The breast-plate of faith and love. A treatise, wherein the ground and exercise of faith and love, as they are set upon Christ their object, and as they are expressed in good workes, is explained. / Delivered in 18 sermons upon three severall texts, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.

THE SEVENTH SERMON.

GALAT. 5.6.

For in Iesus Christ, neither circumcision avai∣leth any thing, nor uncircumcision, but Faith which worketh by Love.

THE last thing that wee entred upon was the conditions that God re∣quires in our love to him, we went through two of them the last time, wee come now to that which re∣maines.

3 1.1Thirdly, you shall finde this to be another condition in our love to the Lord, to love him above all, that is, incomparably above all: For, my brethren, wee may love many things in the world, wee may love our selves, wee are com∣manded

to loue our brethen as our selves; but this is peculiarly required to the love of God, if it be right in us, and such as the Lord expects at our hands, that we loue him aboue all, for other∣wise [unspec 1] we doe not loue him as God, wee loue him as a creature:* 1.2 for to say we loue him as God, and yet not to loue him aboue all, is a contradicti∣on.

Besides, if wee should not reckon him as the [unspec 2] chiefe good,* 1.3 and so prise him aboue all, some thing would offer it selfe one time or another to us, and draw our affections to it, and then wee should leaue the Lord, and take that: Therefore I say, it is required that we loue the Lord aboue all. For every kinde of loue is not sufficient, as we see it in other things; that loue that will serue a servant, or a common friend, will not serue for a wife, it is another kinde of loue; that loue that will serue for one will not serue for another: A Parent, a King, and a Master, as they haue diffe∣rent relations, so they must be love with diffe∣rent kindes of loue. Now then consider what loue it is that belongs to the Lord, he must haue all, he must haue a loue that answers him: other∣wise if thou come with a little pittance of loue, and say, Lord, I am 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∣ven as landlords doe with their tenants,* 1.4 when they bring not all their rent, they refuse it and re∣ject it, because it is not that which they require, and which is due. Even so the Lord deales with

us, as he did with the young man in the Gospell, saith hee, Goe and sell all that thou hast: My bre∣thren, it was not the act of selling, but it was the affection that was required. Therefore Christ did but try his affection by it; and it was perfor∣med by the wise Merchant that solde all, this the Lord requires that we loue him aboue all.

* 1.5And there is good reason for it, for hee is most excellent and most amiable of all.

Besides, I am sure hee hath done for us more than all, as Paul speakes, Was Paul crucified for you? hath not Christ bought you, hath not hee redee∣med you, hath not he deserved more than all, and should he not therfore be loved aboue all?

Againe, is he not the uttermost end, are not all natures else subordinate? God as hee is aboue all, so should wee haue a loue answerable unto him.

* 1.6But you will object, What, to loue God aboue my selfe, how can I doe that?

* 1.7Yes my brethren, and there is good reason for that too,* 1.8 beeause in so doing we provide best for our selues; it is not so with the creature, if you set your loue upon it, if you loue any crea∣ture aboue your selves, it may be the destruction of your selves: But the Lord can provide for you and repaire you againe when the creature is destroyed for the Lords sake, when a man is a loser for any thing that he doth for the Lord, he is a great gainer by it; for it is the rule that God hath appointed the creature, and the perfe∣ction of every creature is in comming neere to

the rule. Now when the Lord hath appointed this to loue him aboue our selues, in so doing we cannot chuse but provide best for our selues, be∣cause therein lies our excellencie and perfection. This is therefore another property of this loue, we must loue God aboue all, aboue all riches, a∣boue all profits, aboue all honour and credit, a∣boue all learning and delight, aboue our selues and our lusts: Therefore you shall finde it in the phrase of Scripture how it runnes, those that loue pleasures more than God, those that love the praise of men more than God, those that loue wealth more than God, you see how they are excluded.

