ſinne 
and from hell, a greater mercy than that which 
they were to remember in the Paſſeover, which 
was their deliverance out of Egypt -( though 
that was not all ; )therefore the negleRting of this 
muſt nceds be a greater fin than the neglecting of 


Now you ſee how.ſtrialy G6 0 D layeth a 


ty of 
Firſt, that you may not omit the Sakrament 


—— - — 


him, | 


— 


| the Sacrament unworthily, ts eare andidrinke 


Of Love. 


him. Now confider this,youthat have been neg- | 
ligentin comming to this holy Sacrament ; for ir 
is a great finne,and provokes God to anger, when 
hee ſhall ſee that this ordinance which himſelfe 
harh inſtiruted,8& which he hath laidſuch acharge 
upon you to doe,is neglected. | 

Befides,do youthink it isa ſintoneglet com- 
ming to the word 2 And is it not as much to neg- 


lethis ordinance. 

Befides,do we not needall helps of grace ? and | 
is notthis among the maine helpes 2 | 
' Againe,asyouought not to'omit ir, ſo to come 
negligently to ir, tocome without examination, 
co come without a more ſolemne and extraordi- 
nary renewing of your repentance, 1s to reccive 


} 


judgement and damnation to your ſebves.Now there 
are two ſorts that receive the Sacrament unwor- 
thily. | | 

- Firſt,thoſe that are nor yet in Chriſt. 

_ Secondly, thoſe that are withinthe Covenant, 
but yet come remiſlely and'negligently, and take 
not that care they ſhould in examining their 
hearts: forthough you ought to renew your re- 
pentance every day, yet ina more eſpeciall man. 
| ner you ought to doe it upon ſuch an occaſion, | 
As women doe in ſcowring their veſſels; they 


ake them cleane every day, but yet there are 
ſome certaine times wherein they ſcowre them 
ore: ſo weſhonld ſcowre our hearts in a more 
ſpeciall manner upon this occaſion. Now be- 
cauſe this is the buſinefle that we have to _ 
ens! 


'n 


2.Itis aSgreat a 
fin a5to negle& 
the word. 


3-Wenecd all 
helpes. 


2. Manoughe 
ot tO co:Ne 
neglizently'to'it 


Two ſorts re- 
ceiye the Sa- 
ment Uunwor- 
thily. 
I.Thoſethar 
arcout of Chriſt, 
3, Thoſe thar 
arcia Chriſt, 


| 


| 


———— 


Of Love. 


10 Properties 
of love, 

r. Itis bounti- 
full. 


WW SIE eormatomng eo co— WR a ee... 


this day, wee will therefore handle the more ful. 
ly that we touched lightly before, which is this 
examination, whether we love the Lord Jeſus or | 
no: for if you love notthe Lord Feſus, youare | 
not inhim; for whatſoever youdocavailethnot, i 
ifyou have not faith and love. Therefore if you : 
finde that you have not this love to Chr:#, that 
you are not rootedand grounded in love, you have 
nothing todoe with Chri#, and if youhaye no- 
thing to doe with him, you have nothing to doe 
with the Sacrament. And thercfore we will ſhew

~1,163 words

what properties of love we findein the holy 
Scriptures. 

This is one property of love ſet down in x Cor, 


13. Love is bountiful, and ſeeketh not its owne 
| things : that is, it is thenature of love tobeſtow 
| readily and freely any thing a man hath, on the 
party whom he loveth. We ſee, Zsſeph,that loved 
Benjamin,as his love was more to him thantoall 
the reſt of his brethren, ſo hegave hima greater 
portion than the reſt. Iris the nature alfore to 
be bountifull. What a manloveth, he cares not 
what he parts with to obtaine it. Herodcared'not 
to have parted with halfe his Kingdome to pleaſe 
that inordinate affection of his. The Converts, in 
'the Apoſtles time, how bountifull were they , 
| laying all their goods atthe Apoſtles feete 2 Za- 
| chexss,, when hee was converted, and his heart 
' was inflamed with loveto Chriſt, he would give 

| halfe his goods to the poore. But ingenerall, it is a | 
thing that youall know, that love is of abounti-\ 

full diſpofition. If you would know then whe- 


the 


— 


— ———  -, 


4 = £44. oy ON” RY EE. 


DAR ht. ; 


ET es 


| we have one to another : where a man loyeth, he 


; Of Love. 


ther you have this love tothe Zoxd Feſss or no, | 
conſider whether you bee readie to beſtow any 
thing upon him, whether you be readie to part 
with any thing for his ſake. Devid, when he a- 
bounded with love to the Zozd, you ſee how he 
expreſfied it in his proviſion for the Temple, you 
{ce how heexceeded in it, 4# hundred thouſand 
Jhekels of gold, and a thouſand thouſand talents of 
ftver : this, faichhe, I have done according to 
poverty : As if he had ſaid, If I had beene able 
to doe more, I would have done more, but this 
was as much as I could reach uri” : herein hee 
ſhewed the greatneſſe of his lovetc 90D inthe 
greatneſle of his bountie. Take it inthe love which 


denieth nothing. S«mpſon,when he loved the har- 
lot, he denied her nothing that ſhe asked of him. 
If you love the Lord Jeſus, examine your ſelves 
by this ; are you ready to beſtow any thing for 
his advantage * are you ready to take all oppor- 
tunities to doe ſomewhat for his glory 2 conſider 
how many opportunities you have had, and 
_ have had, wherein you might have expre(- 
ſed and manifeſted this | An tothe Lord Feſws . 
Might you not have done much to the ſerting of 
a powerfull Miniſtery here and there © have you 


p—_ 


not had ability todoe it 2 Would itnot much ad- 
vantagethe glory of Jeſus Chriſt to make brid- 
ges (aSit were) for men to goeto heaven by, and 
to- make the high- way that leadeth thither 2 A 
greater worke of mercie than theſe externall 
workes that appeare fo glorious in the eyes of | 
SIN men: 


62 


| Of Love. = 


love. 


men: to have bleſſed opportunities,and not to uſe 
them, becauſe we have ſtreight hands and narrow 


' To neglc op-| 
portunities of b | 
RUINS ar-| hearts,is 1ſfigne we want love to Chr:#f, 
guerh want of - FP 


Inthe paſſages of your life there is many a caſe, 
that if you were ofa bountifull diſpoſition, you 
might doe much good in. You know what S. Pau/ 
ſaith, which was a Ba teſtimonie of his love, 


| 4. 20. 24. My life(ſaith he) & not deare unto 


me, ſo I may doe any thing for Jeſus Chri#, fo 1 
may fulfill the courſe of my miniſtery. So, examine 
' you ſelves, whether youcan ſay thus upon any 
occaſion ; So that I may doe any good, fo that 1 
may helpe forward any good cauſe that may tend 


| © the zlory of GO D, my life is notdeareunto 
mee, my libertie is not deare, my eſtate is not 
| deare, my friends are not deare tome. Youthat 
| have todoe in government,many caſesthere are, 
wherein, if you will doe any ſpeciall good, you 
muſt part with ſomething of your ownez GO D 
lookes to you and ſees what you doe, and how 
your hearts ſtand affe&ed in all theſe paſſages ; 
aske yourſelves now whether theſe tbings benot 
 deare to you: if there were love in you, it would 
cauſcyouto doe more than you doe. It was Da- 
vidsgreat wiſedome,when water was brought to 
him that was purchaſed at ſodeare a rate, when 
ſo high a price was ſet upon it, hee would not 
drink it himſelfe,but powred it forth to the Lord; 
and therein he ſhewed the greatneſle of his love, 
| that he was willing to part with that which he ſo 


arate, 


exceedingly longed for,which was bought at ſuch | 
| The | | 


ny" - 


hl 2 
—= 


| Of Love. 


floore of Arawnah the Jebuſite : heemight have 


not offer to the Lord of that which coft me nothing : 
Asithe had ſaid, I ſhall ſhewno love to the Lord 
then,and if I ſhewnoloyeto him, whart is my ſa- 
crifice worth 2 For David knew well enough 
that G O D obſerved what hedid, he obſerved 
what it coſt him. The Lord obſcryerh all that you 


| doe: Beloved,he knoweth your hearts, and'ſecth | 


what motions you have, and prizeth you aCti- 
ons accordingly. It you finde any ation for him, 
than coſt you ſomething, he obſerveth that like- 
wile, Rev.2.2. 1 know th works and thy patience : 


The like he did when he bought thethreſhing 


had it given him for nothing ; No, faith he, 1 will | 


p 


ſodoth the Lord ſay ofevery man, I know what 
ſuch a ſervice coſt thee, I know what loſſe thou 
ſufferedſt whenthou didt(t part with ſuch athing 
for my ſake. Therefore if you would ſhew your 
love tothe Lord, and would have a teſtimony in 
your hearts, that you have this love wrought in 
you, be not backward to beſtow any thing upon 
Chriſt, The womganthar brake the boxe of preci- 
ous ointment,you ſee how the Lord acceptedthat 
' worke of hers,ſo much, that he put it downe that 
it ſhould never be forgotten. For love,whereſoe- 
ver it is,wil openthe heart,and open the hand,and 
beſtow any thing upon Jeſus ChriF, that is in our 


{Jand we may juſtly take up the complaint of the | 


power. 
Now, if we examine whether love be amongſt 
men by this figne, we ſhall finde bur lirtle love, 


Apoſtle, Every man ſeekes his owne things, and not | 


God obſerverh 
what his ſervice 
coſts us, 


| 


the\: 


64. | Of Love. 

the things of Jeſus Chriſt . That is,when any thing 
isto bedone, menarercady toenquire thus, it is 
the ſecret inquiſition of their hearts 3 What is this 
ro me £ What profit will ic bring me £ Wherein 
| will ir be to mine advantage? And if they find it is 
athing that will coſt them fomerhing,and athing 
char they ſhal get nothing by, how cold and back- 
| wardare mento doc it £ Ir is fromthis that men 
ſcek their owne things. 

objert. But here every man will be readie to profeſſe 
and ſay that he is not ſo ſtrait handed, but he is 
readie todoe many things for Chri# , thar hee is 
boumtifull,and ſeckes not his owne things, 

Anſw. My beloved, let us try this now a lictle : thou 
Tryallofthe | thinkeſtthouart ſo bountifull for the LO 2 D, 1 
ny, Aran: | would aske thee this ; Doeſt thou doe ir purely | 
r.Whenircroſ- | forthe Lordin ſucha caſe, whenthere isnopro- 
ſeth a0920928* | fie nor praiſe with men, nor advantage redoun- 

ding to thy felfe 2 Arethouas forward then, as 
whenrhereare all thofe reſpeRs 2 Artthouas a- 
bundant inir, as diligent and as readie todoe it ? 
This diſcovers the falſhood ofmens hearts far the 
moſt parr. 
2.When itcroſ- And befides, take it inthe caſe of ſelfe-love, 
ſerh ſelfe love. | confider what thou doſt, when thine owne ſelfe- 
love ſhall come in competition with.this love to 
the Lord for inthat we ſhall know our love to 
the LORD, when we deny our ſelves, when wee 
. |crofſe our felfe-love, and rejeR and refuſe ir :.for 
otherwiſe it is no thanke tous, when there is no. 
inward croſfing in us , no contrary affection 
drawing us another way. Therefore if you would 


know 


_ — 


A = 


Of Love. 


know whether you love the LORD or no, trie 
what you doe in the things that are dearcſt to 
you, conſider what you doe in thoſe things that 
of all others you are moſt unwilling to part with : 
for indeed hercinis the tryall,as the Lord ſaid to 
Abraham, when he would have offered up his 
Sonne, Now Abraham I know that thou love;t me : 
As if hee had ſaid, This is a ſureteſtimonie that 
thou loveſt me, becauſe thy ſonne is not deare to 


thing that is deareto you, conſider what you doe 
in ſuch a caſe, confider-whether you can ſay ge- 
nerally,7 account all things but as loſſe and dung for 
ChriF. Tt may bee thou art willing to part with 


thee. So I ſay, when you are topart with ſome- | 


ſomething that thou careſt not much for, but this 
is nothing. Some man will not loſe his credit, / 
that is deare to him ; Examine thy ſelfe now, if; 
thy credit be deare to thee, art thou content to 
loſe the praiſe of men for Chriſt ? When thou art 
put toa hazzard, art thou content to ſuffer the 
lofle of thy eſtate 2 
|| Every man hath ſome particular temptation, 
young men for the moſt part are /overs of pleaſures 
more than lovers of God, and old men are lovers 
of their owne wealth more than of GOD. There- 
fore conſider what you will doe now in your ſe-| 
verall caſes. Chri#, you know, requires this at 
F cvery mans hands, that his Wife and Children, 
that his Father and Mother, and whatſoever is 
Adcareſt to him, that he ſhonld negle itall for his 
Take ; and herein amans love is ſeen. 
And when you have done all this, Twill adde 
Ee that | 


| 


Every man hath 
ſome particular 


terptation, 


© "4<<%-—wes 


66 Of Love. 
2.Wheniris | that further, Though you do bring your hearts ro 
cone cacartul-| oe jt, yetzre YOU Willing todoe it 2 Do you doe 
'Y it chearfully and readily £ For why doth the Lord 
require thatas a neceſſary condirion,that wharſo- 
ever is done to him, might be done chearfully and 
why Godrequi-} Willingly © Forno other reaſonthan this, but be- 
rech acheartull cauſe hee regards nothing but that which com- 
ſervice. meth from love ;and if it come from love, wee 
know,we doe it chearefully . Therefore conficer, 
whether thouart willing to do this cheerfully,and 
with a full hand,not niggardly and pinchingly;and 
by this you ſhal know whether you have this love 
to the Lord Feſus or no, whether you be bounti- 
full, whether you ſeek the things of the Zora, and | 
not your owne things. | 
2.[tis content In the ſecond place, you ſhall finde this to bee 
— one propertie of love ( by which you may trie 
your ſelves

~703 words

open his hand wide, and compaſle thee' 


about with abundance , yet.if thou loveſt the 


Lord, 


Of Love. 


— ——_— —_— —_— 


67 | 


L 
F 
70 


LZord;thou wonldeſt not be content withthis, bur | 


rhou wouldſt have aſſurance of his love,thy heart 
would be atno reſt elſe, 


| 
And this you may ſee in David,Pſal.5 t. David, 


you know, was well enough, hee had health and 
wealth, and abundance ofall things, yet you ſee 
how miſerably he complained, becauſe he wan- 
ted that joy that hee was wont to have, becauſe 
he was not inthoſe termes with the Zord that he 
was wont tobee; and till he had that, his bones 
were broken with ſorrow, and he tooke it ſo to 
heart, that nothing in the world could content 
him, till hee was affured of Gods favour: Andit 
is certaine,thatifthou love the T0 R D, nothing 
will ſatisfie thy ſoule, but the aſſurance of his lo- 
ving countenance to thee againe. Therefore thar 
which Abſalom did,we may make uſe of uponthis 
occaſion ; hee had that wit, to makea right pre- 
tence, whatſoever his intent was : when hee was 
called from baniſhment where hee lived well e- 
nough, and cnjoyed all things, hee wanted no- 
thing, but had as much as he could defire, yer, 
ſaith he, what dothall this availe mee, ſo /ozg as 
I may not ſee the Kines face ? Tt was but his crafti- 
neſſe : Yet thus much we may obſerve out of it, 
that this is the property of love,that till a man ſce 
the face of Goa, rhartis, till hee enjoy a neere and 
cloſe communion with God, untill hee can have 
the love of God witneſſed to his ſoule, hee cares 
for nothing in the world beſides : As you have ir 
in 2 Chron. 7. 14. where that condition is put in : 
If my people (ſaith he)when they are indifreſſe,ſhall 


Ee 2 humble 


FRY HFVPY 


Of Lyve. 


humble themſebves, and (eeke my face,then I will doe 
thus and thus. As if he ſhould ſay,it may be they 
may ſecke libertie whenrhey are in captivitie z it 
may be they may ſeeke health, when they are in 
ſickeneſſe ; it may be they may ſecke deliverance | 
from enemies, under whom they areenthralled ; | 
bur that is not the condition thar I put them up- 
on, but if they humble themſelves,and ſecke my face, 
then I w.ll hcare in heaven, &c. So 1 fay now, it 
you will tric whether you love the Lord Feſes or 
no, conſider whether you ſecke his face, that is, 
whether you ſeeke grace or no, whether nothing 
in the world can content you but his favour. For 
itis the propertie of one that is truely ſanctified, 


| 


A Chriſtian 
ſeckes grace al- 
wellas mercy, 


| Sinile 


OR, Au: + 1 ”—_— ——_— 


| mercic alone will not content him, but hee will 
| have grace aſwell as mercie: Another manthat 


| loveth not the Zord, it is true, it may bee hee is 
pinched with a ſenſe of his finnes, but let him 
have mercie, it is enough heethinkes ; bur now 
take a man that hath his heart right towards 
Cod, except hee have grace, it contents him nor ; 
for that is the propertie and nature of true love, 
that it carerh for no wages, all that it defires, is 


| the love of the partie, that what it doth may bee 
acknowledged and accepted ; and there 1s a great 
difference in that : You now,a Nurſe doth much 
;untothechilde as well as the mother, and it may 


' bee more, but notwithſtanding the Nurlſc never | | 


' doth it but when ſhe is hired,but the mother doth 
it fornothing, and ſhe doth it more abundantly, 
, becauſe ſhee doth it out of love, and it is wages 
enough to her that ſhee hath done it, becauſe ſhee 


Bw... > GE 


loves | 


Dp IV IR, x _— E " «an Z ” [204 0 
2a) fg of ROE EINE Nao Tae Me ita. Hs AE DSP Ss <7 
NG OT IE SIR Oe On a be Kee 


— . —_—— 4 , bY ON ae 5 ts & G - 
p EILD IMs OE) Mn = SEE OM: be £25 EF SPENT EY opt 

$33. aa tes hel SEEN oo LO ERENIIITEN 5 O fs OE 

JW SS ON AS bs es RT bs SI Li BRA 74555 " 


loves her Childe: Sol ſay, if you love the Lord 
Jeſus,itis not wages that you ſeek, but if youmay 
have the light of his countenance to ſhine on you, 
if youmay have his favour, if youmay have op- 
portunity to doc him ſervicein your place,it is e- 
nough for you, you care not forthe preſent wages 
nor for future. Therefore herein you may know 


nuitie of it,if it be ſo that allthar youdoe is out of 
love to the LORD, and if youcancontent your 
ſelves with love againe from God,it is a figne that 
you love the Lord Jeſis. : 


Againe, (to proceed) if youlove the Lad Te- 


have itin 2 Tim.4.8. A Crown of righteouſneſſe is 
laid up for me, and a5 many as lovethe appearance of 
| Jeſus Chriſt : and in Heb.g.ult, Heewas offered for 
the ſins of many, and ſhall appeare the ſecondtimeto 
ſ#ch as looke for bim, &c, For whom was he offe- 
red 2 andto whom ſhall he appeare £ To as many 
as looke for his comming againe. So in 2 Pet. 3. 
I 3.What manner of men (ſaith the Apoſtle) ought 
weto be in all godlineſſe & holy converſation, looking 
for,and haitins tothe appearance of Chriſt ? &c.S0 
that it is certaine every manthat loveth the Zord 
Jeſus, hee loves his appearance, hee haſteneth to 


ming againe : and it muſt needs bee

~122 words

ſo in reaſon. 
For if youlove any, you know, you muſt needes 
love their preſence ; will you profeſſe that you 
are loving toany, that when you heare of their 
comming towards you, there is no newes more 
EEC 2 unac-' 


| 


the nature of your love, the rightneſle andinge- | 


the comming of the Lord, he lookes for his com- ! 


{#s, you will alſo love his appearnce : as you | 


—. 
Z zz 
a_=—_ —7} 


[; 


| 


wat 


i 


— 


| 


4 "Of Love. 


Hew ro'know 
men deſire not 
theſccond com- 


ming of Cbr iſt. 


Anft.r. 
There may be 
backwardneſſe 
in the Saints 
to.dic. 


f 


| there is exceeding little love tothe Lord FESHS, 


| t home, and to be with him and wee may knoyy | 


|. 


unacceprable to you * If a woman had a Husband | 
inthe Ea# Indies, and report of his comming 
home ſhould be the worſt newes that ſhee could 
heare,ſhall wethinke that ſucha woman loves her 
husband ? So if youdid lovethe Lord Jeſus, you 
would be glad to have his appearance. 

And (beloved) ſeeing the Apoſtle hath

~208 words

to be with the Lord ? whe- 
ther we can ſay,as the Apoſtle S.Paul,We deſire ro 
be at home,and tobe with the Lord? If weexamine 
the love of men by this rule, wee ſhall inde that 


menare ſo exceeding backward in deſiring to bee 


that by our backwardneſſero be in the Lords pre- 
ſence upon carth : Shall wee thinke that men are 
defiroustobee in his preſence inheaven, and yer 
ate ſo unwilling ro draw neer to him upon earth - 
But youwill objc&, | | 
Many of thoſe that Iove the Lord, that are men 
truely ſanRtified, yer are affraid ofdeath, and the 
newes of death is terrible rothem *: and therefore 
ſurely this is a rare figne, even in thoſe that have 
faith and love, to deſire the appearance of Jeſus 
Chriſt, 

| Tanſwer, it is true, there may be a backwatd- | \ 
neſſe even inthe Saints,but you muſt know upotr{# 
; what ground it is. A Spouſe thar is to marrie a 
Husband,. no queſtion but ſhee would be glad to 


Ld 


be | 


E-- 


"Of Love. 


bee handſome, and to bee prepared for his com- 
ming ; and though ſhe may deflire his companie 
exceedingly, yer becauſe things are not ſo readie 
as ſhe would bave them, or for feare that he may 
finde that which may divert and turne away his 
cies from delizhting in her, perhaps ſhedeſires 
not his comming at that time. There is a certaine 
negligence and unpreparednefſe in mens hearts, 
which breeds an unwillingnefle in them ſome- 


and yet there may beatrue and inward love after 
him. 

