IF any man love not the Lord Jesus Christ: A strange and dreadfull Si-quis this; but I hope, non est inventus, there is no such Monster amongst he sons of men. Any man [Page 4]not love that blessed God who made him man; nay, who himself condescend­ed to be made Man, [...] (Joan. Me­tropol.) that man might ascend into the participation of his divine nature? Blessed A­postle, can any man be so wretchedly cursed, as not to love him who was made a curse that man might be crowned with blessings? So it seems by the man­ner of his expression; nay & so its too too evident by the generall demeanour of thousands that glory in the title of Christians. S^t. Mar­tin [Page 5]walking in the fields by himself, of a sudden fell into lowd cryes and weeping, and being asked (by one that passed by and over-heard him) the cause of that his lamentation, I weep (saith he) to think that the Lord Jesus should do so much for us men, & yet not one man of a thousand so much as mindes him, or thinks of him. Thinks of him? nay indeed, where is there amongst us one of a thou­sand, that does not either by base apostasy and schis­maticall dissention, or by [Page 6]fraud and rapine, or per jury and other scandalous actions dishonour him, & [...], expose him to the obloquies of Jews & Heathens? Ecce quinam sunt qui se Christianos vocant: See what manner of people they are who term them­selves Christians, (as La­ctantius brings in the Hea­thens upbraiding them in his time.Si Sancta Christus docuisset, Sancta à Christianis fierent. Qualis Secta, tales Sectatores. Quomodo bonus Magister, cujus tam pravos videmus Discipulos?) Sure, had their Christ taught them better, they would be better then they are: how can we [Page 7]think the Master to be good, whose Disciples we see to be so bad? He that looks upon the lives of Christians amongst us at this day, must conclude as Doctor Whitaker, Aut hoc non est Evangelium, aut nos non sumus Evangelici; Either there is no such Christ as the Scriptures speak of, or else those that professe Christ are not so good Christians as be­comes them. Never Age pretended more to the knowledge of Jesus Christ, and never Age ex­prest [Page 8]lesse love to him, if Obedience be the argu­ment of it, as himself im­plyes. Never more light, and never lesse heat. It's the epidemicall malady of this our Enthusiasticall Age, that the Spirits are dispenst not into the hand and feet, but they fly up into the tongue and brain; and people conceit, as the old Gnosticks, that there is no other ingredient to sal­vation, then refined spe­culations of Evangelicall mysteries: which is a damnable Cheat that the [Page 9]Devil hath put upon them, and which (if I were at leasure) might be easily convinced of most grosse absurdities from the very heathen Philosophers.

1. Gratius est Deoamari quam prospici, the Deity takes a greater complacen­cy to be loved by us, then to be known, why so for in knowing God we give nothing to him; but in loving him we give him quicquid & sumus & possi­demus, all that we are, and all that we have.

2. It is possible that we [Page 10]may know God, and yet be never the better, nay the worse; [...] (1 Corinth. 8; 1.) for many times knowledge puffeth up with pride. There is none more knowing then the Spirit of pride, who is therefore called [...], qua­si [...]. But love him we cannot, but must be the better. why so? because (sayes Plato) the soul by the force of love, not of know­ledge, is made divine; as wood by the heat, not the light of fire, is transformed into fire. And then,

3. There is none but [Page 11]will graunt that pejus est Deum odisse quam ignorare, it's infinitely worse to hate God then to be ignorant of God: then it must fol­low by undenyable con­sequence, that it's by ma­ny degrees better to love God then to know him. And if you scruple at these blinde mens reasons, I will tell you what my divine Apostle says in this case (1 Cor. 13, 1, 2, 3.) Though I speak with the tongues of men and of Angels, and have not charity, I am become as sound­ing brasse, or a tinkling Cym­ball: [Page 12]And though I have the gift of prophesy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And then what think you of that saying of S^t. James, [...], [...]am 2.19. Thou believest that there is one God, thou dost well; and so do the devils themselves: nay, they go a degree fur­ther; the devils believe and tremble. It's a plain case (sayes Cusanus) diabolica est fides, credere & non amare; [Page 13]that is no better then a de­vilish faith, that believes only, and does not also love. Lucere novit Lucifer iste, ardere non novit: that Lucifer knowes excellently what the light of know­ledge is, but not what the flame of Love, & therefore is said to have his chair in the North.ideoque cathedram ponit in A­quilone (Petrus Blesensis,) And for all that I perceive, it's generally our case in these Northern parts; if not, I could wish some would do me the favour to shew me such an one: as Arrianus said to the Stoicks of his time; You [Page 14]talk much, and glory in the profession of Stoicism, but I beseech you do me the courtesie to shew me one that is a true Stoick in­deed; shew me one that smiles upon the rack, that can look upon the grim visage of death without the least perturbation of spirit; [...], Gratifie my old eys with such a lovely spe­ctacle as I never yet could behold. So shal I say to you (Christians) You talk much of Christ, and pretend [Page 15]much to the love of Christ, and it were pitty of your life, if you should not love Christ; but I pray you bless my eyes with the sight of any one that loves Christ indeed; shew me one that is one spirit with Christ, [...] (Epicte­tus.) that loves those things that Christ loves, & hates those things that Christ hateth; shew me one that dresseth himself at that spotlesse Glasse of beauty, that puri­fieth himself even as he is pure, that draweth all the lines of his life according to that glorious Sampler of [Page 16]vertue and holinesse. Shew me but one such Christian as Clemens Alexandrinus de­scribes his Gnostick, [...], who lives a pure holy life merely out of pure love to God, who will not vio­late the least divine law [...], though he might have the priviledge of impunity, nay [...], though he might upō that conditiō enjoy the joys of the blessed above. Alas! where shall we meet with such a lovely object? But, [Page 17]if it be not so with you, if you do not imitate Christ; for shame pretend not to the love of Christ: if you love him not, pretēd not to the life, no, nor name of Christians. [...], For shame (says Epicte­tus to his Stoicks) either live as Stoicks, or leave off the name of Stoicks. So shal I say to you (Christians) either love Christ as becomes Christiās, or els take not up­on you the glorious title of Christians. Christians, and yet not love Christ; what [Page 18]a prodigy were that! [...]. Who can with patience see Apes in the habit of Nobles? (sayes Lucianus.) Who can brook with the impuden­cy of such Hypocrisie? To see (sayes Julianus the Em­perour) people pretend to be adorers of Jupiter, [...]. Hos­pitall Jupiter, and yet them­selves in their actions more inhumane and bar­barous then the Scythians: to see them flock into Ju­piter's Temple, [...]. and to sacri­fice to him, and think [...], they have done him such ho­nour [Page 19]and service as pas­seth; when in the inte­rim they grumble to part with one Farthing to relieve their poor neighbours want: what inconsistencies and incon­gruities are these? [...], when I look upon them, [...], I cannot but be extremely amazed. And the truth is (sayes Pla­to) there cannot be any more extreme Injustice, then that any man should seem to be Just, and Pious, [...] (Plato.) when he is not so in­deed.

Reader, I know not how the case stands with thee: but if thou dost not love Christ sincerely, I shall wish thee to forbear the name of a Christian, either to lay claim to it, or any priviledges belonging to it. [...] (sayes Greg. Nazian­zen;) None that loves not Light, but must be heir of Darknesse. And so you see here my Apo­stle wisheth such a black fate to all such, If any man love not, &c.

For the more clear il­lustration [Page 21]of which words, I shall discusse these two Quaeres.

• 1. What he means by these aenigma­ticall terms, Anathema, Maran-atha.
• 2. Why he lets fly such Thunder­bolts against that man that does not love the Lord Jesus Christ.

1. Let him be Anathema, what is that? It is a word that is cloathed with Death, or rather it is lethalis arundo, an arrow that is steept in the gall of Dragons, that strikes with death where­soever it lights. It is of [Page 22]the same deadly rankling nature that [...] of old in the Synagogue, which (say the Jewish Doctors) was the second species of Ex­communication, and much more dreadfull then the first, the [...] (nidui) se­paration or remotion ad­quatuor passus, not suffering any man to come within four paces of him that was under that censure; which my Apostle ex­presseth by [...],1 Cor. 5.11. not to entertain such per­sons with any civil fami­liar discourse, that they [Page 23]might be ashamed: but this of Anathema is a de­gree higher, and a more direfull kinde of Ex­communication amongst them, and in which, for the greater Solemnity of it, there were Curses out of the Law of Moses, and dire­full Execrations added to it. It is a word that exposeth to all kindes of dreads and deaths: as Jo­sephus observes of those whom the Esseni (a pure Sect amongst the Jewes) cast out of their Congre­gation, [...], [Page 24]being taken in some notorious sin; who­soever was thus cast out, [...] cōmonly he came to some fearfull death. And there­fore the Primitive Church used to put on mourning habits, and to wall over them that were to be ex­communicated, [...], as over them that were dead (sayes Origen:) for so was the Apostoli­call constitution (sayes Clemens;) Every one that is irreclamable, [...] (Apost. Constit. 2.) [...] turn out of the Church, [...] with [Page 25]grief and mourning. And so my Apostle calls it in expresse terms [...] (1 Cor. 5.2.) to lament and mourn: and (2 Cor. 12.21.) I am afraid least when I come, I shall be­wail many amongst you that have sinned and have not re­pented, Doctor Hammond. that is (as that [...] does interpret it) I shall be forced to exercise severity among you, to inflict Censures on them. So that you see its no laugh­ing matter, as this pro­phane Age of ours makes it, that stands no [...] (Lucian) more in awe of this Aposto­licall [Page 26]Thunder, then of the snuff of a Candle. No? is it no more formi­dable then so? is not Death terrible? [...] Why, this Anathema, whensoever it strikes, if it be not reverst by thy repentance, it cuts thee off as a sacrifice to Vengeance.Exod. 22.20. He that sa­crificeth unto any god, save unto any god, save unto the Lord, ut Anathema perditor, or (as the Septuagint) [...], let him die the death. Nay, it exposeth thee not only to the Jawes of Death, but also of Hell, and that spirit of hell that [Page 27]rangeth up and down like a roaring Lion seek­ing whom he may de­vour. Let him be Anathe­ma, let him be stript of all protections and blessings of all good Angels; [...] (S. Basil.) nay, [...], let him be exposed not only to all the fiery darts and plagues of the Divine Fury, but to the black paws and fangs of that Infernall Spirit, whose sole imployment it is (sayes Macarius) nay delight and pleasure (sayes Clemens Alexandrinus) to imbrew his hands in bloud, [...] (Macari­us Homil.) and to [Page 28]plunge all souls into the same gulf of damnation with himself. Let such an one be delivered up to Satan (sayes my A­postle.(1 Cor. 5.5.)) If that be not a dreadfull sentence, that may shake every corner of thy heart, what is? An Ex­communicat person? what object more ruthfull and calamitous? The very Heathens pointed at such an one that was excluded their Temples, as Caput diis inferis sacrum, a Wretch gi­ven up into the proper possession of the infernall Fiends; and looked upon [Page 29]him as such a malignant, that if any should kill him, he was not obnoxious to judgement, because his soul belonged to those spi­rits below. And such (it seems by the manner of expression) did cursed Cain take himself to be: Now am I cast out from the presence of the Lord, and every one that meets me, will mur­der me. And such a Wretch is every one that does not love the Lord Jesus Christ, in my Apostles account, Let him be Anathema. Nec amet, nec ametur ab ullo; let all mouths be opened a­gainst [Page 30]him: the mouth of Heaven and Saints to curse him; the mouth of Hell and Devils to devour him. So that (you see) that word is black and dread­full enough: and able (I should think) to fright the stoutest heart of them all.

