The Fatal DOOM; OR, The Charms OF DIVINE LOVE.  
By R. H.  
Totus figatur in Cord  
Qui pro te fixus in Cruse.  
LONDON, Printed for John Williams, at the Crown in S. Paul's Churchyard, 1655.   

TO THE RIGHT virtuous and honourable, GEORGE BERKLEY, Esquire.  
SIR,  
IF there be any thing new under the Sun, it is that Bird of Paradise, that is styled the New Creature. This is such a Novelty of such an heterogeneous nature from the old world, that it gazeth on him as a piteous Changeling, and explodes him as an ill-favoured Monster. Alas (says Marcus Antoninus) those Graces which the Deity sent down as so many Pillars to stay up Humane Societies, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Faith and Modesty, Justice and Verity, they found such cold entertainment here below, that they are fled bacl to Heaven. And for all that I perceive, it is as great a Rarity to meet with one that owns them, as it is with a white Moor or black Swan: that if any were of the humour of that old Philosopher, 
(Pittacus)  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to let fly an arrow at every vicious man he sees, a thousand to one that he misses, shoot where he will. They are all gone out of the way, 
(Psalm) 14.4.  there is none that doth good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no not one (says the Prophet.) No (says Plutarch) there is not one that is sober to Virtue, but they are all run not only shamefully out of the way, but unhappily out of their wits; such a Vertigo there is in their brain, and turning round, by the spirit of Giddiness. Nay, and (saith Julian) they are all inflamed to an height of Frenzy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (julian. Imp.)  by the Furies of Hell; nay, and many (saith Isidor) by the fury of their own Lusts: so that they dare do that which the Devils themselves dare not, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Isid. Pelus.)  such acts that the very transcendencies of their horribleness maketh them incredible to Posterity. And yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peradventure (says julian) it may be no Paradox, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (julian.)  that amongst myriads of bad ones there may be found one good; and he giveth two eminent instances; Deioces among the Medes, and Anacharsis amongst the Scythians.  
Sir, I am overjoyed that I can see one Star shining amidst this our so crooked and umbratile Generation, 
Quidam adeo umbratiles sunt, ut quicquid in turbido est, in luce esse putent. (Seneca.)  that knoweth not how to distinguish betwixt obliqne and strait, betwixt Light and Darkness, nay, that extinguisheth the one by the other, that breatheth forth nothing but Spears and Swords, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Sapient. 2.11.) Ius est in armis (Senator)  and measures all rights by the length of their Weapons. I am glad I have met with one of an heroic spirit, that dares love Christ, when nothing sooner exposeth to hatred; nay, when Christ himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very God, (1 john 5.20. (blessed God for ever (Rom. 9.5.) is exposed, (and that not by lews, but by Christians, nay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by multitudes of them, as blasphemous Arrius boasted) to that cursed croaking of that Atheistical Toad, which Hell itself durst not belch forth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (Theodo retus.)  and which I cannot express without horror, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that grand Impostor hung upon a Gibbet. For do not they all in effect speak the same, who deny his Godhead? Nay, yet, which is worse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Epiphan.)  if Epiphanius be not mistaken, scarce one of the many thousands who with their mouths deify him, 
(Tit. 1.16.)  but by their abominable actions defy and deny him. 
(Rom. 1.21.)   
Sir, I am glad I have met with one, in whose heart the love of him is fixed, who was crucified for us; one noble Eagle that can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gaze upon that glorious Sun with an irretort eye, when others are either like Moales starke-blinde, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Clem. Alex.)  or like Owls purblind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (2 Per. 1.9.)  and cannot see at any distance; one that looks upon all other things as Dung in comparison of the superexcellent Excellency of jesus Christ; one of whom I could say more, but that I should expose, what? your Honour to the tongue of Envy? or my Reputation to a jealousy of Adulation? nay, but rather your Modesty to violence, which useth to blush at its own Perfections; otherwise I should not much fear the imputation of Flattery, where all Hyperboler are but Diminutions.  
When once a soul is pregnant by the Deity (saith Plotinus) oh what lovely offsprings will it produce? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Plotin.)  it bringeth forth Beauty, it bringeth forth Righteousness; that is, (if I may interpret as a Divine) Love to God, and Charity to all that bear his Impress: for so I find in the sacred Dialect, Love to God, 
(2 Cor. 3.18.)  such a Beauty as transforms into the Image of him who is the Brightness of Glory; 
(1 john 4.16.)  which therefore must needs ennoble the Soul, because it is of such a near cognation with God; and Charity to Man is in express terms styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness, (Psalm 112.9.) He that giveth to the poor his righteousness remaineth for ever. And that this is the very resemblance of that Heavenly Father, not only Christ hath said it, 
(Matth. 5.44.)  but an Heathen Emperor. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Marcus ●●tonin.)   
Which are the reasons that heightened me to this boldness, to present this charm of Divine Love to your Honour. First, because there is no such lovely Music in your ears: which I do more than conjecture, by your candid acceptation of a very incompo sed susurration thereof, in the presence of that good Knight, 
Sir Robert Cook  for whom I could have died: and Secondly, because I could do nothing less by way of gratitude for my many Engagements to that noble Hand of Charity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (S. Chrysost.)  so often reached out to me ready to sink: which, as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
(Philip. 4.18)  a sacrifice that ascends in such odoriferous flames, that God is delighted therewith; so (I doubt not) will descend in abundance of blessings upon you, and your virtuous Lady, and noble Relations here, & shall be crowned with a Diadem of Glory hereafter: which shall be the hearty Prayer of,  
Sir, Your Honours most humble Chaplain R. H.   
1 CORINTH. 16.22. 
If any man love not the Lord JESUS CHRIST, let him be Anathema, Maran-atha.  
IF any man love not the Lord Jesus Christ: A strange and dreadful Siquiss this; but I hope, non est inventus, there is no such Monster amongst he sons of men. Any man not love that blessed God who made him man; nay, who himself condescended to be made Man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Joan. Metropol.)  that man might ascend into the participation of his divine nature? Blessed Apostle, can any man be so wretchedly cursed, as not to love him who was made a curse that man might be crowned with blessings? So it seems by the manner of his expression; nay & so it's too too evident by the general demeanour of thousands that glory in the title of Christians. St. Martin walking in the fields by himself, of a sudden fell into loud cries and weeping, and being asked (by one that passed by and overheard him) the cause of that his lamentation, I weep (saith he) to think that the Lord Jesus should do so much for us men, & yet not one man of a thousand so much as minds him, or thinks of him. Thinks of him? nay indeed, where is there amongst us one of a thousand, that does not either by base apostasy and schismatical dissension, or by fraud and rapine, or per jury and other scandalous actions dishonour him, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, expose him to the obloquys of Jews & Heathens? Ecce quinam sunt qui se Christianos vocant: See what manner of people they are who term themselves Christians, (as Lactantius brings in the Heathens upbraiding them in his time. 
Si Sancta Christus docuisset, Sancta à Christianis fierent. Qualis Secta, tales Sectatores. Quomodo bonus Magister, cujus tam pravos videmus Discipulos? ) Sure, had their Christ taught them better, they would be better than they are: how can we think the Master to be good, whose Disciples we see to be so bad? He that looks upon the lives of Christians amongst us at this day, must conclude as Doctor Whitaker, Aut hoc non est Evangelium, aut nos non sumus Evangelici; Either there is no such Christ as the Scriptures speak of, or else those that profess Christ are not so good Christians as becomes them. Never Age pretended more to the knowledge of Jesus Christ, and never Age expressed less love to him, if Obedience be the argument of it, as himself implies. Never more light, and never less heat. It's the epidemical malady of this our enthusiastical Age, that the Spirits are dispensed not into the hand and feet, but they fly up into the tongue and brain; and people conceit, as the old Gnostics, that there is no other ingredient to salvation, than refined speculations of Evangelicall mysteries: which is a damnable Cheat that the Devil hath put upon them, and which (if I were at leisure) might be easily convinced of most gross absurdities from the very heathen Philosophers.  
1. Gratius est Deoamari quam prospici, the Deity takes a greater complacency to be loved by us, then to be known, why so for in knowing God we give nothing to him; but in loving him we give him quicquid & sumus & possidemus, all that we are, and all that we have.  
2. It is possible that we may know God, and yet be never the better, nay the worse; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1 Corinth. 8; 1.)  for many times knowledge puffeth up with pride. There is none more knowing then the Spirit of pride, who is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But love him we cannot, but must be the better. why so? because (says Plato) the soul by the force of love, not of knowledge, is made divine; as wood by the heat, not the light of fire, is transformed into fire. And then,  
3. There is none but will grant that pejus est Deum odisse quam ignorare, it's infinitely worse to hate God then to be ignorant of God: than it must follow by undeniable consequence, that it's by many degrees better to love God then to know him. And if you scruple at these blind men's reasons, I will tell you what my divine Apostle says in this case (1 Cor. 13, 1, 2, 3.) Though I speak with the tongues of men and of Angels, and have not charity, I am become as sounding brass, or a tinkling Cymbal: And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And then what think you of that saying of St. James, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
●am 2.19.  Thou believest that there is one God, thou dost well; and so do the devils themselves: nay, they go a degree further; the devils believe and tremble. It's a plain case (says Cusanus) diabolica est fides, credere & non amare; that is no better than a devilish faith, that believes only, and does not also love. Lucere novit Lucifer iste, ardere non novit: that Lucifer knows excellently what the light of knowledge is, but not what the flame of Love, & therefore is said to have his chair in the North. 
ideoque cathedram ponit in Aquilone (Petrus Blesensis,)  And for all that I perceive, it's generally our case in these Northern parts; if not, I could wish some would do me the favour to show me such an one: as Arrianus said to the Stoics of his time; You talk much, and glory in the profession of Stoicism, but I beseech you do me the courtesy to show me one that is a true Stoic indeed; show me one that smiles upon the rack, that can look upon the grim visage of death without the least perturbation of spirit; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratify my old eyes with such a lovely spectacle as I never yet could behold. So shall I say to you (Christians) You talk much of Christ, and pretend much to the love of Christ, and it were pity of your life, if you should not love Christ; but I pray you bless my eyes with the sight of any one that loves Christ indeed; show me one that is one spirit with Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Epictetus.)  that loves those things that Christ loves, & hates those things that Christ hateth; show me one that dresseth himself at that spotless Glass of beauty, that purifieth himself even as he is pure, that draweth all the lines of his life according to that glorious Sampler of virtue and holiness. Show me but one such Christian as Clemens Alexandrinus describes his Gnostick, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who lives a pure holy life merely out of pure love to God, who will not violate the least divine law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though he might have the privilege of impunity, nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though he might upon that condition enjoy the joys of the blessed above. Alas! where shall we meet with such a lovely object? But, if it be not so with you, if you do not imitate Christ; for shame pretend not to the love of Christ: if you love him not, pretend not to the life, no, nor name of Christians. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For shame (says Epictetus to his Stoics) either live as Stoics, or leave off the name of Stoics. So shall I say to you (Christians) either love Christ as becomes Christians, or else take not upon you the glorious title of Christians. Christians, and yet not love Christ; what a prodigy were that! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Who can with patience see Apes in the habit of Nobles? (says Lucianus.) Who can brook with the impudence of such Hypocrisy? To see (says Julianus the Emperor) people pretend to be adorers of Jupiter, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Hospital Jupiter, and yet themselves in their actions more inhuman and barbarous than the Scythians: to see them flock into Jupiter's Temple, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and to sacrifice to him, and think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have done him such honour and service as passeth; when in the interim they grumble to part with one Farthing to relieve their poor neighbour's want: what inconsistencies and incongruities are these? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when I look upon them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I cannot but be extremely amazed. And the truth is (says Plato) there cannot be any more extreme Injustice, then that any man should seem to be Just, and Pious, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plato.)  when he is not so indeed.  