You shall see what it is,* 1.9 not to loue the praise of men more than God, it is this, when they come together at some times in competition, as they will ever and anon, still to preferre God before them. As for example, the Lord hath comman∣ded you to sanctifie the Sabboth, to pray conti∣nually, the least thou canst doe is to doe it evening and morning, and to doe it diligently. Now when thy profits and thy businesse, or thy ease shall come and thrust thee off from such a duty, now they come together, and here they meete upon a narrow bridge as it were; if thou shalt now preferre thy profits and thy businesse before the service of the Lord, thou art a lover of thy wealth more than of him. You may bring it to many such examples.

So againe the Lord hath commanded to be di∣ligent in your callings, to improue the time to the best advantage, for you shall giue an account

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, to draw you away to spend time amisse, now they come in competition; if ye doe this ordina∣rily, you are lovers of pleasures more than lo∣vers of God.

So againe, God hath commanded thee that thou shouldest not commit adultery, that thou shalt not kill, that thou shalt forbeare to revenge, and the like: Now if any lust shall come and stand in opposition to such a command, if thou preferre this before it, thou art a lover of thy selfe and of thy lusts before God.

In a word, goe through any such thing, where∣in God and thy lusts, thy pleasure or thy profits come in competition, when thou shalt in thy or∣dinary course be ready to preferre that before him, thou lovest that before him, thou lovest that before the Lord; and though thou thinke that thou lovest God, yet notwithstanding know this, that that is not sufficient, thou must loue him aboue all.

* 1.10And if you say, who is able to performe this? who is it that doth not at some times preferre his pleasures and profits before the obedience to a command?

* 1.11I answer, it is a thing that hath beene done and is done by all the Saints: Therefore if you looke into Deut. 30.6. saith the Lord,* 1.12 I will circumcise thy heart, and the heart of thy seede, and thou shalt love me with all thy heart: He speakes it there of

a thing that is acted indeede, of a thing that is to be done by those that are regenerate, I will cir∣cumcise you, and then you shall doe it. And, my brethren, a man that hath the least measure of grace, if he be once in Christ, hee loves God a∣bove all; that is, let a man be himselfe at any time, let not his lusts get the upper ground of him, as sometimes it doth, when hee is in passion and transported; indeede then feare may prevaile as it did with Peter, and lusts may prevaile as it did with David: But the meaning is, let a man be himselfe in his ordinary course, and still hee preferres the Lord before any thing in all his actions.

You will say,* 1.13 this is a thing that no man can doe to love God above all.

Yes,* 1.14 my beloved, therefore you must under∣stand it thus, that comparatively you may reach it; all those that are sanctified doe love him a∣bove all, although there be many degrees of love you cannot reach unto, yet you love him above all: Even as it is in marriage, a man may love his wife with such a degree of Iove as is meete for her, yet there may be a greater degree of loue, continuance of time may increase that love upon further knowledge, &c. So wee may love the Lord above all, and yet come short of that de∣gree that we may have after longer communion, and greater familiarity. So much for this third condition,4 1.15 to love him above all.

But yet this is not enough, we finde another condition required in this love in the Eph:* 1.16 3.17.

That ye be rooted and grounded in love, that is, that as ye must not love the Lord by halues, so ye must not love him by fits and by starts, it must be a fixed love, a permanent love, you must bee rooted and grounded in it, otherwise as it is said of him that is unstabe in the faith, as Iam. 1.12.* 1.17 He is as a wave of the Sea, tossed too and froe, the same may be said of him that wavers in his love, he is tossed too & fro, that is some times he com∣meth with great purposes, with aboundance of promises and resolutions, that seeme as bigg as mountaines, but stay a while and they come to nothing, they vanish away. Suppose it were thy owne case, that a man should come to thee, with an expression of as much love, as that there could be no more for a day or two, but presently after∣ward, he is as strange as if he had never seene thee, wouldest thou regard such a loue as this? No surely, but as wee use to doe with franticke men, though that they be sober for a while, yet we reckon them franticke, because they are more constantly franticke, such account doth the Lord make of such, as doe love him by fitts and by flashes.