2. But what is that other, Maran-atha? You would little think by the interpretation thereof there should be so much Hor­rour in it, as there is. It is a word compounded of the Syriack and Hebrew; Maran signifies the Lord, & Atha [Page 31]signifies venit, is come, or, is coming: put them both together, The Lord is come, or The Lord is coming. Instruct me Oracles, what is the mea­ning of this? Some will have it to be a tacit rou­zing of his Corinthians out of their supine lethargy & prodigious forgetful­nesse of their duty to their Lord and Master: An al­lusion to Scholars in the absence of their Master playing the wantons; of a sudden one of them spy­ing the master coming, gives the rest warning of [Page 32]it, To your books, Scho­lars, the Master is coming: so the Apostle here, To your lesson of Love, Co­rinthians, Maran-atha, The Lord is coming. Others will have it to be a pa­theticall adjuring of them by the loving coming of the Lord, to reciprocate love to him again, Others will have it to be an A­postolicall exprobration: How? not love the Lord Jesus Christ? [...] (S. Chrysost.) Dominus venit salutis; iste Dominum vementem non amat, adeo perfidus & ingra­tus? (Pet. Marr.) Why, this Lord came down from heaven out of mere love [Page 33]to save him, and yet is he such a monster of ingra­titude as not to love him? Fy upon him; let a curse? yea and let shame light upon him. Which (I confesse) I do rather em­brace then any of the for­mer interpretations: yet there is another, which I shall rather commend un­to you then this also; which sayes that the Apostle al­ludes to the originall form of Excommunication used in the Church of the Jewes, which they called Sham-Atha, and was the highest degree, and with which [Page 34](sayes our learned Doctor) this Maran-atha is coinci­dental:Dr. Ham­mond. For Sham, that is no other then Shem, our bles­sed Lord, whose name is Wonderfull,Esay 9.6. The Angel of the Covenant, in the midst of whom is my name (Exod, 23.21.) and Atha, as here, is coming. And so S^t. Jude expresly tells, that it was the very Thun­der-bolt that old Enoch shot at such like prodi­gious Monsters in his time,Jude v. 14. [...], The Lord is coming with his holy myriads to execute judgement upon all that are ungodly, and to con­vince [Page 35]them of all their ungodly deeds and words. Nay, the word runs' in the praeteritum tempus, as this of my Apo­stle does; [...] (sayes holy Enoch) Marā-atha (sayes S. Paul) the Lord is come: whereby is implyed the Certainty of his glorious coming to the confusion of all such graceless wretches, so sure as if he were come already.

So you see the in­terpretations of these Rid­dles clear, as if they were wrote with the Sunne-beams.

And now let the A­theisticall [Page 36]scoffer at the power of the Church take them home with him, and tell me, nay rather himself, whether this [...] two-edged Sword, may not make deep wounds and gashes in that carnall soul of his: If any man love not the Lord Jesus Christ, let him be Anathema, cur­sed from the presence of the Lord, let him not be thought worthy to come where the Lord hath to do; Maran-atha, a cursed wretch of that deplored hope, that the Church knows not what to do [Page 37]farther with him, but is enforced to bind him over to answer that high indig­nity at that great generall day of Assizes, and to ex­pose him to the dreadfull sentence of that Lord him­self whom he hath so contemned, and incensed, who shall be Judge, and who, he may be sure, will pay him home; nay and that suddenly too, Maran-atha, the Lord is coming to render vengeance and execute Judgement upon all such ungodly wretches as doe not love him. Which is the first Quaere, [Page 38]what is the meaning of those abstruse, obscure words, Anathema, Maran-atha.

Yet, before I can dis­misse them, I shall be seech the to fixe thy eye upon this glasse, and therein take an exact view of the ill-fa­vourednesse and uglinesse of that man that does not love the Lord Jesus Christ Thou seest the Apostle useth two words of di­verse languages to expresse his horrid and wofull condition, Let him be A­nathema, Maran-atha; as if he would have it ingraven on [Page 39]his fore-head in such cha­racters, that all Nati­ons, both Jewes and Gen­tiles, might read it run­ning. The Observation is obvious, and evi­dent, yet such, that (I should think) it should make the man to trem­ble.

There is no such cursed creature under the Sun, as that man that does not love the Lord Jesus Christ.

Rather then he shall escape, my Apostle here disciplines both Jew and Gentile to thunder out cur­ses [Page 40]against him in their own dialect. This is such a Truth, that the Devil him­self, whose very propriety is lying, [...] (Psellus.) confest it, when by an holy man exorcized and conjured out of a poor man whom he had pos­sest; for being demanded his name, he answered, I am that cursed creature who am deprived of Love. I hope then no Christian will deny it; and if there be any such, I doubt not but to con­vince them ere I have done.

If any man love not the [Page 41]Lord Iesus Christ, he must needs be accursed; First, because he cuts himself off from him that is the Foun­tain of all blessings here for the present; and se­condly, because Christ will cut him off from all enjoyments of him­self hereafter in the life of Glory.

1. Accursed he must be, because he flies off from him that is blessed God for ever; [...], (Plotinus.) à quo procul abesse est esse minus, from whom the more that any man is at a distance, the lesse he is (a blinde man could say.) [Page 42]And he that does not love Christ, must needs be at a great, nay an infinite di­stance from him, because he hates him. Hate him? Horresco referens, I cannot but tremble at the very expression: it's a very sad, yet infallible Truth, for so himself hath said it; [...], two Lords you can­not serve,Matth. 6.24. for you must hate the one and love the other. It is a plain case (sayes Cusanus) two loves cannot be equall, especial­ly where there is no subor­dination, but contrariety of Objects (as in the present [Page 43]case, Christ and Mam­mon) and therefore he that loves the one must of ne­cessity hate the other, as being divided from that one which he loves. Does he so? does he hate Christ? then separated from Christ he must needs be: for as Love is of an uniting na­ture, so Hatred is of a divi­ding. Your sins have di­vided betwixt me and you (saith God, Esay 52.2.) Alas, alas, (sayes Gregory Nazianzen) [...], there is not the least sin that I hugg in my bosome, but it estrangeth [Page 44]and divorceth me from my God: especially that damnable [...] hatred of God, this must needs estrange the soul from God, because it is of an heterogeneous nature frō him; it is the very assimi­lation of the Devil, who is therefore called Sa­tan, because he is an hater of God. Hatred is no other then the participation of the satanicall nature, and transforms the soul into Satan himself, if you'l be­lieve the Wise man;Ecclus 21.27. When the ungodly man curseth Sa­tan, [...] [Page 45] he curseth his own soul: as if they were [...] but one soul; as if there were not only an identity of nature, but of persons; for it is the Soul of the man,Animus cusus (que) is est quisque (Cicero.) that is the Person of the man. And if Satan therefore ac­knowledge himself an ac­cursed creature, because deprived of this divine love; what think you, must not that man be also ac­cursed, who is of so near cognation to him, that if he curse him, he curseth his own soul? [...]; (sayes Gregory Nazianzen.) What a [Page 46]cursed wretch must that man be that is separated from the pure fountain of all blessings; who is ha­ted by that God who is Love it self; [...] (Ajax.) nay, whose very Blessings are cursed by the God of Blessings! (Malachy 2.2.) What a cur­sed wretch, that neither can nor dares pray to heaven for a blessing; nay, whose very prayers are such an Abomination to the Lord, that they pull down Cur­ses in stead of Blessings! As the Philosopher said to the debauch't Marri­ners, praying in a great [Page 47]storm; Oh Wretches, [...]. hold your peace, lest we all be cast away, if the Gods per­ceive you to be sailing here. What a cursed wretch, whom all the Creatures pursue, and rise up in arms to his ruine and confusi­on! [...], he armes the whole crea­tion,(Wisd. 5.17.) [...], for the revenge of his enemies; as Jonah will tell you to his cost. God is pleased to send him to Nineve, and he forsooth, in a pettish humour, is hoysing up his sailes for Tarsus; and see what comes of it: The [Page 48]Windes and storms rise up in a fury, and the Seas swell with rage against him; the ship, though of that bulk that it could carry any thing else,Omnem rem vehere potest na­vis praeter fugitivum. yet cannot the fugitive Pro­phet, but over-board he must; and there is a Whale ready to receive him into her wide jawes, and there he is intombed, [...], as it were in a living Sepulchre, to let him and all the world see, that he that flies from the ever living God, flies to his own death. And howso ever that jugling spirit casts [Page 49]mists before their eyes, and fools them with a con­ceit of pleasantness and deligh in the wayes that are farthest off from the strictness and severity of holiness; yet (sayes Greg. Nazianzen) [...], it is a most divine truth, that the waies of wicked men are full of hells: [...]. and I (sayes Plato) if I were a Law-maker, I would impose a severe pe­nalty upon that man that should say, that there are [...]ome men that are not so pious indeed as they [Page 50]should be, but they live merrily. Soul, eat, drink and be merry (sayes the rich Farmer, Luke 12.19.) But it was as great a mi­stake of the fool to think that such a soul could be merry, as it was that it could eat or drink. Soul, be merry? Foolish man, how can such a soul be merry, that is so taken up with the love & thoughts of earth, that is therefore so fain to wander abroad and busie it self about o­ther objects, [...] (Plutarch) because its afraid to look homeward, and to behold its own [Page 51]ugly self, [...]; how can such a soul be merry, or take joy in it self or any thing else, that is divided from him who is the pure foun­tain of joy? Yet that's not the worst of it neither, but,

2. That man that does not love the Lord Jesus Christ, must needs be in a cursed wofull condition, because he shall be eter­nally separated from his blessed and blissefull pre­sence. And so my Apostle does assure us,2 Thess. 1.7, 8 9. The Lord shall be revealed from heaven [Page 52]with his mighty Angels, and shall in flaming fire take ven­geance on them that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord. No wonder he saith, they shall be eternally destroy­ed, who shall be eternally separated from him who is salvation it self. And that it shall be so, himself hath told it before-hand, his very sentence shall run, Depart from me, Matth. 25.41. [...] ye cursed, into everlasting fire prepared for the Devil and his Angels. Into fire, eternall [Page 53]fire? an heavie sentence this (sayes St. Chrysost.) yet no­thing so heavie as the for­mer part: Depart from me? this is dreadfull indeed; [...], there's more horror contained in that word, then in all the fire and brimstone, and tortures of Hell; [...] and its that Poena damni, that eternal loss of his blessed face, that makes Hell so terrible to the Saints. Depart from me? Lord (sayes Saint Peter) whither shall we go but unto thee? Thou hast the words of eternal life, (John 6.68.) [Page 54]Nay, Thou art [...], that Word that is eternall life. And what death must surprize us, if we de­part from Thee, who art Life it self! What dark­ness, if we depart from Thee, who art Light it self! Into what a cursed Hell must we be plunged, if we depart from Thee, who art Blessedness it self? Depart from me: no won­der he adds, ye cursed. If such a departure from such a blessed presence be not a curse, I pray tell me, what is? And see how this blessed Lord payes them [Page 55]home with their coyn: For did not those Wretches that did not love him, first bid him depart from them, and cry out, we will not that he should reign over us? would they part with one lust for his sake, that parted with heaven for theirs? nay, did they not so hate him, that they advanced their base lusts into his glorious Throne, and made them their Christ? [...] For without doubt (sayes Macarius) whatso­ever it is that carries away the principall love of any mans heart, [...], [Page 56]that is that mans God. And if that be not a prodigious departure from him, what is? And if so, I must appeale to themselves, whether that his dismissive sentence, De­part from me, be not very proportionable and just. Oh what curse, what hell can be bad enough for that man that dethrones the Lord of Glory: nay, en­thrones in his stead Ava­rice, Ebriety, Envy, Pride, Luxury, nay the very spi­rit of Darkness? And yet to see [...], how prodigiously mad impiety [Page 57]makes its Idolaters: there is not one of a thousand of these cursed Wretches, but flatters himself with an hope that he shall here­after be eternally blessed with the enjoyment of Christ in Glory. How? enjoy Christ in Glory, and yet so shamefully to re­nounce him, as not to love him? its impossible: as im­possible as that himself should be forsworn. Dost thou not hear God himself swear the contrary,Heb. 3.11. I sware in my wrath, [...] if ever they enter into my rest. What then? Nay there is [Page 58]all: but its such a dread­full Aposiopesis, as (I should think) should shake eve­ry vein of thy heart. As it he had said, if ever they come where I have to do, then say I am no God, I am perjured.