 Beſides,you know, there is flcſhas wellas ſpi- 
| rit, and the ſpirituall part dcfires, as S. Paw did

~229 words

ſuffer for his ſake. When 


tryalluponthis fruit of his love,Feed my Lambes: 


As| 


Love makes clo». 
quent. 


5. It will doe 
much and ſuf- | 
fer muchfor 


loved. 


; the party be= | 


—__ 


Of Love. | 


| 


Magiſtrates 
$hepheards. 


| 


| ding of Chrifts Lambes. 


may haveafree paſſage, thar there may be more | 


|-verall places ofthe kingdome, the more youdoc 


| end,by doing ofit zealouſly,with all your might. 


As if he ſhould ſay, Peter, if thou wilt ſhew tha: | 
thou loveſt mee, expreſle it in doing ſomething 
for my ſake, Feede my Lambes : herein thy love | 
ſhall bediſcerned ; doe not ſay thou loveſt mee, | 
and yet art negligent in doing for mee, Feede my 
Lambes,We ſhall not need to prefle this much in 
this Congregation, becauſc itbelongs tothe Mi- 
niſterie: Alchough you have ſomewhat to doc in 
it for the Magiftracie alſo;whereby they may cx- 
preſſetheirlove tothe Lord Feſ#s,to help the fee- 


Itis true, we are as the Vines that bring forth 
the Grapes, but you are as the Elmes that hold 
up thoſe Vines: the Magiſtrates feed the poeple 
aſwell as the Miniſters : therefore that phraſe is 
applied to David,hee was a Shepheard. There- 
fore in your ſeverall occafiens, when you mect 
with that which may tend to the feeding of the 
people of God, when you ſhall labour ſo farreas| 
may lye within your compaſſe, thatthe Goſpel 


faithfull and:Jaborious Minifters ſet up inthe ſe- 


this, the more you feede Chrifts Lambes. Andif 
-you willſhew thatlove you have to the LORD, 
:thew itby feeding his people, that is, by doing 
thatwhich lies in your power, tending to that

~153 words

any thing, ſo he may obtaine her love atthe laſt: 
So, ifyoulove the Lord Feſus, you will ſuffer a- 
ny thing for his ſake. It was an excellent teſti- 
mony of Daevids love, in 2 Sam.6.21.when Da- 
vid there dancing before the Arke, was ſcoffed at 
by Michal his Wife, ſce what an anſwer he 
gives her, It #s, ſaith he,before the Lord : as ifhee 
ſhould ſay, I am willing to beare this ar thy 
hands, for #t is the Lord who hath choſen me rather 
than thy father and all his houſe: As if he ſhould ſay, | 
ſceing itis the LO RD, for whoſe ſake Iendure| 
this rebuke at thy hands, I care not for it, I am 
willing to doe it, yea will doe it more, and be 
more vile in mine owne eyes, and expoſe my ſelfe 
yctto more ſcorneand derifion, ſince it is to the| 


thers houſe ; So I ſay, whenany thing comes to 
be ſuffered for any good aRion, for any good 
cauſe (as indeede commonly ſuch actions have| 
ſufferings joyned with them ) if you love the| 
Lord, you willbe readie to goe through it, and! 
that with cheercfulneſſe, becauſe it is the Lord 
who hath choſen you, and paſſed by ſomany 
thouſands. And therefore it was the commen- 
dation of thoſe in Heb.1o. it wasan argument of 
their ſinceritie, that they ſuffered the ſpoyling

~410 words

of your doing is all inall, you mutt 
both doe much, and ſuffer much, bur they muſt 
both bedone willingly , You know, the wife and 
the ſervant, they both ſerve the husband,and doe 
much for him , bothare alike diligenr, yet not- 
. withſtanding, there is this difference, the Wife 


ner, procecding from another affeRion, ayming 
atanotherend than.the ſervant-doth.So two men 
may be diligent in.keeping the ſame Comman- 
dement ofthe Lord, the one doth ir as one that 
loves the LO RD carneſtly, being deſirous to 
pleaſe him, as one that delights inthe Lord; no- 
thing doth morecontent him, than whenhe is in 
an opportunitie wherein he may exprefſle his love 


the Zord, and Thope Tam notbackwardro ſuffer 


though hee doe much, hee may not love much : 


-doth it out of love, ſhee doth ir in another man- 


— 


to| 


Anſw. 


1 Joh..3-open- 
cd. 


Wemuſt doand 


ſuffer willingly. . 


Smiles 


— . 


tid 


PR « % ” 
AE TRIS 09s i: oY, net TRE REAR 


"Of Lowe. 


we 


We may uſe mo- 
tives to duties, 
from reward & 
puinſhment. 


'tothe LO RD, all his Commandements are not 
grievous to him, it is not reſpect to the reward, | 
it is not an cie to the puniſhment that moves | 


him. 

A man indeed may doe much forthe LO RD, 
when it is the reſpects that he hath to hell, and to 
judgement; to heaven,and the reward that moves 
him : Not, but that theſe may bee motives but 
yetyou muſt remember this, that, if theſeBethe 
principall, and ittheſe onely move you, you doe 
itnot out of love, you take bur an aime from 
you ſelves. When aman hath a buſineſle of his 
owne todoc, you know how carefull hee is in it, 
and with what diligence hee dothit, how often 
and how feriouſly he is deviſing with himſelfe to 
bring his matters to paſſe. Now if you lovethe 
Lord, the actions that you doe, you will not doe 
them as thoſe thar are his ſlaves and ſervants, 
that doe things for other regards; And indeede, 
ſuch is the love for the moſt part that is among 
usnow adaies, there is much formalitic in our a- 
ions, wee have a forme of godlineſſe, without the 
power of it : eyenas in our love towards men,there 
are many complements, and much prdfefſion of 
love one to another, but we finde that there is 
little truelove : Sowe may rake up acomplaint 
againſt men in their love to GOD, there is much 
formalitie, men are much in outward perfor- 
mances, which is well, I confeſle, bur alas, the 


power is wanting ; itis all but complementing [ 


with GOD, asit were, when you come and doe 


theſe duties of Gods worſhip, when you keepe 
. the! 


_——_—_— 


Rn. 


N 


_— a—_ 


o1 | 


the Sabbath, and preſent your ſelves

~477 words

you, till you have had ex- 
pericnce of his mercy and lovingkindneſs towards 
you. 

So when you .come to heare, is this all 


ere and lend us your cares for a little time ? 
0, my beloved, unlefle youdoe it from love, 
unlefle you bee moved to it from an inward 
| Ff prin- 


| mat pam that G © D requires of you, to fit | 


| 


A mattmay per- 
forme private 
duries and ycr 

| want love. 


What kindeof 
prayer comes 
from love. 


| Wharheariug 
of the werd : 
God requireth. 


—————. 


Of Love. Y 


_ 


—— 


Note 


Sil: 


| there written that doth. good to- your bodies : 
| ſois it with the Doctrine that we preach, you 


principle, from an entire and holy aff-Rion to 
G O D, itisnothing. You mult labour to have | 
the Word wrought upon your hearts, youmult | 
obſerve how you praRiſe, 'and how you bring | 
forth into aRtion that which you heare ; for you | 
doe nor learne a thing here; when you come to | 
heare the Word, till you practiſe it, -till your 
hearts bee transformed intoit: Doe notthinke 
that you have donethe worke, when you have 
fate here-and heard us, when youhave gone home 
and repeated the Sermon, anaunderſtand it: To 
heareas G O D would have you heare is another 
thing: Iris like your leſſons in Muſick, youſay 
you have never learned them till yoube able to | 
praQiſc them;{o you never havelearned theword 
of Ged aright, till you have an ability inyou to] 
practiſe it. | bE: 

To ſhew you what Love is, and what Faith is, 
and what Patience is,and to make you underſtand 
and conceive of it, it is nothing ;: but. to have 
Faith, to have Paticnce, 'to have Love, to have 
youaffcRions inflamed tothe LORD, this is the 
right hearing.. As it is in Phyſicke, the under- 
ſtanding of the Phyſicians Bill is nothing, it 
is the taking and applying of that which is 


— 


may underſtand it, and apprehend it, and con- 
ceive of it aright ; but except you bring it forth I 
into your lives and actions, you learne it not#{/ 
Therefore this ſhght and overly performance is 


| not atrue teſtimony of your love tothe LO RD |*\ 
Jeſus, 


ors 


--— —— O—— ——  - 


1 eſs, bur the doing of it to purpoſe, {o that God ( 
| . whoſearcheththe heart may acceptof it, the 
| - doingofitthroughly, thatyourhearts 
. may bee wrought upon, this is © - 
a ſigne that your doing 
and ſuffering comes 
from Love, 
* - * 
” 


[= 


6. Property &f -. 
love WT like 
fire In 4+ things. 


| 24.5-Iniquity (ball abound,endihe love of many ſhall 


The fourth Sermon. 


GALAT» 5.6. 


For in Jeſus Chri#t, neither circumciſion avai- 
leth any thing, nor uncircumciſion, but Faith 
which worketh by Love. . 


SF HE laſt thing that wee did 
0 was to ſhew you what were 
$2 the properties of true love,that 
= Lao by them you may trie:;your 
Lie) Wwe ſclves whether you love the 
EATREZ3 LORD FESUS orno:wewent 
through five in the morning,now' we proceed

~2,169 words

onward and thriving in the worke of 
Grace. 


} ons which depend on it; you ſhall know it, I fay, 

{ by the affections that hang upon it. Ir jstrue that 
All rhe affections depend, upon love, but; for this 

tune, I will inſtance but in ewo,namgly; -- "+ 

| | Anger, and | "i 
Feares 


nefle to remove that impediment, as he loves the 


Ff4 


{ Burthar whichof all ocherthings will manifeſt 
moſteo us4his affeRian of love, s thoſe affeci- 


Look whatſoeyer it is thar a man loverh, where | 
nee findes any impediment in the proſecution of 
at, heis angry, he deſires withas much earncft- 


4+ Love power- 
full as fixc. 


7.Propertie of | 
love,it coman=- | 
derh the atk &i- | 
ons, eſpecially 

angcr and fear, 


ls Angere 


» 
7 


| Take 


Of Love. 


| Anger wh, 


Zeale whar. 
, 


keepe not thy law, Therefore know, that if you find 


: - Take any maneven ofthe mildeſt diſpoſition, 


if in anything that hee loverh much, and inten- 
deth much, there be an intercurrent impediment 
that ſhall interrupt him, kee is angry, though 
otherwiſe hee bee of amoſt meeke diſpoſition, 
For anger is bur carneſtneſſe to remove the thing 
out of the way that hinders us : whatſoever aman 
loverh, hee is angry with the impediments that 
binder himinit. Come now and examine your 
loveto the Lord by your anger: thar _ that 
proceedes from love tothe Lord, wee call zeale : 
Will you profeſſe that you love the LORD, and 
= your hearts are not moved when hee is dif- 

onoured 2 Thinke with thy ſelfe when thou art 


| wronged inthy name, or ſome body miſcalleth 


thee, miſreports of thee, and proſecures thee| 
with cvill ſpceches and revilings , is not thy 
wrath kindled inthee againſt ſuch a one £ Well, 
if thoulove the Lord FESAS as thy ſelfe, as thou 
oughteſt to love him above thy ſ{elfe, why are 


| not thy affecions ſtirred in thee, when thou hea- 


reſt him diſhonoured, when thou knoweſt that: 
his Name is ll ſpokenof 2 If a Man ſhould take 


| from thee thy wealth, orany thing that is deare 


tothee; If a Man ſhould come and violate thee 

with ill termes , thou wouldeſt bee angry with 

him, and bee ready to flicin the face of ſuchan 
one. If you bee thus aff:ed to the Lord, and to 
his Glory , why doe you not the like for him 2 {\ 
Youknow, Deviddid the ſame : Mine eyes guſh |, 
out (faith he) with Rivers of waters, becauſe men 


not,” 


Of Love: ; 


not your hearts affected with the things that be- 
long to God, thatthere is no anger ſtirred up, it 
4s a ſure argument that you love him noe.. Iris 
obſervable that is ſayd of old: Bi, 1 Sam. 4, 3. 
when newes- was brought him thae the Iſraelites 
were fled, that moved /him not ſomuch ;. when it 
was told him, moreover, that there was agreat 
{laughter among thepeople, that ſtirred him not 
neither ; when it was told him yet that his two 
Sonnes Hophni and Phineas-were {laine, yet this, 
did not ſomuch affe& him :-but when it was told 
him that the Arke of the Lord was taken, . the text 
noteth ſomething more than ordinary, that hee 
was ſo ſtirred with it, that he fell from his ſcare, 
and it coſt him his life. Can you find this affei- 
on inyour ſelyes,that you arenot moved with the 
death of children ſo much;or for the lofle of your 
goods, or for. your owne particular diſcontents, 
as when you fhall-heare that che glory is depay- 
ted from Iſrael, that Religion fulfers an Eclipſe 
inany place,that the Goſpel of JES#S CHRIST 
is hindred ? This is a thing that will try yourlove 
tothe Lord. If you finde that you can heare of 
the defolation of the Churches, and of the in- 
creaſeand growing of Poperie, and yet youdoe 
not takeit tohearttobeaffected with it, you doe 
| not grieve forir,. it is a figne that you want love 
to the Lord, You know what is noted of them 
in Zerem. 36. 24. When the King had done an 
*. | abominableaQtion, that hee had cutthe Roll in 
$1 ſunder that Jeremiabgave him, and caſt itinto the | 
fire that: was upon the hearth before him, __ 
al 


— — — 


— 
———_— 


—_— —_— 


J—_— 


ſaid that thoſe that were abouthim, 4:d not rene 

their cleathes, nor petition to bim, &c. As if hee 
ſhould fay ; in this they diſcovered a wonderfull 
want of lovets the Lord, and to his cauſe, that | 
they were not moved with this diſhonour, that, 
was offered to Ged, and to his fervant, and to the 
cauſe of Religion at that time. You know what: 
diſpoſition $. Paw hadinthis caſe, 4d.17.He ob- 
ſerved,thart the place, where he was, was givento 
1dolatry,the textfaith;His ſprris was flirred in him,” 
his zeale and his anger was kindled 1n his breaſt. | 
Therefore conſider. what your affections: to the 
Lord ate by this holy anger that is in you. Moſes, 
you know, was the meckeſt manuponthe earth, 
and yet you know how hee was moved, how his 


| zeale was kindled inhis breaſt, when hee faw the, 
| ! idolatry of the people. tt 0291 2it 7. 8 

> Tones, | Inthe next place confider yourfeare : For if 

| youlove the Lord, it will cauſe-youro feare and 

tremble ar his word, : and athis judgements, for 


| whom a man lbyes much, he regards much, and 


whena man regards another much, he is much af- 
feed with thar he doth ; Now when the Lord 
ſhall ſhew ſome tokens of his wrath, - thoſe that 
| love him and eſteeme of him, thoſe thar prize 
| him, cannot but be affe&ed. Shall the Lyonrare, 
and ſhall not the bea#s of the field tremble ? Conti- 
Theſe ſermons | der how you are affected therefore, when the: 
were preached Lord ſhall diſcover any exptcſhon.of his wrath, 
—_ and what doth hee elſe in this ſtroake, which is 
lence, 1625, Ahow upon this place 2. is. rherenot wrath gone, 
x out from the Zora ?. You know the Plague. is | Y\ 
we | more i” 


pt 


| 


” =» III be ..v ce SilRulit,. =. 2 


| more particularly Gods hand, . than any other | 
{ afition : Therefore David faith when he choſe 
| the Plague, that he would chooſe to fall inte the 
| 5ands of Ged, intimating that, ia that buſine(e, 


oO Lon 


91 


| God was in a more peculiar manner the docr of 
{ it, As the thunder is ſaid to bee the voyce of the 


| affections are inthis caſe; for, my beloved, ler ir 


! that muſtbe done before the Zordwill remave 


Lord, ſothe Plague may properly,bee ſaid to be 


che ſtroake ofthe Zord,more peculiarly than any | 
other affliction, Con(ider therefore what your | 
not be invaine to you, that ;the £0rg ftretcherh 
forth his hand. as hee doth now at this-time a- 


whats the Lords meaning in it © Is it not asa 
Meſſenger ſent upon ancrrand-z It at had its an- 
ſwer, if that were done for which the Lora had 
ſent it, would he not remove it againe 2 Would 
henor bid the deſtroying Angel topur up his ſword | 
into-his ſheath £ Doubtlefle hee would, if you 
would-doe that at the beginning-ofthis {ickneſle, | 


mong us. It is but yet in the beginning ,. and | 


from yOu. EST $6 755 4 | EEE. 

You will ſay, what ſhall weedgsthen 7 I-be-| +5..4 
ſeech you conſider what cammonly is-the cauſe | 4a/w. 
ofa plague among-us, -Confſider what harh been | C54cs ofthe 
thecauſeofthe plague informer times. You ſhall | © 
finde. in Numb., 25. two - cauſes: of the Plague. 

One was the ſuperſiition and Tdolatry of the | r. 1dotary. 


"7 They joinedshemſe ves 10,Basl-Peor,:confeſſethar 


people ; they began tobee yoaked with Idalatt y, 


finne was not yet.growne to any great height, .it 
was but yet in the beginning, 18 the ſeedes, and 
| | \ yetl 


92 


Of Love. 


3. Security and 


prides 


Secuiity dou- 


ble. 


4 Unworthy re» 
ceivingofthe 
aps: 


A— 


I 


2.Fornication. 


| 


n you know how the Lord was offended with 
them. 

And the ſecond was fornication, the ſin of un- 
cleanneſs that was commirred. Iris not likely that 
all the people fell inco thar fin of [d#larry, orinto 
the ſin of fornication, bur yet the Lord was offen- | 
ded with the whole Congregation for thoſe that 
did it,as his manner is to be. So here youſee rwo 


cauſes of a plague, {de/atry which was but begin- 


ning, and thevery admirting it into the Campe ; 
and the Fornicatios of the people. 

Another canſc ofthe plague you ſhall finde in 
Davids mumbring the people,it was their ſecurity 
and pride,and truſting to themſelves,and thecrea- 
tures: for ſurely it was not David's fn only, (who 
had ſomewhat forgotten God, and truſted to his 
mountaine, and thought that that was ſtrong e- 
novgh)but it was the fin of the people. 

It is good (my beloved) to bee ſecure out of 
confidence upon Ged, and therein, the more ſe- 
curity the better ; but to bee ſecure for any out- 
mane helpe, cither in the number of men, or 
ſhippes,or ſtrength,or policie, or becauſe wee are 
compaſled about with the walles of the Sea, or 
whatſoever it is wherein wethink our ſafety con- 
ſiteth,themore confidence in this the worſe. The 
Land ſmotethe people for this ſecurity in Davids 
rimes | i 
Another cauſe is, the unworthy receiving of | \\ 
the Sacrament, Many are ficke among you (faith | 
the Apoſtle) end mary are dead, becauſe you re- |) 


Celve -the Sacrament unworthily. The Zord is W 


_ pleaſeds/ » 


Re —_—_—_—_— 


"Of Love 


ving the Sacrament unworthily, with ſome ſick: 
nefle or other, whether the plague orno, wecan- 
not ſay,but this we may be ſtre of; that thiswas 
rhe'cauſe why ſo many were ftck and dead. You 
know-that paſſage in the Booke of Chronicles 
concerning EFechiesz whenthe people had not 
prepared themſelves aright, as _ ought, hee 
prayed tothe Lord,and it is ſaid, The Lord healed 


had ſome way ſmitten them. Aoſes for the omif+ 
fionof the Sacrament, the Lord would bave ſlaine 


kim, whether ſome diſcaſe,: asismoft probable, 
or ſome other thing which ſhould have taken: 
away his life inthe end. The omiſhon and negli- 
gent receiving of the Sacrament I pur together, 
both. which move G 0 D:toanger,and to inflit 
plagues uponapeople. 


that is: the-coldneſſe and deadneſſe of their hearts: 
who belongto the Lord, from whom he expects: 
better things, and more zeale ; which I gather 
hence : What was the reaſon that the zeale of 
Phineas ſtayed the plague 2 Numb. 25. Becauſe 
his love was hot, and his anger was kindled ina 
g boly manner againſt that 1ſraelirifh man, and the 
A Hidianitiſhwoman, that had committed forni- 
W cation ——_— IF the zeale of Phineas 
was the cauſe of ſtaying that plague, and of with- 
© holding the Lords dn, he. ſurely rhe m_—_—_ 
0 


pleaſed to puniſh that particular ſine of recei- 


the people : weecannot ſay what the Zord healed, 
them of, but yet it makes it evidentthat the Lord | 


him, that is, he would have ſent ſomething upon | 


I wilkname yet one more beſides theſe, nd 


5. Coldneſle in | 


Chriſtians, 


= 7 


| 


4 Sacrament un- 


|. 
s 


| How to remoye | 
a Plague. 
1.Repenaance. ' 


2. Tetakcheed 


Whar the L674 


Anſw. 


of ſecurity, 


3. Yo takeheed 
of receiving the 


worthily. 


expcRs5,when . 


i 
[ 


he ſends forth 
judgements, | 


| alſo already upon us 5 Labour to cleanſe your 


| the Land fromthe crying finof uncleageneſſe and 


of thoſe from whom the Lord lookes for much | 
heat, for much fervency of ſpirir,whom GOD ex- | 
pets ſhould ſtand inthe gap,I ſay,rhatis the cauſe 
that the Lord goes on in puniſhing. 

But what ſhould we doe now to removeit * 
Amend the things that are amiſfſe, Repent and 
Amend, and he wall curne from his fierce wrath, 
whiche hee not onely intendeth againſt us; bur is 


hands from idolatry and ſuperſtition, and cleanſe 


fornication, and every man labour to purific his 
owne heart. | 
And againe, to turnetothe Z 0 RD, to take 
- heede of ſecurity, which is a forerunner of aru- 
ine, as a great Calme is a forerunner of anEarth- 
quake. 

