THE Signal Diagnostic WHEREBY We are to judge of our own Affections; And as well of our Present, as Future State. OR THE LOVE of CHRIST PLANTED Upon the very same TURF, on which It once had been Supplanted by The Extreme Love of Sin.  
BEING The substance of several Sermons, delivered at several Times and Places, and now at last met together to make up the Treatise which ensues.  
By Tho. Pierce. D. D.  
LONDON, Printed by R. N. for R. Royston, Bookseller to the Kings most Excellent Majesty, 1670.   

A Premonition to the Reader.  
HAVING been many times importuned, since the Fire of London, both to permit a new Impression of my Sinner Impleaded, and to gratify my Stationer with some Enlargement, I could not think of a fitter Subject, in relation to the Method I first proposed to myself, than that of which I am writing this brief Account.  
My method was avowedly That of the Husbandman in the Parable; who does not only think fit to cleanse the 
* Jer. 4. 3.  fallow ground of the Heart, before he sows it, but sows it throughly when it is clean too. And so accordingly having endeavoured, in my first Practical Essay, (and in hope of God's Blessing on it) to weed out of mine own, and out of other men's Natures, the Love of Sin; I was to labour in my second, (and by the same Blessing of God, on which alone we depend for any Proportionable success,) to Stock the very same ground with the Love of Christ. It being certainly not enough, (however absolutely needful,) 
‖ Jer. 10. 12.  not to sow among Thorns, or merely to break up the fallow ground; but (as the same Prophet words it,) we must sow in Righteousness, to reap in Mercy. And, to be Positively glorified, we must not think it of force sufficient, that we be negatively good. 'Tis vain and fruitless that we endeavour, to eradicate out of our hearts the love of our Sins and Sensualities, unless it be that our Love of Christ may therein take both the deeper and faster Root. And because the Love of Christ does seem as rarely understood, as 'tis often talked of, we must be taught wherein it lies, and the several ways of its Attainment. To the Knowledge of the First, and to the Practice of the Second, I have directed both the First and Second Part of my Enlargement.  
As they are now put together, I know not at present what more to add, besides my humble and hearty Prayers unto the Lord of the Vineyard in which we labour, 
Matt. 9 37. Luke 10. 2. 1 Cor. 3. 9  (and whose Harvest we are in one sense, as well as his Husbandry in the second, and his Labourers in a third,) that whilst we are Ploughing what we have fallow, and are Planting what we have Ploughed, and are Watering what we have Planted, He who is said 
Jer. 10. 12. 1 Cor. 3. 6, & 7.  to rain Righteousness will bless our Labours with Increase.   

A Table of Particulars in the SIGNAL DIAGNOSTIC.  

A  
ANtinomianism an Epidemical disease, 1 Introd. Sect. 1. its Antidote, Sect. 2. its danger▪ pag. 68, 69.  
Emulation, its use, p. 113, 114, 110, 120.  
Affections, things indifferent in themselves, p. 112, 113.  
Assurance, how to be founded, p. 75, 76, 77, 129, 137.   

B  
Beauty, even that of the Body does wholly depend upon the Soul, p. 109, 110.  
how to behold That above, p. 111, 112.   

C  
Caution, to be used about the object, and measure of our Love, p. 58.  
Charity, see Love.  
Christ, how natural to love him, p. 7. 8, 9, 88, 89.  
wherein his love consists most, p. 15, 16, etc.  
and ours to him, p. 41, 42.  
how to make his yoke smooth, p. 62, 63.  
as a Bridegroom most apt to melt, p. 85, 89 90, 126.  
Christians, capable of Friendship with Christ, p. 24, 43, 44.  
their character, 41, 42, 63, 64, 72, 73.  
their lot, 95, 96.  
their characteristic, 133, etc. 142, 143, etc. 154, etc.  
Christianity, little of it even in Christendom, 156, 157, etc.  
Commandments, the art of making them pleasant, 11, 12.  
the keeping of them is the strongest Argument of our Love, 13, 14.  
Christ's command to keep them, the strongest Proof of his Love, 15, 16, etc.  
to keep them is a reward, 18, 19, 20, etc.  
the best expression of our love, 37, 38, etc.  
the Art of keeping them entire, 80, 81.  
Conversation, of what importance, 61, 122, 123, etc. 127.  
Curse, due to them, who love not Christ, 99, 100  
Custom, how an artificial nature, 10, 11, 61, 62, 122, 123, etc.   

D  
Danger, how made to save us, 101.  
David, how he valued the Commandments, 20, 21, etc. 80, 81.  
Decrees, the influence on practice which our opinions of them have, 102, 103.  
Devils, how we may profit by their example, 3, 4.  
Disobedience, the greatest expression of our hatred, 41.  
Duty, how 'tis our happiness to do it, 31, 32.  
how to make it delightful to us, 61, 62, etc.  
wherein the whole of it does stand, 79.  
not impossible to be done, 112, 113.  
its ease and pleasure, 124, 125.   

E  
Election, how to know it, and make it sure, 74, 75, etc.  
Enemies, how they are a sort of Friends, 142, 143.  
Epicurus, and Eudoxus, how Proselytes to virtue, 61.  
Excommunication, threefold among the jews, 99, 100,  
Experience of virtue apt to make her most converts, 19, 20, etc. 61, 62, 63, 123, 124.   

F  
Faith, how easily mistaken, 68, 69, etc. 74, 75.  
in what sense 'tis all in all, 79, 80.  
little of it in the world, 164.  
Fear, how made wholesome, 83.  
and saving to us, 101.  
Flatterers, Christ's distinction 'twixt them and his friends▪ 37, 38.  
how many Christ has, and how few true friends, 65, 66.  
Friendship, instances of its force, 138, 139.  
of its counterfeits, 140.  
its ground Religion, 145.   

G  
God, in Christ, more endearing, than God as God, 89, 90.  
Godliness, a material part of it is moral honesty, 155, etc.  
Goodness, how it commands Affection, 50, 51, 72, 73.  
Gospel, the Christian school, 149.  
Grace, sufficient in them in whom it is not effectual, 45, 46, 104, 105, 112, 113.  
Gratitude, how we should work ourselves to it, 83.   

H  
Happiness, Desired by men of all Sects, 29, 30.  
wherein it properly does consist, 31.  
how 'tis our duty to be happy, 32.  
Heathens, a shame to many Christians, 158. 165.  
Heart, its deceitfulness, 65, 66, 67, 68, etc.  
Humility, the greatest honour, 34, 35.   

I  
Jews, how they shame Christians by mutual Love. 158, 165.  
Industry and Endeavour how conducible to Salvation, 104, 105, 106, 107.  
Infallibility, how mistaken, 75, 76, etc.  
Ingratitude, ugly enough to fright us from itself, 8, 9, 47, 48.  
Invisible, how to be conversed with, 110, 111, 124, 125.  
Justice, how it yields the greatest pleasure, 34, 35.   

K  
Knowledge, how it differs from Love, and how many ways, p. 49.   

L  
Liberty, wherein it really consists, 23. 24.  
Love, ever jealous of its repute, 2, etc.  
why it ought to be disinteressed, 5, 6, 7.  
how the fulfilling of the Law, 33, 149, 150, etc.  
wherein it really consists, 38, 39, etc.  
we have both means, and motives to it, 46. 47.  
ever attended with obedience, 49, 50, etc.  
A fire, 54.  
and is according to the fuel on which it feeds, 55, 56, etc.  
it's proper Touchstone, 65, 66, etc. 71, 72, etc.  
more worthy, than Faith and hope, 85, 86.  
it's other Prerogatives, 87, 88  
in what degree it is due to Christ, 93, 94.  
the several means of attaining that pitch of Love to Christ jesus which is required, 108, 109, etc.  
examples of it in Paul and Magdalene 113, 114, 115.  
in God himself, 116, 117.  
what begins in the flesh may be perfected in the spirit, 125.  
unites and inebriates, 127, 128, 129.  
of man to man, 131, 132, etc. 141, etc.   

M  
Magdalen, her love to Christ, 114, 115, etc.  
Man, as man does love virtue, 8, 9  
Martyrdom, how it may stand with prosperity, 97.  
Mercy, how it yields the most profit to show it unto others, 34, 35.  
Method, of great Moment in Christian practice, 107, 108, 109.   

N  
Nature, its good inclinations even in its state of depravation, 8.  
how far it is able to work with grace, 104, 105, 106, 107.   

O  
Obedience, pleasant, and a reward unto itself, 18, 19, 20, etc.  
'twas every thing to David, by which he could be made happy, 21, 22. etc.  
the great condition, on which the promises are made, 25, etc.  
the one infallible proof of Love, 38, 39, etc. 73, 74.  
the art of getting it, 80, 81.  
it must be Impartial and Universal, 82, 94, 95.  
Orthodoxy, nothing worth without obedience, 73, 74, 95.   

P  
Perseverance, its necessity, 76, 77.  
Persecution, how to sweeten it, 82, 83.  
how it reigns amongst Christians, 156, 157.  
Pleasures, the greatest are the most innocent, 19, 20, 62, 63, 64.  
Poverty, a Preference due to it, 163, 164, 165.  
Prayer, how to make it most infallibly effectual, 25, 26, etc. 124.  
Preaching, to whom of no use, 102, 103.  
to whom useful, 104, 105.  
Promises, the greatest that Christ could make, 26, 27. not absolute, but conditional, 28, 29, 77.  
Prosperity, how reconcilable with sufferings. 97. 98.   

R  
Rebellion, the greatest Tyrant. 23.  
Redemption, universal. 141. 142.   

S  
Salvation, its Requisites. 1 Introd. Sect. 2. & p. 10. 75. 76.  
Security, the disease of most Christians. 1 Introd. Sect. 1.  
its danger. 69. 70. 102. 103.  
Self-love, its mischievous effects. 57  
how commonly more, than our Love to God. 125. 126.  
Self-denial, how to be learned. 60. 61. etc. how ●… supplies the place of Martyrdom. 97. 98.  
Shame, how subservient to Love. p. 3. 4. etc. 9 47. 48. 60. 115. 118. 119. 120. 126.  
Sin, what pains we take to make it seem lovely. 56. 57  
Sincerity, the great Requisite of Love. 146.   

V  
Virtue, of greatest Sensuality. 19 61. 62. etc.   

W  
Will, how God works on it, not as on agents merely Natural. 43. 44. etc.  
How it works with God. 104. 105. 106. 107. 124.  
World, how to wean ourselves from it. 59 60. 61. 108. 109. etc.    

Imprimatur,  
Tho. Tomkyns R. Rmo. in Christo Patri ac Domino Dno. Gilberto divinâ Providentiâ Archiepisc. Cantuar. à sac. dom. Ex Aedib. Lambethanis, Martii 13. 1669.   


THE INTRODUCTION TO The First Part.  
Sect. 1. AS nothing is easier to a Christian, than the gross knowledge of his Duty, so there is nothing more difficult, than a just Decorum in the Performance. And this is certainly the reason, that though the Kingdom of Grace hath been 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 365. Rom. 10. 20.  found by many who never sought it, yet the Kingdom of Glory hath been 
‖ Luke 13. 24.  sought by more who never found it. It being the custom of most Professors in their Spiritual Travels, only to gaze with greedy eyes on their journeys end, without Employing their Indeavonrs to hit the way. Like some of Those under the Pole in an half years night, who have in story been so blinded at the return of the Sun, as not to see their way towards him; we behold the glorious Promises of our exalted Sun of Righteousness with both our eyes, but are so dazzled with their Brightness, as (in comparison of Them) to have scarce a glimmering of his Precepts. We look on the other side our Work, we are so Partially & Supinely taken up with our Wages; and do so sasten our Sanguine memories upon Christ's love to us, that we forget the great Requisites of ours to Him. Whilst God is speaking from mount Gerizim, we listen to him 
Deut. 11. 29.  with willing Ears; But are as deaf as any Adders, when he calls to us from mount Sinai. Our Saviour 
Ex. 19 18, 20.  is welcome to us still, in his Priestly office, 
Heb. 12. 19, 20  which is to Bless us; but in his Kingly, which is to Rule us, he finds a different entertainment. Every man hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or naked Appetite of the End; but cares not greatly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Consultation about the Means. We would arrive at our Haven, but not encounter with the Tempest; preserve our Vessel, but not cast away our Fraught; pass over into Canaan, but not through the Wilderness, or the Red-sea. Dye the Death of the Righteous we would all by all means; but without either the care, or the pains to live like him. And would gladly lie with Lazarus in Abraham's bosom, but are contented that the Dogs should have the licking of his Sores. We love to put a misconstruction on several Articles of our Creed; and take the Captain of our Salvation to have sinally so subdued our Ghostly enemy, as to have left for his Soldiers no harder Task, than the easy Enjoyment of the Spoil. As if the 
* Heb. 13. 13.  Apostle had exhorted us to follow Christ without the Camp, not to Fight, but Triumph; not to strive for the Mastery, but supinely to receive it.  
Sect. 2. Whereas it ought to be remembered, that as the way which leads to Heaven is both narrow, and Encumbered, (which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Mat. 7. 14.  does well import,) So the Gate that opens to it is Low, and straight. And being so, it admits not of all Promiscuous comers; but, as Low, of such as are Lowly; and as straight, of such as are Slender. The Ambitious man therefore has too much stature, and the Worldling has too much Bulk: Through the one, they are too high; and through the other, too unwieldy. They would Both enter in, but upon their own Terms. For the first would not be Lower, nor the second Less. Not at all laying to heart, (what our Lord himself has told us in his Sermon upon the Mount,) that Bliss and Glory are for the Meek, and the Poor in Spirit; for them that mourn, and are merciful; 
Mat. 5. 3, 4, etc.  for them that make Peace, and are Pure in heart; for them that even hunger and thirst after Righteousness; 
to verse 12.  and for them that suffer hardship for Righteousness sake; that is to say (in fewer words,) for them alone that Love Christ, and that keep his Commandments. When he compares the Kingdom of Heaven unto a Treasure hid in a Field, (though perhaps it may be found for little or no Cost at all,) yet he tells us that all must be sold to buy it, Mat. 13. 44, Whatsoever that Treasure shall stand us in, be it our Pleasures, or Reputations, be it our Livelyhoods, or our Lives, 'tis plain the Master of the Treasure is still to have his own Ask; and if we resolve upon the jewel, we must not stand upon the Price. When our Master does vouchsafe to liken himself unto a Merchant, and Eternity in a Parable is put to sale; Love and Obedience are the two Talents, wherewith Eternity is to be Purchased, Not that the jewel is worth so little, but the Merchant exacts no more. That is to say, (without a parable) Love and Obedience are the Conditions, on which the Promises are made. And obedience is the Criterion, by which alone we are enabled to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollin.  know our Love. So that as soon as a wealthy Ruler put this Question to our Saviour, [What shall I do, that I may inherit Eternal life?] our Saviour gave him this in answer; [If thou wilt enter into life, keep the Commandments.] And no sooner had He made this glorious Promise to his Disciples, That he would give them whatsoever they should ask in his name, but strait he added the Condition which was the way to its Attainment,  If ye love me, keep my Commandments. 
John 14. 15.  
Sect. 3. Which words, though they are few▪ are so full of matter, that here is hardly any word, which is not weighty, and emphatical; and hardly an Emphasis on a word, which affords not matter of Meditation.  
Let us put our first Emphasis upon the Particle 
I.  [If] a conjunction conditional. For 'tis not Peremptorily said, my Love to you hath been so great, and my Favours to you so many, as that ye cannot choose but love me, or ye must love me of necessity; but the Proposal is ex hypothesi. Our Saviour does not say Because, but If ye love me; thereby making it a question, whether we love him or love him not.  
And this deserves to be the Subject of no small Trouble or Humiliation, whilst we pretend to be the Followers and Friends of Christ, that we should be of such barbarous and inhuman dispositions, as to be able to be cold in our affection towards Him, who is inflamed towards us in His affection.  
A second Emphasis is to be put on the Pronoun 
II.  me. If ye love me, keep my Commandments. One would have thought he should have said [If ye love your own selves, if ye love your own souls, if ye will escape the Pains of Hell, or if ye will attain the joys of Heaven, and so if ye love your own Interest, keep my Commandments.] For what is it to Him, whether we keep them, or keep them not? He is not the better for our obedience, and sure our Rebellions can much less hurt him. Hath He need of our Salvation to make him happy? no, no more can our Enjoyments improve his Bliss, than can our Miseries interrupt it▪ And yet he saith, if ye love me, keep my Commandments. From whence ariseth this second Inference,  
That the greatest expression of our Lords love to us, is his taking it as a kindness, that we be kind unto Ourselves; that we will love him at least so well, as to do ourselves good; that we will not once meddle with that which hurts us; but let misery alone; and apply ourselves wholly to do those things, wherein our only true happiness must needs Consist.  
Let us put a third Emphasis upon the keeping of 
III.  his Commandments, as that relates in this place to the supposed Love we bear him. And let this our third Emphasis be subdivided into three. For it will easily afford us a threefold Importance of the words, and thence will follow a threefold Inference.  
First, the words may be thus pronounced. If 
1.  ye love me, if ye have any the least affection, or kindness for me, do so much as observe what I have appointed you to Perform. And this is as if the words were spoken in the Optative mood. O that ye were wise! that ye knew those things which do belong unto your Peace! that ye would but so love me, as to keep my Commandments! from which Acception of the words the Inference certainly must be this.  
That the best Instance and Expression of our Love to Christ, is to do those things which he Enjoins us.  
Or else the words may be accented thus, (as 
2.  if indicatively spoken, and by way of Asseveration,) If ye love me in good earnest, not in word, but in Reality, If ye affect me from the Heart, and not from the Teeth-outwards, ye will be sure to do whatsoever I Command you. Your obedience then will be infallible; I shall not miss of its Emanations. And hence ariseth this other Inference,  
That Love and Obedience in a Christian are two inseparable Companions; every whit as inseparable, as Hippoclides and Polystratus; or as the Parent rather, and the Child; the Cause, and the effect; or whatsoever else they are which are Relata secundum esse, whereof the one does of necessity infer the other.  
Or the words may be read, and expounded 
3.  thus, (as being in the Imperative mood;) If ye love me, be sure ye keep my Commandments; make it evident that ye love me; give me the Proof of your Affection, by doing that which I require. No other Love will I accept, than what does prove its own Truth by the constant keeping of my Commandments. From which Acception of the words the Inference cannot but be This,  
That our obedience to the Precepts of Jesus Christ, is the only warrantable Touchstone, whereby to try and examine the love we bear unto his Person. This will teach us what mettle our Love is made of. And because by the force of our Love to Christ, (if it is solid, and sincere,) there is a mutual 
* 1 John 3. 24.  Cohabitation betwixt Him and Us 
‖ John 14. 23. & ch. 17. 23.  (He in us as our Head, and We in Him as his Members,) this will also become a Rule which cannot possibly deceive us, (as other Rules are wont to do,) in what it most of all imports us to labour in without Error, even 
* 2 Pet. 1. 10.  the making of our Calling and Election sure.  
Having thus far proceeded in laying out the several matters, in which I think is swallowed up the whole Importance of the Text: I shall begin my Contrivance with the Conjunction Conditional; and try how much to our Advantage, a word so commonly overlooked may be made to serve.   