But suppose there had bin no such oath, I shall ask thee, First, with what mo­desty; Secondly, with what reason couldest thou ex­pect to come into the pre­sence of that Majesty? What impudence were it for such a soul, as black as hell, to dare to approach near such a resplendent [Page 59]brightnes? As Mercurius told Charon (in Lucian) reque­sting him to shew him Iupiters Palace above, How (sayes he) [...], [...] that such a Caitiffe as thou, whose conversation hath been altogether with black shades and impure ghosts, shouldest set thy foot in that pure Palace of Light? [...], what a disho­nour and derogation were that to the place? [...], what harmony is there (sayes my Apostle) betwixt Light and Darkness? There is such an absolute contra­riety and heterogeneous­ness [Page 60]betwixt their natures, that they are incompatible and inconsistent (sayes Pro­clus.) [...], whatsoever is of another and discrepant na­ture from light, must needs stand off at a great distance from it.Iohn 1.5. And that light shined in darkness (sayes St. Iohn of Christ) and the dark­ness comprehended it not. In­deed it were strange if it had (sayes Cusanus,) ubi nulla basis lucis, where there was not the least base or foundation for that light to fasten upon. And sure, as light cannot compre­hend [Page 61]darkness, so neither can darkness comprehend light. [...],1 Cor. 6.9. Be not deceived, (sayes my Apo­stle) neither fornicatours, nor idolaters, &c. shall ever in­herit the Kingdome of God. No (sayes an Heathen) but those that would be immortally happy, [...] (Antisthe­nes.) they must live holily and justly.

There is no happinesse of the Soul, but onely in its immediate union with God, [...] (Pro­clus.) as of the eye with light, (sayes Plato;) no, nor can the soul ever be in a capacity of that happy [Page 62]union [...], ex­cept it be first transformed into the same nature with the Deity, (sayes Proclus.) What thinkest thou? do not these Heathens speak reason? may they not put thee to the blush, thou wretch, who art so unlike to God, that thou hatest him who is Love it self, and all that is lovely; and yet with a shameless con­fidence lookest to enjoy the beatificall vision of him in Glory? How? and yet not love him? with what congruitie of reason canst thou think so? But, [Page 63]suppose thou shouldest come to that glorious sight (which yet that it is im­possible, those blind men have told thee) it would be so farre from being any advantage of happiness unto thee, that it would be asQuid pravis men­tibus im­precer [...] O­pes, honores ambiant: Etcum falsa bona gra­vi mole pa­raverint, tunc vera cognoscant bona. (Boetius.) [...], (Juli­anus Impe­rator.) hideous and horrible as hell it self; thou wouldst so burst with very envy to see his infinit Glory, whom thou didst so hate: thy case would just be the same with [...] the soar eye gazing upon the Sun (as Hierocles instanceth) which is so far from being a comfort, that it proves a torment to it.

And now, if thou hast any further maw to it, go and spit out all the viru­lencie thou canst, against the Lord Jesus, and let thy rapine and malice against his poore Members, [...]. and impious confounding of Heaven with Earth, things sacred with profane, pro­claim to the world that thou hatest him: Yet, sayes Diphilus, [...]. [...], I must tell thee, thou foolest thy self, if ever thou thinkest to sneak away without vengeance and confusion. How is it possible? when the very presence of him, [Page 65]who to, the Saints that look upon him with pure eyes is an infinite delecta­ble light, will be to thee, as the light of the Sun is to those that see it [...], through a cloud, that is, [...], neither purely nor clear­ly; it doth not seem [...], a pure light,Julianus Imperat. but fire (its an obser­vation of one of thy fel­low-haters of Christ.) & if thou wouldst know what fire, my Apostle tells thee to thy confusion,Heb. 12.29. [...], a consuming fire. What thinkest thou now? [Page 66]canst thou conceit any comfort in the approach to such a presence? dost thou not clearly see an in­evitable necessitie of thy forlorn cursed condition? Oh (sayes our blessed Sa­viour) if the eye, Matth. 6.24. which is the sole light of the body, if that be darkness, [...]; how great is that dark­ness! The application is easie, but withall very dreadfull: If the presence of Christ, who is Life it self, prove Death to thee, oh how great will thy death be! If the presence of him, who is Happiness [Page 67]it self and Salvation it self, prove a Torment to thee and Damnation, oh how great will thy torment and damnation be! If the pre­sence of him, who is the very Joy and Bliss of Saints and Angels, prove a Curse to thee, oh how great and inconceivable will thy curse be! And so you have the first quaere, what is the meaning of those abstruse tearms, Ana­thema, Maran-atha.

2. Why this Apostle comes with these [...], direfull Thun­derbolts, and lets them fly [Page 68]abroad against such wret­ches that anathematize themselves by that their not loving our blessed Je­sus? What? (saith he to these very Corinthians) shall I come unto you with a rod, 1 Cor. 4.21. or rather in love, and in the spi­rit of meekness? How sweetly he recollects him­self? and the truth is, there is no such loadstone to at­tract love as love,Generosa est mens hominis, & facilius ducitur quam tra­hitur. (Seneca.) and no such ready way to win upon the noble mind of man, as the spirit of meek­ness: and without doubt there is nothing more symbolicall and suitable to [Page 69]the Evangelicall spirit of this Apostle. And it may seem strange at the first view, that such a Barnabas (Son of Consolation) whose sacred lines use to flow with grace and peace, should become such a Boanerges, and come up­on them with such ter­rible Thunders, Anathe­ma, Maran-atha. Yet if thou please (whosoever thou art, that art so un­happy as not to love the Lord Jesus Christ) with a little patience to hear what may be said, to shame thee out of that hellish fury, [Page 70]and to draw thee, nay, and enforce thee to return to the love of him, I shall ap­peal to thy self as a ratio­nall creature, whether S. Paul could do less then powre out these Execra­tions upon thee.

1. Do but seriously con­sider the condescensions of Christs wonderfull love to thee, and see if they will not put thee to the blush, if thou answer not his love with love. Se­condly, Take but an exact view of the stupendious excellencies that shine in him, and tell me if they [Page 71]may not draw [...] the most iron heart: And then, Thirdly, Do but chew a while upon a few principles of rea­son, which I shall tell thee, and which thou shalt not deny, and then tell thy self whether thou art not enforced to love Christ, if thou mean to love any thing.

1. The condescensions of Christs love to thee are three.

1. Its a great condescen­sion in him, that he will vouchsafe to give thee leave to love him. That [Page 72]such a Majestie that loves himself infinitely, because he is an infinite Lovely­ness, nay (with reverence let me speak it) that can­not do more to himself, then love himself; that he should vouchsafe the same priviledge and honour to Man; well mayest thou cry out with the Prophet, Lord, what is man, that thou shouldest so honour him? An high condes­cension this, if thou be­think thy self what man is: the best of them all no such lovely piece, as to in­vite such a Majestie to be­speak [Page 73]their love. Look up­on man with a spirituall eye, and there is no such leprous creature; [...], from the soal of the foot to the crown of the head, there is nothing but Boyles and Botches, and putrifying Soares. [...]: no Toad so odious and ugly as man, if he be lookt upon out of Christ: look upon him with a na­turall eye, and there is no such despicable and for­lorn creature. What is Man? Ile tell you what (sayes Gregory Nazians.) he is [...], a pile of [Page 74]Dust and puff of Winde. Nay, [...], (sayes Pindarus;) Man is a dream of a shadow. Nay, [...] (sayes Aeschy­lus) a shadow of smoke. What is Man? Why (sayes the Prophet) every man is altogether vanity. Nay, it runs in the originall, e­very man is every vanity: imagine what vanitie you will, Man is that; Man is a mere comprehensive va­nitie. Is he so?Pellis mor­ticina, vas putredinis, fomestineae, cibus ver­mis. (Petr. Blesensis.) then what a condescent is this, that such a glorious Majestie should stoop to be loved by such a poor Frog crawl­ing [Page 75]out of the pool (as S. Bernard terms him?) And what a shame is it if thou dost not love him, when it is thy greatest honour that thou maist love him.

The condescension will appear greater yet, if thou consider who is the great­est gainer of the two, if thou shouldest love him. What (I hope) thou wilt not imagine that Christ wisheth thee to love him, as if he were at any great loss or distress if thou love him not, or that he getteth any thing by it if thou love him: No, but [Page 76]all the gain and advan­tage will redound to thy self. To be sure, its im­possible that any thing should be added to him, [...], (Aristot.) for he is Perfection it self, and nothing can be added to Perfection (sayes the Philosopher.) He is such a super-in-undant Foun­tain (sayes Philo) that he breakes out with the streams of his goodness upon all things, [...] (Philo Iud.) but re­ceives nothing back again from any, [...] to better himself therewith. Nay, it were no less then Blasphemy to have any [Page 77]such conceit of the Deitie (sayes Hierocles: [...].) [...] whosoever thinks by ho­noring or loving God, that God is any way the better for it, he doth prodigi­ously forget himself, as if he were better then God himself. Alas (saith the Prophet) My goodness reach­eth not unto Thee; and, My Prayer shall return into my own bosome. Yea, and so shall all our other services whatsoever: If we love him, all the Advantage shall redound to our selves; if we do not love him, all the Loss will be our own, [Page 78]all the mischievous and fa­tall consequents will light upon our own pate. And so, if thou be not wilfully blinde to thy own Ruine, thou maist perceive by that complaint of his (Ierem. 2.13.) They have forsaken me the fountain of living waters, and digged unto themselves broken cisterns that will hold no water. As if he had said, I do not complain as if this their revolt were any damage to my self; for what is a living Spring the worse, if people will not draw water out of it? but that which troubles [Page 79]me, is their own miscar­riage and prodigious Fol­ly; that they should for­sake me, that so they may perish with thirst; that they should fly from me, that so they may fall head­long into the Devills mouth. It is a plain case, there is no such policy for a man, if he wish well to himself, and love himself, as to love God. Amare Deum est amare seipsum, (saith S. Augustine) to love God, is to love himself: as to hate God, is to hate himself. Oh, what a sweet, and lovely, and loving precept [Page 80]is that, Thou shalt love the Lord thy God? Illud jubet quod è re nostra maxi­me est, he commands us to do that which makes most to our own advan­tage. It is out of pure love to us, that he would have us to love him: he doth it upon no other designe, but that upon our loving of him, he might crown us with blessings. So that (I should think) it were strange, if any man should now hum and haw, and be at a Quandary with himself, whether he should love Christ or no, if he [Page 81]doth any thing wish well to himself. Were not that man a Monster, who be­ing thirstie, should not onely expect that drink should be put into his mouth, but be threatned, nay hired to let it down his throat? And yet such is the love of this our bles­sed Jesus. He is pleased to present the cup of Love to thee; and, rather then fail of thy admittance thereof, he intreats thee to pledge him, nay, will hire thee to it: Si amabis, dabo coelum; none shall out-vie me, or bid more for it then my [Page 82]self; I will give thee hea­ven, where are all [...],Psalm. 16. deliciousnesses and de­lectabilities; and if that be not enough, I my self (who am the comprehen­sion of all things desire able) will be thy Re­ward. Nay, rather then fail, if fair words and glorious promises will not prevail, he comes with an holy violence, (Psalme 9. 12.) If a man will not turn, (no ho with him, but will still go on in that his fro­ward humour;) he hath drawn his sword (sayes the Prophet) as if like a pas­sionate [Page 83]lover, he set the point at his breast, and will enforce him to love him. Nirembergius breaks out, Quid mibi & tibi, O bo­ne Iesu, ut me ames? Blessed Jesus, what is my love worth, that thou shouldst use such violence for the procuring of it? For the most part, if we desire that any should love us, we make choice of such as are most lovely. Alas, Ego horror & odium totius mundi; I am such an horrid, odi­ous & deformed monster, that all thy creatures rise up against me, and threaten [Page 84]my confusion. What a condescension is this, that thou selectest me for one of thy lovers, who deserve thy love less then the very Devils themselves! And yet what sayes my Apo­stle? If any man love not the Lord Jesus Christ. How? If any man not love him, when its mans greatest honor that Christ vouchsafeth to give him leave to love him; nay, when, if he do love him, Christ gains nothing by it, but all the advantage ac­crues to the man himself? I will appeal now, if thi [Page 85]be not a foule shame, and if thou dost not deserve this Anathema, Maran-atha. Yet,