Againe, take heed of receiving the Sacrament | 
tnworthily ; many of you this day have received, 
therefore I ſhould ſpeake ſomething particularly 
to them, bur intruth this concernes all among us ; 
but chiefly let me ſpeake to thoſe alittle that are 
| ableto pray, that have ſome fire inthem, that 
have had the worke of Grace in their hearts 
wrought by the Spirit of G 0 D, thathave ſome 
ſparkes, if they were blowne up, that are men fit 
ro ſtand in the gappe; It belongs toyou, my bre- 
thren, to doe ſomething thatthe LORD may ſtay |, 
his hand : and remember that when the Lord: be- 
gins to ſcnd forth rokens of his wrath and diſ- Jy 
pleaſure againſt a Nation, itis a time wherein hea 
expedts and lookes for Humiliation and Repen- \ 


CC. es er eee I. 


® ® - i —_ — ———— I e- 


| tance,” 


 ——— 


is: Of Love. 70 


rance : Therefore take heede of negleCing that |. 
in ſay 22. In that day (ſaith the Lord) when 7 
called for humil:ation,behold killing of fatlings and 
Oxen, &c. Therefore know what your dutie is, 
and learne now to ſce what belongs to youto 
doe, thew your love tothe Lord in trembling ar 
his judgements, in being zcalous for his Names | 
ſake: as indeed where there is abundance of love 
there is alwayes exceeding much zeale : So it was 
with S. Paul, ſoit was with Elias, fo it was with 
Moſes, ſo it hath been with all the Saints. And ſo 
much for this

~1,679 words

ſhould, you would never return toamity with 
them more. 


 — — 


Many a man takes reſolutions to himſelfe, I 
will be drunke no more, I will be a Gameſter no . 
more, I will not commit ſuch and ſuch grofle | 
ſinnes, as I have done, any more ; perhaps ſome ' 
ſhame, or ſome feare hath followed him, ſome 
deepe apprehenſion of wrath and judgement, 
t| which ſer him upon this reſolution for the pre- 
*. ſent; but if the heart be righr, that thou hateſt ſin 
iF as thou ſhouldeſt, thop wilt continue hating ofir. 


3. Hatred isim- 
placable. 


Returning ts 

amitic with fin 
againe,a figne 
we hate it N9ts 


8] Therefore confider, whether you love the Lord 


cc 


9 Gg 2 Jeſus 


100 Of Love. 
Feſus by this triall;, whether your hearts hate ſin 
in your conſtant reſolution or no. This was the 
diſpoſition that was in Lot, His righteous ſoule was 
vexed with the uncleane converſation of the Sode- 
mites.thar is,hedid notonly abſtain from theacs 
that they did.but his ſoule wrought againſt them, 
he was vexed with them,as a manis vexed with a 
thing that is contrary to his diſpoſition. 

Soitis ſaid of Moſes, He ſtood in the Doore of the 
Tabernacle, and he wept as bee ſtood: his heart was 
moved in him, It is not enough toabſtaine from 
ſin, but to hate fin, and that is an argument of our 

| loveto the Lord Feſus: take this. therefore for an- 

other tryall of your love. 
10. Preperty,ic| Agpaine there is one more, which wee cannot 
lores theſaints. | [eaye out 3 though it beathing knowne unto you, 
yet becauſe the Scriptures give it as a peculiar 
| ſigne by which wee may judge of our love to the 
| Lord, it muſt not bee paſſed by, and that is our 
| love tothe Saints; and there is good reaſon given | 
r John4.20. | of it,if wee conſider well, 1.70h.4.20. Wilt thou 


— 


—— 


ous ſay thou loveſt God whom thou haſt not ſeen, and yet 
] They hate Gods loveit not thy brother whom thow ha#t ſeene ? The 
[ne meaning is this, for a Man to lovethe Lord who 


| is immorrall, inviſible, who dwelleth inlight in- 
acceſſible, is a more difficult thing than to love 
whywelore | thy Brother whom-thou ſeeſt. For why doe we 
NO lovethe Lord, but becaufe wee conccive him un- |. 
der ſichanotion 2 - Wee thinke of him as ſuch aj 
|] God, having ſuch and ſuchattributes :: Now faith jy 
| the Apoſtle, whatſocver thou :conceiveſt offf|| 
God, that.yery image and diſpoſitions ſtamped Iv 
”, 


A — — ——_— — —  Cy_ 2 


EATERY WPI UID AY Ws oy <2 62.4 RET 4 rn ARTS _ 


i 


EL Of Tove. Ga 


on Man like thy ſelfe,thou ſhalt ſee the very ſame 
diſpoſition ina holy Man that is in the Zordhim- 
ſelfe. Indeed ir differeth in the degree exceeding- 
ly, there is buta glimpſe of it, yet why is it ſaid 


is in holy menadiſpoſition like the nature of God? 
Now this isina more remiſſedegrecin Man, and 


know, difficulty comes from diſproportion, itis 
a harder thing to love the Lord, than a Man like 
our ſelves. If therefore we doe not love men like 
our ſelves, in whom is ſtamped a diſpoſition like 
the nature of Goa, and his Image, in ſome degree, 
ſurely we cannot love the Lord who is ſofarre a- 
bove us. | 
Againe, a Man like our ſelves is viſible, we ſee 
his actions, we heare him ſpeake, we know more 
plainly the frame of his diſpoſition,and therefore 
it is more eafte, to love a holy Man than to love 
the Lord : For ſo is the Apoſtles argument ; Doe 
not thinke that thou loveſt the Lord whom thou 
never ſaweſt,whenthou doſt not lovethy hrother 
whom thou ſeeſt daily. Therefore we may con- 
clude thus much,If we love not the Saints and ho- 
ly men,it is certaine we love not the Lord. 

I confeſſeevery manis ready to ſay(inthiscaſle) 
heloves holy men. 


I would put youto this tryall, andaske you 


4 | butthis queſtion; you ſhall know it by this : Doe 


youlove a{/the Saints? You ſhall find thatthe A- 


) poſtle S. Paul ſtill in his Epiſtles puts in thar cau- 
'| tion, Love #0 all the Saints, Ifthou love graceand 
| holineſle, 


Co 2 


| — 


that the Image of Ged'is renewed, bur that there | 


therefore more ſutable to our weakeneſle; as you | 


Notes 


2. They areviſi- | 
ble ro u3. 


4-Trials of our 
lovcto holy 
mens, 


r- Tolove all 
Saints, 


_— 


[oz 


Of Love. 


— 


DOT 


2. To love none 
but them with 
a love of com- 
placencic- 


3.Tolove thoſe 
that exccll in 
grace, 


< VS 


4. To company 
with then. 


Abo 


ls 


| that thou loveſt the Lord Jeſus. 


holinefſe,thou wilt love it whereſocver ir is. Ma- 
ny men will love ſome particular grace,eſpecially 
when it ſuiteth with their diſpoſition, and is a- 
grecable rothem,and to their conſtiturion; bur to 
love all grace,to loveall holineſs in all the Saints, 
whereſoever it is found, it is an infallible ſigne 


Againc, doeſt thou love none but them; that 
where grace is, thou loveſt, and wherc ir is not, 
thou withdraweſt thy love ? 
But you will fay, would you have us to love 
none butrhe Saints ? Ianſwer,it istruc,we ought 
to loveall others with a love of pittic,wee ſhould 
ſhew abundance of this love to all mankind ; but 
then there is alove of complacencie and delight, 
and with this love we ought to Tove none but the 
SAINtS. | 

Againe,thirdby, doe you love them as they ex- 
cell in holineſſe-:Many men can love one that hath 
but ſomedegree of gracce;bur if it be one that hath 
morecxaCtneſle than ordinarie, that hath procee- 


berehis heart is ready to quarrell, and to riſea- 
gainſt him. | : 

Laſtly, doc you manifeſt your love by deligh- 
ting in their company, and' by the fruits of love 


towards them 2 You may profeſſe much,.and 


ded higher in holineſfethan he rhinkes requiſite, | 


{ſay much, but ofall other things, company. is the |, 


yetdcfirctobeein any Company rather than.in 


theirs 2 Tharwhen youareamong them, youare, 


_—— ——_—— —— ——_— 


worſt diſſembled. Will you profeſfe that you |, 
lovethe Saints,andthat youdelight inthem, and if 
Ha \\ 


— —————c 


% 
\ 
. 

A of 


Of Love: 


| | as ifyouwereout of your element,you more as if | 


you were out of your owne Center ? it iS1mpoſ- 


{ible but that thoſe that are moved by the ſame | 


ſpirir,ſhould be beſt pleaſed when they are in one 
andthe ſame focicty.Pur all theſe things rogether, 
| and by theſe you may judge whether you love 
the Saints orno. | | 

You will object, Idoelove the Saints,but who 
are they? Ilove not hypocrites.And ſo it is made 
a notable excuſe. 

I will not wiſhtheetolove hypocrites, onely 
take heede thou ſuffer notthe impes and inſtru- 
ments of the Devill to paint our the true Saints 
unto thee in the colours of hypocrites: thou muſt 
confider that it hath beene the uſuall manner to 
caſt that aſperſion upon all the Saints, upon all 
holy menin all ages,as the Apoſtle ſaith in 2: Cor, 
Wee are as deceivers though true : that is the com- 
mon eſteeme that the world hath of the Saints, 
they judge them to be deceivers, and to bee men 
that profeſſe themſelves to bee otherwiſe than 
they are. You know what was ſaid of FE SHS 
CHRIST, ſome ſaidof him, hee was a good man, 
others ſaid,nay hee was a deceiver of the people, You 
know what was ſaid of David,that he was a ſubtle 
man, one that went about to deceive others. St. 
Pant,you know,was reckoned the great impoſtor 
ofthe world;this was alwaics laid uponthe ſaints: 
£] therefore let not the Divels inſtruments deceive 
W thee in that, | 
Beſides, why are they Hypocrites ? Is it be- 
cauſe there are ſome ſhewes of holinefle inthem 2 
| Ge 4 Surely 


| 
' 
} 
I 


| 


—— 


= 


Obje, 


Anſw. 


Men hate the 
Saints under 
precence thar 
they are hype- 


Cites, 


og tn rn 


| 


| 


—_— 


Of Love. 


Religion hared 
under other 
notions. 


Theſe two 
meanes are in 


Serm.2. begin- 
| 12g Page 49e 


| 


3- Of means to 
love,toremove 
| impediments. 


Two impedi- 
. { mentsof the 
loveof Chriſt, 


| 


PY 


| crifte,or the like, | 


toyou. II 


a 
nt 


Surely that is not argument enough. : 

- Thou wilt ſay, becauſe they doe not anſwer 
that which in their profeſſionthey make ſhew to | 
bee. _ : 

If that be the reaſon, why doeſt thounot pitch 
thy hatred upon thoſe that are found to bee ſo ? 
And toconclude this,you muſt know,rhat no man 
ſpeaks againſt Religion, or hates Religion under 
its owne notions,under its owne name, but ſome- 
thingelſemuſt be put upon it,the name of Hypo- 


And it is the common conditionof men whoſe 
hearts are not upright, that they are notable to 
judgearightofthe wayes of God; a mainthathath 
not grace himſelfe, cannot poſſibly judge arighr 
of grace inothers : but I haſten.I muſt now pro- 
ccede in the point I formerly began toinfiſt on, 
namely,in ſhewing you the meanes of getting this 
love,and of increafing it. ' ' * ' 1 

Iſhewed formerly:ſome means to get this love 
and to increaſe its ' 7 787. ie fn ; I, 
As firſt, Prayer,for it is the gifrof the Spirit. 
Secondly,to beſcechthe Lord to ſhew himfelfe 
We will adde but one how. at this time,to ſhew 
youthe way more fully to obtainthis love. 

If you would lovethe LZord,removethe impe- 
diments.. '- | ER. 

Whatarethoſe.s . /'! - | d 

They are two. + 

Strangenefſe, and uncircumcifion of heart, or ( 


worldly mindedneſle. £ IN 


 Firfe 


_—_— 


"Of Love, 


mmm... 4 


IO5 


Tr is an obſervation thar'the Philoſopher hath, 
thar'ſtrangeneſſe, when wee doe not ſalute, and 
converſe one with another, 1s a meanes of diffol- 
ving friendſhip; ſo'inthis caſe, whenthere growes 
a {trangenefle berweene God and us, it untiesand 
looſens that love and commumion that ſhould be 
betweene us. Therefore, if you would preſerve 


looſe from him, ſuffer not a ſtrangenefſe to grow 
betweene God and you. For ſtrangeneſle breeds 
fearfulneſs,and feartulneſs looſeneth love,as bold- 
neſſe is the Parentand Nurſe of love, and which 
increaſethit. * - 
 Beſides,whenthere growes a ſtrangenefle be- 
tweene Godand us, wee begin not to-know the 
Lord, there growes an ignorance, and ſothere is 
anintermiſhon of thoſe reciprocall officesof love 
betweene us ;. that eyenas it is among the Saints,. 
the forſaking of their fellowſhip. looſeneth their 
Tove, and ſo ſtoppeth the intercourſe of good du- 
ties that ſhould be among them: ſoit is withthe 
Lord. And'therefore if you-would maintaine love 
withthe Lord,draw neere 18 him, and hee will draw 
neere to you. " | 
— Howſhall wedoethat © | 


tous, by retyring to him upon all occaſions for 
conſolation and comfort... - | 


gle not with them, bur doe as David did, betake 
&.! thy ſelfe roprayer, take heede of finne; for ay 
| ju 


- If that receive any injuriefrom men, wran-. 


Firſt, ftrangeneſſe isa great impediment tolove

~1,539 words

your love to the Lord,ſuffer not your hearts to (it | 


| 


| By ſpeaking muchto him,by hearing him ſpeak | pt 4 


r.Strangeneſle, 
it dillolveth 
love, 


Boldnefſe the 
parent of loye. 


2.1t breedeth 
ignorance. 


How to draw 
neare in ac- 
qua mance. 


wich God. 


Of Love, 


2: Uncircumch- 
fion ofhearts 


—O_ 


ofall orher things will breede a ſtrangeneſſe be- 


tweene G 0 D andthee, and if youdoe fall our, | 


ſecke to be reconciled again as ſoon as may be,la- 


bour to entertain a continuall commerce between | 


God and thy ſelfe, obſerve conſtantly his dealing 
with thee,and obſerve again thy carriage towards 
him, this will breed a familiaritie berweene God 
and thee. 
Andaboveall, be much in prayer ; for that in 
a ſpeciall manner maintaines and increaſeth this 
communion and familiaritie berweene the Zord 
and thee. | 
Againe, the other thing that hinders, is uncir- 
cumciſion of heart, or worldly-mindednefle; in 
Deut. 30. 6, Iwill circumciſe your hearts, andyon 
ſhall love mee with all your ſoules, and with all your 
hearts, As if he ſhould ſay, that which keepes 
you from loving mee, from delighring in mee, is 
the uncircumcifion of your hearts, that is, your 
worldly luſts, and worldly cares, and worldly 
defires, when theſe abound in you hearts, they 
keep youfrom loving the LORD - Therefore in 
1 John2. If youlove the world, the love of the Fa- 
ther is not in you. Come to any particular, and 
you ſhall findeir ſo zif youlove wealth, youcan- 
not love the LORD,ifyoulove pleaſures, if you 
love praiſe with men, if you love honours, 6c. 
youcannot lovethe Lord, the love of GOD and 
vaine glory, the love of God and coyetouſneſſe 


will not ſtand together. Therefore if you will| ff 
love the LORD, you muſt have your heartscir- | W 
| cnmciſed, that is, you mult have theſe finfull luſts | % 
- cut {& 


_ — ti. Att 


many 


| 


| E Of Love. 


al. 


cheth the conjugall love of the Wife to the Huſ- 
band : your love ofthe worldis adultery, the 
Scripture cals it ſo; therefore Tm love that, it 
quencheth your loveto the Lora, | 

You will fay,may wenot love the things of the 
World ? 

Yes,my brethren, only take heed that it be not 
an adulrerous love. 

How ſhall we know that 2 

You ſhall know itby this, if it doe leſſen your 
love to GOD : you-may know whether your 
love toany creature, to:any ſport or recreation be 
.adulrerous or no. A chaſte Wife may love ma. 
ny men beſides her Husband ; bur if it once begin 
toleſlſen her loveto her Husband, that is an adul- 
terous love : Therefore if you would love the 


a diſtance betweene God and you. As it is ſaid 
of Abſalom, when the hearts of the people went 
with 46/«lom, they fell from David the King ; 
ſo when onr hearts are ſtollen: away with the 


love the Lord aright, you muſt be carcfull to re- 


and divers-pleaſures, theſe choake the love ofthe 
Lord, they are the greateſt quench-coales of any 
other. 

Love, you know, is of an uniting quality, 


97 


cut off ; for nothing quencheth love ſomuch as | 
theſe. Youknow, the love of an adulterer quen- 


Lordaright, be ſuretocut off chis,. for it breedes.| 


love of earthly things, our loverothe ZORD is; 
leflened with it. Therefore ſay, if you will 


move this : for the cares ofthe world, the luſts | 


| |whenany thing lyeth betweene Godandus, that, 
v youl 


——————_—_— 


—— — 


<iueſt, 
Anfre. 


L ueſt. 

_ Azſw, 
Whea lovers 
the creature js 
adukerous, 


Note. 


Nats 


Of Live. a "I 


—— 


| 


Whar lycth in 
the underſtan- 
ding becween 
Godandus that 
hinders love, 


: _ 
i 


Whatin the 


| Knowledge of 
{ Godaſpeciall 
helpe ro make 
us love hims 


| 


you may bee ſure will-hinder our love. Now 


| doe it your ſelves,goe to CH RIST, tis he that 


- 


'you will love him. Whatis the reaſon that the 
' Angels' in Heaven ſo love him 2 Becauſe they 


know him. Whatis the reaſon that we _” |. 
im # 


there are many things that-lye betweene Godand 
USs : 
Some things lie in our underſtandings,tempta- 
tions to Atheiſme, temptations tothinke that rhe 
Scriptures are nottrue, temptations to.judge a- 
miſle of Godin any thing,temptations to doubrof 
the favour of Goa; Theſe lie in the underſtandi 
betweene Godand us,andare contrary to love: for 
love uniteth, | | 

But in the Will there lyeth much more, ſome- 
times vaine hopes,ſometimes vaine feares, ſome- 
times one thing,ſometimes another. Ifthere bee 
any inordinate luſt after any creature, afterany 
ching in the World, it lyeth betweene God and 
us, and makesa ſeparation betweene us; andtill 
that bee removed, God and wee cannot come to- 
gether, till there bee anunion, wee cannot fully 
love. Therefore if you would lovethe £ ORD, 
have your hearts circumciſed, that is, have thoſe 
things removed out of your underſtanding, and 
out of your will. Take away thoſe obſtacles thar 
lye betweene GOD and you: And if you cannot 


Circumciſeth us w:th the Circumciſion made with- 
ont hands, 
Againe, when you have done this, that yo 
may grow in love to the Lord, learne to know 
the Lord, forthe more you know him, the more 


- Py # _ 


| O—— 


Of Love. 


hinzmore in heaven than wee doe- now, but bc- | 
cauſe we ſhallknow him more { Therefore-when | 
you readethe Scriptures, and obſerve the workes 
of Gods Providence in every particular ,. learne 
by this toknow God : as you know a Man-by his 
actions and carriage, learne to have ſuch an 1dea 
of God,as he hath deſcribed himſelfe in his word; 
that hee is true of his word, that hee is full of 
goodnefle, that he is abundant in long-ſuffcring 
and patience, that hee is exceeding mercifull be- | 
yond meafure,8c. Labour to ſee his wiſdome, his 
goodnefle, and his mercy;labour toknow GOD : 
tor when we come to know himaright, by that. 
wee come to love him. Why doe wee love one: 
Man more than another , but becauſe wee con-+ 
ceive him under ſuch a notion, wee conccive his; 
heart to be of ſuch and ſuch a frame, weethinke 
| him to beea Man. of ſuch and. ſuch a condition * 
When wee thus conceive the Lord, itwill teach 
us tolove him more. Therefore this you muſt 
know, that foryou onely to looke upon things 
thatare beneficiall to you, as forgiveneſle of fins, 
and adoption, and an inheritance in Heaven, that | We muſt prin- 
is-not love to the Zord, Iris true, you ſhould | cPaliylore | 
| doeall this, but that which youare principally | cetteacics,nor 
todoe, is to looke tothe Effence of God, to ſee | tor our own ad- 
ſuch excellencies in him, that-rhereby you may | "28 
beled home to him: and therefore that you may | 
knoxw him the better, you muſt be taught of him. | | 
Apgaine, you muſt not onely know him, but you "i 
F | muſt likewiſe have aſſurance of his love toyou: | EW dt 
: for when you know the excellencies of the Lord, 
Ko anleſſe| 


"Of Low." 


——_ —— 


unleſſe you have aſſurance of his love to you, it 
is not ſufficient, Takeaman of the higheit place, 
and of the moſt excellent quality ; if thou con- | 
ceive that heehath ahollow heart towards thee, 
thoucanſtnot poſſibly love him : Thou muſt bee 
perſwaded of the love of the Lordtothee. There- 
fore inthe Texr itis ſaid to be Faith which woy.. | 
keth by Iove. The increaſe ofthe aſſurance 
' of God's love therefore is the 
meanesto increaſethy 
| loveto him. 
* * 
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s 


| The fifth Sermon. 