CHAP. I. A Question made of our Love to Christ.  
Sect. 1. INdeed if we never have been Lovers, we may hear those words with unconcernment, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [If ye love me.] But if we are any whit acquainted with what it is to be in love, if we have any kind jealousies, any Pant, and yearnings, and gaspings of soul, after Him who is the Bridegroom of all our Souls; we cannot choose but take it tenderly, that the sincerity of our Love should once be questioned. When Agabus prophesied of the Bonds 
Acts 21. 12, 13.  which Paul should suffer at jerusalem, and thereupon his Friends besought him not to go to that City, Paul rebuked his friends for their love to Him, as seeming to derogate from his to Christ. What mean ye to weep and to break mine heart? I am ready not to be bound only, but to die at jerusalem for the name of the Lord jesus. Nothing wounded him so deeply, as that what was his glory should be the cause of their grief. So when our Lord put the Question unto some of his Disciples, (upon the Cowardice and Falsehood he saw in others,) 
John 6. 67.  will ye also go away? they presently gave him such an Answer, as employed their being wounded in the tenderest part of their Soul. Lord, to whom should we go? 
Verse 6●….  thou hast the words of Eternal life. Why dost thou kill us with such a Question, as seems to scruple at our Loyalty, and to derogate from our Love? where is he in all the World, whom we are able to leave thee for? or what is that that we can Covet, in exchange for Eternal life? Can we be so besotted, as to part with our jewel, in hopes of Dirt? why then dost thou intimate, that it is possible for us to leave thee? or possible for us not to love thee? or possible for us to love thy absence? so again when he asked no less than three times together? Simon Peter lovest thou me? Peter was grieved (saith the Text) because he had said to him the third time, lovest thou me; and therefore gave him such an Answer three times together, as I cannot 
John 21. 17.  better express then by this short Paraphrase. Lord, when thou knowest that I love thee, why dost thou ask if I love thee? though all should forsake thee, yet will not I. My love is stronger than Death itself. Why dost thou grieve me with such a Question, as wounds the honour of the love that I bear unto thee?  
Sect. 2. Just so when our Saviour does say to us, [If ye love me keep my Commandments,] it aught to go somewhat near us, that we should give him any occasion of putting it to us with an If. Were we piously enamoured with him who is fairer than the children of men; did our Souls love Him who is the Lover of Souls, in as passionate a manner as he deserves; and were we as jealous of the honour of our Fidelity as we ought; we would be ready to expostulate in such a case. Blessed Lord! dost thou, by saying [If ye love me] imply it possible that we do otherwise? behold what 
1 John 3. 1.  manner of love the Father hath bestowed on us, that we should be called the sons of God. When we were Bondmen, ready to perish, not in Egypt, (like the Poor Syrian,) but that other land of darkness, even Hell itself, it cost him himself to buy our Freedom. And is it possible not to love him, whilst we believe it to be true, that he hath thus loved us, and that he loved us first too? Can we possibly be able not to love him at the Rebound? Observe the force of those words in the best beloved of his Disciples. We love him, because he 
1 John 4. 19  loved us first; or let us love him, because he loved us first. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does equally signify them both. It affirms, and it exhorts. It is at once of the Indicative and of the Subjunctive mood. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we do love him, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let us love him; and if for no better reason, at least for this, because he loved us when we were Enemies; and because he then loved us, when we deserved nothing but hatred.  
Sect. 3. But what a sad thing is this, if we shall love him only for that, for which the worst sort of men are wont to love one another? For if we love them that love us, what thank have we (saith our Saviour) do 
Matth. 5. 46.  not even the Publicans the same? nay do not the Devils do somewhat like it, by being still at agreement amongst themselves? never was Satan divided yet against Satan; for than his kingdom had not continued. It was a witless and foolish calumny raised by the Pharisees of our Saviour, that he did cast out Devils by Beelzebub the Prince of Devils. For the Devils have 
Matth. 12. 24.  more wit, than to invade each others Rights. And is not that a kind of Love, by which, as by a Bond, they are kept together in Peace and Unity, for mutual interest and preservation? And then what great matter is it, if we love Christ for this, that he loved us first? It is no more than we are tied to by the law of good nature, to return at least a little, for the great deal we have received; yet He desires no more of us, than that we will pledge him when he begins to us; that we afford him what he has bought, and dear paid for; and at least that we will love him, because he loved us first. Now if we have no love to give him, or spare him freely, we should at least have some to sell him, or some to retribute, and restore him; love for love, obedience for obedience, patience for patience, and blood for blood. Seeing the Publicans themselves do love their lovers, how much worse must we be, if we are no lovers of Him, who loved us better than his Life? Solomon thought it a great expression to say that Love is as strong as Death, thereby meaning nothing more than 
Cant. 8. 6.  the love of the Bride. But the love of the Bridegroom was very much stronger; as being that that overcame the sharpness of Death. And shall we so much disparage either Him or ourselves, as to let a Peradventure, or an if be made of it, whether or no we have attained to such a secondary love, as may suffice at least to prove us one degree better than Devils? Shall we think it is sufficient to serve the turn, (to make us Competent Christians, and good enough,) that we approve of Christ's Innocence, and own his Power, have no aversion to his goodness, and are glad if we can serve him with ease and Pleasure to the Flesh? As, when we Pray in his Name, and make Profession of his word, and sing Hosannas to his glory, and never deny him but in our works, nor ever forsake him but in his sufferings?  
Sect. 4. Nay (to shame ourselves yet farther out of the coldness we labour under) shall an if be made of our love to Him, the love of whom does most conduce to our greatest Interest and Advantage? All the Promises in the Context are no more sequels of our obedience, than our obedience is the Fruit and effect of Love. From whence it follows that on our Love to the Lord Jesus Christ, all his great and precious Promises must needs depend for their performance. For if we love him not enough, how then can we delight in him? And if we cannot delight in Him, how much less in his Commandments? and if not so, how then can we obey him? and if not that, how then can we hope he will receive us with an Euge, well done good and faithful servants? What heart has a servant to do his work, when he neither loves the Master, nor has pleasure in his Commands? And yet what hope has a servant to earn his wages, who for want of affection neglects his work? It is therefore for our Interest the most that may be, to love our Saviour and our Prince, 
* Acts 5. 31.  to whom it belongs to reward, or punish; and so to love him as to keep his Commandments.  
Sect. 5. But suppose it were not useful to love this Saviour, and that nothing were to be got by being loyal to this Prince; yet he being so lovely as well as great, that whilst he awes us with his Commands, he seeks to melt us with his Entreaties, methinks we should be so charmed, as still to love him, only to love him. And shall we niggardly put him off with such a mercenary love, as with which Diana's Silversmiths did love their Idol, (or as the Daughters of the Horseleech are wont to love Blood,) rather because we live and thrive by the love we bear him, than because he is so lovely, as to make us die for him, with ease and pleasure? Those words of job were the most suitable to a Lover, [although he kill me, yet will I trust in him.] And as in those words of job, (speaking them heartily as he did) consisted the Triumph of his Faith; (to wit, that Faith which overcometh the world;) So for us to be able to say as heartily of Christ [that we would love him though he should hate us,] This alone would be of force to show the Triumph of our Affection. And sure we ought to love our Saviour, (seeing pure love indeed hath eyes behind it) rather because he hath already deserved our love, than to the mercenary end that he may▪ reward it. Indeed 'tis most for our Interest (as well as honour) to love him simply for what he is, and not for what he brings with him by way of Dowry; because in the conduct of our love, the less we look on our Advantage, the more advantageous our love will be.  
Sect. 6. I confess this is more than He does rigidly exact. Because he is an High Priest who has a feeling of our Infirmities; and as in his Person he once did bear them, so for that very reason he does the rather with them. He does not look for such a perfect and disinteressed love, as stands in need of no helps, for its Improvement, or support. Carries not water in the one hand, wherewith to extinguish the Flames of Hell, nor a Firebrand in the other, whereby to burn up the joys of Heaven, (like the woman so met by Bishop Ivo in the streets,) to the end that we may love him the more sincerely, without fear of the first, and without hope of the second. He knows that Hell is very useful for the driving us off from the love of Evil, and that Heaven is as useful for the drawing up our love to the Sovereign Good. And as he desires that we will love him upon any rational Terms; So would he have our love cherished by any means to be imagined; even the hope of Reward, in case we do; and fear of Punishment, if we do not. He would have us to reflect on our own advantage, and afford him some love, for the love we bear unto ourselves.  
Sect. 7. 'Tis true indeed if we consider, that in Him is all goodness, and that goodness is Beauty in its Perfection, and that Beauty is not the Common, but the more proper object of Love, (as Colours are of sight, and Sounds of hearing,) And that Beauty in its Perfection is Love's last object and resort, the very Centre wherein it rests, and wherein when it rests, it cannot possibly go astray, (all extravagance of desire being quite lost into Fruition,) and by consequence that there is nothing more natural to a Christian, than to place his whole Love upon Jesus Christ; if (I say) we consider such things as these, it may be matter of some Amazement, how a true member of Christ can make a shift not to love him, and not to love him for Himself too. And yet we see by Christ himself, 'tis but indefinitely proposed; it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if ye love me. Though Jesus Christ is the Head, and we do hope we are his members, and 'tis natural for the members to love the head; though Jesus Christ is the Vine, and we conceive we are the Branches, and 'tis natural for the Branches to cleave in love unto the vine; yet it seems a thing questionable, whether we love him, or love him not. And since 'tis impossible for a true member, not to love its own Head; we may know by this Token, whether we are members of Christ, or not. S. Paul saith expressly, that as many as are members of Jesus Christ are members of his Body, his Flesh, and Bone, and that no man yet did ever hate his own Flesh. So that 
Eph. 5. 29, 30.  if it is a question, whether or no we love our Saviour, it must be also another question, whether or no we are his members. Whether members of his mystical, or 〈◊〉 of his visible Church only; whether genuine, and natural, or counterfeit Branches of the Vine. And herein lies the sadness of our condition (so far forth as we fail in our love to Christ,) that if we suspect we are not his members, we can yet be so well satisfied or unconcerned in our unhappiness, as not to take any great thought what shall happen to us hereafter; and if we think we are his members, that we can seek out occasions of slacking our love towards a Saviour, in loving whom we must confess, our endless happiness does consist.  
Sect. 8. In the beholding of an Interlude, or in the reading of a Romance, men will be often so affected with the lively representation of some incomparable Lover, and of his Admirable sufferings for the dear object of his Love, as to let fall Tears at the Solemnity. Now what other reason can be given, why men should thus be real Lovers of an Imaginary virtue, and unfeignedly concerned in another man's Fiction, (whilst they know and consider, 'tis but a Fiction,) but that it is in the nature of man as man, (before he degenerates into a Brute,) both to love the virtuous, and to compassionate the miserable? To espouse the cause of the best-deserving, and to side with Innocence in her Afflictions? From whence it follows avoidable, that he who cannot love goodness without any reference to himself, (his private Interesses, and ends,) hath dear bought that disability; which he could never have got at a lower rate, than that of parting with his Humanity, and plucking up by the Root those Flowers of Paradise, which the God of good nature had planted in him. And if these things are so, Lord! how strange is the Impiety, and how mysterious the unhappiness, to be less affected with the Beauty and bleeding Innocence of a Saviour, than with the Tragical Chimeras of a Dramatic Poem? How great and manifold is the guilt of being niggardly and cold in our love to him, whom to love, is so easy, so advantageous, nay whom 'tis hard not to love? What a sin against nature, not to love them that love us? What a sin against Reason, not to love such an object as we confess is most lovely? What a sin against Grace, not to love even Him, who hath poured out upon us the Spirit of love, and so hath offered us at least the Grace to love him? What a sin against Gratitude, not to love Him who so loves us, as that he loves to forgive us the scandalous littleness of our Love? What a sin, to be wanting in love to Him, who died to expiate our want of love to him? What a barbarous sin is it, to love him lamely, and with indifference, who 
* Rev. 3. 20.  stands knocking at our Door, and importunes us to open with much Entreaty, and that from morning till midnight, until his Head is 
Cantic. 5. 2.  filled with Dew, and his locks with the drops of the night? what an amazing sin is it, (and almost incredible,) to love our Saviour any whitless, than we love our sins? To have a much weaker love for the Proper object of our love, than we are wont to bestow on the proper object of our Hatred? Yet is there any thing more usual, than for many not to love Christ who are called Christians, and to demonstrate they do not love him, by their not keeping his Commandments? So very great reason there is to put a strong Emphasis on the Particle If, that even the best of us perhaps may call our love into Question, whether it is such as will serve the turn? whether such as does employ us in the due keeping of the Commandments.  
Sect. 9 And therefore, for a conclusion, let us thus reckon within ourselves. That in as much as 
‖ Heb. 11. 6.  without Faith it is impossible to please God; and seeing no Faith is true, but that which 
* Gal. 5. 6.  worketh by love; and seeing no love will prove effectual, but that which brings forth 
‖ Matt. 7. 22, 24, 26. John 14 21, 23, 24.  obedience to the Commandments of Christ; (in which respect 'tis called fitly the 
* Rom. 13. 10.  fulfilling of the Law;) seeing also we must 
‖ 2 Cor. 13. 5.  know that Christ is in us, or among us, which we can very hardly do but by the love we bear to 
* John 14. 23. ch. 17. 23. 1 John 3. 24.  him, as well as by the love which he bears to us, (Shed abroad in our hearts by the holy Ghost which he hath given us;) And seeing by consequence that our love appears to be one of the greatest Hinges, upon which the very Door of our Hope does turn; it concerns us as much as Salvation comes to, that we raise up our hearts to things invisible, and future, and that we work up our affections towards the right hand of God (where Jesus 
‖ Heb. 12. 2.  sitteth, and is enthroned,) by all the Instruments and Engines to be imagined. Never must we cease from our work of Faith, (which is obedience,) from our 
* 1 Thes. 1. 3.  labour of love, (which is Industry and diligence in that obedience,) from our Patience of Hope, (which is endurance unto the end in that industrious way of obedience,) until the Flame of our Affection has burnt up all unclean Fires, (obstructing the passage 'twixt us and Christ,) and made its way to Immortality, in contempt of all Ifs, or Peradventures; that it may never more be said, If we love him, but because we love him, and because we cannot but love him, we are resolved not to be able not to keep his Commandments.  
Sect. 10. For by the Custom of our obedience, (that I may touch before hand on what will properly be handled in other places,) we shall contract unto ourselves so great an easiness to obey, that 'twill be difficult and hard to be disobedient. We shall be ready to object to any masterful temptation, what joseph did to his tempting Mistress, how can we do this great wickedness, and sin against God? wilful sin will become such a stranger to us, we shall so lose its acquaintance by discontinuing to commit it, that we shall neither have the heart, nor the Face to own it. I say, by a long and constant practice in the keeping of the Commandments, and going on a great while in the path of Righteousness, we shall forget the way back to our old Rebellions; and shall arrive at an averseness to those enticements, with which we were wont to converse with Pleasure. Ever saying (when we are tempted,) with the spouse in the Canticles, we have cast off our coat, how shall we put it on? We have washed our feet, how shall 
Cant. 5▪ 3.  we defile them? An inveterate habit of the soul (like such an habit of the Body,) as it is not quickly gotten, so when it is, it is hardly lost. And as the habit of living wickedly turns our wickedness into our nature, that to cease from doing wickedly, all things in us must become new; so the habit of doing well, does so rivet and ingrain the love of Piety in our hearts, that 'tis well nigh as difficult to raze it out, as for a Leopard to change his spots, or an Aethiop his skin. Is there any 
Jer. 13. 23.  among us who has been so accustomed to any sin, as that it has got the dominion over him? let him but have the Curiosity to make an obvious experiment, (for the sole want of which he understands not the pleasures of virtuous living,) and, my life for his, it will set him free. Let him accustom himself as much to the keeping of the Commandments, as he has done unto the Breach and Transgression of them, and he will find himself as perfectly an humble servant unto Righteousness, as before he was a servant and slave to sin. Righteousness 
Rom. 6. 12, 14.  will get the Dominion over him; 'twill Rule and Reign in his mortal body; it will so lift up his reason above his Passions, and so bring down his Appetite to a subjection 
chap. 7. 23.  under his Will, as that the law in his members will but timorously war against the law in his mind. He will be passionately in love both with the Burden, and the yoke, as with the Beauty and the Love of his master Christ. And like the Bondman in Exodus at the great 
Exod. 21. 6.  year of Manumission, will rather be bored through the ear, than be free from Christ. The Apostles word is, 
2 Cor. 5. 17.  He will be a new Creature; and even those which heretofore were his most formidable Duties, will now at last so become his supreme delights, that as he will not endure to do the things which he abominates, so as little will he be able to abstain from the duties he so much loves. Thus at last he will be brought into that blessed disability of wilful sinning, of which S. john speaks in his first Epistle. He that is born of God sinneth not, 
1. John 3. 9  neither can he, (saith the Apostle,) and that because he is born of God. That is, he cannot sin wilfully, so as still to be regenerate; because he ceaseth to be regenerate by wilful sinning. Sins of Ignorance and frailty he cannot free himself from; but he cannot, being regenerate, sin a sin unto Death. Cannot endure to live habitually or indulgently in sin. For whilst we continue to be regenerate, or born of God, the love we bear to Christ's person will beget such a love of his precepts too, as will make the keeping of them at once our Business, and our Delight.  
Sect. 11. And until we arrive at this, we cannot go beyond Is in the School of Christ; but must be held, as so many Dunces, to the first syllable of the Text. We may say that we love him without the keeping of his Commandments; but 'tis plain, without that▪ we cannot palpably demonstrate, or show our Love. We cannot show it either to Christ, or to our Neighbour; or so much as to ourselves. For S. Paul tells us expressly, that the salvific grace of God, or the grace which bringeth Salvation, doth teach as many as do receive 
Tit. 2. 12.  it without resistance, to live soberly, righteously, and godly in this present world. But now we cannot do either, unless we keep his Commandments, because by these we are precisely tied up to all three. And so without the keeping of them we have no love at all. For had we a real love to God, we should be Godly. Had we any to our Neighbour, we should be Righteous. And did we but truly love ourselves, we should be Temperate, and Sober. That is to say, had we a solid and sincere love of Christ, either considered in himself, or considered in his Members, we should not fail, in good measure, to keep his Commandments. For what disparity could there be, betwixt our loving; and our not loving Christ, if it were possible for us to love him without the keeping of his Commandments? If they can truly love Christ who still are breaking his Commandments; And if they can but love him who are still keeping his Commandments, what great difference can there be, betwixt love, and hatred? what difference in the causes, when there is none in the effects? (to make it evident by a plain and familiar Instance) 'Tis not the least of his Commandments by which he obligeth us to submit ourselves to every ordinance of man, whether supreme, or subordinate, 1 Pet. 2. 13. And therefore they who can flatter themselves, or others, that when they violate this Commandment, (given by Christ in his Apostle,) they only violate it in Love to the reformation of his Religion, and so Rebel against him in love to the advancement of his Glory, or only fight against him in Love to the propagation of his Gospel, do speak as absurd a contradiction, as if they should say in plainer terms, that they hate him in Love, that they Persecute him in Love, and that in love they cannot endure him. And therefore let us resolve upon the keeping of his Commandments, that so we may be sure we love him; that we may love him without an If; that we may not fail to love him, with such a love as is undisputable.  
Sect. 12. For this is one of the chiefest reasons, why he exacteth our obedience, even because our obedience is the strongest Argument of our Love. Could we love him without Obedience, he would not be so much offended (as now he is) with our Rebellions. That which most of all wounds him, is our unkindness; and this for our sakes, a great deal rather than for his own; because our want of kindness to him is only mischievous to ourselves; It being That without which He is not able to make us Happy. And this does prompt me to descend to the second Inference which I proposed,   