* 1.18But you will say, who is there that is alwayes at the same stay? It is true my brethren, I deny not but that the best of the Saints have their loue some times in the full tide, and some times in the lowest ebb; but you must knowe that there is a great deale of difference betweene these degrees, and that loue, that is as the morning dew & pre∣sently dryed up againe, therefore you must al∣wayes

remember, that this must be added to that that formerly hath been spoken, that ye must be rooted and grounded in loue.

You will say how shall we doe that?* 1.19

Remember but these two things. Labour to be rooted and grounded in Faith, and then you shall be rooted and grounded in love,1 1.20 as in that place I named before in Ephes. 3.17. he prayeth that Christ may dwell in their hearts by Faith, that so being rooted and grounded in love, they may compre∣hend &c. Let a man consider well upon what ground he hath perswaded himselfe of the Lords favour and loue to him, let him not build upon a hollowe sandie foundation, but let him build the assurance of his salvation upon a rock, that is, let him examine his grounds to the bottome, let him search it well, let him consider all the objections that may be made against his assurance, and not giue over till he be fully convinced, that the Lord his heart is perfect with him, and when he is thus rooted and grounded in faith, he will likewise be rooted and grounded in loue.

Againe, remember to pitch your loue upon the person;2 1.21 not to loue him for by-respects for o∣ther matters, but set your eye upon the very per∣son of Christ, to behold him in his glory, in his purenesse, in his attributes, in all his excellencies, and so to loue him, for that will continue; for if you loue the Lord because he deals wel with you, because you haue hope he will saue you, because you have escaped such and such judgements through his providence, if any of these bee the

ground of your love, these are mutable; but if you love him for himselfe, because of that amia∣blenesse that is in him; for my brethren, hee is the same, there is no shadow of change in him. There∣fore if you love him thus, your love will be con∣stant; this was the case of Iob, his love was right, he loved the very person of God, therefore hee was willing to take good and evill at the hand of God, and yet his love remained sure: take ano∣ther man that hath not knowne God, that is not acquainted with him, it may be when the Lord hath brought him into prosperity, he will for∣get the Lord, as Demas embraced the present world, the prosperity of such a man drawes him from God. Another man, when persecutions and tri∣alls come, he forsakes the Lord, because indeede he pitched not his love upon his person, there∣fore hee loves him not constantly. But to goe on.

5 1.22The next is that property ye shall finde in the 1 Thess 1.3. Diligent loue: that is the last which I will name to you,* 1.23 I say, it must be a diligent love wherewith you love the Lord, and not an idle and negligent love, not a love that is in shew onely, but a love that is operative, for that God requires.

You will say, wherein should our love be di∣ligent.

* 1.24I answer, you must be diligent in preparing for the Lords comming, that you may receive the King of glorie,1 1.25 that he may enter into your hearts, for there is a diligence of love in that; to doe as

Iohn Baptist came to doe, to prepare the way of the Lord, what was that? To bring downe the moun∣taines, and to raise up the valleyes, that is, those high thoughts, those high lusts that stand in op∣position against the Lord, that barre the doore against him, that will not let him enter into your hearts, bring downe those mountaines: againe, the valleyes must be raised up, that God may come and dwell in your hearts; the diligence of love is shewed in opening to the Lord when hee knockes, that when a thing shall be suggested to you, it is for the Lords advantage to embrace it, for it is the nature of true love, it enlargeth and wideneth the heart.