- + | 
| GALAT« 5,6. | | 
For in Jeſus Chrif, neither circumciſion av4i-| 
leth any thing, nor uncircumciſion, but Faith 
which worketh by Love.. | 


{39S He laſt thing we did was to give you 
MX the properties of love tothe LORD 
TP JESKS. 
RA Nowthat whichremaines to bec 
done at this time, is-to apply that 
which hath been ſaid, that is,to bring your hearts | 
and therule together, & toexhort you, that what | 
: ? you have heard inthis,it may not paſle like ayrie | 
znotions, and neverbe brought home to your par- 
Eicular practice. For, my beloved, the word that 
E weedcliver to you, ſhould be like Nailes, driven 
? home | 


> ———_— 


.. SJ. — am ov 


Of Love. 


hometothe head, faſtewed by the Maiters of the aſ- 

ſembly , as the Wiſeman. ſpeakes, thatthey may 
{ticke and abide in: the Soule, as forked arrowes 
doe inthe bodic, tharthey may not. cafily fall our 
againe, Therefore the maine buſineſſe that wee 
have to doe in preaching the Word, is to faſten 
theſe words thus upon your hcarts. That which 
wee will doe therefore at this time ſhall. bee to 
exhorr yonto queſtign your owng heartszand to' 
examine them upon your beds, 'whethettheſe cha- 
raers and propertics of love which have beene 
delivered, do agree to you orno.For,as the Apo- 
ftle ſaich, Znleſſe you beeiy CHRIST, thatis,' 


| unleſſe you bee knit to CHRIST inlove, ,you are 


reprobates: it concernes every mantherefore that i 
| hears meat this time,coexamine this ſtrictly with 
| himſelfe. | 
Wee will expoſtulate the matter awhile with 
you at this time, and you muſt cxpoſtalate the 
; matter betweene GOD and your owne con- 
ſciences, whether this love bee in you or no. 
And although indeede this needeth not any di- 
ſtint dividing into branches, yet that wee may 
helpe your memories, wee will put it intoanum- 
r. | 


Hſc,Examina- 
£91, 


And firſt we will make this expoſtulation, You 
: that profeſſe you loverthe Lord, (as who will not 
' be readie to doethat,to ſay he loverh Chri/#?)bur 
-yet,as the Apoſtle S. John ſpeaketh of loverothe 
'brethren, that menlovethem in ſhew, andnotin | 


it 


truth ; ſo it is with moſt men, they love the 


EORD in word, and in profeſſion, but they _ | 
| | Ing 
71 


p- 
L 
m— 


- Wy —_—_ Qs <xut_—_—_—— SSC Ws - 


— ts rt tn RR er EY _ a En 


—— -_ - 


| workes 2 If this beeyourcaſe, itis certaxne you | 


{love him not indeede. Some there are that pro- 
feſſe

~160 words

after you have offended him. For youmuſtknow 


have, ſo it is attended with the moſt exquifite' 


ſhall make a ſeparation betweene them , if any' 
ſrangenefſe grow betweene them , if they love, 


guietthem ; bat as the Scripture ſpeakes , tiey, 
are ſiche of love, that is , they cannot bee quier 
while there is ſuch a condition , while there is | 
any alienation , while there arc breaches and >] 
fencesbetweenethem : for you know that no- 
thing is ſo {ſwectas lovezas you have it in Cart .r. | 
Love is better than Wine, and, as David expreſ(-: 
ſethit, Pſal. 63.3 Thy loving kindeneſſe ts better 
than life. So ſweet(I ſay) is love,as fweetas wine, 
and better than life. Now, by therule of con- | 
traries, then, to have a breach made, to have a 
batre, and an interruption in this loving kinde-! 
nefle of the Lord towards us, or in our love to-{ \ 
wards him,itis bitter as wormewood, and ſharpe | 
as # 


L Of Love. 


— - 


many times, and docſt thou looke backe upon 
| thoſe ſinnes in acareleſſe manner 2 Bee ſure that 


by the offences you offer ro God, whenthey are 
paſt : if you love him, ir is certaine they will 
trouble you exceedingly : tor ſo much ſorrow 
for finne

~2,478 words

the Lord, in that meaſure hee will bee 
grieved that he hath diſpleaſed him. Therefore 
examine thy ſelfe, Haſt thou ſinned againſt him 


thou loveſt him not. Examine this by that which 
paſſeth betweene man and man : W hen a Father 
or a Husband hath any thing committed againſt 
them by a Child,ora Wikc,it they ſhall withdraw 
themſclves, and profefſe themſelves diſpleaſed, | 
and yetthe Child or the Wite,in the meane time, 
bee never troubled at this, butbee at reſt, well 
enough conten: it ſhould bee ſo, and are not dif- 
quieted for ir; will nor the parent or husband take | 
this exceeding il! at their hands, when hee ſeeth | 
his diſpleaſure {lighted 2 For this is much grea- ! 
ter thanthe offence ir ſelfe. So I may ſay, whart- | 
ſoever the ſinne be that you have commirred.rhis 
hardneſſe of heart, this negligenceafter the finne 
is commirted, when you are not diſquieted for | 


it; when your hearts are not troubled for it, iris |{. 


agreater ſigne of want of love tothe ZORD,itis'\ 
a greater figne of an cvill and untoward diſpofi- | 
tion, than the finne it ſelfe. Therefore this want | 
of ſorrow for ſinne, is a ſure argument thatyou | 


love not the LORD. You may take that for one | 


Hh 4 _-.. fad 


as death. Therefore you may examine your ſelves | 


So much ſor- 
tow for linne, 
ſo much love. |} 


| 


Want of ſorrow ; 
forfin,a greater * 
argument of ! 
wantof love, : 
than the finic |; 


| 
| 
C | 


———— 


\ 
——— 


Of Love. | 


————. 


figne of want of love , that you commit finnes 
againſt God from day today. For , doe but goe 
to your neighbours , and profeſſe your love to | 
them , and yet injure them againe and againe, 

| not caring what wrong you doto them;will they | 
thinke that ſucha profeſſion as you make is true 2 ' 
And will the LORD regard when you fay that | 
you love him , if you provoke him to anger, | 
and renew your ſinnes , and relapſe into them 
againe and againe , and when you have ſinned, 
take it not to heart © No, my Brethren, if you 
doe love him , you will doe as it is ſaid, Zech.12. 
when you have ſinned, you will ourze as he that 
mourneth for his onely ſon z your hearts will melt , 
as Foſiahs did ; your hearts will ſmite you,as Da- 
, 72ds did him: thus it is with all that love him in 
; deed and in truth. Therefore in Levir. 16. 29. 
and likewiſe Levzr. 23. 27. (they are both one 
and the ſame) the L O R D appoints a feaſt and a 
' meeting together for cleanſing of ſinnes, it was 
the feaſt of attonement'; ſaith hce , In that day 
when you come togethet to offer ſacrifice unto 
me, andtomake anattonement, you ſhall humble 
your ſouls,and whoſoever doth not afflii his foule on 
that day, heſhallbe cutoff from his people. As ifhe | 
' ſhould ſay, At that day you come to reconcile 
' your ſelvesto the Lord, you make profeſſion of 
: your love to him, andofthe deſire you have tobe 
friends with him : Now if you come and make 
this profeſſion , and doe not humble your ſelves, 
nor affli&t your ſoules on that day for thoſe brea-| , 


| ches thathave beene betweene GOD and you, all 
yourþ 


—_— 


— 


"Of Love. 


19 


a man as will thus diſſemble with the Loyd, ſhall 
be cut off from his people. So, I fay , when you 
profefſe that you love the Lord,and yet have hard 
hearts, that there is no ſoftnefle there, that your 
hearts doe not melt towards him, but when you 
have finned, youcanlooke backe upon your ſins 
without any diſturbance at all ; know thar ir is 


thie to be cut off from his people. 
Feſus, have you your hearts after his owne heart : 


that is the diſpoſitionpt all thoſe that love him. 
Afls 13.22. the LO XD faith to David, Thave 


your profcfſion is but diffimulation ; and ſuch! 


bur diſſembling with the Lord, and you are wor-! - 


found a man after my ownheart, that will doe wh at-' 
ſoever Iwill : Thatis, looke how the Lordhim-! 
ſelfe was affected inany bufineſſe, ſo was Davzds 
heart affected, and ſois it with all thoſe thar love | 
the LORD ; (for this is proper to the Saints:) if 
youlovethe Lord, you will be of one heart with 
him : Tf wee have hearts after his heart, as everie 
Chriſtian muſt have in his meaſure, (though per- 
haps he reach not Davids meaſure) in all the tur- 
nings of our lives , upon all occaſions , in the di- 
verſediſpoſition of our wills , we will be confor- 
mableto the Lords will, we will be like Goazafte- | 
&ed ineveriething as he is afteRed. | 

Bur, youwillſay.this is a hardthing,how ſhall 
wediſcerne it * : 

You ſhall diſcerne it by theſe tworthings : If 

4 yoube affe&ed as he is, you will doe whatſoever 


Hh4 Darwi4 


I cometoa third triall: If youlove the Lord) ; Tryall, 


To have hearts 
aftcr Go(ls 
| owne heart. © 


£ weſt. 


Anſw. 


How to know 


our hearts are 


| hee will ; as thoſe words are added concerning | 


$5 —o——_ 


_”_ PF wy 0 —- e94, 


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ALVES 


a. | 


r, By haring 
| thar God hares 
| Ce Ccomra. 


| 


þ 

; 2.By loving 

! thoie rhat fear 
. the Lord, 


— ——— 


——— —— 


| love thoſe that are like the Z O R D, whoſoever 
\ they are, though p:rhaps they are not ſo ſfocia- 


Daved, I have found a man afier mine owne heart, | 
for he will do whatſoever 1 will. You may cxamin: | 
your ſelves by that; Doz yauwdo2 wharſocver he | 
will : Are your aff:Qions aright , that you love | 
what he loves, and hate whart he hates 7 For your 
actions are the immzdiare fruirs and eff-s of your | 
aff.Rions, and as evcrie man is affected, ſohec 
—_— To es 7 EOF; 
And beſides, as that is one way to diſcern? it, 
{o this is another, which you ſhall likewiſe finde 
in David, that hee loyed thoſe tharTeared the 
LORD , and thoſe that lovie vaine inventions, 
doe I not hate them, ſaith hee * &c. And that you 
may diſcerne this, conſider whether you love all 
thoſe that feare th: LORD, and hate all thoſe 
thatare cnemics tothe Zord. For, while there is 
nothing bur nature in a man, ſolong thoſe that are 
of good naturcs, that are fairc in their carriages, 
and kinde and loving tous, thoſe wee love, and 
thoſe that arc contraric wee hatcand diſlike; but 
when you love the Zord, and arc afrer his heart, 
and have another narure in you), it raiſeth you a- 
bove this natur2of your own?, and then you will 


ble, nor of fo faire a naturall diſpoſition: butif 
you have a nzw n1ture ,, and are become new 
creatures, now you hav: common friends, and 
common enemies. ; 


Doe not obje& now, that you are. willing to 
dot ſo,if they were fincere and upright, but they 4 


are hypocrites. Ph 
| I ſays 


de credit dl. HS 


ah 


png: moon wg 

| .Of Love 
by 

——  —_— PO 


121 


—— 


they rejeted Chriſt under the perſon of a coun- 
terteit, and of -a Wine-bibber,ſorhou maiſt per- 
ſecnte Chrift-under-the perſon of an hypocritc. 
Paul, you know,he thought he did God good ſcr- 


himfelfe'that he was a blaſphemer,and aperſecuter. 
So, I ſay, though youdoe it ignorantly under the 
perſonof an hypocrite, yet that isthe judgement, 
and the cenſure that will bee upon you, and in fo 
doing you are perſecuters. | 

And if you ſhall fay, that if the Zord himlelfe 
livedamoneſt us, if Jeſws Chriſt were here,l hope 
I ſhould ſh-vv that T doe not hatc him. 

You ſhall ſee whatthe Zord himſelfefaith , in 
that ;0u have done it 10 theſe, you have donett to me, 
As he ſpeaks there inthe marter of giving,ſo may 
I ſay to you conccraing this caſe, In that you have 
| deſpiſed thoſe rhat fear his name, inthat you have 
ſpoken againſt ſuch as are his, you have done ir a- 
| gainſt the Zord in this thing you have ſhewed 
[your hatrcd againſt him. Examine: your hearts 

thereforc ſeriouſly by this marke. 

Apaine, ſourthly,we will bring youto thatex- 
poſtulation which is grounded on 1 Jobx.2.15. 
Love not the world,nor the things of the world; for if 
yor love the world the loveof the father ts n0t tn youe 
Now queſtion with your owne heartsabout this, 
whether you love the world;andtherhings ofthe 
world; for if youdoe, the words are clearc, The 
bowe of the Father « not in 04. 


— —— 


I ſay, doe not decive your ſelyes in this : for as] 


vice inperſecuting thoſe whom hee perſecuted, | 
yet though he did it- ignorantly , hee confeſſed of 


| 


| 


Arp. 
Meu may pet- 
ſecme Chriſt 
under the 
name of an 
Hypocrite. 


Objet. 


Anſw. 
Thoſe that per- 
ſecure Chritti- 
ans would per- 
ſecure Chriſt if 
he were on 
carth. 


4Tryal!, 


' By loving the 


You! 


world. 


| 


Of Love. 


122 
3 Youwill ſay,how ſhall we know this * 
Thrice tals ef | You ſhall know it by theſethree things, 


our love tothe 
world, 


I By too much 


it asif you enjoied it not :A man will be thus affe- 
| Red, If Thave God ſure,I reckon himonely my 


| fall intoexceſive griefe, when the attection ſhall 


Firſt , by your delight in rhe things of the 
world , and your griefe and ſorrow for the loſſe 
ofthem after you have enjoied them ; for if you 
find that you are over much affected about them, 
it is certaine that you love the world , and the 
things of the world : Intemperate and exceffive | 
griefe,and complaint for worldly lofles and croſ- 
ſes, is a ſure argument andevidence that you love 
the world. ; 

Whereas when you love the Lord,you will be 
indifferent inthoſe things ; if aworldly loſſe be- 
fall you, you will gricve as if you grieved not, if 
any worldly advantage happeneth, youwillenjoy 


portion, all other things are by accident,he onely 
is cflentiallro my happineſſe. 

Wee doe not denie that a man may grieve up- 
on ſuch occaſions , but it is a lighter kinde of 
eriefe ;and therefore it is expreſled well by the 
former phraſe, As if hee grived aot : He knoweth 
all this while the maine is ſure , and ſo long his 
heart is ſtedfaſt within him : but whena man ſhall 


bee exceedingly ſtirred about worldly things , it 
isa figne that you reckon not God, and the afſu- 
rance ofhis favour tobe the maine thing in your 
happineſſe: you ſhould bee affeedto the World 
with a remiſſe affection. Now when'your affe- 
&tions are ſo much taken up aboutthem , it isa | 


figne 


— 


, \W 


of Love. 


A — 


123 | 


igne you love the world , and the things of the 


but ina remiſſe manner ; but when your affeci- 
ons are ſo much ſtirred about them , when you 
come to exccſſive love in rhe having them, and 


that you love the world , andthe things of the 
world. 

* Secondly , you ſhall know it by this, when 
worldly things ſhall comeinto competition with 
thoſe that belong to a good conſcience , and the 
ſervice of G O D, you ſhall finde this one way 
whereby you may diſcerne your love to the 
world, When Chr:ft would make a triall of the 
young man, whether hee loved the world or no, 
he puts him to it by this, Go (faith he) and ſell all 
that thou haſt,and come & follow me,and thou ſhalt 
have treaſure in heaven. When it came in com- 
| petition once , whether hee were beſt to follow 
Chriſt,and ſell all that hee had, and that hee muſt 
either forſake CH K1ST, or forſake his riches, he 
wentaway ſorrowfull, and would not doe it. So 
we ſhall finde it in Fohz 12. 42. when the matter 
came there into competition, thar if they confeſ(- 
ſed Chrift, they fhould bee caſt out of the Syna- 
gogue ; faith the Text, thoughthey beleeved, 
They confeſſed ham not, for they loved thepraiſe of | 
men morethanthe praiſe of God. Their carriage 
there towards Chriſt; when their confefling of 
himcame in competition with theirapplauſe and 
honour among men, # was anargument that = 

oved 


i 


world. Ir is true, you may doethe things of the | 
world, andenjoy them , and follow afterthem, | 


exceſſive priefe in the loſing them, it isa figne | 


2 When world- 
ly things come 
in competition 
with a good 
conſcience. 


TT 


| 


| 124. 


of Love. 


| 


3-By being bu- 
lic inthenu 


—— 


loved the world and thethings of theworld, . 
You ſball ſee in Abrahams caſe, when the Lord 
would put him to the triall, and bids him come 
from bt kindred, and from his Fathers houſe , and 
frombtss countrey, this in Heb. 11. is takenas an 
argument of his love, that when hee. was pur to 
doeither the one or the other, he made his choice 
to obey the L O R D, though it ſtood with the | 
lofle of his countrey and friends. So, I ſay, conſi- 
der with your ſelves, and you ſhall finde manie 
caſes wherein your conſcience will dictate to you, ; 
this you muſt doe, this you ought ro performe, | 
this you ought not ro doe. Perhaps ir ſhall be ſaid | 
unto you againe, if you doe it, you ſhall loſe ſich} 
a friend;you ſhall loſe ſuch credir, you ſh |] ſuffer | 
ſuch lofle in youreſtate,you ſh.ll expoſe your felf 
toſuch and ſuch danger, you ſhall incurre ſuch and 
ſuch inconveniences to your ſelfe ; confider what | 
you doein ſuch acaſe: Manie bufinefles fall our | 
evcrieday , wherein the like cafe is offered to ! 
you, manie times you thinke it were beſt rodoe | 
ſo, and ifir were not forthe lofſe of ſomething, 
or for the diſcredit,you would doe it.By this you 
may examine your hearts whether you lovethe 
world or no. | 
Laſtly, you ſhall know whether you lovethe 
world, and the things of this world,by your a&ti- 
ons ; for where-your love is, tnere your tongue, 
and your hand will bec, and all your endeavours: 
Now:ric your ſelves by this, Are youoccupied 


' ſoaboutthe world, and the things of it, thatall 
| your endeavours-and all your ations are' taken * 


-—_——— == St. 


—_—  — 


p > = - - co 
— 


Con © ur ROOT Eo ER IE EIT EY oe: 


up abour them 2 Some about matter of pleaſure, | 
in hunting and hawking, in gaming and ſporting, 


your thoughts are there,and your ſpeeches there; 
others yy” in ſeeking wealth , and worldly 
greatneſfle : Are you taken up about theſe ? 1fay, 
the actions of a Man are a ſure figne: for the Lord 
judgeth us by our actions ; therefore we may 
judge our ſely2s by them. Conſider in what ele- 
ment you live,if youbee ſo bufied about worldly 
things , that you axe fiever well bur when you 
are there ; andasfor heavenly things , you doe 
them but by theby , and when you are doing. 
them you are wearie ; this is an argument that . 
you love the world , whena man ſhall turne the 
{treame of his endeayeurs all that way , when he : 
ſhall turne all his projects, all bis actions, all his | 


labours into that. As whenthe bodice hatha wenne | 
ora wolfe inir, all the nouriſhment is drawne to | 
that, and inthe meane time the bodie is leane and | 
 poore : {ois it when a mans heart is taken up with 
the World, it eates up and devoures al the: 


care , and endeavour , and ſtriving runnes this | 
way ; and thehiddey man of the heart jnthe meane | 
time , is left ſtaryed and pined within. This-is a 
figne thar you Jove the World, this ſo much in- ' 
| tending the things of this world: as Chriſt ſpeakes, 
The luſts of your Father will you do, Fohn $.\N hat 
is the meaning of rhat * That i, looke toyour 
ations, to your doings, t9y our executions and 


thoughts,all the intcntions.of the minde, all his ' 


performances,and you ſhall ande thar they are 


£| according to the huſts of your Father the Devill, | 
| = thoſe _ 


Silt. 


—— 


re _—_—_ 


| 126 


amen er Er eu ene T_T 


ETD Lads ha Ltd <——_— 


"Of Love. 


1 


objeft. 


Anfs. 

The Sainrs doe 
{mind the world 
ta mncb, bur 


themſclys jn ir; 


| 


1 affe& thoſe things that the Devillatfected, 


| tothe world, is t00 readie.to rieve,and tO re 
| joice inordinately , 1s t00 readie to faile when 


+} this? 


| this that you have ſpoken; bur iris nor they that 
they allow not | 


| is fleſhand worldly-mindednefſe even in them ;| 
| but yerthis they doe, theſe wordlieluſts and de-| 


thoſe ations they did were 4 fione thar they did 


But youwill objec, the holieſt man, hee thar 
is moſt regenerate , yer is inordinately affcced 
theſe things come in competition with G © D, 


Therefore how ſhould weexamine our hearts by 


Janſwer ina word, that iris true in the Saints, 
there is ſomething in their hearts that doth all 


docit;asrhe Apoſtle ſpeakes, Jt ## not 7, but ſin 
;hat dwells in mee. Wecannotdeny butthar there 


firesthey are ſtill checking rhem, and reſtrainin 
them, and keeping them- downe , ſothat though 
they bee there, yet they doe not walke after the- 
vanitie of thee mindes ,they are nor led by it, but 

they are led by the Spirit , and walke by the Spertt. 
Indecd ſometimes they fall, when they aretranſ- 
ported with remprations , and through ineogi- 
tancie, and infirmitie ; yer their conſtant wal- 
king # not after the vane of their minde , for that 
is proper to thoſe that feare not G 0 Þ, There- 
foreknow thus much (my brethren) that though | 
the Saints doe theſe things ſometimes, yet their | 
purpoſe, and their deſire and care is to croſſe and 
reſiſt them as much as they can,thatthough they 


A 


haye theſe inordinate worldlie defires in them, |\ 
yet they are not Midwives to themſebves | to| 
| | ring 


OA” <oo—_ 


Ce ad dE et. Se EIS > RE =, "IT ITS. 