CHAP. II.  
That the greatest expression of Christ's love to us, is his taking it as a kindness, and as a kindness unto himself, that we will be but so wise, as to do ourselves good: that we will not meddle with that which hurts us; but let misery alone; and apply ourselves wholly to do those things, in which our only true happiness must needs consist.  
Sect. 1. AS this was one of the great ends of our Saviour's coming into the world, to make us holy, as he is holy; and this in order unto the greatest, our being happy, as he is happy; so he is still pressing upon us not to be negligent of the means, whereby those ends may be accomplished. And this no doubt must be the reason, why having given us his Commandments, to hedge us about, and to fence us in, that so it may be hard for us to fail of bliss; he adds to all the rest, this one Commandment, that (for the love we bear to him) we will keep his Commandments; Not only for the reason which we find given by S. john, because his Commandments are not grievous; but especially 
1 John 5. 3.  for the reason which we find given by the Psalmist, because in keeping of them there is great reward; 
Psal. 19 11.  and for the reason which is rendered by God himself, because if a man do them, he shall live in them; or (which 
Levit. 18. 5. Ezek. 20. 11.  is most to our purpose,) because the scope of the Commandments given by Christ under the Gospel, is to make us such as He is, (so far forth as we are capable,) both for Righteousness in this world, and for Beatitude in the next. This must therefore of necessity be the greatest expression of his love, for that the reason of his Commanding us to keep his Commandments, is not because it is for his interest, but only because it is for 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 127. 128.  ours. Could we possibly be happy without the keeping of his Commandments, he would not press the keeping of them with so much fervour. Were there two ways to heaven, one by faith and obedience, another by faith without obedience; the disobedience of our lives would never grieve him. He would not so rigidly urge upon us the observation of his Law, if Salvation were to be had upon easier Terms. For I say he is so urgent to have us keep his Commandments, not so simply and precisely that his Commandments may be kept, as that by keeping them strictly, we may be saved. Our being saved is the end, (at least his being glorified in our Salvation,) of which our keeping the Commandments is but a necessary medium conducing to it.  
Sect. 2. To contemplate the case in some obvious colour, let us suppose that a carnal, but affectionate Father, being about to leave the world, (as our Saviour then was, when he spoke these words,) should give a farewell to his children in such expressions. [My sons and daughters, if ye love me, observe those precepts when I am gone, which I have many times given, whilst present with you. Strive to make yourselves happy, take care of your health; preserve your fortunes, keep money in your purses; provide for the winter of Adversity; hold close together for mutual help and preservation; beware of ●●●●●●ship; take heed of Intemperance; do nothing that ●●y lead you into beggary, or sickness; into Imprisonment, or Bonds; but study to live long in ease, and safety, in peace and plenty, in pleasure and prosperity;] would we not esteem him a very fond Parent, and extremely concerned in the outward happiness of his children? would we not look upon those his last words, as the most eminent expressions of his Fatherly care, touching the things of this perishing and fading world? what then shall we think of our Blessed Saviour? who having given us such Commandments as he knew had an aptness to keep us safe, and (not only so, but) to make us happy, does here entreat us in the words of a dying man, that, if we love him, we will keep his Commandments. And what is this but to say (in effect, and substance,) If ye love Me, be sure to love your own selves? Do me this courtesy at least, to be but as 
* Est & alia, in hoc seculo, obtemperantibus merces, cum penitùs à nobis evulsis Peccati radicibus, caleatoque Mundi Fastu, atque edomitâ carnis petulantiâ, virtutibus ditamur; nihilque non agimus, quo ex hominibus Dii efficiamur. Folengius in Psalm 19 11.  happy as I would have you. Alas! in breaking my Commandments, ye break yourselves; and do not That, if ye love me. If there is any thing in the world which ye will do for my sake, do not ruin yourselves forever. But for the love ye bear to me, keep those Commandments, which unless ye duly keep, ye cannot keep your own souls. Ye cannot keep them (I say) from the Roaring Lion, who night and day goeth about, seeking whom he may devour. My Commandments are the Annulets, which, by being well kept, must keep you from him.  
Sect. 3. Now if our Saviour is so affectionate and kind to us, as to take it for a kindness, that we be kind unto ourselves, and that we keep his Commandments, not at all for his good, but entirely for our 
* Deut. 10. 13.  own; why should we either so despise or so hate our own Souls, as to be negligent in the keeping of those Commandments, for the keeping of which we shall not only be rewarded in time to come, but in the keeping of which there is great Reward? great Reward even then when 'tis attended with Persecutions, because they very well consist with our Receiving an hundred-fold now in this present world, besides the happiness in 
Mat. 10. 30.  reversion, which will fall to us in the next. There are such secret Retributions, of Peace, and comfort, and joy unspeakable, conveyed by God into the Soul of one who truly loves Christ, and duly keeps his Commandments, and is under persecution for doing both, that our Lord might well join the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the present Reward with the present sufferings. For in this keeping of his Commandments, that Real Godliness does consist, whereof S. Paul saith to Timothy, that it is profitable for all things. And that for this reason, because besides its own sweetness, (which makes it delicious unto all, whose Spirits 
1. Tim. 4. 8.  are not so incrassate as to have quite lost their 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, P. 351.  Taste,) It yields to those that are owners of it, often-recurring Praelibations of the glory to be revealed. For this I humbly conceive to be the meaning of S. Paul, when he saith, It hath the Promise even of this present life, as well as of that which is to come. And not only so, but 'tis profitable besides, as to our Bodily enjoyments, those of meat, drink, and clothing; so far forth as they conduce to the solidest comforts of a man's life. For 'tis to these our Lord refers, when he makes this solemn promise, (unto such as seek first the Kingdom of God and his Righteousness,) that all these things shall 
Mat. 6. 31, 33.  be added to them. Added (he means) in measure, though not excess. Added to satisfy, though not to satiate. Added for health, though not for surseit. Added as a Blessing, though not as turned into a Curse. For 'tis not the Glutton, or the Drunkard, But 'tis the sober man and Temperate, who eats and drinks with the greatest Pleasure, (And to whom his very meals are not only his Delights, but his Duties too,) And that for this reason, Because his palate is uncorrupted, and his Appetite undebaucht. Which when Gnephacthus the King of Egypt (like 
* v. Torquat. apud Cic. de Fin. l. 1. & 2. & Gatakeri Praeloquium quod Antonino Imperatori à se edito praemisit.  Epicurus and Eudoxus.) had found to be true by some Experiments, he preferred from thence forwards a Course of Abstinence and Sobriety, not as the better habit only, but as the greater sensuality. For so 'tis ordered by our Creator, (whose wisdom and goodness are in nothing more seen,) that the Innocentest pleasures upon earth are still the greatest and the most lasting. Such as are the high Pleasures 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, P. 769, 770.  of being perfectly in Health, which (in the Judgement of learned Philo the best Philosopher of the Jews) is the most natural effect and reward of Temperance. And sure the Pleasures of perfect Health are very much greater than can be known, until revealed and set off by the pains of Sickness. Now as Temperance, under God, is the Cause of Health, so are all other virtues the Guardians of it. Which being Instances or Branches of our obedience to Christ's Commands, do thus afford us one example of our very great Reward in the keeping of them. It is a Paradox (I confess) to the 
Praeceptum est pythagoricum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Philonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 670. Hinc paradoxa sunt plerumque quae docent Pythagorai. sc. exules esse, qui in mediâ urbe Magistratûs obeunt & è contrà. Divitlis scatentem Egenum esse, & vice versâ.  men of this world, that our Christian Service should be its own Recompense; that even our work should be one kind of wages; and that besides our reward for the keeping of the Commandments, it should be (over and above) our Reward to keep them. But as there is hardly any thing false, which doth not seem to be true, (to one or other,) so there is hardly any thing true, which (to one sort or other,) is not seemingly false. As Christ himself, so the Commandments of Christ, are a stumbling block to some, and arrant foolishness to others. For men of sensual apprehensions cannot discern those felicities, which do naturally arise from the constant keeping of the Commandments; partly because they do not keep them, and so are ignorant of their sweetness for want of trial; partly because they are fleshly minded, and so are blind to those things which must be spiritually discerned.  
Sect. 4. But now (besides that we have it in an express text of Scripture, that in the keeping of the Commandments there is great Reward, Psal. 19 11.) first we can prove it by the experience of excellent persons in holy Scripture. Secondly, by the promise of Christ himself, in the two next verses before my Text. Thirdly, by the evidence of such plain Reasons, as even the natural man himself will not easily contradict.  
Sect. 5. I cannot begin to prove this from a better Topick than experience; nor from a better experience than that of David; who hath put it upon Record in the most notable of his Psalms, (I mean the 119) that of all the good things▪ which were desirable here on earth, the very keeping of his Commandments did still afford him a supply.  
Sect. 6. First in the time of his Distress, he found it his Comfort, and support. Unless thy law had been my 
Psal. 119. 92.  delight, I should have perished in mine affliction. It was (it seems) the only thing, that was able to make him outlive his sufferings. And agreeably to that, we find him breaking out into this petition. I am a stranger upon Earth, O hide not thy Commandments from me. 
verse 19  As if he should have said in plainer terms, [O my God, since I am friendless, and in a very strange Country, and am to take a great journey through all the difficulties and Horrors of an Inhospitable desert, wherein are many savage Beasts to be encountered in the way; O do not take away my staff, deprive me not of my Provision, do not bereave me of my guide, let not thy Commandments be kept from mine eyes. For without the Refreshment and help of Them, what can accompany and conduct me into the land of the living? whatsoever thou dost unto me, give me not over to disobedience; or whatsoever thou hidest from me, O hide not thy Commandments. Take away any thing, rather than Them. That is so terrible a divorce, as I am not able to endure. For I am taught by my experience, 
* verse 50.  that thy Commandments have been my comfort in my trouble; And but for the Anchor I took in them, the waters of the deep had gone over my soul; and a sea of afflictions had overwhelmed me.  
Sect. 7. Again, the keeping of the Commandments was David's wisdom. For no sooner had he said I have 
verse 99 100  more knowledge than my Teachers, but strait he added this Reason, because I keep thy Commandments. His Teachers were such fools, as to keep the statutes of Omri; to wit the wide and broad way, by which they were led unto Destruction. But 'twas the Policy of David, to keep the statutes of his Creator; to wit the straight and narrow way which leads directly unto life. The Fool is He who proudly walks upon a Precipice; but the meek man is wise, because he walks in plain ground. And as the fear of the Lord is the beginning of wisdom; so the keeping of his Precepts is its perfection.  
Sect. 8. Thirdly, the keeping of the Commandments was David's Pleasure and Sensuality. He had as 
verse 14. 16.  much delight in them, as in all manner of riches. Yea his soul was ready to break for the longing he had to the Commandments. He was passionately in love with the 
20.  law of God, all the day long was his study in it. And as 
97.  Darius, being in love, is said to have gaped upon Apame with open mouth, (1 Esdras 4. 31.) so we are told by King David, that he opened his mouth, and panted, for the ardent desire which he had to the Commandments. 
131. 143.  Nay, though trouble and anguish took hold upon him, yet the Commandments even then were his great Delight.  
Sect. 9 Again, the keeping of the Commandments was David's project of Advantage. He seized upon them 
verse 3.  as his heritage for ever, and such an Heritage too, as was the joy of his heart. He rejoiced in them as one that findeth great spoils. The law of his God was dearer to 
162.  him: than were thousands of Gold and silver. The only 
72.  Trade which he did drive was to negotiate thus with Heaven; and he found it even here the most thriving course.  
Sect. 10. Fifthly, the keeping of the Commandments was David's honour. Let my heart be sound in thy 
verse 80.  statutes that I be not ashamed. So in one place he prays. And he professeth in another, that he had rather be a Doorkeeper in the house of the Lord, than to dwell in the Courts of Princes. For he that keeps closest to the Commandments of God, does hold the highest Rank in the Court of Heaven. An honour every way adequate to the most infinite Ambition.  
Sect. 11. Lastly, the keeping of the Commandments was David's liberty and freedom. I shall run the way of 
verse 32.  thy Commandments, when thou hast set my heart at liberty. Agreeable to that of our blessed Saviour, henceforth I call you not servants, but Friends; (joh. 15. 15.) and we know the word Friend does import a Freedom. But because the word Commandment implies a Master, and a Servant, or else a Sovereign, and 
Amicitia est inter pares.  a Subject; whilst Friendship by Philosophers is said to be amongst equals; we must therefore distinguish betwixt liberty and looseness, betwixt a Free-subject, and a Rebellious one, betwixt a servant set free, and freeing himself before his time. Rebellion is to be reckoned the greatest Tyrant in the world, as enslaving us to the meanness of being Rebels. The truest liberty of the Subject consists in loyalty and obedience to just Authority and Command, not as of necessity, but out of choice. The Prison makes me no prisoner, whilst I choose the confinement which men inflict. Else a Prince would be a Prisoner, whensoever he pleaseth to be retired. Alexander the great was the greatest Prisoner, when he childishly wept for a second world. For as we measure any man's neediness, not by the littleness of his Possessions, but by the greatness of his Desires; so a Prisoner is one who does want more room, who thinks his House is too little, and his Territories too narrow, and therefore labours at least to enlarge his Borders. But the Commandments of Christ do try us up to Contentment; in which is the Absence of all Desire; and in this is perfect freedom. For when the thing which is commanded is to be absolutely free, (especially from the Tyranny and yoke of Sin,) we cannot be the less free, by being obligingly commanded. There cannot sure be any servitude in our being obliged to be happy. For then the Angels that never fell would be enslaved by their confirmation. No, our Servitude does consist in our being overruled to contrive our misery, not in our being only commanded to seek our Bliss. Suppose a Master commands his Servant even to go whether he pleases, and to do what he lists; that is, in effect, to be a very freeman. We cannot say he is enslaved, because commanded to be at liberty. For a man to be commanded to use his freedom, hath nothing in it of Impropriety; but to be free, and yet enslaved, implies a flat contradiction. It was not by exemption from Gods Commands but in regard of his rigid obedience to them, that Abraham was called the Friend of God. And our Saviour would have us rise, from the lowness of Servants, unto the Dignity of Friends, not by being familiar with him, but by doing [and suffering] whatsoever he does command us. The degrees of our obedience may fitly be called the stairs of honour, by which we climb up into an intimate Friendship with our Redeemer; yea, (which is more to be admired) into a mutual Inherence, and Cohabitation. For S. john 
1 John 3. 24.  tells us expressly, that he who keepeth the Commandments of Christ, dwelleth in Christ, and Christ in him.  
Sect. 12. And this does lead me, from the first to the second Topick which I proposed; from David's experience, attested to us in the Psalms, to the promise of Christ, (the son of David) in the two next verses before my Text. A signal promise, repeated twice in a Breath; as 'twere on purpose to rouse up our drowsy souls, and to provoke us unto obedience by a redoubled Reflection on our Advantage. What can be more for our Advantage, or more agreeable to the Ambitions, both of the Flesh, and of the Spirit, than to have our own wills, and to be masters of all we have a mind to, even all that we are able to want or pray for? yet this is every man's portion, who does so really love Christ, as to keep his Commandments. For so saith the Oracle which cannot lie, or prevaricate. Whatsoever ye shall ask in my name, that will I do. (v. 13.) and in the very next words, If ye shall ask any thing in my name, I will do it. (v. 14.) A promise sufficient to make us startle unless we consider it long enough, to grasp the whole of its Importance. For we see 'tis universal; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if any thing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whatsoever; we shall have what we ask, without exception. And universal as it is, it is inculcated, and insorced, by a sacred kind of Tautology. From whence 'tis obvious to infer, (as it is useful to observe,) that although vain Repetitions are worthily blamed by our blessed Saviour, yet there are many Repetitions which are not vain. It is so far from being vain for our Lord here to tell us the same thing twice, that 'tis to rivet it in our memories, and to imprint it in our minds. And what is that which he desires may take so deep an Impression in us, but that we shall have our own ask, if we will but so love him as to keep his Commandments? Compare the Text with the Context, the condition of the promise with the promise itself, and you will find that the scope of the whole is this. If you will do my will, I will not fail to do yours. If ye will but hear me, speaking to you in my Precepts, I will be sure to hear you speaking to me in your Prayers. Give me the little that I ask, and you shall have your own ask. Put yourselves into a capacity of enjoying as much as you can desire. Apply yourselves to such a course, as by which ye may make me your own, and have all my Mercies at your disposal. For on condition that ye love me, and keep my Commandments, I will do what ye will have me; setting no bounds unto my grant, but what ye do to your Petitions.  
That this is here our Saviour's meaning, will undeniably appear from those parallel words, 1 john 3. 22. Whatsoever we ask we receive of him, because we keep his Commandments. Not whilst, but because. Not at that time, but for that reason. Compare this again with those other expressions of Christ himself, john 15. 7. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done: which is as if he should have said, do you but keep my Commandments, and ye shall have me at your Command: for so run the words, ask what ye will, and it shall be done. Let us be perfect in this point, before we leave it. For besides that there is nothing, which more closely concerns the Text, (I mean, as it stands in relation to the Context,) by how much the longer we think upon it, we shall admire it so much the more. Admit that we were to make the greatest promise to be imagined to Christ himself; we could not go beyond this, [Lord ask what thou wilt, and it shall be done.] And yet the very same thing saith He to us, ask what ye will, and it shall be done, if ye will but so love me, as to keep my Commandments.  
Sect. 13. Where now lies the difference betwixt God's doing our will, and our doing His, since he is pleased to bind himself by such an astonishing kind of promise, (no less than 
* Joh. 14. 13, 14 John 15. 7. John 16. 23.  4 times repeated in the very same Sermon) that all we ask shall be done, ask what we will? Certainly the difference is only this; that God does satisfy our wills, by way of answer to our Petitions; and we do Homage unto His, by way of Answer to his Commands. His compliance with us is an act of Grace; and ours with Him an act of Duty. God reveals his will to us, by way of Empire and Exaction, because he is our Creator, and we the work of his Hands. We exhibit our wills to Him by way of Entreaty and Supplication, because he is as our Potter, and we his clay. In this then we differ, that we entreat, whilst he Commands; but in this we agree, that we would have our wills done; He by us, and we by Him. Nay what will ye say, if he entreats us too as earnestly, as we do him? It is the saying of S. Paul, 2 Cor. 5. 20. We are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God. Here is God (ye see) beseeching us, and Jesus Christ praying to us, (for what he does by his Ambassadors, he truly 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth.  does,) that having done him all the wrong, we will admit of a Reconcilement, that is to say, that we will love him, and keep his Commandments. Herein then consisteth the great Advantage of our obedience, that whilst 'tis doing God's will, it moveth God to do ours. Which must not be accused as a bold expression, because we are taught it by God himself. For if we keep his Commandments we shall abide in his love, (john 15. 10.) And if we abide in his love, all we ask shall be done, ask what we will, john 15. 7.  
Sect. 14. But here it may easily be objected to all that hath hitherto been spoken, that however our Saviour hath made this Promise, yet not one of his Disciples hath ever seen its Performance. For where is he in all the world, who can say his Petitions have all been granted? how many sick and poor Christians have prayed to Christ for health and honour, who yet have died of their diseases in perfect beggary, and dropped unregarded into a grave of forgetfulness and obscurity?  
Sect. 15. The Answer to this will be short and obvious. That the great and precious promise is not absolute but conditional. Had the promise been absolute, the objection brought to it had not been capable of an Answer; it would not lie in our power to clear our Saviour from breach of Promise. But the promise being conditional, is more or less to be performed by him that made it, as the condition shall be observed by them on whom it is enjoined. Now thus stands the Case betwixt our Saviour and ourselves. In the two next verses before my Text, (and john 15. 7.) we have a general promise bestowed on his part; and in the words next after we have a reasonable condition required on Ours. The promise is on his part, that we shall have what we ask, ask what we will. The Condition is on ours, that we abide in him, and that his words abide in us; that we love him so far, as to keep his Commandments. Now the man being named who hath not broken the condition, it will be easy to name the man in whom the promise hath been accomplished. In the very 
* Matth. 7. 2.  same measure we meet to Christ, it is but just he should meet to us. If we will needs reject his Precepts, how can he do less than neglect our prayers? with what modesty can we expect, that he should give us what we desire, whilst we pay him not the tribute which He commands? what encouragement has our Saviour to be still gratifying of us, whose common practice it is to incense or grieve him? nay, (to deal freely with our selves, and but ingenuously with Christ,) what man is there amongst us who is not ready to confess, that we have crossed his will, more than he hath crossed ours? had not he been more inclinable to grant our Prayers, than we commonly have been to yield obedience to his commands, what should we many times have done for Food and Raiment? how could we sow in the spring, with any expectation to reap in Autumn? this may therefore be sufficient to free his promise from the objection, that he performs more of it, than we have done of the condition on which 'twas made. Nay as his promise is vastly greater, than we have the goodness to deserve; so his performance of it is more, than we have the Impudence to require. For if we love him but little, he grants us much, if we obey him but seldom, he thanks us often. And if he gives us not all we ask, it is because we do not love him with all the love that he requires; such as employ's our whole strength in the constant keeping of his commandments.  
Sect. 16. The objection being thus answered, and the promise of our Saviour thereby made clear, I proceed from the second, to the third Topick which I proposed; that is, to such a kind of reasoning, as the natural man himself will not easily contradict.  
Sect. 17. First 'twill be granted by all the world, as well by the jew, as by the Christian, as well by the heathen, as by the jew, as well by the Atheist, as by the Heathen, all will say with one mouth, that they desire to be happy, and that happiness is so lovely, they cannot choose but desire it. Perfect happiness is the object, which alone cannot fall under the liberty of the will. It is as natural to desire it, as for a stone to tend downwards. Indeed 'tis easy to mistake, but 'tis impossible to refuse it. I say 'tis easy to mistake a false happiness for a true; and to refuse the true happiness in adherence unto a false one. But happiness cannot be refused, by any man who does believe it is truly such. Consummate happiness is the centre towards which we all travail, let our errors and vices be what they will; and however we may differ about the way that leads to it, yet we agree in our Intentions to hit the end. For though there are that seek death, and with Hell are at agreement, and pull destruction upon themselves with the work of their Hands; yet 'tis because they mistake their Bliss, not because they prefer their misery. Every man in the world does love the quenching of his thirst; Desire is the thirst of every man's Soul; Satisfaction is the quenching of all Desire. And though a man wanders never so much in the way that he is going, yet the end of his journey is satisfaction. So that aiming (as we do) at being happy, and setting out (as we do) from the pure hands of a Creator, we should not be able to miss of happiness, were there not many ways of erring, betwixt the circumference, and the centre. Epicurus went one way, Eudoxus another, Diodorus a third, Herillus a fourth, the Stoics a fifth, the Peripatetics a sixth, (as hath been 
* Sinner Impleaded. part. 1. ch. 1. Sect. 6.  elsewhere observed) the Gymnosophists a seventh, the Herodians an eighth, the Mahomedans a ninth, and we who are Christians do go a tenth; but all agree in their desires of being as happy as it is possible. This I therefore set down as my first postulatum, and as that which will be granted by men of all sects; that though happiness is mistaken by several sects, and as diversely defined as 'tis misunderstood, yet to be absolutely happy in the general notion of the word, is the common desire of all the world.  
Sect. 18. It will secondly be granted by men of all sects, that a man's happiness does consist in the complete satisfaction of his desires. For our desires are our capacities, or our emptiness of soul. How much soever we do desire, so much we want, and stand in need of. Now because there is nothing which nature hates more, than to be empty, or in want, there can be nothing more natural, than to covet a fullness, or satisfaction. But the largest of Vessels can want no more than it will hold, nor can it covet more than will make it full. And therefore the filling of our desires (vessels of infinite capacity) cannot choose but be that, wherein our happiness does consist. Which fulfilling of our desires is nothing else but contentment, or satisfaction.  
Sect. 19 Now hence it follows avoidable, that if a man's Happiness does consist in the complete satisfaction of his desires; and if that is nothing else, but an absolute contentment, or self-sufficience; and if the Commandments of Christ do tie us up, or oblige us to such contentment; then his Commandments of necessity do make it our duty to be happy, and by consequence an happiness to do our Duty. In this there is nothing to be denied, no not so much as by the Atheist, unless it be that Christ's commandments do oblige us to contentment, or self-sufficience; and that will easily be proved by the Tenor of them, which himself hath summed up in the 12 chap. of S. Mark v. 30, 31. where all the law and the Prophets are said to hang upon these two hinges, Thou shalt love the Lord thy God with all thine heart, with all thy mind, with all thy soul, and with all thy strength; and thy Neighbour as thyself. Now he that loves God with all his heart, will in him set up his Rest; his whole delight will be in him, his whole dependence will be on him; he will not love either the world, or the things of the world; in whatsoever state he is, he will be sure to be content; he will not (with Martha) be solicitous and careful of many things; but espowse (with Mary) the one thing that is necessary. 
Luk. 10. 40, 41.  He will be inwardly full of joy in the Holy Ghost; his conversation will be in Heaven; and the tranquillity of his Conscience will be the beginning of his Bliss. Thus it must needs be with him, who is perfectly amorous of his Maker; and perfectly amorous of his Maker he needs must be, who loves him with all his heart and soul. This is the sum of our whole Duty towards God, and this is the effect of discharging his duty, and so 'tis our duty to be happy, and therefore an happiness to do our Duty. The sum of our duty towards our Neighbour, is to love him as ourselves; and the effect of this duty is full contentment and satisfaction. For we are neighbours unto all, for whom Christ died; and he died for our enemies, as well as Friends; and if we love all the world for which Christ died, with such a singleness of love as we love ourselves with, we cannot fail of observing that other Precept of our Saviour, Matth. 7. 12. which is the doing unto others, as we would that others should do to us. And then, by a consequence unavoidable, we shall not covet another man's goods, because we would not that another should covet ours. And coveting nothing that is another's, we cannot choose but be satisfied and contented with our own. And in contentment or satisfaction, (which are Synonymous) it will be granted by all the world that real happiness does consist.  
Sect. 20. Now if the loving of one another, even as Christ hath loved us, and as ourselves do love ourselves, does infer our loving God, with all our heart, (as S. john does clearly intimate, 1 joh. 4. 20.) And if the Commandments of our Lord do amount all to this, that we love one another with such a love; (as our Lord does clearly intimate in the 13, 14, 15, and 17. chapters of S. John's Gospel;) then we discern the great reason of those expressions of S. Paul, He that loveth another hath 
Rom. 13. 8. 9, 10. Gal. 5. 14.  fulfilled the law. And all the law is fulfilled in this one word, thou shalt love thy Neighbour as thyself. And if these things are so, than all the moral law of Moses, which is withal the law of Christ, does make it our Duty to be content, and by consequence to be happy, and by consequence an happiness to do our Duty. For he that saith in plain terms, thou shalt not only not rob, or defraud thy neighbour, (of his life, his wife, his goods, or his good name,) but thou shalt also not cove●… any thing that is another's; doth clearly say, (in effect, and substance,) thou shalt be satisfied with thine own; thou shalt not be in any want of the things without, but shalt have happiness within thee; all thy desires shall be fulfilled; thou shalt have absolute contentment, and satisfaction; and the Angels of Heaven can have no more. This is the precept which I command, and this the Duty thou art obliged to perform, Thou shalt not covet what is not thine; that is to say in other words, Thou shalt be as happy as I would have thee.  
And thus at last I have proceeded unto the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or thing proposed to be proved.  
Sect. 21. Another way whereby to prove it, will be to argue from that Trichotomie, in the 6. chapt. of Micah, at the 8. verse; where the whole Body of the Commandments is compendiously divided into these three members, to do justice, to love Mercy, and to walk humbly with our God. The first of which bestows upon us a full Serenity of mind, the most desirable felicity of being satisfied with ourselves, and so by consequence it yields us the greatest pleasure. The second is not only to make our Donor to become our Debtor, but to lend him our Riches upon Increase; nor that for ten in the hundred, but for an hundred-fold the Principal, (Mat. 19 20.) and by consequence it yields us the greatest gain. The third is that which speaks us masters of our selves, by speaking us servants to a master, whose service is not only Freedom, but Empire too. Illi servire, est regnare, saith Espensaeus. And giving us the advantage of that most honourable subjection, which in Tacitus his judgement does place the Subjects above their Prince, makes us Favourites in the Court of the King of Heaven; and by consequence it yields the greatest Honour. So that unless we are professedly Platonic Lovers of Disobedience, all our Duties are conformable to the very unruliest of our Desires. The doing of justice does comply with our Sensuality; the loving of Mercy with our Avarice; and to walk humbly with our God, is very agreeable to our Ambition.  
Sect. 22. Lest this should seem at first hearing to be but a phansiful way of arguing, I shall show it once more by a clearer light.  
As for the first, the doing of justice, it entertains its entertainers with peace of Conscience, which (in the wise man's Judgement) is a continual Feast. It is so acceptable and pleasant to reflect in a man's Thoughts upon his having done well, having wronged no man, defrauded no man, but dealt righteously with all; that any man whose understanding hath not quite lost its Taste, may make as pleasant a meal on a mess of Honesty, (I speak of likeness, and not equality,) as if he had dined that day in Paradise, and taken his Supper in Heaven itself.  
Sect. 23. The second, the loving of Mercy, is the giving ourselves a Right to what we have, by our parting with the possession. For non videtur cujusquam id esse quod casu auferri potest, saith Caius the Lawyer. Nothing is properly our own, which can possibly cease to be so, by being entrusted unto a Treasury where rust and moth can corrupt, or where thiefs break through and steal. From whence it follows, that 'tis the Thrift (if not the Avarice) of a merciful man, to make Heaven his Coffer, and to Inventory his Goods, by the number of the persons to whom he hath been a Benefactor. For in propriety of speech, we are worth no more than we have wisely given away. And that the parting with our possession is no infringing of our Right, appears not only by Gods, but justinian's Law. For & eum habere dicimus qui Rei dominus est, aeque ac eum qui Rem tenet, saith Ulpian. And this Rule of the Civilians you may interpret out of S. Paul, For when (saith he) we are poor by making many rich, we are as 
2 Cor. 6. 10.  having nothing, and yet possessing all things.  
Sect. 24. Lastly for the Third, the walking humbly with our God, it is not only the safest, but noblest temper; not only the most christian, but the most handsome quality. And thence is called by S. Peter, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is) profitable, or gainful, in relation to God, of whom it looks for its Reward; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, that is handsome or comely in the sight of men. 1 Pet. 3. 4. Where having said wherein comeliness does but negatively consist, [not in the plaiting of the hair, or putting on of our apparel,] he proceeds to inform us wherein it positively consists, to wit in the hidden man of the heart, in that which is not corruptible, even the Ornament of a meek and a quiet spirit. 'Tis this that makes us like the Queen's Daughter, all glorious within. And therefore when Celsus upbraided Origen with that degenerous modesty of the Christians, (for so it was in his Account,) their withdrawing themselves from public Business, and refusing the honours of the Court, or the Commonwealth; Origen answers that they did it, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] as keeping themselves for a diviner, and a more honourable employment. For seeing Christ was the Master, whom 'twas their Pride, and their Glory, and their Happiness to serve, they were most ambitious of that Quality, which made them fittest for their obedience.  
Sect. 25. Thus have I showed in some particulars, how the Goodness of every Action is very sufficient for the Reward too; And how obedience to the Commandments, were it not itself an abundant Recompense, hath enough of Heaven in it to give us happiness without one. In so much that our Saviour might well have said, (not if ye love me, but) If ye love your own selves, keep my Commandments; even because the keeping of them can add no otherwise to His, than as it makes for Our advantage.  
And having hitherto considered our Saviour's Precept touching▪ the keeping of his Commandments, as the greatest expression of his love to us; I am next to consider the keeping of them, as the greatest expression of ours to Him; And so by consequence am to proceed to the third Inference I proposed,   