2. There is a greater condescension then this. He hath not onely conde­scended to give us leave to love him, but, rather then fail of our love, he hath made us capable of loving him. The Philosopher gave God thanks, that he made him a Man and not a Beast: and so must thou, or else thou art worse then a beast; and so well maist thou, if thou wilt but take a reflext view of the super-eminent [Page 86]dignitie of thy Nature above the rest. Why Man (saith Epictetus) [...]; [...]. [...]. if thou be think thy self of thy natu­rall dignitie, its a great ble­mish and derogation to thy honour, if thou stoop to the love of any thing below the Deitie, whose very Image is stampt upon thee. [...]. What a lovely cha­racter doth Philo give of Man? He is (saith he) the most lively and lovely Idea of the Archetypall Life and Beautie, the most amiable picture of the most ami­able [Page 87]Deity. And indeed (sayes Socrates) he is [...], the one­ly Creature under the Sun that is capable of religion, of knowing and of loving God; none other but An­gels are so. Which made the Prophet break out in­to admiration, Lord, what is man, that thou shouldest so honour him? Thou hast made him little lower (not many degrees lower) then the very Angels. Cast thy eye upon thy self: dost thou not see a most vivacious will and sagacious under­standing shining within [Page 88]thee, as in those Angelicall Spirits? And why (thinkest thou) did he so condescend to bespangle thy soul wi [...]h those glorious powers, why with that vigorous understanding; but that, as an Eagle, thou mightest soare up, and gaze upon that most bright and dazzeling Sun of Glory? and why with that will, but, that upon that clear view of his resplendent Bright­ness, it might, as those Angels, be inflamed with love? Nay, not onely hath he imprest in thee a vertuall capabilitie of love; [Page 89]but see with what art he contrives to imprint an actuall capacitie of love: else why (I pray) doth he present thee with so many tokens of his love, but to win and gain thy love? The heavens declare the Glory of God, (sayes the Kingly Prophet:) not onely the Glory of his Power, but also of his Love. What a glorious Love was that, to enlight­en thee here below with Stars, as it were with so many radiant, glittering Diamonds! The heavens? I, and so doth every crea­ture [Page 90]under the Heavens, proclaim the wonderfull love of God to man. Look where thou wilt, thou art surrounded with flames of his Love: mirabile est si non ardeas (sayes Cusanus) it were strange if thou shouldst not be set on fire; if not, sure thou must needs be a diabolicall Sa­lamander.Diabolicae sunt Sala­mandrae, qui tantis ignibus non cale­siunt (Cu­sanus.) Nay, why else; but that he might enamour thee on him, doth he send thee so many Love-letters transcribed by the Pro­phets and Apostles, and those speciall pledges of his Love, the Sacraments [Page 91]sealed with his own bloud? Nay, why else doth he send down his glorious Spirit, that Architectoni­call Chymist of Love; but, that he might by his sa­cred breath blow up those dead cinders of thy affe­ctions into sparkes, and those sparkes into flames, and those flames into per­petuall burnings? Nay, why else did this Jesus himself, the bright Sun of Love, come down from his sphere of Glory, and condescend to be shut up in the dark lantern of our flesh, but that he might [Page 92]even burn and overcome thee with love of him, as he was with love of thee? Here is an enforcement upon thee; Love him now thou must, other­wise thou art prodigiously un-naturall. Every creature loves that which is like it self:Ecclus 13.15. (the Wise man ob­serveth that to be the very Law of Nature, which the very Brutes keep inviola­ble) and so will man, [...], he will cleave to his like: and yet what sayes my Apostle? If any man love not the Lord Jesus Christ. How? not love [Page 93]him that is so like him, that he is cloathed with the same nature with man? No man hateth his own flesh; and yet If any man not love the Lord Jesus Christ, who is flesh of his flesh, and bone of his bone? I'le appeal, whe­ther such a man be not op­probrium naturae, a shame and disgrace to nature. A­nacreon the Poet tells, how there had been an hot duell betwixt Love and himself a long time: [...], Love (saith he) grapled with me with all the skill and strength [Page 94]that he had; but all that would not do, he had too rough a piece to encoun­ter with: what doth he then, [...]. but in a furie shoot his arrowes thick and threefold at my breast? but all they were disap­pointed by my prudent re­treat and flight: At last having thus emptied his Quiver of all his store, very slyly [...], he darted himself into my heart, and then alas, what could I do else but yield? [...] oh Love, thou hast got the victorie, I may not, [Page 95]I will not resist thee any more. And (I pray thee) is it not thy case, and every mans? How many vollies of his Arrowes did the Lord Jesus, that God who is Love it self, send after thee? how many tokens of his Love? and that in such a prodigall manner, that, as if he had emptied his Quiver, he cries our, What could I have done more for my people then I have done? and at last, when all would not make any impression, see if he doth not shoot himself into our very humane na­ture; [Page 96]see if by the force of love he be not transform­ed into a man. [...] (Luci­an.) [...], (as Venus said to Cupid) Love, see what Miracles thou dost, who hast power over God himself, and canst turn him into what shape thou pleasest. And yet If any man love not the Lord Jesus Christ? What, not him that was so overcome with love to man, that he condescended to become Man, and that to enforce man to the love of him? If he will not love him as God, he must love him now, because he is become [Page 97]Man like himself: and yet if any man not love him? Say now, whether that man be not filius mortis qui hoc fecerit, an heir of this Apostolicall curse, and death, which doth such an unnaturall thing. Not love him, who made him ca­pable of love; who, if he had pleased, might have made him a stock, or stone, or brute, neither capable nor sensible of love? nay, not him, who himself was therefore pleased to be made Man, that man might be constrained to love him, as being of one [Page 98]and the self-same nature with himself? Not love him, who is not onely God, but Man? nay, not him, who so loved man, that he hath wedded mans nature to his own divine, glorious Person? nay, not him, who is the very Prin­ciple of all Love, and Love it self? If this doth not speak the man a Monster, and set up an high aggra­vation against him, what will? How, if any man not love him, without whom he cannot love himself, or any thing else? For that (I hope) thou wilt [Page 99]not deny, because himself hath asserted it;Iohn 15.5. [...], without me ye can do nothing. He doth not say (saith St. Augustine,) Sine me parum potestis, without me ye can do but little; or, but difficulter, very hardly: no, but nothing at all, [...]. not so much as speak a good word, or think a good thought, (2 Cor. 3.5.) No, but whatsoever vertue or grace shineth in us, they are streams flowing onely from that fountain: [...], of his ful­ness we all receive, (John 1.16.) If thou invoke him [Page 100]its but an echo of that voice of his first calling thee: If thou see him, it is not so much an aspecti­on, as a respection. Just as an Image in the Glass, (sayes Ficinus) that is im­printed there by the face looking into it; that Image does not look back upon the Face, except the Face first look forward upon the Image: and in that the Image does seem to see the Face, its nothing else, but that the Face does see the Image. And so, if thou love Christ, it is nothing else but the reflection or [Page 101]resultance of that beam of love, that was first trajected or darted from that pure fountain of Love. Its most certain, Love him thou canst not, no, nor any thing else, nisi amore ipso prius inflammatus, except that supreme wheel set that inferiour wheel of thine upon that motion. How is it possible that any man should affectare extra charitatem, love without love? love without him, that is the very principle of all Love? If thou canst not, I must now appeal, if thou be not a prodigie [Page 102]in nature, if thou return hatred to him, who there­fore made thee capable of love, that whatsoever thou lovest, might be in order to him. Were not that a monstrous Glasse, that should return a Frown for a Smile, and Ugliness for Beautie? And is not the same thy case, if thou re­turn to the Lord Jesus Christ hatred for love? What, love any thing ra­ther then him, without whose influxe, neither could that thing be, nor couldest thy self love it? Nay, hate him, by whose [Page 103]vertue thou lovest that, whatsoever it be, which ingendreth that hatred? How shamefully unna­turall is this? How doth every thing in nature cry out upon thee? For there is nothing but naturally returns to its originall Cause; [...] (Procl.) Aquae in tanium as­condum, in quantum descendunt. and alwayes (sayes Proclus) the revolution comes home to the devo­lution, the ascension to the first descension. The rivers run to the Sea (sayes Solo­mon, Eccles 1.7.) why? because they first flowed from the Sea. The face in the glass looks back to the [Page 104]face looking on the glass, why? because it borrows all its being, and grace and features from it. The sparks of fire ascend or fly upwards, why? because they first came from a­bove. The beams of the Sun rebound back to the Sun, why? because they were streamed thence. Al­wayes in nature there is a return of all things to their originall Cause.Ʋnaquae (que) res repetit suam ori­ginem (Mars. Ficinus) Why now, Love is a flame of Christs own kindling; and whi­ther should it ascend but to its own proper Sphere? Love is a beam that was [Page 105]first shot from Christ the Sun of righteousness, and a stream that originally flowed out from that im­mense vast Ocean of all Graces; & whither should it retire or return but to him? And yet, If any man not love the Lord Jesus Christ? How? not love Him, who is the very pure fountain of Love? What a prodigious unnaturall wretch is that man? Let him say himself, whether my Apostle could do less then let fly his thundering Canons at him. Yet that is not all; But