<a ded 
i 


a 


n—_ cd 


| bring forth fruit tothefleſb,they arenot ſtewards, 


to provide tor theſe before-hand , asiris in Rom. 
13. Put yee onthe Lord Jeſus, and take no-care for 


| the fleſh,co make proviſion for aro Lſay,they are nor 


ſtewards -for their luſts, bur they reſiſt them, and 
ſtrive againſt them. But to conclude this alſo,cxa- 
mine your ſelves by this rule, whether you love 


| che world, and the things ofthe world. 
Andif we take an examination of-men by this, 


how few are therethat loverthe Lord & We-may 


| truely ſay asthe Apoſile faith, The love of Godis 
not in them,for men ſeek themfelves,and their owne 


things, and nortbe things of Jeſus Chriſt. One fol- 


fitting and plotting a garment .to himſclfe, com- 
poſed of ſuch vices as doc ſuite every: mans hu- 
mour. - This is a figne

~5,865 words

that you love not the Loyd, 
when you minde the World, and goe withthe 


| world, and lt your whole bodie and ſoule fol- 


low it, withall the actions, and all rhe ſtrength 
and endeavour thercof. The love of many ſhalt 
wax cold,becauſe miquity ſhal abound. What is the 
meaning of that 2 That is, becauſe the men of -the 


' world, thoſe that are in place, becauſe they ſhall 


countenance iniquitie, becauſerhe ſtreame of rhe 


| times ſhall goe that way ; for this- cauſe che love 


of many [hall waxe cold: that is,becauſe they mind 
the world,whereas ifthey did notloyethe world, 
and the things ef it, though iniquitic did abound, 


yet their love would waxe hotter . Whenthings 


are ſo that iniquitic abounds, ſome will nottake 


| V 4 a pains, they lovetheir caſe, and contentment 3 


others 


lowcs.this particular, another that, everie man | 


—— 


127 


Re ed... _—_ 


| 


tr I —————_—— 
= 


— 


i 


DO OO— 


128 


Of Love. "0 


| 


others want courage to doe it, they are faint- 
hearted, and dare not adventure. Now whence 


| doth thiscome, but fromthe loveof the world - 
| for no manis feareful}, but becauſe there is ſome- 


thing thar hee is inlove with, and is loathto part 
with. If a man did not love the things of the 


| world, he would have courage for the truth.This 
| is therefore an argument that men doe love the 


world, and conſequently the love of the Father is 
not inthera. | 
Let us come yet to another expoſtulation. In 


e& | the fifth place therefore, if fou lovethe L O R D 


you will find in your ſelves a readineſſe to pleaſe 
him inall things, you will doe it naturally : As 
' the Apoſtle ſpeaks of Timorby, I know no man like 
| minded,who will naturally care for your marters.S0 
 ifyoulove the Lord aright, you will doe it with 
anaturallaffeRtion, you will love himnaturally : 
{ Bor what is this love tothe ZORD, if it be right, 
'burthar which himſelfe hath planted inus 2 We 
 arEranphr of bam to lovehim. Ir is like the natu- 
| rall affetion which Parents have to their Chil- 
 drers; ſuch a kinde of affeRion will it bee : if you 


Flove the LOZD,youwilldoethatwhich is good 
inhis fighr with akinde of naturalneffe and rea-| 


[dinefſe; you will beecarriedto the duties of his 


fully 5 you wilkriot doc good duties as being ha- 
ledco them, and puton to doe them , but you 
will bce: zealom of good worker, that is, you 


- —— —_— ——— -—— — 


fervice, as the fire is.carried upwards, and not as | 
fonesare carried upwards, with the force of ano-| 
ther, but you will. doe them readily and cheare- | 


| g : 
will | ” 


have| 


: Of Love. 


have a burning defire in your hearts, longing af- 
terthem, you ſhall not neede to have them tor- 
ced upon you, but you will bee forward to doe 
them, you will bee affected to good workes as 
you are,out of {clf love, to your owne buſineſſe, 
You know, when a man naturally loveth him- 
ſclte, when he is to doe ſomething that concernes 
his owne good, how ſolicitous he is about ir, and 

how provident, fore-caſting how to bring it to | 
paſſe, and if any rubbe bein rhe way ittroubleth | 
him; ifthere be any faire paſſage, and likelihood | 
of atchieving ir, he rejoyceth- Now,if you love | 
the Lord naturally and truely,you will goe abour | 
his buſineſſe as you goe about your own?2, if 


——— 


there be any buſinefſero be done. Magiſtrates in 
their place, Miniſters in their place, and every 
man indeede ſhall! finde ſome bufinefle to doe! 
wherein he may bring glorie to Gods name, and 
advantage to his cauſe, Conſider now how you | 
are ſtirred about ir, doe you goe about this buli- | 
neſle, are you ſo induſtriovs and laborious, doe | 
you projectit, doe youminde it as your owne 2 | 
you will not ſtand expoſtularing the matter, to | 
ſay, muſt I doeir 2 andis it of neceffitie 2 Bur if it | 
| be x thing that tends tothe advancing of the glo- ' 
| rieof GO D , you will doc it with all readinefle, 
you will not ſo much ſtand upon this, what wa- / 
oes ſhall I have 2 and what profit thall I gaine 2 
But as a loving woman to' her husband, ſhee is 
glad todocany thing forher husbands good, ſhe 
is fatisficd with this, that ſhe hath an opportuni- 


# 
- 


" {tietodo ſomething; ſo it will be with youzif your 
| | [i _ hearts | 


Ei. 4 WE C4AS” AR 


UK _uD Ws 7. . ace 


_ 


Naturalneſſe of 


Anave 1 


lovertathe Lord 
is knowne by 
two things. 
i.By oureven 
carriage tos 
wardshim. 


FP? 
wang _— 


is a ſigne of adeadly and dangerous diftemper 


hearts be rightly affeed,youwill then dothings 
afrer this manner. ' SL 

You will ſay,how ſhall we know rhis love? this 
is aniceand curious point to loye the Lord rhus na- 
turally. 

You ſhall know it by theſe two things : 


wards the Lord , for whar a mandorh naturally, 
heedoth with-a kinde of cqualitic, witha kinde 
of evenneſle : ſo that, as we fay, an uneven pulſe 


within ; ſo 1 ſay, when you finde an unevennefſe 
in your carriages to the LORD, that you arc off 
and on with him, that ſometimes youdoe athing 
for him, and anon you will doe for your luſts, 
this is a ſigne that you lovenot naturally. Feig- 
ned things are-for the moſt part unequall: be- 
cauſe whena man doth not doe a thing natural- 
ly, hee cannot hold out ; a mancannot difſemble 


cartilage. 


2-By a conſtant 


| ſo well, but at one time or other hee will diſ- 
cover himſelfe ; what aman-dorh naturally, and 
heartily, hee is like himſelfe init ſtill. Therefore 
' when there is ſuch an unevennefle in your waies, 
(ſome will be very forward in agood cauſe,now 
in a good moode, and then our of it againe) it 
isa figne you love not theLord thus naturally, for 
then you would be evea in your carriage towards 
him. | 
Adde to this the continuance of it, for if you 
love the Zord with a naturall affection, you will 
hold out, and be conſtant in it. The ſecond and 


Firſt, by the evenneſle of your carriage to- 


| third ground went farre in their profeffion, but 
F 
their 


| Sr ire 
-— 


— 


Of Loye. 


—— 


their inconſtancie ſhewed that they loved not 

the Lord with a naturall love this diſcontinuing 

isa ftgne that your love is n»t true, I beſeech you 

cxamine your ſelves by theſe things whether you 

love the Lord,remember whar I ſaid the laſt day, 

doe you deſire that your finnes ſhould be utterly 

deſtroycd 2 doe you not dallie with ſin « Would 

younor have ſome remainders withia you? Nay, | 
I willgoea ſtep further with you,do younor hate 

the Lord? 

You will ſay,Gedforbid we ſhould do ſo, I hope 
we arenot in that condition. 

My brethren, firſt youmuſt know, that there 
are many thar doc hatethe LO RD : Roms, 1. a- 
moneſt others, thoſe are reckoned up, Haters of 
God : Therefore it is certaine that there are ma- 
ny , and many of thoſe that come to Church, 
many that thinke well of themſelves, and thar 
others thinke well of roo, that yet are haters of 
the LORD, Youwillſay, how ſhall wee know | 
that e 

I will aske you but this (to bring this likewiſe 
into examination, and ſotoconclude)I ſay, exa- 
mine your ſelves by this: 

Doe younordeſire that therewereno GOD ? 
Examine your hearts whether if this newes were 
brought that you might live ar liberty, that you 
might doe what you would, that you might ſa- 
tisfie your luſts inall things, that there were nv 
GOD tocall you to account, to reward you ac- 
cording toyour doings, whether it wouldnot be 
acceptable newes tomany of you- Now it is | 

Ti 2 Ccertaine, 


| 


Queſt, 


Anſw. 
Foure lignes of 
hatred of God, 


I. If wedeſire 
that he were 
nor, 


_ Of Love. 


— 


certain,if you would not hayethe Lord to be,you 
hate him; for whomſoever you would have taken 
| out of the way, ſuch a man you hate. 
2.If we lookin | And beſides this, conſider whether you doe 
—_ a Jadge | not looke upon the Lord, as upona Judge, whe- 
ther you doe notall that you doe to him as one ' 
that lookes upon a Judge. : If you feare the Lord 
in this manner, it-1s certaine you hate him, for; . 
thoſe whom you thus feare, you hate ; and that 
you ſhall finde in 1 79h. 4. if youfeare, faith hee, 
youlove not for perfett love caſts ont feare:when 
you looke upon Ged as upon a ſtrict Judge, and 
that is it that puts you onto doe all that you doe, 
that is it that makes you keepe a good conſcience 
inſecret : (for this you may doe, and yet look up- 
| on God as a Judge) to fteare with this kind of feare 
| is a figne you hatethe Lord; for whom you feare, 
youhate. : 
3-Whenwel>ok | Beſides this, Doe younotlooke upon G O D 
on Godand his | 2nd upon his waies, as contrary to. your hearts * 
WAaICSAS CONLLau P « - 
ry to us, thatyour hearts, and the waics of God are.in an 
; oppoſition ; your hearts,and fanctifying the Sab- 
both will not agree ; the Lord would have your 
' | ſpeeches to bee good and holy, hee would have 
| you not onely aſtaine from evill, but to hateir, 
| tohave your hearts riſe up againſt it : Are not 
theſe Comandements contrary to you? Conſider 
| but that holineſle thar is expreſſed in the booke 
of Ged, and that is expreſſed alſo in the lives of 
the Saints, who carrie his Image ſtamped on. 
them, and is there nota kinde of contrarictie be- 


_  tweene your wales and theirs, betweene your 
hearts 


) 


————_— 
— 
ha 


Of Love; 133 | 


py YT 


hearts and theme If there be, itisa certaine ſigne | 
of hatred : for whereſoever there is contratiety, 
there is hatred. Examine your ſelves by this, and 
ſee whether you doenot hate the Lord. | 
And yet, tocome to onemore, if you /ove | 4.Whenvelove 
| pleaſures more than God, and wealth more than | Fjexiure mere 
GOD, you hate God: For ſoyou have it, Mar.6; | 
No man can ſerve two Maſters, bat either hee muſt | 
hate the one and love the other,&rc. That is, when 
you love other things, though you thinke you 
doe not hate the Lord, yer, I fay, in thatyou 
love pleaſures, and love the world,and thethings 
ofthe world, in that youlovye your luſts, and the 
objects of them; in doing this, you hate the 
Lord, Now, ifthis bee your caſe, ifupontheſe 
expoſtulations that I have propounded, if upon 
theſe rules of examining your ſelves, you finde 
that you doe not love the Lord, if this bee your 
condition, (as it is your wiſedome to deale ſtrict. 
ly with your ſelves; forhence it is, brethren, 
thatthe ſoules ofmen periſh, becauſe they will 
not ſee and ſearch into their eſtates, they will not 
come to this examination of themſelves, itis a 
painfull thing to them, men are backwardto exa- 
mine themſelves, in private z whar is the reaſon 
of that phraſe in the Pſalme, Examine your ſelves | 
#pors your beds, but becauſe examination ſhould be | 
whena man is moſt retired 2 ) I fay, if you finde | 
it to be ſo, as itis thecaſe of many, thenir ſhould 
{| opena window to you, to ſee what you have de- 
| ſervedatthe Lords hands, how juſt it werethat 
| the Lord ſhonld caſt you off : For when youare 
- Ii 3 ene- 


_— 


1 © — —__ ———_— 


m 


Of Love. 

enemies to the Lord, can youtbinke much art it ? 

My brethren,whata condition isthat manin,that 

| hath the great God of heaven andearth tobec his 
enemy ? 

And befides this, have you not reaſonto ju- 
ſtifie GOD in hisjuſt judgements upon others, 
| whenyou ſhall ſee GOD ſharply plaguing them? 

It may ſeeme to you that it js a hard thing that 
men ſhould bee ſo puniſhed ; but when wee con- 
ſider that they are haters of G 0 D, that they are 
| enemies to him, you may juſtifie G © D in thar 
he doth. 

But, to conclude, you ought to humble your 
ſelves, if upon theſe tryals you finde your ſelves 
to be lovers of the world, and not lovers of God. 
And you that are- young and pur off repentance, 


Te a EI I eee 


this be required of you to love the Lord, and you 
ſhal not be exempted from death when it comes, 
though you be never ſo able, and never ſo ſtrong 
and luſty ; what condition doe you thinke you 


of him, as you needes muſt be, if you love him 
not 2 Andif you thinke you have time enough 
hereafter to ſettle your affections ; Conſider, is 
it in your owne power, though you have war- 
{ning before death, to have this affeion of love ? 
You may doe many good duties, you may bee 
forry and repent for your finnes ; but though 
youdoe this, and. a thouſand times more, yer if 
you have not this love wrought in you by GOD, 


| if it come not fromheaven, if it bee not the fruit 


it ſhould move youto come in betimes : Forif 


A 


will be in, it youdic enemiesto GOD, and haters | 


EDE” | of | 


—c 


_ 


Of Love. 


| ofhis owne Spirit, all your repentance, and all 
| your forſaking of finne, all your doing of duties, 
| the change of your courſes is nothing, the Lord 

| regards itnot, unlefle you have this naturalneflc 
aflore. I have ſtood therefore the longer upon 
it, and upon this part concerning examination, | 
becauſe it is a matter of grcat moment. Wee 
ſhould have cometothe next part concerning ex- | 
hortation, which wee would not diſ-joyne, 

| becauſe itis very uſefull and profita- 
ble ; but wecannot doe it now, | 

but reſerve it for the 
after-noone. 
Xe 

» 


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4 fy {a « 4 - 4 IE - - Sz — = <4 2} 24> < 24:4 - . 
"ou 5 x 3 AP, as OB) as DO RASAN OY) I, PN x 4 ;& 


The fixth Sermon. 


A 
ho 


GALATs« 5.6. 


For in Jeſus Chri, neither circumciſion avai« 
leth any thing, nor uncircumciſion, but Faith 
which worketh by Love. 


ILEST 


EN before we leavethis point, 
#4 one thing I muſt add. For what 
p reaſon doe wee put you upon 

Y this diſpoſition, upon this exa- 
| I mination, whether the love of 
| GOD bee in your hearts or 
no * The reaſon is not that 
you ſhould be diſcouraged, that you ſhould bee 
my off from comming to Ged, that you ſhould 
e grieved with the ſight of the want of your 
love,. but theend of.it isto ftirre you up to get 
itif you want it. You know, we have formerly 
| Fo de- |. 


— 


Of Love. 


Ss 


— — 


37 | 


delivered ſome meanes of getting it, onely there 
is one which we will commend unto you, which 
wee gavealittle rouch * on, but could nothandle 
it, and it confiſts.of theſe three branches. If you 
would love the Lord, 

Firſt, you muſt know him, for otherwiſe you 
cannot love him. Asir is in naturall love thar is 
bredbetween man and man, youlay love ariſeth 
from.ſight, they muſt ſee before they can loye, 
ſoyou muſt knowthe LO RD, there muſt bea 
ſight of GOD by faith,before youcanlove him. 
Andevery man that ſees him and knowes him as 
he is, will love him, he cannot chuſe, forthat is 
the Lords worke to all the Saints. Ferem. 31.70 
ſhall be taught of me, and you ſhall know me from the 
zreateſt tothe leaſt, It may bein ſome manner they 
knew God before, but although a man have ne- 
ver ſocxact knowledge of him, yet till hee bee a 


it is an other kinde of knowledge that hee hath, 
when a man is regenerate ; when God teaches him 
to know him, he lookes on 6.0-D with another 
eic, every thing is preſented to him after ano- 
ther manner, he ſees now another beauty in GOD 
than ever he ſaw before, hee ſees another excel- 
lency in him : forthat knowledge hee had of him 
before bred not love. But when a man is once 
within the Covenant, the Zord will teach him 
fich a knowledge of himſelfe, as withall will 
worke the love of him. Such a knowledge you 
mult have ofthe Zord, and you may helpe your 
ſelves to. love him by reaſoaing, ifever you ſaw 
| any 


| 


| 


regenerate man, hee never knowes him indeed, | - 


* Pap.r08. 
The laſt he!pe 
of the love of 
God conliſting 
of three bran- 
ches. 

1.The know. 


ledge of God. 


— — 


of 
» 


"Of Dove. S = 


— 


you know thar deſcription in Exed.34.. 


any excellencic inany man, or in any creature, it 
did helpe youto love thatcreature. Thinke with 
your ſelves there is more in God that made that 
creature ; Hethat made the eye, ſhall he not ſee?Sohe 
that wrought that excellency, ſhall not he have 
it in himſelfe inagreater meaſure 2 Beſides, you 


may conſider how the Lord hath deſcribed him- | 


ſelfe, thathe is moſt wiſe,,oit merciful, and full of | 
kinaneſſe,and genileneſſe,and abundant in iruth, as 


Goe through all the vertues, and excellencies 
that are amiable, if you looke in the Scripture, 
you ſhall find them to be in the Lord. This ſeri- 
ous conſideration will helpe youto increaſe your 
knowledge of the Lord, and by conſequent your 
love ef him. So that, if you would cometo love | 
a man, whatis it that cauſcth you to love him, ' 
butbecauſeby his ſpeech, and by his carriage and ! 
behaviour, you cometo have ſuchanapprehen-| 
ſion of his diſpoſition, he hath a minde thus fra- | 
med, thus qualified, thus beatified « When you 
conceive ſuch an Idea of him, you love him. So, | 
when you apprehend the ZLordaright, when you 
obſerve him as he is deſcribed in his Word,when | 
you obſerve his doings, when you conſider his 
works, and learne from all theſe together right 
apprehenſion ofhim, I ſay, when you have ſuch 


an idea of him, ſuch an opinionof him, thenrhe | 
; will followes the underſtanding, and the affeQi- 
; ons then follow, then you come to love him, 
' androdelight in him. Therefore learneto know 
| the LORD by his former carriage towards.your 


a 


felves,] 


0 


——_—_ 


| Of Love. 129 
ſelves,how kinde hee hath been, how exceeding, 
| patient, how exceeding readie to forgive, how 
much kindneſſe he hath ſhewed ; how he hath in 
mercie remembred you, though you have for- | 
gotten him ; how you have recompenced him e- 
vilfor good,yet he hathnot broken offthe courſe | 
of his mercie towards you. Conſider his dealing 
with you,and learne by this,to know the LORD, 
and this will be a meanes toencreaſc in you the 
love ofthe Lord. 

. This is notall, there is another thing, which | ».A looking up- 
ls the ſecond branch thar Itold you of z that is, | 92Grd asenc 
tolooke upon GOD as one ſuitable to you,and to | Em 
your diſpofition. For if you ſhould finde never 
ſo much excellency in him, itheebe not agreea- 
bleto you, you love him not. A woman may 
ſee a man that ſhethinkes is very excellent in ma- 
ny reſpects, yet hee is not a fithusband for her. 
It is the ſuitableneſle and agreeableneſſe between 
GOD and our ewne condition, that cauſeth us to 
love him. Therefore when you puttheſe two to- 
gether, conſider the Zords mercy, and ſee that, | 
and looke on your ſelves as ſinfull menneeding 
that mercie ; whenyou ſee the LORD exceeding 
powerfull, and looke on your ſelves as very 
weake, m— that power; when you looke on 
him as the Zord of life, and ſee your ſelves ſubject 
to death, and needing thar life ; when you ſee 
your ownefolly, and his wiſedome,(goe through 
allin him, andthen againe looke upon the con- 
trary weakeneſſe in your ſelves) this is thatwhich 
| will make you apprehend God as one that _ 

S) 


2 — 


— 


— — — 


Of Love. "5 


—_—_ 


Toa man ſenſi- 
ble of his ſins 
nothing is ac- 
ceptable bur 
Gods favour, 


| rallthings, letaman be very wearie, the daintieſt 


— ; 


| that is fit for his diſeaſe. So it is with the heart 


| andtouched with the ſenſe of his finnes, thar hee 


ble,as one that is agreeable to you; and till you 
come to this, you ſhall never lovehim, and long 
after him,till the heart(namely)be thus tramed,til 
2 man is humbled, till hee comes to the fight of 
himſelfe : foras you muſt know G 0 D, ſo you 
mult know your ſelves before youcanlove him. 
I ſay, when a man comes to that, hee begins to 
looke on GO D asupon one agreeable to him: As, 
takea man who is touched with a ſenſe of his 
ſinnes, whoſe heart is broken, who hath an ap- 
prehenſion of GODS wrath, and of his owne un- 
worthineſſe, ſuch a man now will bee ſatisfied 
with nothing in the world, but the aſſurance of 
Gods love and his favour. As you ſee in natu- 


meatin the world, whatſoever you give him, 
will not helpehim ; buthe muſt have that which 
is fit for that particular defe&, nothing will helpe 
him but reſt. Againe, let a man be hungry, and 
faint for want of meate ; all the muſicke, the beſt 
aire, -or whatſoever you cangive him will doe 
him no good, it muſt bee meat that muſt helpe 
him. Ita man'have a diſeaſe, it is not ſleepe, it 
isnot meate and drinke, it muſt bee a medicine 


of man, when his heart is ſo broken, ſo humbled 


longs after nothing but remiſſion, nothing but 
the aſſurance of Gods favour, theafſurance ofhis 
love and kindnefſe, nothing will ſatisfic him bur 
that : itis ſoinnaturall defes, and ſo it is in the 


ſoule, when the heart of a man is ſo my” 
. that 


\ When they are afflicted they will ſeek me diligently ? 


