Claustrum Animae: THE Reformed Monastery; OR, THE LOVE OF JESUS. A sure and short, pleasant and easy way to HEAVEN. IN Meditations, Directions, and Resolutions to Love and Obey JESUS unto Death. In two Parts. LONDON, Printed for Henry Brome, at the Gun in S. Paul's Churchyard the West-End. MDCLXXVII. Imprimatur. Antonius Saunders, Reverendissimo in Christo Patri ac Domino Domino GILBERTO Archiepiscopo Cant. à Sacris Domesticis. Ex Aed. Lambeth. Febr. 16. 1675/ 6. TO THE Right Reverend Father in God JOHN, Lord Bishop of Oxford. My LORD, 'TIs not in regard of my Obligations to you, though I own them with grateful acknowledgements; 'tis not in regard of your late most deserved advancement, though I hearty rejoice at it: 'Tis in regard of your intrinsic goodness, that this Dedication begs your acceptance, and humbly offers itself to you. Before Lordship and Paternity were added to your Honourable Titles, you was entitled to this book: your dignities being dignified by you, I considered not their eminency, but the eminency of your Virtue and Piety. I know, My Lord, that you aim at a better reward than this world can give; but that a great light set on a high place cannot be hid from the eyes of Men, Angels alone should rejoice in the brightness of yours: you eat praise as much as you deserve it: you neither desire nor want any thing of Fame. But, My Lord, I wanted a living example of a sincere and devout lover of JESUS to exemplify my Discourse: and though (God be praised) many more might be found in this Church, yet you are one of the fairest and most attractive: in so much that though it be easier to write than to do well, yet a better Pattern of a Religious Life might be drawn from your actions than from my directions. My Lord, I have just cause to fear that I have indulged my genius too far, and perhaps some will think that I would have Godliness to be Shorn and devotion a Recluse from the world, which is far from my thoughts or desires: though I must confess that at first I intended a much different and less defective Treatise on this so good a subject, had not other necessary helps as well as abilities been wanting. However at the best I could have added nothing to such persons as your Lordship; the Holy flames of Divine Love that burn in your heart have too much light and fervency to have received any increase from me: and therefore I have not aimed at any thing higher than only to assist the weak and fix the inconsiderate. But, My Lord; though I can not in the least profit you by this my poor labour, yet its being owned by you may be very advantageous to me: Your Reverend and much Honoured name will not only credit me, but which is more, will recommend my Book, and also promote its design of winning affectionate Servants and lovers to JESUS. This I know you will rejoice to do: Wherefore in presenting my Book to your Lordship, I humbly beg your blessing on it and its Author. Who is with due respect and affection, Your Lordship's most dutiful Son and most humble Servant L. B. THE PREFACE. 'TIs probable that they, who these many years, have cried out Popery (till they made way for it to come) upon every thing they liked or understood not, will start and think that their fears are come upon them, at the sight of the first Title-page: and possibly our Lay-abbots' will also be frighted at it, as though the dispossessed Coenobites were coming again to lay claim to their old Mansions and fat endowments. For my part I wish that theirs may be but panic terrors: yet withal, I wish they might so far affect them, as to make the first have a greater value for that Reformed Religion, and purer worship which then they would certainly lose; and the last pay Tithes conscientiously out of those estates, which then they would be forced to resign. And yet I may, and do assure them, that if they will Read not only the Title, but the book also, it will certainly cure them of their fears, if it works no better change upon them: for its design is not to alter the established Religion, but to make us more devout and sincere in the profession thereof; nor yet to enrich any persons with temporal estates, but to make us gather treasures in heaven, and set our affections on things above. That the age we live in, is greatly depraved, is no observation of mine, there are almost as many that complain of it, as there are that contribute to the increasing of its wickedness: 'tis in every man's mouth that virtue being disgraced, vice is countenanced, and that the numerousness of its votaries, makes it now impudent, as well as fashionable. Therefore it should be no difficult matter, to persuade those that have any sense of Religion, or longing after its rewards, that they ought not to conform themselves to this present evil world, but choose a better pattern to live by. And the truth is, it matters not much, whether these be worse than the former times; for the way to life hath all along been straight and narrow, and found and followed but by few: as that to destruction wide and spacious, and yet crowded by the many. Good men have always lived in a perverse and crooked generation: So that if it be now, as it hath ever been, those that will enter into life, must follow the narrow path, though they have but few fellow travellers: and if it be worse, they must walk with the greater care and wariness. However it be, the difference must needs be very great, betwixt the lives and works of those, whose reward and condition will be so vastly different at last. And therefore whoever will go to heaven, had need keep at a great distance from that world which lieth in wickedness, and take a much contrary course, to those many who go to destruction. But how then? Must we retire into Thebais, with the Fathers of the desert? Must we confine ourselves to the solitude of a Monastic Cell? Or shall we become Quakers, and profess the sullenness of Melancholy fanatics? Why, truly in Popish Countries, the Cloister hath ingross'd the name of Religion, and they that would be, or be thought to be, devout beyond others, do usually put on a Friar's hood, and embrace the Rule of some Religious Order: and amongst us Puritanism hath usurped the Name of Godliness; and some who, in truth or in pretence, abhor looseness, or are reclaimed from a vicious life, will too often forsake not the world, but the Church; as it were to preserve the strictness of a severer virtue, in the Society of a Separated Brotherhood. 'Tis possible that the irreligion and immorality of Christians abroad, It may be matter of inquiry whether that demure pretence of holiness, the adversaries had put on, did not more avert some of our libertines from them, than all their real crimes; they perhaps so far mistook them, as to suspect they might be in earnest, when they professed to advance the power of Godliness. Decay of Christian Piety. Pag. 198. in the general, hath occasioned the distinction of Regular and Secular persons; and perhaps the profaneness and debauchery of too too many amongst us, who are in the Church, as the tares in the field, among the wheat hath partly caused the unjust distribution, our late Pharisees had made of our people, into two parties, the Godly and the Wicked: though many are of opinion, that discontent or melancholy makes men, for the most part, both Monks and Schismatics, or else spiritual pride or worldly interest. However it be, I will not make exprobrations against either of them, with disobliging truths, but rather commend what is praiseworthy in them: because I would have every Christian, to be really devout and precise, without entering the Cloister or the Conventicle. I am indeed somewhat jealous, that the engaging men to be Religious and Virtuous, by other considerations besides their Christian duty hath done some prejudice to Religion; for now there be some that fancy, self-denial and contempt of the world to belong only to Friars, and others, that to abstain from swearing and drunkenness, is only the part of a Puritan: Whereas Christianity binds those duties upon all its professors, and every one, by his Baptismal vow is bound to perform them; though he doth not submit himself to the Rule of S. Francis, or the dictates of the Assembly. The heavenly mindedness of Carthusians, the zeal and laborious preaching of Carmelites and Dominicans, the penitent mortifications of Franciscans, Non desiderabit tria illa vota ab hominibus reperta, qui primum, illud & unicum votum, quod in Baptismo, non homini sed Christo nuncupavimus sinceriter pureque servaverit. Eras. Ench. and the sobriety of Non-Conformists are all contained in the Christian Rule: and whosoever owns it, needs not make new vows, wear distinct habits, or separate from the Church, the better to discharge them: but only, seriously mind and study the obligations of his Religion, and, with diligence and sincerity, live according to them. My design therefore is not to Incloister particular persons, Vellem universos Christianos ita vivevere, ut qui nunc soli Religiosi vocantur parum Religiosi viderentur. but to make a large Monastery of the whole Commonwealth, at least to make every family a School of Virtue and Piety, and every man an Ascetic and strict liver: wishing hearty with Erasmus that they, who hitherto, have been called Precise and Religious, by way of appropriation, might justly lose that name, by the more exemplary lives of all other Christians. But though it be my wish, it is not my hope in the least, to see any such thing come to pass, by means of this little volume. Many much bigger and better have not been able to effect it; they that will not hear Moses and the Prophets, nay, Christ the Lord himself, will be far enough from being persuaded by the meanest of his servants: and the truth is, it may be the matter of our desires, but must never be expected, that a general Reformation of manners should follow that of Doctrine among us. Nevertheless our endeavours ought not to be wanting; though our sanctification be never consummated here below, yet we are commanded, 2 Cor. 7.1. and should strive to perfect holiness in the fear of God: and so, though we know that many will so live, as that the end of them shall be destruction, yet ought we like S. Paul, to try all means, that by any means we may save some. If we convert none of the impenitent, we may benefit some better Christians: and if our instructing our brethren by word or writing, profits none of them, yet it may make us take the better heed, that after we have preached to others, we ourselves be not castaways. Now to this end, my chiefest endeavour, is to make a Christian devout, to make him love God with a sincere love, and then make it appear by a hearty obedience; a devout love is not only the best part, but also the best instrument of Religion, as being an irreconcilable enemy to sin, a friend, or rather a nurse to all virtue: No enticement could have drawn penitent Magdalene to her former impurities, whilst she washed her dearest Saviour's feet with her tears: and 'tis known by experience that when reading, meditation, the sight of a dying friend, or any such thing, hath softened a man's heart into a Religious temper, temptations would be then so far from prevailing, that they durst not so much as appear before him. But when he returns to mind earthly things, and hath his thoughts taken up with the concerns of this life, he finds that his spiritual strength decays, by the same proportions that his love becomes cold, and he grows indevout again. Love is the queen, if not the fountain of passions, the great mover and governor of actions and affections: could we keep the fire of Divine Love always burning in our breasts, it would be the most powerful and best instrument of Holy-living; it would make self-denial and the yoke of Christ easy, it would make acts of virtue and Religion pleasant; and it would make us delight in pleasing God, as much as we naturally do in pleasing ourselves. Therefore I have made it my aim and design in the following Pages, to seize upon the affections, to enkindle in the hearts of Christians the heavenly flames of the love of God. To that end, I have represented the more general benefits of God to mankind, and especially that of Redemption, by the greatest demonstration of love that ever was given, the death of Jesus: which if duly considered, would be an irresistible motive to love him; I have showed the power, the pleasure, and the great advantages of love; and I have used devout meditations and ejaculations, as it were to transport our souls to heaven by love, for to adore that God, whom love brought down from thence to save us. 'Tis certain that most of them that perish, perish for want of consideration; and I have heard dying men wonder at themselves, how they could be so stupid, as not to mind those things which are of an infinite concern, and should rather take up all our thoughts and our cares, than be neglected or forgot one only moment. Israel doth not understand, Isa. 1.3. my people doth not consider. Love may be said to be that fire which God would have always to burn upon his altar, that is, Leu. 6.12. in our hearts, which are his temple, where the sacrifices of good works and the incense of devotion should always be offered to him: now that sacred fire must have fuel to entertain it; it must be nourished by reading good books, and especially by frequent and pious meditations. Wherefore I have endeavoured as much as I could to feed those holy flames, by representing things as they are; and I would have every Christian, seriously and often to consider, what God is, what he hath done, what he doth, and what he will do for us, if we love him sincerely: as also, what we are, whence we come, whither we go, and how easy it is for us to be eternally happy, if we will set our affections upon God, who deserves them so infinitely. Doubtless inconsideration is the cause why God is not loved! It is not possible men could resist the charms of his love, if they would open the eyes of their mind and of their faith to view them! But how few are there that do it? How fully is the prophecy fulfilled, Mat. 24.12 Iniquity shall abound and the love of many shall wax cold? To how many Christians might our Blessed Saviour say, as once to the Jews, I know you, Joh. 5.42. that you have not the love of God in you? How justly might now S. Paul complain, Phil. 2.21. all men seek their own, not the things which are Jesus Christ's? And how justly might our Blessed Lord, the great lover of men, complain in the words of his Apostle, I will gladly spend and be spent for you; (or rather, I have gladly spent, and been spent for you) though the more abundantly I love you, 2 Cor. 12.15. the less I be loved? Want of love is a very sad & general evil among Christians, in these worst of times! and I hope some will be by me persuaded, not carelessly to say, that they shall do as well as others: but, as wise men would in pestilent times, carefully to provide Antidotes, to prevent or cure the infection. But alas, how should I persuade others? de ingratis etiam ingrati queruntur: Physician cure thyself; I help to propagate the distemper, and therefore am very unfit to prescribe against it. Shall the unthankful teach gratitude? Shall the Pharisee persuade others, when he saith and doth not? If it be as one saith, qui non ardet non accendit, that he that burns not with the Divine Fire of love, cannot inflame others with it; then I may well cry out with him, vae mihi frigenti; woe is me unhappy creature, who am so far from burning, that I am almost quite cold! and indeed, I know and grieve the defects and imperfections of my love, and have writ for myself, more than for any others: and I hearty wish, better hearts and pens would treat of this subject, and help, that way amongst others, to reinkindle that almost extinct fire of charity and devotion in the hearts of men; and in mine own, who would thankfully use their assistance, and hearty pray for a reward to them. I have no more to say by way of Preface, but that if I have been so unhappy as to write any thing contrary to the Doctrine of the Church; I disown and retract it before hand, and would blot it out with my blood: as for particular persons, who may find fault with any thing herein, I desire them to pass it by. It matters not much, if they like not every passage and expression; if they do but follow what they judge to be good, and approve my design, and love Jesus with all their hearts; it will be enough for their profit and my satisfaction. 1 John 4.9. He that loveth not, knows not God, for God is Love. Claustrum Animae: THE Reformed Monastery; Or, the Love of JESUS. §. 1. Of the benefits of God to mankind. IT were as easy to find out the bottomless depth of the inexhaustible fountain of the Divine Bounty, as to tell the Streams which run from it; Gods mercies are over all his works, and all things that are made, are a demonstration as much of his goodness as of his being. I will not therefore undertake to number what is innumerable, or to express what we cannot so much as comprehend: but only insist briefly upon some of the most general benefits of God to mankind, and in the representing of them, endeavour to make us read our duty, and to inflame our hearts with love. §. 2. Of Creation. First, It is God that hath made us and not we ourselves, we own him our very being; thine hands have made and fashioned me: (saith David) thine eyes did see my substance being yet imperfect, Psal. 119.13. and in thy book were all my members written. Let us say therefore with the same Prophet, 134.16. I will praise thee, for I am fearfully and wonderfully made: and let us with him, fall down and kneel before the Lord our Maker. You know that by the Laws of God and of all Nations, there is an indispensable obligation upon all children to love and honour their Parents, because they brought them into the world: now certainly the obligation doubles upon every man, in respect to his Father which is in heaven; for our natural parents were but second causes under him, his own power it was that formed and created us: they engendered our mortal bodies only, he is the Father of Spirits, he himself gave being to our immortal souls. Therefore let every man pay to his Maker those duties he would expect from his child: Mal. 1.6. if I am a Father (saith God) where is mine honour? If from our heavenly Father we have received our life and being, let us pay that respect, and love and obedience to him, which thereby are become his due. But there is yet more in this; Creation is not a transient act; the same power that once gave us our being, doth still exert itself in the continuation thereof. When a child is born, he subsists by himself, his parents need not take any care, that he returns not to his pristine condition: but we have the same dependence upon God in our preservation as we had in our creation; should he withdraw his Almighty hand, we should return to our first nothing; in him we live and move, and have our being; Therefore we are the more bound to serve and love him, that he not only made us to be; but gives us, as it were, a new being every moment, by continuing our life and duration, by that Almighty will, whereby he effected our first production. Now if we consider further, not only that God made us, but what he made us, it will yet enforce those bonds of duty, which Creation tied upon us. For it was in our Maker's power, either to make us vile and abject as the vilest of beasts, or to deny us those faculties and abilities, which are most honourable and most useful to our nature: but he made us Men, the most wonderful of his creatures; in us he joined what heaven and earth had most excellent, an immortal Spirit, created after his image, with the most elaborated, the most perfect of material things: Take a view of the marvellous organs of thy senses, of the curious contrivance of those joints and ligaments which unite thy several members, of those various and delicate channels which contain thy blood and spirits; in a word of all the parts and passions of thy body, which are all made for necessity and comeliness; and then admire the great goodness, as well as wisdom of thy creator; and say with the Psalmist, that thou art fearfully and wonderfully made, and that God's works are very marvellous. After this let thy thoughts dive deeper, and consider thine interior senses; the mysterious union of thy soul and body, with the beauty of that Divine Light which we call Reason; thy memory, thy will, thine understanding, which are the faculties of thy precious soul, which is not only created after God's image; but is capable and desirous to enjoy him: and then see how numerous, or rather innumerable are the benefits which God hath bestowed upon us in our creation, and how just it is that we should love him, that we should glorify God, in our Body and in our Spirits, which are Gods. §. 3. Of Preservation. Preservation comes next to be considered; a benefit of very large extent, and well deserving that rank, the Church hath placed it in, in making it the subject of our daily thanksgiving; for ever since man changed the impenetrable armour of Original Righteousness, for a thin covering of fig-leaves, he became so defensless, and yet exposed to so many sharp and wounding arrows, that should not Divine Protection interpose for to shelter and secure him, his temporal Life would be a true and a sad emblem of Eternal Death. It appears by the history of Patient Job, that if we were not fenced about with the hedge of a gracious providence, we should find that all creatures conspire our vexation and ruin. God had no sooner broke the enclosure; but afflictions crowded in so fast upon that happy man, that in a short time there remained nothing of his former prosperity, but a bare and bitter remembrance, to make the sense of his present misery more grievous. There is no man, but is exposed to all the greatest Calamities that ever befell any of the Sons of Adam: and there is none able by his own power, to defend himself against the least of them. Fortune and accidents sport themselves (if I may so speak) with our goods and estates; Moths fret our garments, rust cankers our metals, thiefs break through and steal our riches, or else they make to themselves wings and fly away; besides their own corruptibility which of its self would consume them, they are exposed to so many hazards, that it would be as impertinent, as 'tis impossible to number all the ways and means, whereby men are afflicted with losses, and brought to poverty: only from hence, we may justly infer, that the same God who gives us all things richly to enjoy, must also secure them in our possession, or else we certainly lose them. If we look on ourselves, we shall like the Prophet's man in Dothan, 2 King. 6. see armed enemies on all sides of us, our spiritual enemies are many, strong, and full of rage and malice; and yet we have no defence against them: but that God makes his heavenly host, to wait on our safety, encamps his Angels about us, to be an invisible guard against our invisible enemies, and not only so, but to secure us also from thousands of sudden and sad accidents, which might, every moment befall us. All creatures are now furnished with a sting wherewith they may either vex or kill us. The elements and all compounded bodies, the air we breath, and the food that nourisheth us, all things in nature, and all things in chance, may become our tormentors or murders. Nay, we carry swords and daggers in our own bosoms; we have within ourselves the matter of all sorts of distempers; not one joint in our bodies, but may be afflicted with the gout; Not one humour, but may overflow its banks, and quench the light of Reason, or the fire of Life; Not one poor or part within or without, but may unexpectedly, at all times, and in all places, become an entrance to death and sorrow. In the midst of so many and great dangers, it were impossible for us to stand one moment, but that God defends us under his wings and keeps us safe under his feathers, Psal. 90. as the Psalmist speaks, and so the blessings of immunity, which most men slight, or overlook, are never enough to be acknowledged, but deserve the thanks of a whole life. We dwell under the defence of the most high, and abide under the shadow of the Almighty: therefore let us set our love upon him and glorify him. §. 4. The Positive blessings of this life. The Positive blessings of this life, are now to be exposed to view; but of them, I may use the words of the Psalmist, Psal. 40. If I would reckon and speak of them, they are more in number than can be numbered. Health and strength, and comeliness, with industry and learning, are shared among the sons of men in several proportions: and so are good friends, and a good name, peace, plenty, and pleasures; any one of those single, might make a rich portion for one man, for each, within itself contains many rich and precious blessings: yet oftentimes, God unites all, or most of these together, to crown us with loving kindness and tender mercies. Psal. 103. The works of creation, and the works of providence are not more numerous, than the graces and gifts of God to mankind; any one that should seriously meditate upon this subject, would find it multiply and increase almost to immensity, and would be forced to break off with the exclamation of David; Lord, Psal. 8.4. what is man, that thou art mindful of him, and the son of man, that thou so regardest him: God renews his mercies to us every day together with our lives; every hour, Psal. 36. we eat of the fatness of his house, drink of the river of his pleasure, and receive the sweet emanations that flow continually from the fountain of life. But of those benefits which God pours open hands upon us, how many are there that pass unregarded! we usually mind, not what we receive, but what we desire. Let heaven rain Manna never so thick upon us, if we wish for Quails, Angels food shall be unsavoury, and perhaps distasteful. They that long for great and well covered tables, find no relish in their daily bread; they that pursue after wealth, look not on the blessings of competency; they that aspire to honour, receive health, food and raiments, rather with a disdainful anger, than with thankfulness; all the favours we receive from God, are unobserved or slighted as long as he doth not gratify our humour with what we desire, and even these gifts whereof we are most sensible, are soon laid in oblivion; an hours pain will cause many longer pleasures to be forgotten; and if God sends evil upon us only for one day, it makes us forget the many good things, which we for many years received from him. This I say, because many men's unsatiableness and ingratitude makes them overlook most of God's blessings; despise what they have, and value only what they have not; and so murmur and complain when they should give thanks. But whoever shall diligently observe all the gracious distributions of that God, who always giveth to all men, being debtor to none, all the supplies and comforts we receive from him, will hearty say with the Psalmist, Psal. 31.107. O love the Lord all ye his Saints; and, O that men would therefore praise the Lord, for his goodness, and declare the wonders that he doth for the children of men; that they would exalt him in the congregation of the people, and praise him in the seat of the elders. sect;. 5. What returns we should make for them. Those Benefits we have hitherto mentioned, we receive as we are men, and that, from the free goodness of our gracious God, we are his people, and the sheep of his pasture; we are, and we have nothing that is good, but it comes from him; he made us, he preserves us, and he provides for us: therefore, O go your way into his gates with thanksgiving and into his courts with praise, be thankful unto him, and speak good of his name. It was Jacob's vow, that if God would keep him, and give him food and raiment, whilst he sojourned in Haran, than the Lord should be his God: Now what was his vow should be our resolution and practice; God feeds, and clothes, and defends us, therefore ought he to be our God; That is, we ought to own him for such by faithful service and hearty obedience. Therefore, 1. Let us pay our bounteous Benefactor, the just and easy tribute of Praise and Thanksgiving, for our creation, preservation, and all the blessings of this life. 2. Let us set apart daily, some of that time which he gives us, for acts of Worship and Religion. 3. Let us honour the Lord with our substance; either in secret charities or public offerings, paying him an acknowledgement, that he is our landlord; and lastly, let us apply ourselves to observe his Laws, to do what pleaseth him; because we are not our own, we own ourselves to him, we are his, he gave us our being. These are acts of natural Religion, and them we own to God, as he is our Creator and Benefactor. §. 