Reader, I know not how the case stands with thee: but if thou dost not love Christ sincerely, I shall wish thee to forbear the name of a Christian, either to lay claim to it, or any privileges belonging to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says Greg. Nazianzen;) None that loves not Light, but must be heir of Darkness. And so you see here my Apostle wisheth such a black fate to all such, If any man love not, etc.  
For the more clear illustration of which words, I shall discuss these two Quaeres. 

1. What he means by these enigmatical terms, Anathema, Maran-atha.  
2. Why he lets fly such Thunderbolts against that man that does not love the Lord Jesus Christ.    
1. Let him be Anathema, what is that? It is a word that is clothed with Death, or rather it is lethalis arundo, an arrow that is steeped in the gall of Dragons, that strikes with death wheresoever it lights. It is of the same deadly rankling nature that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old in the Synagogue, which (say the Jewish Doctors) was the second species of Excommunication, and much more dreadful than the first, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (nidui) separation or remotion adquatuor passus, not suffering any man to come within four paces of him that was under that censure; which my Apostle expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 5.11.  not to entertain such persons with any civil familiar discourse, that they might be ashamed: but this of Anathema is a degree higher, and a more direful kind of Excommunication amongst them, and in which, for the greater Solemnity of it, there were Curses out of the Law of Moses, and direful Execrations added to it. It is a word that exposeth to all kinds of dreads and deaths: as Josephus observes of those whom the Esseni (a pure Sect amongst the Jews) cast out of their Congregation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being taken in some notorious sin; whosoever was thus cast out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  commonly he came to some fearful death. And therefore the Primitive Church used to put on mourning habits, and to wall over them that were to be excommunicated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as over them that were dead (says Origen:) for so was the Apostolical constitution (says Clemens;) Every one that is irreclamable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Apost. Constit. 2.)  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 turn out of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grief and mourning. And so my Apostle calls it in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1 Cor. 5.2.) to lament and mourn: and (2 Cor. 12.21.) I am afraid lest when I come, I shall bewail many amongst you that have sinned and have not repent, 
Doctor Hammond.  that is (as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does interpret it) I shall be forced to exercise severity among you, to inflict Censures on them. So that you see it's no laughing matter, as this profane Age of ours makes it, that stands no 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Lucian)  more in awe of this Apostolical Thunder, then of the snuff of a Candle. No? is it no more formidable than so? is not Death terrible? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Why, this Anathema, whensoever it strikes, if it be not reversed by thy repentance, it cuts thee off as a sacrifice to Vengeance. 
Exod. 22.20.  He that sacrificeth unto any god, save unto any god, save unto the Lord, ut Anathema perditor, or (as the Septuagint) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him die the death. Nay, it exposeth thee not only to the Jaws of Death, but also of Hell, and that spirit of hell that rangeth up and down like a roaring Lion seeking whom he may devour. Let him be Anathema, let him be stripped of all protections and blessings of all good Angels; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (S. Basil.)  nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be exposed not only to all the fiery darts and plagues of the Divine Fury, but to the black paws and fangs of that Infernal Spirit, whose sole employment it is (says Macarius) nay delight and pleasure (says Clemens Alexandrinus) to imbrue his hands in blood, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Macarius Homil.)  and to plunge all souls into the same gulf of damnation with himself. Let such an one be delivered up to Satan (says my Apostle. 
(1 Cor. 5.5.) ) If that be not a dreadful sentence, that may shake every corner of thy heart, what is? An Excommunicate person? what object more ruthful and calamitous? The very Heathens pointed at such an one that was excluded their Temples, as Caput diis inferis sacrum, a Wretch given up into the proper possession of the infernal Fiends; and looked upon him as such a malignant, that if any should kill him, he was not obnoxious to judgement, because his soul belonged to those spirits below. And such (it seems by the manner of expression) did cursed Cain take himself to be: Now am I cast out from the presence of the Lord, and every one that meets me, will murder me. And such a Wretch is every one that does not love the Lord Jesus Christ, in my Apostles account, Let him be Anathema. Nec amet, nec ametur ab ullo; let all mouths be opened against him: the mouth of Heaven and Saints to curse him; the mouth of Hell and Devils to devour him. So that (you see) that word is black and dreadful enough: and able (I should think) to fright the stoutest heart of them all.  
2. But what is that other, Maran-atha? You would little think by the interpretation thereof there should be so much Horror in it, as there is. It is a word compounded of the Syriack and Hebrew; Maran signifies the Lord, & Atha signifies venit, is come, or, is coming: put them both together, The Lord is come, or The Lord is coming. Instruct me Oracles, what is the meaning of this? Some will have it to be a tacit rousing of his Corinthians out of their supine lethargy & prodigious forgetfulness of their duty to their Lord and Master: An allusion to Scholars in the absence of their Master playing the wantoness; of a sudden one of them spying the master coming, giveth the rest warning of it, To your books, Scholars, the Master is coming: so the Apostle here, To your lesson of Love, Corinthians, Maran-atha, The Lord is coming. Others will have it to be a pathetical adjuring of them by the loving coming of the Lord, to reciprocate love to him again, Others will have it to be an Apostolical exprobration: How? not love the Lord Jesus Christ? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (S. Chrysost.) Dominus venit salutis; iste Dominum vementem non amat, adeo perfidus & ingratus? (Pet. Marr.)  Why, this Lord came down from heaven out of mere love to save him, and yet is he such a monster of ingratitude as not to love him? Fie upon him; let a curse? yea and let shame light upon him. Which (I confess) I do rather embrace then any of the former interpretations: yet there is another, which I shall rather commend unto you then this also; which says that the Apostle alludes to the original form of Excommunication used in the Church of the Jews, which they called Shamatha, and was the highest degree, and with which (says our learned Doctor) this Maran-atha is coincidental: 
Dr. Hammond.  For Shame, that is no other than Shem, our blessed Lord, whose name is Wonderful, 
Esay 9.6.  The Angel of the Covenant, in the midst of whom is my name (Exod, 23.21.) and Atha, as here, is coming. And so St. Judas expressly tells, that it was the very Thunderbolt that old Enoch shot at such like prodigious Monsters in his time, 
Judas v. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord is coming with his holy myriads to execute judgement upon all that are ungodly, and to convince them of all their ungodly deeds and words. Nay, the word runs ' in the praeteritum tempus, as this of my Apostle does; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says holy Enoch) Maran-atha (says S. Paul) the Lord is come: whereby is employed the Certainty of his glorious coming to the confusion of all such graceless wretches, so sure as if he were come already.  
So you see the interpretations of these Riddles clear, as if they were wrote with the Sunne-beams.  
And now let the Atheistical scoffer at the power of the Church take them home with him, and tell me, nay rather himself, whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two-edged Sword, may not make deep wounds and gashes in that carnal soul of his: If any man love not the Lord Jesus Christ, let him be Anathema, cursed from the presence of the Lord, let him not be thought worthy to come where the Lord hath to do; Maran-atha, a cursed wretch of that deplored hope, that the Church knows not what to do farther with him, but is enforced to bind him over to answer that high indignity at that great general day of Assizes, and to expose him to the dreadful sentence of that Lord himself whom he hath so contemned, and incensed, who shall be Judge, and who, he may be sure, will pay him home; nay and that suddenly too, Maran-atha, the Lord is coming to render vengeance and execute Judgement upon all such ungodly wretches as do not love him. Which is the first Quaere, what is the meaning of those abstruse, obscure words, Anathema, Maran-atha.  
Yet, before I can dismiss them, I shall beseech the to fix thy eye upon this glass, and therein take an exact view of the ill-favourednesse and ugliness of that man that does not love the Lord Jesus Christ Thou seest the Apostle useth two words of divers languages to express his horrid and woeful condition, Let him be Anathema, Maran-atha; as if he would have it engraven on his forehead in such characters, that all Nations, both Jews and Gentiles, might read it running. The Observation is obvious, and evident, yet such, that (I should think) it should make the man to tremble.  
There is no such cursed creature under the Sun, as that man that does not love the Lord Jesus Christ.  
Rather than he shall escape, my Apostle here disciplines both Jew and Gentile to thunder out curses against him in their own dialect. This is such a Truth, that the Devil himself, whose very propriety is lying, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Psellus.)  confessed it, when by an holy man exorcized and conjured out of a poor man whom he had possessed; for being demanded his name, he answered, I am that cursed creature who am deprived of Love. I hope then no Christian will deny it; and if there be any such, I doubt not but to convince them ere I have done.  
If any man love not the Lord jesus Christ, he must needs be accursed; First, because he cuts himself off from him that is the Fountain of all blessings here for the present; and secondly, because Christ will cut him off from all enjoyments of himself hereafter in the life of Glory.  