Againe, love is diligent in adorning it selfe,2 1.26 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; expresse your diligence therefore in labouring to adorne your hearts with graces that the Lord may take a delight to dwell in you; be diligent also in cleansing your selves from all pollution of flesh and spirit, that when the Lord commeth hee may finde no sluttish corner within you, for the Lord hateth these: As the Israelites were to goe with a paddle, and cover every filthy thing, be∣cause, saith the text, The Lord walketh among you, so must we doe, keepe our hearts cleane if wee will have the Lord delight to dwell with us, we must be diligent to remove out of his sight what∣soever he hateth.3 1.27

Lastly, wee must be diligent in keeping his com∣mands;

wilt thou say thou lovest God, and yet doest disobey him and rebellest against him from day to day? The Lord careth for no such love, for indeede love cannot be otherwise judged of than in obeying: to say thou lovest him, and kee∣pest not his commands, it is but a dead love, and a picture of love, it is not love indeede, it is but as the Apostle saith, to doe it in word, and not in truth; for when you love him in deede, you doe the things he would have you to doe: Therefore so much diligence in keeping his commands, so much love, he that doeth most loveth most. And so you see the conditions that are required in this love, what a kinde of love it is that God will have at your hands, or else he will not take it of you.

Now my brethren, there remaines but one thing more, wherewith wee will conclude this point, that is, now I have beene so large in shew∣ing you what this love is, wherein you cannot blame us if we presse you to it, because it is one of the greatest and most radicall vertues, faith and love, therefore we have beene the larger in describing it to you; I say now you have heard what it is, what remains but this, to shew you the great danger in not loving? and that we wil make to be the last consectary that we will draw from this doctrine:

I say, consider how dangerous a thing it is to neglect it; the Lord you see requires it upon paine of damnation, whatsoever you have, yet notwith∣standing if you have not this love, you are not in

Christ,* 1.28 and so you shall be excluded. Let no man thinke that this is exaction, that it is a hard thing that the Lord requires it with this exaction: for what is it that he requires? If hee had required of you to offer sacrifice, as he did in the olde law, then the poore man might have objected, he had not where withall; if he had required us to fight battells,1 1.29 the weake man might have said he could not doe it, he was not able: but now young and olde, rich and poore, all can love.

Besides if we consider who it is that requires this love,2 1.30 is it not the great God of heaven and earth? is it not the Sonne? If hee had comman∣ded thee the hardest thing in the world, if he had said, thou shalt cast thy selfe into the fire, thou shalt sacrifice children to me, you are his crea∣tures, and you must obey him: But when he re∣quires this onely at thy hands, to love him, is it not equall?

Besides,3 1.31 when he requires this, it is for your benefit, for when you have given the Lord your hearts, the Lord gives you them againe; even as the earth, the water it receives from the sea, it returnes it better back againe in springs and foun∣taines, and pure streames; so doth the Lord give you your hearts backe againe, when you have bestowed them upon him, and withall he gives you leave to b••stow them upon other things, to love all things that you may and ought to love, and which is good for you to love; therefore the Lord may require it upon this penalty, for he askes but his owne, and what hee hath deserved

at thy hands, therefore it is a most reasonable and equall request. For what doth the Lord thy God require of thee, saith Moses, but onely that you love the Lord your God? So I say to you, what else doth the Lord your God require of you?

* 1.32But againe know this, that as it is a command full of equity and reasonablenes, so the danger is the greater if you doe it it not; and what that is I will shew you but by one place, that is, 1 Cor. 16.22.* 1.33 Cursed is hee that loves not the Lord Iesus, yea let him be had in execration to the death: That is the place I would have you consider, that now when you have beene acquainted with this whole doctrine of love, you might know the danger of not performing and doing it; whosoever loues not the Lord Iesus, let him be Anathema Maran∣atha, he curseth him in two languages, to shew that it is a peremptory curse.

But what is that to be cursed?

* 1.34My brethren, to be cursed is to be separated, to be set apart or appointed unto evill, so that all that love not the Lord Iesus, they are men sepa∣rated and set apart to evill, so that no man may meddle with them, no man may touch them to doe them good, as the Saints and those that love the Lord they are set apart that no man may touch them for hurt; so it is here, when a man is cursed, the meaning is this, he is set apart, se∣cluded from all good things, that none are to meddle with him, hee is set apart for evill, all things shall concurre together to doe him hurt; this is when the Lord curseth any man, and this

is the case of every man that loves not the Lord Iesus.