CHAP. III.  
That as the greatest expression of Christ's Love to us, is his taking it as a kindness that we be kind unto ourselves; so the greatest expression of ours to him, is to do those things which he enjoyn's us.  
Sect. 1. ANd sure the Truth of this Inference will not need much labour to make it evident. For all expressions of our Love, however many, or great, in point of number, or degree, are comprehensively reducible unto one of these Heads, either Formal, or Real; In show, or in substance; in word, or deed. And in respect of these two, our Blessed Saviour does distinguish betwixt his flatterers and his Friends. We have an example of the former, Luke 6. 46. Why call ye me Lord, Lord, and do not the things that I say? We have an example of the later, 1 john 15. 14. Ye are my Friends, if ye do whatsoever I command you. And an example of both together, Mat. 21. 28, 29, 30, 31. Where the servant that said, he would not go, but went, is more justified than the other, who said he would, but went not. Our Saviour's flatterers than are they, who make Profession of their Love; who give him very good words; who in their Prayers and Predications breathe out nothing less than kindness, and Admiration; but not proceeding any farther, than the bare wording, and professing, and breathing out of their Affection, they cannot challenge a better character▪ than that they love him from the teeth outwards, and this because their Expressions are merely verbal. Whereas the Friends of Christ are they, who add the Proof of Love to the due Profession; study to live by his Example, and in obedience to his Commands; espowse a Fellowship with his Death, and a conformity to his Sufferings; are rather for Christ, though at the Bar, than for a Pilate, though on the Bench; very much rather for the oppressed, than for the persecuting side. Which evinceth that their Love must needs be Real, and from the Heart, because they are sturdily at the cost, and the pains to prove it.  
Sect. 2. That this indeed is the difference betwixt the flatterers and Friends of Christ, as betwixt a mere verbal and Real Love, we have a full confirmation from the words of S. john. My little children, (saith 
1 John 3. 18.  he,) Let us not love in word, neither in Tongue, but in Deed, and in Truth. That is, let our Love be without dissimulation; let it be legible in our Actions, not only audible in our Voice. Let us demonstrate our love to Christ, by showing our love unto his Members. Nor that by speaking them fair, and paying Civility to persons, But by opening the Bowels of our compassion to 
verse 17.  their needs. S. james, in his Epistle, hath set it out to the life. If a brother or sister (saith he) be naked, 
Jam. 2. 15. 16.  and destitute of daily food, and one of you say unto him, depart in peace, be ye warmed and filled, but ye give him not those things which are needful to the Body, what doth it profit? There we have in S. james, by way of Instance, what we found in S. john, by way of Advice, and Exhortation. For he that saith, go in Peace, be ye Warm, or full, he expressly is the man that loves in word, and in tongue. But he that gives those things which are needful to the Body, he is properly the man that loves in Deed, and in Truth.  
Sect. 3. Now that which is the greatest proof of our Love to Christ's Members, does carry with it the greatest Proof of our Love to Christ. Who, what is done unto his Members, does take as don unto Himself. He that persecutes and plunders his Fellow-Christian, does persecute and plunder his Master Christ. And Christ hath said what he will say to such as these in the Day of Judgement, In as much as ye have done it unto one of the least of these, ye have done it unto me. Mat. 25. 40. So that the reason is very evident, why S. Paul sets out our Love as the fulfilling of the Law; And summ's up all the Commandments into this one Precept, Thou shalt 
Rom. 13. 9, 10.  love thy Neighbour as thyself; Because the Proof of our obedience to the Commandments of the Law, is our doing unto others, (in Acts of Justice, and works of Mercy,) as we would that others should do to us.  
In a word, so very strict is the Connexion betwixt the Love we have to God, and our love to one another, as well as betwixt the Love of Both, and the keeping of the Commandments, that S. john sets them down as the Marks and Tokens of one another. 1 john 5. 1, 2, 3. The Love of our Neighbour is a sign of our Love to God. (v. 1.) Our Love to God is a sign that we love our Neighbour. (v. 2.) And our keeping his Commandments is the clearest Diagnostic and Sign of Both. (v. 3.)  
Sect. 4. To make it yet more apparent, that our Obedience is the best Argument and highest Expression of our Love, let us compare the way of reckoning by our Saviour in the Text, with that most general way of reckoning which we observe amongst ourselves. Do we not ever reckon Him the lovingest Subject to his Sovereign, whom we find the most exact in keeping the Oath of his Allegiance? And who, in reverence to his Loyalty, despiseth his Livelihood, and his Life too? Do we not worthily reckon Him the lovingest Son unto his Parents, who obeys them in all things, without Exception? And conforms to their will, however cross unto his own? Do we not justly reckon Him the lovingest Servant to his Master, who goes as soon as he is sent and comes as soon as he is called, and does exactly as he is bid? And does not our Saviour in the Text take the very same measure of our Affection? Does he not send us to our obedience, as the manifestation of our Love? He does not say, If ye love me, believe the Truth of my Promises, and strongly rely upon my Merits; Be sure to honour me with your lips, and call yourselves by my Name; But, If ye love me, do the things that I say. If ye love me, perform my Will. If ye love me keep my Commandments. Men may talk what they please of their Love to Christ; and praise themselves, as they do Him, as far as words and phrases come to. But if they are Lovers of the World, and make it their Business to get its Favour; if they either defraud or persecute, and seek to build their own Greatness upon the Ruins of other men; if they are Servers of the Times, and lick themselves for that Cause into every shape, and have men's persons in admiration because of Advantage; they are as far from loving Christ, as from keeping his Commandments. And so they are as distant from it, as Sincerity is from Dissimulation. Which may be farther made appear by the Rule of contraries. For  
Sect. 5. That must needs be granted to us as the greatest Expression of our Love, the contrary to which is the greatest expression of our Hatred. And suppose we hated Christ, as much as a julian, or a jew; could we do him a greater Injury, than that of breaking his Commandments? we cannot whip him at a post, or nail him again unto a cross, or thrust a Lance into his Side; for which we are not thankworthy, because we cannot. His Body being out of our reach, and lifted up above our malice at the right hand of God. But that which is dearest to him on earth, is the whole Body of his Commandments. Which whosoever breaks wilfully, would be as ready to break his bones too, had he but Power, and Opportunity, as well for the one, as for the other. His Commandments at the worst can be but voluntarily broken; And the Devil himself can do no more; And yet how many are called Christians, who do no less? Now what are all his Commandments, but Exhibitions of his Will? And therefore to violate the former, what less can it be, than to make Head against the later? And sure when Christians are Antichristians, by living in absolute opposition to the declared will of Christ, they do not only labour to put him privately to the Blush, but they paradigmatize him, and cast a public disgrace upon him; or (in the words of the Apostle) they even tread him under their feet; and 
Heb. 6. 6. & ch. 10. v. 29.  put him to an open shame. And this being clearly the greatest expression of their Hatred, 'tis plain the contrary to This is the greatest expression of their Love.  
Sect. 6. Shall I then give you the character of one that truly Loves Christ, that we may judge of ourselves in relation to him? The truest character I can give him is briefly this. He who does not so profess and own the Godhead of Christ in words, as to deny it in his works, with the ancient Gnostics; he who does not fall down and worship the Idols and Images of opinion, which either Haeresy or Schism would have engraven within his Head; he who takes not his name in vain, either by preaching for a pretence, or by the Hypocrisy of his Prayers; He who breaks not the Sabbath, by his preferring Acts of Sacrifice to works of Mercy; or by the cheap and easy way of appearing Righteous unto men; He who honoureth his parents, both public and private, Ecclesiastical and Civil; and cannot swallow the least Rebellion, though in pretence of the greatest liberty; He who commits not any Murder▪ under pretence of an Holy war; but is so very far from that, as not to be angry with his Neighbour, without a just cause, and an equal measure; he who commits not an Adultery, no not so much as in his eye; nor admits of any whoredom, with his Inventions; He who neither screws▪ himself into another man's Right by secret Fraud, nor breaks in upon it by open violence; But chooses rather to be defrauded, and tamely delivers up his Coat to him that takes his Cloak from him; He who instead of being an anxious heaper up against hereafter, contents himself with his daily bread, and trusts Providence for the morrow. He who does not smite his Neighbour, no not so much as with the Tongue; does not invade his Neighbour's Goods, no not so much as in his wish; but does in all things to others, as he would that others should do to him; 'tis he that truly loves Christ, because 'tis he that truly keepeth his Commandments.  
Sect. 7. But here perhaps an Antinomian may thus object. If the case does stand thus, that none can▪ truly love Christ, who do not keep his Commandments; and that his Friends are they alone, who do impartially perform WHATSOEVER he does Command them; (to use the words of Christ himself, joh. 15. 14.) None by consequence are the Friends and the true lovers of Christ, but such an irrational sort of Creatures as Wind and Water. For whilst the best men on earth are a kind of Rebels, either by doing what he forbids, or by omitting what he requires. These irrational things are doing WHATSOEVER he Commands them. We know the Waters at his Command did very readily drown the world; and as readily at his Command did they retreat into their Channels. At his Command they stood up, and made a Wall of Defence on either side of his People Israel; yet at his contrary Command too, they overran and swallowed up the Egyptian Host. When he said unto the Wind which threatened an Hurrican in the sea, [Peace, be still,] whereupon the wind ceased, and there was a great calm, (Mar. 4. 39) What manner of man is this (said his Disciples in a Fright) that even the wind and the sea obey him? (v. 41.)  
Sect. 8. The Answer to this is extremely obvious. For Christ directed those words, [Ye are my Friends if ye do whatsoever I command you, and if ye love me, keep my Commandments,] to Creatures capable of Friendship, because endued with a principle of choice, and Reason. Not only subjects of a natural, but of a voluntary obedience; an obedience sweetly streaming from the generous Fountains of Love, and Gratitude. But to the Wind and the Sea he could not speak in such language; Because however they were punctual in whatsoever he did command them, yet it was not out of choice, but out of mere Necessitation. And so their punctual obedience was but an Argument of their weakness. 'Tis true indeed that in respect of our Saviour's speaking unto the sea, with a [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Peace, be 
Mark 4. 39  still,] we may by a figure at least aver, he gave it a Law, or a Commandment. And in as much as that sea did do exactly as he had bid it, we may figuratively call it the sea's obedience. But in as much as our blessed Saviour did bring to pass what he Commanded by power perfectly irresistible, and that the sea could not possibly no●… have done what it did, it did rather not resist, than obey the precept. For the sea in that calm was merely passive. And by an usual Catachrésis was said to do, what in propriety of speech it did only suffer.  
Sect. 9 Yet I shall venture to draw a motive to our Obedience by way of choice, from the obedience of other Creatures which is by way of Necessity, because I find it the very method which God himself is pleased to use, whilst he is preaching to a Rebellious, revolting people, jer. 5. 22, 23. For there he presseth them to obedience from the consideration of the sea; which though unwieldy, and impetuous, and apt to be gadding of itself, is yet so bound and bridled up by the Command of its Creator, as that it never transgresseth in any kind. Now what Reason is there assignable, why we are abler to rebel than the mighty Ocean? 'tis not sure that we are stronger, much less is it that God is weaker, in reference to us, than he is to It. The reason therefore must be taken from the condition of our Wills; and from the different operations which God exerteth upon us, and Inferior creatures. On us he worketh by his Grace, in such a competent kind of measure, as that he leaves us a possibility either to use, or to abuse it. On Them he worketh by his Omnipotence, in such an overruling and compulsatory way, as to make their obedience become their Nature. If God should operate upon us by the same Almightiness, by which he placed the sand for the bound of the Sea, and by which he is able to subdue 
1 Cor. 15.  all things unto Himself, one of these two Absurdities would unavoidably follow from it. Either first that 'tis as impossible for men to violate God's Law, as for the sea to expatiate beyond the Bounds which he hath set it; or that secondly 'tis as easy for the sea to break forth beyond its Bounds, as for a man to be a Sinner or a Transgressor of the Law. But because these two are most insufferable Absurdities, it therefore follows of necessity, that God works otherwise upon us, than he does upon irrational and senseless Creatures. On them, by power irresistible; on us, by a moral persuasion only; which may strongly incline, but not enforce us. Nor can any reason be given, excepting only this one, why men and women who are endued with so much Reason and Education, should show themselves more unruly, than the Fire, or the whirlwind with which 'tis acted; than the sea, or the Tempest wherewith 'tis driven. Never was it once heard that God did utter any such wishes, O that the sea had been obedient! O that the wind had not revolted! O that the fire had done exactly as I commanded! For these did never disobey the Absolute will of their Creator. But God is oftentimes wishing throughout the Scriptures, O 
Deut. 5. 29.  that there were such an heart in them, that they would 
Deut. 32. 39  fear me, and keep all my Commandments always! O that they were wise, that they understood this, that they would consider their later end! The reason is, because we fail in our obedience to the conditional Will of God, although the grace of God in us does give us Ability to obey. Nor do we only find him wishing in relation to the present, or future times, O that they were wise! that they would consider! But he hath wishes also which look on what is absolutely passed; O that my people had walked in my ways! O that thou hadst harkened to my 
Psal. 81. 13. Isa. 48. 18.  Commandments! O that thou hadst known the things that belong unto thy peace! which what less can it imply, than the sufficiency of Grace with the natural freedom of the Will, whereby those Rebels had been enabled, before they actually rebelled, to have abstained from those Rebellions. For had not Israel once been able to have walked in God's ways, before the habit which they got of walking only in their own, God could never have expressed himself by wishing, O that Israel had walked in my ways! For that had been in effect as if his wish had ran thus, O that Israel had done, what 'twas impossible for them to do. So as 'tis evident even from hence, that men do break his Commandments, not for want of an ability, but will to keep them. We want nothing but love to make us as dutiful out of choice, as the other Creatures are out of absolute Necessity. And 'tis our fault we want the Habit, because we want not the motives, or means of love. For (not to repeat the means and motives which I have 
* Sinner Impleaded. part. 2. ch. 3. Sect. 6, 7, 8, 9, 10.  formerly reckoned up on the like occasion, it shall suffice me to say at present, that) God was in Christ reconciling the world unto himself, as well as by and through Christ reconciling himself unto the world. We have the means from without, for he hath given us himself to make us love him; which why should we not do▪ when he is every way lovely, or rather loveliness itself? We have the means from within, for he hath given us his Grace whereby to love him. And though by an argument ab effectu we often prove it not irresistible, yet we cannot but confess it to be sufficient; because he commandeth us to love him, and for the love we bear to him, to keep his Commandments. Nor does he Command Impossibilities. He expecteth not to reap, but after the 
2 Cor. 8. 12.  measure that he hath sown. The highest pitch of his Commands is that we love him with all our Hearts; that is to say, with all our might, or with the utmost of our Ability. And▪ 'tis certain that we are able to love him as perfectly as we are able, because the negative to that would be a flat contradiction. And so 'tis very sound Logic, to say we can love our Saviour, because we ought. What 'tis a duty for us to do, is therefore possible to be d●…n.  
Sect. 10. Why then do we not love him, whilst 'tis so evident that we are able? And if we do love him as we are able, why not give him our obedience as the greatest expression of our love? why should the privilege of our Reason make us more liable to Rebellion, and by consequence more unreasonable, than that inferior sort of Creatures which have no reason at all? Are those Vassals of the Almighty so wholly addicted to his Commands, and shall we who are his children be most averse? shall we despise the Riches of his Goodness, and Forbearance, because he is willing that his Goodness should fairly lead us into Repentance, and not that his Omnipotence should drag us to it? Shall we be evil so much the rather, because He is good? And offend the more boldly, because his Grace hath abounded to us? Shall we break his Commandments, because he hath put it unto our choice, and not infor●…'t us to keep them against our Wills? Shall we convert that noble liberty, which he hath given us, into looseness? And take occasion to be Rebellious, from His leaving us to be free? Shall we so very ill requite him for his great Favour and Partiality, as to become the very worst of all his Creatures under Heaven, because He made us the very best? Methinks it should melt us into Obedience, that God is pleased to deal with us as noble Creatures; as Creatures capable of Friendship; as Creatures made of the most liberal and most ingenuous Constitutions. That he is pleased to persuade, where he hath power to Compel; and so far forth to command us, as still to leave us Freemen. That he is pleased to speak to us, (as here he does) not in the stile of an absolute Sovereign, [If ye cannot resist me,] nor in the stile of an Angry judge, [If ye stand in fear of me,] but rather in the stile of a zealous Bridegroom, [If ye love me, keep my Commandments.] This is most for our Glory, as well as His, that we be not only punctual, but cheerful also in our duties; and that we give him our Obedience, as the natural Issue of our Love. It being a bravery of Devotion, and a generous nobleness of Spirit, to be afraid of Disobedience to the Lord Jesus Christ, not so much because a judge, able to terrify and drive us from our Corruptions, as because he is a Saviour, who rather draws us to himself by the Bands of Love. 
Ho●…. 11. 4.   
But now 'tis time that I proceed to another Emphasis of the words, from whence will arise another Inference. That, having showed how our Obedience is the greatest Expression of our Love, I may prove it in the next place, an unavoidable Effect too. And that as it appears already, to be the best, and the most solid, so it may also be found to be, the most Inseparable instance of our Affection.   

CHAP. IU.  
Of Love and Obedience, in a Christian, as two inseparable Companions, every whit as inseparable as the Cause, and the Effect; or whatsoever else they are, whereof the one doth of necessity infer the other.  
Sect. 1. AND first because there is a Fallacy which many impose upon themselves, whilst they think it as possible to love their Saviour, without the keeping of his Commandments, as to know or apprehend him, without the keeping of his Commandments, I shall begin with the great Difference betwixt the two natures of Love, and Knowledge. The end of Knowledge is to possess that which is True: but the end of Love is to possess that which is Good. Knowledge is an act of the Understanding, but Love a motion of the Appetite. Knowledge is seated in the Head, but Love especially in the Heart. Both are possessed of their objects by way of union; but the union of Knowledge seems merely passive, as being made in the understanding▪ which being possessed of its object is quite at Rest. Whereas the union of Love is wholly Active, as being made in the Appetite, and by consequence in the Heart; which being possessed of its object by an Intentional union, is so very far from resting content with That, that it employs every Faculty to gain the object that is beloved, not only by an intentional, but real union. So great and wide is the difference 'twixt Love and Knowledge, that knowledge is but an idle, unfruitful thing, till it is quickened by the Industry and Heat of Love. Our Knowledge of Christ, as we are taught by sad experience, is often Barren. But 'tis as evident by experience, that the Love we bear to him is ever Fruitful; and the Fruit it brings forth is ever the keeping of his Commandments. For  
Sect. 2. Secondly, This we are taught by the light of Nature, That to perfect our union with what we love, (by our Enjoyment of its possession,) we are to use the best means whereby to make ourselves lovely; that so the person whom we love, may himself be a Lover, as well as we. And sure the most effectual means whereby to make ourselves lovely, is our Conformity to the Humour and Disposition of what we love. For a reciprocated love implies a Harmony and Concord between two parties; whereby each object is Agent too; and each person loved becomes a Lover, by the Conformity which he finds unto all his own humours in That which loves him. Nor need we labour after this, as a thing gainable by Art, for nothing but flattery can stand in need of such help; and flattery is no more than the Ape of Love, just as Art is no more than the Ape of Nature. But if indeed we do intensely and truly Love, it will not be an artificial, but a most natural issue of it. To frame our manners and Conversations in proportion to the temper of our Beloved. Now if Christ is the object we truly love, we shall long after an union; and earnestly labour to possess him, by being first possessed by him. Because till he stoops to our embraces, we cannot possibly rise to His. And being convinc▪ t he will not have us, until he finds us worth the having, (or at least in a capacity of being Had,) how shall we search after the means whereby to be fitted for his Acceptance? we shall incessantly cast about, which way to please him; and frame the course of our Lives to what we think He loves best. We shall strive and contend after the knowledge of his Will, with this intent only, that we may do it. And having found that his Commandments are the Transcriptions of his Will, we shall compose our whole selves to the keeping of them. And having done all we can, shall never think we have done enough; for that our Love, being Infinite, can never satisfy itself with any expressions which are not such. So that if we love Christ with the whole Treasure of our Affection, our obedience will know neither end, nor measure; but will be coveting to demonstrate itself as Infinite, as is that object which doth attract it. And this will farther appear by a Third way of arguing. For  
Sect. 3. Whatsoever 'tis we love, we love as Beautiful and Good. Goodness is Beauty in its perfection. The Sovereign beauty then of Goodness does by an absolute kind of Empire command Affection; at least from as many as have eyes, whereby to behold it as it is. And seeing that which is so strong as to command our Love, must needs predominate over all that our Love Commands, Therefore to love, is to be subject; and, as being in subjection, to pay Obedience. The truth of this universally, may be the better understood by a few particulars! For wh●…soever loves Honour, or worldly greatness, does live a Feudatorie or Vassal to his Ambition. Whosoever loves money, is basely a servant unto his Avarice, and to that is most ready to pay obedience. He who loves the handsome outside of dust and ashes, lives in subjection to his Lust, and does but go in those Errands on which It sends him. So whosoever he is that loves to live a sober and righteous and godly life, is most affectionately a servant to the Lord jesus Christ, and does bestow his whole Time in doing the things that he Commands. Let the object of our Love be what it will, whether God, or the World; the Flesh, or the Spirit, still the Rule of the Apostle will be unalterably true, That to whom we yield ourselves servants 
Rom. 6. 16.  to obey, His servants we are to whom we obey, whether of Sin unto Death, or of Obedience unto Righteousness. Love is ever so sure to beget obedience, that when our Saviour would give a reason, why no one man can serve two masters, (meaning those two, called God, and Mammon,) he made his reason to stand in this, that no one man can love two Masters. For either he 
Luke 16. 13.  will hate the one, and love the other, or will hold to the one, and despise the other. So that if we love God, we shall be sure to hate Mammon; and if again we hold to Mammon, we shall rebel against God. Whereas if it were possible to love them Both, it would also be as possible to serve them Both; because by the persons whom we love, we cannot but love to be employed. The love of Christ doth constrain us, saith our Apostle to his Corinthians. And as Christ's love of us, so ours of 
●… Cor. 5. 14.  Him doth even press upon us, and urge us, to keep his Commandments, and to do those things which are pleasing in his sight.  
But let us farther make it appear by a fourth way of arguing. For  
Sect. 4. Whatsoever we love the most, is either present or absent. And as when it is present, we most delight in it; so whilst it is absent, we do long the most after it. But the Apostle tells us expressly, that whilst 
2 Cor. 5. 6, 7.  at home in the Body, we are absent from the Lord; for we walk by Faith, and not by sight. So that if we love Christ, we shall long after his presence; and if we truly long for it, we shall endeavour its attainment. And if we endeavour to reach the end, there will be nothing more natural, than to inquire after the means. And finding the means to be obedience, we shall undoubtedly obey. The Helkesaitae proved nothing but that themselves were stupid sinners, in conceiving it possible to deny Christ with the Mouth, and yet to love him with the Heart. For the Heart in a Man; like the Spring in a Watch, is that that sets all on work, both Tongue, and Eyes, and Hands, and Feet too. If with 
Rom. 10. 10.  the heart a man believeth unto righteousness, 'tis very certain that with the mouth he will confess unto Salvation. He will obey his dear Master in every kind; both by speaking, and living, and dying for him. If he is but once mounted on the wing of pure Love, he cannot choose but be transported by the wing of desire too, and will incessantly be flying in every errand, upon which his Beloved shall please to send him. Which may once more appear by a fifth way of arguing. For  
Sect. 5. Carnal fear is the greatest and strongest Bar to our Obedience. But there is no fear in love; perfect love casteth out fear, 1 john 4. 18. And as it casteth out fear, so it establisheth a Hope too. And Hope is evermore a Spur, by which we are urged to our Obedience, from its expectance of our Reward. It was this Love and Hope, which made S. Paul follow Christ, through every rough passage by sea, and land. He was so amorous of his Saviour, and so piously ambitious of the Glory to be revealed, that he rejoiced in his afflictions; and was readier to die for the name of the Lord Jesus, than to fail in any point of yielding Obedience to his Commands. Nor is it truer of S. Paul, than of all the meanest Soldiers in the Army of Martyrs, That neither distress, nor persecution, nor nakedness, 
Rom. ●….  nor famine, nor peril, nor sword, nor life, nor death, nor any other Creature, had any power to step in betwixt their Love, and their Obedience. The reason of it is obvious, as▪ 'tis to say that they were Members of Jesus Christ; not only reputed, but real members. And 'tis natural for a member, as to love its own Head, so to live in Obedience to its Direction.  
Sect. 6. Thus I seem to myself to have made it evident, that Love is ever that cause, of which Obedience is the most natural and most inseparable effect. 'Tis still as ready to obey, as water is to wet, or fire to Burn. Nor can it better be represented, than by the nature of that active and subtle Element. Knowledge we may say is a kind of light; but Love is more properly a sort of Fire; and with that when the Heart is once sufficiently inflamed, it cannot but send up those sparks of Zeal and devotion to its Beloved, which do enkindle a special Pleasure in doing the things that he commandeth. The Psalmists Heart was hot within him, so hot, that he tells the fire was kindled; and though he long held his Peace, yet his love did so burn, he was not able to suppress it, and so at last he spoke with his Tongue. 
Psal. 39 3.  We may say therefore of Love, what the spouse in the Canticles doth say of jealousy, (which is but one of Love's Daughters,) The Coals thereof are Coals of Fire, which hath so vehement a Flame, that many waters 
Cant. 8. 6, 7.  cannot quench it, neither can the floods drown it. Love indeed is such a flame, as must evaporate, or expire, or burn out its way through all that labours to keep it in. A thing so busy, and industrious, as that in truth it▪ can no longer be called Love, than it is doing somewhat or other in complaisance and compliance with its Beloved.  
Sect: 7. Having now passed through the Proof, proceed 
The Application.  we briefly to the use we are to make of this Inference. And first of all let us consider, that if Love and Obedience are two inseparable Companions, (the former as the Cause, and this later as the Effect,) It concerns us as much as our Souls are worth, to take a care that our Love be rightly fixed and directed. For it transforms us into the Image of whatsoever thing it is that we love the most. And according as our object is good or evil, It either put's us upon the noblest, or meanest offices in the world. If its object is right, we are the best sort of men; but if it is wrong, the worst of monsters. It being with love, as it is with fire, which in proportion to the matter on which it feeds, doth send up the sweetest, or noysom'st vapours. If it feeds on such matter as Grass, and Tallow, it cannot choose but have a noxious and stinking breath; if on Cinnamon and storax, it fills the Air with a perfume. And just thus it is with the flame of Love. If it fixes upon Christ, it breathes forth nothing but pure obedience, and so abounds with good works, which are a sweet-smelling 
2 Cor. 2. 15. Eph. 5. 2.  savour; such a sacrifice of Incense, as with which God is well pleased. In which respect alone it is, that the Bridegroom in the Canticles is thus expressed to court his spouse; How fair is thy love, my sister, my spouse? How much better is it than wine, and the smell of thy garments 
Cant. 4. 10, 11▪ 12, 13, 14.  than all spices? A garden enclosed is my sister, my spouse; Thy plants are an Orchard of Pomegranates, with pleasant Fruits, Camphire, and Spikenard, Calamus, and Saffron, with trees of Frankincense, Myrrh, and Aloes. Thus our Saviour is supposed, in Solomon's elegant Hypotyposis, to set out the Graces of his Church, and so of every Soul in it, espousing Christ for her Bridegroom, and his Commandments for her guide. Whereas if our Love does fix, and feed upon the Creature, it se●… forth a dangerous and loathsome stench: a stench so odious to God Almighty, that sin (for this reason only) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture, which does equally signify 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rev. 21. ult.  what is abominated, and stinks. Yet in this very mire men of swinish affections delight to wallow. For whatsoever 'tis we love, be it as ugly as the Devil, we paint it handsome in our thoughts, and blot out all its deformities with our Imaginations; and so we love it not as it is, but rather as it is disguised and sancyed by us. And hence it is that we are able to be so passionately in love with some Bosom sins, though so much uglier than the Devil, that sin alone hath been able to make him ugly. For when our Spirits are so unworthy as to ask Counsel of our Flesh, our flesh presents it to us as lovely. And from that instant forwards, we look upon it with a Fleshly, that is to say, with a Lover's eye. And sure the Eye of a Lover sees no defect in its Beloved. The blackest Crow in the world is much more doted on by a Crow, than whatsoever we can commend in the whitest Turtle. But this is only a similitude, cannot deserve to be a Proof. For we as Sinners do owe to Industry, what the Crow does to Nature Being naturally unable to dote on sin, as it is sin, we are fain to dress it up with some Turtles Feathers. And having so done, we are fain to use our wits, to make ourselves become stupid. Speaking no better of sin than this, that it has comeliness in its kind, and is proportionably handsome, and comparatively good too. Not good in itself, nor good in others, but yet the Flesh represents it as good for us. Avarice is good to increase our Treasure. Ambition is as good to advance our Credit. Luxury good to banish Melancholy and Sadness. Another man's Avarice is flat Idolatry; but our own is Good-husbandry, because our own. Another man's Knavery deserves a Gallows; but when it lies in our Bosom, 'tis a most necessary Prudence. We hate the Proud and the Aspiring the most that may be; whereas in us 'tis but Bravery to be Ambitious. Another man's Excess is a scandalous Sin; whilst our own is but an Argument of the Right which we have to the Creature-comforts. Now by what are we betrayed to all these mischiefs, but by the mere misapplying of our Affections? And what then have we reason to be more afraid of, than of setting our Affections upon the Earth? We find by evident Experience, (and in all manner of Cases,) that such as is our Love, such will be our Submissions, whether to that which is above, or which is infinitely below us. 'Tis This hath made so many womanish uxorious Husbands; so many childish indulgent Parents; so very many servile obedient Masters. 'Twas this made Ahab, (I do not say the Husband, but) the Wife of jezebel; and Eli a slave unto both his Sons; Herod, though a King, an humble servant to Herodias; Darius, though an Emperor, meanly gaping upon Apame; 
1 Esdr. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lucian.  and Hercules, though an Hero, submitting tamely to the blows of a feeble Omphale. Nor will it be otherwise with ourselves, who are called Christians; who having the Earthiness of their Love, shall not be able not to stoop to their Idols too. If we love Herod, as He Herodias, we shall keep his Commandments, as He did Hers; though this be one of his Commandments, that we slay our own Infants, put to flight the child jesus, and join ourselves with a Pilate to plot his Death too. But if we love the same jesus, as much as Herod did Herodias, we shall obey him as exactly, as He did Her. For we shall turn the right cheek to him that strikes us on the left. To him that takes away our cloak we shall yield our coat also. When we do well, and are beaten, we shall not threaten, but entreat. We shall lay up our Treasure, not in earth, but in Heaven. And whethersoever Christ calls us, to Herod's Court, or Pilat's Hall, to the Garden, or the Cross, we shall esteem it our greatest Riches, To leave all we have and to follow Him.  
Sect. 8. Seeing therefore 'tis so evident, that wheresoever there is Love, there cannot choose but be obedience, and that our obedience cannot choose but be agreeable to our Love; our first Endeavour is to be this, that we beware what we love. And since 'tis natural for us to love the individuals of our own species, who do carry God's Image as well as we, and betwixt whom notwithstanding there is very great difference; let it be our next Endeavour, that we beware whom we love. Lastly, because we are commanded to love our enemies, and therefore more than permitted to love our Friends; let it be our third Endeavour, that we beware how we love. We must love one another, or else we cannot love Christ; not at least in such sort, as to keep his Commandments; one of the chief of which is this, that we love one another. Our love is to abound more and more towards all men; especially towards all the household of Faith. But we must love them in measure, not at all in perfection; not in such an high pitch, as to keep their Commandments without exception. We are in some cases obliged to call no man Master upon Earth; and to obey him that saith, be ye not the Servants of men. We are to love one another, for Christ's sake only; and only Christ for his own. Now to prevent our being careless, whether we love him, or love him not, or whether so as will suffice for the due keeping of his Commandments,  
Sect. 9 Let us secondly consider the unspeakable danger of our Defect. As first the perfect impossibility of ever entering into his Glory, without the keeping of his Commandments; next the equal impossibility of ever keeping his Commandments, whilst we are cold in our Affection to Him, or Them. One of the chief of his Commandments, which he delivered to us as Christians, and by which we are distinguished from jews and Gentiles, is love your enemies, bless them that 
Matt. 5. 44.  curse you, do good to them that hate you, and pray for them that despitefully use you. But how incapable are we of that, whilst we are wanting in our love unto Christ himself, who is so far from being an enemy to any of us, that 'tis a kind of a Meiosis to call him Friend? Again 'tis another of his Commandments, that we rejoice in persecutions, that we deny our own selves; 
Matt. 5. 12.  and that taking up his Cross, we do so follow him, 
Mark 10. 21. Matt. 16. 24: Luke 14. 26.  as to hate our own lives in comparison of Him, which (though absolutely 
* Matt. 10. 37, 38. Luke 14. 26, 27▪ 33.  necessary to our being his Disciples, yet) how incapable are we of doing, unless we love him a great deal better, then both our ease, and our Pleasures, our Reputations, and ourselves too? And then how highly does it concern us to wean ourselves from this world, with whose love the love of Christ is said to be utterly inconsistent? (jam. 4. 4.) shall we then be verier Babes than our sucking children, by being fonder of the world, which is a strange and a cruel Nurse, than they are ever wont to be of the Mother's Breast, from which they draw the very substance and means of Life? shall we not wean ourselves from the world, from whence we suck nothing but Poison, and the preparatories of Death, by the same Art and Method, which we use in the weaning our sucking Infants? Is it not a very sad and unexcusable Absurdity, that the Tall Parents should go to School to their poor Brat of a span long, and yet complain of too hard a lesson? That they should lay upon their Infant an heavier burden, than they are willing to bear themselves? That the Babe of a year old who is not able to distinguish between a Fish and a Scorpion, should be put upon the practice of self-denial, whilst themselves, however aged, are hardly yet ripe for the doctrine of it? An absurdity very shameful, but no whit strange, because our customary experience that so it is, does extenuate the wonder that so it should be. And yet as we never can obey Christ, until we love him; so the true love of Christ can never enter into our Hearts, until the love of this world hath had its Exit; Nor can we cease from our love of a tempting world, until, as children from the Breast, we are weaned from it. And hence it was that the Cradle became the Pulpit, from whence the sucking child preached to the Prophet David, whose choicest learning was to refrain, and to keep his soul, like as a child that is weaned from his Mother. 
Psa. 1●…, 1. 12, 3.  And from this very Topick did God upbraid his people Israel, who were rather of years, than of discretion to be men, Isa. 28. 9, 10. For sooner will a Babe, who is not weaned from the Breast, attain to knowledge, than his Parents to Religion, being not weaned from the world. Now to enable ourselves the better for the transforming of our love from the world to Christ,  
Sect. 10. Let us be resolute in the third place, to converse with it less, and more with him than we are wont. For a competent familiarity engenders love, though too much of it begets contempt. But Discontinuance breeds coldness and indifferency in our Affections. As therefore the way to wean an Infant, is to sever him from the Breast, whereof the Infant grows careless, when sufficiently accustomed to other meat; so to wean ourselves also from the embraces of the world, we must abandon its company, and discontinue our Acquaintance, and accustom ourselves to another diet, that is to say, to the law of Christ. And then by being so accustomed, we shall be careless, if not forgetful, of worldly Pleasures and Delights. I do the rather crave leave to dwell on this somewhat the longer, (notwithstanding what I have spoken to the same end and purpose in other places,) because there are who do impose so great a Fallacy on themselves, as to conclude against the pleasures of living strictly, merely from their own want of a due experience. A thing of so very great importance, that even 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. ●…thic. l. 10. cap. 1.  Eudoxus, and 
‖ Virtutes coluit non tanquam per se bonas, sed in quantum aptissimas ad quietè vivendum, vel quia vitam tutiorem, & voluptatem efficiunt pleniorem. Nec justitiam censuit per se optubilem, sed quia jucunditatem afferret. Torquatus apud Cic. de Fin. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epic. apud Laert. l. 10.  Epicurus, though the great Patrons of Sensuality, did recommend a life of virtue to all their Followers, not from a Principle of Piety, but Pleasure only. Not as the nobler way of life, but the more voluptuous. The reason is, they had tried both courses; and so were Proselytes not to virtue, considered simply in itself, but to the Pleasure and Convenience they met with in it. So important a thing it is to make an essay of a method, before we rashly conclude against it. But how can any man pass a judgement, touching Colours and Shapes which he never saw? or touching the savour of a dish which he never tasted? or touching the happiness of a life, of which he never had the Patience to make a trial? Let Christ but have as fair quarter, as the God of this world is wont to meet with; let the keeping of his Commandments be tried as much, and as far, as the breaches of them; and than if the greatest Apolausticks do not subscribe to the delights of a new obedience, we may venture to give up our Christian Cause. For though the yoke of Christ's Precepts is somewhat rough at the beginning, yet there are thousands who can attest, that it grows smooth by being worn, and much the fitter for our necks too. In every thing that can be nam▪ d, be it an Art or a Science, a Faculty, or a Trade, we know 'tis usage and practice which breeds perfection. He who first learns to write, or read, will find it troublesome to the Flesh; which yet by using much and often, he will not find inconsistent with ease and pleasure. And exactly thus it is in the School of Christ; where the very same lesson which is most irksome in the beginning, is by use and experience made most delightful. We may be wedded to the best things, as we are commonly to the worst, by such a custom of conversing with them alone, as will become an artificial acquired Nature. For as a sinner, when you reprove him for his swearing, or drinking, or any other vicious Habit, will say, he is so used to it, as not to be able to abstain; So if a man be as much used to the Commandments of Christ, and is able to say with David, all the day long is my study in them, he will not be able to abstain from thrusting his neck into the yoke of his Master Christ. The yoke will keep his Neck so warm, he will not dare to leave it off; and that for fear of catching so great a cold, (that is to say, so great an Absence of love to Christ,) as will carry him for warmth to the Fire of Hell. If he is asked why he refuseth his partion of vel●…ptuousness, eats the course Bread of Honesty, or wears away himself in Meditation and self-denial; his answer is, he is so used to this course of life, victorious custom hath so subdned him, and conscience keeps him so much in Awe, that what with Fear on the one side, and pleasure on the other, he hardly knows how to be more voluptuous. His Fasting, and Praying, Mortification, and self-denial, Meditation, and Solitude, are grown agreeable to his Temper, and Frame of mind. He is gratified by his strictness, and very much pleased with his Severitie●…. He is delighted with the thing which carnal Cowards are afraid of, and vicious persons cannot endure. Has fought so long as a Soldier under the Captain of his Salvation, that fight is one of his Recreations. Fight, I mean, against the enemies of Christ, against the world, and the Flesh, and the Powers of Hell.▪ 'tis one of the highest of all his Pleasures, to be above the Pleasures of Sin; and one of his innocent ambitions, to tread ambition under his feet. All he covets, is contentment: and all he lusts after, is a Dominion over his Flesh. The greatest of his aims, is to be victor of all he fights with; and the greatest of his victories, is that he gets over himself. So beneficial is the duty of being habituated in virtue, that (as I said once before,) it makes the glorious Work of Grace become a kind of second Nature. For as the Love we bear to Christ begets the keeping of his Commandments, so does our keeping those Commandments as much improve and cherish in us our love of Christ. We shall not be able to abstain from the love of Christ, when there is something in ourselves to which the Nature of Christ himself, does hold conformity and agreement; and our keeping his Commandments will beget such a conformity. It will, I say, beget in us such an Harmony with Him, as must needs infer in Him an equal Harmony with us too. And wheresoever there is Harmony, there will be Love, in things rational; As wheresoever there is Love, there will be keeping of Commandments.  
Sect. 11. We may know therefore by this, whether or no our Hearts deceive us, when they make us believe that we love our Saviour. And so by consequence 'tis a Transition to the fifth and last Inference the Text affords us.   