6. Of Redemption and first of the infinite miseries we are redeemed from. Now are to be considered the benefits we receive from God as we are sinners; the mercies of our Redemption; how God our Creator is become JESUS, our Saviour; how after having given us many good things, he at last gave himself for us. And that we may the better understand the greatness of this unspeakable and Divine Mercy, let our meditation descend a while into that bottomless gulf of perdition wherein we were plunged by nature, in this plain manner. Represent to thyself a man in Job's condition, having added to his ulcers and poverty all the saddest calamities that ever afflicted any man upon earth, especially the remorses and horrors of a guilty and tormented conscience, crying out of impatience and despair with Cain, my pain is greater than I can bear. This unhappy creature having for many years born the uneasy weight of his miseries, lingered out a tedious and disconsolate life, is at last struck to the heart with a mortal wound and dies, and so passeth from temporal to eternal sorrows; he falls into a lake of fire and brimstone, a place where there is nothing but woe and darkness, weeping and gnashing of teeth; where there is no company but of tormented and tormentors; nothing to be seen, but what is frightful, no voices to be heard but curses, shrieks and lamentations, where there is the absence of all good and the presence of all evil; where men desire to die, and death flees away from them. This is the fullness of his misery, that it shall have no end, that he must dwell with everlasting burn; their fire is not quenched, and their worm dies not. If weeping but one tear every day, he might expect to be released, after he had wept as much as would make an ocean, it would be some comfort! but at the end of so many millions of years as would suffice to weep a Sea, his torments will be as far from ending as the first day they began: and if after this manner in process of time, he should shed tears enough to make many more seas, yet still it might be truly said, this is but the beginning of sorrows; still there is an intolerable Eternity to come; for after as many thousands of millions of years as tongue can express or heart comprehend; Eternity is nothing lessened; still it is what is was before, an abyss of duration that can have no end; this excludes all comfort, this fills his soul with a woeful despair, this is another hell in the midst of hell, which inrageth him, and perpetually tortures his mind, to think that there will be no end of his sufferings, that he can conceive no hope of being delivered: but that he must bear to all Eternity, what every moment is intolerable! O dreadful Eternity, who can seriously think of thee and not tremble! Now if thou dost ask for what reason this wretched creature is thus tormented, know that it is for sin; because his first parents broke the Law of their Creation, and he followed their footsteps; they involved him first in the guilt of a wicked rebellion against God, and afterwards by his own acts he made himself yet more criminal; by nature he was a child of wrath, and then he became so, yet more by his own transgressions; he was sold under sin, and then he became a willing slave to it; his own thoughts, words, and works being evil, and that continually, he forsook God, and dishonoured him, and professed enmity against him, and opposed his depraved will to God's Holy Will, and so became obnoxious to the infinite justice of God, which therefore justly inflicts this deserved punishment upon him. And now, if knowing the reason, thou dost inquire after the person, who by being so unholy, is become so extremely unhappy; I could say with the Prophet, thou art the man, this is thy patrimony, as thou art a child of Adam; this thou art by nature: but the Divine Mercy hath rescued thee from this misery, and therefore I must say, thou wert the man, this must have been thy case, had not the Holy JESUS worked thy Redemption by means as wonderful, as was his pity and charity. But before I proceed I must also propound one question. Two men are equally indebted, and equally unable to pay; the one is patiently forborn and at last freely acquitted, the other is cast into the dungeon, and a while after compassionately released and set at liberty; I demand, is not he that never entered the Prison, as much bound to love his generous creditor, as he that was delivered out of it? yes doubtless, or rather more: because his debt is also forgiven, and yet he is freed from that trouble and sorrow, which his fellow debtor underwent. Why then, thy gracious Redeemer, by saving thee from the horrors and torments of Hell, hath laid on thee, at least as great obligations to love him, as if he had brought thee out of it, after thou hadst been long detained therein. Therefore I desire, thou wouldst bring thy thoughts back again to that unpleasant abode, and consider thyself as if thou wert shut up in that dismal dungeon, and then express what thou wouldst give to be released, what thou wouldst do for him that should bring thee out of that horrible and bottomless pit. I know that they that are afflicted with sharp pains and grievous sicknesses, would purchase health with all the wealth they have; and I believe no reward would hire a man, to hold his hand in the fire but for one hours' time: therefore I doubt not but that, if it were in a man's power, he would give this, and a thousand more worlds, to be brought out of an ever-burning furnace: and I am persuaded, that if thou wilt suffer thy fancy to be active in framing the black and dreadful scene of hellish horrors about thee, thou wilt then hearty say, were I owner of the whole universe, I would joyfully give it, to come out of these ever-burning flames which torment my body, and to be freed from this never dying worm, the remorses of my guilty conscience, which torture my soul: but because I have nothing, freely would I give myself to him, that should bring me out of this woeful place. O I would follow him any where, do any thing that he should command me, embrace his feet, kiss the ground they tread on, and give him all the demonstrations of a sincere and passionate Love! Well, thy petition is granted, before 'twas presented; the Love and Mercy of JESUS hath prevented thy request, and distress: New make good thy vows and resolutions; Love and Serve JESUS thy Redeemer, and give thyself up wholly to him. I know that many may be good Christians, without being snatched out of the fire, without these terrors and affrightments: but I am showing what our condition had been without a Saviour, what is that gulf of perdition, whence JESUS hath saved us, if we will be saved by him: and I mention these terrors of the Lord, as S. Paul calls them, to persuade men; to be motives of an active and vehement Love. For 'tis too observable, that few men seriously consider what Redemption means, what it was we were redeemed from, else they could no● be so indevout, so disobedient, so unthankful to their Saviour. S. Paul supposing, as I do here, that without Christ we were already dead and perished, makes it the reason of that Constraining Love which enabled him and other Primitive Christians, to suffer so patiently, and act so zealously for JESUS; the love of Christ (saith he) constraineth us, because we thus judge, that if one died for all than were all dead; as if he should say, we were certainly dead, irrecoverably lost, had not Christ died, to purchase life and salvation for us: therefore we cannot choose but love him, and it is no wonder if that love be strong, and if we are governed and acted by it. That thou mayst therefore love affectionately and live devoutly, consider seriously that death, the misery of that condition wherein thou wert, and ever must have been, hadst thou not a JESUS. I might add, that we were delivered from the power and slavery, as well as from the condemnation of sin: but this is included in the other, it being impossible to be saved from the wrath to come, without bringing forth fruits meet for repentance: and as it is mercy and grace on God's part, so on ours, it is matter of duty and earnest endeavour, and must be the result and effect of our love, first that we offend not, and then that we serve diligently, and faithfully him that redeemed us from our vain conversation, and gave himself for us, that we being dead unto sin, might live unto righteousness. §. 7. How we were Redeemed. A further engagement to love and obey, will be to consider the manner how our redemption was effected, and the price that was paid for it, thus, The Blessed Son of God, the Second Person of the Ever-glorious Trinity undertook that work himself which none else could perform: for us men, and for our salvation, he came down from heaven, and was incarnate by the Holy Ghost of the Virgin Mary, In praesepe jacet, sed mundum continet ubera sugit, sed angels paseit. Aug. Ser. de purific. 2. and was made man. In this act of his, miracles and mercies seem to vie one with another; that the God of Eternity should be born in time, that the Creator of all things should be the Son of a Creature; that the most highest should abase himself to the low condition of a servant; that God should become an infant, is a miracle of Love, which we can admire and adore, but never fully comprehend. The greatness of God is unsearchable, his excellencies and perfections are incomprehensible, he is infinitely good, powerful, wise, and holy: Man contrariwise, is in himself wicked and weak, ignorant, impure and miserable, there is so great a disproportion betwixt God and man, Haec est mensura amoris, non solum quantum fecit nos, quanta fecit pro nobis, sed & quantillus factus est pro nobis. so wide, so immense a distance, that nothing less than an infinite love could have filled up the gulf betwixt those two so different natures, and united them into one person. 'Twas never seen that a shepherd would creep upon all four, and cover himself with a sheepskin, to call his flock out of danger, and to expose himself for it: but the good shepherd did much more! When he came to lay down his life for his lost and wandering sheep, and gather them into his fold; he took on him, not only the likeness, but the very nature of them: he became the lamb of God, that he might be the shepherd of mankind. Though he was infinitely more above man, than men are above beasts, yet he became the son of man, that he might become the Saviour of men: 'Twas never seen that a Sovereign Prince would seek to reduce to loyalty the most abject of his rebellious subjects, by mixing blood with them, uniting their families together: but behold the Supreme Monarch of heaven and earth contracts a near affinity with his ungrateful rebels, who are as vile and miserable, as they are criminal, that he may free them from their guilt, and win them to their duty and their happiness. Proud and wretched sinner! thou wouldst be so far from entering into the kindred of meaner persons, those that are much thine inferiors, that thou canst hardly endure to be in their company: and behold, the most Glorious and Holy God, thine offended Sovereign, is become thy near relation, is become thy Brother, that he may win thine affections and become thy Saviour! His life, all along, was a continuation of his great mercy and humility, he went about doing good, healing all manner of diseases Corporal and Spiritual, giving excellent instructions and great examples of virtue. But what we now consider, and what should most affect us, is, that for our sakes he was a man of sorrows and acquainted with grief, all the time of his abode here below. At his first entrance into the world, he was degraded, even below the condition of the meanest infants, being born in a Stable and laid in a Manger; eight days after he began to be numbered among the transgressors, receiving the bloody and painful Sacrament of Circumcision, which belonged only to sinners; in his youth he lived in poverty and obscurity, and was subject to his Parents; when he manifested himself to the world, than he perpetually endured the contradiction of sinners; besides that he lived upon alms, becoming poor for us, who was Lord of all: he wanted even time to eat what the charity of pious persons afforded him, and had not so much as a place where he might rest his head. He was tempted of Satan, that he might secure those that are tempted, he often watched whole nights to Prayer, and was often faint with tiresome journeys, and hunger, and thirst: and what is yet worse, he was daily persecuted by ingrateful men, for whom he endured all this. They slandered him with false imputations of being a glutton and a wine-bibber; his kind and charitable affability in conversing with noted sinners, was made matter of accusation, as if he had consented to their evil deeds; his Divine Doctrine was derided, as if proceeding from madness; the miracles which he wrought in their behalf, were said to be done by sorcery, and pact with Beelzebub: and to all these disgraces and contumelies, they would often have added violence, and stoned him to death, had he not escaped out of their hands by a hasty flight. Lord, Mat. 15.32. thou hadst compassion on the multitudes, because they had followed thee three days, and had nothing to eat, and thou livedst above three and thirty years, waiting upon thy base and fugitive servants, who were become thine enemies, seeking to prevent their ruin, by the assiduity of thy care and kindness! O sad ingratitude, that we should be so soon weary in serving thee, when thou wert so patiented and indefatigable in acting and suffering for us, for our happiness and salvation. §. 8. A consideration of the Cross in its four dimensions. But if we desire to be rooted and grounded in love, and to comprehend and to comprehend with all Saints the immense charity of the Son of God, Eph. 3.17. which passeth knowledge, which infinitely exceedeth all Learning in profitableness and excellency, then measure the love of Christ, by the dimensions of his Cross, the breadth and the length, the depth and the height thereof, for therein love appears in its full extent, so that nothing can be added to it. That the eternal Son of God would become our Brother, by becoming Man, and would-live in Poverty and Contempt, was very much: but that afterwards he would die for us, in that manner as he did, is the greatest wonder that ever the world saw. And indeed, there happened more prodigies when he died, than at all other times of his humiliation; the sun hide himself, darkness overspread the whole world; the earth shook, the stones and rocks were rend, the graves were opened, and the vail of the Temple was divided in twain; Nature seemed to be amazed to see her God suffer, and die upon a cross, greater love hath no man than this, that a man lay down his life for his friend, 'tis true man cannot possibly do more, but JESUS did much more: he was God, than he became man that he might die for his enemies. This is it, whereof S. Paul speaks, when he saith that it was never conceived or seen, how great are the things which God hath prepared for them that love him; We speak (saith he) the wisdom of God in a mystery, even the hidden wisdom which none of the Princes of this world knew, for had they known it, they would never have crucified the Lord of glory: but as it is written, eye hath not seen, nor ear heard, neither is it entered into the heart of man, the things which God hath prepared for them that love him, but GOd hath revealed them to us by his Spirit. It appears that he speaks (not of the bliss of heaven but) of the crucifixion of our Blessed Saviour, which to the Jews was a stumbling block, and to the Gentiles foolishness, and which neither the senses nor the reason of man could ever comprehend; but, as a hidden mystery was made known to Christians, by the revelations of the all-knowing Spirit of God. To understand therefore as much as may be, this never fully understood and never enough admired love of our Redeemer, in dying for us, let us in the first place view the Breadth of his Cross; that is, the variety of the torments he endured for us, in the last stage of his uneasy pilgrimage. §. 9 The Breadth. We may begin with the manner of his apprehension; he was taken as if he had been a public enemy to mankind, a thief or a murderer, with swords and staves, with rudeness and violence; he was betrayed by one of his Disciples, forsaken by the rest, and then bound and dragged from place to place by those he had instructed and fed, and in whose behalf he had worked miracles. He was called an impious blasphemer and voted guilty of death, for confessing a great and necessary truth, that he was the only Son of God. Afterwards he was exposed a whole night to the indignities and mockeries of his insulting enemies; they spit upon his sweet and glorious face; they veiled him, and smote his head and buffeted him; and as if he had been a contemptible idiot, to be made sport withal, they bade him prophesy, guess who gave him the blows, he was accused before the Roman Praetor, as being a lewd malefactor, a rebellious traitor who subverted the people and forbade to pay tribute to Caesar. From thence he was sent to King Herod, where he was set at nought, and abused by him and his Soldiers, and then sent back with scorn and contempt to Pilate. Afterwards Barrabas a seditious murderer was preferred to him, and a loud clamour raised by the people, that he might be crucified and put to death. Then was he whipped before their eyes, tied to a post like a vile slave, and exposed to the servile rods, whiles they ploughed furrows upon his back, as the Prophet spoke; the Soldiers took him, plaited a Crown of thorns and pressed it on his head, till the blood run of all sides of him; they beat him with canes and clubs, and put a reed instead of a sceptre in his hand, and when he was all over spittle and blood they brought out their mock-King, and Pilate presented him to the people, and said behold the Man, thinking to move them to pity, by so sad a spectacle; but nothing less than his death would satisfy their enraged cruelty: therefore he was condemned, and then abused afresh by the Soldiers, and loaded with his Cross and driven out of the City to Mount Golgotha. Now here gins a new scene of sorrows; the afflicted Son of Man, having lost much blood, and suffered so much; having been rudely haled from the garden to Annas, from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herod, from Herod to Pilate again, and from thence to the place of his Execution, arrives at last, faint, and weary, and sorrowful upon Mount Calvary, where he was to die; here his hands and feet (which are most sensible parts of our bodies, by being most full of nerves) were pierced through and nailed to the Cross; and though there was a seat where to rest his body, as the Ancients say, yet the Cross being lift up, and put into the hollowness of the ground to make it stand upright, his wounded body was shaken and affected, doubtless with a most acute pain, he was exposed naked, not only to the view of the multitudes, but also to the open air, which was extremely cold, in that the Sun was hid, he was burnt inwardly with an excessive heat and dryness, being tired with so many journeys, and being exhausted of spirits and moisture, by his sorrows and bleeding, insomuch that he complained of this above all his other sufferings, crying out, I thirst, (though we may say, that he thirsted most our happiness, that he thirsted to drink out the dregs of his bitter cup, that we might drink the cup of Salvation) he wanted the use of his hands and feet, being tied to suffer, so that he could not so much as stir, nor wipe the blood off of his face, he was afflicted with the fight of his afflicted Mother, who from her wounded soul reflected sorrow upon her dying Son and Saviour. His soul was also, as it were crucified, by the sense of the Divine Anger against the sins of men, for the which he was making expiation, insomuch that he complained, that God had forsaken him. And lastly, his heart strings were broke, and his body deprived of life, by a most violent and bitter death. And now, who shall not love JESUS? and who shall not admire that love which is expressed in the breath of the Cross? Lord how exceeding broad was thy Cross, which contained so many sorts of torments! Nothing can be compared to it, but thy charity, which made thee take it up, that we might be charged with nothing, but a pleasant and easy yoke! But Lord, why do we, most vile and sinful creatures refuse to bear thy light burden, when thou the Most Holy and Most Highest haste born for us so sad and intolerable a load. §. 10. The length. We are now to measure the length of the Cross, that is, the time of Christ's bitter passion, the tedious duration of his sufferings, which began with his birth and continued to his last breath. The Life of JESUS, as we have seen, was, as it were, a chain of miseries, every link, every connection, had something grievous and afflictive, he was a Man of sorrows: therefore, we no where read that ever he laughed or enjoyed the pleasures and the mirth of this world: but that he suffered much and wept several times, is recorded by the Evangelists. Every day was, in some manner, the day of his Crucifixion (which to us is Good, but to him was sad Friday:) for he knowing all along what he was to suffer, and living in expectation of that cruel death: we may say that his fears did, in some manner, prevent his murderers, and by anticipation, acted upon him, while he lived, what they were to inflict on him to put him to death: for he was pleased to assume, together with our nature, our innocent passions and infirmities. I have a Baptism (saith he) to be Baptised with, and how am I constrained until it be accomplished! that was the Baptism of his Blood, which he wished for, because of his love to mankind, his great desire of paying our ransoms: but feared, because of the repugnance of his humane nature, to such bitter sufferings; wherefore (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am constrained, I am in a straight betwixt two, I wish, and yet I fear to die. But that which we most properly call his passion, because it exceeded the rest of his sufferings, lasted eighteen hours, without intermission, nine of Thursday-night, and nine of Friday; from the time of his agony, in the garden, about nine at night, while three in the afternoon of the day following; all that time he suffered those several sorts of pains and tortures, which are already mentioned; all that time, he drank full draughts of that bitter cup, the fear whereof made him sweat drops of blood, when he began to taste of it; all that time he suffered what no tongue can express; but what all hearts should endeavour to feel, and to think of daily. Lord JESUS, thou wert tormented a long time, that we might not be tormented to all Eternity; grant that we may endure any thing for thee, and from thee our God, who didst endure so much for men, and from men. §. 11. The depth. We have seen that bar of the Cross, on which the hands of our Blessed Saviour were nailed, the breadth and the length, that is, the variety and the tediousness of the pains and sufferings, he underwent for us? Now we are to consider the biggest piece which stood upright, whereon his body rested and his feet were nailed; the depth and the height, that is, the pureness and the greatness of his sorrows. If we read with attention the passion of Christ in the four Gospels, we shall see our Blessed Redeemer, as it were, sunk into a deep abyss of misery, by the heavy burden of our sins; he might well cry by his Prophet, See whether there is any sorrow like unto my sorrow? for the greatest of humane afflictions admit of many comforts, whereas he was deprived of all; as there was no part in us but was infected with sin, there was none in him but was affected with pain; he was all over stripes and sores, an universal wound within and without; he suffered in all his capacities, in his outward and inward senses, in all the parts and faculties of his soul and body: the very circumstances of his passion, did all concur to make it more bitter and afflictive. He was deprived of that ordinary comfort of being assisted by his friends, all the Disciples forsook him and fled; as the Prophet had foretold of him, I have trodden the wine-press alone and of the people there was none with me; Isa. 63. I looked and there was none to help, I wondered that there was none to uphold. He was like a mild and deffence-less-lamb in the midst of ravenous wolves, there were none about him, but such as thirsted for his blood. And no wonder if man forsook him, when he was in some manner forsaken even by his Father. It pleased God to give him up to the cruelties of wicked men and the sorrows of death; and that his Divine Nature, (though personally and inseparably united to his humanity) should for a time suspend the effects of its beatifying union, and leave him, suffer as a man in soul and body, the greatest pains, without the least comforts. They that saw our Crucified Saviour suffer so patiently, as not to open his mouth to complain, might have thought that he had no sense of pain: therefore he cries out so bitterly, My God, my God, why hast thou forsaken me? Why, dost thou suffer me to be plunged into this gulf of sorrow, so that I have nothing but anguish within and without? Why dost thou suffer me to be almost overwhelmed by so great a distress, and art so far from helping me and from the words of my complaint? Psal. 22. Lord, we had deserved to sink, and evermore to cry and groan in the bottomless pit: and to rescue us, Thou art pleased to descend very low: and with strong crying and tears, to say, de profundis clamavi, out of the depths have I cried unto thee, Psal. 130. O Lord hear my voice; be pleased to hear us dearest Lord when we call upon thee, and make thy voice sink into our hearts, and there find a cheerful admission, and a constant and sincere obedience. §. 12. The height. Now we have only the height of the Cross to look on, that is, the sublimity, the greatness of the torments of Christ's crucifixion; that in this sense his Cross was very high, appears already by what hath been said: and yet we may consider further; that he being conceived by the Holy Ghost of a most pure Virgin, was therefore of a most healthful constitution; so that his senses, being very quick and apprehensive, were sensible of pain beyond other men's: and so all the blows and wounds he received, and his being nailed and stretched, three long hours on the Cross, as upon the rack, must needs have been a most exquisite torture. Also, the vigour of his nature being neither weakened nor spent, by age or distempers, he being full of strength and in the flower of his age, was capable to taste the smart and sharpness of his pain, to the very last moment of his life: and so 'tis written by S. Luke, that he cried with a loud voice, when he gave up the ghost, to show that he was still very strong, and that his death was bitter and violent to extremity. There was likewise an invisible Cross, which afflicted his soul, and made it sorrowful even unto death; his heart was like wax, Psal. 22. melted in the midst of his bowels: and in the midst of so many and such intolerable pains, his murderers shook their heads, made mouths at him, scoffed at his sorrows by cruel and insulting mockeries, and by their tongues and derisions aggravated those sufferings, which their hands could hardly increase; but that the Cross of Christ was higher in the greatness of its pains than that of any Martyr, of any man that ever suffered, is evident enough only by considering who it was, that was crucified on it: for it was more that JESUS, being perfect God as well as Man, should shed one drop of blood, than that all Men and Angels should for Millions of years bear the greatest torments. Lord we were wonderfully made by thy power, but we are yet more wonderfully redeemed by thy mercy! Lord what is man, that thou shouldst thus be mindful of him! or rather, what is man, that he is unmindful of thee! §. 13. What an infinite love is expressed by the Cross. Now we have seen the whole frame of the Cross, writ all over in blood, with characters of love, expressions of the greatest kindness, for a testimony that JESUS loved us unto death. Not any sorrow or anguish in his soul, not any gap or wound in his body, but are as many mouths to cry aloud in the ears of all men, Behold what manner of love, God had for his enemies, his sinful and unworthy creatures, to suffer such things, to die in such a manner, for to redeem them and make them happy! Now let us, if we can comprehend, the breadth and the length, O dilectio quam magnum est vinculum tuum quo ligari potuit Deus. Idiot. the height and the depth of the love of JESUS, that love which bond him much harder than the cords of the Jews, and nailed him to his cross much faster than those Irons which pierced his hands and feet: for he that could, with one word, cast his enemies to the ground, could easily have broke their bands and escaped from them, but that his love did constrain him, and make him desirous and willing, thus to die. What man would suffer one half of what Christ did, for his dearest Benefactor? And then, how immense and wonderful was that charity which he expressed in suffering the ignominy and pains of the Cross, for those that were his enemies and had highly injured him, and from whom he could expect no reward, but only to be loved again! Let us therefore remember it throughout this whole book, or rather throughout our whole life, that we have been redeemed from eternal despair and misery, and from our vain and sinful conversation, not by any corruptible thing, as silver and gold, but by the precious Blood of Christ, shed with great pain and great ignominy. §. 14. Of the eternal happiness Jesus merited for us by his death. This love of JESUS is more already by far, than ours can answer; Can our hearts burn perpetually with those brightest flames of love which beatify the Cherubims, could they contain all, the most passionate affections of all Saints, both in heaven and earth, yet we could not love JESUS so much as he deserves, for having died to save us from eternal death: and yet he did more; he suffered death that we might have life, that we might have eternal life; Not only that we might not be entirely miserable, but also that we might be perfectly happy. Heaven is the purchase of the Blood of Christ, as well as Redemption from hell; God who is rich in mercy, for his great love wherewith he loved us, when we were dead in trespasses and sins, hath quickened us together with Christ, and hath raised us up, Ephes. 2.5. together, and made us sit together in heavenly places in Christ Jesus. Let us meditate a while, upon that far more exceeding and eternal weight of glory reserved in heaven for us, 2 Cor. 4.17. and in it consider the same dimensions, as in the price wherewith it was bought, the Cross of our Saviour: and it will greatly press and increase our obligations to love him. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Paul calls it; each word is a part of its dimension. First, the Breadth; it comprehends all joys and pleasures, all things that are good and desirable, all that can yield satisfaction, and create happiness to a man: even that incomprehensible and increated goodness, which is the inexhaustible fountain of perfect Bliss and Felicity; in whose presence there is fullness of joy, at whose right hand there are pleasures for evermore. Secondly, It's Height. It is above the regions of the air, in the highest heavens; the sublimity and greatness of its glory, is expressed, by being like the Angels of God; by shining forth as the Sun; by a kingdom, a crown incorruptible, a crown of life, and sitting with the Son of God in his throne. Thirdly its Depth. It is pure and unmingled, it admits of nothing afflictive: neither death nor sorrow, neither hunger nor thirst, neither pain nor anguish; all tears are wiped from their eyes. There is the absence of all evil and the presence of all good; therefore 'tis called the joy of our Lord, than which, nothing can express a greater: for God is entirely and perfectly happy, and so incapable of any sorrow, that the least sight of the Beatifical vision would turn hell itself into a paradise. Fourthly and lastly, Its Length, It's never ceasing duration; it admits of no end or period, it is everlasting, it is eternal, it is for ever and ever; after as many millions of years as there is drops of water in the sea, it will but begin: and after as many thousands of millions more, it will be no nearer ending, than it was at first, still eternal, and ever eternal. This is that Bliss which we had forfeited by sin, and are reintitled to by the passion of Christ; that Bliss which if often and duly considered, would make us despise the world, long for heaven, love affectionately, and serve diligently that JESUS who offers it to us, and died to purchase it: Wherefore S. Paul prays so earnestly for the Ephesians, that God would give them the Spirit of Wisdom and revelation, the eyes of their understanding enlightened, Ephes. 