1. Accursed he must be, because he flies off from him that is blessed God for ever; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Plotinus.)  à quo procul abesse est esse minus, from whom the more that any man is at a distance, the less he is (a blind man could say.) And he that does not love Christ, must needs be at a great, nay an infinite distance from him, because he hates him. Hate him? Horresco referens, I cannot but tremble at the very expression: it's a very sad, yet infallible Truth, for so himself hath said it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, two Lords you cannot serve, 
Matth. 6.24.  for you must hate the one and love the other. It is a plain case (says Cusanus) two loves cannot be equal, especially where there is no subordination, but contrariety of Objects (as in the present case, Christ and Mammon) and therefore he that loves the one must of necessity hate the other, as being divided from that one which he loves. Does he so? does he hate Christ? then separated from Christ he must needs be: for as Love is of an uniting nature, so Hatred is of a dividing. Your sins have divided betwixt me and you (saith God, Esay 52.2.) Alas, alas, (says Gregory Nazianzen) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is not the least sin that I hug in my bosom, but it estrangeth and divorceth me from my God: especially that damnable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatred of God, this must needs estrange the soul from God, because it is of an heterogeneous nature from him; it is the very assimilation of the Devil, who is therefore called Satan, because he is an hater of God. Hatred is no other than the participation of the satanical nature, and transforms the soul into Satan himself, if you'll believe the Wise man; 
Ecclus 21.27.  When the ungodly man curseth Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he curseth his own soul: as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one soul; as if there were not only an identity of nature, but of persons; for it is the Soul of the man, 
Animus cususque is est quisque (Cicero.)  that is the Person of the man. And if Satan therefore acknowledge himself an accursed creature, because deprived of this divine love; what think you, must not that man be also accursed, who is of so near cognation to him, that if he curse him, he curseth his own soul? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (says Gregory Nazianzen.) What a cursed wretch must that man be that is separated from the pure fountain of all blessings; who is hated by that God who is Love itself; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Ajax.)  nay, whose very Blessings are cursed by the God of Blessings! (Malachy 2.2.) What a cursed wretch, that neither can nor dares pray to heaven for a blessing; nay, whose very prayers are such an Abomination to the Lord, that they pull down Curses in stead of Blessings! As the Philosopher said to the debauched Mariners, praying in a great storm; Oh Wretches, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  hold your peace, lest we all be cast away, if the Gods perceive you to be sailing here. What a cursed wretch, whom all the Creatures pursue, and rise up in arms to his ruin and confusion! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he arms the whole creation, 
(Wisd. 5.17.)  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the revenge of his enemies; as Jonah will tell you to his cost. God is pleased to send him to Nineve, and he forsooth, in a pettish humour, is hoisting up his sails for Tarsus; and see what comes of it: The Winds and storms rise up in a fury, and the Seas swell with rage against him; the ship, though of that bulk that it could carry any thing else, 
Omnem rem vehere potest navis praeter fugitivum.  yet cannot the fugitive Prophet, but overboard he must; and there is a Whale ready to receive him into her wide jaws, and there he is entombed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were in a living Sepulchre, to let him and all the world see, that he that flies from the ever living God, flies to his own death. And howso ever that juggling spirit casts mists before their eyes, and fools them with a conceit of pleasantness and deligh in the ways that are farthest off from the strictness and severity of holiness; yet (says Greg. Nazianzen) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is a most divine truth, that the ways of wicked men are full of hells: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and I (says Plato) if I were a Lawmaker, I would impose a severe penalty upon that man that should say, that there are ●ome men that are not so pious indeed as they should be, but they live merrily. Soul, eat, drink and be merry (says the rich Farmer, Luke 12.19.) But it was as great a mistake of the fool to think that such a soul could be merry, as it was that it could eat or drink. Soul, be merry? Foolish man, how can such a soul be merry, that is so taken up with the love & thoughts of earth, that is therefore so fain to wander abroad and busy itself about other objects, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plutarch)  because its afraid to look homeward, and to behold its own ugly self, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; how can such a soul be merry, or take joy in itself or any thing else, that is divided from him who is the pure fountain of joy? Yet that's not the worst of it neither, but,  
2. That man that does not love the Lord Jesus Christ, must needs be in a cursed woeful condition, because he shall be eternally separated from his blessed and blissful presence. And so my Apostle does assure us, 
2 Thess. 1.7, 8 9  The Lord shall be revealed from heaven with his mighty Angels, and shall in flaming fire take vengeance on them that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord. No wonder he saith, they shall be eternally destroyed, who shall be eternally separated from him who is salvation itself. And that it shall be so, himself hath told it beforehand, his very sentence shall run, Depart from me, 
Matth. 25.41.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye cursed, into everlasting fire prepared for the Devil and his Angels. Into fire, eternal fire? an heavy sentence this (says St. Chrysost.) yet nothing so heavy as the former part: Depart from me? this is dreadful indeed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there's more horror contained in that word, then in all the fire and brimstone, and tortures of Hell; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and it's that Poena damni, that eternal loss of his blessed face, that makes Hell so terrible to the Saints. Depart from me? Lord (says Saint Peter) whither shall we go but unto thee? Thou hast the words of eternal life, (John 6.68.) Nay, Thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Word that is eternal life. And what death must surprise us, if we depart from Thee, who art Life itself! What darkness, if we depart from Thee, who art Light itself! Into what a cursed Hell must we be plunged, if we depart from Thee, who art Blessedness itself? Depart from me: no wonder he adds, ye cursed. If such a departure from such a blessed presence be not a curse, I pray tell me, what is? And see how this blessed Lord pays them home with their coin: For did not those Wretches that did not love him, first bid him departed from them, and cry out, we will not that he should reign over us? would they part with one lust for his sake, that parted with heaven for theirs? nay, did they not so hate him, that they advanced their base lusts into his glorious Throne, and made them their Christ? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  For without doubt (says Macarius) whatsoever it is that carries away the principal love of any man's heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is that man's God. And if that be not a prodigious departure from him, what is? And if so, I must appeal to themselves, whether that his dismissive sentence, Depart from me, be not very proportionable and just. Oh what curse, what hell can be bad enough for that man that dethrones the Lord of Glory: nay, enthrones in his stead Avarice, Ebriety, Envy, Pride, Luxury, nay the very spirit of Darkness? And yet to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how prodigiously mad impiety makes its Idolaters: there is not one of a thousand of these cursed Wretches, but flatters himself with an hope that he shall hereafter be eternally blessed with the enjoyment of Christ in Glory. How? enjoy Christ in Glory, and yet so shamefully to renounce him, as not to love him? its impossible: as impossible as that himself should be forsworn. Dost thou not hear God himself swear the contrary, 
Heb. 3.11.  I swore in my wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ever they enter into my rest. What then? Nay there is all: but it's such a dreadful Aposiopesis, as (I should think) should shake every vein of thy heart. As it he had said, if ever they come where I have to do, then say I am no God, I am perjured.  
But suppose there had been no such oath, I shall ask thee, First, with what modesty; Secondly, with what reason couldst thou expect to come into the presence of that Majesty? What impudence were it for such a soul, as black as hell, to dare to approach near such a resplendent brightness? As Mercurius told Charon (in Lucian) requesting him to show him jupiters' Palace above, How (says he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that such a Caitiff as thou, whose conversation hath been altogether with black shades and impure ghosts, shouldest set thy foot in that pure Palace of Light? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what a dishonour and derogation were that to the place? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what harmony is there (says my Apostle) betwixt Light and Darkness? There is such an absolute contrariety and heterogeneousness betwixt their natures, that they are incompatible and inconsistent (says Proclus.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever is of another and discrepant nature from light, must needs stand off at a great distance from it. 
john 1.5.  And that light shined in darkness (says St. john of Christ) and the darkness comprehended it not. Indeed it were strange if it had (says Cusanus,) ubi nulla basis lucis, where there was not the least base or foundation for that light to fasten upon. And sure, as light cannot comprehend darkness, so neither can darkness comprehend light. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 6.9.  Be not deceived, (says my Apostle) neither fornicatours, nor idolaters, etc. shall ever inherit the Kingdom of God. No (says an Heathen) but those that would be immortally happy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Antisthenes.)  they must live holily and justly.  
There is no happiness of the Soul, but only in its immediate union with God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Proclus.)  as of the eye with light, (says Plato;) not, nor can the soul ever be in a capacity of that happy union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, except it be first transformed into the same nature with the Deity, (says Proclus.) What thinkest thou? do not these Heathens speak reason? may they not put thee to the blush, thou wretch, who art so unlike to God, that thou hatest him who is Love itself, and all that is lovely; and yet with a shameless confidence lookest to enjoy the beatifical vision of him in Glory? How? and yet not love him? with what congruity of reason canst thou think so? But, suppose thou shouldest come to that glorious sight (which yet that it is impossible, those blind men have told thee) it would be so fare from being any advantage of happiness unto thee, that it would be as 
* Quid pravis mentibus imprecer● Opens, honores ambiant: Etcum falsa bona gravi mole paraverint, tunc vera cognoscant bona. (Boetius.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Julianus Imperator.)  hideous and horrible as hell itself; thou wouldst so burst with very envy to see his infinite Glory, whom thou didst so hate: thy case would just be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soar eye gazing upon the Sun (as Hierocles instanceth) which is so far from being a comfort, that it proves a torment to it.  
And now, if thou hast any further maw to it, go and spit out all the virulency thou canst, against the Lord Jesus, and let thy rapine and malice against his poor Members, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and impious confounding of Heaven with Earth, things sacred with profane, proclaim to the world that thou hatest him: Yet, says Diphilus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I must tell thee, thou foolest thyself, if ever thou thinkest to sneak away without vengeance and confusion. How is it possible? when the very presence of him, who to, the Saints that look upon him with pure eyes is an infinite delectable light, will be to thee, as the light of the Sun is to those that see it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through a cloud, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither purely nor clearly; it doth not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pure light, 
Julianus Imperat.  but fire (its an observation of one of thy fellow-haters of Christ.) & if thou wouldst know what fire, my Apostle tells thee to thy confusion, 
Heb. 12.29.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a consuming fire. What thinkest thou now? canst thou conceit any comfort in the approach to such a presence? dost thou not clearly see an inevitable necessity of thy forlorn cursed condition? Oh (says our blessed Saviour) if the eye, 
Matth. 6.24.  which is the sole light of the body, if that be darkness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; how great is that darkness! The application is easy, but withal very dreadful: If the presence of Christ, who is Life itself, prove Death to thee, oh how great will thy death be! If the presence of him, who is Happiness itself and Salvation itself, prove a Torment to thee and Damnation, oh how great will thy torment and damnation be! If the presence of him, who is the very Joy and Bliss of Saints and Angels, prove a Curse to thee, oh how great and inconceivable will thy curse be! And so you have the first quaere, what is the meaning of those abstruse terms, Anathema, Maran-atha.  
2. Why this Apostle comes with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, direful Thunderbolts, and lets them fly abroad against such wretches that anathematise themselves by that their not loving our blessed Jesus? What? (saith he to these very Corinthians) shall I come unto you with a rod, 
1 Cor. 4.21.  or rather in love, and in the spirit of meekness? How sweetly he recollects himself? and the truth is, there is no such loadstone to attract love as love, 
Generosa est mens hominis, & facilius ducitur quam trahitur. (Seneca.)  and no such ready way to win upon the noble mind of man, as the spirit of meekness: and without doubt there is nothing more symbolical and suitable to the Evangelicall spirit of this Apostle. And it may seem strange at the first view, that such a Barnabas (Son of Consolation) whose sacred lines use to flow with grace and peace, should become such a Boanerges, and come upon them with such terrible Thunders, Anathema, Maran-atha. Yet if thou please (whosoever thou art, that art so unhappy as not to love the Lord Jesus Christ) with a little patience to hear what may be said, to shame thee out of that hellish fury, and to draw thee, nay, and enforce thee to return to the love of him, I shall appeal to thyself as a rational creature, whether S. Paul could do less than power out these Execrations upon thee.  
1. Do but seriously consider the condescensions of Christ's wonderful love to thee, and see if they will not put thee to the blush, if thou answer not his love with love. Secondly, Take but an exact view of the stupendious excellencies that shine in him, and tell me if they may not draw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most iron heart: And then, Thirdly, Do but chew a while upon a few principles of reason, which I shall tell thee, and which thou shalt not deny, and then tell thyself whether thou art not enforced to love Christ, if thou mean to love any thing.  