Of Love. 


m—————— 


that it Lookes upon God as one agreeable ro him, | 
and there is nothing elſe ſuitable but onely the 

Lord, and his favour, and his love; that is requi- | 
red , to breede this love in you towards him. 
Whatis the reaſonelle, that it is ſaid, Hoſea 5 .wlt. 


but becauſe afflictions teach a man to know him- 
ſelfe, it teacheth him to know his owne weake- 
neſle, to ſee his owne ſinne,his owne impotencie, | 
his owne unworthineſle ; and when he hath done 

this, then he lookes upon God, as one who onely 
is fit for him, as one who is onely able to helpe 
him. AfMictiondoth but diſcover what was there 
before: For man is a weake and impotent crea- 
ture, made for the LORD, he is nothing without 
the LORD, itis the conjunction with GOD that 
makes him up, onely he knowes notthis, heun- 
derſtandsnotthis. Therefore when GOD opens 
a manseyes, either by the immediate worke of 
his Spirit, toteachhim to know himſelfe, or b 

affliction, then he comes to ſecke after the Zord ; 
when they arc afflicted, they will ſecke mee dili- 
gently. If thou ſhouldeſt have ſuch an offer as 
was made to thoſe, A. 2.S.Peter tels them there, 
they ſhould have remiſſion of firmes, they ſhould 
receive the gift of the holy Ghoſt ; if this had 
beene offered to them. before they knew them- 
ſelves, before they had beene humbled and pric- 
ked at the heart, as it is faidthey were, would 
they have regarded ſuch an offer as this £ No 
they would not, although they had underſtood 


that offer never ſo well. So, I ſay, though you 
| know 


Affdiftions 
teach a man to 
know himſelfe. 


I4H | 


0-05 # OPIN TOE In tne 


et 


Of Love. 


_—_ i $, 


Theknowledge 
of God ang of 
our ſclves muſt 
206 together, 


A Chrillians 
ſtudice 


——————r AY 


know his name, and his excellent attributes never 
ſo perfectly, yet till you come to know your 
ſelves too, you will never love him, you will 
never defire him, you will neverlong after him : 

for both theſe mult goe togerher,the knowledge 
of God,and the knowledge of your

Cut continues beyond the first 4,000 words shown here — about 1,865 more in the scan at the link above.

~130 words

heart,and with all your Soule,that makes 
the match betwecne you. : 
objec, You will ſay,the Zorddorh not beſtow himſelfe 
wholly on me, hee beſtowes himſelfe on many 
others, on many thouſands beſides me, and why 
ſhould nor I beſtow my ſelfe on another * 
Anſu I anſwer, it is not ſo, the Lordbeſtowes him- 
ſelfe wholly on thee. Hof. 3.3. it is aborrowed 
ſpeech, I will be to thee alone, and I will havethee 
tobe ſoto me; ſothe Lord ſaith to every man, I 
willbe alone ro thee, and thou ſhaltbe alone to 
me. am my beloveds, and my beloved is mine. This 
isthematch that muſt bee betweene you. And 
| _ | whenyou ſay the Lord isnot wholly yours,]I ſay, 
; he is, though hee beſtow himſelfe on many rhou- 
| Oueſt ſands befides. You will aske, how canthat be 2 

Gf, | Ifay, tharmay beby reaſon of hisinfiniteneſle ; 
lone, how. | for that which is infinite hath not parts,and there- 
forc he beſtowes not himſelfe partly on one, and 
partly on another, but he beſtowes all upon eve- 
1 ric one ; for hee is infinite, and hath no parts. To 
i Simi, expreſſe my ſelfeby a ſ{imilitude,a point hath no 
il parts, it is one indiviſible, let a thouſand lines 
| cometo one poinr,cverie one haththe whole,and 
| yerthere is but one that anſwers all, becauſe iris 
| indiviſible, and evericone hathall-: Sojs it with 

the Zord, though there be many thouſands that 
a" Go 


F4 
PT — —, 


—_— 


EA. 


p_ OO o- 


IA" 2 


Ged loves,y etevery one hath the Lord wholly, he 


{ towards the Lord, that is, whenthe minde is ſet | 
| on worke to think one him, to remember his glo- 


| nion of him: Againe, whenthe memoricis ſer on 


| templating of fornication ; not to thinke I love | 


| rhat are formerly paſt, thar I ſhould abhorre, 


Of Love. 


——_— 


istothem alone, and l;ce lookes for and expects 
thisat thy hands, that thou ſhouldeſt be to him 
alone,that thou beſtow thy ſclfewholly on him; 
thereupon all thoſe words are pur in, Thou ſhalt | 
teve

~111 words

the reſt of his faculties. And therefore, ifwe love 


the Lord, wee will not doe this with our ſelves, 
to thinke IT love him, and yet I will ſuffer my | 
minde inthe meane time, to be exerciſed in con- 


the Zord, and yet will ſuffer my memorie, inthe 
meane time, to be recolleing injuries, and brec- 
ding of them, and recalling niy pleaſant finnes 


thou canft not love him and doe this. Againe,. 
thou muſft'not ſay, Tlove him, and yet let thy af- 
{ions runne af:erthis and that, but thy whole 
hetrt muſt bebeftowed on him: Thoumuſt not | 
thinketo love him, and to reſerve thy affections 
for this or that particular thing that thouloveſt 
inordinately, but thou muſt beſtow all theſe on 


the Lord, | 
The 


"159 


| 
| 
| 
| 


Love of God & 
contemplating 
of fin cannot |» 
Rand together, | 


ER 


NY es ee eee eat ee Ee — <> — Conn chr ares 
- — > ——_———_ _— - noo - 
$20 42% ” , 


— 


| 166 Of Love. 


+.Requiirein £ The ſecondthing required inthis love,where- 
love, irmaſt be | \15rh Lwill end, is this, that you lovethe LORD 
wich all our : . : 

| with all your might. You will ſay, whatis the 


might. 
_ meaning of that, to lovethe LO RD with all 
Wh my might, and withall my ſtrength 7 For the un- 


theLordwirth | derſtanding ofthis, you muſt know, that G 0 D.:; 
allour wight- | hath given different might and different ſtrength 
| tomen; asatich man hath more mighttbanan- 
other : tor hee can rule more, and ſway more, and 
command more thana poore man can. Againe, 
a Magiſtrate, hee canreſtraine by his power, and 
encourage men by his authoritic, and win them, 
yea, compell them by his example. Againe, a 
learned man, that is of great parts, that is of a 
ſtronger wit than another, hee hath more mighr 
thananother, hceis ableto doc more thana man | 
of weaker parts. Now tolovethe

~171 words

abilities and | 
| advantages : the Lord expe&s ar our hands that ' 
. welove him withall our might, otherwiſe, ſaith 
; hee, you might have given my money to.the cx- 
| changers, and they would have made uſe of it. 
Marke that inthe Parable of the Talents ; for a 
man will bee readie to ſay, if I beſtow ſome loye 
on the Zerd, why. ſhould hee exact and require 
the utmoſt, why.dotlrbe require ſo muchat my 
; hands 2 Yes,faith he, if another had this might,if | 
| another had this ſtrength, and this opportunitie 
; thatthou haſt, he would have done as the exchan- 
a do,he.would have brought it.in with profit ; 
| oifthar ability were given to another, he would 
make uſe of it : And therefore thinke not much, 
if hee require itat thy hands, for there is loſle if 
hee ſhould not. Therefore know that the LORD 
requiresthis atthy hands. Icmay berhat thou art 
more compoſed, and more diſpoſed than ano- | 
ther,it is nothing for thee to abſtaine from drin- 
king, to abſtains from ſwearing, becauſe thouart 
framed this way by naturall ingenuitie, and na- | | 
rurall temper rhat God hath given thee

~5,864 words

requires no more, but that thou 
live ſoberly, free from groſle ſinnes: No, G 0 D 
lookes for more, hee requires of everie manac- 
cording to his ſtrength and abilirie. As, you 


| 


————— 


know,-a Child may runne, and another man may 


I — 


walke, | 


— = — K a 
— aw —_ ” Oo OOO 


—_—_ 


of Love. 


walke,:hechild takes more paines, the manleſſe ; 
ifrhe reward were to bce given according tothe 
endeavour, the child ſhould have ir, though hee 
that walkes come to tle goale before him. 

A man thar is weake may not do ſo much as an- 
other that is ſtrong, and able todoeten times as 
much work as another man that is weake;though 


=} 


thou doe more work than he, this is not acypred, | 


becauſe he lookes that every man ſhould doe his 
utmoſt,he requires that you ſhould love him, and | 
ſerve him,and ſet your ſelvesto improve all ; 
your abilitie according to the might, | 
according to the Talent, accor- \ 

ding to the price he hath | 
diſtributed and mea- | 

ſuredro you, 


all. 


48844. Tad ur war Renpaanar 


NE Oe! 


8 ED DG PI I ISR 


OVE. 


The ſeventh Sermon. 


hore 


GALATs. 5.6. 


For in Jeſus Chri##, neither circumcifion avai- 
leth any thing, nor uncircumciſion, but Faith 
which worketh by Love. 


Ao He laſt thing that weentred up- 
<2 on was the conditions that God 
222 requires inour love to him, we | 
RH went through two of themthe 
2) Gs} "laft time, we come now tothat 
PAIRED which remaines. 

Thirdly, you ſhall finde this to bee another 
condition.in ourlove to the. LO-R D, tolovehim 
above all, thatis, incomparably above all : For, 
my brethren, wee may love many things in the 
Pen wee may loveour ſelves, weeare com- 

__manded | 


— — J——— 


f 


$ 


oim "IR 


manded to love our brethren as our ſelves ;- Bur -; 
chis is peculiarly required to the love of G 0D, | 
if it bee right in us, and ſuch as the Z@RD 
expetts at our hands, that we love him above all, | 
| for otherwiſe we doe not love him as God, wee | 1-Elſewclove” 
| love him as acreature: For to ſay we love him as ns 

God and yet not to love himaboveall js a contra- | 
diction. | | 

Beſides, if wee ſhould not reckon him as the | z. Elſe wethould 

chiefe good, and fo prize him above all, ſome | **!orehim 
thing would offcr it {elfe one time or another to 4 
| us, and draw our affcions toit, and then wee 
ſhould leavethe Lord, and take that : Therefore, | 
I fay, itis required that we love the Zordaboye | | 
j all. For every kinde of love is not ſufficient : as 
we ſee itinotherthings ; that love that will ſerve 
a ſervant, or a common friend, willnot ſervefor 
{awife, it is another kinde of love ; that lovethar 
will ſerve for one will not ſerve for another: A 
Parent, a King, and a Maſter, as they have diffe- 
rent relations , ſo they muſt be loved with diffe- FE 
rent kindes of love. Now then conſider what 
love it is that belongs tothe Lord, hee muſt have 
all, hemuſt have a love that anſwers him : other- | 
wiſe, if thou come witha little pittance of love, 
| and ſay, Lord, Tam willing to beſtow this upon 
thee, the Lord will refuſe it; hee will anſwer, I 
will take none of theſe things at your hands : E- 
venas Land-lords doe withtheir Tenants, when | init 
they bring nor all the Rent, they refuſe it and 
reje it,becaule it isnot that which they require, 
and which is due. Even ſothe Lord deales with | : | 
l LE 9 ns, 


— —_ 


—_ 


—_ 


p 
| 
| 
| 


Of Love. 


| us, as hee did.with the young man inthe Goſpel, 
| faith he,Go axd ſel all that thou ha?:My brethren, 
' it was notthe act of ſelling, bur it was the affeQi- 
onthat was required. Therefore Chr:ff did but try 
hisaffeRion by it ; and it was.performed by the 
wiſe Merchant that ſold all,this the Zord requires | 
| thar we ſhould love him above all. . Wo 
Why we muſt | Andthere is good reaſon for it, for he is moſt | 
on.” (an excellent and moſt amiable of all. | 
7 Beſides,I am (ure he hath done forus more than 
Es all,as S.Paulſpecaks,Vas Pawl crucified for youthath 
notChriff bought you, hath nor he redeemed you, | 
i hath not he deſerved more than all, and ſhould he | 


; | not therefore be loved above all 2 
Againe,is he not the uttermoſt endzare not all 
| natures elſe ſubordinate 2 G O D as hee is above 
| = ſo ſhould wee have a love anſwerable unto 
Um. | | | 
objet, {j| ButyouwillobjeR, what, to love Godabove 
{my ſelfe, howcan Idoethat2? | 
wa® @ |, Yes my brethren, andthercis good reaſon for 
loveGod above | that too, becauſe in ſo doing wee provide beſt 
our ſ:lves, | for ourſelves ; it is not ſo with the creature, if 


you ſet.your love upon it, if you love any-crea- 
| ture above your ſclves, it may bethe deſtruRtion 
of your ſelves : Butthe LO AD can provide for 
| you, and repaire you againe, when the creature is 
| deſtroyedfor the LORDS ſake ; when a manis 
a loſer of any thing,that he doth for the Zerd, he 

is a greater gainerbyiit ; for it is the rule that-God 
| hath appointed the creature, and the perfc- 
; | ion of. every creature 1s.in comming neere = 

Ee; the 


—— DK Iv ERERS 


— C 


WRT TWIT SCENT | | | 
* . - 3. "oe * _ As; . . 


the rule. Now whentheZordhath appointedthis, | 
to love him above our ſelves, in ſo doing we'can- | 
nor chuſe but provide beſt for our ſelves,becauſe | 
| therein lies our excellencie and perfe&tion. This | 
is therefore another propertie of this love; 'wee Yy 
muſt love God aboveall,above all riches,above all 
profits,above all honour and credit,aboveall lear- 
ning and delight, above our ſelves and our luſts : | 
Therefore you ſhall find it in the phraſe of Scrip- | 
ture how it runs, thoſe that love pleaſures more | 
than God thoſe that love the praiſe of men more than | 
God, thoſe that love wealth more than God, you | 
ſee how they are excluded. | | 
| You ſhall ſee whar irisnottolove thepraiſe | Nees tore 
of men more than God, it is this,when they come | pleaſures more 
together at ſometimes in competition, as they | *®*n Godnhar. 
will ever and anon, ftill ro preferre G © D before 
them. As for example, the Lord hathcomman- 
ded you to ſancifie the Sabbath, to pray conti- 
nually, the leaſt thou cant doe, is to doe'it Eve- 
ning and Morning,and to doe it —_— Now 
when thy profits and thy buſineſle, or thy caſe 
ſhall come and thruſt thee off from ſuch adurie, | 
now they cometogether,and here they meet up- 
ona narrow Bridge asit were; ifthou ſhalt now | 
preferre thy profits and thy bufineſle before the | 
fervice of the Lord,thouarrt a lover of thy wealth | |; 
more. than of him. You may bring it to many | 
ſuch examples. SE " | 
-- So againe: the Zord harh commanded to bee | 
diligent in .your callings, to improve the tine to: | 
the beſt advantage, for you ſhall give an account |: | 
| _ for | _ 


— 


_— 


1168. hs —_— }] 


for it is one of the moſt precious Talents you 
have: Now, if pleaſures, and ſports, and recrea- | 
tions ſhall come in and allure you, and call you, 
todraw youaway to ſpend time amiſſe,now they 
come in competition; if yee doc this ordinarily, 
yer are lovers of pleaſures more than lovers of 
0d. 
 Soagaine, GOD hath commanded thee rhar 
thou ſhouldeſt not commit Adulterie, thatthou 
ſhalt not Kill, that thou ſhalt forbeare to revenge, 
and thelike : Now if any luſt ſhall come and ſtand 
inoppoſicionto ſuch acommand, it chou preferre 
this before it, thouarta lover of thy ſelfe; and of 
thy lufts before God. on 
| Inaword, goe through any ſuch thing,where- 
inGedand thy luſts, thy pleaſures or thy profits 
come in competition, when thou ſhalt in thy or- | 
dinarie m_—_ bee readie to preferre that before 
him, thou loveſt that before him, thouloveſt 
that before the Lord ; and though thou thinke 
that thou loveſt Ged, yet notwithſtanding,know 
this, that that is not ſufficient, thoumuſt love him | 
EE ar, who di performerh 
uh. if you ſay, whois able to performethis 2 
| w_ Whois it that doth not at ſome. times preferre 
his pleaſures and profits before the obedienceto a 
command : | | 
Anſiv. I anſwer, it is athing that hath beene done and 
is done by all the Saints : Therefore if you looke 
iq Deu8.30.6.{aith the LO R D, 1 will eircum- 
ciſe thy heart, and the heart of thy ſtede, and thew 
[halt Ioue me with all thy heart : He ſpeakes it _ 
| O 


us —_ .c_— —_ _ 


IT 
— —— ay 
— — I———____ 


Of Love. 169 | 


| of a thing thar is ated indeed,of a thing that is to | 
{ be done by thoſe thatare regenerate I willcir- | | 
| cumciſe you, and then you ſhall doe it. And,my | | 
brethren, a man that hath the leaſt meaſure of 
gracc, if he bee once in Chri#, he loves G @ D a- 
above all;thar is,let a man be himſclfe at any time, 4 
letnot his luſts get the upper ground of him, as | 
ſometimes they doe when he is in paſſion and 
tranſported ; indeede then feare may prevaile as | 
ir did with Peter, and luſts may prevaile as they 
did with David : But the meaning is, leta man 
bee himſelfe in his ordinaric courſe, and ſtillhee 
preferres the Z 0 R D before any thing in all his 
actions. = | 
 Youwillſay,this isarhing thatnomancando, | gijea, 
tolove God above all. | | 
| Yes, my beloved, therefore you muſt under- | 1,6, 
ſtand itthus ; that comparatively you may reach 
it; all thoſe that are ſanQified,do love him above F- 
all: although: there bee many degrees of Love 
 youcannot reach unto, yer you love him above 
all. Even as itis in Marriage, aman may love 
{his Wife with ſuch a degree oflove as is mecte | 
| forher,yet there may be a greater degree of love, | 
' continuance of time may increaſe that love upon | 
| farther knowledge, &c. So wee may love the 
Lordabove alland yer come ſhort ofthat degree | 
that wee may have after longer communion, and | 
orcatcr familiarity. So much for this third con- | 
dition,to love him above all. . 4 Requibire,to | | 
But yet this is not cnough, wee finde another | be rooredand | 
condition required inthis Love, in Zpheſ. 3-07 oundedin | 
at 


g 
| 


—— 


ws > mes 


"- 


_—_— 4 os oi R — 


— « 
RES 


Ourloveto 


G 
God notal- 
1 waics inthe 


ſamedegree. 


That yeeberooted and grounded in love.that is.that 


| beeno more fora day or two, but preſently after- 


yet weereckon them franticke, becauſe they are | 


loweſt ebbe ; but you muſt know that there is a 

;,: : 2} great deale of difference betweene theſe degrecs, | 
_--| andthatlovethat is as the Morning dew and pre- 

©-...| fentlydryed up againe, therefore you muſt al- 


Of Love. 


as yee muſt not love the Lord by halves, ſo yee 
muſt not love him by firs and by ſtarts, it muſt 
bee a fixed love, a permanent love, you muſt bee 
rooted and grounded init, otherwile, as iris faid 
ofhim that is unſtable inthe Faith, as Jam.1.12. 
Hee is as a Wave of the Sea toſſed to andfro, the 
ſame may bee ſaid of him that wavers in his love, 
hee is toſſed roand fro, that is, ſometimes hee 
commeth with great purpoſes, with abundance 
of promiſes and reſolutions, that ſeeme as bigge 
as Mountaines, bur ſtay a while,and they come to 
nothing, they vaniſh away . Suppoſe'it werethy 
ownecaſe, that a man ſhould come to thee, with 
an exprefion of as much love, as tharthere could 


ward, hee isas ſtrange as if hee had never ſeene 
thee, wouldeſt thou regard ſucha love asthis ? 
No ſurely, but as wee uſe todoe with franticke 
men, though that they bee ſober for awhile, 


more conſtantly franticke ; ſuch account doth the 
Lord make of ſuch as doe love himby fits and by 
flaſhes. no - 
Butyouwill ſay, who is there that is alwaies | 
at the ſame ſtay ? It is true, my Brethren, I denie 
not but rthar the beſt of the Saints have their love 
ſometimes in the fulltyde, and ſometimes in the 


- "= eee woe Ie SeEoeI— oe _—_— 


Waies 


> ".. 


| that may bee made againſt his afſurance, and not 


— 


] 


Of Love. 


m | 


wayes remember, that this muſt be addedto that / 
which formerly hath beene ſpoken,that yee muſt. 
be rooted and grounded inlove. | 

You will ſay,how ſhall we doe that 2 

Remember but theſe two things : Labourto 
be rootedand grounded in Faith, andthen you 
ſhall bee rootedand grounded in Love, as inthat 
place Inamed before in Epheſ. 3. 17. he prayeth 
that Chriſt may dwell in their hearts by faithghat ſo 
being rooted andgrounded in love.they may compre- 
hend, &c. Let a man conſider well upon what 
ground he hath perſwaded himſelfe of the Zords 
favour and love to him, let him not build upon a. 
hollow ſandie foundation,but lethim build the a{- 
ſurance of his ſalvation upon.a Rocke, that is,let ! 
him examine his grounds tothe botrome, lethim 
ſearch it well, let him conſider all the objeRions + 


/ 
s 


give overtill he be fully convinced,that the Lord 
his heartis perfect with him, and whenhe is thus 


rooted and grounded in faith, he will likewiſebee | - © 


rooted and groundedin love.. 

Againe, remember to pitch your love upon | 
the perſon; nottolove-him for by-reſpedts, for 
other matters, but ſer your cie uponthe very per- 
ſon of Chri, tobehold him in his glorie, -in his | 
pureneſle, in his attributes, .inalLhisexcellencies, 
and ſo to love him, for that will continue ; for if} 


youlove the Lord becauſe hee dealcs well with| _ . 
you,becauſe you have hope,he will ſave you,be- 
cauſe you have eſcaped ſuchand ſuch judgements | 


through his providence, .if. any of theſe bee the | 
ground 


Nr ———— 


ms 


How to be roo* 
redin loved 

1.Tobe rootcd : 
in faith. \- 


Of Love. 


5. Requiſite,it 
5A: diligent 


Whereinour 
love muſt be 
| diligent. 

r.In preparing 
! for Corifs 
comming. 