1.18 that they might know what is the hope of his calling: and what the riches of his glory of his inheritance in the Saints. That we might once be possessed of this bliss, as well as delivered from hell, was the Cause why JESUS descended down from heaven, became poor, took on him the form of a Servant, and humbled himself unto death, even the death of the Cross; for the joy that was set before him, Heb. 12.2. he despised the shame and endured the Cross, saith S. Paul. That joy, we may say, was not the enjoyment of heavenly bliss, for himself; 'twas his without suffering; there was no need he should bear the Cross, for to obtain it, he had a sure title to it by nature: the joy therefore that was set before him, was the joy of saving us, the joy of rescuing us from the jaws of death, the gulf of eternal perdition; the joy of paying the price of our Redemption; the joy of making us capable of eternal joys; the joy of purchasing the glories and felicities of heaven for us; in a word the joy of showing us his love, and expecting the returns of ours. This was the joy, why, he despised the shame, because his shame should raise us to glory; this was the joy, why, he endured the Cross, because his Cross should exalt us to a happy and honourable Throne. This meditation of the great and manifold benefits of God, and the wonderful love and charity, he hath showed us, in JESUS, we may and should prosecute much farther, in all instances: for 'tis infinite; and never enough to be considered and admired. But Reader, if that little, I have here set down, doth not affect thee, and if being affected with it, thou dost not resolve to return to God, all possible acknowledgements and demonstrations of a grateful love, Haeece via a meris est vera non ficta: via cordialis, non verbalis: via fructuosa non ociosa: via non solùm sermonis, sed etiam operis. Idiot. then read no further: for, as what precedes is matter of mercy from God's part, so what follows is matter of duty on thine. I shall now infer that we must love God, because he first loved us; and that if the love of JESUS to us, hath made him bear our Cross, our love to him must make us bear his yoke: if he died for us, because he loved us, than we must live to him, to make it appear that we love him. Our love to Christ (saith an excellent late Author) is not a subtle airy, and metaphysical notion, Sherl. 412. as some represent it, but is a vital principle of action which governs our lives, and makes us fruitful in good works: thus it should be at least, and thus I intent it, the trial of love is obedience; if ye love me (saith our Blessed Saviour) keep my Commandments. §. 15. What all these benefits require from us. Now than we are to consider, that God giving knowledge of salvation to men, hath also thereby proclaimed their duty: Manifesting his love, he hath engaged and required theirs; as our being called to be Christians makes a great and real change, as to the happiness of our condition: a great and real change it ought also to make, as to the holiness of our conversation. Therefore S. Rom. 2.16. Paul calls the Gospel, the power of God unto salvation to every one that believeth, and he prays for the Ephesians, Ephess 3.18 that they might know the love of Christ, that so they might be filled with all the fullness of God: as to say, that the knowledge of the love of Christ is exceeding powerful and efficacious, and would replenish them with all graces and virtues; for this cause he sets so high a value upon the excellency of this knowledge, Phil. 3.8. esteeming all the world but dung in comparison of it; and he exhorting the Cretians to be ready to every good work, puts them in mind that they, who were once disobedient, deceived, serving divers lusts, had been delivered from that unhappy condition by the appearance of the love of God our Saviour towards man: Tit. 3. as in other places, he exhorteth Christians, to walk worthy of their calling; worthy of the Gospel; thereby declaring that the manifestation of the Divine Love, in the Preaching of the Gospel, was the promulgation, as of their happiness, so of their duty: whereby they were rescued, as well from living as from perishing in their sins. 'Tis the appearance of that grace of God which bringeth salvation, Tit. 2.11. that teacheth men to live, soberly, righteously and godly: and 'tis the receiving and crediting that Heavenly Doctrine, that quencheth the fiery darts of Satan, that purifies the heart, and overcomes the world; so that the bare belief of the truth of the New Testament is a strong and indispensable obligation to a cheerful, universal, and persevering obedience to all its precepts; the very profession of being Christians doth strictly bind us to the performance of all Christian duties. But the necessity of a Holy Faith and a Holy Life hath been so fully evinced and asserted, and all things that pertain to life and godliness so clearly and learnedly explained by Catholic Writers Ancient and Modern, especially many Pious Fathers and Sons of this Church, since the Reformation, that I shall not insist upon the fundamentals, either of Faith or Practice, to enforce it; As indeed my design is not to instruct, but to move the affections; not to argument or explain, but to draw inferences from known and granted premises, to administer prudential helps and Religious counsels, and by devout meditations to affect the heart. §. 16. An invitation unto the Cloister of love. I ask therefore; hast thou conceived a fair Idea of Christianity? hast thou observed the glory and greatness of its Mysteries, the holiness of its Doctrine, and the perfection of its precepts and counsels? hast thou considered and admired the great exemplar of all virtues, the Holy JESUS, author of this Holy Institution? hast thou read his life with an observing eye, and hast thou viewed the fair copies of this perfect Original, which have been drawn by many of his Saints, in the imitation of his example? hast thou weighed the excellency of his promises, the great immunities, and the invaluable advantages which belong to his followers? hast thou seriously pondered the great obligations which the love of JESUS hath laid upon thee? and art thou desirous to be happy by loving again, and being grateful? If so, enter this Cloister, love JESUS and thou shalt reign with JESUS. The Cloister I mean is not the precinct of a particular Abbey, or the confinement of a narrow Cell, but the Catholic Church, whose enclosure is large enough to entertain all the Religions in the world, all that are of the Christian Order: And the Rule I would have thee follow, is not that of any Founders, nor even that of Pachomius said to have been brought down by Angels: but that which the Son of God himself delivered, the Gospel-rule, the Christian Laws and appointments, hath not God given his Beloved Son, the heathen for his inheritance, Psal. 2. and the utmost parts of the earth for his possession? Cursic arctcmus Christi professionem quam ille latissime voluit patere & ego certe sic optarim Evangelicam Religionem sic omnibus esse cordi, etc. Ench. Why then (saith Erasmus) Should we confine the excellency and perfection of Christianity to particular places? Why should we make that short and narrow which Christ would have to be of an universal extent? If it be words we affect, is not a City a great Monastery, the Abbot whereof is the Bishop, set over it by Christ? Would to God the Christian Rule were so well beloved and observed that no man might look or desire the Benedictin or Franciscan. I say so too, all this is true and to be wished: yet the universal comprehends many particular Churches, and the Christian Rule hath also many several interpretations: therefore to be plain and positive; the Church of England (as the purest part, or member of the Catholic; which hath repurged corrupt innovations, and maintains a Blessed Conformity with Antiquity) is that which I recommend to thee above all others: and for the best interpretation of the Sacred Canon, the Doctrine and Worship of this Church is that, which I would have thee prefer to all the rest. §. 17. The vow to be taken at the entrance of it. But (because I speak not to dissenters, nor intent to dispute with them) thou wilt say, that thou hast entered this Cloister already, and hast undertaken its Rule; but though it be so, thou mayst do it the second time, by a second choice, an after-election. Thou didst not come of thyself but waist brought in, when first thou enterd'st this society, and 'twas by a proxy thou promisedst to observe the orders of it: therefore now that thou hast the use of reason, 'tis very necessary thou shouldst do it again, by a free and considerate act of thine own will. Ratify then thy former engagements by being confirmed, Quod summum est id omnibus est enitendum ut saliem mediocria assequamur, nec est quod ullum vitae genus ab hoc scopo submoveamus, etc. Eras. if thou art not, and if thou art, by a hearty and sincere endeavour to perform thy vows and promises, which are as follows. First, To renounce the Devil and all his works, the pomps and vanities of this wicked world, with all covetous desires of the same, and the sinful lusts of the flesh. Secondly, To believe all the Articles of the Christian Faith. And thirdly, To keep Gods Holy Will, and Commandments, and walk in the same all the days of thy life. This vow contains all thy duty, the highest pitch of Christian perfection, rules for the most Regular and Spiritual Life; let thy serious application, and earnest endeavour to observe it, discriminate and sever thee from the profane and less Religious world: Thou needest no distinct enclosure, no distinct habits, no distinct patrons or offices, thy sincere Study, thy Religious care to discharge this obligation, will sufficiently cloister thee in, from the loser society and conversation of men, and will make a difference great enough betwixt thee and them. But though thou dost remain in the civil society of the world, and the neighbourhood of thy neighbour: yet various are the ways that lead through the world to heaven, and here I undertake to teach thee a sure and short one, through which all glorified Saints have past. Some persons here, Qui timendo non facit male, male faceret si liceret: itaque etsi facultas non datur, voluntos retinetur. August. in Psal. 32. are eminent in one virtue, some in another: some are guided by hope and some by fear: Many different are the considerations and helps whereby men are brought to make themselves happy in doing their duty: but the motive, the guide, the way, Dilectio est via rectissima absque devio: via brevis absque taedio: via plana absque tumulo: via clara absque nubilo: via secura absque periculo, etc. Idiot. Cont. the instrument I recommend to thee above all others, is Love. Love is the strongest motive, the surest guide, the safest way, the best instrument in the world: to live well, to keep thee from wand'ring, to bring thee to heaven, to conquer all oppositions, and do the work of God thoroughly. Love hath a general intendance over all virtues and duties, and makes them pleasant to us, and acceptable to God. Love is the fulfilling of the Law. Love, and thou canst never do amiss; love and thou canst never miscarry. §. 18. Of Love, and first of Self-love. Love is the common prince and parent of other passions, as they all take their Laws, so they take their Origine from it: Or, to speak more properly, Amor inhians habere quod amatur, cupiditas est; idem habens eoque fruens, laetitia ect; fugiens quod eiadversatur timor est; idque cum acciderit sentiens, tristitia est. Aug. de Civ. Dei. l. 14. c. 7. love itself is all passions, and it obtains several different names, according to its several acts and objects. Love (saith S. Aug.) is called desire, when it gasps after its beloved object; when 'tis possessed of it, it takes another denomination, and is called joy or pleasure, when it flies from what it abhors, it hath the name of fear; and 'tis called sorrow, when what it feared overtakes it: But still love is the only passion: desire, anger, joy and sorrow, hope and fear are either the motions or acts: or else the accidents of it. This clearly shows the great power and activity of this noble passion: for 'tis well known that the greatest, and indeed all humane actions that are free, proceed from these natural affections, and so are the effects of love. There is no need to distinguish the several sorts thereof, declaring that love is, either natural or supernatural, sensual or spiritual, of friendship or of interest; for all these are the same faculty, or passion in man, differing in their principles or objects only; neither would it much avail to give and explain a ●●rate and studied definitions of love, which is much better felt than expressed, and much better declared by actions than words: it will be more useful to consider, that, as love is the principle of all passions, so it is of all virtues and vices. This fountain sendeth forth the clearest and the foulest streams; and like all other things, the greater its excellency, the worse is its abuse: so that it should be our greatest care, to use it well, and set it upon the right object. No joy in enjoyment without love, without it no pleasure in fruition: it is the great instrument of happiness, if we place it aright, and it brings the greatest infelicities if we misplace it. 'Tis a misguided love that makes men vicious, that causeth all the disorders in the world: because men love themselves more than God; and so would be Gods to themselves, the Authors of their own happiness, expecting their greatest felicities, either from their bodies as the sensual Epicures, or from their minds, as the proud Stoics. Hence it is, that in the head of a long catalogue of the blackest sins, S. Paul sets self-love as the cause, and origine of all the rest: saying, that in the worst and most perilous times, Men should be lovers of their own selves, 2 Tim. 3.2.4. and again, that they should be lovers of pleasure, more than lovers of God; which, being the greatest depravation of the understanding and of the will of men, plungeth men into the greatest sins, and thence into the greatest miseries. Certain it is that piety or true goodness consisteth in willingly submitting one's self to the Divine Pleasure, either to suffer or obey: and certain it is that self-love will admit of neither, it makes a man uncapable of Religion, the Essence whereof is to deny our own, to comply with God's Will: and so instead of that Godliness, Justice and Sobriety which are the three generals comprehensive of all Religious duties, this muddy head-spring, self-love, sends forth three muddy streams, which cause the overflowing of ungodliness, and almost drown the world under a deluge of wickedness. These be the love of sensual pleasures, called voluptuousness; the love of Riches, called covetousness, and the vainglorious love of honour, called pride or ambition. These three are disclaimed and renounced by all Christians in the first part of their Baptismal vow: for the love of them confounds the world and all Religion; makes men criminal in souls, bodies, and estates, and is the great enemy to their rest and salvation. Therefore S. John who calls these the lust of the flesh, the lust of the eyes, and the pride of life, gives us this necessary caution; 1 Joh. 2.15. love not the world, neither the things that are in the world; if any man love the world, the love of the father is not in him; that is, as our Blessed Saviour saith, Mat. 6.24. no man can serve two masters, for either he will hate the one, and love the other; or else he will hold to the one and despise the other: ye cannot serve God and Mammon. There is no halting betwixt God and Baal, 1 Kings 18.21. the one or the other must be acknowledged for Lord; there cannot be two contrary Sovereigns together; and the same thing can't be granted to two several competitors; if we love the world it reigns in our hearts and God is excluded: if we give our love to the world, we cannot possibly give it to God also; Amor motus est cordis qui cum se inordinate movet, cupiditas dicitur: cum vero ordinatus est charitas apellatur. Aug. de subst. dil. c. 2. so than the love of ourselves is concupiscence, the mother of all sin and impurity, and the love of God is grace or charity, the fountain of all holiness and virtue: and these two, according as they are predominant in men, make here the distinction betwixt the penitent and the impenitent, betwixt the just and the unjust: and will make the great difference hereafter, betwixt those that shall dwell in the embraces of the God of love to eternity, and those that shall dwell with everlasting burning; for every man is what he loves, (as S. Talis est quisque qualis est dilectio ejus; terram diligis, terra es, etc. Aug. Tract. 2. in 1 Joh. Augustine saith) the irresistible power of that mighty passion doth in some manner transform him, into that which his love embraceth: and therefore to know whether a man be good or bad, we inquire not what he knows or what he believes, but what he doth love: being sure that his morals are of the same nature as his love; because his desires and actions are all guided by it. §. 19 How they that will be professed lovers of JESUS must mortify self-love. This makes it our greatest duty, as it is our greatest interest, to rule by reason and Religion that passion which certainly will rule over us, to set our love upon the right object, upon God, not upon ourselves. Not that we should, or can be our own enemies, and seek our own ruin; no man ever yet hated his own flesh, Ephes. 29. saith S. Paul; the worst of Misanthropes are kind to themselves: and we may as soon lose our being, as the desire of our well-being; and indeed, as we should have, in the state of innocency, so we may still love ourselves in God: only God must be preferred before all; and 'tis impossible we should be happy, but in loving him above all things, with all our hearts and souls; but now that we are in a state of sin and depravation, there must be a dereliction of our natural desires and affections, a renunciation to our own wills: that we may comply with the will of God, and be guided by his Divine Laws. In the time of man's integrity, God was to be regarded and loved first and most of all, so it must be still: the difference is, that then man did it naturally, and now by a supernatural assistance: he did it then by the grace of his Original Righteousness, and now by the grace of the Gospel; he did it then without reluctancy, now he hath sinful appetites and passions which he must deny and mortify, before he can do it. Therefore our Blessed Saviour requires it, at the very entrance of his School, as a necessary qualification to all that will be his Disciples, that they should deny themselves and hate all things in comparison of him: Luk. 9.13. If any man will come after me, let him deny himself and take up his cross daily and follow me: 14.20. and again if any man come to me, and hate not his father and mother, and wife and children, and brothers and sisters, and his own life also, he cannot be my Disciple; that is, he that will own JESUS, and he owned by him, must in all things give him the preeminence; must relinquish his natural desires, deny his own will, that he may yield an humble obedience to God; he must forsake all things that come in competition with him; and even part with his dearest relations and his own life, (as though he hated them) rather than commit what God hath forbidden, or disclaim what he would have us profess; this self-abnegation, Ule satis se diligit qui sedulò agit ut summafrnatur bono. this daily self-crucifixion is no act of hatred, as the world might think: but the greatest kindness we can show to ourselves or others: as he that cuts off one of his limbs, hates not himself, but seeks the preservation of his body; and he that casts his goods overboard, hates them not, but prefers his safety to them: so in this case, he that parts with his earthly enjoyments, hates them not, but prefers heaven to this earth; he that loseth this present life, hates it not, but loves eternal life beyond it; and he that forsakes his friends or parents to follow his Saviour, hates them not, but loves JESUS above them, and seeks to win them to JESUS. In this case the promise is verified, that he that parts with any thing for Christ's sake, receives an hundred-fold, in compensation: and he that loseth his life, certainly finds it; Therefore, hating our kindred and our own lives, is otherwise expressed in S. Mat. 10.37. Matthew; he that loveth father or mother more than me is not worthy of me, etc. As much as to say, that it is only required, that the love of God should be predominant; that JESUS should be dearer to us, than all persons whatever; and that, in the first place, we should love God with all our minds, with all our strength and with all our souls: for then afterwards, the love of ourselves and others being subordinate would become regular and innocent. §. 20. Of the love of God. Now as all sins and miseries proceed from a misplaced love; so all virtues and felicities are the product of love well-guided, and placed on the right object; this is as beneficial and advantageous, as the other is pernicious: that is, (as S. Sicut radix omnium malorum est cupiditas: ita radix omnium bonorum est charitas. Serm. de Charit. Augustine saith) that as self-love is the root of all evil, so the love of God, is the root of all good, the stock whence all virtues do grow. The excellency of Divine Love is so great, so transcendent, Sine charitate fides potest esse; sed non prodesse. Aug. 1 Cor. 13. that it alone is accepted on its own account, and all other things for its sake; a faith strong enough to work miracles, alms the most expensive, and even the flames of Martyrdom profit nothing without love, as S. Paul teacheth; love it is that makes all good works meritorious in the best sense; love it is that gives a value to all other virtues; or rather, it is love that produceth all good works and virtues, as they are so indeed. Love is the discharge of our whole duty, the fulfilling of the law, Rom. 13.10 saith S. Paul; love is that grace which renews and sanctifies our natures and abides for ever; it is the greatest, the most excellent gift of God; it is even the Divine Spirit, Vnitas Spiritus continet omnia. Serm. Pent. Donum est Spiritus Sanctus in quo nobis omnia bona dantur. who unites all things within the bonds of love and unity, saith S. Augustine, and with whom all good things are ever given. Divines teach that the Holy Ghost proceeds from the Father and the Son, by way of love; wherefore he is called, nexus amoris quo conjungitur Pater cum Filio, & Filius cum Patre; that is, in the Language of the Church, that in the Unity of the same Spirit the Father and the Son live and reign evermore; Charitas qua pa●er diligit filium & filius patrem, quae est Spiritus Sanctus, ineffabilem communionem amborum demonstrat. De Trin. l. 15. or, as S. Augustine expresseth it, the love wherewith the Father and the Son love mutually is the Holy Spirit, and represents best the Mystery of their Incomprehensible Union. Now that Divine Spirit, which is the eternal love of God to himself, is given to us, in the grace of love or charity (which are one and the same) whereby we are all joined together into one body, and all united to God; therefore in our holding Communion with the Church, we are commanded to keep the Unity of the Spirit in the bond of peace; Ephes. 4.3. and we are taught, Rom. 5.5. that the love of God is shed abroad in our hearts, by the Holy Ghost which is given to us; 2 Cor. 13.14. and that the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost are all one: so that to come to the highest pitch, and finish the elogium of love, we may say with S. John, that God is love, 1 Joh. 4.16. and then we have said all. God is love, and he that dwelleth in love dwelleth in God and God in him, that is, God is an abyss of love and goodness; by love he gives himself to us, and by love we give up ourselves to him, and are transformed into him. Wonder not therefore, Deus chari, tas est; brevis laus sed ma●na laus: brevis in sermone & magna in iatellectu, etc. Aug. Tract. 9 in Ep. Johan. if the effects of love are so glorious and wonderful, when it proceeds immediately from God, and is the communication of himself to us; when it is the grace of Jesus Christ, and the most precious gift of the Divine Spirit; when it is the Sanctification of our natures, and the bettering and perfecting of the noblest of humane affections, natural love, that powerful passion whereby all things and all men are governed. §. 21. Of the properties of love. The first. Though the properties of love in general be better known by experience than they can be by discourse: Ineffabilem prorsus ego sentio amorem Dei; & qui sentiri magis quam dici possit. Basil. yet it may serve to good purpose to say something of them; the first whereof is, that love always embraceth what is good, either in truth or appearance: for Man's inclinations are still the same, as they were in the state of innocence; though much depraved: we still pursue after what we think will make us happy; only we mistake. Like the bramble in the fable, which having lost a rich freight of the finest silks, and now takes hold of the coarsest stuffs, to recover its loss; so have all men a secret sense, that they are fallen from a state of felicity, and have lost a jewel of infinite value, which still they esteem and love, though they know it not: and therefore now, to recover the eminency of their first station, they are climbing upon every molehill, petty mountains of ambition; to recover their lost jewel, they pick up every pebble stone; where they see a glimpse of beauty, where they relish any thing of goodness, there they set their love and affection, as if that were the summum bonum, which is but an imperfect shadow of it; so that we are like an infortunate lover, who, being seized by a frenzy, forgets and forsakes his Mistress, and dotes on her picture. We neglect God, and fall in love with those things that have the least impress of his perfection: and then, like Idolaters we pay that worship to the work, which is due to the maker only. Therefore ought we to take great heed, that we be not taken with every seeming beauty or goodness: but that we examine whether that be the thing which will make us entirely happy, and beyond which we shall wish for nothing. For, if it be not, we must pass it by, and seek further, and never rest, nor set our hearts on any thing, till we have found that true and perfect good, most obvious and easy to be found, which being loved will be certainly possessed, and being possessed will make us perfectly happy; and that is God alone. It is the meditation of S. Augustine, Amaturus & honorem & forte non perventurus:— quis me amavit & non ad me pervenit?— quisquis me quaerit cum ipso sum, etc. Tract. 10. in Ep. Johan. Thou mayst seek after honours and not obtain them; thou mayst labour for riches, and remain poor; thou mayst dote on pleasures, and have many sorrows: but our God, the Supreme Goodness saith, Who, ever sought me, and found me not? who, ever defired me, and obtained me not? who, ever loved me, and missed of me? I am with him that seeks for me; he hath me already that wisheth for me; and he that loveth me is sure of me: the way to come to me is neither long nor difficult; love makes me present to every lover. §. 22. The second. A second property of love is; that it never rests and is never satisfied, until it be possessed of the beloved object; This makes abused worldlings so busy, so perpetually restless and active about the purchase of their beloved vanities: and this makes devout Christians, like S. Paul, Phil. 3. never to count themselves to have apprehended: but forgetting the things which are behind, and reaching forth to those that are before, to press forward towards the mark, the price of their high calling, the object of their love and most passionate desires. This restlessness and activity of love found work enough for the Fathers of the Deserts; whose indefatigable pains to mortify their sinful appetites; whose unwearied diligence to serve God; whose swift and violent motion heaven-ward is the object of our wonder, and upbraids our sloth and negligence. They were almost wholly freed from the necessities of the body, which is the endless task and work of other men, and yet they were always employed; they had almost nothing to do, and yet were never idle; the love of Eternity, the love of JESUS kept them in action; they dwelled in peace, and yet were never at rest. Our heart, which is the seat of love, can never be quiet, till it returns within God's embraces, till it be possessed of that infinite good, which all men love, though but a few know it. See the several plots and undertake of men in the world, 'tis love sets them at work: 'tis to obtain what their blind affections run after, that they are so assiduous and so laborious. See the prayers and pious exercises, the self-denial and mortifications, the manifold acts of charity and the great patience of Christians in the Church: 'tis love also hath set them their task and makes them so diligent so watchful till they have fulfilled it. We sometimes wipe the tears from our eyes, and our sorrows admit of joyful intervals; our anger doth not last always, and sometimes hatred is asleep: Habet omnis amor vim suam, nec potest vacare amor, in anima amantis. Aug. but love like the heart wherein it dwells, can never cease to act and move till it ceaseth to be, where ever love is, it shows its life and power, and is always doing. §. 23. The third. In the third place, as love is active, so it is effective; it doth not spend itself in useless and insignificant attempts; it's strength is great, as well as its endeavours. Great are the dangers and difficulties which love overcomes; it carries the ambitious lover of honour through many uneasy perils to a fading laurel; it carries the covetous lover of riches through the most hard and slavish labours, to his false and treacherous mammon; and it carries likewise the devout lover of JESUS through obedience and self-humiliation, through briers and uneasy crosses, through patience and the greatest sufferings to the enjoyment of his Beloved. Love can do all things, since it brought God down from heaven to become man, and die for man. Who shall separate us from the love of Christ? Rom. 8.35, etc. saith S. Paul, Shall tribulation or distress, or persecution, or famine, or nakedness, or peril, or sword? nay, in all these things we are more than conquerors, through him that loved us; for I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord; As much as to say, that the power of love is irresistible, that it answers all objections and conquers all obstacles: notwithstanding man's high provocations and great unworthiness, love made the Almighty lay down the arms of his just vengeance, and open his bosom of mercy, to give his dear and only Son to man for a Saviour; Joh. 