1. The condescensions of Christ's love to thee are three.  
1. It's a great condescension in him, that he will vouchsafe to give thee leave to love him. That such a Majesty that loves himself infinitely, because he is an infinite Lovelyness, nay (with reverence let me speak it) that cannot do more to himself, then love himself; that he should vouchsafe the same privilege and honour to Man; well mayest thou cry out with the Prophet, Lord, what is man, that thou shouldest so honour him? An high condescension this, if thou bethink thyself what man is: the best of them all no such lovely piece, as to invite such a Majesty to bespeak their love. Look upon man with a spiritual eye, and there is no such leprous creature; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the sole of the foot to the crown of the head, there is nothing but Boyles and Botches, and putrifying Soars. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: no Toad so odious and ugly as man, if he be looked upon out of Christ: look upon him with a natural eye, and there is no such despicable and forlorn creature. What is Man? I'll tell you what (says Gregory Nazians.) he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a pile of Dust and puff of Wind. Nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (says Pindarus;) Man is a dream of a shadow. Nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says Aeschylus) a shadow of smoke. What is Man? Why (says the Prophet) every man is altogether vanity. Nay, it runs in the original, every man is every vanity: imagine what vanity you will, Man is that; Man is a mere comprehensive vanity. Is he so? 
Pellis morticina, vas putredinis, fomestineae, cibus vermis. (Petr. Blesensis.)  then what a condescent is this, that such a glorious Majesty should stoop to be loved by such a poor Frog crawling out of the pool (as S. Bernard terms him?) And what a shame is it if thou dost not love him, when it is thy greatest honour that thou mayst love him.  
The condescension will appear greater yet, if thou consider who is the greatest gainer of the two, if thou shouldest love him. What (I hope) thou wilt not imagine that Christ wisheth thee to love him, as if he were at any great loss or distress if thou love him not, or that he getteth any thing by it if thou love him: No, but all the gain and advantage will redound to thyself. To be sure, its impossible that any thing should be added to him, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Aristot.)  for he is Perfection itself, and nothing can be added to Perfection (says the Philosopher.) He is such a super-in-undant Fountain (says Philo) that he breaks out with the streams of his goodness upon all things, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Philo jud.)  but receives nothing back again from any, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to better himself therewith. Nay, it were no less than Blasphemy to have any such conceit of the Deity (says Hierocles: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever thinks by honouring or loving God, that God is any way the better for it, he doth prodigiously forget himself, as if he were better than God himself. Alas (saith the Prophet) My goodness reacheth not unto Thee; and, My Prayer shall return into my own bosom. Yea, and so shall all our other services whatsoever: If we love him, all the Advantage shall redound to ourselves; if we do not love him, all the Loss will be our own, all the mischievous and fatal consequents will light upon our own pate. And so, if thou be not wilfully blind to thy own Ruin, thou mayst perceive by that complaint of his (jerem. 2.13.) They have forsaken me the fountain of living waters, and digged unto themselves broken cisterns that will hold no water. As if he had said, I do not complain as if this their revolt were any damage to myself; for what is a living Spring the worse, if people will not draw water out of it? but that which troubles me, is their own miscarriage and prodigious Folly; that they should forsake me, that so they may perish with thirst; that they should fly from me, that so they may fall headlong into the Devil's mouth. It is a plain case, there is no such policy for a man, if he wish well to himself, and love himself, as to love God. Amare Deum est amare seipsum, (saith S. Augustine) to love God, is to love himself: as to hate God, is to hate himself. Oh, what a sweet, and lovely, and loving precept is that, Thou shalt love the Lord thy God? Illud jubet quod è re nostra maxime est, he commands us to do that which makes most to our own advantage. It is out of pure love to us, that he would have us to love him: he doth it upon no other design, but that upon our loving of him, he might crown us with blessings. So that (I should think) it were strange, if any man should now hum and haw, and be at a Quandary with himself, whether he should love Christ or no, if he doth any thing wish well to himself. Were not that man a Monster, who being thirsty, should not only expect that drink should be put into his mouth, but be threatened, nay hired to let it down his throat? And yet such is the love of this our blessed Jesus. He is pleased to present the cup of Love to thee; and, rather than fail of thy admittance thereof, he entreats thee to pledge him, nay, will hire thee to it: Si amabis, dabo coelum; none shall outvie me, or bid more for it then my self; I will give thee heaven, where are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Psalm. 16.  deliciousnesses and delectabilities; and if that be not enough, I myself (who am the comprehension of all things desire able) will be thy Reward. Nay, rather than fail, if fair words and glorious promises will not prevail, he comes with an holy violence, (Psalm 9 12.) If a man will not turn, (no ho with him, but will still go on in that his froward humour;) he hath drawn his sword (says the Prophet) as if like a passionate lover, he set the point at his breast, and will enforce him to love him. Nirembergius breaks out, Quid mibi & tibi, O bone jesus, ut me ames? Blessed Jesus, what is my love worth, that thou shouldst use such violence for the procuring of it? For the most part, if we desire that any should love us, we make choice of such as are most lovely. Alas, Ego horror & odium totius mundi; I am such an horrid, odious & deformed monster, that all thy creatures rise up against me, and threaten my confusion. What a condescension is this, that thou selectest me for one of thy lovers, who deserve thy love less than the very Devils themselves! And yet what says my Apostle? If any man love not the Lord Jesus Christ. How? If any man not love him, when its man's greatest honour that Christ vouchsafeth to give him leave to love him; nay, when, if he do love him, Christ gains nothing by it, but all the advantage accrues to the man himself? I will appeal now, if thy be not a foul shame, and if thou dost not deserve this Anathema, Maran-atha. Yet,  
2. There is a greater condescension than this. He hath not only condescended to give us leave to love him, but, rather than fail of our love, he hath made us capable of loving him. The Philosopher gave God thanks, that he made him a Man and not a Beast: and so must thou, or else thou art worse than a beast; and so well mayst thou, if thou wilt but take a reflext view of the supereminent dignity of thy Nature above the rest. Why Man (saith Epictetus') 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. if thou be think thyself of thy natural dignity, it's a great blemish and derogation to thy honour, if thou stoop to the love of any thing below the Deity, whose very Image is stamped upon thee. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  What a lovely character doth Philo give of Man? He is (saith he) the most lively and lovely Idea of the archetypal Life and Beauty, the most amiable picture of the most amiable Deity. And indeed (says Socrates) he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only Creature under the Sun that is capable of religion, of knowing and of loving God; none other but Angels are so. Which made the Prophet break out into admiration, Lord, what is man, that thou shouldest so honour him? Thou hast made him little lower (not many degrees lower) then the very Angels. Cast thy eye upon thyself: dost thou not see a most vivacious will and sagacious understanding shining within thee, as in those Angelical Spirits? And why (thinkest thou) did he so condescend to bespangle thy soul wi●h those glorious powers, why with that vigorous understanding; but that, as an Eagle, thou mightest soar up, and gaze upon that most bright and dazzeling Sun of Glory? and why with that will, but, that upon that clear view of his resplendent Brightness, it might, as those Angels, be inflamed with love? Nay, not only hath he impressed in thee a virtual capability of love; but see with what art he contrives to imprint an actual capacity of love: else why (I pray) doth he present thee with so many tokens of his love, but to win and gain thy love? The heavens declare the Glory of God, (says the Kingly Prophet:) not only the Glory of his Power, but also of his Love. What a glorious Love was that, to enlighten thee here below with Stars, as it were with so many radiant, glittering Diamonds! The heavens? I, and so doth every creature under the Heavens, proclaim the wonderful love of God to man. Look where thou wilt, thou art surrounded with flames of his Love: mirabile est si non ardeas (says Cusanus) it were strange if thou shouldst not be set on fire; if not, sure thou must needs be a diabolical Salamander. 
Diabolicae sunt Salamandrae, qui tantis ignibus non calesiunt (Cusanus.)  Nay, why else; but that he might enamour thee on him, doth he send thee so many Love-letters transcribed by the Prophets and Apostles, and those special pledges of his Love, the Sacraments sealed with his own blood? Nay, why else doth he send down his glorious Spirit, that architectonical Chemist of Love; but, that he might by his sacred breath blow up those dead cinders of thy affections into sparks, and those sparks into flames, and those flames into perpetual burn? Nay, why else did this Jesus himself, the bright Sun of Love, come down from his sphere of Glory, and condescend to be shut up in the dark lantern of our flesh, but that he might even burn and overcome thee with love of him, as he was with love of thee? Here is an enforcement upon thee; Love him now thou must, otherwise thou art prodigiously unnatural. Every creature loves that which is like itself: 
Ecclus 13.15.  (the Wise man observeth that to be the very Law of Nature, which the very Brutes keep inviolable) and so will man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will cleave to his like: and yet what says my Apostle? If any man love not the Lord Jesus Christ. How? not love him that is so like him, that he is clothed with the same nature with man? No man hateth his own flesh; and yet If any man not love the Lord Jesus Christ, who is flesh of his flesh, and bone of his bone? I'll appeal, whether such a man be not opprobrium naturae, a shame and disgrace to nature. Anacreon the Poet tells, how there had been an hot duel betwixt Love and himself a long time: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love (saith he) grappled with me with all the skill and strength that he had; but all that would not do, he had too rough a piece to encounter with: what doth he then, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but in a fury shoot his arrows thick and threefold at my breast? but all they were disappointed by my prudent retreat and flight: At last having thus emptied his Quiver of all his store, very slyly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he darted himself into my heart, and then alas, what could I do else but yield? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh Love, thou hast got the victory, I may not, I will not resist thee any more. And (I pray thee) is it not thy case, and every man's? How many volleys of his Arrows did the Lord Jesus, that God who is Love itself, send after thee? how many tokens of his Love? and that in such a prodigal manner, that, as if he had emptied his Quiver, he cries our, What could I have done more for my people than I have done? and at last, when all would not make any impression, see if he doth not shoot himself into our very humane nature; see if by the force of love he be not transformed into a man. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Lucian.)  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Venus said to Cupid) Love, see what Miracles thou dost, who hast power over God himself, and canst turn him into what shape thou pleasest. And yet If any man love not the Lord Jesus Christ? What, not him that was so overcome with love to man, that he condescended to become Man, and that to enforce man to the love of him? If he will not love him as God, he must love him now, because he is become Man like himself: and yet if any man not love him? Say now, whether that man be not filius mortis qui hoc fecerit, an heir of this Apostolical curse, and death, which doth such an unnatural thing. Not love him, who made him capable of love; who, if he had pleased, might have made him a stock, or stone, or brute, neither capable nor sensible of love? nay, not him, who himself was therefore pleased to be made Man, that man might be constrained to love him, as being of one and the selfsame nature with himself? Not love him, who is not only God, but Man? nay, not him, who so loved man, that he hath wedded man's nature to his own divine, glorious Person? nay, not him, who is the very Principle of all Love, and Love itself? If this doth not speak the man a Monster, and set up an high aggravation against him, what will? How, if any man not love him, without whom he cannot love himself, or any thing else? For that (I hope) thou wilt not deny, because himself hath asserted it; 
john 15.5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without me ye can do nothing. He doth not say (saith St. Augustine,) Sine me parum potestis, without me ye can do but little; or, but difficulter, very hardly: no, but nothing at all, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not so much as speak a good word, or think a good thought, (2 Cor. 3.5.) No, but whatsoever virtue or grace shineth in us, they are streams flowing only from that fountain: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of his fullness we all receive, (John 1.16.) If thou invoke him it's but an echo of that voice of his first calling thee: If thou see him, it is not so much an aspection, as a respection. Just as an Image in the Glass, (says Ficinus) that is imprinted there by the face looking into it; that Image does not look back upon the Face, except the Face first look forward upon the Image: and in that the Image does seem to see the Face, it's nothing else, but that the Face does see the Image. And so, if thou love Christ, it is nothing else but the reflection or resultance of that beam of love, that was first trajected or darted from that pure fountain of Love. It's most certain, Love him thou canst not, no, nor any thing else, nisi amore ipso prius inflammatus, except that supreme wheel set that inferior wheel of thine upon that motion. How is it possible that any man should affectare extra charitatem, love without love? love without him, that is the very principle of all Love? If thou canst not, I must now appeal, if thou be not a prodigy in nature, if thou return hatred to him, who therefore made thee capable of love, that whatsoever thou lovest, might be in order to him. Were not that a monstrous Glass, that should return a Frown for a Smile, and Ugliness for Beauty? And is not the same thy case, if thou return to the Lord Jesus Christ hatred for love? What, love any thing rather than him, without whose influx, neither could that thing be, nor couldst thyself love it? Nay, hate him, by whose virtue thou lovest that, whatsoever it be, which engendereth that hatred? How shamefully unnatural is this? How doth every thing in nature cry out upon thee? For there is nothing but naturally returns to its original Cause; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Procl.) Aquae in tanium ascondum, in quantum descendunt.  and always (says Proclus) the revolution comes home to the devolution, the ascension to the first descension. The rivers run to the Sea (says Solomon, Eccles 1.7.) why? because they first flowed from the Sea. The face in the glass looks back to the face looking on the glass, why? because it borrows all its being, and grace and features from it. The sparks of fire ascend or fly upwards, why? because they first came from above. The beams of the Sun rebound back to the Sun, why? because they were streamed thence. Always in nature there is a return of all things to their original Cause. 