CHAP. V.  
That our obedience to the Precepts of jesus Christ, is the only warrantable Touchstone, whereby to try, and examine the love we bear unto his person. And because by the force of our love to Christ, there is a mutual Cohabitation 'twixt Him and Us, this will also be a Rule which cannot possibly deceive us, in what it most of all concerns us to labour in without Error, even the making of our Calling and Election sure.  
Sect. 1. AMongst the several sorts of men, who are commonly wont to call on the name of Christ, and upon whom his name is called, there are not Two of Ten Thousand who will not challenge him for a Saviour, and make Profession of as much Love, as if they could prove it by their Obedience. But we may say of God himself, as of most great men, that his admirers are very many, but he hath very few Friends. It is agreed upon by all, that they all ought to love him; but 'tis agreed upon by all too, that of the all who ought to love, few do love him as they ought. For how many are there of them who do most of all profess to be lovers of him, who yet do reckon their very Rebellions amongst the Arguments of their Loyalty, and special Tokens of their Affection? As if our Lord had said to Them, in a direct contrariety to what he said to his Disciples, [If ye love me, break my Commandments.] Such as are keepers of Christ's Commandments, with a Belief that 'tis the way whereby to enter into life, and that in this they are to work out their own Salvation, are not allowed a better character, than that of good legal and moral men. And the good works of such as These are but glittering sins, in the opinion of those projectors, who are such Niggard's as to engross the work of Redemption to themselves. But such as break Christ's Commandments, with a Belief that they cannot, or need not keep them, (whilst they can break them so securely, as not to fall into a doubt of their being saved,) yea that they ought not so to keep them, as of necessity to Salvation, these they peremptorily reckon amongst the Vessels of Election. And are not they very sufficiently misconceipted of themselves, and their love to Christ, who rather than acknowledge any want of love to him, will ascribe their foulest crimes to the overflowings of their Affection? So very easy a thing it is for men to be flatterers of themselves, and quite mistaken in their Affections, that as they who flung stones at their Heathen God Hermes, made no doubt but they did it in pure Devotion, so there are Christians who seem to think, that they can break Christ's Commandments with every whit as good a zeal, as Moses broke the two stones wherein the Commandments were but written.  
And therefore in this consideration, it does concern us very nearly to bring our Love to the Touchstone, before we pass it for currant in our esteem. We are to follow that advice which S. Paul gave to his Corinthians, That we examine ourselves whether we be in the 
2 Cor. 13. 5.  Faith, and that we try our own selves. It being so ordinary a thing, for Devils to be transformed into Angels of light, and for the worst kind of vices to look like the greatest and fairest virtues, that the most talkative Professors of Christian Purity and Knowledge are seldom able to distinguish betwixt Hypocrisy, and Love; betwixt Attrition, and Contrition; worldly sorrow, and Repentance; betwixt Presumption, and lively Faith; betwixt Security, and Assurance; or a downright Stupidity, and Peace of Conscience; which shows the use and the necessity of bringing them all unto the Test, that so we may not be in danger to take them for more than they are worth; nor persevere in those Habits, of which we cannot too soon be stripped. That we may not overgreedily catch hold on a Fish, which will prove in conclusion to be a Scorpion; nor please ourselves with an opinion of our great Love to Christ, which will be found after Death to have been but a great Dissimulation. By what hath hitherto been spoken.  
I do not doubt but 'twill be easily agreed by all, that men are apt to be mistaken in the nature and measure of their Affections, and that by consequence it concerns them to make a Trial, whether their Affections are right, or wrong. All the difficulty will be, how to agree upon the Touchstone by which the Trial is to be made. And seeing the world is to be divided about the choice of this Touchstone, (some liking one thing, and some another,) I think it fit in proportion that I divide my Discourse too. Speaking first of the Negative, by showing what it is not; and then in the Affirmative, by showing clearly what it is. A method the rather to be admitted, because to refuse that which is False, is in itself of great virtue to discover that which is True.  
The vulgar sort of professed Christians, who are the speculative Solifidians, will not submit to any Trial, unless their own Fancy may sit as judge. And being destitute of obedience to the Commandments of Christ, which should be a witness from without of the love they bear to him, whereby they might prove it to other men; they appeal to the strength of their own persuasion, called a witness from within of their Love to Christ, and whereby they pretend to prove it inwardly to themselves. But this is an Error so full of danger, and indeed so void of sense, that I know not if I may judge it more extravagant in itself, or more pernicious in its effects. For 'tis apt to place presumption on the right hand of Faith; and does make the sanguin'sts Hypocrites to pass in disguise for the holiest men. mistakes a callous, and a seared, for a quiet Conscience; and sets up every man's heart as the great Touchstone of his Affections, though itself needs a Touchstone the most of any. For what saith God by the Prophet jeremy? The Heart of man is deceitful above 
Jer. 17. 9  all things, and desperately wicked, who can know it? Touching our heads, and our hands, and other parts of our composition, we may be easily supposed to have some knowledge; But God alone is the searcher of all our hearts, jer. 17. 10. And are not they in a goodly way of being rectified in judgement, both concerning themselves, and their love to Christ, who take their measures from the Fountain of all deceit? God was never more angry in the Times of the Law, than with them who were Prophets of the deceit of their own Heart, jer. 23. 25. Those Plasterers of Satan, whose custom 'twas to dawb with untemperd mortar, and to 
Compare Isa. 5. 20, 23. with Jer. 23. 14. 33.  heal the wounds of the people slightly, speaking peace to their Consciences before their Consciences had Peace with God. And 'tis as evident from the words of the wise King Solomon, (Prov. 24. 24.) that nothing but Woes and Imprecations belong to those Temporising and Popular Teachers, who do nourish themselves with the people's Favour, by nourishing the people with their deceits. For there is no higher way whereby to gratify the Devil, and make him glad, than by lulling poor souls into carnal security. Nor can a speedier course be taken to make them carnally secure, than by making them believe, that let their Sins be what they can be, they may be lovers of Christ, and vessels of absolute Election, and can never fall totally, much less finally from Grace, and that for this reason, because they think so; because they are inwardly persuaded; because 'tis set upon their Hearts, (as they use to word it;) because they take it for granted, and do not make the least doubt. A way of reasoning I cannot tell, whether more common, or more irrational. For to say, they are assured, because they steadfastly believe; or that they know they shall be saved, because they are strongly persuaded of it; is to argue that they know▪ even because they know not. For Faith, and Knowledge, (in the proper acception of the words,) cannot be conversant at once about the very same object. And that men may take that for the voice of Conscience, or else for the whisper of God within them, which yet is nothing in the world, but either a forgery of the Head, or a Deceitfulness of the Heart, is very evident from the Scriptures both of the Old and New Testament. For there we read of a Generation 
a Prov. 30. 12.  who are pure in their own eyes, yet are not washed from their filthiness. 
b Deut. 29. 19  Who bless themselves in their own Hearts, saying, we shall have peace, even whilst they persevere in adding Drunkenness to Thirst. We read of the Hypocrites 
(c) Job 8. 13, 14.  having an Hope; but we read too, that it shall perish. 
d Mic. 3. 11▪  We read of Priests teaching for hire, and Magistrates judging for reward, whilst yet they lean upon the Lord, and say, is not the Lord among us? none evil 
See the Confession of Faith, by the Assembly of Divines. ch. 18. p. 31.  can come upon us. Many will plead their great merit, who yet shall be damned in the day of Judgement. Matth. 7. 22, 23. And even the children of the Devil may think that God is their only Father, joh. 8. 11. All which being considered, I cannot approve of their skill or kindness (whereof we have an account in Print) 
See the Penitent Murderer, in the Account of Thomas Parson.  who taught an horrible Malefactor to please himself with this Syllogism, after his sentence of Condemnation for wilful murder. [God hath said, whosoever repenteth, and believeth, shall find mercy, and be saved. My Conscience telleth me, and witnesseth to me, that I repent, and believe, and am one of those [whosoever,] therefore Christ is mine, I shall find mercy, and be saved.] Now admit that this Murderer was in a very safe state; yet sure he took not the way to prove it, but only the way that he had been taught. For what he took to be the dictate or suggestion of his Conscience, might be possibly nothing more than the delusion of his Fancy, or the pleasant deceit of his Imagination. And this is certain, that unless by Repentance he meant Amendment, (which he could not well discover as he was hastening to the Gallows,) and unless by believing, he meant an Operative Faith, such as worketh by love, and by such a love too as is the fulfilling of the law, (which he could not well be sure of as he was going into his Grave,) there was not so much as a possibility, that he should prove himself sure of having an interest in Christ. The murderer should therefore have argued thus, [Whosoever believeth and repenteth, and does both sincerely, so as to lead a new life, and to bring forth fruits meet for Repentance, He hath an interest in Christ, and is in a state of Salvation. But I believe, and repent, and I hope sincerely, and also hope that if I live, I shall lead a new life; therefore I humbly hope I have an interest in Christ, and, in consequence of that, am in a state of Salvation.] In the mean time he should have prayed, (and his Teachers should have helped him, both by their Prayers and their advice,) that God would deliver him from the danger of being deceived by his own Heart, into security and presumption, which would only have betrayed him into a mischievous consolation; he having deserved by his Impieties to be one of their number, who are delivered 
2 Thess. 2. 11.  up unto strong delusions, and wholly left to believe a lie. This, I say, should have been done; because there is nothing more agreeable to the condition of such a Penitent, as had been lately (by his Confession) at once a Robber, and a cheat, a fornicator, and a blasphemer, and even a murderer of his brother, (sleeping innocently by him in the very same bed,) than to mingle his Faith with pious Fear, and his Hope with that holy trembling, wherewith we all are to work out our own 
Philip. 2. 12.  Salvation.  
Now having hitherto made an Amulet for the contagion of the Times, by the negative part of my undertaking, which hath been only to discover how we must not examine our love to Christ, and which is not the true Touchstone whereby our state is to be tried; I am next, in the Affirmative, to recommend that authentic, and only warrantable Touchstone, which is approved for the purpose in holy writ.  
And first the words of my Text may serve to be their own proof. Because our Saviour did not say, as he was going out of the world, if ye love me, make it appear by being sorry for my departure; for they might easily be sorry, merely in love unto themselves. Nor if ye love me, make it appear, by your inward persuasion that ye love me; for such a persuasion is often false, and when it is true, is not also Scientifical. Nor if ye love me, make it appear, by your outward persuasion that ye love me; for every Hypocrite is a Professor, and every one that hates him can love in Tongue. They who crucified their Saviour did give him very fine words too, Hail King of the jews, when yet they clothed him in the Purple of his own Heart blood. But the saying of our Master was briefly this, If ye love me, keep my Commandments; which is as if he should have said, make it appear by your Obedience. Let me see the solid Issue, let me feel the good effects, and taste the fruits of your Affection.  
We may know the true Test of our love to Christ, by what we find to be the trial of one man's love unto another; which cannot possibly be made by an inward persuasion in the one, or an outward profession in the other. But he who gives us the richest presents, and is readiest to do us the greatest good, is most unweariedly delighted in our converse, and most sensibly touched in our Reputation, joys the most in our welfare, and most condoles in our affliction, is not sparing of cost, or care, when he thinks he can spend them to our Advantage, and is ambitious to endear us on all occasions, although it be at the hazard of Life, and Fortune, He is the person of all the world, whom we do reckon as our truest and solidest Friend. And by the very same measures, are we to judge of that love which we bear to Christ. If the beauty of his Goodness is really entered into our Souls, and hath engraven in our Breasts the Image of him; it does not only enkindle in us the fire of Love, but rouzeth it up into Desire too, and applies it to the Object which the fair Image does represent; thence we are fixed with Attention in contemplation of his beauty, and take such pleasure in that attention, as to distaste the very things with which we were wont to be delighted; and that for this reason, because they offer to divert, and as it were pluck us from our enjoyment. For we are pleased with his presence in every thing that represents him; be it the strictest of his Precepts, the poorest of his Members, the most despised of his Messengers. We love to think, and speak of him, when we consider him as he is absent. The very Remembrance of him is sweet, and therefore frequently recurr's. And this our Love is still improved, by him by whom it is begun. For we love him still the more, the more we love him. At last the soul is set on fire, which burns up all the dross in us, devours our love of the Creature, becomes Predominant, and unquenchable, the loss of our Blood cannot extinguish, or make it cooler. It makes us sick of a pleasant fever, that is, of Love, (as the spouse in the Canticles sets forth her love unto the Bridegroom;) Being once sick of love, we are sick of life too, and therefore desire to be dissolved, that we no longer may believe in, but be with Christ. The desire of this Union makes us to go out of ourselves, as 'twere ejaculating our Souls, by fervent Prayers, and Thanksgivings, and all other acts of our obedience, expressed here in one word, by the keeping of Commandments. These I say, are the Fruits, and therefore the trials of our Affection, and as well of its nature, as its degrees. This is that natural kind of Dialect, in which our love of Christ speaks, and makes probation of itself; where there is not such obedience, there cannot be possibly such a love; for an affectionate Rebel is a contradiction in adjecto. Let the profession of our Religion be as right as it will, and our judgement as Orthodox as any can be, yet all is nothing without obedience. And this I take to be the meaning of S. Paul's words to the Corinthians, Circumcision is nothing, and uncircumcision 
1 Cor. 7. 9  is nothing, but the keeping of the Commandments. That is something to the purpose, and with our Saviour, all in all. For being told by the company, that his Mother and his Brethren stood without to speak with him, He immediately returned, who is my Mother? and who are my Brethren? even He that doth the Will of my Father which is in Heaven, (and 'tis the Will of the Father that we keep the Commandments of the Son,) the same is my Brother, my Sister, and Mother. Nay, by the keeping of the Commandments, we do not only know our love, but we know our very knowledge, our affinity to the Truth, our being in Christ, and Christ in us. And last of all it is by this, (continued in unto the end,) that we make our Election and Calling sure. The first of these is very evident from john 14. 21, 23. and 1 john 2. 5. The second is as plain from 1 john 2. 3, 4. The third is as plain from 1 john 3. 19 The fourth is so too from 1 john 3. 24. Where we have two ways of knowing whether Christ abideth in us and we in Him: To wit, by our keeping his Commandments, and by the Spirit which he hath given us. Not by this without that; because it is no longer in us, than we keep his Commandments. The first and last is most conspicuous in the 2 Pet. 1, 5, 6, 7, 8, 9, and 10, verses, where the Apostle does exhort us to give all diligence, to make our Calling and Election sure. How then can our diligence, and all our diligence be employed, unless in the keeping of the Commandments, and in the keeping of them all too? For so he seems to explain himself in the very next words, If ye do these things, ye shall never fall. And what is meant by these things, but that long chain of Moral and Theological Graces, in the 5, 6, and 7, verses of that chapter, which in effect are nothing else, but several Habits of Obedience to the Commandments of Christ? And by these S. Peter teacheth us how we must judge of our condition. For if these things be in us, and abound, they make us fruitful in the knowledge of our Lord jesus Christ. (v. 8.) But he that lacketh these things is blind, and cannot see a far off, and hath forgotten that he was purged from his old Sins. (v. 9) Which is as much as to say, that the keeping of the Commandments is all in all, for if we keep them, we are happy, and if we break them, we are undone. I say we are happy, in case we keep them, because by keeping them we make our Election sure. I do not say we 
Confession of Faith, chap. 18. Art. 2. 3.  make ourselves infallibly sure of our Election, and that by ordinary means too, without immediate Revelation; as an Assembly of Divines have made profession of their Belief. For as Faith is a good man's, so infallible assurance is God's peculiar. And it implies a contradiction, to say a man may be infallible, in what he does but yet believe. For as infallibility implies a knowledge in perfection, so belief implies strongly a knowledge only in 
* 1 Cor. 13. 9, 12.  part, that is, in some measure, a want of knowledge. Which infers a fallibility in him that wants it. When we say we do believe we shall never fall, and that we do believe we are vessels of Election; our meaning is, we do not doubt it, not at all that we cannot, or may not err. When Adam stood in a state of Innocence, he did believe without doubt he should so continue. When Lucifer stood in a state of Glory, he did not doubt in the least of his being safe. But the event does show plainly in Him, and Adam, the possibility of their falling, before they fell. So as long as we stand in a state of Grace. and do so love our Saviour as to keep his Commandments, we have reason to be confident of our Election, but not infallibly assured, because we are not omniscient, yea, do not know our own Hearts, and cannot tell what a Day, or what an hour may bring forth. Whilst we are militant here on Earth, we do Hope for Heaven; but shall then only be sure, when we shall take it into possession. 
* Ubi supra.  They who urge S. Peter's words for an infallible assurance, (2 Epist. chap. 1. ver. 10.) where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and notes the sureness of the Election, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, implying assurance in the Elect, do prove no more from that Text, than that they quite mistake its meaning. Not through an Ignorance of the original, but a forgetfulness to consult it. It may suffice for our comfort, that God himself is infallible, though we may err. And though we know not what we are, much less what we shall be, yet this we know surely, That all the paths of the Lord are Mercy and Truth, unto such as keep his Covenant and his Testimonies. Psal. 25. 
Heb. 11. 11. Heb. 6. 10▪  10. We are infallible in our knowledge, that God is faithful, so as he cannot fail possibly to make good his promise, if we shall manfully persevere in our performance of the condition. And sure the sum of the Condition is briefly this, that we love him so far, as to keep his Comandments.  
Again, that this is the Test of our Love to Christ, and the means whereby to make our Election sure, may be as easily collected from Heb. 6. 10, 11, 12. Where the Apostle having premised Christ's Name, in their ministering to the Saints. (v. 10.) He does immediately desire them to show the same diligence, to the full assurance of Hope unto the end. (v. 11.) And not to be slothful, but followers of them who through Faith and Patience inherit the promises. (v. 12.) From which words of the Apostle we are to gather four things. First that he does not say infallible, but full assurance of Hope. Nor is it He, but our Translation, which saith so much. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but a fullness of Hope, not at all a full assurance, unless by full assurance is meant a fullness, and nothing else. Next a diligence is required for the attainment of this Hope, and this must be unto the end. The promise that we shall reap, is on condition that we faint not. We must therefore so run, 
1 Cor. 9  that we may obtain. Thirdly, Our diligence must be showed too, that men may see it, and be the better, and glorify God in our behalf. It must be showed in a laborious and working Love, a Love exhibited to Christ, by being employed upon his Members. The Love of Christ, if it is true, will be showed in this, that instead of being idle, or emptyhanded, it hath its work and its labour, is ever diligent, and industrious in the keeping of his Commands. Lastly, the promises are not inherited through Faith alone, (which S. james calls a dead, and a worthless Faith,) but through Faith mixed with patience, which is not a barren, but a fruitful, not an idle, but working Faith. Such as worketh (by Love) impartial obedience to the Commandments: And such as worketh (by patience) with perseverance unto the end. Thus we prove, by our obedience, the real solidity of our Love; and by our Permanency in both, make our Calling and Election sure.  
It were easy for me to argue from a very great number of such like Topics, of which the old and new Testament afford much plenty. But that the proof of this Doctrine, may not keep us too long from the Application, I shall conclude with what I find in the 8th. chapter to the Romans. And thence the Point I am upon may be irrefragably evicted. For they are true lovers of Christ, and real vessels of Election, to whom there is no condemnation. There is no condemnation to them that are in Christ jesus. (v. 1.) They alone are in Him, who walk not after the Flesh, but after the Spirit. And what other can they be, than such as keep his Commandments? That this indeed is the evidence of our being in Christ, does farther appear by the three Ifs, in the 10, 11, and 13 verses of that chapter. If Christ be in you, the Body is dead, because of sin; but the Spirit is life, because of Righteousness. And if the Spirit of Him who raised up jesus from the Dead, 
Rom. 8. 10, 11, 13.  dwell in you, he also shall quicken your mortal bodies, by his Spirit which dwelleth in you. And if ye live after the Flesh, ye shall die; but if through the Spirit ye mortify the Deeds of the Body, ye shall live. Now by the Deeds of the Body are meant the Breaches of the Commandments. And how are they mortified, but by obedience? We have the same in S. john, but a little more plainly. Hereby we know that we know him, even by keeping his word, 1 John 2. 5. He that saith he abideth in Him, ought himself also to walk, even as he walked. (v. 6.) Now we know that Christ Jesus was so subjected to the Law, that that was constantly the Path, wherein he walked. And when 'tis said by S. Paul, that the end of the Commandment is charity out of a 
1 Tim. 1. 5.  pure heart, and of a good Conscience, and Faith unfeigned. The Heart is employed to be impure, the Conscience evil, and the Faith but hypocritical, which is not evidenced by charity, and the keeping of the Commandments. All agreeable to the words of our Blessed Saviour, that men do not gather grapes from Thorns, 
Luk. 6. 44.  and every Tree is known by its fruit. But the fruit of all Graces is the keeping of the Commandments, and therefore by that we may know them all.  
Now then let us consider, that if the keeping of the 
The Application.  Commandments is the true Touchstone of our Love, whereby alone we may prove it to be sincere; and withal the great Requisite, for the making of our Callling and Election sure; then is the keeping of the Commandments the sum and upshot of all that is called Duty. So that when Solomon, being penitent, turned his Throne into a Pulpit, and of a King became a Preacher, He was not able, with all his wisdom, either to teach, or to learn, either a plainer, or higher lesson, than Fear God and keep his Commandments. For this (saith 
Eccles. 12. 13.  he in the next words) is the whole Duty of Man. Men may spend their whole lives in inventing Sermons, and Systems, and other discourses of Divinity, both from the Pulpit, and from the Press; But the sum and conclusion of all is This, Fear God and keep his Commandments▪ It concerns us therefore extremely to make a strict examination, whether we find within ourselves such a sincere love of Christ, as does not only show itself in our mouths, and fancies, but especially in our Hearts and our Conversations. Such a love as carries with it a ready obedience to his Commands, and does by consequence amount unto the whole Duty of Man. It being so natural for a Lover, to seek the benefit, or pleasure, and satisfaction of his Beloved, by doing that which he desires, that obedience and love, disobedience and hatred, are promiscuously used in holy Scripture. For what S. Paul expresseth thus, in his Epistle to the Corinthians, [Circumcision is nothing, 
1 Cor. 7. 19  and uncircumcision is nothing, but the keeping of the Commandments,] the same S. Paul expresseth thus, in his Epistle to the Galatians [Circumcision is nothing, and uncircumcision 
Gal. 5. 6.  is nothing, but Faith which worketh by Love.] So that Faith is all in all, as it worketh by Love. And Love is all in all, as it brings forth Obedience to the Commandments of Christ. But obedience to his Commandments is all in all, as including and supposing both Faith and Love. Christianity itself is nothing worth without Faith; nor Faith itself, without Love; nor Love itself without obedience to the Commandments of Christ. For being not kept, they must needs be broken. And they that break his Commandments are said to hate him, as they that keep them are said to love him, Exod. 20. 5, 6. So the carnal mind of man is called enmity to God, Rom. 8. 7. And that for this very reason (in the next words following) Because it is not subject to the law of God. And  
This may prompt us to descend unto a second consideration, that seeing love and obedience, disobedience and hatred are terms equivalent, put the one for the other in holy Writ; then, as we hope not to be reckoned amongst the enemies, and haters of God in Christ, we must employ our utmost study upon the keeping of his Commandments. And keep them we must with the greater care, because (like Porcelain,) they are of very great worth, and the soon broken. Besides which, they have a property of being so wholesome, or so destructive, that whilst we keep them entire, they keep us too in our integrity; and if we customarily break them, they grind us certainly to powder. The Prophet David had so smarted by having broken two of the number, (the one with Bathshebah, and the other against Uriah,) as to have made a new Covenant with God Almighty, that if he would teach him once more 
Psal. 119. 33.  the way of his statutes, he would not fail for the future, to keep them whole unto the end. And to the end he might keep them the more exactly, he laid them up in a sure place, wherein the serpent's piercing eye should not be able to find them out. He locked them up in a Cabinet of which God only could keep the key. For so we have him speaking to God himself, (Psal. 119. 11. Thy word have I hid within my heart, that I might not sin against thee. Exactly so did blessed Mary by the sayings of Christ, (her Son, and Lord too,) which she kept (saith the Text,) and laid them up in her heart. After the very same manner, let us manifest the love which we bear to Christ, and demonstrate the esteem which we pretend to his Commandments, first by keeping them in our eyes, that we may evermore see, and be mindful of them; next by fixing them in our Heads, that we may rightly apprehend them; lastly by hiding them in our Hearts, that no thievish lust may deprive us of them. Let our love be the ingraver, to carve his Commandments in our Souls; to carve them in such deep, and indelible characters, as no kind of Engine or Tool of Satan may be able to efface them, or raze them out. Are not they bold people who dare be damned? who take the confidence to sleep amidst the breaches of the Commandments, whilst their Calling and Election are not only not insured, but even neglected, and undervalved, as if so cheap, and so easy, as to be got only by gaping, that is, by saying Lord, Lord, or upon any cheaper terms than those of keeping his Commandments? Let us religiously beware, that we be none of their number. And because S. james tells us, that whosoever will be a Friend of this present world, is 
Jam. 4. 4.  (not only not the Friend, but) the Enemy of God; Tremble we most at those Felicities, which are most generally courted. Take we heed of nothing more, than of our living too much at ease. If we are serious lovers of Christ, let us not laugh, and be merry, with them that hate him; but rather shut up ourselves in such a solitude and silence, as in which we may enjoy him without disturbance, or interruption. Whenever we suffer in his behalf, from ourselves or others; let this be one of our Rewards, that he tells our sighs, and counts the number of our attritions, puts our Tears into his Bottle, 
Psal. 56. 8. Mal. 3. 16.  and enters our sorrows into his Book. Let our Ambition be to please him, by all means possible; by observing his precepts; by accusing ourselves before him for any precept unobserved; by importuning him incessantly for ghostly strength; and by thanking him for that which we now enjoy; by hating our Rebellions already passed; and by making him vows of new obedience: Which Vows having made, let us not fail to pay them all, how dear soever they may cost us. Let's 
Act. 26. 26.  not reckon it enough, to be almost-Christians, with King Agrippa; nor yet, with King Saul, to give God 
1 Sam. 15. 9  the Refuse of what we owe him. But as we are debtors to him for all, so let us not niggardly withhold the least things from him which he expects, much less the greatest which he requires. Our obedience unto Christ, like Christ's obedience unto the Father, must not only be paid to some, but to all his Commandments, without exception. All that Abigail could but say, Christ Jesus acted: For she desired to wash the feet of the servants of her Lord; but He de facto did wash the feet of 
1 Sam. 25. 41.  the servants of Himself, who yet was their Lord, and david's too. So very low went our Saviour in the Active part of his Obedience; but his passive was lower yet, not only to the Death, (which is the wages of disobedience,) but to the Death of the Cross too, the worst of Deaths, and the most terrible, whether we consider its shame, or torment. By such incomparable Obedience, both active, and passive, did the love of our Saviour express itself. And shall not our love to Him express itself in our being clean? In the keeping of ourselves unspotted from the world? Shall we adventure to be the worse for his goodness to us? or violate his precepts with peace and comfort, because we know he died our Sacrifice, and is our Advocate with the Father, and the propitiation for all our Sins? No, let us strive against sin, though we resist it unto Blood. And resist it so much the rather, because obliged to it by Him who is a God ready to pardon. If He was prodigal of his life, when he could spend it to our advantage, why should we niggardly keep our Lives, when 'tis the thrivingst course to lose them? That there is a certain case wherein we may save them to our loss, and that again there is a case wherein we may lose them to our advantage, is the peremptory assertion of Christ himself. He that will save his life, shall lose it; and he that will lose his life for my sake, the same shall save it. Now till we come to this pitch, of being able (in time of trial) to lose a life for Christ's sake, we have not satisfied the Text in its full Importance; and by consequence, till we have, we stand in need of being taught from another Topick. I mean, we ought to be persuaded by seeing the terrors of the Lord; or at least to be frighted by them. And considering that S. Paul hath comprehended them all at once, in that short pandect of Imprecations, his dreadful Anathema Maranatha; as also considering that the sins by which those Curses are all incurred, do all arise from this Fountain, a most unnatural want of love to the Lord jesus Christ; I cannot think of a fitter Text whereon to continue my Meditations, than that Sentence of S. Paul in his first Epistle to the Corinthians; If any man love not the Lord jesus Christ, let him be Anathema Maranatha. And this I mean shall be the subject of the second part of my Design.    