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. And likewise man is enabled or rather forced by love to do and suffer any thing; as soon as Divine Love enters a man's heart, of proud, it makes him humble; of lustful and intemperate, it makes him chaste and sober; of covetous, it makes him charitable; of dainty and effeminate it makes him a Martyr. No ill habits so deeply rooted, but love can pluck them up; no cross so heavy but love can bear it. Many waters cannot quench love (saith Solomon) neither can the floods drown it. Cant. 8.7. No, the strongest torrent of affliction is but like drops of water sprinkled upon the fire, it increaseth the flames and ardency thereof. 6. Love is as strong as death, and death is very strong, Magnum verbum fortis ut mors dilectio; magnificentius exprimi non potuit fortitudo charitatis, quis enim morti resistat? ignibus undis, ferro, regibus resistitur, venit una mors, quis ei resistit? nihil illa fortius, propterea viribus ejus charitas comparatur. Aug. in Psal. 121. stronger than all visible creatures. We daily fight against death and beat it back; by rest and food and Physic, we dispute the victory with it many years; but it is ever victorious at last; so is love, it never gives over, till it hath conquered all oppositions; it's courage increaseth together with difficulties; the more obstacles in its way, the greater its endeavours, the more fierce its contentions. Death severs a man from himself, and disunites what seems inseparable: love also takes the lover's soul from him and unites it to the beloved, so that he lives more in what he loves than in himself; love is as strong as death; Death converts the greatest sinners, or at least keeps them from sinning at all, any longer: so doth love, it certainly mortifies all, even the most reigning sins, it will not suffer them to sin that love God. We can tame wild beasts by industry; overcome the barrenness of the earth by labour; resist the angry elements by Art and Physic; no evil but hath a remedy, only death hath none, there is no striving against it: so that nothing can better express the irresistible power of love, than to say that it is as strong as death. §. 24. The fourth. The last property of love I shall now mention, is, that love sweetens bitter things, makes our labours pleasant, and even our sufferings delightful. How heavy is that yoke which is imposed by an ungrateful hand! the Soldier pressed to the service can hardly bear his arms: but he that is enrolled by love thinks them light and bears them with pleasure; the slave that works in the Mines counts his very life a burden: the niggard that works much harder likes well his drudgery, because the love of riches is his taskmaster; he that serves his master out of fear works faintly and with a heavy heart: he that serves him out of love, doth it diligently and yet with cheerfulness; the Christian pilgrim who is driven heaven-ward with fears and terrors, goeth on with much reluctancy, and a sorrowful heart: he that is drawn with the cords of love, follows with joyfulness, minds not the ruggedness of his way, and even rejoiceth in his weariness, because it brings him nearer and nearer to his beloved: he that could say, the love of Christ constraineth us, could say also, we rejoice in tribulations; 'Twas the love of JESUS made primitive Christians work hard and suffer much, Nullomodo sunt oncrosi labores amantium, sed etiam ipsi delectant, sicut venantium, piscantium: interest ergo quid ametur: nam in eo quod amatur, aut non laboratur, aut laber amatur. Aug. with comfort and unspeakable joy: and 'tis for want of that sweet and Divine Love that Christians now find sorrow and great difficulty in that little they do or suffer for JESUS. The labours of love are ever pleasant; nothing is hard, that love binds upon us. §. 25. A farewell to all sinful desires. These considerations are now to be reduced into practice; And so I come to enter upon the work and labour of love; Heb. 6.10. I come to profess myself a lover of JESUS, and so to approve myself by deeds and actions. The love of JESUS hath prevailed; I find my heart wounded; I can no longer resist the charms of his love; he hath wooed me so long, and with so much kindness, that now my heart is his; I will love him, because he first loved me. Now it repenteth me that ever I rejected his suit, that ever I was unkind to him; it grieveth me that ever I countenanced and preferred his rivals, the lusts of sensuality, covetousness, and pride, which I renounced in my Baptism; I will now exclude them wholly; this is the first mark JESUS shall receive of my sincere affection to him, that I will entertain nor caress no longer those his enemies, with whom I have had an unhappy intelligence for too long a time; henceforth, if they come near me, I will endeavour to drive them away; if they come after me, I will flee; if they persevere in their attempts, they shall get nothing else, but shame and denials. Away from me then, ye wicked spirits, with all your tempting allurements, worldly vanities, deceitful riches, sensual pleasures; I remember that I renounced you all, when first I gave up my name to JESUS, when he first began to show and seal his love to me, and to engage mine I then renounced the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh; I now remember those my engagements, and grieve that I have not kept them: and therefore will hate you the more; that you made me forget my promises, and break my holy vows. Now will I be revenged of you, ye proud and ambitious designs, lustful thoughts, greedy desires of wealth; I will now kill and crucify you. Henceforth, it shall be my honour, that I am a Servant of JESUS; it shall be my delight and pleasure, that I am a lover of JESUS; and it shall be my wealth, that he is mine as I am his. JESUS hath done and suffered much to declare his love and to deserve mine; he hath come down from heaven, and humbled himself to my mean and low condition; he hath lived poor and despised; he hath been afflicted and persecuted; he hath died for me; hereby I know that he loves me, because he laid down his life for me, but ye his unworthy rivals never gave me any assurance of your affection, never did, or suffered any thing for me. JESUS exposed himself to shame, that I might become glorious; endured pains, that I might have pleasures; he became poor, that I might be enriched: but covetousness offers me riches, to pierce me through with many sorrows; lust enticeth me, to wound me, when I have consented to it; and pride promiseth me honours, to cumber me and expose me to envy. JESUS is infinitely lovely, he is all perfection and goodness; and he desires to be loved, not for any advantage of his own, but to make his lovers entirely and eternally happy: but you painted idols of abused mortals, are in yourselves ugly, and even loathsome; though at a great distance, ye may seem somewhat fair, yet near at hand, ye are nothing but deformity; ye always prove vain and vexatious; ye seek to enter men's hearts, only to tyrannize and torment them, and betray them to eternal sorrows. JESUS is a true and constant lover, he ever owns his friends: he never fails them that love him; he helps them in their distresses; he comforts them in their sorrows; and when they die he stands by them: but ye temporal deceitful pleasures, are false and inconstant; ye forsake your friends in their greatest need; ye flatter them for a few Summer days, while the Sun shines kindly upon them; but in the rigours of Winter, when an unprosperous storm ariseth, you are gone, ye leave them to die comfortless; they carry nothing of you, when they go from hence, but the bitter remembrance of your treacherousness. JESUS is a most grateful lover, he ever returns love for love; he is ever found of them that seek him; to them that desire him he ever gives himself; every true lover of JESUS is sure to enjoy him: but you worldly enjoyments are generally most unkind to your most passionate lovers; ye flee from them that run after you; ye grieve and vex your greatest admirers, ye are ever uncertain, false and ungrateful. I will therefore never love you again; nay, I resolve to hate and persecute you; to mortify the lusts of my flesh; to humble the pride of my heart, and overcome the covetous desires of my mind: but JESUS shall reign in my heart; him will I love; him will I serve; him will I endeavour to please in all things; I will be wholly his; therefore I renounce all friendship with you that are his enemies; there can be no agreement betwixt the Holy JESUS and this sinful world; If any man love the world, 1 Joh. 2.15 the love of the father is not in him. §. 26. Of the antipathy betwixt sin. and Jesus. Fleshly lusts are against the purity of JESUS; pride is against his humility; and wordly-mindedness contrary to his heavenly promises and his mercifulness. These are never to be reconciled with JESUS: they are mortal enemies, mortal I may call them, because they were his murderers, or rather, because he died to put them to death; We were not redeemed with corruptible things, as silver and gold from our vain conversation, but with the precious blood of Christ: JESUS shed his blood to redeem us, as well from the practice and commission, as from the punishment and destruction of sin. Nay, the first is that which he chief designed, because, though we should not be punished, yet if we remain in sin, we are unhappy: holiness being the ultimate end, perfection, and happiness of man. Blessed are the pure in heart, for without holiness no man shall see God. S. Paul therefore saying that Christ died unto sin, that is, to take away sin, infers from thence, Rom. 6. that we being baptised into Christ's death, our old man is now crucified, that the body of sin might be destroyed, that henceforth we should not serve sin; and S. Peter likewise makes it the purpose, why Christ did bear our sins (their punishment) on his own body, on the tree, 1 Pet. 2.24 that we thereby being dead unto sin might live unto righteousness. Christ gave himself for us, Gal. 1.4. that he might redeem us from this present evil world. 1 Joh. 3.8. The Son of God was manifested that he might destroy the works of the Devil. Sin is that which God hates above all things: sin is that which is most contrary to his nature, and to our happiness; and so JESUS was crucified, that sin might be destroyed, he died that sin might live no longer: and therefore I renounced all sin, the Devil and all his works, when JESUS owned me for his friend and I owned him for my Lord and Master, they are incompatible, their inconsistency is irreconcilable; if I hold to the one, I must despise the other; if I love one, I must hate the other. I will therefore, as I am most bound, and as I have promised, forsake sin and follow JESUS; I will fight against his enemies, and side with him against my own corrupt affections; while I have a being, I will love and obey JESUS. §. 27. Of outward helps and means. Now, To effect this, means are to be used; for our hearts will not of a sudden be brought to a Religious temper; 'tis not bare resolutions will make us resist temptations when they assault us, with their most prevailing enticements, grace indeed is never wanting to us: but if we be wanting to ourselves, we receive it in vain: if we second it not with our endeavours, we make it ineffectual. Now among private means of grace (for I speak not of those that may be had in the Church, in the dispensation of the word and Sacraments belonging to all) fasting, alms, and prayers, which are also acts of Religion may hold the first rank. But besides them, there are other adminicula pietatis, instruments of holy contrition, handmaids to devotion, which, though they be indifferent, and uncommanded, yet may help to move our affections, and secure our duty. Such are retirement from the world, reading of good Books, pious Meditations, humble prostrations, etc. And (though needless scruples and rejecting of Ancient Ceremonies, be now much in use and credit, yet) amongst them I will reckon, the sign of the Cross, which was certainly used by Primitive Christians very frequently, and yet without superstition; thereby to vouch it to others, and even to themselves, that they owned JESUS Christ crucified for their Lord and Saviour: as also it was made upon our foreheads in Holy Baptism, in token that we should not be ashamed to profess the faith of Christ crucified, Caro signatur ut anima muniatur. Tert. and manfully to fight under his banner, against sin, the world, and the devil, etc. And to the same purpose we may use it on ourselves again, to testify that we own the profession we then made, and tacitly to confirm and renew our vows of obedience, and fidelity; not to conjure away spirits, and work such feats as many intent it for, in the Church of Rome: but to strengthen our good resolutions, by moving and affecting our hearts. Certain it is that nothing palpable or visible may in this life, be the object of our worship; it may have some power on the heart as well as what comes in by the ear; but though it have the warrant of antiquity, yet it may not serve any further than only to stir up our dull affections, and raise holy passions in us. But, if we sincerely forsake our sins, and evidence our love to JESUS, 'tis not greatly material what means or instruments we use. §. 28. Meditation on the passion. My love is crucified, said that loving and holy Martyr Ignatius, declaring how earnestly he wished to die for JESUS: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and so, considering the passion of JESUS, I meditate with him; My love is crucified, my dearest Saviour dies in most bitter pains; he hath been rudely bound and dragged from place to place; he hath been stripped, tied to a post, and whipped like a vile slave; he hath been buffeted and caned, and abused with all manner of contumelies; and now I see him crowned with thorns, all over spittle and blood. I see him stretched upon the cross, where his hands and his feet are nailed; his head hangs down; I read in his pale face and his weeping eyes, the extremity of his pain, the anguish of his wounded soul. Lord art thou he whom my soul loveth? O Domine Jesus Christ, si intelligentia quam mihi dedisti uti vellem sicut deberem, cernerem , quo modo, imo quam sine modo, à me creatura tua amari merueris, qui prior dilexisti me; tantus & tantum, & gratis, tantillum, & talem, & ingratum. Idiot. art thou my dearest JESUS! were it my father, my brother, my friend, or my benefactor that should suffer this undeservedly, how would I pity them! but should they suffer this upon my account, Lord I could not outlive such a sight! if nothing else, love would certainly wound my soul to death. But behold it is so; this crucified, this dying man is my father, he gave me my being; he is my brother, he came down from heaven and took humane flesh, that he might have that relation to me; he is my friend, he lays down his life to save mine; he is my greatest benefactor, from him I receive all I have; all the blessings, the good things I enjoy I own to his kindness. But hark, methinks I hear him speak to me these pathetic, these moving words; Christian, dearest Christian for whom here I die; consider seriously, imprint it in thine heart, what in my words, what in my mysteries, thou readest of my suffering for thee; consider who I am, what I endure, and to what end. I am the eternal Son of God whom the Angels adore: I became Man to make thee partaker of the Divine Nature; I am infinitely rich, the whole universe is mine: I became thus destitute of all things to purchase true riches for thee; I am of an Almighty Power, the whole world was made and subsists by me: I am now weak to make thee strong I am overcome of mine enemies to make thee conquer thine; I am crowned with glory, and clothed with Majesty: I now wear these thorns, and am become naked, to cloth thee with robes of righteousness, and Crown thee with a Royal Diadem; I am the inexhaustible fountain of joy and happiness: I now endure sorrows and miseries, to make thee joyful and happy; I am infinitely pure and innocent: I am become a sacrifice for sin, to merit thy pardon, and to sanctify and make thee holy; I am the Author of life, the first and the last: I now die to make thee live for ever: nothing but love moves me thus to suffer for thee, This used to be written under Crucifixes. Aspice serve Dei, sic me posuere Judaei. Aspice mortalis, pro te datur hostia talis. Aspice devote, quoniam sic pendeo pro te. Introitum vitae reddo tibi, red mihi te. In cruse sum pro te, qui peceas desine pro me. Desine, do veniam, dic culpam, corrige vitam. and nothing but love I require for it. Dearest soul, thy sins are more grievous to me than my wounds; add not sorrow to my sorrow by remaining impenitent; deny not this request to thy dying bleeding Saviour that thou wouldst mortify thy lusts and forsake thy sins; all that is past I hearty forgive, if thou becomest true penitent. I freely give myself for thee, and beg that thou wouldst give thyself to me. §. 29. Protestations of love to JESUS. What shall I say, now dearest Lord? Words cannot answer thee. I am amazed, I am astonished, I know not how to speak, my tongue cannot express what my heart feels. Lord I will say nothing! I will answer with sighs and tears, with devout affections, by resigning and giving up my body and soul to thee. I will answer by obedience, by actions, by now falling to work to reform my life, to mortify my sinful lusts, to cut off the members of the body of sin. Sweetest JESUS, I will love thee with all the affections my heart can entertain; no bosom sin shall be so dear to me, but for thy sake I will hearty part with it; no lust shall be so pleasing, but I will kill it, at thy request and command; even my natural desires and inclinations will I gladly deny, when they come in competition with that duty and love I own, and ever will pay JESUS. sect;. 30. Of a sincere amendment. But fickle and unhappy creatures, that we are, we often promise well, but seldom stand to our engagements; our resolutions are good and our performances very defective; The spirit is willing, but the flesh is weak. I must not therefore rest in generals, but I must resolve more especially against those sins I am inclined to: and not only against them, but also upon the means whereby I may overcome and mortify them; as avoiding the occasions and enticements, inflicting on myself such severities, as may be proper remedies, and tying myself to such pious exercises, as I know will drive away the temptation. To forsake my sins, is not to forbear drunkenness, when perhaps I am not inclined to it; or to avoid swearing, when I look upon it as an unpleasing and unprofitable sin; or to hate covetousness, when by nature I am liberal: but, knowing what sin pleaseth me most, what vice my temper inclines me to, and what temptation is most strong and importunate upon me, by my calling or my company, against that to fortify myself, and employ the utmost of my strength; against that to watch and pray, and use sincere and earnest endeavours. To forsake my sins, is not to say, I will forsake them. Some men, when they are called upon by fear, adversity, or the secret voice of God within them, are forward enough to engage with the Elder Brother in the Gospel, Lord, I will go and work in thy vineyard: but their hot zeal and hasty promise, soon decays into negligence, and at last into a cold denial. Though I resolve against my natural corruptions never so seriously, that will not subdue them, without I use proper means for it; to take up my cross and follow Christ, to forsake all for him, to deny myself, to take the kingdom of heaven by force, to cut off my right hand, and pluck out mine eye when they offend, is more than barely to resolve, Gal. 5.24. and promise high, and proceed no further. They that are Christ's have, not only verbally renounced, but actually crucified the flesh, with the affections and lusts: therefore now, I have given up myself to Christ, and desire ever to be his, I must pray hearty, and watch diligently against my sins, those especially that are most pleasing and customary to me; I must, like S. Paul, not fight in the air against generals, but keep under my body, be temperate in all things, and strive to the utmost for the incorruptible crown; I must use that violence to myself, such harsh applications, acts of penance and mortification, of my own or the Spiritual Physicians appointment, as are fit and requisite to cure my distemper, to expel or reform that evil inclination which is inconsistent with my love to JESUS. To that end it will be very useful frequently to meditate on the passion of Christ, the day of our change, our appearance in judgement, the joys of heaven, the torments of hell, and the amazing consideration of Eternity: and I am persuaded, and will therefore speak it plain, (though to the dislike of most Dissenters) that it might be very profitable, a great token of sincerity, and an excellent instrument of reformation, to acquaint the Spiritual Judge and Physician, with the state of our Conscience and the distempers of our souls, to submit to his impositions, to follow his counsels, and carefully observe his prescriptions. This is recommended to us by Divine Authority, the general practice of the Christian Church, while of late, and the greater Piety of our Ancestors: and it would be a good remedy against our ignorance, the wrong judgement we make of ourselves, our self-love and partiality, our inward doubts and tormenting fears, and our reigning lusts and most common temptations. Every man that striveth for the mastery is temperate in all things; now they do it to obtain a corruptible crown, but we an incorruptible: He that would vanquish his antagonist, was in the first place to vanquish himself, to endure hardship and severity, and use all endeavours for the victory, for a fading garland: so he that will overcome his lusts, and master himself, and obtain that heavenly crown which never fadeth, must use great industry, many arts, all means that can conduce to that end. §. 31. Love will work the best Reformation. But the voluminous directions of Casuists and Confessionists cannot reach all cases and all particulars: to shorten our labour therefore, let the love of JESUS do the work of self-reformation and it will be soon and best done. Love will find out the most effectual means for the extermination of our sins, and love will use them to the best purpose. Certain it is, that love in all instances, sets men upon acts of self-denial; as great Generals and many more, who forego the peaceable enjoyment of the comforts they might have at home, and expose themselves to dangers, because they love honour; merchants who forsake their dearest relations, and run through many great troubles and perils, because they love gain; and the more generous love of friendship, which hath caused many to choose great inconveniences and even death to serve their friends: and therefore certain it is also that the love of JESUS will make his yoke and even his cross easy; will make us deny ourselves and forbear what displeaseth him, though otherwise pleasing to us. That men might be without excuse, God hath made a short work upon the earth: nemo habet excusationem in die judicii voluit Dous, sicut scriptum est, consummare & abbreviare verbum super terram. Aug. de Doct. Christiana. l. 1. c. 1. (saith S. Aug.) by contracting his immensity into the narrow dimensions of man, he hath abbreviated his doctrine and our talk. JESUS is the Centre and the sum of our Faith and Religion, and the love of JESUS is the content of our duty. I have determined, 1 Cor. 2.2. (saith S. Paul) not to know any thing among you save Jesus Christ and him crucified, 1.24. and we preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness: but to them that are called, Christ the power of God, and the wisdom of God, that is, in whom God fully reveals his will, and gives us full power to fulfil it. Gal. 6.14. Therefore (saith the Apostle) God forbidden that I should glory save in the Cross of Jesus Christ my Lord; by whom the world is crucified unto me, and I unto the world. The knowledge and love of JESUS, our Crucified Saviour, is the most proper means to teach us our duty, the greatest motive to undertake it, and the best instrument to perform and effect it withal; it will kill our lusts, crucify the members of the body of sin, and carry us through the labours and difficulties of penitence and sincere amendment: it will be the fulfilling of repentance, as it is the fulfilling of the law. For, as love is strong to overcome strong enemies, to kill the greatest sins: so it is wise and quicksighted to see and to find out the least. A loving friend will not only not slander and defame his friend, not rob, or strike, or murder him: but will forbear all words and actions which might bring him the least grief or inconvenience; love will not only not give the greatest provocations; but even not disoblige or displease in the least instances. And so, if my love to JESUS be sincere, it will not only keep me from confederation with his professed and greatest enemies, but even make me shun and forsake the most secret and contemptible of them: I mean that the love of JESUS will never suffer me to entertain any the least sin; and, whenever I find that I have been unhappily seduced to commit any, it will cause me to grieve and sadly to repent, that I have displeased my dearest Saviour, and wounded that tender love I have for him. And indeed, it is reported of many devout persons, great lovers of JESUS, that they would sorrow and weep for ordinary failings, for small omissions, more than others would, for much greater sins. Divine Love, like a bright burning flame, will feel a commotion and disturbance by the least drop of water that falls upon it: a small irregularity will be more grievous to a pious lover of JESUS, than great crimes to another. Therefore he that could say, the love of Christ constraineth us, would also highly complain, and groan under the sense of our unavoidable imperfections; Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? Nothing will make us more sensible of our least and most common sins, than the love of JESUS; it will make us angry at, and impatient of them, and earnest and severe in reforming of them. §. 32. The exercise of repentance. So then as I profess myself a lover, a sincere and affectionate lover of JESUS, I am obliged to undo, as much as may be, what I have done amiss, and to do it no more: this I hearty resolve to do, and I hope shall really perform by the grace and assistance of my God. I will make amends and restitution to those I have damnified in body, goods, or name, and even ask their pardon for the injury: and then bewail my sins, grieve that I have offended my Divine and loving Master, and beg his forgiveness, and endeavour by tears and contrition to wash away the stains and spots wherewith my soul is polluted, and displeaseth the holy eyes of the Holy JESUS; and so, to love JESUS binds upon me the whole exercise of repentance, which now must be work of my life; I am henceforth to live the life of a penitent, and I resolve so to do; therefore, every night, I must call my ways to remembrance and besides those greater provocations, wherewith I offended my God in the days of my folly and inconsideration, I am to take notice of those sins of daily incursion I am fallen into the last day, and weep over them all, and beg for pardon; & this especially upon those times appointed for mortification and acts of punitive repentance, Fridays, Lent, and others; wherein devout Christians make it their more solemn endeavours to soften their hearts and make them melt into penitent tears: which must be done by Religious exercises and such meditations as this. My dearest JESUS, I own to thy kindest goodness, my being and all the blessings I enjoy; and I know that thou didst come down from heaven to die on the Cross, that I might not die in hell to eternity; to suffer a bitter and shameful death, that I might live in eternal joys. I hope to see thy glorious face, one day; I hope to receive a crown from thy gracious hands; I hope to dwell in thy blissful society for ever, dearest Saviour, if thou were't upon earth, I would go all the world over to prostrate myself before thee, to kiss the ground thy Holy Feet should tread, to serve thee, to show my love and gratitude to thee. Dearest Lord, I would now joyfully give up my life for thee; I would lose the last drop of my blood to please and glorify thee; I would die rather than deny thee. Why then, unhappy wretch that I am, do I offend thee, to whom I own myself, and all that I have? Why do I wound thee by my transgressions, who was wounded for them, by thy love? Why do I grieve thee, who purchasest eternal joys for me? Why do I displease thee, with whom I hope to live and dwell, and from whom I expect mercy and Salvation? Why do I sin against thee, whom I love with all my soul? and why do not I live to thee, for whom I would die. §. 33. Is made easy by love. Such considerations and soliloquies as these will produce not only lachrymas doloris, tears of grief, but also lachrymas amoris, tears of love and true contrition; and moreover, all the severities of repentance which are so unacceptable and so repugnant to nature will be made pleasant: those things that would be ungrateful, as acts of justice and obedience, will become delightful as acts of love; in amore nihil amari, in love all things are sweet that are done or suffered, for the sake of the beloved. I take pleasure in infirmities, 2 Cor. 12.10. in reproaches, in necessities, in persecutions, in distresses for Christ's sake, saith S. Paul, that great lover of JESUS; not that those things are of their own nature pleasant, whether inflicted by ourselves or others; 'twas for Christ's sake that he likeed them. He that by penitent sorrow, and acts of self-denial shows his love to JESUS, is certainly delighted with the most afflictive of those voluntary sufferings, as they are expressions of his love. Accordingly 'tis said of the Religious of S. Bernard, that their watch, and fastings, and all the severities of their rule were become so pleasant to them, by the devoutness of their affections, that they were afraid of having their paradise in this world, and consulted S. Bernard about it. And certainly nothing but love could carry the primitive solitaries and Coenobites through that uneasiness and hardship they willingly undertook, and endured many years, and rejoiced in, and would not have exchanged for all the pleasures in the world. §. 