Vnaquaeque res repetit suam originem (Mars. Ficinus)  Why now, Love is a flame of Christ's own kindling; and whither should it ascend but to its own proper Sphere? Love is a beam that was first shot from Christ the Sun of righteousness, and a stream that originally flowed out from that immense vast Ocean of all Graces; & whither should it retire or return but to him? And yet, If any man not love the Lord Jesus Christ? How? not love Him, who is the very pure fountain of Love? What a prodigious unnatural wretch is that man? Let him say himself, whether my Apostle could do less than let fly his thundering Canons at him. Yet that is not all; But  
3. There is a greater condescension of his Love to man yet. He hath not only vouchsafed to give thee leave to love him, and to make thee capable of that love; but himself is the first that, what? ah, what am I about to say? 
Loquimur, & stupemus, inde non tacemus unde, tamen cloqui non v●lemus, (St. Leo.)  that which though I cannot express, yet can I not be silent: himself is the first that condescends, what? to love us first. Nay, higher yet, (though that in the judgement of Saint john be an high condescension) he condescends to sue to us for our love; 
1 john 4.10.  nay, and sends Ambassadors to agitate, nay, to entreat our love. 
2 Cor. 5.20.  We are Christ's Ambassadors (saith my Apostle) as if God besought you by us; we beseech you in Christ's stead, be ye reconciled unto God. Canst thou hear this, and ●hy heart not be molten into Love, at least not strucken with Admiration? Be ye reconciled unto God? and, we beseech you? nay, God by us beseecheth? what condescensions are these? One would think, considering who began the Quarrel, thou shouldest rather beseech him to be reconciled to thee, then that he should beseech thee to be reconciled unto him. Compare the Persons: He; who? God, an infinite Majesty, at whole presence the mountains tremble; Beseecheth, whom? Thee, a poor silly Flea, a Worm, 
Marcus Imperat  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a little Soul carrying about thee a dead piece of flesh. Weigh the circumstance of Time: He beseecheth thee, when? when there is any thing of such Loveliness in thee that is worth the Beseeching? no, but when thou art wallowing in the gore, when (God knows) there is no such un-lovely and unsighty piece. A strange condescension this; as if a King should fall in love with a poor leprous Damsel, and send Ambassadors to woe and beseech her to entertain his Majesty's love. But now consider the manner of his beseeching thee, and that must needs swallow thee up into astonishment. He beseecheth, how? by writing thee Love-Letters in his own Blood. He so passionately loves thee, that rather than fail, he will die to win thy love. No fond wanton lover of them all (says Saint chrysostom) though his brain be by the heat of love enfeavered to an high degree of frenzy, that is so all on fire with the love of his Mistress, as the Lord jesus is with the love of thy Soul. He so loved thee, as that he exposed himself to thousands of Wounds, not only made by Men, or Devils, but by the heavy hand of Divine Justice; and interposed his own sacred breast to receive, so to stave them off from thee. Homines, 
Quid miramini, nisi stupes citis, quod Deus tam affectuose amet creaturas? (Euseb. Niremberg.) St. Bern.  quid miramini? Ah (Men) what is it that ye can stand amazed at, if you do not at this, that God should so affectionately love his creature? that, Deus tantus tantillos, tantum, tam gratis; so great a God should so much love such little inconsiderable worms? Show me such another wonder of love, if you can. That condescension of jesus, (says Nirembergius) that stupendious humbling of himself to Death, 
Philip. 2.7.  and emptying himself of Glory, was such a transcendent masterpiece of Love, that, should any man have either imagined any such thing, or wished that so it might be, before himself was pleased to reveal that great secret, The seed of the woman shall break the Serpent's head; preces blasphemiae crederentur, votum sacrilega voluntas, that thought of his had been blasphemy, and that wish horrible sacrilege. What an impudence were it, if a Rebel justly sentenced by the Judge to tortures & death, should put up a Petition to the King, to lay down his life, and to suffer the penalty of the Law for him? what rude and prodigious Impudence were this? And yet, such was the Love of our Redeemer, Jesus Christ, the King of Kings; he humbles himself to Death, nay, the death of the Cross, the most ignominious and cursed kind of death, and that for us Men, who for our Rebellion were damned to eternal death; nay, and that before we ever, what? did make it our suit to his Majesty; nay, and before we ever durst have thought of any such horrid request. It was a love unto death itself, and that is the strongest of all Loves. Greater love than this (says my Apostle) can not man have, then to lay down his life for another: That is the Grand Love, without all doubt, and all compare; that is the charitas superlativa, the greatest of all. And yet here is one circumstance that makes this superlative love of Christ to us Men, more than superlative: it was a love of anticipation; such a love, that not only exceeds all imaginations and desires, but prevents all, which is the most kindly of all loves, the best kind of love. And sure it must speak us the worst of all creatures, 
Nimis durus est animus, qui si non impendere, nec rependere vult (S. Aug.)  if we should not answer such a love as this, with love. If any man love not the Lord Jesus Christ? How? not love him, who so loved Man as to die for him, rather than Man should die the death? That were brutish. Brutish? nay, worse; for the most savage of Brutus' love those that love them; the very Lions and Tigers do so. 
Amant a mantes Leones amant Tigers. (S. Aug.)  and yet, If any man not love the Lord Jesus Christ, who so loved man as to die for him? that were devilish. Devilish? nay, worse than devilish, (says Nirembergius) for there is not so great a tie or engagement of love upon the Devils, as there is upon us Men; the Lord Jesus did not die for them, but for us Men, and for our salvation, eripere de faucibus, to rescue us out of their furious jaws. If they hate him, they hate only their Creator; but if any of us men be so wretched, we do not only hate our Creator, but our Redeemer, we hate him that poured out his own blood to redeem us.  
Say now, thou Monster, whether thou be'st not confounded with shame, and whether my Apostle could do less then to thunder out his confounding Anathema against thee. Which is my first kind of Arguments, for the shaming of thee out of that thy peevish and more than devilish humour; viz. the condescensions of Christ's Love to us.  
2. If thou be'st not shamed, if thou please to take a view of those supereminent Glories & Superexcellencies that shine in him, I shall challenge thee, if thou canst choose, do not love him.  
But now (my sweet Jesus) how shall I be able to display the radiant beams of thy Glories, whose Intellect is clothed, or rather clouded with Reason, and Reason with Fancy, and Fancy with Sense, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which seethe nothing but shadows and delusive dreams? Alas, the brightness of thy Glory dazzles me; and the more bright that shines, the more it leaves me in darkness: nay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Dionys. Areop.)  and the more that my eye is thus dazzled and darkened, so much the more clearly does it see thee: I can never more fully see thee, then when I see thus much, that I cannot see thee; never till then do I comprehend thee indeed, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Damascen.)  but when I comprehend that thou art altogether incomprehensible.  
Reader, I beseech thee help me out in admiration. The Prophet says, He shall be called wonderful; 
Esay 9.6.  and so well he may, (says Hierotheus:) For howsoever that glorious Majesty condescended to be clad with the base rags of our flesh; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet, which is the wonder of wonders, in the very naturals, which he borrowed from us, he was supernatural, in our very estentialls, he was superessentiall; as his walking upon the Sea testifies, to the astonishment of all. No wonder he is styled Wonderful, for indeed there is nothing spoken of him but speaks a Wonder.  
That he should be born, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (S. Chrysost.  who is Eternity itself; be made Flesh, by whom not only all Flesh, but all Principalities and Powers were made: nay, made of a woman; nay, and that a Virgin: this is such a Wonder, that the very Angels descend from Heaven to see a greater wonder below; nay, such, that God himself seemeth to wonder at it; 
jer. 31.22.  The Lord hath created a new thing upon earth, a Woman shall compass a Man. A new thing? why? is that such a wonder? Yes, and thyself shalt say, there was never any such, if once thou see what woman that is, and what that man. That woman is such a woman as is a Virgin (saith the Prophet Esay) such a woman as never knew man. 
Esay 7.14  You may think this strange, for so did that Blessed Virgin herself, when an Angel told her she should bring forth a Son; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how can this be, seeing I know not a man? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (joan, Metrop.)  Very strange, a Mother, and yet never knew man; a Virgin, and yet compass a man. 
Nec alia mater decebat Deum nisi virgo, nec alius filius decebat virginem nisi Deus, (Petr. Blesens.) Esay 40.12.  And yet look upon that man that is compassed by her, it's infinitely more strange. It is no other than he that measures the waters with his span, and comprehends the heavens with his fist; it is he whom the heavens of heavens cannot comprehend (saith Solomon:) and that he who is incomprehensible, should be comprehended within the narrow womb of a Virgin, if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Damascen) the only new thing either under or above the Sun, what is? Never was there such a demonstration of the power of the Deity as this (saith Saint Basil) that the lesser should comprehend the greater, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Bas.)  that the Daughter should conceive and bring forth her Father, the Sheep her Shepherd, the Creature her Creator: was there ever such a wonder as this?  
And so not only his Birth, but his Death, how wonderful was it? which gave such a deadly wound, not only to Death, in token whereof many of the dead arose out of their Sepulchers; but also to him that had the power of death, devested him of his power, threw him out of his Temples, silenced his Oracles. What a triumphant expression is that of my Apostle, (Coloss. 2.15.) Having spoilt Principalities and Powers, he made a show of them openly, (as his captives) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumphing over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Cross. It was such a rout, that Ignatius says, the Devil never since either hears or sees the Cross, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but he is all in a shaking and trembling.  