THE INTRODUCTION TO The Second Part.  
Sect. 1. AMongst the many obliging Titles, which God in reference to Man, vouchsafes to take upon Himself, there is not any so apt to melt us, as that of Eridegroom. For whilst in other Relations to us he is the object of our Fear, our Adoration, our Admiration, and the like; still in the quality of a Bridegroom, all he draws from us is Love. And, if we weigh the chief ingredients which are prescribed to make up, and compound a Christian, every grain of pure love, will go as far as many pounds of our Awe, and wonder.  
Faith and Hope are great virtues, but Love is greater. And that as for many other reasons, so in particular also for This, that God was never yet said to be Faith, or Hope, (nor is it possible for him to be so,) but S. john hath said plainly, 
1 John 4●….  that God is Love. And therefore Love, of all Graces, makes us most to resemble the God that made us. 'Tis true indeed that Faith and Hope must help to carry us into Heaven; But holy Love, (besides that,) will keep us company when we are there. Our Love indeed shall there be perfected, but only perfected into Love; that though it shall cease to be incomplete, it shall not cease to be itself▪ Whereas our Faith and our Hope shall be for ever done away. For that shall die into experience, and so shall this into Fruition.  
Sect. 2. To fear and honour Him that made us, is a most acceptable service, (Mal. 1. 6.) But very passionately to love him, does please him far beyond both, It being absolutely in vain that we do honour him as a Father, or that we fear him as a Lord, unless we Love him as a Bridegroom, who hath betrothed us to Himself. Take away Love, and Fear hath Torment. Or take away Love, and Honour degenerates into Hypocrisy. Both are servile in themselves, until our Love does manumit them, and make them free. Our Fear and our Honour are only welcome for our Love's sake, whereas our sole or single Love is welcome to him for its 
* Per se placet, & propter se, non requirit causam non Fractum. S. Bernard. super Cantic. Cant. Serm 83.  own.  
Sect. 3. Nor may you think that I have named the utmost privilege of Love above other Graces. For Love alone is that Motion or Affection of the Soul, by which we render back to God (though not ex aequo, yet de simili,) a noble kind of Retaliation. If he is Angry, we are to Tremble, not to be angry with him again. If he Commands, we must obey; and if he censures, we must adore him; But by no means presume to return the like. Nay if he saves us, or sets us free, we cannot thank him for it in kind; we cannot make him a Retribution, either of safety, or of deliverance. But when he condescends to love us, we can and must love him, without the Arrogance of taking too much upon us. 
Nam cum ama●… non vult aliud quam amari. Id. ibid.  For to this very end does he begin to us in Love, that (though we never can requite, yet) at least we may pledge him with Love for Love.  
Sect. 4. Again, of all the Emanations or Affections of the Soul, the Love of God is that alone which carries with it its own Reward. I mean a Pleasure, 
Non ad aliud amat Deus, nisi ut ametur sciens, ipso Amor●… Beatos qui se amav●…. Id. ib.  and Satisfaction, which cannot admit of an allay by either Repentance, or Satiety. Indeed to love him for somewhat else, is to receive no greater Pleasure, than somewhat else has the luck to affect us with. But to love him for himself, is to 
jussisti ô Domine, ut diligam te, aut mihi Infernum minari●…. Sed mihi magnus satis infernus est, quod te dignè amare non val●…o. August. Confess. l. 10▪ c. 28, 29, 30.  possess the very end, because the object of our Love. For the greatest enjoyment of such a Lover, is still to love what he enjoys. Hence it was that S. Austin did argue thus in his Confessions. Thou hast commanded me (Lord) to love thee, and dost threaten me with Hell, if I love thee not. Whereas 'tis Hell enough to me, that I cannot love thee enough. For to love thee as I ought, as thou deservest, and I desire, would be at once the greatest Duty, and highest Reward to be imagined. It would not only be my Task, but my Heaven to love thee.  
Sect. 5. Now when Interest, and Honour, conspire with Pleasure and Satisfaction, to make us kind; may it not seem a great wonder, that such a thing should be supposed, as that a Christian should not love the Lord jesus Christ? Let us examine, if you please, how very natural 'tis to love him; that so our wonder may be the less at the severity of the Curse, which our Apostle thunders out against as many as love him not.  
Sect. 6. First 'tis natural for us as men, to love the gifts of the Almighty, because by them we have the pleasure of staying our hunger, and our thirst; the pleasure of giving Satisfaction to all our Appetites and Needs. Next 'tis every whit as natural, to love that Love of the Almighty, from whence those gifts are derived to us. And then how natural is the Transition from our love of his Love, unto a yet greater love of Him that loves us? For such a free Lover of Souls must needs Himself be more lovely than all his Love, as much as the Agent than the Act, or the Cause than the Effect.  
Sect. 7, Again be we never so debauched, we cannot possibly abstain from being kind unto ourselves: And as little from being kind unto the benefits and Blessings which we enjoy. And being so kind unto the benefits, we should as little methinks abstain from being kind to the Benevolence, from which those Benefits must needs proceed. How much less should we be able to abstain from being kind to the Benefactor, who is the Source and the Fountain of that Benevolence? Certainly nothing 
Quid vitius, ●… quam pluris facere Dantis m●…nera, quam Datorem ipsum?  can be viler, than to love the mere Gifts, above the Giver; nothing more contumelious to him that Gives them.  
Sect. 8. And if 'tis natural for us as men, to love our God, as God only, or at least as the Giver of our Enjoyments; how much more as God in Christ, Reconciling us all unto Himself? He is the Maker, and the Preserver, and (so at least) the Benefactor of all things else; but the Redeemer, the Restorer, the Reconciler only of us. As God Incarnate he conversed with men on Earth; and as such (in special manner) we still converse with him in Heaven. I therefore say, in special manner, because to address ourselves to God, as he is Infinite, and Invisisible, a self-subsisting Existence from everlasting to everlasting, is not only apt to dazzle, but to distract our understandings. Our Thoughts are lost in this Ocean, as the drops of a Bucket. And where our Thoughts are hardly fixed, 'tis hard to fasten our Affections. But now to address ourselves to God in the man Christ jesus, as he is manifest in the Flesh, and hypostatically united to human Nature; to settle our Affections and Thoughts upon him, both as our Sacrifice, and our Priest, our Elder Brother, and our Advocate; as one incessantly pleading for us, and reconciling us to Himself; This is to take him at the advantage of his descending to our Infirmities; and as it were to lay hold both on his Majesty, and his Mercy, whilst he is thus stooping down to our low embraces. And therefore if any man shall be found so void of Grace and good Nature, as not to love the God of Heaven both as a Bridegroom, and a Redeemer, who never had bought but to espouse us, and courts▪ our kindness under the Title of The Lord jesus Christ; he cannot deserve a milder Curse, than that of Anathema Maranatha. Which, though the frightful'st and the most dismal, that any poor Caitiff can undergo, is yet the mildest, and the most gentle, that our Apostle could in Conscience condemn Them to, who should be found NOT TO LOVE the Lord Jesus Christ. Should the very Souls of men be wholly dissolved into Love, ●…twould be no more than He deserves, for the excess of whose Love to the Souls of men, the Holy Ghost hath affirmed that He is Love. And considering how much the Cause is more noble than the Effect, (as I said before,) 'tis very evident that our Saviour should be much dearer to us than our Salvation. The name 
Mell in Ore, Melos in Aure, jubilum in Cord. Bernard.  of jesus, a Saviour, how delicious to our mouths ought it to be when e'er we speak it? How melodious to our Ears, when e'er we hear it? And what a jubily to our Hearts, whensoever we do ruminate, or think upon it? Having therefore such a name, as is above every name, the name of jesus, a Saviour, 
Philip. 2. 11, 12.  nor that temporal, but eternal; he needs must challenge such a Love, as is above every Love, not only of our Sins, but of ourselves too. And therefore well might S. Paul, upon the foulest supposition that can be made of a Malefactor, pronounce the formidabl'st Sentence that can be uttered by any judge.  
If any man love not the Lord jesus Christ, let him be 
1 Cor. 16. 22.  Anathema Maranatha.  
Sect. 9 These words of the Apostle, (which I have thought a fit Subject for the second Part of my Design,) are first of all to have a general, and then a more special Consideration. Their Parts in the General are briefly Three.  
First, the necessary Duty which is incumbent on a Christian; and that is the love of our Lord Jesus Christ.  
Next, the Latitude or Extent of the obligingness of the Duty; which does not reach only to some, but to all in general. And this is employed in the Indefinite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [If any man love him not.]  
Thirdly, the dreadfulness of the Danger to whosoever shall despise or neglect the Duty. And this is expressed in the sentence of esto Anathema Maranatha.  
So that in order to the more plain and useful handling of the Text, (which is proposed only to profit, and not to please us,) we are to fasten our present Thoughts upon these three subjects of Meditation.  
First, the Nature of the Love which is here required.  
Next, the Quality of the Curse which is here denounced.  
Thirdly, the means we are to use, to attain the first; and in consequence of that, to escape the second.   

CHAP. I.  
Sect. 1. TO understand the first aright, we are to 
Touching the Nature of the Love which is due to Christ.  view the Grace of Love by several steps of Gradation. First of all we are to view it as it is fastened upon God, and so is contradistinguished to all other Love. Such as is the love of men, whether our Neighbours, or ourselves; the love of our Bodies, and of our Souls, and so of all other Creatures; not only such as are unlawful, and under a special prohibition, but also such as are commanded, and of necessity to be loved. It must be opposite to the former, and hugely transcendent unto the later. And then it is the Grace of Love as fastened in general upon God. But we are secondly to consider it in its particular application, I mean its Appropriation to the Lord jesus Christ. And this again in a threefold respect; as he is Dominus, the Lord, who is to rule and reign over us; and as jesus, the Saviour, who is (like joshua, and the judges,) at once to deliver, and to conduct us; and as Christ, the Messias, in all his Offices at once; in that of Teaching, and Blessing, and Swaying his Sceptre over our Hearts. This is properly the love of our Lord jesus Christ. And this again must be consider●…d, in that degree of perfection, wherein 'tis taken in the Text. As a love of Christ unto the Death; a love which casteth out Fear; and such as does not 
* Matt. 24. 12. upon which place see Dr. Hammond's Annotation. And upon Rev. 2. 4.  wax cold in the sharpest winter of Tribulation. For the curse which here follows, seems to relate unto the Gnostics, and to as many of their posterity, as should at any time be infected by their opinion. Such as were Prodicus, and the Adamites, and the Sect of the Helkesaitae, who were totally for a prosperous, not for a persecuted Religion; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. l. 6. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  zealous Followers of Christ, in Times of Peace, but in Times of Persecution, Forsakers of him.  
Sect. 2. The sum and upshot of all is this. The Love of Christ which is required for the escaping of the Curse, is such a Love of his Person, as is attended with a Love of his precepts too. And such a love of his precepts, as shows itself in an Obedience without Exception or Reserve; and obedience both active, and passive too. Nor with respect only to some, but (in the words of the Psalmist) unto all his Commandments. Our love of Christ must be set off, with a comparative detestation of all below him. For if any man come to me, (saith Christ himself to his Disciples) and hate not his Father, and Mother, and Wife, and Children, and Brother, and Sister, yea and his own life also, he cannot be my Disciple, Luke 14. 26. There we see, though we are bound to love our livelihood and our Lives, yet we are bound to hate Both, in comparison of the Love which we owe to Christ. And that so high a degree of love is indispensably required, many parallel words of Christ do put it out of all Question. As, He that loveth his life shall lose it; 
John 12. 25.  and he that hateth his life in this world shall keep it unto life eternal. Whosoever shall deny me before men, 
Matt. 10. 33.  him will I also deny before my Father which is in Heaven. Is any man will come after me, let him deny himself, 
Luke 9 23.  and take up his Cross daily, and follow me. For 
verse 26.  whosoever shall be ashamed of me, and of my words, of him shall the son of man be ashamed, when he shall come in his own Glory, and in his▪ Fathers, and of the holy Angels. And when 'tis▪ said by the Apostle, If we 
2 Tim. 2. 12.  suffer, we shall reign; it is employed we shall not, if we do not suffer. As therefore he who puts to sea, (let his design be what it will,) is to resolve before hand, to run the risk of the foulest weather, and not to go, but to be carried, nor so much whither the Pilot shall please to steer him, as whither the wind and the waves shall be pleased to drive him; so before we do resolve to engage ourselves in Christianity, we ought in prudence to make a Reckoning, as well of the Price that it will cost us, as of the Profit and Advantage 'twill bring us in. If we conceive that our Reward, though yet but future, and invisible, will yet prove at last an abundant Recompense, for whatsoever we can do or suffer here for Christ's sake; then resolve we (with S. Paul) to reckon all things but Dung, for the winning of 
Phil. 3. 8, & 14.  it. Ever pressing towards the mark, (by Mortifications, and Self-denials, and laying aside the every weight which doth so easily beset us, by a fellowship with his sufferings, and a conformity to his Death,) for the Prize of the high Calling of God in Christ jesus. But if on the other side we esteem it too hard a bargain, (which Christ hath made in the New Testament,) And that to drink of his deadly Cup will be a bitterer potion, than all his Love and his Promises will be able to sweeten; then let us never so much as enter into a Covenant with Christ; but, rather than begin, and only begin to do him service, fairly leave it unto those who have the patience and the courage to go quite through it. He is a mad kind of chapman, who 
Ad hanc sectam susceptâ conditione ejus pacti venim●…, ut etiam animas nostras autora●…i in has pugnas accedamus. Ea qu●… repromittit consequi optantes, & quae comminatur pati timentes. Tertul. ad seapulam. c. 1.  makes a contract with Christ for a participation of his Kingdom, without resolving upon his Cross too. Himself hath told us what 'tis like, Luke 14. 31. It is just like a King, who going to war against another King, doth not first sit down, and consult, whether he be able with Ten thousand to meet him that cometh against him with Twenty thousand. For even so, saith our Saviour (at the 33. verse of that chapter,) whosoever he be of you that forsaketh not all that he hath, (be it his Pleasure, his Reputation, his livelihood, or his life,) he cannot be my Disciple.  
Sect. 3. Yet let not any man here object against his hope of Salvation, and ground of Comfort, Infoelix ego sum, & infausto tempore natus, sad and evil is my Condition, because I live in good times; I cannot possibly be a Martyr, for want of a Nero, or a Domitian, a Dioclesian, or a Cromwell, whereby to evidence my Love of the Lord Jesus Christ, and to exercise my Faith with a fiery Trial. For (that I may take him out of the Agony which he possibly may be in, whilst he considers how great a Love is indispensably required, for the escaping of the Curse which is here denounced,) any man living, however prosperous, may be a Confessor, or Martyr, by a generous Resistance of his Prosperities; by being under a persecution he wisely brings upon Himself; by destroying his wicked Appetites, though dearer to him than his Eyes; and by retrenching those darling habitual lusts, which are as hardly parted with, as his hands and feet. Be not therefore, like King Polycrates too much afflicted with thy Prosperityes; nor, like the Emperor Mauritius, so much terrified from within for want of Troubles from without, as to conclude thyself a Bastard in God's account, through a defect of that chastisement which is the 
* Heb. 12. 8.  character of a Son. For if thou usest those Talents of Grace and Reason, which God hath given thee, thy Ambition may be the Nero, whom thou resistest unto Blood. Or thy Avarice the Domitian, by whom thou art plagued for thy Noncompliance. Or thy lust the Dioclesian, from whom thou sufferest for thy Dissents. Or thy Cruelty may be the Cromwell, whom thou refusest to obey at thy great Expense. Wilt thou know by what martyrdom thy Love to Christ may be expressed in Times of Peace? and how to suffer for God, though never persecuted by men? Be but contented with all Events; and ever rise with an Appetite from the most warrantable Enjoyments; Envy no man's preferment; nor ambitiously covet to make it Thine; pay Obedience to thy Superiors, though they may seem never so froward; do whatever God bids thee, though it shall seem never so hard; resist the Dalliance of the Flesh, though never so pleasant or Importuning; and then, in all these together, thou art a Martyr of Patience, with holy job; of Abstinence, with Daniel; of Humility, with S. Paul; of Obedience, with Abraham; and of chastity, with joseph. Nor let this pass for a mere fanciful, and conceited way of reasoning. For 'tis confirmed by the Judgement of old and Orthodox Divines. Sanguinem si semel pro Christo ponere 
S. Bernardus in Medit. devotiss. cap. 3. p. 1052.  non potes, saltem mitiori quodam, sed longiori Martyrio pone. If thou canst not all at once lay down thy life for the Love of Christ, lay it down for him by a milder, but longer Martyrdom. For to forsake thine own will, to send a Bill of Divorce to thy wedded pleasures, to crucify thy Flesh, with the Affections, and Lusts, and so to mortify its members which are upon the earth, is such a profitable and wholesome persecution of thyself, and (if it be any, is) such a prudent Abbreviation of thy life, as does most of all tend to its Preservation. 'Tis better Policy (saith the Father) 
Si propriam deseris voluntatem, si carnem tuam cru●…ifigas, si mortifices membra, etc. probabis Te Pauli imitatorem, qui non facies animam tuam pretiosiorem teipso. Probabis Christi Discipulum, etiam illam perdendo salubriter. Et quidem prudenti●● eam p●…rd●…s ut custodias, quam custodis ut perd●…s. Idem super Cant. Serm. 30. p. 660.  to lose thy life that thou mayest keep it, than by keeping it for a time, to lose it finally, and for ever.   