34. And proceeds not from melancholy. Perhaps it will be said, that such things are the effect of melancholy or a forward and misguided zeal, not of true piety. But let it be considered, that natural love itself hath done, and still doth wonderful things. The love of friendship, the love of lust, the love of riches and ambition have set men upon difficult attempts, have made them despise great dangers, have carried them through many labours and sufferings, and perhaps as great as the most mortified Christian ever undertook for JESUS, and Eternity. This hath been and is still the effect of Natural Love, and sure Divine Love, whose object is so infinitely more excellent, may do at least as much. Besides, things temporal seem great at a distance; but near at hand, they appear, as they are indeed, mean and contemptible: whereas contrariwise, things eternal, as they seem small and despicable afar off, so near at hand they appear great and immense, they overwhelm the mind. Hence it is, that dying men who are on the brink of eternity, are amazed at the thoughts and near prospect of it, and express great regret for their past inconsideration, and promise great things for the future, if they might live longer: looking upon the world, as an empty nothing, not to be regarded where eternity appears; and hence it is also, that they who approach things eternal, and view them by meditation and contemplation, are of the same mind, have the same apprehensions of them, and act accordingly: doing those things which dying men repent they have not dove; for indeed, it is no illusion or deceit, but a great and real truth, that the world and all it's concerns are nothing, compared to eternity: and that we can never be too careful to obtain eternal joys, and avoid eternal sorrows. How much the Blessed Apostles and primitive Christians were acted by this consideration, 2 Cor. 4.16, etc. S. Paul gives us to understand, saying, that whilst they looked not on things visible and transitory, but on things invisible and eternal, than their afflictions were light and but for a moment; though, they lasted many years, and were so great, that the very thoughts of them can make us tremble, yet they were light & momentary, whilst they looked on eternity: and they fainted not, though their outward man decayed daily, by their great mortifications, and their laborious zeal to serve God: and all this, whilst we look not on the things that are seen, but on the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal; So that it is the effect of a wise and most rational consideration, to value and love him above all things, who by dying for us; hath rescued us from eternal ruin, and obtained eternal happiness for us: and to make it appear by all means possible, doing or suffering any thing that may manifest our love to JESUS, and assure us of a blessed eternity. It may justly be feared that the indevotion and lukewarmness of very many, not the worst of Christians, will not make them acceptable to God, who declares that he will spew them out of his mouth that are neither hot nor cold: Rev. 3.16. and that their carelessness and indifferency in religious duties, will hardly secure their eternal interest: However I think that it is a shame, to see Benedictins, Franciscans, Carthusians ', and others, forsake the merriments, pleasures and honours of the world, rise up early and late go to rest, wear nothing but Cilices and corpse cloth, feed poorly and lie hard: and all this, and much more to observe the Rule of S. Bruno, S. Francis, or some other fansieful or melancholy Devoto, who obliged them to some absurd, some needless, and many uneasy observations: from whom they never received any benefit, and from whom they can expect no kind of remuneration: and at the same time to see Christians nice and dainty, unwilling to deprive themselves of any pleasure, or to undergo any thing of hardship, for to observe the most reasonable, holy, and advantageous Rule of Christ; from whom they have received the greatest favours, from whom they expect the greatest rewards, and to whose service and obedience they have devoted themselves, by a solemn vow, in holy Baptism. §. 35. Corporal Austerities may please God. Now if it be doubted whether voluntary Corporal Austerities be acceptable to God, I answer, that the example of our Blessed Saviour, which we are to imitate and follow, makes it unquestionable; besides those Scriptures which command us to deny ourselves, to take up our Cross, to cut off even hands and feet, when they make us offend, and that declaration of our Blessed Saviour, Mat. 6.18. when ye fast, be not as the hypocrites, (fasting comprehends all external mortifications, which Christ appoints not when, and how to be used: but leaves to our free choice and the determination of the Church, only declaring how much God is pleased with them) but anoint thy head and wash thy face, that thou appear not unto men to fast, but to thy father which is in secret, and thy father which sees in secret, shall reward thee openly; the same that is promised to Prayers, and alms. These, I say, make it as clear as the light, that God recommends, accepts, and rewards spontaneous acts of Mortification, when performed without hypocrisy or ostentation. They are instruments of Religion, whereby our lusts are subdued, the body kept under, and the spirit itself mortified; they are marks of the sincerity of our sorrow, Homo paenitent est homo sibi iratus. of our regret to have offended God, and our anger against ourselves for it; and they are testimonials of our love, when we thus take God's cause in hand, punishing the offender for past offences, and seeking to prevent others that might follow. For this I dare appeal to the true lovers of JESUS, who needed not this digression, to convince them that acts of self-denial are pleasing to God, and pleasing to themselves. I must therefore, the better to declare my love to JESUS, upon appointed days especially, or also at other times, as occasion may be offered, either inflict on myself voluntary afflictions, or deprive myself of lawful pleasures; as that pious Prince who poured out to God that water, 2 Sam. 23.16. which he thirsted exceedingly: sometimes in the matter of meat and drink, put a knife to my throat, when I might indulge to it; remembering how in that matter I have offended, and inwardly speaking my grief for it, and my desire of the food of Angels, the dainties of the great Supper of the Lamb: sometimes forbear a merry meeting, and devote to charity what I should spend on my recreation; and so, in many innumerable other cases, as opportunity, and the secret whispers of love shall suggest; and all this, without scruple, without affectation, without pride: for, where we are not bound, such things may be omitted, so the great duty of contrition and love be secure. §. 36. Not to return again to our sins when temptations return. But the best half of repentance is yet behind; that which is most to be attended to, that which I must chief design in all acts of mortification is, that I return no more to those sins for the which I grieve and afflict myself. The occasions and enticements of sin will doubtless come again; my thoughts will not always be fixed upon on Divine Objects, my mind will return to the world; my passions will be disorderly and my appetite unruly again: how shall I stand, and resist, and be safe, in the time of danger, in the hour of trial and temptation? I resolve to lift up my soul to JESUS and beg his assistance; I will remember my vows and engagements, how much I am bound to love and obey JESUS rather than my lusts, and how much a gainer I shall be by it. Thus, when a provocation to anger is given, and I find my heart rise, and my spirits take fire and grow turbulent, instead of giving way to passion, or suffering that it should proceed to hatred and revenge, I will turn aside and check myself with the remembrance of my meekest Saviour, 1 Pet. 2.21. who was led as a lamb to the slaughter and opened not his mouth, who, when he was reviled, reviled not again, when he suffered the greatest injuries, yet used no threatening, leaving us an exemple that we should follow his steps. I will remember how ill it becomes me to be angry with others, who have so much reason to be angry with myself for having so highly and frequently, provoked my God to anger; I will consider how ill it becomes me to be revengeful and severe to others, when all my hopes, and all my happiness depend upon forbearance and mercy; I will think of, and fear that just exprobration of my Lord against the revengeful, thou wicked servant, shouldst thou not have had compassion on thy fellow servant, as I had pity on thee; and I will remember that it is JESUS who died for me, JESUS for whom I would die, who intercedes for mine enemies, and will rejoice that I have some of that kind of love to repay to him, which he shown me when I was his enemy; Joh. 13.34. sicut ego vos, as I have loved you, that ye also love one another. If lust enticeth me to acts of impurity, I will call to mind the corruption and dissolution of this vile body of sin; I will think on my last account, the day of judgement, and the dreadful flames of hell; and I will remember him, who for me was crucified and with whom my love hath crucified me; and that now is the time to make it appear that I love him, to justify the sincerity of my protestations; and so, for covetousness, pride, intemperance, and all such temptations, I will reject their attempts and proffers, with indignation, as a true friend would scorn the solicitations to betray his friend. What, shall I be false to him I love, to him that loveth me, who hath shed his blood for me, and to whom I have often protested that I would die for him? shall I break the sacred bonds of love, and my most sacred vows, and put my soul into a state of regret, unquietness, shame and sorrow for this vile transitory profit or pleasure? O my dearest JESUS, thou knowest that I love thee; I beseech thee, make that love victorious against thine enemies and mine. I would die rather than deny thee, for any interest in the world: and I hope thou wilt not deny me at the last day, but own me among thy faithful friends. Lord, I serve thee not for nothing; great are the reasons why I should obey thee: thou hast done much for me, and from thee I still expect much, infinite rewards for such due and poor services; Lord, let me die before I deliberately sin against thee. §. 37. To do what we do cheerfully. Thus, by love I resolve to conquer myself, to deny and mortify my lusts; by love, I will strive to overcome all unlawful desires, all sinful motions: and then I shall rejoice in the victory. It shall not make me peevish and morose, churlish and severe to others, but rather cheerful and contented, gentle and affable: so that it shall be seen by my outward deportment, how much pleasure and tranquillity my soul hath inwardly: that I rejoice in what I do for Christ; that it is delicious to me to deny myself for his sake, to oblige so great, so true, so generous a friend as JESUS, who hath done all acts of friendship for me, and owns me for his friend. I call you not servants but friends, Job. 13.14 ye are my friends indeed, if ye do whatsoever I have commanded you. Those that are accounted gallant men in the world will venture their lives to second a friend in an idle and unchristian quarrel: and their wounds they bear with courage and count them honourable, 'Twas to serve a friend; How much more should I rejoice in that violence I offer to my appetites and unruly desires, for to please and serve my heavenly, my best, my dearest friend, whom I can never love so much as he deserves: and in loving of whom, I am infinitely happier than if I should enjoy all the pleasures of sin, as long as I live; I only grieve and am displeased that I can do so little for him, that I can requite his love no better. I know that many persons have done far more for their less-deserving friends, than I do for JESUS. §. 38. A singular example of humane love. It is reported by Greek historians of two loving sisters, Eudoxia and Irenea daughters to the last unhappy Prince of Morea, Niceph. Gregor. Chalcondys. who with his life lost his crown and country; that an uncle saved them from the general desolation and captivity which soon succeeded the lost battle, and carried them to old Andronicus their kinsman, than Emperor of Constantinople. There, with pity, they found a kind welcome and as great respects as they could wish. Their beauty, their virtues and accomplishments surpassed their princely birth, and were as eminent as their fortune was low: so that young Andronicus who was to succeed in the Empire was, in process of time taken with Eudoxia, loved her passionately, and obtained the Emperor's consent to marry her. This caused great troubles to Irenea, who liked it well as she loved her sister, but could not but grieve at it, as she loved the Prince (for unhappily she had settled her affections on him.) Upon this she fell sick, and almost to death: and, it being observed that some distemper in her mind caused the distemper of her body, her sister, protesting of her love to her, assuring her that Eudoxia should have only the title and the trouble, but Irenea the privileges and the power of an Empress, conjured her to declare what caused her discontent. Having understood what it was, and grieving that she should be the occasion of her sister's danger and sorrow, she presently took from her head a jewel the Prince had given her, in form like a halfmoon; and with it she so wounded and disfigured her face, that she cured the Prince of his love, as she designed: and afterwards retired to Galliopoli, where she entered a Cloister, and devoted the rest of her life to God. The Prince finding in Irenea what he had lost in Eudoxia, soon after entertained the same passion for her, he had for her sister: but Irenea, remembering her sister's generosity, forgot her affection to the Prince; considering what Eudoxia had voluntarily suffered for her, how great, how tender a love she had expressed in what she had done, resolves to forsake Andronicus, to forego her ease and pleasure, and what she had so earnestly desired, rather than be ungrateful. Whereupon she steals away from the court, goes to Galliopoli, enters her sister's Cloister, and, having expressed to her her love and acknowledgements, she takes the same vows, and resolves to live and die to God, and with her beloved sister. This story makes me grieve and blush, that so little gratitude should be paid to JESUS for greater benefits, for that incomparable love he hath showed men in dying for them; that I myself should so ill requite his much greater kindness, so poorly and imperfectly return his most wonderful love. What, shall I think it much to refrain my intemperance for his sake, who, for mine, fasted long and often, and tasted vinegar and gall? shall I think it much to mortify my pride and anger for him, who, for my sake despised the shame of the cross, and returned nothing but meekness to the greatest provocations? shall I think it much to refrain my worldly, covetous desires for him, who, for me, became poor, naked, destitute of all things, though he were Lord of all? shall I think it much, to deny myself some momentary sensual pleasures, for him who carried my sorrows, who shed his blood and was crucified to save me? No, my dearest JESUS, thy love hath overcome me, I will be no more what I have been, henceforth it shall be my wealth, my delight, my glory and ambition to serve and obey thee, to be loving, to be faithful to thee. §. 39 The design of Religion is to make us better. This change and Reformation is what our Religion requires; The Scripture supposeth it in all that have embraced Christianity, and is earnest and pressing in its exhortations to it. We beseech you Brethren, and exhort you by the Lord JESUS, 1 Thes. 4.1. that as ye have received of us, how ye ought to walk and to please God, 2. so ye would abound more and more: for ye know what commandments we gave you by the Lord JESUS, for this is the will of God, even your sanctification: Again, Eph. 4.20. but ye have not so learned Christ (as to follow the greediness and lusts of the Gentiles) If so be that ye have heard of him, and have been taught by him, 21, etc. as the truth is in JESUS, that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which, after God, is created in righteousness and true holiness: And in another place, this change, being so absolutely necessary, is absolutely supposed to be wrought in us. If ye are risen with Christ, seek those things which are above— for you are dead, and your life is hid with Christ in God.— Mortify therefore your members which are upon the earth, Coloss. 3.1. fornication, uncleanness, 2, etc. inordinate affection, evil concupiscence, and covetousness which is idolatry— in the which ye walked sometime when ye lived in them, but now, you also put off these, anger, wrath, malice, blasphemy, evil communication out of your mouth; lie not one to another, seeing that you have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the image of him that created him. Here is nothing to countenance those frightful fanatical pangs of the New-birth, which proceed from Enthusiasm or melancholy; nothing to countenance the fansieful applications of a borrowed or rather snatcht-away righteousness: but a real change, in our affections and our manners, is supposed and recommended; And indeed, Tit. 2.11. that grace of God which bringeth salvation, teacheth none of these odd and new-devised doctrines, but that denying ungodliness and worldly lusts, 12. we should live in this present world soberly, righteously, and godly; which is the sum of our duty: that we should be temperate in our bodies and minds, just and charitable in our intercourse with other men, and pious in our minds, devout in acts of Religion and worship to God. The learning and practising this lesson is that and that alone, whereby the offered salvation is obtained and laid hold on. §. 40. A protestation of being faithful unto death. So now, I must remember that I am not mine own, I am his that made and redeemed me; I am his to whom I have given myself, when I undertook manfully to fight under his banner against sin, the world and the Devil: to me is addressed that exhortation, Thou, O man of God, flee these things (strifes, disputes and covetousness, before mentioned) and follow after righteousness, godliness, faith, 1 Tim. 6.11 love, patience, meekness, fight the good fight of faith, lay hold on eternal life. 12. I am become a Soldier of JESUS; to me S. Paul speaks, as well as to Timothy, 2 Tim. 2.3. Thou therefore endure hardness as a good Soldier of JESUS Christ, no man that warreth entangles himself with the affairs of this life, 4. that he may please him who hath chosen him to be a Soldier. If I were in the Militia of any other Prince, I might endure hardness enough, before I could obtain his favour, or indeed be taken notice of; heat and cold, hunger, thirst and weariness, sleepless nights and perpetual dangers; all this, and much more I might endure many years, and not be looked upon; here my General prevented me with his kindness; he first fought against mine enemies; he first loved me, and endured hardship for me; and he notes every thing I suffer for him, sets it down and assigns a reward to it. Under another commander I might do brave actions, behave myself valiantly, and yet not be seen: here my General hath always his eyes upon me, he encourageth me; and rejoiceth to see my fortitude; he is always ready to help me, and is most delighted, when he sees me zealous and diligent. I might fight long enough for an earthly King, I could only get a poor subsistence or an empty fame, but never so much as one province of his dominions: here, fight for my heavenly King, I shall get unvaluable treasures, immortal glory, and a kingdom which shall have no end, Rev. 3.21. To him that overcometh will I grant to sit with me in my throne. I will therefore, never again, fight against the captain of my salvation, and I will never forsake him; I will often renew my vows, often swear allegiance to him, upon that sacred blood which he shed for me, and which he gives me to comfort and strengthen my heart; I will daily think on those things that may increase my zeal and diligence, and help me to resist temptations; and I will suffer any thing, use all means possible to perform these resolutions, and approve myself, unto death, a lover of JESUS, 1 Cor. 16.22. if any man loves not the Lord JESUS, let him be Anathema Maranatha. FINIS. Claustrum Animae: THE Reformed Monastery; OR, THE LOVE OF JESUS. The Second Part. LONDON, Printed for Henry Brome, at the Gun in S. Paul's Churchyard the West-End. MDCLXXVI. THE PREFACF. I Have now gone through half of my task, the negative part of our Baptismal vow, and of our duty; and would to God, Reader, I had enkindled of the Divine fire of love in thy heart and mine, but enough to secure us from works of darkness, enough to quench and to consume our lusts: I would not doubt but it would soon burn light, inflame our hearts with a pious zeal, and make us so fruitful in good works, that men, seeing them, would glorify our father which is in heaven. I may, with a just cause complain of myself; concerning this Tractate of mine, Eras. Epist. ad Volus. as one did of Erasmus about his Enchiridion, that there is more piety in the book than in the Author; and withal I may complain of the book also, that it is many ways defective, that is, it supposeth many things previous to the use of it, Christian instruction, a pious mind, pious books, pious meditations, all helps and instruments of Religion and Holy Living: and even in what it handles it falls far short, of what the subject would bear. The caution therefore I would give is this, that no person would think that no other appetites are to be restrained, no other sins forsaken than those I mention: or that no other means to master our lusts and secure our duty, are to be used, than those I specified: or that no other acts and expressions of love are to be given, than those I have prescribed. No, my design is not to run over particulars, and indeed 'tis next to impossible, for love hath a general intendance over all actions. That little I have said concerning Self-Reformations, abstaining from that which is evil, will be sufficient where love is, and where it is not, more would do no good: and that little I shall say concerning the positive part of our duty, doing that which is good, will suffice also that Christian who knows what it is to love God. The truth is, my design is only to direct or beget love, to show its great power, and the great advantages it brings. Can I but teach thee, often to repeat from thy heart (as some Ancient Christians, at the Celebration of the Lords Supper) I love thee dear Jesus, I love thee dear Jesus, I should think to have profited thee more, than if I had unfolded mysteries, and displayed much learning in the fairest, and most exact method; For, I am sure, that love would soon teach thee to know and to do that which pleaseth God, to know and to perform the whole of thy duty: Praecipuam Christiana pietatis portionem docuit, quisquis ad hujusinflammavit amorem. He hath taught the best part of Religion, and to the best purpose, who hath taught others to love it. 'Tis certain that, if we give our love to God, we shall afterwards refuse him nothing; where a man gives his heart, he will not refuse his hands or his knees; where he gives his soul, he will not deny his bread, or his goods: God shall have all that he requires, and all we can offer to him, if he hath our love and affections▪ No qualification but love will make us true Christians; Alia virtus cum peccato sed dilectio tua omni peccato contrariatur, omni temptationi resistit. Idiot. no other virtue but may consist with some sin, love alone is contrary to all, no other grace can resist all temptations, love alone hath that unlimited power; no other grace will enable us to discharge all our obligations, love alone is the fulfilling of the law; all gifts and virtues, without love, can not fit a man for heaven, nor make him dear to God: but love can do it of itself; they that be faithful in love, Wisd. 3.9. shall abide with him. As there are Dragons that are bright and glittering, and have precious stones in their heads; as there are Comets that have the light and the elevation of stars: so there are vicious persons, false Christians that are endowed with excellent parts, and are eminent in some virtues; but it profiteth nothing without love; If I speak the tongues of Men and Angels; 1 Cor. 13.1, etc. (saith S. Paul) If I have the gift of prophecy and understand all mysteries; if I have all faith, so that I remove mountains; if I give my goods to the poor and even my body to be burned, and have not charity, I am nothing, and it profits me nothing. Of all other gifts and abilities it may be said, 1 Cor. 8.1. as of knowledge, that they all puff up, but charity alone edifieth; among those creatures which stand and worship before God, there is not only a Man and an Eagle, which may represent persons of great learning, fitted for high speculations, but also a Lion and an Ox, whereby Christians of meaner parts and knowledge are signified: for these are capable of love as much as the others, and 'tis love alone qualifies men to dwell with that God, who is love itself, as S. John calls him; God is love, 1 Joh. 4.16 and he that dwelleth in Love, dwelleth in God, and God in him. God loves men, that they may love him again: (saith S. Aug.) Amat Deus ut ametur, nil aliud vult quam amari, etc. & he only requires that we would love him, knowing that that love is, of itself, sufficient to make us eternally happy▪ I have therefore all along fitted my discourse and meditations to every man's capacity and opportunities, as much as I could: because all may love, and all must love that will be happy. And though I may have recommended some things as means and instruments: yet I have prescribed nothing as a duty, but the great obligations which were laid upon us, when we were baptised into Christ. My Monastery, as to the place, is the Church, as to the rule is the love of Jesus: and the Orders of it are such as should be observed by all Christians. I might indeed have mentioned many useful directions, given by Ancient Fathers and Spiritual Guides, to such as made profession of greater piety and stricter lives than others: but they could not have suited with all conditions and callings: therefore I have appointed no other rule to those that shall enter this Cloister, but the love of Jesus, in a sincere obedience to his holy precepts, or a voluntary compliance with his Divine Counsels. Not that I would deny that places for Religious Retirement might afford many great advantages, in order to greater devotion and heavenly mindedness: for I bewail their loss, and hearty wish that the piety and charity of the present age might restore to this nation the useful conveniency of them. Necessary Reformations might have repurged Monasteries as well as the Church, without abolishing of them: and they might have been still houses of Religion without having any dependence upon Rome. Multi sunt qui possunt Religiosam vitam etiam cum saeculari habitu ducere, & plerique sunt qui nisi omnia reliquerint, salvari apud Deum nullatenus possunt. Greg. M. Ep. ad Maur. imp. All men are not inclining to, nor fitted for an active life; some would be glad to find a place of rest and retirement for contemplation: some who, by melancholy or by the terrors of the Lord, are frighted from their sins and from the civilised world into Quakerism, into an unhappy sullenness and Apostasy, would perhaps exchange their silks and laces for the coarser garments of mortified professors of a Monastic life: and find, among them, that happiness and peace of the soul, which they vainly seek for, in their wretched and deluded Brotherhood; some who, upon great afflictions and sudden changes of fortune, fall into a state of sorrow and tedious sadness, and are left in the world to struggle with the temptations of a discontented mind, would perhaps take Sanctuary in a Religious house; and give themselves up wholly to Jesus, and forget their temporal sorrow, by heavenly joys and meditations: and at last bless that storm and shipwreck which cast them into that unknown land of rest and safety; some, that are forward and ready to promise well and take good resolutions, have not strength enough to keep them, but are prevailed upon, by the importunity of those temptations they meet withal in the converse of men, who, being fled from those occasions of sin, might, by the good example & good instructions of a Religious Society, secure themselves, and stand to their holy engagements; some who never loved the world, or that are grown weary of it, or have passionate long for heaven, would willingly free themselves of the cumbrances and distractions of worldly business, to enjoy the leisure and opportunities of meditation, devotion, and other spiritual exercises; and some that are much taken with the strict lives and great piety of Papist-Friers, would look home and spond their commendations on the purer Religion, and better-ordered lives and devotions of those, in this Church, that should wholly devote themselves too God. However 'tis not to be denied, but that men are much affected and influenced by the place, the company, the way of living, and the outward circumstances wherein they are engaged: and, I believe, it might be now as true a proverb as ever, Bene vixit qui bene latuit, he lives best and most safe, who is least acquainted with the world and lives farthest from it. But though we want some conveniences for withdrawing from temporal affairs, to mind eternity and our souls the better: yet we must go to heaven; wherever we live, Claustrum ubique portate interius. Norb. Ab. praemonst. we must live to God, that we may live with God; therefore, if we cannot have a material, we must have a Spiritual cloister, which may defend us against temptations, and guide and assist us in doing our duty. Such a one is the love of Jesus; it will protect us against all dangers and spiritual enemies, better than the strongest walls of any Abbey: and it will make us devout and zealous in God's service, beyond what the exhortations of the wisist Abbot could do. Greg. Mag. Dum crescit fortitudo amoris interni, infirmatur fortitudo carnis, whilst love is strong the flesh is mortified, and its lusts are subdued. August. Amanti nihil est difficile, nihil impossibile, love can do all things of its self, it passeth over all difficulties, and there is no obstacle which it overcomes not. Love can supply the want of all outward helps and advantages, let it but be our care, to secure love and it will secure us. Let us therefore feed and entertain it by reading and meditation, Coelum & terra & omnia quae in cis sunt non cessant mihi dicere ut amem Dominum Deum meum. Aug. by frequent prayers and acts of love, and by observing and tasting how gracious the Lord is in all his works; all things in heaven and earth do incessantly cry to us, that we should love God. God draws us after him, Hos. 4.11. with cords of a man, with bands of love, therefore, by love, we can best follow him. 1 Joh. 3.18 But, let us not love in word or in tongue, but indeed and in truth: and hereby we shall know that we are of the truth, and we shall assure our hearts before him. Claustrum Animae: THE Reformed Monastery; OR, The Love of JESUS. §. 