And then his whole Life, what was it else but miraculis fulgens, a very Theatre of miracles? What think you of giving eyes to the blind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Sibylla.)  life to the dead, hearing to the deaf, speech to the dumb? He did such wonders, that Amelius Platonicus crieth out, Sure God hath put on our humane nature, and therein doth show the world the Majesty of the Divine nature. And Agbarus King of Edessa (says Eusebius) wrote a letter to him, wherein he concludes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one of these two, Either Thou art God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or the Son of God, that dost those things that I hear of thee.  
And yet, If any man love not the Lord Jesus Christ? How? not Him, whose Birth, and Life, and Death, and all Actions speak nothing but Wonders? Not love Him that is so full of such Excellencies, that the very blind can descry the glories of the Deity shining through the cloud of our flesh which he assumed? It's impossible: thou must either deny that, 
* Matth. 8.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (S. Chrysost.)  which the Devils durst, not, his Divinity; or else thou must be ravished with love of him.  
Or if that variety of his Excellencies allure not, cast thy eye upon the variation of the glorious Resemblances which my Apostle here runs upon. The Lord Jesus Christ. What a divine philtrum and charm of love is wrapped up in every of these Titles, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  able to melt hearts of iron into love? The Lord, that speaks a sovereign Power. He is Lord of all (says Saint Peter:) yea, and so says every creature; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  all stoop to the Sceptre of his Imperial command; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. (Archylus).  Fire and hail, snow and vapours, depths and all dragons, wind and storm, all fulfilling his word, (Psal. 148.8.) nay, so the Angels above; Can I not now, if I would, command a legion of Angels? (saith he) nay, and the very Devils below; Lord, in thy Name the Devils are subject to us. He is a Lord of that Power, that he bears up all things: 
Heb. 1.3.  who if he should withdraw the influx of his Power but one moment, we should all instantly sink into our old Chaos again. It is good for me to cleave to the Lord (says David:) and he said well in it (says S. August.) for if he cleave not to him, to himself he cannot, 
Domine, si vis ut recedam à te, da mibi alium Te, alias non recedam.  Lord, if thou wilt that I depart from thee, I must beseech thee to give me another Thee, otherwise I shall be very loath to departed from thee. And yet, If any man love him not? fly off in his love from him, who is a Lord of that power, that he can so easily, if his wrath be kindled, dismiss him into the lake of fire and brimstone? what desperate folly is that?  
But if his Power make no impression in thee, see what that other name (Christ) will do. He is not only Lord, but Christ. Which is a name (says the Spouse) that breathes forth nothing but Aromatic odours and rich perfumes; Thy Name is as an ointment poured out, 
Cant. 1.2.  and therefore the Virgins love thee: and, All thy garments smell of Myrrh, Aloes and Cassia (says King David:) and, Thou art anointed with the oil of gladness above thy fellows; Prae consortibus, & pro consortibus, for thy fellows too, that it might drop upon all that breathe after the fragrant Sents thereof. It's this Christ, this Anointed, that perfumes all, not only our Persons, but our Prayers, and all other actions, and makes them odoriferous and acceptable to his Father. It's he only that is the sole delight of all the Divine Senses: nothing delicious to his , but what is seasoned with the gall of his Son; nothing melodious to his ear, but what sounds with the name of this his eternal Word; nothing lovely in his eye, but what is seen through this spotless glass of Beauty; nothing pleasing to his smell, but what is scented with the rich odours of this his Christ or Anointed. This is my beloved Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in whom I am well pleased, (Matth. 3.17.) And yet, If any man love not the Lord Jesus Christ? How? not love him, without whom he cannot be lovely? not love him, without whom he may not draw near to the presence of God, but must be struck with a javeline of death? If any man not love Christ, without whose sweet unctions, Hell itself exhales not a more odious, noisome stench, than every man must? What Vultures are such Wretches, quibus etiam Alabastrum unguenti plenum putere videtur; that are rather drawn with stinking carrions, than such precious sovereign Perfume?  
Yet, if this will not allure thee, what thinkest thou of him as jesus? which very word speaketh and breatheth, forth nothing but love (says Saint Bernard) Mell in ore, melos in aure. Spell the letters, and there will resound in thine ears a Saviour. O quam dulce nomen! what music so ravishing? And yet, If any man not love the Lord Jesus? How? not love him that is his Saviour, that hath not only redeemed him from Hell, but purchased Heaven for him? It is impossible. What, I hope, thou art not so abhorrent from nature, that thou wilt court thy own Death or Ruin, nay, or wish it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Aristot.)  but rather wishest and lovest thy salvation. Dost thou so? and yet not love him who is the Author and finisher of all salvation? How can this be? Every man loves light; and yet, if any man not love the Sun, the fountain of light? no man but loves salvation; and yet, if any man love not Jesus, the fountain of salvation? What incongruities, nay, what impossibilities are these? Thou must either deny Jesus to be a Saviour, which would be little comfort to thee; or renounce all pretences to any love, or wishing well to thyself, which were very unnatural; or else thou must love him. The love of thy jesus will constrain thee to it, nay, the very love of thyself must. Et ipsam animam (says Saint Bernard) I would hate my very soul, 
Et ipsam animam odio haberom, si non diligeret meum jesum.  if it should not love my jesus. Nay, Aristodemus an Heathen, hearing Philosophers arguing the provident care of the gods, and love to man, cries out, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (apud Xenoph.)  Oh if I were assured of that, sure I would not so slight and vilipend them as I do. And yet, If my man, any Christian man, love not the Lord jesus, such a loving God to man, that, rather than man should perish, came down from Heaven to save him? it cannot be. Oh man, how canst thou mind or think of any other love, when such a jesus is to be loved? or if thou dost such a moral impossibility, how canst thou deny, (I appeal to thyself) my Apostles censures of Anathema, Maran-atha, to be very justly inflicted on thee? And yet, that is not all I have to say to thee; But,  
3. Take along with thee but three Principles which I shall tell thee, and sure they must convince thee, and evince thy love, and enforce thee to love the Lord Jesus Christ, if thou resolve to love any thing.  
1. None can choose, but every man must love that which is beautiful: this no Devil can deny. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plato)  For indeed (says Plato) Love is not love, if it be not of that which is lovely. Love is nothing else nisi pulchritudinis desiderium (says Cusanus) but breathing after the enjoyment of Beauty: and (says Ficinus) 
* Amor tanquam ejus finem, fruitionem respicit pulchritudinis, (Mars. Ficinus.)  it acquiesceth in the enjoyment thereof as in its end. No man can properly love any thing but what is beautiful; and what is so, none can choose but must love it: and therefore it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Proclus.)  because (says Proclus) it is so lovely, that it draweth all eyes to stupour and admiration of it; as Lucian brings in young Paris so ravished at the sight of fair Helena, that he thought he could not enjoy himself, though a Prince and Heir of famous Troy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Lucianus.)  nor could live, unless he enjoyed that Beauty. And Pindarus says of the lovely Theoxenus, that he that gazing upon that august and comely face of his, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is not surprised with amazements, and inflamed with loves and desires, he must have an heart of Adamant or Brass.  
Beauty is of that force, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it transports all that look on it, out of themselves, and rapts them with a divine fury (saith Proclus.) And there may be some reason for it (says another Philosopher) 
Marsilius Ficiws.  for indeed it is no other than divini luminis imago, a very image of the divine light, imo vultus, of the divine countenance; and who can choose but must be ravished at any the least glimpse of the Deity?  
Why now, Christ is ipsa essentialis pulchritudo, Beauty itself, the very essential Idea and pure sampler of all beauties: he is that Beauty, that beautifies and bespangles all the several spheres of the whole Universe, with all whatsoever gracefulnesses or comelinesses glitter in them; that adorneth the Angelical mind with its beautiful order of Ideas; the rational soul with its golden chain of Reasons; active Nature with its variety of seeds; and the lowermost Orb of all, passive Matter, with all its several forms, that you see the Lily so clothed, 
Matth. 6.29.  that Solomon in all his royalty was nothing comparable to it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is this absolute Beauty that so  that and and all other things with their amiable complexions and comely shapes, (says Cusanus;) and they all are nothing else then so many several adumbrations of this one absolute Beauty, who is the comprehension of them all; as Unity is the complication of all Numbers, and Number is nothing else then the explication of Unity. In Number is all Proportion, in Proportion is all harmonical Order; and therefore all the Beauty that results from that order and proportion, must needs be wrapped up in Unity in a more eminent manner. He is such a Beauty, that the very Angels (says S. Peter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 1.12.  are greedy to peep into; nay, such a Beauty, that God himself proclaims from his most excellent Glory, that he is ravished at the sight of him; This is my beloved Son in whom I am well pleased. And yet what says the Apostle here? If any man love not the Lord Jesus Christ. How? any man not love him that is such a Beauty, that God himself takes a wonderful complacency in him? No man, but loves what is Beautiful: and yet, If any man not love him who is so Beautiful that he is Beauty itself? Thou must either deny him to be such a Beauty, which Hell itself dares not; or point out some other that may be compared, and stand in competition with him; or else thou must be enforced to love him.  