CHAP. II.  
Sect. 1. HAving already spoken enough touching 
Touching the danger of defect in our Love to Christ.  the Nature and Degree of our Love to Christ, 'twill next be needful to consider the sad condition of the Curse, to which the want of such Love is here affirmed to make us liable. And in order to the right understanding of it, we are to know the three degrees of excommunicating sinners among the jews, which were accommodated of old to the use of Christians. The first of these they called Niddui, the second 
See Mr. Gregory's learned Notes. chap. 35. & Buxtorf's Lexicon▪ is Talmud.  Cherem, the third Shammatha. And this last in signification is exactly the same with Maranatha in the Text. For Shem in the Chaldee, imports as much as Maràn in Syriac. And Athà (we see) is affixed to both. Niddui signified an exclusion, but for 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  four paces only, and from no greater privilege than that of ordinary converse. Cherem signified exclusion 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  with the addition of Imprecations; out of which notwithstanding there was a hope of being freed by a sound Repentance; Whereas Shammatha, or Maranatha 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was not only a giving up, but also a finally giving over the anathematised person unto eternal condemnation. Maran Atha is an expression, under which the Lords coming, and the most terrible of his judgements are Synecdochically contained. And for the better clearing of it, it may be explicated thus. The Lord is come, and hath suffered, and he who now loves him not, is for ever unworthy of his Love. Or let the Lord come, (as Cornelius à Lapide,) or the Lord shall come, to judge, and punish him. Or let such a sinner be Anathema, at the coming of the Lord, as Zegerus words it. For though Atha is the Preterperfect tense, yet 'tis common amongst the Hebrews, to set the Preterperfect, for either the Present, or the future, or (as here) in an Optative, which has also the force of an Imperative signification.  
Sect. 2. So that the Duty, and the Danger, being thus explicated asunder, will, if we take them in conjunction, admit of this Paraphrase. If any man love not the Lord Jesus Christ, so as a Saviour does deserve, with all his heart, and his Soul; so as to keep the very sourest and most unpleasant of his Commandments; as far as the taking up his Cross, and holding close to him in Times of Trial, if any man love him not so entirely, as to hate his own life for the love he bears him; let him sink under the weight of the heaviest Censures of the Church. Let all the Curses light upon him which once were heard from Mount Ebal. Let him not only be Anathema, which answers to the Hebrew Cherem, and notes a giving up to Satan for the 
1 Cor. 5. 5.  destruction of the Flesh; but Anathema Maranatha, which notes an absolute cutting off, an utter Excision or Extirpation from the Body of Christ. Let him not only be Anathema, a severity intended to purge the sinner of his Sin; but Maran Atha, which is severer, as being intended to rid the Church of a Sinner. Let him be cast out of the Favour as well of the Bridegroom, as of the Bride. Let him for ever be destroyed, not only in this, but the other world.  
Sect. 3. And now by this time I suppose we all are well enough acquainted, as well with the Duty we are under, as with the Danger we are in; as well with the nature of the Love which is here required, as with the quality of the Curse which is here denounced.  
Sect. 4. And if the danger is so great of not performing this duty of loving Christ, what kind of means should we not use for the obtaining of the one, and (in consequence of that,) for the escaping of the other? By fervent Prayers, and Importunities, and by watching thereunto with all Perseverance, how should we wrestle, and contend, (as jacob did) with the Almighty? resolving never to let him go, till he hath blessed us with an ability to love the Lord jesus Christ, as he requires? if there are any ways and methods, if any stratagems of Reason, if any Pulleys of the Will, whereby to wind up our Affections to things above; Lord! how incessantly should we labour, to put such Instruments into use? How much more does it concern us than all the Riches and the Pomp's of the world are worth, to be as obstinate as it is possible, not only in the use of the means of Grace, but also in the practice of all those methods, unto which we may be prompted by Art, or Nature? never abating of our Endeavours, in using the Artifice, and the Empire both of the Intellect, and the Will, until we find that God's Grace hath crowned our Endeavours with Success? Or if we cannot love him so sensibly as we love many carnal and trivial things, so as to spend all our Time in conversing with him, or so as evermore to fasten our Thoughts upon him; yet atleast let us so love him, as to afford him all the offices and fruits of Love, even by doing what he commands, and by forbearing what he forbids, and by thankfully enduring what he shall suffer or appoint to be laid upon us. For wheresoever these are, they are the Arguments, and the Proofs, as well of our Faith, as our Affection.  
Sect. 5. But here perhaps some will say, we cannot 
An Objection.  possibly be in love with the Lord jesus Christ, until the Image of his Beauty shall have been charactered in our Souls; because his Beauty is the Allective, which is to draw up the Soul to a desire of its Fruition. And 
Quis amare potest quae non vidit? quomodo amabile esse potest quod non est aliquatenus visibile? S. Bernard. in lib. de Amore Dei c. 2. p. 1141.  we must certainly see our object, ere we are able to affect it. But our object being Invisible cannot possibly be seen, unless it be by the Eye of Faith; and Faith is entirely the work of Grace; a Gale that comes from that spirit which only bloweth where it listeth. joh. 3. 8. And seeing Love, as well as Faith, is the work of Grace, which is not a thing at our own disposal; how can we fasten our Affections on things invisible? or how create within ourselves a passionate Love of the Lord Jesus, by any Stratagems, or Engines of Will, or Reason? If we do already love him (in that degree that is required,) all this Preaching might have been spared; or at least have been spent to another purpose. And if we want of such love in such a measure as is needful, what can we do unto ourselves, whereby to make ourselves love him? Or what can any man do to us, for the increasing of the love which we bear unto him? who is he that can add one cubit to our stature? or make an hair of our heads grow white, or black? Nor are these the more peculiar Effects of Nature, than Faith and Love are the Fruits of Grace; which Grace if he denies us, we cannot love him, though we desire it; and which Grace if he will give us, we shall not be able either to quench, or resist our Love. Can a man preach us into Affections which we bring not with us to Church? or dispute us into a Love of what we see not, nor comprehend? we come not hither with a Belief that we can possibly be the better, for whatsoever can be spoken by any skilful Ecclesiastic; but only because 'tis▪ a commanded, and so a commendable performance, to which by custom and duty we stand obliged. For as touching our Affection and Love to Christ, that can neither be more nor less, than was decreed to be given us from all Eternity, even according as we are destined to Heaven, or Hell. Which decree of our End, being unconditional, infers the means conducing to it as unconditionally decreed too. And therefore let us not be told of winding up our Affections to things above. For we deny the Possibility of being made to love Christ by such human means. There is not a Science, or an Art, of habits insused, and divine. Nor is the Grace of God acquired by the Dexterities, or diligence of learned men.  
Sect. 6. Thus indeed it may be easily, and successfully 
Answered.  objected, against a sort of well-meaning, but erring Christians; who conceiving that the Regenerate have Grace irresistible, from which (they say) it is impossible for them to fall; and that none besides them have Grace enough to do them good, but only enough to make them utterly unexcusable; do unawares infer Preaching to be a thing of no use. Of none at least unto the People, who are but Hearers of the word preached, however temporally useful to them that preach it.  
And in good earnest could we believe, (as not a few in their writings contend to have us,) that all things are as they must be, and that they must be as they are, through the eternal Necessitation of a most peremptory Decree; we should conclude it wholly useless, (as to the future state of Souls,) either to give, or to take advice. And rather than continue to preach in vain, (that is to say, without the hope, because without the possibility of winning Souls,) we would betake ourselves strait to some other Calling; as judging nothing more sordid, than to sell our Instruction for Tithes or Stipends, or for any thing less precious, than the Glory of God, and the good of Souls. But we do seriously believe the blessed Apostle was in earnest, when he exhorted his Philippians, both to work, and 
Philip. 2. 12.  work out their own Salvation. Nor can we think he was impertinent, in charging Timothy, to stir up the Gift of God which was in him. But that S. Peter spoke 
2 Tim. 1. 6.  sense, when he exhorted all Christians to give all diligence, for the making of their Calling and Election sure. 
2 Pet. 1. 10.  And that God to good purpose gave command unto his Rebels, to turn themselves from their evil ways. And 
Ezek. 18. 31. & 33. 11.  accordingly we ourselves are extremely serious, in our exhortations to the love of the Lord jesus Christ. And though our labour is very often, yet we believe it is not always, or unavoidably in vain, when we excite men's Endeavours of loving Christ in such a measure, as to escape the dreadful Sentence of Anathema Maranatha. For though we cannot so love him, until it is given us from above, through the sanctifying Grace of the Holy Ghost; yet 'tis a Duty incumbent on us, to use the means which God hath given us; to seek his Grace, when it is absent; and to receive it, when it is offered; and to retain it, when it is given; and to improve it, being retained; and to recover it, when it is lost; and lastly to keep it when 'tis recovered, with perseverance unto the end. The ground and bottom of this Assertion 'tis very obvious to observe in several passages of Scripture. Repent (saith S. Peter to graceless Simon the Sorcerer) and pray to God. And to what 
Acts 8. 22.  purpose should such a Person be so exhorted by S. Peter, if 'twere impossible for a Magician to seek for Grace when it is absent? Let us have Grace, (saith the 
Heb. 12. 28.  Apostle to the Hebrews.) And what is that, but to receive it when it is offered? Be strong in Grace, (saith S. Paul to Timothy.) And what can that be, but to retain 
2 Tim 2. 1.  it when it is given? Grow in Grace, (saith S. Peter) 
2 Pet. 3. 18.  And what is that, but to improve it being retained? Be reconciled unto God, (saith S. Paul to the Corinthians,) 
2 Cor. 5. 20.  and wash ye, make you clean, Return ye, Return ye, (saith 
Isa. 1. 16. Ezek. 33. 11. John 15. 4.  God to Israel.) And what is that, but to recover it when it is lost? Now that ye are clean, abide in me, (saith our Blessed Saviour.) Nay 'tis said of Paul and Barnabas, that, speaking to the Christians who dwelled at Antioch, they persuaded them to CONTINUE in 
Act. 13. 43.  the Grace of God, And what else can that imply, but perseverance unto the End?  
Sect. 7. Now from all this together it seems to follow, that to attain to such an Habit and Pitch of Grace, as to be cordially affectionate to the Lord Jesus Christ, we may not reckon it sufficient, that we speak to him in our Prayers, and hear him speaking in his word, and feed upon him in his Sacrament, unless we also make use of all other means that we have heard of, and employ our best wits to discover more, and beg the help of our Teachers in this Inquiry. For though indeed we cannot add one cubit to our Stature, or make 
Matt. 6. 27.  an hair of our heads grow white or black, yet we are taught by our Experience, that we can add unto our Industry, and put a Bridle upon our Wills, and set a trig to the Career of our vile Affections. It is (we know) as unavoidable, that we should be both of the Stature and the Complexion that we are of, as that the Fire should tend upwards, or water down. But 'tis not sure as unavoidable, to hear a Sermon, or give an alms, or to have any degree of love to the Lord jesus Christ. Of which what reason can be rendered so plain and satisfactory as this, that the former is proper to us, as we are Natural Agents only; but the later, as we are rational? and in what Instance can we be rational, wherein 'tis possible for us to cease from being voluntary Agents? It does concern us therefore as such, to ask for Grace when it is wanting, and to use it when it is granted, and again to pray God to increase our Talon, and to beware that we receive not his Grace in vain too. 2 Cor. 6. 1. And therefore as such we are enjoined, as well as entreated by S. Paul, not to grieve, not to resist, not to quench the Spirit of God, when he begins to kindle in us that love of Christ which he requires; plainly intimating unto us, that when the Spirit of God is ready, to shed abroad in our hearts such a saving love; it lies in us to shut a Casement, that is, an Eye; to open a Door, that is, an Ear; to yield up a Castle, that is, a Heart; to draw a Curtain, that is, a Prejudice; to put Impediments out of the way; and (by the assistance of the same Spirit,) to employ the noble Faculties which God hath given us, unto the noblest of the Ends for which he gave them. We are able, as we are men, to presentiate our Saviour within ourselves, and so to meditate upon Him, as we ordinarily do upon other objects; we can frame Ideas of him in our Imaginations, and thereby bring him into our Heads by an Intentional Union, although the Grace of God alone can unite him really to our Hearts, by servant love, and Faith unseigned.  
Seeing therefore the Scripture saith, (in justification of the praemisses,) That we are Labourers and 
1▪ Cor. 3. 9  Workers together with God, and again that we are Stewards of the manifold Grace of God, and are diligently 
2 Cor. 6. 1. 1 Pet. 4. 10. Heb. 12. 15. 1 Cor. 3. 8.  to look, lest any man fail of the Grace of God; and again that every man shall receive his own reward according to his own labour; Let us never cease to labour in the great work of our Salvation, till (by the help of God's Grace, which never fails to work with any, who do not fail to work with it,) we have wrought ourselves up to a Love of Christ. Being comparatively neglectful of all other duties, until we have throughly attained to this. We must remember that as our Faith is pre-required to our Love, so is our Love to our obedience, and our obedience unto our Bliss. And we must perfect our Foundation, before we build. For debile Fundamentum fallit opus; the weakness of a Foundation must needs betray the whole strength of a superstructure. In vain shall we labour to raise the Fabric of obedience, unless we have a firm love whereupon to build it. And therefore first let us be sure of loving Christ in Sincerity, before we take upon ourselves the effectual keeping of his▪ Commandments. And let us use the best engines whereby to screw our Love up to the Pitch required. For what we do not much Love, we cannot much long for; nor can we very much care to espowse the means of its Attainment. And therefore in spite of the objection, which has an aptness in its Nature to breed a carelessness of our Actions, an unconcernment in our end, and a contempt of those Assistances, which onr Authorized Teachers are wont to yield us, let us not cast away the care we ought to have of our Immortality; nor be so blinded with the Opinion, that all the actions of our Lives were predetermined from Eternity, as thereupon to despair of being the better for our Endeavours; and by consequence to resolve, never to do ourselves any Good. But let us labour (on the contrary) after the Duty of loving Christ, for the escaping of the Danger, (I mean the Curse, and the Damnation,) denounced here to all Persons that love him not.  
And to press this forwards, with at least some Hope, as well as Ambition of good Success, will deserve to be the work of another Chapter.   

