^ See Neirembergius Be Ingenio Amoris.
" ' Domine, fecisti nos propter te ; et irrequletum est cor nostrum donee perveniat ad te.' — Aag.
84 AN EXPOSITION, WITH NOTES, [VeR. 2
make one ? 3'et he had the residue of spirit ; ' the meaninp^ is, that God made but one man for one woman, though he had spirit enough to make more ; it was not out of defect of power, but wise clioice, that their affections to one another might be the stronger, which otherwise woukl be weakened ; as they are in the brutes scattered promiscuously to several objects. So the true object of love is one God ; he is loved for himself, and other things for his sake. Once more, the force and vehemency of love showeth that it was made for God ; love is the vigorous bent of the soul, and full of heights and excesses, which, if diverted to other objects, would make us guilty of idolatry ; we should place them in the room of God. Still we find that men are besotted with what they love ; as Samson was led about like a child by Delilah : all conveniences of life, pleasures, profits, are contemned for the en- joyment of the thing beloved. Now, these are heiglits proper to the divinity, to the infinite majesty of God. To whom else is this vehe- mency and this self-denial due? If we lavish it upon the creatiu'es, we make gods of them ; and therefore covetousness is called idolatr}'', Eph. v. 5, and the sensualist is said to make his belly his god, Phil, iii. 19. There is such an excess, such a doating in love, that if we be not careful in fixing it, before we are aware we run into practical idolatry and practical atheism. There is an atheism in the heart as well as in the judgment. Atheism in the judgment is when we are not convinced of the being of God ; in the heart, when our affections are not set on God: this is more incurable, because the dogmatical atheist may be convinced by reason, but the practical atheist can only be reformed by grace. Thus the nature of love showeth it.
Fifthly, The nature of the saint showeth it ; the new nature hath new affections; it bewrayeth itself by the new heart, as well as by the renewed mind, Rom. xii. 2. There are not only new thoughts, but new desires and new delights; desires after God, and a delight in God, as the fountain of holiness. When we come to God at first, we love him out of spiritual interest, for ease and comfort, and the benefit we gain by him; Christ alloweth it: 'Come to me and I will give you ease,' Mat. xi. 28. When fire is first kindled, there is as much smoke as flame ; but afterwards it burneth brighter and brighter by degrees. A fountain, as soon as digged, runneth muddy at first, but afterwards the stream groweth more pure and clear. So doth the love of the saints ; at first it is but a love of interest, but by acquaintance we love him out of a principle of the new nature, for his holiness and excel- lency, because that which is in us in part is in God by way of eminency and perfection. Certainly likeness must needs beget love, and the saints, being conformed to God, delight in him; so tb.at then their love floweth not so much from profit and interest as grace ; yea, at length out of a vehement complacency of the new nature, they love holiness above happiness or spiritual interest ; and hell is not so bad as sin in their account.^ There cannot be a worse hell to them than unkind- ness to God or grieving his Spirit ; and heaven is amiable for God's sake, because he is loved there and enjoyed there ; there are none of God's enemies in heaven, and there they shall serve him and cleave to him without weariness and wandering. Well, then, there is such a
^ *Si hie peccati pudorem, illic iuferni horrorem,' &c. — Ansdm.
VeR. 2.] UPON THE EPISTLE OF JUDE. 85
disposition in the saints to love God, Ps. xxxi. 23, which ariseth not only from hope, because of the g^reat benelit which we expect from him, nor only from gratitude, or the sense of his love already showed, but from an inclination of the new nature, and that sympathy and likeness that is between us,i because we hate what he hateth, and love what he loveth, Prov. viii. 13 ; Rev. ii. 6, and because God is the original fountain and sampler of holiness.
Use. Well, then, saints mind your work. Do jow. indeed love God ? Christ puts Peter to the question thrice, John xxi. A deceitful heart is apt to abuse you. Ask again and again, Do I indeed love God ? Evidences are these : —
1. If you love God, he will be loved alone ; those that do not give all to God, give nothing ; he will have the whole heart. If there were another God, we might have some excuse for our reservations ; but since there is but one God, he must have all, for he doth not love in- mates. When the harbingers take up a house for a prince, they turn out all ; none must remain there, that there maybe room for his great- ness. So all must avoid, that God may have the sole possession of our hearts. The devil, that hath no right to anything, would have a part, for by that means he knoweth the whole will fliU to him ; conscience will not let him have all, and therefore he would have a part to keep possession : as Pharaoh stood bucking with Moses and Aaron ; if not the Israelites, then their little ones ; if not their little ones, then their herds ; if not their herds, then their flocks : but Moses telleth him there was not a hoof to be left. So Satan, if he cannot have the out- ward man, yet he would have the heart ; if there be not room enough in the heart for every lust, then he craveth indulgence in some things that are less odious and distasteful ; if conscience will not allow drunkenness, yet a little worldliness is pleaded for as no great matter. But the love of God cannot be in that heart where the world reigneth. Dagon and the ark could not abide in the same temple ; neither can the heart be divided between God and mammon. All men must have some religion to mask their pleasures and cainal practices, that they may be favourable to their lusts and interests with less remorse ; and usually they order the matter so, that Christ shall have their con- sciences, and the world their hearts and affections. But, alas ! they do not consider that God is jealous of a rival ; Avhen he cometh into the heart, he will have the room empty. It is true, we may love other things in subordination to God, but not in competition with God ; that is, when we love God and other things for God's sake, in God and /or God. AVhen a commander hath taken a strong castle, and placed a garrison in it, he sufifereth none to enter but those of his own side, keeping the gate shut to his enemies. So we must open the heart to none but God, and those that are of God's party and side, keeping the gate shut to others. We may love the ci'eatures as they are of God's side, as they draw our hearts more to God, or engage us to be more cheerful in service, or give us gi'eater advantages of doing good. Of what party are they ? Bring nothing into thy heart, and allow nothing there, that is contrary to God. When Sarah saw Ishmael scoff- ing at Isaac, she thrust him out of doors. So when riches, and honour,