But is there any other indeed? No, thou art grossly deluded, if thou fancy any thing to be a real Beauty here below: it is merely (says Boethius) imbecillitas oculorum, the weakness of thy eyes that fools thee into that conceit: hadst thou but one piercing eye, thou wouldst see that that, which thou takest to be such a peerless beauty, there were not vilius sterquilinium, a more loathsome dunghill than it. Nay, Diana herself (says Lucian) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that famous Lady of Beauty, being suddenly by Actaeon spied naked, as she was washing herself in a bath, for fear lest he should tell tales abroad of her cleanliness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  she opens the mouths of his own hounds upon him to stop his. Alas, whatsoever Beauty thou meetest with here, it is no other than an exile shadow of Beauty. The Sun that is so resplendent, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so excessively beautiful, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (apud Xenoph.)  that if any man dare impudently gaze upon it, he indangereth his eyes; yet is it but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says Plato) an image, nay, a shadow of the Deity. And that intelligible, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that Divine Light which is the Arche-type and Fountain of all, (saith Philo) doth as far exceed in lustre and brightness that visible Light, that so dazzles our eyes, as that Light doth Darkness it self. Nirembergius thinks the Spouse alludes to or implies some such thing, by that her expression, I sought him whom my soul loveth, by night. Nox est respectu Domini splendor rerum venustarum; all the beauties of Sun, and Heavens, and Stars, and Angels, are but Night in respect of Christ; and were they all contracted into one Beauty, yet what were it compared with him? turpis & obscura esset, how obscure and unlovely would it appear? But, si tantum umbra lucet, quantum lux ipsa, if his very shadows seem so bright and glorious in thy eye, oh how bright and glorious must the Fountain itself shine? And yet what says the Apostle? If any man love not the Lord Jesus Christ. Very strange: But without doubt, the reason is, because he is so immersed and sunk into sense, and, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  like the Hedgehog, (says Clemens Alexandrinus) rolling altogether in flesh, that he is enclosed with, that he cannot rise up into the sublime speculation of spiritual Beauties, but entertains the same (if not lower) imaginations of them, as he doth of sensual and carnal. Why do we dote so fond upon this world? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (it was the saying of an heathen woman.) Why? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it glitters with many gaudy gaities: but it would not so, had we but the least insight into that other above. Oh if once our eyes were blest (says Plato) with the sight of Beauty itself; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and we did behold it in its own purity and complexion, * as it is in itself; not (as here) mixed and stained with flesh and blood, and over-laid with cerussaes and paintings, and daubed with Apothecary's drugs, but in its own genuine hue and bright flame what then? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  we would not then think that glistering Gold, and sparkling Diamonds, or beauteous Ladies were it; and oh, how would the sight thereof inflame all with love that behold it? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (saith he most divinely.) And you may well think so (saith Hermes) when as the very glimpse thereof hath so rapt some out of themselves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they never were themselves again, till they came to the full enjoyment thereof. Come (says holy Monicha) Volemus in Coelos, fideles volemus in Coelos; come Christians, let us get us to our wings, and fly up to our blessed Jesus; ut quid hic agimus, what make we here below, when he is above? what joy can we take in his absence? And so holy Ignatius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  my Love is crucified; and there is not in me any such fire as can take any pleasure in preying upon these carrions and sordid pleasures below, but there is a pure water leaping up & down in me, and whispering unto me, Up (Ignatius) get thee up to thy Jesus. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And oh now (saith he) how I long to be thrown into the jaws of those Lions which I hear roaring for me! and if they will not dispatch me the sooner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will enforce them to it by violence, that so I may enjoy the sight of my blessed Jesus. And yet, If any man love not the Lord Jesus Christ? what? not love him that is such a Beauty, that the Saints with cheerfulness run through any kinds of deaths, so to have the sight of him? No man but loves that which is lovely: and yet, if any man not love him, who is so lovely, that he is loveliness itself? Thou must either deny him to be the Brightness of Glory, 
Heb. 1.3.  and so give my Apostle the Lie; or thou must be enforced to love him. 
O cor meum, quomodo non te evellis post tantum deco rem: (Nuremberg.)  O my heart (says Nirembergius) why dost thou not pluck thyself up by the very root, after so great a Beauty? which is the first eviction.  
2. No man can choose, but he must love that which is good. This cannot be denied: for there is that natural cognation betwixt man and goodness (says Plato) that there is not any thing else which man loves, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but what is good; insomuch that, if their hands or feet be so gangrened that they seem naught, they are willing to have them cut off. That which is good, is not only diffusive of itself, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but attractive of all others, it draws all by its genuine splendour, nay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it draws by a kindly violence, as the Sun doth all eyes, to love and admiration (says Proclus). For is Truth is the adequate object of the Intellect, so is Goodness of the Will; and as the Intellect cannot properly understand any thing but what is true, so neither can the Will love any thing but what is good, and what is good, it cannot but love: if at any time it doth unhappily embrace that which is evil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Arist.)  it does not therefore embrace it because it is evil, but because the Understanding being deluded does represent it under the notion of good; otherwise it is impossible that Vice should impose upon us, 
Non nisi virtutis sub umbra decipiunt vitia. (Seneca)  if it did not come in the habit of Virtue: if the Will decline good, it is because that good seemeth evil, and the very declining, good. Goodness hath such a sweet force upon the Will, that the very shadow of it enforceth the Will to court it, and to make love to it. And this (saith the Platonist) is the very reason, why both Beauty so allures the Eye, and Harmony so ravisheth the Ear: Beauty, because it is nothing else but a visible Goodness, for there is all the difference between them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Procl.)  Goodness is an inward Beauty, and Beauty is an outward Goodness, displaying to all eyes the loveliness that is shining within: and so, as Beauty is a visible Goodness, so is Harmony bonitas audibilis, an audible Goodness; which therefore is so highly delightful, because of the huge complacency and pleasure that the soul takes in Goodness, wheresoever it meets with it, through what organs soever it is conveyed, than which (says Marcus Antoninus) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is nothing does more harmonise with its nature, or is more suitable and agreeable. Why now, Christ, as he is essential Beauty, so he is essential Goodness: as the spotless glass of Beauty, so (says the Wise man) he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Wisd 7.26.  the Image of the Divine Goodness; or (as Saint john characterizeth him) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Idea and Reason, or pure Sampler of all things, which are no other than contracted Images of that most absolute one. And if so, than you may irrefragably conclude (says Philo) that that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that original Sampler, whence all created beauties and goodnesses were so drawn out to the life, must needs be in himself infinitely more lovely and good. For no effect can possibly rise up to the dignity of its primordial cause: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whatsoever virtue or excellency is shining in any subordinate cause, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Proclus.)  must needs be in the highest in a more eminent and exuberant manner preexistent; nay, and that so supereminently (says Ficinus) that what belongeth to those Effects, cannot properly be attributed to their higher cause: as to say Heat is hot, Wisdom is wise, Light is lightsome, Goodness is good; what defective, nay, and derogative predications are these? Joy (says the Areopagite) wheresoever it glanceth, it affects with marvellous cheerfulness; yet we cannot properly say that Joy itself is affected with cheerfulness, or is joyful, but is so Joy as passeth all imagination. If there be any goodness in the Creature, how infinitely more must there be in the Creator, so as exceeds all apprehensions? Why callest thou me good? (says Christ to him, that had a conceit that he was but a mere man.) Why callest thou me good (who lookest not upon me as God, as well as Man?) There is none good but God, Good? nay, God is so good, that he is Goodness itself (saith Hermes.) there is such a reciprocal identity of God and good, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that if thou sayest that any other thing is good but God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou art impious, or that God is any other thing then good, thou art impious again. And yet what saith the Apostle, If any man love not the Lord Jesus Christ. How? not love him that is the eternal Son of God, that is, 
1 John 5.20.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very God (says Saint john) blessed God for ever (saith my Apostle?) No man but loveth whatsoever hath but the appearance or shadow of Goodness, nay, and cannot but love it; and yet, if any man not love him, who is the very essence and substance of Goodness, Goodness itself? it cannot be. Thou must either turn an Arrian, and blasphemously deny his Divinity, which not only Angels have proclaimed, but the very Star at his birth, and the very stones, rocks and monuments at his death, and the very winds roared out upon the Sea, and Devils upon on the Land; or else thou must be enforced to love him. And were it not that sad experience speaketh the same that my Apostle here, I should think it an uncharitable censure and supposition, that there should be any such monstrous man, that loves not such a lovely God. Man? Very strange, that man, a rational creature, whose very Reason will dispense with the love of nothing but what is good, 
Nemo adeo alienus à lege naturae est, ut malum qua malum eligat. (Senec.)  and will tell him, he offers violence to his nature, if he do; should yet forsake the very Principle and End of all good, and fall in love with mere superficies and shadows thereof, and with foolish Ixion embrace an empty Cloud in stead of bright juno. For so the very Pagans shall tell thee; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Plotinus) all these things that thou so dotest upon here, and all-to-begoddest, what are they but mortal, nay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plot.)  and mortiferous, and senseless loves of Idols, or liveless Images? Nay, (saith Plato) whatsoever thou lookest upon here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plato.)  is a mere Dream, 〈◊〉 that man is only awake that seethe that he seethe nothing else but Dreams. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Plutarch:) alas we are here only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as those that are surprised with dead sleeps; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Plutarch)  and our soul doth grasp and groap at that which is divine and good indeed, merely as in a dream. And yet if any man love not the Lord Jesus Christ? not love him that is the very Ideal Fountain and real Verity of all that is worth the loving, and if his love pre●… b●fore him on●● verisimilitudes and shadows, fleeting shadows, nay, which therefore (says Gregory Nazianzen) that divine Wisdom out of an holy Policy made so fleeting and unstable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Greg. Naz.)  that we might not so foolishly fix our love upon them? how irrational is this? Cast a piece of bread to a dog (says Nirembergius) will he be so foolish as to leave the substance and fall upon the shadow? For shame (says Saint chrysostom) let not us rational creatures be so mad as to run after that which flieth away from us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Chrys.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (Greg. Naz.)  and to fly away from him, who remaineth one and the same blessed God for ever. For shame, shall we never learn to distinguish betwixt Light and Darkness, Shadows and Substance, Moment's and Eternity, Apparences and Reality? Why, man, (saith Menander) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou be only a mortal creature, and that soul of thine shall expire as that of the beasts, then go and mind, and love only such as are like thyself: But, if thou be a divine creature, and hast such a soul as is immortal, then why dost thou not mind and love such things as are suitable to thy noble nature? If Goodness be the natural object of thy Will, 
Cum aliqua non amentur nisi quia bona sunt, pudeat iis in harendo non amare bonum Ipsam unde bona sunt.  and the Will cannot love any thing else but what is good; for shame man, (says Saint Augustine,) let not thy affection so adhere to created Goodnesses, that thou neglect the Fountain, whence they were all derived. If these blurred lines so delight, why then should not He that is the pure Copy of all? If such streams, nay, drops please thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Epicter.)  why should not He infinitely more, who is the infinite Fountain of all? Thou must give a reason why not; or else reason itself telleth thee, thou must love him. No man but naturally loveth what is good, either real or apparent: jesus is Goodness itself. That is the second Eviction: one more, and I have done.  
3. None can choose, but must love his own perfection and happiness. This (I presume) thou wilt not deny; for it is an inviolable Law of Nature (says Aristotle:) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Happiness carrieth the votes of all, even of the Vizard Balaam himself. As that which we naturally breathe after is good and beautiful, so it is perfect and happy. As good, so it is the original Being of all things: as beautiful, so it is the Grace and Comeliness of all: as perfect, so it is the ultimate Centre and Acquiescence of all. As it is good and beautiful, so it moveth and draweth all to the love of it: as it is perfect, so all things move and draw themselves towards it. As good and beautiful, so it is of an admirable attractive virtue: as perfect, so it is of a wondrous conversive and circulative Force; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Procl.)  it wheels about the several Spheres of the Creatures, and reduceth them back to itself.  
No created substance but hath its revolution; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and always you shall see, whither their return tendeth, there is their Perfection, because their centre where they can only rest and terminate their motion. which is the reason, why heavy Elements descend, and light ascend, nay, and that in a direct Geometrical line, which yet is not their proper motion; for in their Spheres their motion is circular, the Fire above moveth circularly, and the Water below, and the Air betwixt both, moveth circularly, and so would the Earth, if it moved, as Copernicus' conceited; and yet all these in their motions and tendencies towards their centres move in a straight line, without the least circulation or fetching any compass about; and why so, but that they may be the sooner at their homes, where only they can rest, and their nature is perfected?  
Why now Christ, as he is the essential Pulchritude, and essential Goodness of all; so he is the essential Perfection. 