1. Of the positive part of our Baptismal vow. MY former disobedience and rebellions against my Blessed Lord and dearest Master, I have examined and bewailed; I have considered that by sin I wound and crucify him afresh, and therefore have resolved to sin no more, never to lift up hand or heart against him. But will love be satisfied with this? is it a sufficient demonstration of love, not to abuse, not to injure a friend? No sure, I must proceed further; love requires more than this. I must not only abstain from what would anger him I love: but I should do that that will please him. 'Tis part of my duty, as it was of my vow, not only to renounce the Devil and all his works: but also to believe all the articles of the Christian faith, and to keep Gods holy Will and Commandments, and walk in the same all the days of my life, As for the Articles of the Christian Faith, I believe them from my heart, and resolve to own and confess them whilst I live; I never will dispute or object against them, and I hope, I should choose to die, before I would renounce any of them; as for other less necessary doctrines, I will be guided by my Spiritual Governors; in controversies, I will submit to the judgement of that Holy Church, in whose Communion I live; and so I will read and ponder Gods Holy Word, especially the New Testament, that I may know my masters will, and be encouraged to do it: not that I may find out new mysteries and maintain the private opinions of a party. It remains then only, that I should keep Gods holy will and Commandments, and walk in the same all the days of my life. And this I also undertake; it shall be my daily and constant study and endeavour; I resolve to obey to the utmost of my power: and I also promise further to manifest my love by free-will-offerings, as God shall enable me. §. 2. A protestation of obedience. But first my love is to appear by doing what is commanded; 1 Joh. 5.3. This is the love of God that we keep his commandments (saith S. John:) Joh. 14.21. and he that hath my commandments and keepeth them, he it is that loveth me, (saith our Blessed Saviour.) There can be no love without obedience, this is its first and chiefest Trial; 23. if a man love me, he will keep my words. Now then, should my beloved Lord ask me, as once he did Saint Peter, N. dost thou love me? Joh. 21.15. would not my heart answer, with his zealous Apostle, Yes Lord, 13.37. thou knowest all things, thou knowest that I love thee;— I would lay down my life for thee: why, to this he replies again, if thou lovest me, 14.15. keep my Commandments. Every time a Christian tells Jesus, Lord I love thee, Jesus answers again, if thou lovest me, keep my Commandments: So that, without I observe this, I can no ways pretend to love him. Therefore I am to take notice of, and to amend sins of omission, which too too many among Christians mind little, or not at all. In the matter of sobriety I am commanded, whether I eat or drink, to do it, as all things else, to the glory of God; and to be contented, whatsoever state I am in; for chastity I am commanded to know how to keep my vessel in sanctification and honour; for acts of corporal and spiritual mercy, I am commanded to be merciful, as my heavenly father is merciful, and to forgive injuries, as I desire myself to be forgiven; for reverence to my betters, I am commanded to honour and obey my superiors Ecclesiastical and Civil; in what concerns Divine Worship, I am bound to read and pray, and mediditate, to instruct myself and family, to receive the Blessed Sacrament, to have a veneration and respect for all things that belong or relate to God, and him to love and fear, and trust and adore evermore: All these, and all other duties, with the special precepts of the New Testament, is the task I cheerfully undertake, and in the performance whereof I will approve myself a sincere lover of JESUS. §. 3. How great a happiness follows our obedience. His yoke is easy and his burden light, his Commandments are not grievous, and yet in keeping of them there is great reward: a temporal happiness, than which none is greater in this world, and an eternal happiness, infinitely greater than any this world can afford: do not I see what pains most men are at to get a subsistence for this world? how they run and sweat and spend themselves to provide for this perishing life; which yet is miserable, short, and uncertain? and shall I not labour for the meat which abideth to eternal life? shall I be at no pains to secure that life which hath no end, and knows no misery? O that I could duly understand the difference betwixt this life and the life to come! how would I slight the one, and desire the other! or rather how cheerfully would I employ this present, to obtain that which is to come! Is not there servants that work hard day by day, a whole year together for small wages; who are almost perpetually employed about their master's business: and yet have sometimes no thanks, and often, but a sorry reward? and am not I one of those labourers whom my Lord hath hired to work in his vineyard? Mat. 20. am not I one of those servants, whom he hath entrusted with his goods, to whom he hath entrusted talents to improve for him, and do not I desire he should tell me one day, well done, Mat. 21. good and faithful servant? is not my salary great, greater than any Prince on earth could make it, greater than I could wish, greater than I can comprehend? eternal rest, eternal joys, eternal happiness, eternal glories; eternity itself, he himself will be my reward. Eternity! Eternity! Eternity! Blessed Eternity. Eternity never enough to be considered, Eternity never enough to be valued, shall I obtainthee by what I do here for my Lord? shall I obtain thee by that imperfect service I pay to my gracious Master? O God who hast prepared for them that love thee, Sixth Sunday after Trinity. such good things as pass manse understanding, pour into our hearts such love towards thee, that we loving thee above all things, may obtain thy promises which exceed all that we can desire, through Jesus Christ our Lord, Amen. Lord I am not worthy to be called thy Son; I have often begged to be one of thy hired servants, the meanest so I love and obey best. O let me, like thy servant Moses, ever have a respect to the recompense of the reward, ever consider what I shall get by serving thee, that I may be diligent, persevering and cheerful in doing my duty. O my soul, blush to consider how laborious men are for the unsatisfying acquests of this earth; how eager thou hast been thyself in pursuing of them; and how slothful, how unactive and heavy thou art in working for eternal rest, for the treasures of eternity, for the glories of heaven, for those Divine Pleasures which are at the right hand of God for evermore. Whence comes this, unhappy soul, is it not from inconsideration? because thou dost not lift up thine eyes to see whither the way of love and obedience will bring thee; because thou dost not look beyond the world, upon things eternal; because thou dost not often enough meditate upon heaven and eternity; that unvaluable, infinite recompense which awaits thee, as soon as thy work is finished. Resolve therefore to amend this, and daily, once at least, to consider what are thy wages, what thou shalt get by serving God. As the Apostle says of afflictions, that they are light and but for a moment, whilst we look not at the things which are seen, but at the things which are not seen: the same we may say of the most difficult of Christian duties, that they are light and but for a moment, that they are easy and soon done; that there is no tediousness, no hardship in them, whilst we look upon things eternal, whilst we have a respect unto the recompense of the reward. §. 4. We should often look on our reward. This consideration doubtless, would be powerful and effectual, would wake and stir us up, and make us active and lively, if we had it often in our minds. Therefore our Blessed Saviour, to encourage his followers and make them diligent in his service, doth often give them to understand, what by parables and what by plain declarations, that they should not serve him for nought, and that they should be no losers by him; that he would consider them for their time, for their expenses, for their sufferings and for their labours; that he would take notice of the least thing they should do for him; so that even a cup of water given for his sake should not go unrewarded; and that their reward should be great, bountiful and most excellent, far above their deserts and even above their wishes and apprehensions: an angelic nature, a glory bright as the Sun itself, an eternal life, a heavenly, an endless kingdom, his own joys should be their portion and their recompense. And we find also the Holy Apostles, assuring those whom they brought to work in their Lord's vineyard, that they should certainly have their hire, and be paid most generously for their work, God will render to every man according to his deeds, Rom. 2.6.7. to them who by patiented continuance in well doing, seek for glory, honour, and immortality shall be rendered eternal life. Every man shall receive his own reward according to his own labour. 1 Cor. 3.8. And S. Paul, to encourage the Corinthians, tells them that we Christians are entered into a race, at the end whereof we may see the Laurel, 1 Cor. 9.24. palmam in stadio positam, a glorious prize, an incorruptible crown, if we will run and strive for it; and he likewise tells the Ephesians, Eph. 6.8. that whatsoever good thing any man doth, the same shall he receive of the Lord, whether be be bond or free. S. Peter also teacheth that we should be moved and encouraged, by the greatness of the promised reward, to forsake our lusts, and wholly devote ourselves to God; 2 Pet. 1.4. exceeding great and glorious promises are given unto us, that by these you might be partakers of the Divine Nature, having escaped the pollution that is in the world through lust. Heb. 5.9. Christ is become the author of eternal salvation to them that obey him, (not to those who hope and roll, and take hold:) and so the result of all these may be comprehended in the exhortation of S. 1 Cor. 15.58. Paul: My Beloved Brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, for as much as ye know that your labour is not in vain in the Lord. In this sense good works are meritorious, in that they procure us a reward, a reward infinitely greater than their own desert. §. 5. Love is noble and generous. But, Though it may encourage us to love that gracious God who gives so very much for that little we are able to do, yet love its self is not Mercenary; 1 Cor. 13.5 charity doth not seek her own (saith S. Paul,) we may desire our promised reward and set our affections upon it, as it is a demonstration of God's infinite love and goodness: or because it will be the expressing of our duty and thankfulness, when we shall love and glorify and adore God perfectly and for ever: or rather because the reward is God himself, who will be to every faithful servant, his exceeding great reward, Gen. 15.4. as well as to faithful Abraham: rewarding sincere obedience with the fruition of himself, being all in all to his Saints. But still I say, love is lemma ourself, but free and generous, if nothing were to be gained by it, it would have satisfaction enough in showing its self: 'tis an unspeakable pleasure to a devout lover to act and labour for JESUS, when he thus thinks with himself; by the performance of this duty, by this act of virtue, by this good work, I serve my dearest Lord, I oblige my best friend; I express my love to him whose infinite kindness to me hath conquered my heart, whom I love as my own soul, and for whom I would willingly die. O happy soul, who feelest what an exceeding joy it is to love JESUS! or rather unhappy soul, who canst show so little love to JESUS! Unhappy necessities of a frail body, unhappy distractions of a troublesome world! Why am I, by you deprived of the continual pleasure of waiting continually on my Divine and most loving Master? But blessed be my gracious Lord, that I might have more opportunities of pleasing him, and expressing my affections to him, he hath made virtues of necessities, he hath turned nature into grace, and of humane duties he hath made acts of Religion in relieving mine own and others wants. If I observe the rules of sobriety and charity, he takes thence occasion to bless and reward me, as if he were thereby glorified, in discharging the duties of my place and calling. If I am diligent and faithful; though my work be never so mean, he owns it as a service done to him. Servants (saith S. Paul) obey your masters in all things, Col. 3.22, and do it hearty, as to the Lord and not to men, 23. knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ. If I am conscientious in all my ways and works, he takes it as a mark of my love and part of my duty to him. O that the constant course of my conversation might speak the sincerity of my affection to my Blessed Lord. Dearest JESUS, the Cross thou didst bear for me was heavy and painful to extremity: but thy yoke is light and pleasant, thy service is perfect freedom. O let it be my delight and daily employment as it is my duty, to serve and obey thee, to follow thy blessed example and be instrumental in winning hearts to thee: let me love thee so entirely that I may love nothing but thee, nothing but for thy sake; Fac precor Domine, B. Ansel. me gustare per amorem quod gusto per cognitionem, sentiam per affectum, quod sentio per intellectum. Amen. §. 6. We belong to Jesus and are not our own. Love regards not so much what is commanded, as who it is that commands it; if it be the Beloved requires any thing, love doth it cheerfully without reluctancy; another with earnest begging should not have that granted, which the least word of a friend shall obtain. The commands of Christianity are easy and most rational, in keeping of them consisteth our present and future happiness: Yet the true lover of JESUS looks farther, he considers that it is his God and Saviour who would have him obey, he to whom he belongs, to whom he owes himself and infinitely more: for every Christian owes JESUS to JESUS, who gave himself for him. The old saying was emendus cui imperes, buy your slaves; buy those that will be commanded by you; none of us can say so to the God whom we serve, for he hath indeed bought us; Ye are not your own (saith S. Paul) ye are bought with a price, thence it is strongly inferred, therefore glorify God, in your body and in your spirit which are Gods. We are not at our own dispose, our Divine Master hath a most just propriety in us; we are wholly his: and would to God, we were his as much by affection and resignation, as by right; the price he hath paid for us, is no less than himself; he hath given his life that ours might be his; We were redeemed from our vain conversation by the precious blood of Christ, who died for us, that we might live to him, he could get nothing by that dear purchase, but our love only, for we were his before, it is he that made us: only we had estranged ourselves from him, and placed our love upon other things, and he could not count us his own while we loved him not. §. 7. Meditation our obligation to serve JESUS. I must therefore consider whose I am; I am Christ's by a strong and incontestable title; while I serve him I do that proper work which belongs to me; whilst I obey what he hath commanded, I do what is infinitely my duty, what his love to me challengeth, and what my love to him desires to return. Had I ten thousand years to live, and could I serve him all that while and do nothing else, I could not repay him for the least part of that great ransom he hath paid for me, neither could I deserve any thing of those great wages which he will give me: my life is but short and he allows me time for other things, even for pleasure and recreation. I have therefore a most gracious Master, and therefore I resolve and promise to do what he requires of me; I will except at nothing he commands, it shall be my joy to pay my duty to him; and I will make it appear that I serve out of love and affection. Vae miserae animae quae Christum non quaerit nec amat, arida manet & misera, etc. Aug. Man. O my dearest JESUS, would my heart did feel what it should; would I could express what it feels; and would I could perform as much as I express: But O my Blessed Lord, how frequently and unhappily do I forget that thou art my Master, and I thy servant; that my chiefest business is to do thy will, and that my greatest happiness as well as duty, is to obey thee? Is it not because I also forget that thou didst redeem me from a most wretched slavery; that thou didst pay an immense price for me; that thou becamest a servant for me, before thou requiredst any service from me; and that thou didst first love me before thou did entreat my love? O thou great Lover and Saviour of men, I wholly give myself to thee, body and soul, heart and affections; I desire to be thine; I pray that thou wouldst make me to be thine, and that thou wouldst own me for thine, that so thou mayst be mine to eternity. wouldst thou know (saith S. Aug.) Aliud non quaerit precium nisi te ipsum; tantum valet quantum es, te da & habebis illud. Manual. what thou must give for heaven? give thyself, that's the price; nothing less will serve, that alone is accounted sufficient: heaven is worth just what thou art, give thyself and thou shalt certainly have it. Do not men seek to serve and oblige great persons expecting to be by them gratified? are they not ambitious to wait upon Princes in regard of an Honourable stipend? and why should I not count it the greatest Honour and preferment to serve the King of Kings and Lord of Lords? The salary he pays his servants is infinitely greater than any the greatest Monarch can give; they oftentimes cast off with disgrace their most faithful officers: my Lord is so far from so doing, that he bears with the faults of his meanest servants, and never turns out any that will live with him. 'Tis highly difficult to become a Prince his favourite, many spend their time, their wealth and themselves, and never can get the least share in his affections; but I am sure my heavenly Master loveth me; I know it by what he hath done, by what he daily doth, and by what he hath declared he would do for me: Although he hath bought me, and so might well require the utmost I can do, without any reward: yet he hires me and gives me more, infinitely more than I can earn. I will therefore be diligent, faithful and zealous in fulfilling the work he hath appointed me. I will often say to myself; I am a servant and a lover of JESUS, I am a servant and a lover of JESUS. I will every morning consider, what can I do this day of what my Lord hath commanded me? what duties of sobriety, righteousness or godliness can I discharge to make it appear that JESUS is the Master I own and obey? Rom. 14.7, 8, 9 None of us liveth to himself, and no man dies to himself, for whether we live we live unto the Lord, or whether we die we die unto the Lord: Whether we live therefore or die, we are the Lords; for to this end Christ both died and risen and revived, that he might be Lord both of the dead and living. §. 8. Our love and obedience God requires. This double duty of dying unto sin and living unto righteousness, abstaining from that which is evil and doing that which is good, I am obliged to perform by strong and indispensible obligations: if I do not, I certainly perish. When we say, in common speaking, that we do things out of love, we mean that we are free, and may choose whether we do them or no, we are not bound to it: but here all along where I undertake to discharge the duties of Religion out of love; I do not in the least mean so. I acknowledge myself under the greatest necessity of discharging my baptismal vow, of living according to the Gospel Rule, otherwise my neglect of it would be my ruin, I should perish in my disobedience. Love itself is a duty, the first and greatest commandment: Mat. 22.37 thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. I recommend love therefore, Meliores quos dirigit amor, plures quos corrigit timor. Aug. as the noblest, the most powerful motive to a Religious obedience; as that which makes our duty easy and pleasant, and gives a value to what we do or suffer for God. I know there is those who teach that, by our well-doing we must not seek for salvation, and that our obedience is not required to our justification, but may be a mark or an effect of it, faith having done the work before; but this groundless and mischievous opinion is contradicted by thousands of plain express Scriptures, He that heareth these say of mine and doth them not, is like the man that built his house upon the sand. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of my father which is in heaven. If thou wilt enter life, keep the Commandments: and innumerable others, with all those that affirm, that God shall judge and reward every man according as his works have been. No, the holy Religion we profess requires a conformity betwixt the Holy JESUS and his followers; that by a devout imitation we should copy his example: that we should be fruitful in good works, and by a sincere and universal obedience serve God all days of our life; Heb. 2.2, For if the word spoken by Angels was steadfast, and every transgression and disobedience received a full recompense of reward: 3. how shall we escape, if we neglect so great a salvation; by being disobedient to our Lord JESUS, who having wrought and revealed it, offers it to us, on the condition of an affectionate obedience to his Gospel? Heb. 6.7, etc. The earth which drinketh the rain that cometh upon it— and beareth thorns and briers, is rejected and nigh unto cursing, whose end is to be burnt; such is their condition who receiving the heavenly dew of Divine Grace, in their admission into, and profession of Christianity, yet still remain barren, or bring forth evil fruit: But beloved (saith the Apostle) we are persuaded better things of you, and things that accompany salvation: for God is not unrighteous to forget your work and labour of love which ye have showed towards his name; and we desire that every one of you do show the same diligence, to the full assurance of hope unto the end. He says not, we desire that you may be confident and persuaded of your salvation, but that, by love and diligent obedience, ye may ascertain your hope, 1 Pet. 1.10. make your calling and election sure, as S. Peter speaks, for indeed, God hath not appointed us to wrath, 1 Thes. 5.9, 10. but to obtain salvation by our Lord Jesus Christ, who died for us that whether we wake or sleep we should live together with him, Ephes. 4.1. in holiness of life, worthy of the vocation wherewith we are called, for we are Gods work-manship created in Jesus Christ unto good works, Ephes. 2.10 which God hath ordained that we should walk in them. This then is the way wherein of necessity we must walk, that as we engaged and promised when we were Baptised into Christ, so we should live ever after: which S. Col. 2.6. Paul expresseth thus, As ye have received Christ Jesus the Lord, so walk ye in him: Col. 1.10. and again, walk worthy of the Lord, being fruitful in every good work, This is the rule whereby we must order the course of our lives, Phil. 1.27.3.20. that our conversation be as becomes the Gospel of Christ; that our conversation be in heaven whence we look for the Saviour, the Lord Jesus Christ; that whatsoever things are true, 4.8. honest, just, pure, lovely, of good report, any virtue, any thing praiseworthy, may be our constant study and practice, We must labour that whether present or absent we may be accepted of our Lord, 2 Cor. 5.9. because we shall all appear before him and receive according as we obey him, now in his absence. §. 9 Encouragements to obey Jesus. All this, and much more to the same purpose, which I have read and observed in the Sacred Books of the New Testament, hath convinced me that it is the design of Christian Religion to make me meek and humble, sober and contented, just and charitable, devout and religious, virtuous and holy: this I own to be my duty, and I will endeavour myself hearty to perform the same. And that I may do it with cheerfulness ●nd affection, I will stir and quicken ●he holy fire of love in my heart, by pious considerations. When any duty to God or man calls upon me for action and performance, and I find in my soul too much of dulness or reluctancy, I will again by meditation suppose my dying Saviour present, telling me, how much he hath done and suffered for me, and desiring me, as I love him, to do that duty which lies before me. Christian, if thou dost understand the greatness of my love which brought me here to die for thee; if thou art sensible of it, and wouldst make any return for it, do this, obey this command; this may be the last thing thou shalt ever do for me, this may be the last trial of thy love: sure it would grieve thee to have denied this small request to him that gives his life, that gives himself for thee. Or else I will suppose myself in the presence of my Divine Master sitting on his heavenly throne with his glorified servants about him, showing me the crown he hath assigned to me, and saying; N. N. wilt thou deny to do this at my earnest request? wilt thou be so unkind to me? Sure I have deserved better at thy hands than so; sure I, who am much above thee, have done much more for thee, than that comes to; but besides, I would highly recompense thee. These my friends I have rewarded with the bliss and glory they enjoy, for having done such things for me: and I would reward thee as bountifully: here is eternal life, eternal rest, eternal glory for thy recompense: as thou lovest me, as thou lovest thyself, obey, that thou mayst be happy. To this, what answer could I make, but such as this? Lord not only this, but any thing else thou hast commanded, I am willing to fulfil and obey. I bewail my dulness and depraved nature that makes me so unready, so unactive in thy service: but Lord thou knowest that I love thee. I would undertake any labour, any trouble to make it appear; I would die to justify it. Yet, sweetest JESUS, I beg of thee to increase my love; to increase it to such a degree that, like thy heavenly attendants, I may burn with that Divine fire, and be all love to thee: Sund. 25. after Trinity. that so I may be always prepared and desirous to do thy will. Stir up, we beseech thee, O Lord, the wills of thy faithful people, that they plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded through JESUS Christ our Lord. Amen. Love is the fulfilling of the Law. Christian Reader, I hope that what I have writ, thou wilt also read and repeat hearty in the first Person: for to that end I have thus contrived it to engage thine affections, to make thee speak, as of thyself, these soliloquies, acts of love, and acts of resolution which run throughout the whole discourse, and I would have thee use that method, which may much affect thee; to make dialogues betwixt thy Saviour and thy soul, and betwixt thy soul and thyself; for certain it is, that for thee N. N. by name, JESUS was crucified and died; and certain it is, that thou thyself shalt die and be judged, and rise again to an intolerable eternity, if by carelessness and inconsideration thou hast been unmindful of thy Lord and thy soul: or else rise again to eternal joys, if thou hast sincerely loved and served JESUS; Job. 15, 10 If ye keep my Commandments, ye shall abide in my love, even as I have kept my Father's Commandments, and abide in his love. §. 10. Of free-will-offerings. Thus much of necessity must be done; my duty as well as my love constrains me to it. Not to break negative precepts and to obey positive ones, (that is, to cease from sin and to work righteousness,) is required of me; if I do it by love, I have made my task pleasant: but yet a task it is, which must be fulfilled. Not but that there is mercy for sins against the New-covenant, for the transgression of Gospel precepts; there is joy in heaven at the conversion of a sinner, what ever his sins have been; and it ought greatly to endear God to us, that he is so willing to forgive; so desirous to have us repent, that we may be capable of his pardon: but whether soon or late, whether after crying guilts or ordinary sins, still I say, there must be a true contrition, a sorrow and repentance for our sins, proceeding from the love of God, and a sincere endeavour to please and obey him for the future; and so, thus far we are drawn by a moral necessity, by the desire of our own happiness, which is not to be obtained any other way. But shall we stay just here, and not go one step further than is required? 'tis well indeed when we are safe, and that must be secured first of all, and with the greatest care; but shall our love proceed no further? Sure that Christian who is best assured of his salvation, will love God most of all and make to him the greatest and most hearty returns. When a man is qualified for heaven and enjoys the greatest happiness this world is capable of; that is, a sense of God's favour and a well-grounded assurance of a future bliss, his soul cannot but melt into the most affectionate love for that gracious God, whose mercy and loving kindness hath brought him into that happy condition and fitted him by his grace for a much happier; and they, I say, that are in such a case (for to them only I now speak) may well do something more, than what needs they must; may well enlarge their affections to God, beyond the bounds of prescribed duties, it is a good sign, a sign of a sincere and a pious heart, when a man is forward to undertake for God: when he doth not weigh grains and scruples, lest he should part with any of his right and liberty: but affords God a full measure and running over, and think he never gives enough, and still desires that he might do infinitely more for him. 'Tis true that properly speaking, all is due to God: and the more any, the best Christian returns, the more he hath received, and so the more he is indebted; but yet, God is pleased not to require all that he gives, nor all that we may give, that we may have wherewith to make a free-will-offering; that we may have something to give him, that he requires not, tokens of our greater love and gratitude. It was foretold that under the Gospel, in the day of Christ's power, Psal. 110.3 his people should offer him feee-will-offerings with an holy worship. And David himself, under the Law, was at his quid retribuam? Psal. 116. What shall I render unto the Lord for all the benefits that he hath done unto me? Though the benefits which God vouchsafed his people then, were much inferior to those he hath since bestowed upon us; (for eye had not then seen nor e'er heard, neither was it entered into the heart of man, what great things God would do for them that love him, as he hath now declared in the revelations of his Gospel,) though he had tied them to a burdensome and most expensive service: yet he accepted their voluntary vows and engagements, and was well pleased with them: yet he would receive their free-will-offerings, and delight in them. And sure we are more obliged than the Jews to let our love and gratitude break forth beyond the limits of commands and express injunctions: and now that God hath opened to us his rarest treasures, his own bosom, for to give us his beloved Son, he will not reject our free oblations, the voluntary acknowledgements of his undeserved and unspeakable mercies. 