3. There is a greater condescension of his Love to man yet. He hath not onely vouchsafed to give thee leave to love him, and to make thee capable of that love; but himself is the first that, what? ah, what am I about to say?Loquimur, & stupe­mus, inde non tace­mus unde, tamen clo­qui non v [...]lemus, (St. Leo.) that which though I can­not express, yet can I not be silent: himself is the first that condescends, what? to love us first. Nay, higher yet, (though that in the judgement of Saint Iohn be an high condescen­sion) he condescends to sue to us for our love;1 Iohn 4.10. nay, [Page 107]and sends Ambassadors to agitate, nay, to intreat our love.2 Cor. 5.20. We are Christs Am­bassadors (saith my Apostle) as if God besought you by us; we beseech you in Christs stead, be ye reconciled unto God. Canst thou hear this, and [...]hy heart not be moulten into Love, at least not strucken with Admirati­on? Be ye reconciled unto God? and, we beseech you? nay, God by us beseecheth? what condescensions are these? One would think, considering who began the Quarell, thou shouldest rather beseech him to be [Page 108]reconciled to thee, then that he should beseech thee to be reconciled unto him. Compare the Per­sons: He; who? God, an infinite Majestie, at whole presence the mountains tremble; Beseecheth, whō? Thee, a poor silly Flea, a Worm,Marcus Imperat [...], a little Soul carrying about thee a dead piece of flesh. Weigh the circum­stance of Time: He be­seecheth thee, when? when there is any thing of such Loveliness in thee that is worth the Beseeching? no, but when thou art wal­lowing [Page 109]in the goare, when (God knowes) there is no such un-lovely and un­sighty piece. A strange con­descension this; as if a King should fall in love with a poor leprous Da­mosell, and send Ambas­sadours to woe and be­seech her to entertain his Majesties love. But now consider the manner of his beseeching thee, and that must needs swallow thee up into astonish­ment. He beseecheth, how? by writing thee Love-Letters in his own Bloud. He so passionately [Page 110]loves thee, that rather then fail, he will die to winne thy love. No fond wan­ton lover of them all (sayes Saint Chrysostome) though his brain be by the heat of love enfeavered to an high degree of frenzie, that is so all on fire with the love of his Mistress, as the Lord Iesus is with the love of thy Soul. He so loved thee, as that he exposed himself to thousands of Wounds, not onely made by Men, or Devils, but by the heavie hand of Divine Justice; and interposed his own sacred breast to re­ceive, [Page 111]so to stave them off from thee. Homines, Quid mi­ramini, nisi stupes citis, quod Deus tam affectuose amet crea­turas? (Euseb. Nirem­berg.) St. Bern. quid miramini? Ah (Men) what is it that ye can stand ama­zed at, if you do not at this, that God should so affectionately love his crea­ture? that, Deus tantus tan­tillos, tantum, tam gratis; so great a God should so much love such little in­considerable worms? Shew me such another wonder of love, if you can. That condescension of Iesus, (sayes Nirembergius) that stupendious humbling of himself to Death,Philip. 2.7. and emptying himself of Glo­ry, [Page 112]was such a transcen­dent master-piece of Love, that, should any man have either imagined any such thing, or wished that so it might be, before himself was pleased to reveal that great secret, The seed of the woman shall break the Ser­pents head; preces blasphemiae crederentur, votum sacrilega voluntas, that thought of his had been blasphemy, and that wish horrible sa­criledge. What an impu­dence were it, if a Rebell justly sentenced by the Judge to tortures & death, should put up a Petition [Page 113]to the King, to lay down his life, and to suffer the penaltie of the Law for him? what rude and pro­digious Impudence were this? And yet, such was the Love of our Redeemer, Jesus Christ, the King of Kings; he humbles him­self to Death, nay, the death of the Cross, the most ignominious and cursed kind of death, and that for us Men, who for our Rebellion were dam­ned to eternall death; nay, and that before we ever, what? did make it our suit to his Majestie; nay, [Page 114]and before we ever durst have thought of any such horrid request. It was a love unto death it self, and that is the strongest of all Loves. Greater love then this (sayes my Apostle) can no man have, then to lay down his life for another: That is the Grand Love, without all doubt, and all compare; that is the chari­tas superlativa, the greatest of all. And yet here is one circumstance that makes this superlative love of Christ to us Men, more then superlative: it was a love of anticipation; such [Page 115]a love, that not onely ex­ceeds all imaginations and desires, but prevents all, which is the most kindly of all loves, the best kinde of love. And sure it must speak us the worst of all creatures,Nimis du­rus est a­nimus, qui si non im­pendere, nec repen­dere vult (S. Aug.) if we should not answer such a love as this, with love. If any man love not the Lord Jesus Christ? How? not love him, who so loved Man as to die for him, rather then Man should die the death? That were brutish. Bru­tish? nay, worse; for the most savage of Brutes love those that love them; the [Page 116]very Lions and Tigres do so.Amant a mantes Le­ones amant Tigres. (S. Aug.) and yet, If any man not love the Lord Jesus Christ, who so loved man as to die for him? that were devillish. Devillish? nay, worse then devillish, (sayes Nirembergius) for there is not so great a tie or ingagement of love up­on the Devils, as there is upon us Men; the Lord Jesus did not die for them, but for us Men, and for our salvation, eripere de faucibus, to rescue us out of their furious jawes. If they hate him, they hate onely their Creatour; but if any [Page 117]of us men be so wretched, we do not onely hate our Creator, but our Redeemer, we hate him that poured out his own bloud to re­deem us.

Say now, thou Mon­ster, whether thou beest not confounded with shame, and whether my Apostle could do less then to thunder out his con­founding Anathema against thee. Which is my first kind of Arguments, for the shaming of thee out of that thy peevish and more then devillish humour; viz. the condescensions of [Page 118]Christs Love to us.

2. If thou beest not shamed, if thou please to take a view of those super­eminent Glories & Super­excellencies that shine in him, I shall challenge thee, if thou canst choose, do not love him.

But now (my sweet Je­su) how shall I be able to display the radiant beams of thy Glories, whose In­tellect is cloathed, or ra­ther clouded with Reason, and Reason with Phansie, and Phansie with Sense, [...]. which seeth nothing but shadowes and delusive [Page 119]dreams? Alas, the bright­ness of thy Glory dazels me; and the more bright that shines, the more it leaves me in darkness: nay, [...], (Di­onys. Are­op.) and the more that my eye is thus dazeled and dark­ned, so much the more clearly does it see thee: I can never more fully see thee, then when I see thus much, that I cannot see thee; never till then do I comprehend thee indeed, [...], (Damas­cen.) but when I comprehend that thou art altogether in­comprehensible.

Reader, I beseech thee help me out in admira­tion. [Page 120]The Prophet sayes, He shall be called wonderful; Esay 9.6. and so well he may, (sayes Hierotheus:) For howso­ever that glorious Majesty condescended to be clad with the base rags of our flesh; [...]. yet, which is the wonder of wonders, in the very naturals, which he borrowed from us, he was super-naturall, in our very estentialls, he was super-essentiall; as his walking upon the Sea te­stifies, to the astonishment of all. No wonder he is stiled Wonderful, for indeed there is nothing spoken of [Page 121]him but speaks a Won­der.

That he should be born, [...]. (S. Chry­sost. who is Eternitie it self; be made Flesh, by whom not onely all Flesh, but all Principalities and Powers were made: nay, made of a woman; nay, and that a Virgin: this is such a Wonder, that the very An­gels descend from Heaven to see a greater wonder below; nay, such, that God himself seemeth to wonder at it;Ier. 31.22. The Lord hath created a new thing upon earth, a Woman shall compass a Man. A new thing? why? [Page 122]is that such a wonder? Yes, and thy self shalt say, there was never any such, if once thou see what wo­man that is, and what that man. That woman is such a woman as is a Virgin (saith the Prophet Esay) such a woman as never knew man.Esay 7.14 You may think this strange, for so did that Blessed Virgin her self, when an Angel told her she should bring forth a Son; [...], how can this be, seeing I know not a man? [...], (Ioan, Metrop.) Very strange, a Mother, and yet never knew man; a Virgin, and [Page 123]yet compass a man.Nec alia mater de­cebat De­um nisi vir­go, nec ali­us filius decebat virginem nisi Deus, (Petr. Ble­sens.) Esay 40.12. And yet look upon that man that is compassed by her, it's infinitely more strange. It is no other then he that measures the waters with his span, and comprehends the heavens with his fist; it is he whom the heavens of heavens cannot comprehend (saith Solo­mon:) and that he who is in­comprehensible, should be comprehended within the narrow womb of a Vir­gin, if this be not [...] (saith Damascen) the onely new thing ei­ther under or above the Sun, what is? Never was [Page 124]there such a demonstra­tion of the power of the Deitie as this (saith Saint Basil) that the lesser should comprehend the greater, [...] (Bas.) that the Daughter should conceive and bring forth her Father, the Sheep her Shepherd, the Creature her Creatour: was there ever such a wonder as this?

And so not onely his Birth, but his Death, how wonderfull was it? which gave such a deadly wound, not onely to Death, in token whereof many of the dead arose out of their [Page 125]Sepulchres; but also to him that had the power of death, devested him of his power, threw him out of his Temples, silenced his Oracles. What a trium­phant expression is that of my Apostle, (Coloss. 2.15.) Having spoyled Principali­ties and Powers, he made a shew of them openly, (as his captives) [...] trium­phing over them [...] by the Cross. It was such a rout, that Ignatius sayes, the De­vill never since either hears or sees the Cross, [...]. but he is all in a shaking and trem­bling.

And then his whole Life, what was it else but mira­culis fulgens, a very Thea­tre of miracles? What think you of giving eyes to the blind, [...] (Sibylla.) life to the dead, hearing to the deaf, speech to the dumb? He did such wonders, that A­melius Platonicus crieth out, Sure God hath put on our humane nature, and there­in doth shew the world the Majestie of the Divine nature. And Agbarus King of Edessa (sayes Eusebius) wrote a letter to him, wherein he concludes, [...], one of these [Page 127]two, Either Thou art God, [...]. or the Son of God, that doest those things that I hear of thee.

And yet, If any man love not the Lord Jesus Christ? How? not Him, whose Birth, and Life, and Death, and all Actions speak no­thing but Wonders? Not love Him that is so full of such Excellencies, that the very blind can descrie the glories of the Deitie shi­ning through the cloud of our flesh which he assu­med? Its impossible: thou must either deny that,Matth. 8.29. [...] (S. Chry­sost.) which the Devils durst, [Page 128]not, his Divinitie; or else thou must be ravished with love of him.

Or if that varietie of his Excellencies allure not, cast thy eye upon the variation of the glorious Resemblan­ces which my Apostle here runs upon. The Lord Je­sus Christ. What a divine philtrum and charm of love is wrapt up in every of these Titles, [...]. able to melt hearts of iron into love? The Lord, that speaks a soveraign Power. He is Lord of all (sayes Saint Pe­ter:) yea, and so sayes every creature; [...] all stoop [Page 129]to the Sceptre of his Impe­riall command; [...], &c. (Archy­lus). Fire and hail, snow and vapours, depths and all dragons, winde and storm, all fulfilling his word, (Psal. 148.8.) nay, so the Angels above; Could I not now, if I would, command a le­gion of Angels? (saith he) nay, and the very Devils below; Lord, in thy Name the Devils are subject to us. He is a Lord of that Power, that he bears up all things: Heb. 1.3. who if he should with­draw the influxe of his Power but one moment, we should all instantly sink into our old Chaos [Page 130]again. It is good for me to cleave to the Lord (sayes David:) and he said wel in it (sayes S. August.) for if he cleave not to him, to him­self he cannot,Domine, si vis ut re­cedam à te, da mibi alium Te, alias non recedam. Lord, if thou wilt that I depart from thee, I must beseech thee to give me another Thee, other­wise I shall be very loath to depart from thee. And yet, If any man love him not? fly off in his love from him, who is a Lord of that power, that he can so easily, if his wrath be kindled, dismiss him into the lake of fire and brim­stone? what desperate folly is that?