(Coloss. 2.9.)  In him dwelleth the fullness of the Godhead bodily, (says my Apostle;) and that Divinity of that God-Man (says Dorotheus divinely) which the Jews looked upon with such disdain, is such a fullness of Perfection, that it essentiateth all essences, it naturalizeth all natures, it perfectionates all perfections: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Coloss. 1.15.)  it is perfect in things that are imperfect, it is full in things that are empty, in things that are full, it is over-full. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, first-begotten of every Creature (saith my Apostle again.) Yet, lest that ye should damnably mistake him (as some Heretics have done) you must understand, that he was not only the first-begotten, but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely-begotten (says Saint john) and so by consequence the first and last; 
john 1.14.  and therefore something more and above a Creature. What is the meaning then of that Riddle, The first-begotten of every Creature? That is, as I conceive, It was he that was the original Beauty and Perfection, whence all the Creatures got and derived whatsoever excellencies and perfections shine in them; he the fair Copy, whence all these lines were transcribed. So Clemens Alexandrinus seemeth to allude. God the Father (when he was upon the glorious design of framing the several orders of the Creatures) was pleased to cast his eye upon his glorious Son, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Idea, and infinite sampler of Perfections; and according to that sampler before his eye did he draw them all out in their several lineaments and features and complexions. If you take this for a fancy, read that Text of the Prophet, and then tell me if a man would not think as if the Apostle did only paraphrase upon him: 
(Psal. 104.24.)  Oh how great are thy works! in wisdom hast thou made them all: (for so Christ is styled, the wisdom of the Father) And the earth is full, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of thy Creatures.  
What can be more clear? Nay, you shall hear himself, (Colossians 1.16.) with what elegancies does he express how Christ was that absolute lovely conception of the Father, and the complication of all created Perfections; and all had the reason and cause of their Being in that complacency of the Father? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In him were all things created, things in Heaven, and things in Earth, things visible, and things invisible, etc. and all things were created by him, and for him, and he is before all: nay, and the Areopagite addeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He himself is All: All Perfections absolutely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and All comprehensively, and All singularly; what they are all severally and distinctly, he is singularly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alonely: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All are summed up in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All in him are perfected: he is the Essence of things essential, the sense of things sentient, the life of things living, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. (Dionys. Ar.)  the intellect of things intellectual, the perfection of things perfect, and then are all things the more perfect, the nearer they come to him who is the Perfection of All; 
Prov. 8.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, possessed me, wisdom, (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Sept.) the beginning of his proceed to his works.  as the Elements reach to the higher degree of Life, being assumed into the vegetative nature of Plants, those Plants reach to the higher degree of Sense and Imagination, being assumed into the nature of Brutes, and those Brutes reach to Reason in Man, and Man to the highest degree of Grace and Glory in Christ, God-Man. And sure there is something more than is ordinarily imagined, in that expression of my Apostle, 
(Rom. 8.21.)  the very creation groans, longing to be delivered from their bondage of corruption, (from such slavish subjection to such a corrupt creature) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the glorious liberty of the Sons of God. Never do they take themselves to be at liberty indeed, till man (who is their glory, and in whom is terminated their perfection) be advanced to that immensity & amplitude of liberty, that he is become one with Christ the perfection of All. And yet what says my Apostle here? If any man love not the Lord Jesus Christ. How? not love him who is the perfection of man and all things? No creatures, but to the utmost of their power, reach out themselves towards the participation of him, as far as their capacities will extend; and yet, if any man, who is the perfection of them all, and who can only reach to him, not love him, not breathe after him? No creature but spirat aliquid Dei, aspirat Bonum, 
Omnis creatura colit & amat quandam beatitudinis & Dei statuam, (Marsil. Ficinus.)  breathes forth something of God, and doth somewhat breath after God; it strives by its restless motions and agitations, that what it is, it may be well at least, if not better; which, what is it else then affectare Bonum, splendorem Dei (says Ficinus) to affect good, the brightness of the Deity, by which the Universe is beautified? And yet, If any man not love the Lord Jesus Christ? Man, the Lord of all, only of all creatures degenerate? No man but wisheth to be happy and perfect: and yet, If any man not love him who is happiness itself, and perfection itself? What sad contradictions are these, and how irrational? What thinkest thou now of it? Is it not reason that thou shouldst love the Lord Jesus Christ? Art thou not enforced to it, when every thing in nature crieth out upon thee if thou do not? Thou must either show some other object, that can perfectionate thy love, and ennoble it, or thou must renounce thy natural reason, or else love him thou must: for that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (says Epictetus') an inviolable law of reason, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that whatsoever appeareth the best, that be loved best: and then (says another Heathen) thou must know that that only may be esteemed best, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Marcus Imperat.)  which makes thyself best, that is, just, wise, free, holy: and without all doubt (saith a third,) that is a truth that is evident to every man; 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Proclus.)  what? that whatsoever it is that makes man happy, it must be something that will assimilate him unto the Deity, rather than what will make him un godlike; and that must needs make the man therefore happy, because by that assimilation he riseth up into the highest perfection (says another Heathen;) as if a liveless picture should be assumed and advanced into the same vigorous degree of liveliness and loveliness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plotinus)  with that majesty which it resembleth.  
All this is reason, is it not? Now point me out, or single out any one object here below, if thou canst, that will raise thee to that divine perfection I will tell thee what one of these Heathens saith in this case; If the rational soul stoop to the love of these material treasures, or brutish pleasures, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Plotin.)  it descendeth, and debaseth itself infinitely, and its an unhappy fracture of her noble wings, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and precipitation of the soul. If thou doubtest the man's judgement, yet what can be more infallible, when it is the very nature of love, 
Transformat in imagines istarum rerum quas amamus, (Raym. de Sab.)  to transform the soul into the image of those things which it loves? and there is a Text that implieth so much, They are become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hos. 9.10.  abominable like those things which they have loved. Si terram amas, terra es; If (saith Saint Augustine) thou lovest Earth, thou art Earth; and so whatsoever else. And if that be not an embasing of the soul, to degrade it, and transform it into such low elements of such inferior natures to it, what is? What is it then that will beatify and elevate the soul into its primordial state of perfection? Why (saith he) its a wise recess and retreat of the soul from all loves of, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Plotin.)  and affectionate converse with these things below, and an holy flight and retiring unto him only, who is only.  
Christian, dost thou hear this without a blush? Let's see now, what canst thou pretend to love that's worth the while, besides Jesus Christ? Whatsoever it is that is less than a God, 
Quicquid minus Deo mentem Dei capacem non implet. (Bern.) Si aliud praeter Deum habeo, nec aliud plene possideo, nec Deum. Deus qui non deficit, solus mihi sufficil, (Euseb. Niremb.) Et hoc adepto beata, quo amisso misera fit anima, (S. Aug.)  that cannot possibly fill up the vast chasms and immense capacities of the soul; that's sure: and if so, then take joy in it it cannot, that's as certain; no, nor can it be said properly to enjoy it (saith S. August.) for that only can it enjoy, which can terminate the restless motions of its desires, and which being once attained, the soul is happy, & which being lost, it is miserable and wretched. And if there be any thing else then the Lord Jesus, the loss whereof will undo you, then go and love it with all thy heart, and soul, & strength, and spare not. But say in sober sadness, is there any such indeed? There is little sign (saith Longinus) when it is the greatest argument of a great mind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Longinus.)  to look upon them with the eye of disdain and contempt, as poor, small nothings. and he instanceth in those things, which the world adores as the great gods; Riches, Honours, Principalities. If there be any thing that will satisfy the soul, it is more than Solomon could see, who had his eyes in his head, and could tell better than another, as having a full experiment of all. He cries out, Vanity of vanities, (emptiness of emptinesses) and all things are vanity and vexation of spirit.  
Vexation of spirit, that they must needs be, because First, they are emptinesses ● they can no more fill up the spirit or soul, than a drop of water can fill up the huge Ocean; no mor● quench the natural desires of the soul, than a little water can the thirst of a man inflamed with a fever: nay, they are so far from that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Isid. P●lus.)  as that they inflame the more: they vex them, as the Tick vexeth the Ox, or the Indian Gnats do the Lions, which sitting on their eyebrows, cause them to scratch themselves blind.  
Secondly, A vexation of spirit they are, because they delude the man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Arrianus.)  which no man can endure, and put a cheat upon him, promising huge contentments and pleasures, and when he hath run through them all, he finds no more satisfaction in them, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an hungry stomach doth in the reaking fume of a ladle, or dreaming of a banquet. The spirit must needs be vexed, to be thus deluded and gulled in its expectation.  
And thirdly, A vexation of the soul they must needs be, because they are of an heterogeneous and extrinsecall nature to this our spiritual. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is a gross mistake (saith Plotinus) if thou takest any of these material things to be the good which thou naturally seekest, or to be thy good indeed, or to be loved by any but fools: and if (says Marcus Antoninus) thou be drawn to any of their loves, thy motion is violent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as those Puppets that are set on motion by gins of iron or wire, that are of another and extrinsecall nature. That soul that is moved by any other principle than God, (who only can move it naturally, because he only i● that sovereign Good and Truth wherein the Will and Understanding can acquiesce) is dragged by unnatural principles, and therefore by violent. No wonder than he calls it a vexation of spirit, that puts the soul to a most torturing violence, and turneth it out of its natural bias. Nay, Epictetus will tell thee, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that, as none but base and servile spirits will desire things impossible; so, none but such as dare proudly to fight with God, will love any thing that is of a distant and strange nature from him. And yet, what saith the Apostle? If any man love not the Lord Jesus Christ. How? not him, such an incomparable and comprehensive perfection, that all things else are but mere empty Vanities and Nothingnesses? Not love him, that is that absolute necessary One; that is both the Principle, and Middle, and End of all Pluralities, all the myriads of all created Being's and entities both in Heaven and Earth; that absolute One, or Unity, 
Qui habet hoc unum, habet unum universale.  that is so one, that he is all; so that if any man seek rest in any thing else, he cannot possibly find it, because he seeks it not where it only is, he seeks it not in one, but in another, and therefore otherwise then he should, and otherwhere then it is? What folly? what madness is this? For so the Prophet putteth them both together, 
(Psal. 75.5.)  I said unto the fools, deal not so madly. Here is the folly and madness of men: they run after Riches, and Pleasures, and Honours, and run themselves out of breath in their hot pursuit after them; and the more they run after them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Plot.)  the more they run from him who is the verity and reality of them all. Which is that frenzy, that himself inviteth the Angels to stand aghast at, (Jer. 2.13.) Be astonished ye Heavens; They have forsaken me the Fountain of living Waters, and have digged unto themselves Cisterns that will hold no waters. As if he had said, If there were any other Fountain besides myself, that could stay or satisfy their thirst, I could dispense with that their revolt from me; but now that there is no other such but myself, that they should forsake me, and run to the Creatures, that are mere emptinesses, this is that offendeth and astonisheth me. Ah wretched and mad man (says Cusanus) no man that seeketh any thing, but pretendeth to seek something that is good; and he that seeketh good, and forsaketh God, what doth he but run away from that which he seeketh? And if this be thy case, I cannot but wonder at thee, nay, I hope thou wilt now begin to wonder at thyself: to be sure, thou mayest not, canst not any more wonder at my Apostle, for his Anathema, Maran-atha; nor at me, if I dismiss thee with the saying of an honest Philosopher, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; (Diogenes.)  Why pretendest thou to live, if thou think much to love him by whom thou livest?  
FINIS.