L 
. 
——_——___ 


| for there isadiligence of love in that ; ro doe as 


| the ſame,theress no ſhadow of change in bim,Ther- 


| God, and yet his love remained ſure, Take ano- 
thermanthat hath not knowne God, that is not 


| the LORD, as Demas embraced the preſent world ; 


therefore hee loves him not conftantly. But to 


ground of your love, theſe are mutable ; but if 
yau love hum for himſelfe, becanſe ofthart amia- 


bleneſſe that is in him; for,my brethren, hee is | 


fore if you love him thus, your love will beecon- 
(tant; this was the caſe of Feb, his love was right, 
he loved the veric perſon of Ged, therefore hee 
was willing to take good and evill at the hand of 


acquainted with him, it may bee when the Lord 
hath brought him into proſperity, he will forget 


the proſperitic of ſucha man drawes him from 
GOD. Another man, when perſecutions and 
tryals come, hee forſakes the L0 R D, becauſe 
indeede he pitched not his love upon his perſon, 


g0C ON. 

The next is that property yee ſhall finde in 
1 Theſſ.1.3. Diligent love : that is the laſt which 
I will name to you. I ſay, it muſt bee a diligent 
love wherewith you love the LO RD, and not 
an idle and negligent love, not a love that isin 
ſhew-onely, buta love that is operative, for that 
God requires. | 

You will ſay, wherein ſhould our love bedili- 
gent? 
 Tanſwer, you muſt be diligent in preparing for 
the Zords comming; that you may receive the 
King of glory, that he may encer into your hearts, 


FJohy 


cm — Wy "—_—— - 


| 


| | you, itis for the;Lorgs advantage to embrace it, 


| 
| 


may finde no. {luttiſh.corner within you, for the 
Lordhateth theſe.:. As the 1ſraclites were togoe | 


Of Low. 


— —  — 


173 | 


—— 


John Baptiit cameto doe, to prepare the way of the | 


raines, and to raiſe typ the VYallies, that is, thoſe 
high thoughts, thoſe high luſts that ſtand in op- 
poſition againſt the Lord, that barre the Doore 
againſt kim, that will not ler him- enter into your 
hearts, bring. downe thoſe mountaines-:: againe, 
the vallies muſt . bee raiſed up, that God may 
come and dwell in. your hearts ; the diligence of 
love is ſhewed in.opening to.the Zord. when hee 
knockes,:thax whena thing ſhall bee ſuggeſted to 


for it is the nature, of true love, it enlargethand 
wideneththe heart. h 

Againe, love is diligent in adorning it ſelfe, 
and beautifying the Soule for the approach of 
the Lover, ſuch is this love that wee ſpeake of, it 
will make you make your ſelves new creatures : 
expreſle your diligence therefore inlabouring to 
adorne your hearts with:graces, that the Lord 
may take a delight to dwell 1n you. ; be diligent 
alſo in cleanſing your ſelves from ell pollution of 
fleſh and ſpirit, that when the Lord commeth, he 


witha paddle, and cover everic filthy thing, be- 
cauſe ſaith the Text, The Lord walketh among you: 
So muſt wedoe, keep our hearts cleane if wewill 
havethe Zord delightto dwell withys, wee muſt 
be diligent to remove out ofhis ſight whatſoever 
he hateth. 1 


Lord,\W hat was that? To bring downe the moun- | 


2.1n adorningy 
the Soule, 


Laſtly, wee muſt bee diligent in keeping his 


com- |. 


oo eng— 
-— 


E ' 


| n—_ 


edt. 


&. Ai. 


-thing more, wherewith wee will concludethis 


! Ifay, conſider how dangerous a thing it is to 


_y 


commands,wilr thou ſay thou loveſt G 0 D, and 
yet doeſt diſobey him and rebelleſt againſt him 
trom day to day 2 The LORD careth tor no ſuch 
love, for indeed love cannot bee otherwiſe judged 
ofthanin obeying : to ſay thou loveſt him, and 
keepeſt nor his commands, it is but a dead love, 
anda picture of love, it is notlove indeed ; it is, 
bur, as the Apoſtle faith, -to doe itin word, and 
not intruth ; for when you love him indeede, you 
doethethings he would have you todoe : There- 
fore ſo much diligence in keeping his com- 
mands, ſo much love, hee that doth moſt, loveth 
moſt.And ſoyou ſee the conditions thatare requi- 
red in this loye, what a kinde of love it is that God 
will have at your hands,or elſche will not take it 
of you. | 

Now my brethren, there remaines bur one 


point, that is, now I have beene fo large in ſhew- 
ing you what this love is, (wherein youcannot 
blameug if wee preſſe youtoir, becauſc it is one 
of the greateſt and mot radicall vertues, Faith 
and Love, therefore we have beene the larger in 
deſcribing itto you ;) Ifay,now youhave heard 
what it is, what remaines but this,to-ſhew you the 
greardangerin notloving? And that we will make 
to be the laſt conſearie that we will draw from 
this Doctrine. | 


neglect it,the Lord you ſee requires it upon paine 

of damnarian, whatſocyer you have, yet notwith- 

ftanding if you have not this love, you are notin 
Lhd Chrif, 


7 
5 


Þ Of Love. 175 | 


4 
7 


Chriſt, and ſo you ſhall be cxcluded. Let no man | gay qeates nor 
thinke thar this is exaction, that it is a hardthing | hordly with us 
thar the Zoxd requires it with this exaCtion, for ||01eWccide., | 
what is itthat he requires 2 If hee had required | * | 
of you tooffer ſacrifice, as he did inthe old Law, | | : 
then the poore man might have objeRed, he had | : 
not wherewithall ; if hee had required us to fight ' 
bartels, the weake Man might have ſaid he could | 
| not doc it, he wasnot able : but now young and | x. tr is ther 
old,rich and poore,all can love. —_ give 
Beſides, if we confider who it is that requires | z.Hee that re- 
| this love, is it not. the great Ged of Heaven and | wiresthis, 
Earth 2 Is it not the Sonne 2 If he had comman- ny __ : 
ded thee the hardeſt thing in the world, if he had | things. 
ſaid, thou ſhalt caſt thy ſelfe into the fire, thou 
ſhalt ſacrifice Childrento.mee ; you are his crea- 
tures, and you. muſt. obey him: -But when hee- 
requires this oncly at thy hands, to love him, is ir 
not equall - | 
| Beſides, when hee requires this, it is for your | 3. lrisfor our 
| benefir,, for-when you have given the Lord your , *ne bencfir, 
| hearts, the Lord gives you them againez evenas [ 
| the Exrth, the Water it receives from the Sea, it 
| returnes it better back againein ſprings andfoun- 
taines;and pure ſtreames ; So-doth the Lord give 
you-your hearts backe againe, when you have 
beſtowed them upon him, and withall hee gives 
youleave to beſtow them upon otherthings, to 
love all things that youmay and ought tolove;,; 
and which is good for you to love. Therefore 
the Zord may require itupon this penaltie, for he 
askes but his owne, and what hee hath deſerved 
at' 


— —————— 


— 


. E 
ohio ge Are rt I Ae + 


Of Love. 


| 


The danger of 
nor leving the 
Lord. 


' [Ta becurſed, 
what. 


F "_ 


at thy hands, therefore it is amoſt reaſonable and 


| it isa peremptorie curſe. 


equall requeſt. For what doth the Lordthy God ve- 
qwire of thee,ſaith Moſes, but onely that you love the 
Lord your God? Sol lay to you, what elſedoth 
the Lord God require of you 2 

Burt againe, know this, that as it is a command 
full of equitie and reaſonableneſle ſo the danger 
is the greaterif you doe it not; and what that is, 
I will ſhew you but by one place,tharis,1 Cor. 16. 
22.Curſed is he that loves net the Lord Jeſus,yea let 
him bee hadinexccration tothe death, That is the 
place I would have you to conſider, that now 
when you have been acquainted with this whole 
Doctrine of love, you might know the danger of 
not performing and doing of it ; whoſoever loves 
not'the Lord Feſis, let him be Anathema Maraena- 
tha,he curſeth him in two languages,ro ſhew thar 


But what is thatto be curſed 2 | 

My brethren,.to be curſed is to bee ſeparated, 
to be ſet apart,or appointed unto evill, ſo thar all 
thatlove not the Lord Jeſus, rhey are men ſepa- 
rated and ſet apart to evill, ſothat no man may 
meddle with them, no man may touch them to 
doe them good : asthe Saints, and thoſe that love 
the L O RD, they are ſet apart that nomanmay 
rouch them for hurt ; ſoiris here, whena man 
is curſed, the meaning is this, hee is ſet apart, 
ſecluded from all good things, that none are:to 
meddle with him, hee is ſer apart for evill, all 
things ſhall concurre together to doe him hurt ; 


this is when the Zordcurſeth any man, and this 
| is 


Oo Love. 


— 


= | 


Jeſus, 

Our bufineſſe when wee preach the Goſpel, is 
but to offer the Lord Jeſus to you, that is all thar 
we have todoe ; and allthat you have todoe that 
| heare us,is to take Jeſus Chriff, to beleeve in him, 
to love him : Now faith the Zerd, if you will 
not doe this,if you will not love him, every ſuch 
one let him be accurſed. Now,whenthe Zord ſhall 
curſe a man,as 1ſaac ſaid, I have bleſſed him,and hee 


ſhall be bleſſed: ſowhom the Lord curſeth,he ſhall | 


be curſed, and it is a fearfull thing if you conſider 
it ; and therefore we will alittle open it,and ſhew 
you wherein this curſe conſiſts. 

Which Iurgethe more, becauſe itis an uſuall 
thing among men, whenthey come to conſider 
their ſinnes in particular, wherewith they have 
provoked Godto anger, they looke uponthis or 
thar groſle ſinne, but this defeR and omiſſion of 
love they ſcarce put into the number of their 


finnes. But that you may know now what it is| 


nor to love him, you may conſider by the great- 
neſle of the puniſhment; and that you ſee here is 
a curſe : Now that you may know what this 
curſe is ; know

Cut continues beyond the first 4,000 words shown here — about 1,864 more in the scan at the link above.

~1,802 words

are ready to applaud 
themſelves in their knowledge, in their good 
 meaning,intheir honeſt defires, and inthe meane 
| rime they faile in their lives and ations ; there- 
| fore as thoſe are the radicall vertues which in- 
deed makeup the new creature, Faithand Love, 
fo you muſt know that good workes are never 
\ dif-joyned from them, whereſoever there is ſin- 
| ceritie and anew creature, good workes will fol- 
| low. 
The Scripture you know is evidentin this, 4 
good tree bringeth forth good fruit, Maith.7, that 
ts, it cannot bee,that a man ſhall have a new heart, 


it 


Of Love. 
It cannot be that a man ſhould be regenerate, but 
that his workes will bee alſo new ; looke how 
farre the heart of any man is holy, looke how 
farre his heart is put into anew frame of grace. 
inthat meaſure his workes will be good, and his 
life anRified. In 4&5 14.22. itis ſaid of David, | 
1 hare found a man afier mine owne heart, whowill 
doe whatſoever I'will : and in Mat.23.26. Make the 
inſide cleane, that the outſide may be cleane alſo: As | 
it ze ſhould ſay,jfthe inſide bee right, if the hearr 
be ſer right within, if that be well moulded, the 
_ will bee cleane, they cannot bee diſ-joy- 
ncd, : | 
If a man have a treaſure within, there will bee 
filver in his ſpeechesand actions z bur if his heart 
be nothing worth, his words and actions wil be 
but mecre drofle : Tr is the ſcope of thar, Prov. 
10.20,The words of the rigbteons are as fined ſolver, 
| but the heart of thewicked is nothing worth : That 
| | is, when his heart is nothing worth, his ſpeeches 
and actions arc nothing worth too, but the good | 
' man that hath his treaſure in his heart, there 1s' 
| i ſilver andgold in his ſpeeches andactions, that 
| is, they are likewiſe precious. Therefore let no 
man ſay hee hath faith and love, and as good 
a heart as the beft, though his ations bee not ſo 
o00d,though he be not ſo ſtrict in his carriagezfor 
it cannot be my brethren. | 
For firſt of all, ifa mans heart bee good, hee] xrwufr. 
harh the ſpirir of God dwelling there : now, faith | Becauſe every | 
the Apoſtle, 2 Tim.1.6. The ſpirit # not a ſpirit | x. ſpiric;and 
of feare, or a ſpirit of weakneſle.a ſpiritthat onely | that is ſtrong. 


makes 


NT —_—_—_——— 
(. 


| 188. Of Lave. 


— 


— — W._———<——— —— 


makes attempts,and is not able to bring things to 
paſſe ; burir is « ſpirit of power,s ſpirit of 4 ſound 
#inde: That is, doe not thoupretend thou mea- 
neſt well, and deſireſt well, and thinke it is fufh- 
cient, but ſtirre up the pit that is in thee, fer thy 
ſelfe on worke, doe the ations that belong to 
thee inthy place, and doc nor ſay I am not ableto 
doeir, for wee have not received a ſpirit that is 
weake,but a ſpirit of power : the ſame I may ſay 
toevery Chriſtian, If yee bee in Chri,yee have 
the ſpirit, which is a ſpirit of power. So you have 
it likewiſe, Gal. 5.25, If you l:ve 1 the ſpirit walk 
in the ſpirit + thatis, if you have ſo much of the 
ſpirir, as ro make youliving men, ſhewit by wal- | 
king in the ſpirit, by following the ſpirit, by do- 
ing that which the ſpirit guides youto; there- 
fore it is impoſſible that man ſhquld have aright 
minde, but that his workes alſo will be good, be- 
cauſe grace is ſtrong: in 2 Tim.2.1, Audthou my 
Pwr, ſtrong in the gracereceived,erc. As if hee} 
ſhould ſay, grace is a ſtrong thing, it ſtrengthens 
every man that hath receivedit; if thouprofeſle ) 
thou haſt received the grace of Chrift to regene- 
ratethce,to change thee, and ro make theea new 
creature, let that appeare by ſhewing thy ſelfe 
ftrong in thy actions, able and readie to doe e- 
verie thing that belongs to thee in thy place. In- 
deede fleſh is weake; ſo much fleſh, ſo much 
weakeneſle : for that is weake,and fading, and wi- 
thering,/and mutable ; it is graſſe, and allthe pur- 
poſes of it, and the defies of it are no better : but 
the ſpirit is ſtrong,and grace is ſtrong, quitecon- 
trary 


—_—_— 


—C__ 


Of Love. 


trary to the fleſh: as the Propher ſpeaks, Iſa. 31.3. 
Y ce are men and not Gods, fleſh aud wot ſpirit, when | 
he would ſhew their weakneſle ; as if weakneſſe | 
were a concamitant of the fleſh, 8& ftrengtha con- 
comitane of the ſpirit : Therefore if you have the 
ſpirit of Chriſt in you , there will bee ſtrength ro 
goe through good workes, not onely to intend 
them, and purpoſe them,and reſolve onthem,bur 
youwillput thofe refolutions and purpoſes in ex- 
ecution. | | 

Secondly,it muſt needs be fo,becauſe there isa 
chaine between good works andthe inward reQi- 
tudeoft the heart,a chain that cannot be dif-joined; 
for yee ſhall find that theſe three things alwayes 
pee together. | 

Firſt, as that indeed is the beginning of every 
mans renewing , there muſt be a knowledge, a 
man muſt be enlightened, he muft be renewed in 
the ſpirit ofhis mind, as the Apoftle faith. Now 
| if rhe knowledge be right, if ir bea convicting 
knowledge, aſanifying knowledge, aknow- 
tedge to purpoſe, it will draw on affe&ions , it 
cannot chuſe, they are never ſeparated; you are 
nevet truely enlightened by Geds Spirit, bur affe- 
| ions follow neceflarily , and then if the affe- 
 Rions be right, if knowledge draw on holy affe- 
| ions , love, and feare, and dcfires, 8&c. Affe- 
&ions are the unmediate principles of actions, 
there is no man that hath right affeRions , but 
o00d workes will follow : ſothartheſe three are 


Coy ITT co ITT 


never diſ”joyned : ſanRified knowledge draweth 
on holy affections , and holy affeRions draw on! 


_g0o0d' 


2-Reaſons 
Inward rc = 
tude and good 
works alway go 
rogethers 


— a Adi. 26a 


Of Love. 
good aQtions :as yehave itin Hatth.r 3.5. Their 
| hearts are waxed fat,and their eares are dull of hea- 
ring,and why < you ſhall ſce the chaine there, /e# | 
ſeerug with their eyes, they ſhould underitand with 
their hearts, and be converted , and I ſhould heale 
them + Markeit,if they ſhould {ce with their eyes, 
the Lord hath given them up to judge amiſle of 
things,that ſeeing they doe not ſee, thatis, they 
ſeenotto purpole, they are not canvinced , they 
doe not judge; for ifchey did ſee with their eyes, 
thatis,if they did ſee indeed,they would have un- 
derſtood with their hearts, their affections would 
- | follow intheir hearts: and if they were ſer aright, 
| then they would be converted,that is, their ww] 
would be turnedto God; and if theſe three wer 
done, he muſt needs heale them: bur ſaith God, I 
am reſolved not to heale them therefore they 
ſhall ſee as if they did not ſee: for theſe will draw 
on one the other. So I ſlay,if the heart were right, 
ifthere were faith and love, good workes would 
follow: therefore let no manſay he hath grace, he 
hath love and faith,cxcepr his life be alſo holy and ) 
ood. \ | 
3 Reaſin. Laſtly , whereſoever there is faith and love, 
beeauſerhere's | there is a change of nature; for you: know that 
a new eren®-| whereſocver they come , faith that is cffeuall, 
and love that followeth from faith, it ma!:es a man 
4 ney creature, they are the very things whercin 
anew creature conſiſts. Now whena mans na- 
rure is changed, it muſt needs be active : for that 
| which is naturall roaman, hee doth without un- 
| | evenneſſe, there is no inequality in his doing _ 
| . Cot 


4 Of Love. = 


tots -——-» 


— ——_ _ 


| doth it conſtantly, where there are naturall princi- 
ples of ations,the ations flow like water troma 
ſpring : indeed where the nature of a man is nor 
changed, that is, where there js only good purpo- 
ſes 2nd good defires, and no alteration of nature, 
there actions do not come as water from a ſpring, 
| buras water from apumpe that is forcedand ex- 
torted: but wherethere is achange of nature,there 
isno difficulty,a man doth it with faciliry & with 
deſire ; itis his meat 4nd drink to do the willof God. 
Therefore I fay good works will follow , there 
will bethe ſame degree of holineſſe, of reirude in 
your lives,in-your actions,as there is of grace, as 
therc is of faith and love in your hearts. And this 
is enough to make the point plaine to you; the 
main buſincfle will be to make uſe of it,and ro ap- 
ply it to your ſelves. | i 
And firſt letus makerthis uſe of it, notto con- | ##r. 
| tent our ſclyes with good meanings onely, as itis | 7% ror 
the faſhion of men to ſay , my heart is as good | goodmeanings 
as yours, and my meaning is as good as yours, 
though I be ſubject ro infirmities, though I can- 
| not make ſuch a ſhew , though I cannot doe ſo 
| much as others doe: this is the common obje- 
Aion, and though men ſay it notconſtantly , yet 
they thinke ir, otherwiſe they would nor con- 
tent themſelves in ſuch a condition as they doe. 
Bur I fay, deceive nor your ſelves in this; for, 
my brethren, you-mulſt know rhat you may have 
good purpoſes and'good meanings : wee willnot 
deny youtbatyoumay have theſc,& yet haveno | : 
- graces for youmuſt know that good nyo: 
es. 


» - ————-—Oe—_— 


TEIN 


| 192 


Of Love. 


| Good purpoſes | 
whence they a- 
riſes 


» 
Knowledge. 