But if his Power make no impression in thee, see what that other name (Christ) will do. He is not onely Lord, but Christ. Which is a name (sayes the Spouse) that breaths forth nothing but Aromatick odours and rich perfumes; Thy Name is as an ointment poured out, Cant. 1.2. and therefore the Virgins love thee: and, All thy garments smell of Myrrh, Aloes and Cassia (sayes King David:) and, Thou art anointed with the oyle of glad­ness above thy fellows; Prae consortibus, & pro consorti­bus, for thy fellows too, [Page 132]that it might drop upon all that breathe after the fragrant Sents thereof. Its this Christ, this Anointed, that perfumes all, not on­ly our Persons, but our Prayers, and all other acti­ons, and makes them odo­riferous and acceptable to his Father. Its he onely that is the sole delight of all the Divine Senses: no­thing delicious to his pa­lat, but what is seasoned with the gall of his Son; nothing melodious to his ear, but what sounds with the name of this his eter­nall Word; nothing love­ly [Page 133]in his eye, but what is seen through this spotless glass of Beautie; nothing pleasing to his smell, but what is sented with the rich odours of this his Christ or Anointed. This is my beloved Son, [...], in whom I am well plea­sed, (Matth. 3.17.) And yet, If any man love not the Lord Jesus Christ? How? not love him, with­out whom he cannot be lovely? not love him, with­out whom he may not draw near to the presence of God, but must be struck with a javeline of death? [Page 134]If any man not love Christ, without whose sweet un­ctions, Hell it self exhales not a more odious, noy­some stench, then every man must? What Vultures are such Wretches, quibus etiam Alabastrum unguenti ple­num putere videtur; that are rather drawn with stinking carrions, then such preci­ous sovereign Perfume?

Yet, if this will not al­lure thee, what thinkest thou of him as Iesus? which very word speaketh and breatheth, forth nothing but love (sayes Saint Ber­nard) Mel in ore, melos in au­re. [Page 135]Spell the letters, and there will resound in thine eares a Saviour. O quam dul­ce nomen! what musick so ravishing? And yet, If any man not love the Lord Je­sus? How? not love him that is his Saviour, that hath not onely redeemed him from Hell, but pur­chased Heaven for him? It is impossible. What, I hope, thou art not so ab­horrent from nature, that thou wilt court thy own Death or Ruine, nay, or wish it; [...] (Ari­stot.) but rather wishest and lovest thy salvation. Dost thou so? and yet not [Page 136]love him who is the Au­thour and finisher of all salvation? How can this be? Every man loves light; and yet, if any man not love the Sun, the fountain of light? no man but loves salvation; and yet, if any man love not Jesus, the fountain of salvation? What incongruities, nay, what impossibilities are these? Thou must either deny Jesus to be a Savi­our, which would be little comfort to thee; or re­nounce all pretences to any love, or wishing well to thy self, which were very [Page 137]unnaturall; or else thou must love him. The love of thy Iesus will constrain thee to it, nay, the very love of thy self must. Et ipsam animam (sayes Saint Bernard) I would hate my very soul,Et ipsam animam odio habe­rom, si non diligeret meum Ie­sum. if it should not love my Iesus. Nay, Ari­stodemus an Heathen, hear­ing Philosophers arguing the provident care of the gods, and love to man, cries out, [...] (apud Xenoph.) Oh if I were assu­red of that, sure I would not so slight and vilipend them as I do. And yet, If my man, any Christian man, love not the Lord [Page 138]Iesus, such a loving God to man, that, rather then man should perish, came down from Heaven to save him? it cannot be. Oh man, how canst thou mind or think of any o­ther love, when such a Ie­sus is to be loved? or if thou dost such a morall impos­sibilitie, how canst thou denie, (I appeal to thy self) my Apostles censures of Anathema, Maran-atha, to be very justly inflicted on thee? And yet, that is not all I have to say to thee; But,

3. Take along with thee [Page 139]but three Principles which I shall tell thee, and sure they must convince thee, and evince thy love, and enforce thee to love the Lord Jesus Christ, if thou resolve to love any thing.

1. None can chuse, but every man must love that which is beautifull: this no Devill can deny. [...] (Plato) For indeed (sayes Plato) Love is not love, if it be not of that which is lovely. Love is nothing else nisi pulchritu­dinis desiderium (sayes Cusa­nus) but breathing after the enjoyment of Beautie: and (sayes Ficinus)Amor tanquam ejus finem, fruitionem respicit pulchritu­dinis, (Mars. Fi­cinus.) it acquies­ceth [Page 140]in the enjoyment thereof as in its end. No man can properly love a­ny thing but what is beau­tifull; and what is so, none can chuse but must love it: and therefore it is called [...], [...] (Pro­clus.) because (sayes Proclus) it is so lovely, that it draweth all eyes to stupour and ad­miration of it; as Lucian brings in young Paris so ravished at the sight of fair Helena, that he thought he could not enjoy him­self, though a Prince and Heire of famous Troy, [...] (Lu­cianus.) nor could live, unless he enjoyed that Beautie. And [Page 141] Pindarus sayes of the love­ly Theoxenus, that he that gazing upon that august and comely face of his, [...]. is not surprized with amaze­ments, and inflamed with loves and desires, he must have an heart of Adamant or Brass.

Beautie is of that force, that [...], that it transports all that look on it, out of themselves, and rapts them with a divine furie (saith Proclus.) And there may be some reason for it (sayes another Phi­losopher)Marsilius Ficiuus. for indeed it is no other then divini luminis [Page 142]imago, a very image of the divine light, imo vultus, of the divine countenance; and who can choose but must be ravished at any the least glimpse of the Deitie?

Why now, Christ is ipsa essentialis pulchritudo, Beau­tie it self, the very essentiall Idea and pure sampler of all beauties: he is that Beau­tie, that beautifies and be­spangles all the severall spheres of the whole Uni­verse, with all whatsoever gracefulnesses or comeli­nesses glitter in them; that adorneth the Angelicall [Page 143]mind with its beautifull order of Ideas; the rationall soul with its golden chain of Reasons; active Nature with its varietie of seeds; and the lowermost Orbe of all, passive Matter, with all its severall forms, that you see the Lilie so cloa­thed,Matth. 6.29. that Solomon in all his royaltie was nothing com­parable to it. [...], it is this absolute Beautie that so cloathes that and and all other things with their amiable complexi­ons and comely shapes, (sayes Cusanus;) and they all are nothing else then so [Page 144]many severall adumbra­tions of this one absolute Beautie, who is the com­prehension of them all; as Unitie is the complication of all Numbers, and Num­ber is nothing else then the explication of Unitie. In Number is all Proportion, in Proportion is all har­monicall Order; and there­fore all the Beautie that re­sults from that order and proportion, must needs be wrapt up in Unitie in a more eminent manner. He is such a Beautie, that the very Angels (sayes S. Peter) [...],1 Pet. 1.12. are gree­dy [Page 145]to peep into; nay, such a Beautie, that God him­self proclaims from his most excellent Glorie, that he is ravished at the sight of him; This is my beloved Son in whom I am well plea­sed. And yet what sayes the Apostle here? If any man love not the Lord Jesus Christ. How? any man not love him that is such a Beautie, that God himself takes a wonderfull com­placencie in him? No man, but loves what is Beautifull: and yet, If any man not love him who is so Beautiful that he is Beau­tie [Page 146]it self? Thou must ei­ther deny him to be such a Beautie, which Hell it self dares not; or point out some other that may be compared, and stand in competition with him; or else thou must be enforced to love him.

But is there any other indeed? No, thou art grosly deluded, if thou fan­cie any thing to be a reall Beautie here below: it is merely (sayes Boethius) im­becillitas oculorum, the weak­ness of thy eyes that fools thee into that conceit: hadst thou but one pierce­ing [Page 147]eye, thou wouldst see that that, which thou ta­kest to be such a peerless beautie, there were not vili­us sterquiliniū, a more loath­some dung-hil then it. Nay, Diana her self (sayes Luci­an) [...], that fa­mous Lady of Beautie, be­ing suddenly by Actaeon spied naked, as she was washing her self in a bath, for fear lest he should tell tales abroad of her cleanli­ness, [...]. she opens the mouths of his own hounds upon him to stop his. Alas, whatsoever Beautie thou meetest with here, it is no [Page 148]other then an exile sha­dow of Beautie. The Sun that is so resplendent, and [...], so ex­cessively beautifull, [...]. (apud Xe­noph.) that if any man dare impudent­ly gaze upon it, he indan­gereth his eyes; yet is it but [...] (sayes Plato) an image, nay, a shadow of the Deitie. And that intelligible, [...]. that Divine Light which is the Arche-type and Fountain of all, (saith Philo) doth as far exceed in lustre and bright­ness that visible Light, that so dazles our eyes, as that Light doth Darkness it [Page 149]self. Nirembergius thinks the Spouse alludes to or im­plies some such thing, by that her expression, I sought him whom my soul loveth, by night. Nox est respectu Do­mini splendor rerum venusta­rum; all the beauties of Sunne, and Heavens, and Stars, and Angels, are but Night in respect of Christ; and were they all contra­cted into one Beautie, yet what were it compared with him? turpis & obscura esset, how obscure and un­lovely would it appear? But, si tantum umbra lucet, quantum lux ipsa, if his very [Page 150]shadowes seem so bright and glorious in thy eye, oh how bright and glori­ous must the Fountain it self shine? And yet what sayes the Apostle? If any man love not the Lord Jesus Christ. Very strange: But without doubt, the rea­son is, because he is so im­merst and sunk into sense, and, [...]. like the Hedge-hog, (sayes Clemens Alexandri­nus) rowling altogether in flesh, that he is inclosed with, that he cannot rise up into the sublime specu­lation of spirituall Beau­ties, but entertains the same [Page 151](if not lower) imaginati­ons of them, as he doth of sensuall and carnall. Why do we dote so fondly up­on this world? [...]. (it was the saying of an heathen wo­man.) Why? [...], be­cause it glitters with many gaudie gaities: but it would not so, had we but the least insight into that other above. Oh if once our eyes were blest (saies Plato) with the sight of Beautie it self; [...]. and we did behold it in its own puritie and com­plexion, * as it is in it self; not (as here) mixt and stained with flesh and [Page 152]bloud, and over-laid with cerussaes and paintings, and daubed with Apothecaries drugs, but in its own genu­ine hue and bright flame what then? [...]. we would not then think that glistering Gold, and sparkling Dia­monds, or beauteous La­dies were it; and oh, how would the sight thereof inflame all with love that behold it? [...]. (saith he most divinely.) And you may well think so (saith Her­mes) when as the very glimpse thereof hath so rapt some out of them­selves, [...]. that they never were [Page 153]themselves again, till they came to the full enjoyment thereof. Come (sayes holy Monicha) Volemus in Coelos, fideles volemus in Coelos; come Christians, let us get us to our wings, and fly up to our blessed Jesus; ut quid hic agimus, what make we here below, when he is above? what joy can we take in his absence? And so holy Ignatius, [...], [...]. my Love is crucified; and there is not in me any such fire as can take any pleasure in preying upon these car­rions and sordid pleasures below, but there is a pure [Page 154]water leaping up & down in me, and whispering unto me, Up (Ignatius) get thee up to thy Jesus. [...]. And oh now (saith he) how I long to be thrown into the jawes of those Lions which I hear roaring for me! and if they will not dispatch me the sooner, [...], I will enforce them to it by violence, that so I may enjoy the sight of my blessed Jesus. And yet, If any man love not the Lord Jesus Christ? what? not love him that is such a Beautie, that the Saints with chearfullness run [Page 155]through any kindes of deaths, so to have the sight of him? No man but loves that which is lovely: and yet, if any man not love him, who is so lovely, that he is loveliness it self? Thou must either deny him to be the Brightness of Glory,Heb. 1.3. and so give my Apostle the Lie; or thou must be enforced to love him.O cor me­um, quo­modo non te evellis post tan­tum deco rem: (Nu­remberg.) O my heart (sayes Nirembergius) why doest thou not pluck thy self up by the very roote, after so great a Beau­tie? which is the first e­viction.