Our businesse when we preach the Gospell is but to offer the Lord Iesus to you, that is all that we have to doe; and all that you have to doe that heare us, is to take Iesus Christ, to beleeve in him, to love him: Now saith the Lord, if you will not doe this, if you will not love him, every such one let him be accursed. Now when the Lord shall curse a man, as Isaac said, I have blessed him, and he shall be blessed: So whom the Lord curseth, he shall be cursed, and it is a fearefull thing if you consider it; and therefore wee will a little open it, and shew you wherein this curse consists:

Which I urge the more, because it is an usuall thing among men, when they come to consider their sinnes in particular, wherewith they have provoked God to anger, they looke upon this or that grosse sinne, but this defect and omission of love they scarce put into the number of their sinnes. But that you may know now what it is not to love him, you may consider by the great∣nesse of the punishment, and that you see here is a curse:* 1.35 Now that you may know what this curse is, know that it consists in these foure things.

First it consists in this,1 1.36 hee shall be separated from grace and goodnesse, from holinesse; and this is the curse upon his soule in this respect, in regard of exclusion from grace, which is to the soule as an obstruction in the liver is to the body, as a theefe in the candle is to the candle, which

causeth it to waste and consume, and weare away; so it is in this curse, when God shall lay it upon the soule of any man, he shall not thrive in grace, his inward man shall not prosper at all, he shall be still in the wearing hand, & the Lord shall take away from him that which hee seemes to have; when the Lord shall say to thee as to the figtree, Never fruit grow more on thee, that is a fearefull curse, when the Lord shall curse, and say to a man, though thou hast some leaves upon thee, there are some things that seeme to be good in thee, yet because thou hast not love, never fruite shall grow upon thee more. What a curse is it thinke you that shall make the soule of a man to wither, as the figtree withered after the speech of Christ, that is, when every thing shall drive a man off from that which is good, and carry him on to destruction; whatsoever befalleth him in poverty, in prosperity, riches, and friends or e∣nemies, every thing shall breed his hurt: hee shall have riches when he is most ready to abuse them, he shall have adversity then when it is worst for him to be in adversity, that shall be to him as the lopping of trees out of season; hee shall be as an unthrifty sonne, set him to a trade in the Citty, there he goes downe the winde, put him to hus∣bandry in the Country, that thrives not with him; such is the case of every one that loves not Christ. So my brethren, when Christ is preached to you, when you will not receive the doctrine, but refuse it, you see the doome here, saith the Apostle, let him be accursed; this cau∣seth

men to goe away from the Lord, Because they receive not the love of the truth, therefore he gives them up to beleeve lies, because that men receive not Christ in the love of the Gospell, hee gives them up to a reprobate sense, from one degree to another, till there be no remedy. We see by ex∣perience, are there not many that are given up to the sinne of drinking and idlenesse, and compa∣ny-keeping, and others, to other sinnes; you see many plod on in an olde tracke of sinne, some lying a long time in a dead sottish course, so as the most powerfull ministery in the world will not stirre them, which is an evidence that the Lord hath cursed such, therefore the ministry can doe them no good. And this is the first curse upon men that love not the Lord Iesus.

But perhaps thou regardest not this curse be∣cause thou regardest not grace and holinesse from which it sequestreth thee,2 1.37 but yet there is ano∣ther branch of it, thou shalt be separated from the presence of the Lord, that is, from the joy, from the influence, from the protection of God; and this is a very fearfull curse. You know what it was to Cain in the fourth of Genesis,* 1.38 when the Lord had cursed him, saith he, I am hid from thy face: that was the great curse that was laid upon him, of which he was most sensible that he was separated from the presence of the Lord. And my brethren, this is no small thing, because God is the God of all comfort, and to be separated from his presence is the worst thing that can befall us in this life: It was Sauls case, when the Lord had

once cast him off, he was separate from the pre∣sence of God, so that when he came to aske coun∣sell, the Lord would answer him no more, hee would have no more to doe with him: you know how fearefull and how bitter this was to Saul. On the other side, see how much Moses magni∣fies this presence of God; Lord, saith he, if thou goe not with us, carry us not hence: as if the pre∣sence of God were the greatest comfort in the world, as indeede it is. This is another thing wherein ye shall be cursed.