'Tis not to be denied (without giving the lie to the learning and piety of the best Christians in all ages) but that there is in the New Testament counsels as well as precepts, some things recommended, though not commanded; he that sells all that he hath for to buy the pearl of great price, and they that make themselves Eunuches for the kingdom of heaven, 2 Cor. 9.6. were not enjoined so to do, but are well approved of: and that God who gives a plentiful harvest to him that sows bountifully, is doubtless well-pleased, with his open handedness and charitable profusion. And as it is the best indication of a devout and loving soul, cheerfully to exceed what is strictly required: it is also the best fence to immure and secure our duty; for then, when we slack and abate, we may be still within our due bounds; nay more, I am confdent that as it is best and safest, it is also easier, to give free-will-offerings, than only, just to pay the daily commanded sacrifice, because those proceed from affection, these perhaps only from injunction. He that is desired to go one mile and goes two or ten, finds his way pleasant, for love leads him: but he that is pressed to the same journey, and is acted by fear and compulsion, while he resolves not to go one foot farther than needs he must, will easily be tempted to stay one short of what he should. But this is better understood by the devout lovers of JESUS than I can express it. Precepts are given to all men as tributes are exacted of all: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beat. Doroth. Doct. 1. (saith an Ancient guide of souls) but as in the world, great persons and favourites not only pay the tax, but also offer presents and gifts to the Prince: so in the Church, the most Religious observe not only the precepts, but also intimations and counsels, and give to God, not only what he exacts, but also free oblations, all that they are able. How many thousands of Saints, now in heaven, have taken this course? how many that now wear the bright crown of virginity, might have enjoyed the comforts of marriage, had not the love of JESUS prevailed over their natural desires? how many who might have possessed great estates, enjoy now the greater treasures of eternity, for having made themselves poor, to relieve the needy members of JESUS? how many who now sit on thrones of glory, have chosen here to follow JESUS in meanness and humility, when honours and worldly pomps were at their command? how many are now rewarded with high degrees of everlasting bliss, for having spent their short time upon earth in serving JESUS, when they might have spent it upon their own profit or pleasure? and how many now living, aspire to the same felicities and recompenses, by cheerfully following the same ways, and expressing a sincere and unbounded love, S. Aug. by such free oblations? Cur non possum quod isti & istae? Why can't I do what these my Christian Brothers and Sisters have done, and do still? hath not God done as great things for me as for them? hath he not given me the same promises as they had? do not I hope to be their companion and fellow citizen in heaven? And why then can't I love as much as they did? I should therefore, and do resolve to make no reservations; JESUS shall have the command of all he hath given me, of all he hath enabled me to do; I shall keep nothing from him which may express my love and gratitude, and do him service. Dearest JESUS, I know I can never do for thee so much as I should, and I know that I shall never do so much as I would; thou gavest thyself for me, and thou wilt give thyself to me: and Lord, what am I worth, and what is the worth of all I can do? It is a great favour that thou wilt accept of me and my weak endeavours. I know that if heaven were capable of any grief, it would be only that we have not loved thee enough upon earth; when thou fillest our souls with thy Divine and ravishing joys, we shall wish we had done nothing here, but serve and love thee. O give me grace now whilst I live, to do what I shall wish to have done when I die; let me d● now I am absent from thee, what I shall wish to have don● when I dwell with thee▪ let me love thee infinitely and without measure. Modus amandi Deum sine modo. S. Bern. §. 11. Of our obedience to the Church. The first instance o● our love in this way o● free-will-offerings should be a pious obedience to our Mother the Church; not but that it is many ways required, but because 'tis almost wholly neglected. What by pride and refractoriness, what by ignorance and indevotion, and what by looseness and irreligion, that obedience which ought to be paid to those that have the rule over us in the Lord, to the standing rules and orders of our Spiritual governors, is so generally laid aside, that many that would, yet dare not press it upon the people; and that, even they that obey, do it secretly, and, as though 'twere dishonourable, are in a manner ashamed to own it; Hence comes that great neglect of Confirmation, that most necessary and Ancient, if not Apostolic constitution; hence the desuetude of fasting upon appointed days, and even of bidding of them: and the nonobservance of holidays, and times of solemn devotion; hence the slight regard had to the public worship of God, and the seldom receiving of the Lords Supper; hence the reservedness & unhappy secrecy of most people in not acquainting their spiritual guides with the state of their conscience when it needs, and not receiving their comforts and directions; hence the not sending for the elders of the Church to do their office upon sick persons, and the seldom desiring their absolution; and hence even in too many of the Clergy, the neglect of daily saying Divine Offices, as they are commanded, and observing other injunctions peculiar to them. I may say that it fares with our Church as with some Princes, who have their due Sovereignty denied them because they are Christians: (as if by becoming members and defenders of the Church, they were become subject to Pontifical Chairs and Puritan Synods) for so, many would not have this Church obeyed because 'tis Reform; they would not have its laws observed, because it makes them inferior to Gods; as though, by not imposing a blind superstitious, and oversevere obedience, as Rome doth, this Church were become uncapable of exercising any authority over her children and requiring any duty from them. But I say, let those that love JESUS amend this, for his sake: for the Church is his spouse and hath received her power from him; let them yield a free and Religious obedience to Ecclesiastical injunctions, because JESUS hath said, he that receiveth you receiveth me. It is doubtless our duty so to do: and I am sure it will be a good token of a pious heart, when we shall obey them in the Lord, whom the Lord hath set over us. We shall make it appear that we own the Authority of our heavenly King, when we are subject to those his officers, by whom he now reigns over us: to whom he hath given the keys of his kingdom, and whom he hath appointed Stewards of his saving Mysteries: we shall have a share in the Mysterious representation of the great expiatory sacrifice, which by the Church is celebrated in the Eucharist, and in those Divine Services and solemn Prayers which the Church offers to God daily: and we shall receive the full benefit of being members of the Church and holding communion with it; if this were not absolutely required, yet I am sure it will be a very acceptable free-will-offering, if we do it devoutly and joyfully, because we love JESUS; and this Christian obedience to the known, rational, and pious orders of the Church, will answer the best part of that ancient and so much magnified self-abnegation, vowed by the Coenobites, when they gave up themselves to be in all things ruled and commanded by their superiors: and it will exercise those two heavenly graces, meekness and humility, which the world despiseth, but all true Christians own to be most Divine: Mat. 11.29 as they that bring rest to the soul, and make us most conformable to the meek and humble JESUS. §. 12. Of several voluntary oblations. As for corporal austerities commanded or uncommanded, I have said something of them already: and the chiefest use and design of them is to mortify sensual lusts, and to keep under the body that the spirit may rule and be obeyed; yet, as they are exercises of repentance, marks of the just indignation we conceive against ourselves for having displeased God; as they may effect or express a disrelish of temporal pleasures, a longing for heavenly joys, and an endeavour to take up our cross and follow JESUS; they may be the matter of a free-will-offering, and they may find a gracious reward and acceptance in so much as they proceed from a sincere love to JESUS. Prayer also, thanksgiving, reading, meditation, acts of Religion; though, as to the substance, they be the discharge of the greatest duty God requires of us, the worship and adoration of his Divine Majesty: yet as to the quantity, they may become free oblations, the expressions of a greater love. He that with devout affections enlargeth his offices, or counts the frequency of them by Canonical hours and wished for opportunities: and he that sets apart large portions for religious exercises, or in the following of his necessary business, doth often lift up his heart and thoughts to heaven and heavenly things, makes a voluntary offering of some of his time, to him of whose eternity he hopes to be partaker. He that defalks some hours from the refreshment of his body, to bestow them upon his soul; he that chooseth a meaner condition and employment, that having fewer avocations he may spend more time upon Religion; and he that bears with some wrongs and injuries, that being free from the distractions of quarrels and law-suits, he may be the better disposed to serve God, hath bought the blessed opportunity of attending JESUS and endearing himself to him. Charity likewise, whether Spiritual or Corporal, whether in giving or in forgiving may be carried further than is absolutely required, and so become a free oblation. He that takes great pains to instruct the ignorant, to convert sinners, by all means to win souls to JESUS, may manifest a greater love than was absolutely necessary to his own salvation; and he that makes it his business and delight to prevent quarrels or make reconciliations; to comfort and defend the afflicted, and oppressed, to visit hospitals and relieve the poor; and to spend all his substance in pious uses, for the honour of God, and Religion, and for the present and future happiness of men, may exceed what God would have rewarded, and by showing so great a love enrich his crown of glory and recompense. I only mark the headsprings or storehouses of those arbitrary gifts wherewith men may honour God and enrich themselves: the several emanations and offerings which may proceed from them, being free and innumerable, cannot be specified, and should not be imposed. Where there is love there is a willing mind: and where there is a willing mind a man (in other cases as well as in charity) is accepted, 2 Cor. 8.12. according to what he hath and not according to what be hath not. Some husbandmen sow that they may have wherewith to pay their debts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. S. Johan. Clim. Grad. 26. §. 43. (which marks the labours and offerings of penitents, who endeavour to make what satisfaction they can for their injuries to God or man.) Some sow that by the expected crop they may increase their wealth; (which represents the good works of more innocent persons, who aspire to a great reward and a glorious crown.) Some sow that they may have something wherewith to express their gratitude and make presents to their kind landlord or benefactor; (whereby is signified the best of Christians, who in all things seek and design the glory and advantage of their lord) And others sow that they may be thought diligent, and receive commendations from the passers by; (these are an emblem of the most imperfect Christians, who in God's service seek their own glory, and of whom our Blessed Saviour says that they have their reward.) However all must sow; and every one as he doth it, sparingly or bountifully, so shall he reap at last. But heaven is a cheap purchase, give we never so dear for it. Decay of Christian Piety. The Gospel reveals and offers a glorious kingdom great and eternal felicities: but he that expects their possession because he reads and believes them, is like him that should fancy the whole world shall be his, because he hath the History or the Map thereof. Ecclus. 37.11. Consult not then with a coward in matters of war, as the Son of Sirach adviseth; consult not with an irreligious age in matters of Piety and Religion: and think it not enough to do as the most do. When first Christian Religion was preached in the world, and men understood what JESUS had done for them, and what he had promised, they thought nothing too much nor too good for him: they cheerfully parted with temporal pleasures, honours and riches: with their liberties, their limbs, blood, their very lives, that they might be faithful to JESUS and come to reign with him: they made it appear by their patient, cheerful, and magnanimous sufferings, that they valued nothing but JESUS and eternity. We are not now exposed to the same dangers for the belief and profession of Christianity: but the commands thereof may have Martyrs as well as the Creed; the same Lord and Saviour requires our obedience to the one, who exacts our faith to the other; he that spends his life in the observance of his Lords precepts and counsels, in thus confessing of him before men, may be entitled to as great a reward, as he that dies, that he may not renounce his Religion and deny his Faith. I need not insert cautions against vain glory and self complacency after we have done the most we are able: for if it proceeds not from the love of God, it is nothing worth; and if it doth, it will never bring pride nor vanity. Charity vaunteth not itself, and is not puffed up: 1 Cor. 13.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. S. Johan. Clim. Grad. 23.11. Only in the words of a pious Saint, If we had died a thousand times for JESUS, yet we should not have repaid him the least part of what we own his infinite mercy and condescension: for vast is the difference betwixt the blood of God, and the blood of his creatures and servants, if we judge according to the dignity, and not to the substance of it. What hast thou, that thou hast not received? remember what JESUS saith to all Christians, He that loveth father or mother more than me, Mat. 10.37 is not worthy of me: and he that loveth son or daughter more than me, Luk. 14.33 is not worthy of me: and whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple. We can never do too much for JESUS: but we may easily do too little; though the most we can do will never merit heaven, yet the least we may do shall not obtain it: 'tis safe and impossible to exceed, but 'tis easy and dangerous to be defective. 6. Sunday after Trinity. O God, who hast prepared for them that love thee such good things as pass man's understanding, pour into our hearts such love towards thee, that we loving thee above all things, may obtain thy promises which exceed all that we can desire, through JESUS Christ our Lord, Amen. I have now assigned love its full task; to repent, and mortify our lusts, to serve and obey God, and to abound in good works even free-will-offerings. I have no more for it to do; I would only have it to increase, to grow towards perfection, to be constant, and to endure unto the end. To help this forward, and to conclude I have here added four considerations, wherewith to assist and encourage the sincere lover of JESUS to the discharge of this great and blessed duty, the work and labour of love. §. 13. That God should be loved above all things. The first is, that it is most unjust and unreasonable to love any creature to the prejudice of the Creator. As all things have their being from God, so they have from him all the goodness and beauty which makes them lovely to us: and God drawing upon visible objects fair copies of his invisible perfections, designed to be loved in them: or that they should be loved in him, and for his sake. If men being delighted with the beauty of the heavenly host took them to be gods, Wisd. 13.3. let them know how much better the Lord of them is, for the first Author of beauty hath created them: 5. for by the beauty and greatness of the creatures proportionably the maker of them is seen. Beauty and goodness are the proper object of love: and therefore, God who is the first and supreme beauty and goodness, should be loved before all things. We indeed reverence Princes in their seals and arms, in their meanest servants clothed with their livery: but should a subject set up these in the royal throne, and transfer to them, or even to the greatest Favourite, those special honours which belong to the Prince only: he should justly be deemed a Rebel, and his proceed would be as unjustifiable, as the disloyal distinction of taking arms by the King's Authority against his Person. Yet such are the proceed of all disorderly lovers, I mean of all sinners: who setting more of their affections upon the creatures, than upon God the Creator, pay them afterwards a greater veneration than they do to him; having exalted honours, pleasures, and riches into the Imperial chair, they do more for them than for the Sovereign himself: nay they obey them to his prejudice, and against his express command. Thus vicious unreasonable men burn in the shade, and freeze where the Sun shines; they dote upon inferior beauties, and neglect the highest and most perfect; they take fire at dark shadows, and find no heat in the brightest light. Great men have a respect paid them, in their degenerating posterity: great Artists are respected in their liveless children; we highly honour unhappy Pagans in those labours of theirs which adorn our closerts and libraries: God only is dishonoured in his works, the more perfect he hath made them, the more injurious they prove to him. Phidias and Apelles are remembered with veneration, in a fine picture or Statue: God only is ingratefully forgotten in a lovely creature whereof he is Maker. An absurd impiety this is, Absurdum est genu posito simulacra adorare, & suspicere, fabros vero qui ea fecerunt contemnere. which Seneca reproved in his Fellow-heathen, to worship and deify the carved image, and to take no notice of the Carver that made it. God hath done like a loving father, who jealous of his son's affection, would have none to tend him but such as wear his livery; would have the picture of himself hang in every room; and all the goods in the house marked with his name and cipher: So God, who loves men tenderly, and desires to be by them loved again, hath put something of himself in all the creatures he hath appointed to serve us; that, which way soever we turn our eyes, we might be put in mind of him, he hath stamped his name, in more or less legible Characters, upon all the goods and utensils of this his great house, the world, wherein he hath placed us. And now shall we do like a simple child, who turning his back upon his father, should look and smile on his picture, and caress it, and wait upon it, and ask it blessing, while he slights the original? So absurd a thing would be counted madness, and move pity or laughter: but when we act the same folly, in loving the world whilst we despise God, we are highly criminal, & we highly provoke our heavenly Father, thus to return to him contempt & disobedience for the gracious tokens of his love. From hence it follows, that as we should love God above all and all things, things in him and for him: we should also love those things most, which have most of his impress and likeness. Therefore, man who is created after God's image, should be by us loved above all other creatures: and that part of man which is chief adorned with the likeness of God, should have the greater share of our affection. God himself values humane souls at a high rate, because they are like him; as appears by what he hath done and suffered to save them. And for the same reason also, we should pay to the souls of men the best part of that kindness we own them: and if we do not, we give our friends no greater love than children to their puppets; for they dress them fine, and lay them soft, and kiss and embrace them: Just as they who aim at nothing more than to make their friends merry, to wish them toys and gaudy things and to see them at ease. A fondness inexcusable in rational creatures, especially in Christians, who know the worth of an immortal soul and the great concern of Eternity: and yet seek only to gratify the material part of their friends which is subject to corruption, and to engage their affections to the world which passeth away and they must soon leave. As if when King Edward the first was hastening out of the Holy-land hither to receive the Crown which expected him, his friends had stayed him by the way, and invited him to rest and case, and provided for him all Princely delights, and entertainments, and retarded his coming so long, till he had forgot or lost his right and his kingdom. What is a man profited, if he shall gain the whole world and lose his soul? and what shall a man give in exchange for his soul? We are indeed much commanded to love one another, and in this consisteth one great half of our Religion, all justice and charity, and all the duties of the second Table. To love our brother as we ought, is the best demonstration of our love to God, 1 Joh. 4.20 for he that says he loves God, and hateth his brother, Rom. 13.10 is a liar, saith S. John: and love worketh no ill to his neighbour, Mat. 19.19. and is therefore the fulfilling of the law, saith S. Paul, but a man is to love his neighbour as himself, and therefore as he is most obliged to seek for himself the kingdom of God and its righteousness: so should he in the first place endeavour to procure it to his friend. Or else we are to love one another as Christ hath loved us: Joh. 13.33 and that was in redeeming our souls and purchasing for us heavenly joys and eternal life: not in providing ease and sensual pleasures to our bodies here in this world. The result of this is, that in the first place we should love God infinitely and for his own sake: and that in the next, we should love those things most which have a nearest relation to God; Grace and Virtue, Religion, Holiness and Men; especially their Souls, which are an image of the Deity; especially sanctified souls which are most like God. Afterwards our lesser love for less Divine Objects, may be reasonable and innocent: and however we have secured a great duty and a great happiness. Mar. 13.33 To love God with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt-offerings and sacrifices. §. 14. 'Tis most just and easy to love God. A second consideration may be, that it is most just and easy to love God. That it is most just, is shown all along this discourse, wherein I have represented the more general and most excellent benefits of God to mankind: all the which challenge and deserve the greatest love our hearts are capable of. God had required of his people that the firstborn and the first fruits should be consecrated to him, thereby to acknowledge him the author of all their blessings and the giver of all their increase: Now the firstborn of our souls, the first-fruits of our hearts is love, which God, who gives us all things, demands as an acknowledgement from us. thou shalt love the Lord thy God with all thy heart and with all thy soul. We therefore commit a greater sacrilege if we deny him so just a tribute, than if a Jew had robbed him of his first grapes or his first ears of corn. But it is so much the more just, in that it is most easy to love God. Infinite perfections, an abyss of goodness whence rivers and oceans of good things do perpetually flow, one would think should swallow up the hearts and affections of men: as indeed it doth, of all that duly consider it. And more perfectly of beautified Saints, and of those blessed spirits who minister before his throne and are all flame for him. Besides, 'tis natural for men to love what is theirs, propriety begets or increaseth love: Now God is our God; he hath given himself for us, he doth now, and will more entirely hereafter give himself to us; he made us for the enjoyment of himself, and for that purpose he hath redeemed us: and that we might all say, with David, O God thou art my God, that God might show his kindness and endear himself to us, and assert our right to him, he hath assumed the names of those relations who love us best, whom we love most tenderly, and whom we count most ours. God the Father is pleased to be called our Father, God the Son, our Brother, and God the Holy Ghost our Comforter, as it were our friend: thereby to express that affection which he hath for us, and the propriety which we may claim in him. Sure 'tis an easy thing to love them that love us: Nimis durus est animus qui amorem eisi nolebat dare, nolit tamen rependere. Aug. and where God hath expressed so much love, 'tis strangely unnatural if we are not affected with it. Prov. 19.6. Every man is a friend to him that giveth gifts, saith the Wiseman: Now what gifts hath our God given us! or rather, what gifts hath he not given us! and what perverse violence do they offer nature, that seek to confute Solomon's saying, in this instance where it should be most true. Certainly 'tis an easy thing to love infinite perfections, and infinite goodness; one that ever did and ever doth us good; from whom we daily receive favours, so great and so many that we can tell neither their worth nor number: Wherefore S. Aug. saith, Potes mihi dicere, non habeo quod tribuam egenti, non possi●m jejunare, non possi●m flere. Numquid potes mihi dicere charitatem habere non possum, etc. that to love God is so natural, so easy, so infinitely just, and so much our duty, that to omit it can admit of no plea nor pretence, and is inexcusable, and criminal in the highest degree. Perhaps thou wilt say, I cannot fast, I cannot weep, I have not what to give to the poor, but canst thou say I cannot love God? is there any obstacle in thy way? dost thou want inducements or a heart to do it? No, doubtless 'tis the easiest thing in the world to love him that is most lovely, to love our greatest benefactor, to love him who is infinitely kind and loving to us. Some virtues require opportunities and cannot be exercised for want of them: but whether thou be'st sickly or healthy, whether thy condition be high or low, whether thy leisure be much or little, whether thy calling be easy or laborious, thou mayst love; love doth not pinch the belly, Facilis res, est Domine JESV CHRIST superamande, dilectio, a qua nullus cujuscunque status, gradus, aut conditionis existat excusari potest, etc. Idiot. wearies not the hands, makes not the head ache, empties not the purse: for love is neither grief nor pain; 'tis easy to all men, none can plead any excuses against it. §. 15. An Objection answered. Now here I will digress a little to answer two Objections which possibly might be made against what I have said of Divine Love. The first, that I have humanised it too much; that whereas it is supernatural and should be spiritual, I have made it almost palpable and sensible. To this I say, that whether we set our love upon earthly or heavenly things, upon God or upon the world, still it is the same passion, which resides in the same humane faculty. The will of man, and the effects thereof are alike evident and real. He that truly loves God, hath that same hearty affection for him, as to the kind, as one friend hath for another: a sincere lover of JESUS will seek to please him, and to be with him, and to enjoy him, and do all that for him, which men would do for those whom they love hearty: all the difference is, that Divine Love hath its proper expressions, can never be too great, and is in all respects infinitely more excellent than the love of any creature. Therefore, if in some places I have represented things plainly, and made that, in some manner to be touched by sense which is only the object of faith, my design was thereby to move the affections, and to bring down the notions of Religion, from the head into the heart. Heb. 11.1. Faith should be the substance of things hoped for, the evidence of things not seen: We should consider things of faith, whether past or to come, as if they had now a real subsistence, as if they were present before our eyes; their greatness then, would be better viewed, and have the greater power upon us: 27. as Moses, who, by consideration, seeing him who is invisible, was thereby enabled to prefer the afflictions of God's people to the pleasures and dignities of the Courts of Pharaoh. I believe it was a great advantage to the Piety of Primitive ages, that they lived near the time when those things were acted, which we now believe at a greater distance: for then, the Revelations of the New Testament were every Christians discourse and admiration; the proximity of the times made them almost visible, and the recent footsteps of those great transactions gave them a kind of sensibility, whereby their thoughts and considerations were drawn and retained, and made serious and efficacious. And I believe it may be a great cause of the degeneracy of these latter ages, that faith is become too notional, too metaphysical and abstracted, whereas we should vest the great objects of our faith with material circumstances, to make them in some manner the object of sense, that to us it might be said as S. Gal. 3.1. Paul to the Galatians, Before your eyes JESUS CHRIST hath been evidently set forth, crucified among you; and that, in all other instances, our faith might be to us, the evidence of things not seen. When we look upon the things of revelation as far distant from us, they appear hardly credible, and not much to be regarded: but a closer viewing of them, by a nearer and almost sensible consideration, would make them appear great and wonderful, would make deep and lasting impressions on our minds, and cause us to cry out with grief and wonder; Lord, what is man, that thou art thus mindful of him! or rather, what is man, that he is unmindful of thee! However, I have the warrant, and do claim the privilege, of them that writ contemplative meditations, to represent things as present and visible; and well we may, especially when we treat of the love of God shown to mankind in JESUS: for that love became palpable, and conversed among men, and was manifested to sense, in the birth, the actions, and the sufferings of our Blessed Saviour: who by becoming man, seemed to comply with that unjust and yet general desire which men had, of worshipping humane creatures, and having things visible and material for the object of their devotion and Religious love. §. 