2. No man can choose, but he must love that which is good. This can­not be denied: for there is that naturall cognation betwixt man and good­ness (sayes Plato) that there is not any thing else which man loves, [...]. but what is good; insomuch that, if their hands or feet be so gangren'd that they seem naught, they are wil­ling to have them cut off. That which is good, is not onely diffusive of it self, [...]. but attractive of all others, it drawes all by its genuine splendour, nay, [...], it [Page 157]drawes by a kindly vio­lence, as the Sun doth all eyes, to love and admira­tion (sayes Proclus). For is Truth is the adequate object of the Intellect, so is Goodness of the Will; and as the Intellect can­not properly understand any thing but what is true, so neither can the Will love any thing but what is good, and what is good, it cannot but love: if at any time it doth unhappily embrace that which is evill, [...] (Arist.) it does not therefore embrace it because it is evill, but be­cause [Page 158]the Understanding being deluded does repre­sent it under the notion of good; otherwise it is im­possible that Vice should impose upon us,Non nisi virtutis sub um­bra deci­piunt vi­tia. (Se­neca) if it did not come in the habit of Vertue: if the Will decline good, it is because that good seemeth evill, and the very declining, good. Good­ness hath such a sweet force upon the Will, that the very shadow of it en­forceth the Will to court it, and to make love to it. And this (saith the Plato­nist) is the very reason, why both Beautie so al­lures [Page 159]the Eye, and Har­monie so ravisheth the Eare: Beautie, because it is nothing else but a visible Goodness, for there is all the difference between them; [...] (Procl.) Goodness is an in­ward Beautie, and Beautie is an outward Goodness, displaying to all eyes the loveliness that is shining within: and so, as Beautie is a visible Goodness, so is Harmonie bonitas audibilis, an audible Goodness; which therefore is so highly de­lightfull, because of the huge complacencie and pleasure that the soul takes [Page 160]in Goodness, wheresoever it meets with it, through what organs soever it is conveighed, then which (sayes Marcus Antoninus) [...], there is no­thing does more harmo­nize with its nature, or is more suitable and agree­able. Why now, Christ, as he is essentiall Beautie, so he is essentiall Good­ness: as the spotless glass of Beautie, so (sayes the Wise man) he is [...],Wisd 7.26. the Image of the Divine Goodness; or (as Saint Iohn characterizeth him) [...], the very Idea [Page 161]and Reason, or pure Sam­pler of all things, which are no other then contra­cted Images of that most absolute one. And if so, then you may irrefragably conclude (sayes Philo) that that [...], that originall Sampler, whence all cre­ated beauties and good­nesses were so drawn out to the life, must needs be in himself infinitely more lovely and good. For no effect can possibly rise up to the dignitie of its pri­mordiall cause: [...] whatso­ever vertue or excellencie [Page 162]is shining in any subordi­nate cause, [...], (Pro­clus.) must needs be in the highest in a more eminent and exuberant manner preexistent; nay, and that so supereminently (sayes Ficinus) that what belongeth to those Effects, cannot properly be attribu­ted to their higher cause: as to say Heat is hot, Wise­dome is wise, Light is lightsome, Goodness is good; what defective, nay, and derogative predicati­ons are these? Joy (sayes the Areopagite) whereso­ever it glanceth, it affects with marvellous chearful­ness; [Page 163]yet we cannot pro­perly say that Joy it self is affected with chearfulness, or is joyfull, but is so Joy as passeth all imagi­nation. If there be any goodness in the Creature, how infinitely more must there be in the Creatour, so as exceeds all apprehensi­ons? Why callest thou me good? (sayes Christ to him, that had a conceit that he was but a mere man.) Why callest thou me good (who lookest not upon me as God, as well as Man?) There is none good but God, Good? nay, God [Page 164]is so good, that he is Good­ness it self (saith Hermes.) there is such a reciprocall identitie of God and good, [...]. that if thou sayest that any other thing is good but God, [...], thou art impi­ous, or that God is any other thing then good, thou art impious again. And yet what saith the A­postle, If any man love not the Lord Jesus Christ. How? not love him that is the eternall Son of God, that is,1 John 5.20. [...] very God (sayes Saint Iohn) blessed God for ever (saith my Apostle?) No man [Page 165]but loveth whatsoever hath but the appearance or sha­dow of Goodness, nay, and cannot but love it; and yet, if any man not love him, who is the very essence and substance of Good­ness, Goodness it self? it cannot be. Thou must either turn an Arrian, and blasphemously denie his Divinitie, which not one­ly Angels have proclaim­ed, but the very Star at his birth, and the very stones, rocks and monuments at his death, and the very windes roared out upon the Sea, and Devils up­on [Page 166]on the Land; or else thou must be enforced to love him. And were it not that sad experience speak­eth the same that my A­postle here, I should think it an uncharitable censure and supposition, that there should be any such mon­strous man, that loves not such a lovely God. Man? Very strange, that man, a rationall creature, whose very Reason will dispense with the love of no­thing but what is good,Nemo adeo alienus à lege natu­rae est, ut malum qua ma­lum eligat. (Senec.) and will tell him, he offers violence to his nature, if he do; should yet forsake [Page 167]the very Principle and End of all good, and fall in love with mere superficies and shadowes thereof, and with foolish Ixion embrace an emptie Cloud in stead of bright Iuno. For so the verie Pagans shall tell thee; [...] (saith Plo­tinus) all these things that thou so dotest upon here, and all-to-begoddest, what are they but mortall, nay, [...] (Plot.) and mortiferous, and sense­lesse loves of Idols, or livelesse Images? Nay, (saith Plato) whatsoever thou lookest upon here, [...] (Plato.) is a mere Dream, [...] that [Page 168]man is onely awake that seeth that he seeth nothing else but Dreames. [...] (saith Plutarch:) alas we are here onely, [...], as those that are surprized with dead sleeps; [...], (Plutarch) and our soul doth grasp and groap at that which is divine and good indeed, merely as in a dream. And yet if any man love not the Lord Jesus Christ? not love him that is the very Ideall Fountain and reall Veritie of all that is worth the loving, and if his love pre [...] b [...]fore him on [...] verisimilitudes and [Page 169]shadowes, fleeting sha­dowes, nay, which there­fore (sayes Gregory Nazi­anzen) that divine Wise­dome out of an holy Po­licie made so fleeting and unstable, [...] (Greg. Naz.) that we might not so foolishly fixe our love upon them? how ir­rationall is this? Cast a piece of bread to a dog (sayes Nirembergius) will he be so foolish as to leave the substance and fall up­on the shadow? For shame (sayes Saint Chrysostome) let not us rationall crea­tures be so mad as to run after that which flyeth [Page 170]away from us, [...], (Chrys.) [...]; (Greg. Naz.) and to flie away from him, who remaineth one and the same blessed God for e­ver. For shame, shall we never learn to distinguish betwixt Light and Dark­ness, Shadowes and Sub­stance, Moments and E­ternitie, Apparences and Realitie? Why, man, (saith Menander) [...], if thou be onely a mortall crea­ture, and that soul of thine shall expire as that of the beasts, then go and mind, and love onely such as are like thy self: But, [Page 171]if thou be a divine crea­ture, and hast such a soul as is immortall, then why dost thou not minde and love such things as are suitable to thy noble na­ture? If Goodness be the naturall object of thy Will,Cum aliqua non amen­tur nisi quia bona sunt, pude­at iis in harendo non ama­re bonum Ipsam unde bona sunt. and the Will cannot love any thing else but what is good; for shame man, (sayes Saint Augustine,) let not thy affection so adhere to created Good­nesses, that thou neglect the Fountain, whence they were all derived. If these blurred lines so delight, why then should not [Page 172]He that is the pure Co­pie of all? If such streames, nay, dropps please thee, [...] (Epi­cter.) why should not He infinitely more, who is the infinite Foun­tain of all? Thou must give a reason why not; or else reason it self telleth thee, thou must love him. No man but naturally lo­veth what is good, either reall or apparent: Iesus is Goodness it self. That is the second Eviction: one more, and I have done.

3. None can choose, but must love his owne [Page 173]perfection and happi­ness. This (I presume) thou wilt not denie; for it is an inviolable Law of Nature (sayes Aristo­tle:) [...], Hap­piness carrieth the votes of all, even of the Wizzard Balaam himself. As that which we naturally breath after is good and beau­tifull, so it is perfect and happie. As good, so it is the originall Being of all things: as beautifull, so it is the Grace and Come­liness of all: as perfect, so it is the ultimate Cen­ter and Acquiescence of [Page 174]all. As it is good and beautifull, so it moveth and draweth all to the love of it: as it is per­fect, so all things move and draw themselves to­wards it. As good and beautifull, so it is of an ad­mirable attractive vertue: as perfect, so it is of a won­drous conversive and cir­culative Force; [...], (Procl.) it wheels about the severall Spheres of the Creatures, and re­duceth them back to it self.

No created substance but hath its revolution; [...]. and alwayes you shall see, [Page 175]whither their return ten­deth, there is their Per­fection, because their cen­ter where they can onely rest and terminate their motion. which is the reason, why heavie Ele­ments descend, and light ascend, nay, and that in a direct Geometricall line, which yet is not their pro­per motion; for in their Spheres their motion is circular, the Fire above moveth circularly, and the Water below, and the Aire betwixt both, moveth circularly, and so would the Earth, if it [Page 176]mov'd, as Copernicus conceit­ed; and yet all these in their motions and tendencies to­wards their centers move in a strait line, without the least circulation or fetching any compasse a­bout; and why so, but that they may be the sooner at their homes, where onely they can rest, and their nature is per­fected?

Why now Christ, as he is the essentiall Pul­chritude, and essentiall Goodnesse of all; so he is the essentiall Perfecti­on.(Coloss. 2.9.) In him dwelleth the [Page 177]fulnesse of the Godhead bo­dily, (sayes my Apostle;) and that Divinitie of that God-Man (sayes Doro­theus divinely) which the Jewes looked upon with such disdain, is such a fulnesse of Perfection, that it essentiateth all es­sences, it naturalizeth all natures, it perfectionates all perfections: [...] (Coloss. 1.15.) it is perfect in things that are imper­fect, it is full in things that are emptie, in things that are full, it is over-full. The [...], first-be­gotten of everie Creature (saith my Apostle again.) [Page 178]Yet, least that ye should damnably mistake him (as some Hereticks have done) you must under­stand, that he was not onely the first-begotten, but the [...] onely-be­gotten (sayes Saint Iohn) and so by consequence the first and last;Iohn 1.14. and therefore something more and above a Creature. What is the meaning then of that Riddle, The first-begotten of every Crea­ture? That is, as I con­ceive, It was he that was the originall Beautie and Perfection, whence all [Page 179]the Creatures got and de­rived whatsoever excellen­cies and perfections shine in them; he the fair Cop­pie, whence all these lines were transcribed. So Cle­mens Alexandrinus seemeth to allude. God the Father (when he was upon the glorious designe of fra­ming the severall orders of the Creatures) was pleased to cast his eye up­on his glorious Son, [...] that eternall [...], or Idea, and infinite sampler of Per­fections; and according to that sampler before his eye did he draw them all [Page 180]out in their severall line­aments and features and complexions. If you take this for a fancie, read that Text of the Prophet, and then tell me if a man would not think as if the Apostle did onely para­phrase upon him:(Psal. 104.24.) Oh how great are thy workes! in wisedome hast thou made them all: (for so Christ is stiled, the wisedome of the Fa­ther) And the earth is full, [...] of thy Crea­tures.