3 1.39Againe, there is yet another branch of it, yee shall not onely be separated from grace, and from the presence of the Lord, but there shall be a curse upon your outward estate. It is said of Cain in the same chapter, Thou shalt be cursed from the earth: it may be many that heare of being cur∣sed from grace, and of separation from the pre∣sence of the Lord, are of that minde that they care not for it, that they regard it not; it may be you care not to be cursed from heaven: but to be cursed from the earth is that which goes neere to you, and that is a thing which the most earthly-minded man in the world is sensible of. Now you must know that whosoever loves not the Lord Iesus shall be cursed from the earth, that is, there shall be a curse upon you in all earthly things, in all things that belong to this present life whatsoever they are.

* 1.40But you will say, wee see it quite otherwise, we see such men as they, described to be men that abound in outward wealth, in outward blessings.

It may be so in outward shew,* 1.41 but yet there is a curse upon them notwithstanding.* 1.42 Abimelech had the kingdome, yet there was a curse that ne∣ver ceased till hee was rooted out of the king∣dome: The Israelites had the quailes, but yet there was a curse with them: Ahab had the vine∣yard, but it was a curse to him. So all these things that are of themselves blessings and mercies in their owne nature, yet if the Lord will mingle them with a curse, yee shall finde no ease from them at all: and this is a thing that is well knowne by experience, if the hearts of men will speake what they know. This is the case of those that love not the Lord, The earth shall not give her in∣crease, you shall not have that sound comfort, that sweetnesse, that influence of comfort from earth∣ly blessings, though you have the creatures a∣bout you which naturally have blessings in them, yet they shall not give downe that milke for your comfort, you shall not be satisfied with them, you shall see a constant emptinesse in them, they shall be to you as the shell without the kernell; and so much more shall ye be miserable, because ye shall finde the least comfort in them when you most expect it: the Lord meetes thus with those that love him not in earthly blessings.

But last of all,4 1.43 there is one branch of this curse which exceedes all the rest, that is the eternall curse that shall be upon men for ever: while yee live here in this life there is a certaine shew, a certaine twilight of comfort that the Lord some∣times affords even to evill men; but then there

shall be a perfect midnight, then the Sunne of comfort shall set upon you altogether and rise no more: in that day, saith the Apostle, it shall be the day of the manifestation of the just wrath of God: in that day when the Lord shall open the trea∣sures of his wrath, those which have beene so long time a gathering. While wee live here the clouds of Gods indignation are but gathering, then they shall grow thicke and blacke, and fasten upon you to the uttermost, then all the great deepes shall be broken up, then the flood-gates of Gods judgements shall prevaile and overflow you; that case shall be yours at that time, and this is a time which is to be considered by you now: in Eccles. 1.7.* 1.44 Remember the dayes of dark∣nesse, for they are many. My brethren, eternity is an other thing than wee consider it to be while wee live in this world. In Psal. 78.38. The Lord called backe his wrath,* 1.45 and stirred not up all his indignation, but at that time the Lord shall stirre up all his wrath; yee doe here but sippe of this cup, but then yee shall drinke up the dreggs of it for ever. This shall be the case of those that love not the Lord.

But you will say, this is afarre off, and there∣fore the lesse terrible, it is not neere at hand.