16. A second objection answered. The other Objection would perhaps be made by them who scruple and refuse to bow at the Holy name of JESUS, and who might say that I have mentioned it too often and too often called Divine Charity, The love of JESUS: and that in so doing I have been either superstitious or injurious to God. To this I answer, That as our Blessed Saviour saith, He that hateth me, Joh. 15.23 hateth my father also: so we may say, that he that loveth him loveth his father also. For the Father, the Son, and Holy Ghost are one and the same God blessed for ever; 1 Joh. 5.1. he that loveth him that begat, loveth also him that is begotten, and so reciprocally. The Divine Essence is but one, it admits of no division: therefore whatever honour is paid to one of the Divine Persons, is paid to all Three, the Ever-glorious Trinity is honoured by it. But than it must be considered that JESUS the second Person of that Blessed and Glorious Trinity is not only God, but also Man, and so Mediator betwixt God and Man: so that by, and through him we pray, we worship, we love God. As God manifested his love to men in JESUS: so in JESUS men offer the returns of their love to God; 1 Joh. 4.9. In this was manifested the love of God towards us, because God sent his only begotten Son into the world that we might live through him: and in this is manifested our love towards God, that we receive, and love, and obey that Son. With this, God is in no wise offended, but rather infinitely well pleased; Joh. 14.21 he that loveth me shall be loved of my Father; saith our Blessed Saviour; 23. If a man love me he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him; and again, If any man serve me, Joh. 12.26 him will my Father honour. Though we own our redemption to the infinite mercies of God Father, Son and Holy Ghost: yet in a more especial manner we are engaged to the Son, who personally came down from heaven, for us men and for our salvation. JESUS is the Author and finisher of our faith, he is the Founder of our Holy Religion; it is he hath revealed those doctrines we are to believe; it is he hath given us those laws and precepts whereby we are to live, it is he from whom we are called Christians; it is he who for us despised the shame and endured the Cross, who hath shed his blood and given his life a ransom for ours; it is he who by contracting a near relation with us, becoming our brother, hath caused us to be adopted Sons of God, and heirs with him of an eternal kingdom; it is he who is our Lord and Master, and will be our judge and our rewarder if we be faithful to him. Rom. 14.9. For this end Christ died and risen again, that he might be Lord both of the dead and living, saith S. Paul. Act. 2.36. God hath made that same JESUS whom ye have crucified both Lord and Christ, him God hath exalted with his right hand to be a Prince and Saviour, saith S. Peter. 5.31. All power is given him in heaven and earth: and he must reign till he hath put all enemies under his feet. Hence the frequent and urgent exhortations to follow and imitate, to serve and obey JESUS; Hence those Pathetic words of S. Paul, The love of Christ. 2 Cor. 5.14 Phil. 3.7, constraineth us, and again, what things were gain to me I counted loss for Christ: yea doubtless and I count all things loss, 8. for the excellency of JESUS CHRIST my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ. 'Tis JESUS hath won our hearts to God; 'tis he hath reconciled us from a state of enmity to a state of love. besides that God was justly angry for our rebellions, his glories are so bright, so amazing, his Divine Majesty so high, that to love a being so infinitely above us might have been thought profaneness or presumption; Non bene conveniunt nec in una sede morantur, Majestas & amor. respect, not friendship, is the affection of subjects to Princes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an ordinary Epithet for the heathen Gods: and even the Israelites were amazed and terrified at the sight of a heavenly messenger, crying we shall die for we have seen God: 'tis the great humiliation of JESUS hath procured and established an everlasting reconciliation and friendship betwixt God and man. Rom. 5.8. God commended his love towards us, in that while we were yet sinners Christ died for us: and now there is neither death, Rom. 8.39. nor life, nor angels, nor any other creature can separate us from the love of God which is in CHRIST JESUS our LORD: Therefore for a reward for the great sufferings and abasement of JESUS, God hath given him a supreme authority over all the world, Men and Angels being made subject unto him; because he made himself of no reputation, Phil. 2.7, 8, etc. and took on him the form of a servant, and humbled himself, and became obedient unto death, even the death of the Cross, therefore God hath highly exalted him, and given him a name which is above every name: that at the name of JESUS every thing should bow, of things in heaven, and things on earth, and things under the earth: and every tongue should confess that JESUS CHRIST, is the Lord to the Glory of God the Father. Our love and obedience to JESUS derogates nothing from but belongs to God: 'Tis to the glory of God the Father. God hath highly exalted JESUS for his humiliation, and for the same cause we ought also to love and exalt him, as much as possibly we can, because it was for us; not only bow at his name, but ever kneel and kiss the ground, when he only sees us; no fear of exceeding here, no fear of superstition: we can never show him too much love or respect: Psal. 72. All Kings shall fall down before him, all nations shall do him service: prayer shall be made unto him, and daily shall he be praised. Amen. §. 17. 'Tis most pleasant and safe to love God. A third consideration will be that it is most pleasant and safe to love God. Love may cause trouble, but it certainly is the spring or parent of all joy and satisfaction. He that hath an affection to nothing hath pleasure in nothing: could the imaginary apathy of the Stoics really seize upon any man: if he could never be miserable, he would also be uncapable of all happiness. 'Tis true indeed that the love of worldly things, in that they are vain and perishing, is itself vanity and vexation: qui multum amat plus dolet, is certainly true of all but the Divine Love. He that hath many friends hath many sorrows; he that loves many things hath many things to fear for: 'Tis only God that hath those infinite excellencies which can fully replenish our minds and desires: 'Tis only God that admits of no variableness neither shadow of turning: and therefore 'tis the love of God alone that can make us eternally and entirely happy. It is reported of a person of great sanctity, that an evil spirit confessed to him, that were it possible for one who loves God to come into hell; yet it were impossible he should be miserable but that it would rather sink hell itself and make it disappear, or else make it a paradise for him. Though the relation may be fabulous, yet I believe the thing itself is true: However, I am confident that the love of God would sweeten all the bitterness of our innocent miseries, and that it is only the imperfection of a Christians love that exposeth his mind to the vexation of humane sorrows. I am not (to my grief) a competent witness to this truth: but there have been many Saints and devout persons who, in the fervency of their love to God, have found those joys, Nihil crus sentit in nervo, dum animus est in Coelo. those ravishments of joy which are ineffable, and which made them, in some manner insensible and incapable of any great sorrow. And even the lesser love of more imperfect, though sincere, Christians, doth in a great measure take away the sense of humane calamities, and brings to their minds the greatest contentment and delight this world is capable of. Magis est ubi amat quam ubi animat. A man's heart is more where it loves than where it lives; he that loveth dwelleth in God and God in him: 1 John 4.16. and what greater, Deus Charitas est, quid pretiosius? & qui ma net in Charita●e, in Deo manet, quid securius, & Deus in eo, quid jucundius. Bern. what more excellent bliss can we imagine or desire? What stronger expression could one find to express the highest felicities? to dwell in God to be swallowed up in an abyss of infinite goodness! to be overwhelmed in the immensity of Divine Joys and perfections! as an atom in the air, as a drop of water in the Ocean: so he that dwelleth in love dwelleth in God. Nothing can better represent those transcendent and delicious raptures wherewith the soul is inebriated and raised above itself. Extasin fa●it amor● amatores suo statu di monet, sui juris esse non sinit. Dionys. de Divin. nom. This was it made the Holy Martyr's shout and rejoice in the midst of the flames: they dwelled in God; no sorrow, no harm could approach them. Happy are they that can say with S. Col. 3.3. Paul, Our life is hid with Christ in God, and I live, yet not I, Gal. 2.20. but Christ liveth in me. The love of God fits us for the joys of heaven, and is an anticipation of them; it powerfully governs the will, and it sweetly overflows the mind; it is the perfection of grace, and will be the consummation of glory: but 'tis much easier and happier to feel than to express it. Cant. 4.10. How much better is thy love than wine, and the smell of thine ointment than all spices! One thing that adds much to the worth and the pleasure of Divine Love, is that it never fails: it is of the nature of its object, eternal, as God is; whether there be prophecies, 1 Cor. 13.8. they shall fail: whether there be tongues, they shall cease: whether there be knowledge, it shall vanish away: but charity never faileth. Faith and hope may accompany us as far as heaven's gate, but there they forsake us; the one is turned into sight and the other into enjoyment; love alone enters and abides with us to eternity. Our greatest safety therefore as well as pleasure consists in loving God affectionately; for that love which never faileth secures our duty here and our happiness hereafter. We are sure never to live, and never to perish in sin if we love JESUS sincerely: He that dwelleth in love dwelleth in God: and there neither sin nor misery can come to hurt him. Quid refert natura esse quod potes effici voluntate? Chrys. What matters it then, to be that by nature, that we may be by choice & affection? If of ourselves we are not holy and happy, we may be so by love; the (love of God will transform us into his nature, and make us partakers of his holiness & happiness. Love kills us in ourselves, that we may live in God, Occidit quod fuimus & simus quod non eramus. Aug. It maketh such a change in us, that we are no longer what we were, as to the sinfulness and wretchedness of our condition. The New Commandment maketh the New Creature; Mandato novo facit hominem norum, homines amando Deum dii effici. untur. Aug. men become Gods by loving God. Love considers and dischargeth all the duties of Religion: it allows of no omission nor trausgression: 2 John 6. Love is the fulfilling of the law: this is love that we keep his Commandments. Ille sancte & just agit qui sanctam habet dilectionem. Aug. He is a Holy Man whose love is holy, Non faciunt bonos vel malos mons, nisi boni vel mali amores. Aug. for love having the rule and direction of all man's passions and affections, they become either good or bad according to the nature of what he loves. Therefore to know whether a man be virtuous or no, we inquire not what his condition is, or what are his parts and learning: but what he delights in, what he loves: for if he loves the world and himself, he is certainly vain and vicious, but if he loves God, he is pious and good, and of a certainty he can never perish. If natural love be so powerful and active, as we know it is: how much more when it is set upon God and by him assisted? This therefore doth greatly manifest how secure and well guarded they are that love God, in that their holy love masters and mortifies their unholy affections. What is it that hurries men to sin and hell and destruction, but their masterless and unruly passion? now love can not only subdue them, but even makes them useful and subservient to it; the love of God sanctifies all passions and makes them serviceable. If it cannot make him meek who is of an angry nature: it will make him angry against sin and against himself a sinner; if it doth not make him bold and generous whose temper inclines him to timorousness: it will turn his fear into prudence, and make him not dare to offend God; if it makes him not cheerful who naturally is melancholy: it will turn his sadness into penitent sorrow, and make him a blessed mourner. And so all other passions, love will make them instruments of virtue, Amor ubi venerit caeteros in se traducit & captivat affectius. S. Bern. or occasions of a greater reward: that is, it will either fight and conquer them, or else put them to a good use. Love is obeyed wherever it appears, and Divine Love is irresistible: it overcomes all difficulties, Nomen difficultatis erubescit. nay, it scorns it, disowns the name of difficulty, saith, S. Augustine; It is as strong as death, saith the Scripture; it breaks the strongest and most vicious habits, and like death, it is ever victorious. Happy and safe are they that love JESUS: Charitas est donum Dei quo nullum est excellentius: solum est quod dividit inter filios regni aeterni, & filios perditionis. Aug. de Trin. lib. 15. cap. 18. for that love it is makes the difference betwixt sincere and false Christians, betwixt those that shall be heirs of salvation and those that shall go to perdition, betwixt heaven and hell. Many privileges may belong to the tares while they grow in the same field with the wheat; many Sun-shiny-days they may have, and many drops of dew and rain may fall upon them: but they are not rooted and grounded in love, therefore they are plucked up and withered and burned. Many gifts of the Divine Spirit wicked men may receive; they may prophesy and do miracles in Christ's name, they may excel in some virtues: but the grace of Charity they never receive, the love of God never dwells in their hearts. Thou mayst be Baptised, (saith S. Aug.) Habere Baptismum & malus esse potes; habere, etc. Tract. 7. in Epist. Johan. and yet not be good; thou mayst have knowledge, and remain vicious; thou mayst be called a Christian, and be none: but thou canst not love God and be wicked; thou canst not love God, but thou must be holy and happy. Thus we see, love affords the greatest pleasure, and the greatest safety this world is capable of. The love of JESUS is a precious jewel, precious beyond gold and the best of pearls: Charitas est amor rerum quas nonnisi volentes amittimus. Aug. he that hath it, hath an infinite treasure, and it is so much the more to be valued, because we may acquiesce in its possession: we can never lose it except we will. We may lose our riches and we may lose our health; we may lose our learning and our eloquence; we may lose our friends and our lives: but the love of God we can never lose without our consent; no time, no fortune, no Tyrant can snatch it by force out of our hearts; Verum bonum illud est quod non potes invitus amittere. Aug. as 'tis never given against our will, so against our will it can never be taken away. Charity never faileth. Quinquagesima Sunday. O Lord who hast taught us, that all our do without charity are nothing worth; send thy Holy Ghost, and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee: grant this for thine only Son JESUS Christ's sake. Amen. §. 18. Love brings a lasting joy and peace to the Soul. The fourth and last consideration is, that the love of God is the solid joy and lasting Tranquillity of the Soul. No tormenting fear or sadness can harbour in a heart that loves God; the Motto of love might well be that of a late order of Knighthood at Mantua, meant of the Holy Chalice, Nihil isto triste recepto; grief and the love of God are incompatible: no sadness should enter that breast wherein dwells Divine Love. I need not treat at large of those many doubts and terrors concerning future happiness which grieve and almost distract the hearts of many Christians to prove that it is a happy thing to be freed from them: there are few, but are so far acquainted with them as readily to assent to it; it will be more to purpose to show that the love of God is the best remedy against them, the best balsom to heal a wounded spirit. Some persons from their poverty, bodily pains, or other afflictions draw this most afflictive inference, that God is not their friend, and that therefore their condition is dangerous, and very bad, if not quite desperate: and this adds such a weight to their cross, that they have no strength to bear it, but are ready to sink; whereas the love of God hath enabled thousands to bear a heavier with patience, with fortitude, and men with cheerfulness; I take pleasure in infirmities, and distresses, and necessities for Christ's sake, said S. Paul, that great lover of JESUS. He that would suffer for God, will suffer from God: he that would die and be crucified, for JESUS, will willingly bear that cross which JESUS lays upon his shoulders. And indeed 'tis a greater virtue, meekly, and thankfully to accept of that correction wherewith God visits us, than voluntarily to inflict the greatest sufferings on ourselves: what proceeds from God is ever best for us, and most pleasing to him. No Patient will question the love of that Physician who is his intimate friend, for that he makes incisions, and applies caustics upon him, and makes him drink bitter potions; he will not suspect his friend's affection; he will not doubt but that 'tis for his good: after this manner, he that loves God will receive afflictions from him, and gratefully acknowledge with David, I know that of very faithfulness thou hast caused me to be troubled. Knowing that all things work together for the good of them that love God, he will harbour no thoughts of diffidence, nor question God's loving kindness to him: but rest satisfied, that while he loves God nothing can hurt him, and that whatever happens is certainly for his greatest advantage. But 'tis not always the storms of adversity that bring those dark and dismal clouds on the minds of men: they come sometimes in fair weather, in the greatest prosperity. Whence, 'tis in vain to examine: better it is to drive them away, for they are as mischievous as black. They cast a damp upon men's spirits; they frieze their hearts in such a manner that they can receive no spiritual joy; they so weaken their hands and feet, that they can hardly work for God, or walk in his ways: so that their condition is sad indeed, not because God is their enemy: but because they being unreasonably afraid of it, are thereby hindered from being his friends. To this evil none can prescribe a better remedy than love: let such persons love God hearty, and all these terrors will vanish away like the vain images of a terrible dream; when one awaketh. Love begets love, therefore we should love God because he first loved us: and love begets a confidence of being loved again: so that if we love God we shall not long doubt but that we are loved by him: and then all is well. And if at first, our hearts do not melt into devout affections, and are not replenished with the sweetness and comfort of love, let us not be dismayed at it, nor too much study our own disturbed thoughts and apprehensions: but let us continue to give God demonstrations of love, to abstain from what he forbids, and to do that which he commands, or that which will please him, though uncommanded: and then either holy joys and ecstasies will come, or it will be as well without them. No man is afraid of his friends, nor of those whom he serves and obligeth; we easily suppose that they love us, whom we love, and that they to whom we do good will be kind to us: therefore let us show to God all the love we can, and by words and actions protest that we seek to please him, and our hearts will soon be possessed with a blessed assurance that we are dear to him, and he will never be cruel and severe to us. 'Tis reported of a Religious Person whose soul was grieved and wounded with doubts and fears and with sadness, that while he was one day weeping and praying thus; O that I were sure that I shall persevere and never fall from God; O that I were sure that God loves me, and that I shall one day see his Blessed Face: how zealous then should I be in mortifying my sins and doing my duty! how cheerfully should I serve God every day, and take pleasure in suffering for him! how would I despise the world and its vanities, and fix my thoughts and affections on things above! while he was thus expressing the sorrows of his troubled mind, he heard the whispers of a secret voice, which told him, fac quod faceres, do now, what thou wouldst do if thou hadst all those assurances. With this he found himself so affected and refreshed, that he took it as an Oracle, from heaven; and in obeying of it found those comforts he begged. Better counsel I cannot give thee; fac quod faceres, do what thou wouldst do, if thy diffident timorousness and jealousies were confuted by a voice from heaven, and they'll soon be removed. Let thy meek submission, thy sincere obedience, and thy free-will-offerings speak thy love to God and thou shalt soon find thyself persuaded that God loves thee dearly and that thy condition is safe and happy. Other assurance we are not to expect in this world, and this is not to be obtained any other way: should thy comfort proceed from any thing else but thine humble and devout love to God, it would be fancy and presumption; whereas so, it is well-grounded and never can deceive thee. 1 Joh. 4.18 There is no fear in love (saith Divine S. John) but perfect love casteth out fear; 'tis never otherwise: grace and nature join together to make the effect infallible, that a Holy Love should ever produce a Holy Peace; if we love indeed and in truth, 1 Joh. 3.18 thereby (not by new and secret revelations) we shall know that we are of the truth, and we shall assure our hearts before God. Love may well work confidence and joy in our souls, for it enjoys already what it loves: it is affectuosa unitas, & unitiva affectio, love is inseparable from its object, and the essence thereof consists in their union, if not unity. Though God be exalted infinitely above all things, in a sphere of Glory and Majesty so high that the Cherubin with their many wings cannot fly up to it: Qui ment integra Deum desiderat profecto jam habet quem amat. Greg. Mag. yet thither love sores up and takes God, and holds him as his own: so that every one that loves God is already possessed of him, and may say with the spouse, I am my Beloved's and my Beloved is mine. Cant. 6.3. We come to God by love, S. Aug. amando non ambulando: and to him we are united by love; Magna res est amor quo anima per semetipsam fiducialiter accedit ad Deum, etc. amore Deo conjungimur: therefore love is a great thing, (saith that devout father) it brings the soul to God with an holy confidence, and makes it trust in him, and cleave steadfastly to him, and rejoice in him, and represent her needs and beg his mercies with fiducial and devout affections. And this is so great a truth, that death itself with its pains and sorrows altars nothing of it; even then in the last agonies, the love of God sweetens the bitter cup, and still entertains the soul with joy and holy comforts. It was the saying of S. Aug. that because the soul hath willingly forsaken God whom she should love infinitely, she is forced therefore with grief and regret to forsake her body which she loves too much: and that because she voluntarily departed from God who is her life, Aug. de Trin. lib. 4. cap. 13. she therefore departeth from the body whose life she is, with sadness and much reluctancy. Now we may say, that when the soul returns to God by love, Charitis libertatem donat, timorem pellit, etc. S. Bern. she is freed from this punishment and restored to her first liberty, she is willing to die for to be with Christ: and then comes a cheerful cupio dissolvi, O when shall I come and appear before God. Happy is he who living doth so manifest his love to God by Piety and Charity, that dying he can say with Theodosius, Dilexi; love hath been the business and delight of my life, I have daily endeavoured by my actions to declare the sincerity of my love to God: he is doubtless of the number of those that love the appearing of JESUS: and so he goes out to meet him with joy and confidence, expecting a kind reception from him, Nemo se amari diffidat qui jam amat: libenter Dei amar nostrum quem praevenit subsequitur, etc. Bern. whom having not seen yet he loved, and worshipped and served affectionately. Let no man that loves God doubt of God's Love to him: for he that loved us when we were his enemies, so as to die for us, will much more love us when we have for him the hearty affections of friends, It is the joy of heaven, the joy of the Holy JESUS when his loving kindness hath won and conquered our hearts, and 'tis our greatest joy, 'tis for us a heaven upon earth, when we love him faithfully and fervently, with all our souls and affections. The love of God brings that peace to the soul, which the world can neither give nor take away. Her sins which are many, Luke 7.47. are forgiven, because she loved much. §. 19 The Close. Now who can refuse to love God, when 'tis a thing so just and reasonable, so pleasant and easy, so safe and advantageous, something of necessity we must love, every man's heart is full of that passion, and every man's life is governed by it? 'tis but considering who hath done most for us, and whom we are most obliged to love; who is most lovely, and who will best reward our love: and we shall soon understand that God is to be loved above all things, infinitely, without measure: and if we love ourselves as we should, we shall easily remove our affections from the world to set them upon God and Eternity, upon JESUS and his kingdom. Love, as we have seen, will make it easy and delightful to do our duty, Onus sine onere portat. Kemp. will make the yoke of Christ light, and enable us with strength and courage to bear our cross cheerfully like Christians: it will lead us the shortest and the safest way to heaven, and make our journey pleasant: it will make us dear to God, and to his Saints and blessed Angels, and fill our hearts with peace and comforts: it will abide with us, when we are forsaken by the world, and all our friends can do us no good: it will accompany us when we go from hence, and open heaven's gate, and enter in with us; there to perfect our happiness which it here began: to be there our reward, as it was here our work and our duty. I may now upon too too just an account, use the words of S. Non quod ego ista faciam dico, sed quod facere vellem, etc. Ber. Med. Bernard; what I have written is not what I do, but what I should do, what I grieve that I do not, what I endeavour to do, and what I wish all others might do. But withal I shall plead for myself the advice of a Greek Father; not to judge too severely of those who teach excellent lessons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Joh. Clim. grad. 26. §. 18. great and profitable truths which they themselves learn and practise but very imperfectly: because the usefulness of their instructions may make some amends for the defects of their performance. Ephes. 6.24. Grace be with all them that love our LORD JESUS CHRIST in sincerity. Amen. FINIS. THE CONTENTS OF THE FIRST PART. §. 1. OF the Benefits of God to Mankind. Page 1. §. 2. Of Creation. 2. §. 3. Of Preservation. 5. §. 4. The positive Blessings of this life. 8 §. 5. What returns we should make for them. 11. §. 6. Of Redemption: and first of the infinite miseries were redeemed from. 12. §. 7. How we were Redeemed. 20. §. 8. A consideration of the Cross in four dimensions. 25. §. 9 The Breadth. 27. §. 10. The Length. 31. §. 11. The Depth. 33. §. 12. The Height. 36. §. 13. What an infinite Love is expressed by the Cross. 38. §. 14. Of the eternal happiness JESUS merited for us by his Death. 39 §. 15. What all these benefits require from us. P. 45. §. 16. An invitation into the Cloister of Love. 47. §. 17. The Vow to be taken at the entrance of it. 49. §. 18. Of Love: and first of Self-love. 52. §. 19 How they that will be professed Lovers of JESUS must mortify self-love. 57 §. 20. Of the Love of God. 61. §. 21. Of the Properties of Love. The First. 64. §. 22. The Second. 66. §. 23. The Third. 68 §. 24. The Fourth. 72. §. 25. A farewell to all sinful desires. 73. §. 26. Of the antipathy betwixt Sin and the Love of JESUS. 78. §. 27. Of outward helps and means. 80. §. 28. Meditation on the Passion. 82. §. 29. Protestations of Love to JESUS. 85. §. 30. Of a sincere amendment. 86. §. 31. Love will work the best Reformation. 90. §. 32. The Exercise of Repentance. 94. §. 33. Is made easy by Love. 97. §. 34. And proceeds not from Melancholy. 98. §. 35. Corporal Austerities may please God. P. 102. §. 36. Not to return again to our sins when temptations return. 104. §. 37. To do what we do cheerfully. 108. §. 38. A Singular Example of Human Love. 109. §. 39 The design of Christian Religion is to make us better. 113. §. 40. A Protestation of being faithful unto Death. 115. The CONTENTS of the Second Part. §. 1. OF the Positive part of our Baptismal Vow. P. 1. §. 2. A Protestation of Obedience. 3. §. 3. How great a happiness follows our Obedience. 5. §. 4. We should often look on our reward. 8. §. 5. Love is noble and generous. 11. §. 6. We belong to JESUS, and are not our own. 14. §. 7. Meditations on our obligations to serve JESUS. P. 15. §. 8. God requires our Love and Obedience. 19 §. 9 Encouragements to obey JESUS. 23. §. 10. Of Free-will-offerings. 26. §. 11. Of our Obedience to the Church. 34. §. 12. Of several Voluntary Oblations. 37. §. 13. That God should be loved above all things. 45. §. 14. 'Tis most just and easy to love God. 51. §. 15. An Objection answered. 55. Sect. 16. A second objection answered. 59 Sect. 17. 'Tis most pleasant and safe to love God. 64. Sect. 18. Love brings a lasting joy and peace to the Soul. 73. Sect. 19 The Close. 82. ERRATA. Part I. Pag. 12. lin. 6. read love, not service. p. 55. l. 3. r. plungeth them. p. 91. l. 25. r. task. p. 96. l. 20. r. waist. Part II. P. 57 l. 1. r. court. p. 63. l. 26. r. even. A Catalogue of some Books Printed for, and Sold by H. Brome, since the dreadful Fire of London, to 1676. Divinity. DR. Hammond on the New Testament. Bishop Taylor 's Life of Christ. Dr. Duport 's three Sermons, on Jan. 30. May 29. and Novemb. 5. Mr. Farindon 's 130 Sermons, in 3 Vol. in fol. Price 2. l. 5 s. A large Concordance, by S. N. to the Bible, fol. 16 s. Dr. Heylin on the Creed, fol. 15 s. A Guide to Eternity, by John Bona, 2 s. A Companion to the Temple, or, A help to public Devotion, by Tho. Cumber, in 2 Vol. 8. 10 s. 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