2 
| Approbation of 
thar which is 
god, 


ſes and defires may ariſe from theſe two things, 
which every unregenerate man is capable of. 
There may be knowledge,as you know an evil | 
man may have knowledge of all the myſterics of 
falvationas wellas the moſt holy. Idoenot ſay 
hebathche ſanRified knowledge, but the law of | 
God is partly written in his heart ; the Zord hath | 
taught every man ſomewhat. 
Secondly, in an evill and unregenerate man 
there may be not onely knowledge, but an appro- ' 
bation of what is goodin it: they can approve } 
chat which is good; ſo farre they'may goe. I doe 
not ſay they can delight in it , for that isanother 
thing, they doe not love and delight in it, thar is 
not ſutable to them, yet they may approve ir. ; 
Now from theſe two principles, ta know that 
which is good, and to approve it , they may goe 
ſo far as to purpoſe and deſire to ſerve God; they 
may have good meanings , but yer if actions fol- 
low not, it there be not reformationin their lives, 
| ifamandeny not himſelfe in his beloved fin, ifhe 
come not to that outward profeſſion of holineſle 
| thats required in Scripture,and is ſeen in the lives 
of the Saints,hehath nothing to comfort himſelf 
withall; theſe good meanings will not ſerve the 
rurne. | 

- For know this, though it be. true as wee ſee 
| there may be actions where there is no ſound 
heart, as theſecondand third ground brought 
forth a kinde of fruit when there was.neither of 
them aright: hypocrites you know may goe far, 
they may make a blaze, as your comets doe | 


more : 


. 


a” 00" QA _ 


a —— 


O f Love. 


more than the true ſtarres : though this be true, | 
that there may bec abundance of good workes 
wherc there is no rightneſle and ſoundnefſe, no 
finceritie, no pureneſle within: yet againe alſo 
on the orher (ide, whereſoever theres ſinceritie, 
there are good workes , and though many times 
the ont{ide be cleane when the in{1de

~2,226 words

to ſay on the other fide, I 
want good works.thereforemy heartis not right; 
except there be a gencrall reformation in your 
lives, except things be reformed that you know 
to be amiſle : Indeed when it is not revealed to 
you, then there is ſomething for you to ſay , bur 
when you know that ſuch adutie is to be done, 
that your ſpeeches ſhould bee holy, that they 
ſhould be ſeaſoned with Salr, thar you ought ro 
abſtaine from ſinnes of all kindes,from all appea- 
rance , that you ought not toadmit any kinde of | 
dalliance, not the leaſt rouch of any finne. Now i 
not to ſet your ſelves with all your might to re- | 
forme this, this is a ſure argument you are not 
right: for if the generall frame of the heart bee! 
o00d, there will be a generall reformation of the ! 
life. Therefore let no man ſay, I purpoſe well, but} 
in this particular infirmitie I muſt be ſpared, to| 
ſucha thing my nature is prone, andIam given' 
roit, I cannot tellhow torctraine it , and I hope | 
it is not ſo greata matter : Say not ſo, forit the 


Nn heart 


Though ther®© 
may be good | 
workes where | 
the heartis uin- 
ſeund, yet © 
wherever the 
heart is ſound, 
there are good 
works, 


Of. ove. 


et fe AE LE 7 


Silke 


, 
Ce —— 


;heart beright , the ations will be right and un- 
' blameable. | 
For though you ſee ſometimes a man may have 
' a good colour from fluſhing an painting , when | 
; the conſtiturion of the body within 1s bur craſje 
and unſound : yetagaine itis true, thereis never 
any that hatha ſound and haile conſtirution, there 
is never a healthfull body,but the complexion is 
good ; the heart is never right, but you ſhall ſee 
it without: though you havelcaves withour fruit, 
yet you never have fruit, but there are leaves, 
there areactions appearing. Therefore learne to 
judge aright of your ſelves, content not your 
| ſelves with good purpoſes ; onely you ſce the 
complaint of the Scripture of the lacke of this in 
' people. Whatis the reaſonthe LORD calls for 
' obedience rather than ſacrifice? Becauſe that is the 
: touchſtone that every manis tried by.1 am weary, 
| ſaith he, of your fat of Rammes,1 amburdened with 
your ſacrifices, Eſa.1.The thing that I defire is that 
you ccaſe to.doe evill,and learneto ave well; thar is 
the thing that the Lord lookes for at every mans 
hand: theſe outward performances are good,they 
muſt bs done, and theſe good meanings muſt be 
had ;but yer rhat is notenough , you are notto 
judge your ſ{clves by thar. | 
Bur it will be obj-cted, that che beſt men have | 
their failings ,, thoſe that have a good heart, yer | 
doe wee not finde them ſubject to infirmities as 
well as other men.e. Andif this be the rule we are 
:to be judged by, who ſhall be ſaved 2 
| Tothis Lanſyyer firſt, it is true that the molt 
| | __ 


— — — —— 


OEpErI—— -- - _— 


OO LIIS » _ 


Of Low. 


holy men may many times doe thar-which is ill, ! 
bur it is by accident , it is when they arerranſpor- 
ted,when they are carried befides their purpoſe. 
As a manthar is bound for ſuch a place , fayling 
ſucha way,hiscompaſſe ſtands ſtillright,he alters 
not thar,though the wind carry him violently an- 
other way, yet he looks ſtill to the right way,that 
is bis intenr ſtill ; and it is knowne by this , when 


the winde is over,and the guſt is paſt, he returnes | 
againe and ſaylcthto the havenhe intended to go! 
ro at the firſt.So it is with all the Saints, they faile! 
by a right compaſle, their intents are ſtill good z | 
whenſocver they doe otherwiſe, itis by accident, 
it is whenthey are over-born by ſome temptati- 
on, by ſome paſſion,when they are not pertectly | 
themſelves, | | 
Againe, you muft know this, that every holy 

| Man, as he hath gracein him, anda principle of 
holy ations, fo he hath alſo fAlcſh in him, and a 
principle ofevill ations ; now that principle may 
ſometimes prevaile and get ground of him; yea 
it may prevaile mightily ſometimes , and make 
him doeas evillactions as the worft man. For 


' that isatrue rule, a Man that excelleth in grace 
| may ſometimes excell in ill doing ; you muſt take: 
me aright,that is,a man that hath amore impetu- | 
ousſpirit than another,ſo that none excelleth ſuch; 
| a ſpirit when ir is ſetaright, he may beas impetus | 
ous inevill-doing for a fit, fora-time, when that: 
evill principle within him fhall get the better. | 
Thereforethough you ſee a good Man ſometime : 
unlike himſelfe fora fit, yet it is at that time when 


Holy mcn bave 
Co 0 


I 
Whentheyare 
ſuddenly tranſ. 
ported. 
Simile, 


2 
Holy men have 
fleſhinthem as 
well a3 ſpirie, 


i 


| Nn 2 the 


| 


| 
| 


} 
| 
| 
| 


| ; 


Of Love. 


| 196. 


Objea.t. 


Anſw. 
Thegoad that 
evill men do, ir 
cannot be ſaid 
that they doc ir, 


A man may do 
02d, andnot 
Ee pood, 


the fleſh prevailes, for now grace though ir be 


1 


there, yet ſometimes it is layd aſlcepe, itis nor al- 


waics acted : as the Philoſopher was wot to ſay, ! 


| 
| 


— 


Iris one thing to have knowledge, and another 
| thing to uſe icalway : ſois it with grace, ſomtimes | 
| the Saints doe not uſe thar grace and holineſle, | 
and hence it is that they are ſubje@ro great fai- | 


| 
| 
| 
| 
| 


i 
' 
' 
i 


ging foratime, andfrom him he may have com- 


lings; but I ſay ic is by firs and by accident, the 
conſtant courle of their life is right, becauſe the 
conſtant frame of their heart is right. | 

Butagaine,there is another objection onthe 0- 
ther ſtde,that evil men ſomerimes do well,as well 
as good men doe ſometimes ill. 

Tothis I anſwer,thar it is truc they doe fo,bur 
yct wee muſt know that it is not they that doeir, 


but the good that dwelleth inthem, as the Apo- | 
ſtle ſpeakes in Rom.7, which may be implyed on 


the contrary, When any regenerate man fin- 
neth, it isnot he that doth ir , but the f1nne that is 
there; that is, it is nor the Maſter of the houſe, 
buta rebell that is crept in by accident: So I ſay 
of every evill man rhar doth that which is good 
and right, it is not hethat dothir, but ſome good 
that is there. For it is oncthing for a man to have 
good things in him , and another thing to bee a 
good man, he may doe ſome things ſometimes 
tor a fitt thatare good, Gods ſpirit may be there 
ro helpe him to doc much; Fay, not that the 
Spirit dwels there, -bur he may rake up his lod- 


mon aſſiſtance; common gifts that may enable 


— — 


him to-doe much : therefore I deny not butthoſe 


may þ 


| 


y 


$* 


| betobe judged by rhe ations, then hethat doth 


. Of Love. —_ 


{may have many good flaſhings of lightning that / 
5 inay enable them to doe much ; onely this wee 


| deed that guide them in this or that particular, 
| to helpe them ina ſtep or two, to enable them to 
| doe many good actions by fits , but notto bring 


ſay , The day-(pring from an hi2h never viſited 


| them; thatis, the Morning never riſeth upon * 
| them, to guide their feer in the way of peace, ' 


for that is proper to the Saints ; they never have | 


|-any conſtant light that leadeth them fo farre as | 


tro bring themin: they have ſome lightnings in- 


themrto perfection. 


Secondly,if this be ſo,that we are tobe judged > "OM 


| by our actions, thenthis will follow fromir, that | [</t\,ohr than 


poore Chriſtians are bettertaught than the grea- | great learned 
teſt Clerkes : they are berter taught I ſay,becauſe | en without | 
they doe more, therefore indeed they know |" 
more. For all the knowledge we have, all the 
 finceritie , whatſoever is right within us, if it 


moſt , he knowes moſt ; for no Man knoweth 
more than hee practiſeth , becauſe what know- 
ledge ſoevera man hath that hee practiſeth nor, 
marke it, it isadead knowledge, it is an inefhca- 
cious knowledge. When thingsare dead and in- 
cfficatious, we ſay they are not, as leaventhat | 
doth notleaventhe dough, ithath butthe name 
of leavenandnomore, the thing it ſelfe is wan- 
ting;it is not knowledge if it bring not forth pra- 
iſe, Aswe ſay of drugges, they are not true 
whenthbey doe not worke , but they are falſe and 
counterfeit. Every man is to be judged by what | 


Nn } 0 EM 


om e_— 


| 198 


Of Love, EY 


| 


'{ thoſeare knowing men, Thoſe that ſeeme ro know, 


| ligion;but menareto be judged by their actions. 


| 


| and.it is but ſome error-in-him,it is the commen- | 


heedoth. Therefore, I ſay,thoſe that doe moſt, | 


as the Apoſtle ſaith, know nothing 45 they ought : | 
A man may know much, a manmay havealarge 
extentof knowledge, yetthis is true of him, if 
his life be barren, if he bring forth nothing into- 
actionall the while , hee knowes nothing -as hee 
ought toknow, though he know much. Onthe 
other ſide, the other ſort,though their extent be 
never ſo ſmall,yet what they know they know as 
they ought. Therefore when you looke upon 
men inthe world,when you would make a judge- 
ment of them, I ſay, thoſe that know moſt, they 
arenot the beſt, you muſt not put them in the 
higheſt degree, when youcome to matters of Re- 


When men have knowledge onely to know , as 
they have money toaccount with, and not to buy 
and ſell with ir, it is but dead, a Man hath no 
= by it,that Mony makes him not the richer : 

oO menthat have knowledge only: ro know with, 
not to. make them more uſefull inrheir lives,more 
ſerviceable to God , and profitable ro Man it is 
unprofitable knowledge : therefore thoſe are the 
wiſeft. Men, let them ſeeme never ſuch fooles, 
though they are not able to ſpeake ſo much as 
others ; yet they know moſtthar practiſe moſt. | 
For there is. that difference 'betweene Art and 
Wiſedome;; indeed it is true inmmatter of Art, he} 
that omitteth wilfully may bethe beſt Artiſt,be- 
cauſe there is no more required of him but skilt, 


dation: 


oO» » 


—_— . ror 


- 


{dation of his Arc that hee erreth willingly . Bur 
| now in matter of holineſle and ſandity, there he 
that knoweth and doth nort,is the greateſt foole : 
| For wiſedome conſiſts moſt inthat. Wiſedom 
| comprchendsindeedtheſethrce. | 


— 


things. & £57 
_ Secondly,to judge aright of things you know. 
Thirdly,to pur inpracticethat which you have 
concluded to be the beſt ; and this latter is the 
greateſt part of prudence. Therefore thoſe men 
that know,that can diſpute well, that have cleare 
| undetſtanding, and-yer doe nothing, they are the 
unwiſcſt : againe, thoſe that can ſpeake lirrle, and 
perhaps have nor ſuch atreaſure of knowledge as 
others, and yet candoe more, they know more 
thanthe wiſeſt, Therefore let us not miſcſteeme 
thoſe that are good Chriſtians, and holy men, 
and ſet too higha priceupon others ; for there is 
an errour under that, and ithath an ill conſequent | 
to judge of Religion by the opinionof thoſe that 


Fe EY —— —_— 


ro judge of herefiesnot ſomuch by diſputes , as 
by thelives of thoſe thathave beene the profel- | 
ſours of them : andthar Chriſt direts us to, Tou | 
ſhall know them by their fruits : and what are thoſe | 
fruits { Their Fruits aretheir aftions. | 
. Weelearnein'Schooles what to ſay in ſucha * 
controverfie , how to diſpute ratherthan howto | 
live: and that isthe complaint wee may take up | 
| Nn 4 in 


: Wiſedeme i 
Firlt, to invent, ta ſec, to know and underſtand | thee > ark 


| .Of Love 99 | 


are onely knowing men in Religion:No,beloved; |ReVgionan arr | | 


"I <a hs + | of holy men 
Religion is the Art of holy men, and not of lear- | O7meR 


nedmen; andit was thecuſtome of farmer times | men. 


«a 


Pm =—_— 
” 


——— 


_ Of Lowe. = 


——__ 


in theſe knowing times, where &zowiedge (:1con- 
felle) abounds, as water in the Sea, but practice is 
thin-and rare, {rke graſſe upon the houſe top, of which. 
the Mower cannot fill bs hand: and tharis the bur- ! 
den of us that are Miniſters, that we teach much, 
and ſee little fruit, wee ſee no amendement of 
mens lives, men doe the ſame things that they 
were wonttodoe, the duties they were wont to 
be defective in, they are defective in itill. Alas 
my brethren, the end of our preaching is not that 
you ſhould know , but that you ſhould doe and 
practiſe: as it is not the deſire of che Shepherd 
that his ſheepe ſhould returne their meat in hay 
againe, bur he would have it intheir milke and 
fleece : Soit is not our deſire that you ſhould one- 
ly know, though indeed many come ſhort of 
that, but that youſhould ſhew it in your fleece | 
and milke,ſhew it in your lives;thatall the world | 
may ſee it there. Iris not enough for him that 
defiresto write, to ſee the coppy, and to know it, | 
andthe faſhion of the letrers, but then he hath 


_ | Tearnedit when he can write after it : ſo you muſt 


or 
” _— *« ll. 
- Gn 
j , 
* 


know: Sciences arc of two ſorts; indeede ſome 
thereare, the end of whichis only contemplation 
8&knowledge:but ſome there are,the end where- 
| of is action; and they are no further good tharr 
| wepraRtiſe them: What is Muſicke, but the pra- 
| Riceof it 2 Whartis Phyſick 2 The knowledge of 
all will not healea man,but the taking of it. So it 
ith Divinity; the knowledge tharwe teach is 
' Bathing worth; if you, know. as much as could 
| ? knowae:,. Bu were all nothiag worth. without 

| | pratice, 


h ds ett _ 


Of Love. 


| iſe, ſo much you know. Iris a great matter to 
have your judgement true in'this caſe, for when 
menſhall applaudthemſclves meerly inthis, that 
| they know and have right purpoſes and honeſtde- 
| fires,and ſhall eſteeme their eſtates by this,it cau- 
ferh mien tocontent themſelves with a looſe and 
negligentlife,bur we muſt know that Ged judgeth 
| usby.our actions,and thatis our beft rule to judge 


ſelves. - | | | 
If you objec, Bur itis arule that we have heard 
often, that

~196 words

is accepted for the deed. As whena man 
bath a defire to move his hands, his legges or 


farche deed; heis notable rodoe it , _ 


{ | 


practice, praQtice isalln all ; fomuchas you pra- = 


ifthe will be prcſcnt with us,though the ation do | 


 Tothis Tanſwerin briefe ; firſt, it hokdeth on- | 
* The will caken 


cafe the Zordacceprs:the willfor-thedeed, for | 
upon that occaſion is this delivered in this place | 
by $aint Paul:ſo it isin every thing els, when you | 


by too;therefore we ſhould ledtn thus to judg our | 


| objeht 


a 


armes, bur becauſe of 2. palſje that bangs upon| 
him, heg 18n0f aHle ro ftirre them, here thew il is | 


Anfov. 


for the deed. 
—Wþ 
When the im- 


pedimenrean- 
bec no be remered 


L 

When a man is 
{ ijpnorant of 

1 jome elungs, 
and yethis de- 
fires are right, 


ST 2—— —————  —w_—_—_ 


Of Love. 


minde be rightand che defire good; fo when you 
come to ſuch duties thar arenot in your pawer to 
doe, when there are-ſome impediments that you 
arenotable to remove z. herethe will is accepted 
forthedeed. :. i Fiſk 4 

{ -- Sometimes:a-man is ignorant of ſome parti- 
{ culars, and he hath a delice to obey GQ O nn 
| all chings ; here the will is accepred

~342 words

deed, 
| though he be not cometo that degree of pertecti- 
@24s others are. :But as men apply it commonly 


| it is amiſſe,for when a man thinkes I have agood 


| purpoſe to doe this , bur I canavt pray , I cannot 
| bee ſo ſtrictin looking to my actions and ſpee. 
| ches 3 here the complaint is not right, For it yee 
ſtirre up your ſelves, and doe the utmoſt youcan 
doe, the deed will follow the will, there is no 


Therefore our anſwer is, that the reaſon why you 


| cannot doe, is not'becauſe of ſuch impediments 


that youcannot remove, bur becauſe your will is 


| 5 not yet right; whichthe Schoolemencall an im- 
' | perfet Will;it-isbut ſuch a will as the Wiſeman | 


ſpeakes of concerning the ſluggard; thee willeth 


| [and lu#tth and hathnor : and what is the reaſon 2 


If it were a full, a complete and perfe&t Will, 
xt would draw ation with it , hee would not bee 


| his hands todac ſomewhat to bring his deſires to 
paſſe, bur indeedhe hath bur light wiſhings and 
no-more.. And fo itis with men in Chriſtianitic, 
they areas Sz/omen {luggard, they wiſhthey had 
ſuch finnesmortified, thatthey had ſuch graces, 


ſuch impediment here but that you may remove. 


a\luggardany longer , but hee would draw forth | 


"DRY _ they. 


| 


tees 


— ms 


Of Love. 2095 | 


— 


| they wiſh they could attaineſuch ameaſure of - | | 
_—_ Lo 3 burthey take no-paines, no Man: tn ny 
| hath height ofgrace withour pains; do you think | *fgracevixtour | 
| roget the greateſt excellency inthe world with- | Fe | 
| outpaines ? Ir is true,the Lord muſtdoe it,bur yer 
| hedorh ir by your ſclvs,youare agents in the bu-: 
| fineſſe, Theretoredoe not ſay, wiſh well and de> | 
1 {ire'well, for if you would doyour uttermoſt thar k 
| you oughr to dor, if your will were full and com-. 
| plete,anddefires right and ſtrong,you would doe 
| more, youxwould cxcell more in grace,and.would | 
| amerfd your- lives more , you would haye. your | 
| luſts more mortified : therefore ler nor this de+- 
1 ceive you.I ſhould preſle this further,bur we will | 
| come tothe laſt thing ,. becauſe I would conclude } 
| ris poitt with this tamezand thar is, -. 2; 
| Toexhort youto be doers,.that your Faith | 2. 
| may be Efeduall Fa:th,and that your Love ma An xhonwien 
be diligent Love:This isthe great buſineſſe which | 0 20S 
we have todoe, andthe thing which forthe moſt | - * 
| part wee all-faile in, that there is no-doing, no 
| ating; no working of our Faith : bee exhorted 
| nowtherefore toadde

~468 words

ſhould be exceeding exact in kee- | 
pus Ofir, that it receive nodetriment, eſpecial- 
|y in matter of opinion. For, my brethen, you | 
muſt know, that it were better there ſhould bee | 
great offences committed in the Land , great and 


tt 


' no- 


— — td 


Of Love. 


— 


213 


notorious crimes, than that there ſhould bee any | 
loſſe in the matter of Faith; becauſe where the 
opinions of menare ſet wrong, that is a principle 
that carries them ſtill on. Great finnes come from | 
great paſſions , and men are able to ſee them, and 
whenthe paſſonis gone over, they are eafily re- 
called againe ; but errours in opinion are matters | 
of great moment, therefore it belongs to everie 
one to looketo it, tous that are Preachers in our 


Mantocontend for the common Faith : and know 
this my brethren, that there are certaine oppor- 
tunities which the Zord gives you, and you muſt 
take heede of neglecting them, it may be to ler a | 
thing goe ſometimes, it will never be recovered 
againe. Thereforc looke that you bediligent in 
it;ſtirre up your ſelves to doe it,while there is oc- | 
cafion offered. In other things , menare apt tobe | 
men of action , they would have imployment, | 
and worke that they may bee ſome body in the 


that, it is a nobleneſſe of diſpofition ſo rodoe:bur 
alas, what poore and weake reward have you for 
thatzIt may bea little vaine glory,it may be ſome 
applauſe from Princesor people ,ir may be ſome 
emptieayrie preferment. Todoe the will of rhe | 
Loyd, the worke he hath given you to doe, it is 
no matter what it is for , a ſervant muſt not chuſe 
his worke ; I fay whatſoever itis, though in never 
fo meane athing ,the greateſt excellency is to doe 
his will that makes us Kings and Princes to him, 


places, to Magiſtrates in their places, to every | 


World ;and jt is very well, there is ſomething in | 


that makes us partakers of the Royall bloud , as 


C————_—_—_—_ 


Chriſt 


4 003 


214. Of Love. | 

' Chriſt ſaith, Theſe are my Brother, and Siſter, and 

| Mother , that doe the will of my Father. It is this 

Es doing of his will , this a&tion that puts you intoa 

| high condition: I ſee not that Pal was ambiti- 

ous of any thing but of this, that he might bee 

doing , thathe might live an uſcfull, a profitable- 
life.In Rom. 1520.1 was ambtzous, faith S. Paul, 
| ropreach the Goſpell, even where u had never beene 

' preached ,this is all my ambition to put my ſelfe 

; upon the hardeſt taskes: fo it ſhould be your am- 

bition rodoe ſomething for the Church, When 

you reade the ftory of Moſes, that he was mighty 
2x word and deed ; of Dauwid, ofthe Judges,and the 

Worthies ofthe Chruch,they ſhould be ſo many 

incentives to you, to ſtirre you up to bee doing in ? 

your place, | 

| Bur tis

~200 words

and thoſe ſeaſons muſt not bee 
omitted. Marke what the courſe of the Scripture 

was in every calamity , Joel when there, was a 

; famine begun, San#ifie a faſt, ſauh the Lord,call 

' a ſolemne Aſſembly : when there isa plague com- 
ming , when there are great enterpriſes in hand, 

' when there: is any thing plotting for the ad- 
vancement of the good of the Church,do younot 
thinke now, that the omiſſion of opportunities are 
finnes for you to negle this dutic , doe roars 

| thinke 


4 OC W- _ 


— — ” -_ D——C<S” 


a Of Love. 


[1 
> 
4 


thinke the Lord will require it 2 Ir is true indeed, | 
1 js a buſineſſe that isnot ordinarie, it is an extra- | 
ordinarie : but doe not extraordinary times and ; 
occaſions callfor ir 2 Ll 
Againe, is it not cvill in ſuch extraordinary ca- | 
{es to omit ſuch an extraordinary duty 2 As wee | 
findein Scripture , whenthe Zord would call for | 
faſting,and they did it not ; Indeede to turne it to 
jollity and feaſting is another thing , a ſinne of a 
greater nature ; but now the very ſtanding ſtill 
| and omitting of this dutie is diſobedience to the 
Lord , and to be guilty of the judgements thatare 
upon a people ; I fay the ſtanding {till and not ha- 
| ſtening to the gappe : What ſhall wee ſay then of 
{ thoſe that reſiſt this courſe ,andthruſtmen our of | 
thegappe 2 Conſider it therefore ſeriouſly,this is 
a ſpeciall dutie required, the ſeaſon lookes for it 
that we ſhould humble our ſelves before God. 
Againe