* 1.46Well, though this curse in which wee have shewed these foure branches, be not presently executed, yet remember this, that when we preach the Gospell to you, as we doe from day to day, and are still offering you Christ, beseeching you to come in, and take him and love him, but yet

you will not, know that there is a thunderbolt alwayes following this lightening: when Iohn Baptist came and preached the Gospell, hee tells them presently of the curse that ws to follow: You doe not know the time when the Lord will execute this curse; Cain was cursed many yeares before he died: and so Saul, when the Lord had rejected him, and had made a separation between God and him, (for a curse is but a separation, when a man is cast aside and set apart for such a purpose, so Saul was set apart for evill) yet hee reigned many yeares after, notwithstanding hee was under the curse. So those that the Lord sware in his wrath they should not enter into his rest, there was a curse upon them, yet they lived many yeares in the wildernesse: Therefore though the execution be not presently, and though thou be in prosperity for the present, yet it is but Cains prosperity, though he had his life continued, yet the curse lay upon him notwithstanding; there∣fore I say take heede of refusing and deferring, lest he sweare in his wrath that ye shall not enter into his rest; it is a dangerous thing to refuse the Lord Iesus when hee is offered the first, second, third and fourth time, and still you will not come in, take heede and remember that speech of the Apostle that we named to you, Whosoever loveth not the Lord Iesus let him be accursed. When the Apostle looked upon the men to whom hee had preached and written, you Corinthians to whom the Gospell hath beene plentifully preached and

made knowne, those among you that have heard me, and have beene made acquainted with this doctrine of the freenesse of Gods offering grace to you, if you will not take Christ in good ear∣nest, if you will not love him, let such a man be accursed: and brethren S. Paul was stirred up by the Spirit of God to pronounce this curse. So I say, let these words continue in your mindes, that whosoever loves not the Lord Iesus let him be Anathema Maranatha; and he that hath eares to heare let him heare what the Spirit saith: for happy and blessed are those that love the Lord Iesus, but miserable and cursed are those that doe not love him.

FINIS.

Notes

• 3 1.1

  Requisite, to love him above all.
• * 1.2

  Else wee love him not as God.
• * 1.3

  Else we should not love him constantly.
• * 1.4

  Simile.
• * 1.5

  Why wee must love the Lord above all.
• * 1.6

  Object.
• * 1.7

  Answ.
• * 1.8

  Why we must love God a∣bove our selves
• * 1.9

  Not to love pleasures more than God, what.
• * 1.10

  Quest.
• * 1.11

  Answ.
• * 1.12

  Deut. 30.6.
• * 1.13

  Object.
• * 1.14

  Answ.
• 4 1.15

  Requisite, to be rooted and grounded in love.
• * 1.16

  Eph. 3.17
• * 1.17

  Iam▪ 1.12.
• * 1.18

  Our love to God not al∣wayes in the same degree.
• * 1.19

  How to bee rooted in love.
• 1 1.20

  To be rooted in faith.
• 2 1.21

  Pitch your love on his person.
• 5 1.22

  Requisite, it must be dili∣gent.
• * 1.23

  1 Thess. 1.3.
• * 1.24

  Wherein our love should be diligent.
• 1 1.25

  In preparing for Christs comming
• 2 1.26

  In adorning the soule.
• 3 1.27

  In keeping his commande∣ments.
• * 1.28

  God dealeth not hardly with us in re∣quiring love: because
• 1 1.29

  It is that which every one may give.
• 2 1.30

  Hee that re∣quires this, might have required har∣der things.
• 3 1.31

  It is for our owne benefit.
• * 1.32

  The danger of not loving the Lord.
• * 1.33

  1 Cor. 16.22.
• * 1.34

  To be cursed what.
• * 1.35

  The curse of God in foure things.
• 1 1.36

  Separate from grace.
• 2 1.37

  Separation from the pre∣sence of God.
• * 1.38

  Gen. 4.
• 3 1.39

  A curse on the outward estate
• * 1.40

  Object.
• * 1.41

  Answ.
• * 1.42

  A man may be cursed in out∣ward things in the midst of plentie.
• 4 1.43

  The eternall curse at the day of iudgement.
• * 1.44

  Eccles. 1.7.
• * 1.45

  Psal. 78.38.
• * 1.46

  Men may be cursed though the curse be not executed.