What can be more clear? Nay, you shall hear him­self, (Colossians 1.16.) [Page 181]with what elegancies does he express how Christ was that absolute lovely con­ception of the Father, and the complication of all created Perfections; and all had the reason and cause of their Being in that complacencie of the Fa­ther? [...], In him were all things created, things in Heaven, and things in Earth, things visible, and things invisible, &c. and all things were created by him, and for him, and he is before all: nay, and the Areopagite addeth, [...], [Page 182]He himself is All: All Perfections absolutely, [...]. and All com­prehensively, and All sin­gularly; what they are all severally and distinctly, he is singularly and [...] alonely: [...], All are summed up in him, [...], All in him are per­fected: he is the Essence of things essentiall, the sense of things sentient, the life of things living, [...] &c. (Dionys. Ar.) the intellect of things intel­lectuall, the perfection of things perfect, and then are all things the more [Page 183]perfect, the nearer they come to him who is the Perfection of All;Prov. 8.22. [...], possessed me, wise­dome, (not [...] as the Sept.) the be­ginning of his pro­ceedings to his works. as the Elements reach to the higher degree of Life, being assumed into the vegetative nature of Plants, those Plants reach to the higher degree of Sense and Ima­gination, being assumed into the nature of Brutes, and those Brutes reach to Reason in Man, and Man to the highest degree of Grace and Glory in Christ, God-Man. And sure there is something more then is ordinarily imagined, in that expression of my A­postle, [Page 184] (Rom. 8.21.) the very creation groans, longing to be delivered from their bondage of corruption, (from such slavish subje­ction to such a corrupt crea­ture) [...], into the glorious libertie of the Sons of God. Never do they take themselves to be at libertie indeed, till man (who is their glory, and in whom is terminated their perfecti­on) be advanced to that im­mensitie & amplitude of li­berty, that he is become one with Christ the perfection of All. And yet what sayes my Apostle here? If any man love not the Lord Je­sus [Page 185]Christ. How? not love him who is the perfection of man and all things? No creatures, but to the utmost of their power, reach out themselves towards the participation of him, as far as their capacities will ex­tend; and yet, if any man, who is the perfection of them all, and who can one­ly reach to him, not love him, not breathe after him? No creature but spirat aliquid Dei, aspirat Bonum, Omnis creatura colit & amat quandam beatitudi­nis & Dei statuam, (Marsil. Ficinus.) breathes forth something of God, and doth somewhat breath after God; it strives by its restless motions and agita­tions, [Page 186]that what it is, it may be well at least, if not better; which, what is it else then affectare Bonum, splendorem Dei (sayes Ficinus) to affect good, the brightness of the Deitie, by which the Uni­verse is beautified? And yet, If any man not love the Lord Jesus Christ? Man, the Lord of all, onely of all creatures degenerate? No man but wisheth to be happy and perfect: and yet, If any man not love him who is happiness it self, and perfection it self? What sad contradictions are these, and how irrationall? What [Page 187]thinkest thou now of it? Is it not reason that thou shouldst love the Lord Je­sus Christ? Art thou not enforced to it, when every thing in nature crieth out upon thee if thou do not? Thou must either shew some other object, that can perfectionate thy love, and ennoble it, or thou must renounce thy naturall rea­son, or else love him thou must: for that is [...] (sayes Epictetus) an in­violable law of reason, [...]. that whatsoever appeareth the best, that be loved best: and then (sayes another Hea­then) [Page 188]thou must know that that only may be esteemed best, [...] (Marcus Imperat.) which makes thy self best, that is, just, wise, free, holy: and without all doubt (saith a third,) that is a truth that is evident to eve­ry man; [...] (Pro­clus.) what? that what­soever it is that makes man happy, it must be some­thing that will assimilate him unto the Deitie, rather then what will make him un godlike; and that must needs make the man there­fore happy, because by that assimilation he riseth up into the highest perfection (sayes another Heathen;) as [Page 189]if a liveless picture should be assumed and advanced into the same vigorous de­gree of liveliness and love­liness, [...] (Plotinus) with that majestie which it resembleth.

All this is reason, is it not? Now point me out, or single out any one object here below, if thou canst, that will raise thee to that divine perfection I will tell thee what one of these Hea­thens saith in this case; If the rationall soul stoop to the love of these materiall treasures, or brutish plea­sures, [...], (Plo­tin.) it descendeth, and debaseth it self infinitely, [Page 190]and its an unhappie fracture of her noble wings, [...]. and precipitation of the soul. If thou doubtest the mans judgement, yet what can be more infallible, when it is the very nature of love,Transfor­mat in imagines istarum rerum quas amamus, (Raym. de Sab.) to transform the soul into the image of those things which it loves? and there is a Text that implieth so much, They are become [...],Hos. 9.10. abominable like those things which they have loved. Si terram amas, terra es; If (saith Saint Au­gustine) thou lovest Earth, thou art Earth; and so whatsoever else. And if that [Page 191]be not an embasing of the soul, to degrade it, and transform it into such low elements of such inferiour natures to it, what is? What is it then that will beatifie and elevate the soul into its primordial state of perfecti­on? Why (saith he) its a wise recess and retreat of the soul from all loves of, [...] (Plotin.) and affe­ctionate converse with these things below, and an holy flight and retiring un­to him onely, who is onely.

Christian, dost thou hear this without a blush? Lets see now, what canst thou [Page 192]pretend to love that's worth the while, besides Jesus Christ? Whatsoever it is that is less then a God,Quicquid minus Deo mentē Dei capacem non im­plet. (Bern.) Si aliud praeter De­um habeo, nec aliud plene possi­deo, nec Deum. Deus qui non defi­cit, solus mihi suffi­cil, (Eu­seb. Ni­remb.) Et hoc a­depto bea­ta, quo amisso mi­sera fit anima, (S. Aug.) that cannot possibly fill up the vast chasms and immense capacities of the soul; that's sure: and if so, then take joy in it it cannot, that's as certain; no, nor can it be said properly to enjoy it (saith S. August.) for that onely can it enjoy, which can terminate the restless motions of its desires, and which being once attained, the soul is happy, & which being lost, it is miserable and wretched. And if there [Page 193]be any thing else then the Lord Jesus, the loss where­of will undo you, then go and love it with all thy heart, and soul, & strength, and spare not. But say in sober sadness, is there any such indeed? There is lit­tle signe (saith Longinus) when it is the greatest ar­gument of a great mind, [...] (Lon­ginus.) to look upon them with the eye of disdain and con­tempt, as poore, small no­things. and he instanceth in those things, which the world adores as the great gods; Riches, Honours, Principalities. If there be [Page 194]any thing that will satisfie the soul, it is more then Solomon could see, who had his eyes in his head, and could tell better then ano­ther, as having a full expe­riment of all. He cries out, Vanitie of vanities, (empti­ness of emptinesses) and all things are vanitie and vexa­tion of spirit.

Vexation of spirit, that they must needs be, because First, they are emptinesses [...] they can no more fill up the spirit or soul, then a drop of water can fill up the huge Ocean; no mor [...] quench the natural desires of [Page 195]the soul, then a little water can the thirst of a man in­flamed with a feaver: nay, they are so far from that, [...] (Isid. P [...] ­lus.) as that they inflame the more: they vex them, as the Tick vexeth the Oxe, or the In­dian Gnats do the Lions, which sitting on their eye­browes, cause them to scratch themselves blind.

Secondly, A vexation of spirit they are, because they delude the man, [...], (Arria­nus.) which no man can endure, and put a cheat upon him, promising huge contentments and pleasures, and when he hath run through them all, he [Page 196]findes no more satisfaction in them, then [...], an hungrie stomach doth in the reaking fume of a ladle, or dreaming of a banquet. The spirit must needs be vexed, to be thus deluded and gull'd in its expectation.

And thirdly, A vexation of the soul they must needs be, because they are of an heterogeneous and extrin­secall nature to this our spi­rituall. [...]. It is a gross mistake (saith Plotinus) if thou takest any of these material things to be the good which thou naturally seekest, or to be [Page 197]thy good indeed, or to be loved by any but fools: and if (sayes Marcus Antoni­nus) thou be drawn to any of their loves, thy motion is violent, [...], as those Puppets that are set on motion by gins of iron or wire, that are of another and extrin­secall nature. That soul that is moved by any other principle then God, (who onely can move it natu­rally, because he onely i [...] that soveraign Good and Truth wherein the Will and Understanding can ac­quiesce) is dragged by un­naturall [Page 198]principles, and therefore by violent. No wonder then he calls it a vexation of spirit, that puts the soul to a most torturing violence, and turneth it out of its naturall biass. Nay, Epictetus will tell thee, [...]. that, as none but base and ser­vile spirits wil desire things impossible; so, none but such as dare proudly to fight with God, will love any thing that is of a di­stant and strange nature from him. And yet, what saith the Apostle? If any man love not the Lord Jesus Christ. How? not [Page 199]him, such an incompara­ble and comprehensive per­fection, that all things else are but mere emptie Vani­ties and Nothingnesses? Not love him, that is that absolute necessarie One; that is both the Principle, and Middle, and End of all Pluralities, all the myri­ads of all created Beings and entities both in Heaven and Earth; that absolute One, or Unitie,Qui habet hoc unum, habet unum universa­le. that is so one, that he is all; so that if any man seek rest in any thing else, he cannot possi­bly find it, because he seeks it not where it onely is, [Page 200]he seeks it not in one, but in another, and therefore otherwise then he should, and otherwhere then it is? What folly? what mad­ness is this? For so the Prophet putteth them both together,(Psal. 75.5.) I said unto the fools, deal not so madly. Here is the folly and madness of men: they runne after Riches, and Pleasures, and Honours, and run them­selves out of breath in their hot pursuit after them; and the more they runne after them, [...], (Plot.) the more they runne from him who is the ve­ritie and realitie of them [Page 201]all. Which is that frenzie, that himself inviteth the Angels to stand agast at, (Jer. 2.13.) Be astonished ye Heavens; They have for­saken me the Fountain of li­ving Waters, and have digged unto themselves Cisterns that will hold no waters. As if he had said, If there were any other Fountain besides my self, that could stay or satisfie their thirst, I could dispence with that their revolt from me; but now that there is no other such but my self, that they should forsake me, and run to the Creatures, that are [Page 202]mere emptinesses, this is that offendeth and asto­nisheth me. Ah wreched and mad man (sayes Cu­sanus) no man that seeketh any thing, but pretendeth to seek something that is good; and he that seeketh good, and forsaketh God, what doth he but run away from that which he seek­eth? And if this be thy case, I cannot but wonder at thee, nay, I hope thou wilt now begin to wonder at thy self: to be sure, thou mayest not, canst not any more wonder at my Apo­stle, for his Anathema, Ma­ran-atha; [Page 203]nor at me, if I dismiss thee with the say­ing of an honest Philoso­pher, [...]; (Dioge­nes.) Why pretendest thou to live, if thou think much to love him by whom thou livest?