CHAP. III.  
Sect. 1. WHen we are setting about the means 
Touching the Means we are to use to the Ends aforesaid.  which do most of all conduce to our greatest Ends, we must be sure of right method, as well as of Diligence in our Endeavours. And because 
Cupiens i●…choare artem amandi Deum, primò debet labour are ad removendum contrarium, putà amorem mundanum. Qui ut glutinum quoddam alas anim●… spirituales impedit, ne se in altum possit sublevare. Gerson. de mont. contem. c. 11. James 4. 4. Phil. 3. 18, 19  we are to cease from being Enemies to our Saviour, before we can be in a possibility of being denominated his Friends; First let us summon-in our Affections which are scattered abroad upon the world, the love of which (S. james saith) is perfect Enmity with Christ. They that mind earthly things must needs be Enemies to his Cross; and being Enemies to his Cross, they cannot be Friends unto his Person. For the Apostle tells us of such, that their end is Destruction. The reason of this is very evident. For whilst we have Friendship with the world, which is Christ's Rival and Competitor, our Souls are Adulteresses and Harlots, (to use the language of S. james in the place before cited,) as being false and disloyal to him who betrothed us to himself, and is verbally acknowledged to be our Bridegroom. Love is evermore so sure to be the Mother of Obedience, to whatsoever object it is which is much beloved; that as when we love Christ, we will keep His Commandments, so when we also love the world, we will keep the Commandments of the world; to wit, the statutes of Omri, and all the works of the 
Mic. 6. 16.  House of Ahab. So that our first labour must be, (for 'tis indeed a great labour,) to disentangle our Affections, to take them off from the things of this tempting world; and as it were twisting them all together, like the Rays of the Sun in an Optic Pyramid, strive to concentre them (so united) in the Sovereign Beauty of a Saviour.  
Now one of the proper Engines for this, (I mean, the rescuing of our love from what is worldly, and to be seen,) is to chew, and to ruminate, long enough in our Thoughts, upon this great Truth, that even our love of the Body does wholly depend upon the Soul. And the titular Beauty of the Flesh must be confessed by the most sensual to lie entirely in the spirit. For (if we except the sole case of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Herodotus, which yet was not love, but another thing, and that perhaps but a Fable too,) who ever heard of any Lover fixing his love upon the Body, so much as one short minute after the vanishing of the Soul? Did the Corinthians court their Lais, when nothing was left them but her Body? Did Demosthenes take a journey, in kindness to her when she was dead? no, there was nothing then desirable, besides Forgetfulness, 
Quem hominum propones, qui secum perpetuò non def●…r at manticam stercoris, & matulam urin●…, etiam in venis? pleriqu●… gratiosiores ventrem habent vermibus refertum. Multi multaeque p●…diculis scatent. Aliis Al●…, aliis ped●…s, pluribus o●… foetet. Cardan. de vitâ propriâ. cap. 35.  and a Grave. Nothing then, but the Worms, was able to covet her Embraces. Methinks that this one observable, (were it as patiently considered, as it is easily understood,) should conduce extremely much to the spiritualizing of our Affections. For if we love nothing that we can see of our dearest Friends, but for the love of somewhat else which cannot possibly be seen, what better reason can we give of it, than that the Part which is material is arrant Rottenness, and Corruption, nor only not lovely, but loathsome too, when abstracted from the part which is immaterial? and for this reason it is, that the zealousest Lover of what is worldly, and who hath nothing in him of Christ whereby to qualify and enable him for Spiritual love, He (I say) would not be able to love the Body above the Soul, if the Beauty of the Soul did not shine through the Body. And if we do not only hear this, but lay it up in our Hearts too, nor only assent to it as True, but consider it also as useful; it will be sure of great moment, first for the raising of our Thoughts, and after that of our Affections, from the things that are seen, which are temporal, to the things that are not seen, which are eternal. And then believing, with S. Paul, (for without such Belief, no such love can be imagined,) That our Life is hid with Christ in God, we shall be still making thither, to find it out. Our Love of Christ will not leave him, for being but gone out of our sight; but will rather soar up, in pursuit of him as far as Heaven; and find him out pleading for us at the right hand of God. And there beholding him, as he is, full of Grace, and Truth, and unimaginable Glory, (such as eye hath not seen, nor Ear heard, nor hath ever entered into the heart of man to conceive,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What Loves! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What Longings! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Plotinus;) what Exiliencyes of Soul will then transport us! 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; with what weightiness 
Plotin. l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  of Bliss shall we then be smitten! whilst we love him as he is Good, we shall desire him as he is lovely; and never cease from desiring, till we enjoy him as he is Blessed, I mean as the Fountain of Bliss and Glory.  
If any man shall here ask, by what means he may 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ib. ibid.  behold the unspeakable Beauty which is above, that so beholding he may be ravished with the sweet violence of its Attractions; the answer to it may be had from the same Plotinus. No man (saith he) can see true Beauty, but by casting the sight of his eyes behind him. And again (saith that learned and pious Heathen,) we are to 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. ibid.  fly from those Pleasures which are but common to us with Brutes, as once Ulysses from the charms of Circe and Calypso, which if he had not wisely done, he had never gone back to his native Country. And we must do exactly like him, if we are bound for that Country from whence we came; and would fain see the place of our first extraction. Now what but Heaven is our Country? there dwells our Father; from thence we came; and what we commonly call our life, is indeed our Pilgrimage; For (in the words of the Psalmist) we are but strangers upon Earth. So as the way to go thither, from whence we came in a kind of Exile, is to leave both our Horses and Feet behind us, saith the Platonist. And swiftly mounting up ourselves on the wings of Love, and Desire, guide we our course with those Eyes, which are not without us, but within us; and with which if any of us are not accustomed to see, it is not because we want such Eyes, but only because we will not use them. Unless we are got into their Classis, in whom the God of this 
2 Cor. 4. 4.  world hath blinded the minds; in which case only our eyes are darkened, that we not only will not, but cannot use them. But this is so wilful a Disability, that whatsoever are the occasions, we ourselves are the Causes of it. For when a people are abandoned to vile affections, and severely given over to a reprobate mind; it is because of their 
* Prov. 1. 25, 29, 30.  refusing the fear of the Lord, and because of their not liking to retain God in their Knowledge. (Rom. 1. 26, 28.) where S. Paul's expression is, 
Naturae nostrae dur●… necessitas ex merito praecedentis Necessitatis exorta est. Augustin. Retract. l. 1. c. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They did not think good to have God in their acknowledgement. But till then, the Apostle tells us, the invisible things of God are clearly seen, (v. 20.) not indeed with those eyes we carry outwardly, in our Heads, but with those other more Angelical, which we have inwardly in our Hearts.  
To sum up all in a word. Our affections in themselves are indifferent things; apt to be cleaving to any object, whether evil, or good, as they shall happen to be directed, by carnal Appetite, or Reason. And if it were not in our power to set our love upon the world, in despite of God's Grace; or to take it from off the world, by making use of its assistance; the Apostle would never have exhorted us, with so much earnestness as he does, To love neither the world, nor the things 
1 John 2. 15.  in the world. To set our Affections on things above, and 
●…ol. 3. 2, 6, 9, 10, 14, 15, 16.  not to set them on things below. To mortify in ourselves our earthly members. To cast off the old man, to put on the new. To clothe ourselves with Love as with the bond of Perfection. To let the Peace of God reign in our Hearts. To afford the word of God an Habitation and Dwelling within ourselves. From all which together 'tis very natural to infer, that if we have not yet wasted the Talon of Grace which God hath given us, which undoubtedly of itself is sufficient for us, and does competently arm us with Ghostly strength; we can see, and we can love; and can delight in the Lord Jesus; and by consequence (if we will,) we can escape the sad effects of being Anathema Maranatha.  
But now 'tis time that after the first, we put in 
2. Legere vel audire Sanctorum vitas multum prodest ad Contemplationem, & ad amorem mundanum depellendum. Gerson. de monte Contempl. c. 14.  practice a second instrument, whereby to raise up our Love to the Lord jesus Christ. That is, as much as in us lies, we must provoke ourselves to jealousy, and a religious Emulation, by considering how others have loved our Saviour, to whom he could not be a Saviour, with more obligingness than he is ours. We find S. Paul was so inflamed with the love of Christ, (who yet, a little while before, had been a virulent Blasphemer, and Hater of him,) and did so long after a time of being admitted into his presence, that in comparison of Christ, he counted all things but loss; and all things 
Philip. 1. 21.  Gain on the contrary, which might any way help him in his approach. That though there is nothing in the world which Nature hates more, than the terrible Face of a Dissolution, yet there was nothing which that Apostle did so much 
* Verse 23.  long for. Not at all for the love of a Dissolution, (which he detested in one sense, whilst he desired it in another,) but for the love of that Christ from whom he was absent in the Body, and could not so well be present with, as by the favourable Help of a Dissolution. That indeed was his Cordolium, There it was his shoe pinched him. 'Twas his most passionate aspiring to be with Christ, which made him groan so very earnestly under the Burden of his Mortality. He did not groan to be unclothed, with any desire of being 
2 Cor. 5. 2. 3, 4, 8.  naked, but as a necessary condition of being clothed upon with his House from Heaven. It was for this, and this only, (his extreme love of Christ,) that he did glory in Tribulations; that he rejoiced in his Sufferings; 
Rom. 5. 3. Col. 1. 24. 2 Cor. 12. 9, 10 2 Cor. 4. 10.  that he took pleasure in Persecutions; and loved to bear in his Body the Dying of the Lord jesus. For this alone did S. john embrace his Banishment into Pathmos; S. Stephen his very stones, and the men that threw them; S. Thomas his saw, and S. Peter his Crucifixion. It was for this that S. Ignatius could bid defiance to savage Beasts; that Anacharsis broke forth with a kind of Triumph into his Tuned; and that others being tormented, would not let go their Sufferings; not so much as accept of such a thing as a Deliverance, when they might innocently have had it for taking up. For this it was that Mary Magdalen perfumed the Head of her blessed Lord, and kissed his Feet with the same affection, and also washed them with her Tears, and after wiped them with her hair, administered to him of her Substance, closely followed him all along as far as from Galilee to jerusalem, from thence to Golgotha, and from thence unto his Grave too; forgetting the tenderness of her Sex, the tedious passages of the way, the ghastly presence of the night, the waking jealousy of the Elders, the barbarous violence of the Guard; and being afraid of just nothing, unless of not finding Him, whom with the pant of her Soul she did love and long for. Would ye know now the reason of so much love, to the end it may affect you with somewhat like it? She had been a great sinner, and He had saved her from her Sins. She had been seized by seven Devils, and her dear Lord had dispossessed her; Had had the members of an Harlot, which (by a more than creative power) He had converted into a Temple. She had purchased a place in Hell, and He had given her an Inheritance in the Kingdom of Heaven. Or to give you the sum of all in our Saviour's own words, She loved much, because much had been forgiven her.  
Now what Marbles rather than Men may we be worthily esteemed, if such Examples as I have named cannot provoke us to emulation? Seeing Christ is our Saviour as well as theirs, what should hinder us from loving him, as well as they? Can we think so hardly of him, as to believe he did decree that such as they only should love him? did he not love that we should love him, as well as S. Peter, and S. Paul? And did he therefore necessitate our want of kindness? Did he accordingly praedetermin the several means of our disaffection? or give us any discouragements from being kind? Let us expostulate with ourselves, as God himself was pleased to do with his People Israel. Hath jesus Christ been a wilderness to any of us? or have we found him a withered Tree, which hath not afforded us any Fruit? What kind of Iniquity have we ever seen 
Jer. 2. ●…, 9  in him? Which part of his Covenant hath he not punctually performed? Did he ever yet forsake us, when we forsook him not first? What hath he done unto us? and wherein hath he wearied us? He desires us, if he hath, that we will testify against him. Mic. 6. 3. Nay who was ever more beloved, than he was pleased to love us? For whose sake hath he done better, or suffered worse, than he did for ours? Hath he forgiven us lesser sins than Mary Magdalen was forgiven? Why then should we requite him with lesser Instances of Affection? Or if the Affectionateness of others will not provoke us to emulation, and that we have not any Impatience of coming after them in Loyalty, as much as Time; yet let us try, by a third Endeavour, how to make up the defects of the first and second.  
Let us display before ourselves the several excellencies of Christ; That so if any spark of Love is now discoverable within us, we may by the Grace which he hath given us, blow it up into a Flame. To speak of his Loveliness in Himself, would be the business of an Age; and therefore must not be set about in this poor Remnant of an Hour. But yet a little let us consider his great obligingness to us, because the powerfullest 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piut. in Precept. conjug.  Incentive to Love, is Love.  
When Love was supposed by the old Poets, to have brought down their Gods from Heaven to earth, it was the highest flight of fancy their Wits could take, whereby to celebrate the virtue and Power of Love. But we can say, without the help of either a Fable, or a Figure, that 'twas the love of our Souls, (I mean the love of their safety,) which made the God of all Glory to bow the Heavens and come down; to take upon him, not the likeness, but the essentials of a man; yea to become a man of sorrows, an intimate acquaintance with Grief and Miseries; and this in the Form of a poor servant, yea and in the disguise of a sinner too. Sure if the Heavens had not bowed unto the Sceptre of his Love; his Love was so strong, it must needs have broke them. When he reflected upon the Torments he was to suffer soon after for our Enjoyment, he showed the vehemence of his Love by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How am I straightened? how am I pressed? how am I terrified, 
Luke 12. 50.  and pained, till it be accomplished? He longed to drink 
Luke 22. 15. John 19 28.  of the cup of Trembling. He thirsted after the Potion of Gall and Vinegar. He gladly sucked the very dregs of the wine of God's wrath. Not at all for its own sake, because 'twas bitter, (for as such it made him wish, that the Cup might pass from him,) but because our Redemption 
Matt. 26. 39 John 12. 27.  was sweeter to him, than any thing else could be bitter, by which 'twas purchac●…t. Is not he a rare Physician, for skill, and kindness, (and certainly, if it be possible, more for kindness, than for skill,) who takes no more unto Himself than the Rancidity of the Medicine, and leaves his Patient to enjoy the pleasant effects of a Recovery? Yet this was perfectly our case with the great Physician of the Soul. He took the nauseousness of the Physic, which made for the Cure of our Diseases. We were desperately sick, and He would needs swallow the ugly Pills. That we might be purged from our filthiness, He would needs drink up the filthy potion. Would have the noisomest Ingredients as it were strained through His body, that we might have nothing to pledge him in, but the sweet Restorative of his Blood. Now what can more excite our Love, than thus to meditate upon His? As there is no better way whereby to keep up our Patience, than by looking up to Him, who did endure with so much Patience, such contradiction of Sinners against himself; so 
Heb. 12. 3.  is there no better way whereby to keep up our love; and to raise it higher, than by reflecting much and often, on him who loved us in such a measure, (I might have said so out of measure,) as to have hated even Himself in a 
* John 12. 25. Prov. 13. 24.  comparative signification. For neither was his life so dear, nor was his Blood so precious to him, but that he was prodigal of them both, when both might fall to our Advancement.  
Methinks there is nothing more expressive of God's obliging us to love him, than that word of S. Paul in his Epistle to the Romans, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He SPARED 
Rom. 8. 32.  not his own Son, but delivered him up for us all. We know his Son was Himself, as to the unity of the Godhead; yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He did not spare him. Should we not think that Father cruel, and void of natural Affection, who would not spare his own Son, no not his Beloved and only Son, no not when 'twas in his choice, and his power to spare him? yet when Abraham, being commanded, was ready to Sacrifice his Isaac, 'twas not his Cruelty, but his obedience, and that was the fruit of such a Faith as did work by love. I mean a love of his God, and not at all of his Isaac, whom (in that case) he was to prosecute with a 
* Luke 14. 26. Deut. 13. 6, 7, 8, 9, 10.  comparative Detestation. And in like manner when the Father of our Lord jesus Christ could not so wisely show his Mercy for all eternity upon us, as for a time by showing none upon the Lord jesus Christ; it was the highest and best expression, not of his Cruelty, but of his Love. For he could never have spared us, his adopted Sons, if he had spared that Son, who was his only-Begotten. Nor could it be Cruelty even to Him, not to be spared by his Father, because volenti non fit injuria, he was willing, yea and desirous, not to be spared for a Time, rather than millions of men and women should certainly fail of being spared to all eternity. What then shall we return him for so astonishing a Love as is now described? Shall we spare any thing that is ours, when 'tis wellpleasing unto Him that we should not spare it? Suppose he would not be pleased, unless we gave our firstborn for our Transgressions; the 
Mic. 6. 7.  fruit of our Body, for the sin of our Soul. Should we spare our own child in so great a Case? How then comes it to pass, we are so sparing to our lusts? and do so grumble to be parted from our Destroyer's? Are those enemies of our Souls so extremely dear to us, as that we cannot find in our hearts, either to send them out of our Bosoms, or to deliver them up to a Crucifixion, no not in love to that God, who sent his Son out of his Bosom, and delivered him to be crucified, in love to us? Sure if our Souls were all Flint, yet being smitten with such a love, they should yield some Fire. Or if our Hearts were all Iron, yet one would think that such a loadstone should draw them up. Or however if it will not, yet let us try a Fourth Engine for the winding up of our Affections.  
Let us shame ourselves out of our Coldness and Indifferency 
4.  to Christ, by duly reflecting upon our warmth to Inferior things. Not inferior only to Him, but to the Dignity of our Nature. A Nature common to us with Him, being considered in his Humanity; and by so much the worthier both of our Care, and our Respect too, What Love do we bestow upon the vanity of the Creature, to please a Palate, an Eye, an Ear, a Fancy? And shall we have so much love to fasten upon the Surface, and outside of Dust, and Ashes, whilst so little for a Saviour, as to permit it to be a Doubt, if we have any for him, or not? All the noble men of Greece would lie like dogs at the door of the Corinthian Harlot, and pay obedience to Her Commands, notwithstanding they did lead in the paths of Death. And shall a Question be made of our love to Christ, whose very deformities make him fairer than the children of men? I mean his wounds, and his Bruises, which should to us be more lovely than all the Roses of Sharon, and the Lilies of the Valley, as having been wholly suffered by him on our Account? Or shall a Question be ever made of our obedience to his Commands, which if a man do, he shall live in them? yet 
Ezek. 20. 11.  how many Trifles do we love, and with what vehemence of Affection, of which the best consequent is this, that we shall heartily repent our having loved them? and what a madness, what a shame, what a disparagement and a discredit must it needs be unto our Reason, to lay out the Treasures of our Love upon those Allectives, which we cannot but hope we shall be heartily sorry for, because we cannot but fear, that if we are not both truly and timely sorry, we shall be hopelessly sorry when 'tis too late? but how much a greater madness is it, to be so negligent and illiberal in our Affection towards Him, whom the longer we shall love, we shall love so much the more? and shall have nothing to repent of, but that we ever loved him less? and that withal it was so late, before we loved him? shall we be able to say less of our Love to Christ, than the Apostle S. Paul could say of his to his Corinthians? observe him speaking to that unkind and ingrateful People. Most gladly will I spend, and be spent for you, 
2 Cor. 12. 15.  though the more abundantly I love you, the less I be loved. 'Twas strange on their parts, that they should love so much the less, the more abundantly they were loved. But somewhat more strange on His, that he should spend, and be spent, and both most gladly, notwithstanding the discouragements of their Return, which was of nothing but of Hatred for the excesses of his Goodwill. Lord! how happy were it for us, had we but half so much love for the Lord jesus Christ, as that expression of S. Paul does amount unto? it is impossible for our Saviour, to love us the less, the more we love him. So very far he is from that, that he did spend, and was spent, and both most gladly, for the love he bore to us when we had none. And therefore the least that we can do, is both to spend, and to be spent, to part with all that we have, and with all we are too, for the love we bear him who so dearly loves us. It is an hard heart indeed, which is so far from bestowing, that it will not repay, or return Affection. We will spend and be spent for our darling sins, although they love us the less, the more abundantly we love them; (for the more we still love them, the more degrees of Damnation they threaten to us.) Let us therefore, even for shame, have as much kindness for our Preserver, as we have had for these Authors of our Destruction. If in a very free manner we have been spending upon our sins, both to nourish, and to adorn them, with Food, and Raiment; Let us spend upon our Saviour in a more liberal proportion; and that in such manner, as he directs us. Let us spend out of our Treasures, to feed and clothe him in his members. Let us spend to pay him Homage, in as many of his members, as, under Him, are our Heads. And let us be spent for him as freely, (like Epaphroditus, and S. Paul,) both by watching, and fasting, by meditating, and praying, by suffering pains, and persecutions, whensoever he shall call, or expose us to them; not by the leaving of our lives, for the paying unto Nature her common Debt; but by the laying of them down, for the paying to our Saviour our Debt of Grace.  
And as we may help to shame ourselves into a love 
5.  of the Lord jesus, by reflecting on our love to inferior things; so our love to the Lord jesus, just as our love to other things, is very apt both to be bred, and to be very much nourished by conversation. For Ignoti nulla Cupido. We cannot possibly desire him, whilst we are ignorant of his beauty: And of that we must be ignorant, whilst we are strangers to his converse. So that the reason why most Professors are wont to love Christ so little, doth seem especially to be This, their having so little of his Acquaintance. Enough of that will so charm us, as to beget in us a loathing of all that makes a separation 'twixt Him and us. Unto how many things and persons are many men passionately addicted, if not absolutely enslaved, for which they can give us no better reason, than that of their having been wont to them? let us but wont ourselves as much unto an heavenly conversation, and we shall find it just as harsh to be weaned from it. Hence it follows that we must read, and not only read, but strictly search into the Scripture, not only resting in its literal, but also diving into its moral, and soaring up too into its mystical significations; whereby to acquaint ourselves throughly with the Lord Jesus Christ, and more and more to comprehend the great variety of his Perfections. And then to the end that his Perfections may so affect us as they deserve, nor only float in our Brains, but deeply sink into our Bowels, we must imprint them within ourselves by mental Prayer, and Meditation. To each of which we must be resolute to be so wont and inur'd, as not to be able without regret to admit of any long Avocation from them.  
Nor can we pardonably excuse our gross neglects of conversing with Jesus Christ, by alleging our Inability of taking delight in his converse. For conversation must be made easy, ere it can possibly be delightful. And the easiness of any thing must come by use. First 'tis the diligence of our converse by which we come to love Christ, and then 'twill be natural for our Love to make us delight in his converse. It argues a shallowness of Reason, and a great want of perspicacity, to think there are not any Pleasures upon the Mount of Contemplation, (as Gerson calls it,) because we cannot yet perceive them at the Foot of the Hill, or in the Act of contending to climb up thither. 'Tis as great weakness as to conclude against the Pleasure of reaping a goodly Harvest, from the labour of Cultivation, and charge of seed. Or to infer there is no contentment in inhabiting a pleasant and well-built house, from the cost of the Materials, and Care of putting them together. Nemo Montis Cacumen uno faltu conscendit. The Hill of Zion is a fair place, and Mount Tabor is a delicious one. But we must not think to reach the Top of either at a Leap. For as the lower and more earthy our pleasures are, they must needs be attained with the greater ease; so we must use the greatest patience, and we must take the greatest pains, to overcome the steep ascent of the highest pleasures. All the Duties of a Christian (I mean the Acts, and not the Habits,) are so many steps and degrees to the Hill I speak of: Which Acts of Duty, whilst they are yet but Acts only, will cost the natural man Pain, and make him see he hath need of patience. But after a competent tract of Time, as soon as the Acts have been so numerous as to produce their respective Habits, the Acts arising from those Habits will requite the said Patience with ease and pleasure. Shall I exemplify what I say by any one important duty, which at first gives us Trouble, and after rewards us with Delight? I cannot instance in a fitter than that of Prayer, because 'tis one of the chiefest means, whereby to enter, and to continue, and to complete our conversation with him that bought us. How many are there in the world who turn their backs on this Duty, upon no better Ground than their erroneous Imagination, that 'tis of no use to pray, till they can do it with Devotion? A way of reasoning as irregular, as if a man who is very cold, should conclude it wholly useless to make a Fire till he is warm. Want we Devotion in our Prayers? we are to pray for Devotion; and Devotion is apt to grow from our customary Praying for other things. From when in spite of our Indifferency, and perhaps our Averseness to such a Duty, we use the Empire of our Wills in the work of Prayer; and, casting ourselves upon our Knees, are very resolutely bend to perform the Duty, (how much soever against the stream of our Inclinations;) God will reward our Resolution, by turning our Labour into delight; and so will make it as great a Pleasure, in time to come, as it has been in time passed, a self-denial. If any man shall here ask, how we can possibly converse with things invisible, or have a 
* V. Espens. de Languore Spiritualì. c. 2. p. 977. Respondeant qus in libro Experien●…ia Quaestionis Solutionem legerunt. Frequenter ego ipse, (quod fateri non verecundor) maximoque in initio Conversionis, Cord disrus, & frigid●…, etc. Bern. super Cant. Serm. 14. Confer Huberti Scuteputaei c. 14. p. 2082. cum S. Bernardi lib. de Deo diligendo. p. 951, 952, 953.  Languor after him whom we never saw; let them answer (saith S. jerom) who have read the answer to it in the Book of Experience, and have not been able to forbear crying out with David, Woe is me that I am constrained to dwell in Mesech! O that I had wings, to fly away, and be at rest! my soul is athirst for the living God: And even panteth after Him, as the Hart panteth after the water-Brooks. O when shall I appear before the Presence of God Devout S. Bernard himself confess't, that in the beginning of his Conversion, he was frequently of an hard and frigid Heart; who yet being accustomed to converse with Christ by Grace, could not but thirst with great impatience to enjoy him also in his Glory. Yea that love which of necessity does begin in the Flesh, may (saith he) by Degrees be well consummated in the Spirit. For (not to mention the 
* Apud Bartholomaeum de Martyribus, fol. 93, 94. Gustus, Desideria, Satietas, Ebrietas, Securitas, Tranquillitas, Septimi verò nomen soli Deo innotescit.  seven degrees which are assigned by Ubertinus, as being too nice, to be truly useful,) First 'tis natural for a man as he is carnal and depraved, to love himself above all things, and above all things for himself. Next when he see's that of himself he cannot be, or be happy, and that he depends upon his maker, not more for his being, than for his bliss, he than begins to love God, though yet 'tis only for himself, and his private Interest. But when in time, upon occasion of his several exigences and wants, he is compelled to seek God for several comforts and supplies; his conversation with the Almighty becomes so customary, and natural (by his frequenting God's house, by his addresses to God in Prayer, by getting knowledge out of God's word, and by admiring him in his works,) that what was hitherto but easy, does now grow pleasant. And so at last having tasted how good and gracious his Maker is, he does advance to love God, for God's sake only: So as nothing does now remain, but that degree of perfection in loving God, at his being bid to enter into the joy of his Lord, when 'tis for God's sake alone that he loves Himself.  
And though 'tis hard, if not impossible, whilst we 
Amor quo aliquis amat Deum propter Temporalia, contumeliosus est Deo. Temporalia qui sic▪ amant, praeferunt ei, propter quod enim unumquodque amatur, illud▪ magis amatur. August. de Civ. Dei.  are in this world, to love ourselves for God only, and not at all for ourselves; yet 'tis a duty indispensable, to love Him especially for himself, and far above the consideration that 'tis our interest to love him. The Reason of it does stand in This, that whosoever loves God not especially for God, but more especially for himself, does by a necessary consequence love himself above God. Because in such a case as that, God is only one of the objects, and himself the final cause, or the end of love. For if God were that end, he would rather love himself for God, than God for himself. And that for which we love any thing, must needs be loved by us the most of any, because it is the very cause, (meritorious, or final,) for which we love it. For, propter quod unumquodque tale, & illud magis, is the maxim made use of by S. Austin himself upon this occasion. And therefore he that loves God, not so much for God's sake, as for the sake of somewhat else, which either comes from, or depends upon him, (such as the comforts of this life, or the Promises of the next,) does indeed but use God, and enjoy the Creature. And how much soever he may appretiate, or put a value in his judgement on what he uses, yet no doubt he loves most what he most enjoys.  
Bonaventure made it a wonder, how 'twas possible 
Vide Bonaventurae Tom. 7. opusc. par. 3. sub initium Amatorii.  for a man, not to love that Creator with all his Heart, who when he might have left him without a being, or have made him either a Toad, or any other sort of Animal, was rather pleased to make him capable, to understand, and to love, and enjoy his Maker? yea and when man had even forfeited all his Interest in God, by an abuse of those Favours conferred upon him, was farther pleased to reconcile and appease himself, not by accelerating our misery, but by providing for our Amendment? suppose (saith Bonaventure) thou 
Siquis amisisse●… oculum, quantum amaret cum qui sibi cum restitueret?— nec minus amandus qui cum ab initio dedit, & qui da●…um conservavit, etc. Id. Ibid.  hadst but lost one of thine Eyes, which is a very small part of thy outward man; couldst thou abstain from loving Him with a perfect love, who should not only find it out, but put it again into thine Head too? and not only so, but make it as useful to thee as ever? How then canst thou forbear to love the Lord jesus Christ with an equal Love, who, when thou hadst lost thy whole self, (both Soul, and Body,) had both the kindness, and the skill, to find thee out, and to restore thee, and to make thee (as much as ever) a Vessel of Honour and Immortality? Certainly nothing can make thee able not to love him for himself, and with all thy soul, unless thy want of converse and Acquaintance with him. For as the Fire of thy Affection, if fed with any unclean Fuel, produces nothing with its ardour but smoke and stentch; so if the fuel it feeds upon shall be pure, and spiritual, it will yield both a bright 
cum amorisnatura ea sit, amantem in amatum transformare, is planè efficeris, quale est illud quod amas. Bonav. Amator.  and refreshing Flame. And if the love converts the Lover into the Nature of the thing that is dearly loved, 'tis plain that such as is the object, such must also be the Act, and the Agent too. To fix thy love upon the world, is ipso facto to be a worldling. To fix thy love upon Christ, is ipso facto to be a Christian. And to be really a Christian, is to be such a one as Christ. For both he that Sanctifieth, and they that are Sanctified are all of one. And thence He is not ashamed to call them Brethren. (Heb. 2. 11.) Nay he is not ashamed to own them, in a more intimate Relation, than that of Brethren. For by virtue of that unitive and inebriating love, which our mystical Theologists are wont to speak 
John 6. 56. & John 15. 4, 5. 1 John 3. 24. & 1 John 4. 13, 15, 16.  of, real Christians and Christ do interchangeably inhabit the one the other. They do dwell, and abide, not only with, but in each other. They in Him, and He in Them, as both Himself and S. john (that Disciple of his Bosom) do oft assure us. And since 'tis so that our Bodies are called his Members, 1 Cor. 6. 15. Sure our Souls cannot want much of being transfused into Himself. For S. Paul saith expressly, (to show how Christ is to the Christian, just as the Bridegroom to the Bride,) that as the Husband and the wise are made one flesh, so he that is joined to the Lord is ipso facto one spirit. 1 Cor. 6. 17. The Apostles word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he that is cemented, or soldered, ferruminated, or glued; that is to say, he that cleaveth to the Lord jesus Christ, as fast as one board of Fir cleaves to another to which 'tis glued, (in so much that you may burn them, but can never break them asunder,) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He is one and the same spirit, as his own Blessed spirit is pleased to phrase it, that is, he minds the same things which his beloved Lord minds; desires the same things that his Lord desires; Enjoys and suffers after the measure that his Lord suffers and Enjoys. In a word, he hath such an union, as is expressed by an Identity; since he that cleaveth to the Lord, is not only said to have, but to B E one spirit. S. Bernard speaks it 
S. Bernard. de Deo diligendo. p. 953. quam confer. cum p. 958.  more than once in a very bold Paraphrase. Divino ebriatus amore animus, oblitus sui, factusque sibi ipsi tanquam vas perditum, totus pergit in Deum, & adhaerens Deo, unus cum eo spiritus fit. The mind (saith he) being drunk with the love of God, and grown forgetful of itself, yea wholly lost unto itself, (and all its secular concernments,) does so 
* Nam alibi dicitur ex toto animae se exponere, & transire in Deum. ut p. 954.  pass over into God, as to become one spirit: not only one in itself, but one with God.  
'Tis true the Father there speaks touching that last degree of Love, whereby the Soul is so transported with the converse of its beloved, as to be emptied out of itself, and in a manner quite annulled. That God in Christ may be All in 

Te quodammodo perdere, omninò non sentire Teipsum, & à Teipso exinaniri, & penè annulluri, coelestis est conversationis. id. Ibid. p. 953.  
Omnem tunc humanam affectionem necesse erit à semetipsû liquescere, atque in Dei pevitùs transfundi voluntatem, alioquin quomodo omnia in omnibus erit Deus, si in homine de homine quicquam supererit?— Animas immersa●… ex toto credimus immenso illi Pelago aeterni luminis. ib. p. 954.   All, which how can he be, (saith the holy Father,) if any thing of man be left in man? If the Souls of the just are not drowned and drunk up in the fathomless Sea of Aeternal light; If humane affections do not dissolve and melt away from themselves, and become so transfused into the sole will of God, as to be like a drop of water in a great quantity of wine, wherein departing from itself, it wholly puts on the colour and taste of wine; or as an Iron red-hot does make a defection from itself, by putting on the whole Nature and Form of fire; if (I say) it is not thus after the general Resurrection, in what sense can it be said (and said it is by S. Paul,) that 
1 Cor. 15. 28.  God, in that day, shall be All in All? But in the place before cited from 1 Cor. 6. 17. S. Paul does not speak (however S. Bernard applies his words,) touching the union we shall enjoy after the general Resurrection, through the perfection of our love to the Lord jesus Christ. For when he saith, he that cleaveth to the Lord is one spirit, he seems to mean no other cleaving, than was commanded even by Moses, Deut. 10. 20. where to * fear and * serve God, is to cleave unto him. And so we are properly said to cleave unto the Lord jesus Christ: when the Cement of our union is an indissoluble Affection, and such an obstinate Resolution not to depart from his Commandments, that Death itself cannot separate 'twixt us and them. This alone is the Love which Saints are capable of on Earth, and here is exacted under the penalty of Anathema Maranatha. The other is competent to none, but Saints Beatified in Heaven. Sic affici, Deificari est, in the bold Dialect 
Ubi supra.  of S. Bernard. This Love is our Duty, whereof that other is our Reward. And therefore this is commanded, but that is promised. For this, we are praised; for that, admired. This is difficultly had in a state of Grace; whilst that we cannot but have in a state of Glory. For as this does not expire, but rather is perfected into that; so, by the Tenor of the New Covenant, it does entitle us to its Fruition. And therefore stoutly let us resolve, so to cleave in our Affection to the Lord jesus Christ, and so to express our cleaving to him by keeping close to his Commandments, as that before we 
Rev. 22. 14.  have possession, we may not fail to have a Right to the Tree of Life. That in the day when the Lord jesus shall 
2 Thess. 1. 7, 8.  be revealed from Heaven with his mighty Angels, in flaming fire, when the Elements shall melt with fervent heat, and the Heavens be shrunk up like a scroll of Parchment, when every Valley shall be filled up, and every Mountain brought low, we may be able to appear before 
Isa. 40.  the Judge with great boldness; and whilst they that would not love the Lord jesus in sincerity, shall send forth weep, and wail, and gnash of Teeth, (all alluded to in the sentence of Anathema Maranatha,) we may be called to bear a part in the choir of Angels, and with the ten thousand times ten thousand 
Rev. 5. 10, 11, 12, 13.  which are round about the Throne of the Lord jesus Christ, who hath redeemed us to God, unto whom he hath made us both Kings and Priests, we may never rest from singing with unimaginable delight, Blessing, Honour, Glory, and Power, to Him that liveth forevermore.    


THE INTRODUCTION TO The Third Part.  
WHAT hath hitherto been praemis'd touching Christ's Love to us, and ours to Him, cannot better be succeeded (in point of pertinence or use,) than by that which now follows touching our Love to one another. A subject which is the rather to have its place in this Volume, because our Love to one another is recommended to us in Scripture, as much as God's love to us, and ours to God. And as that which does make us most like our Maker: 'Twas recommended 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo. Judaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 557.  to us by Christ in his last Will and Testament, and that as one of the richest Legacies that he was able to bequeath us. The ever-blessed Testator (as the Author to the Hebrews does fitly 
Heb. 9 16.  call him) being to take his last leave in a farewell Sermon to his Disciples, and having prepared them with an assurance that the time of his leaving them was at hand, (to make them ponder what he was speaking, and lay it up as the speech of a Dying man,) And being resolved not to leave them 
John 13. 33.  without some Legacy, some special Token of his Solicitude, both for their present Consolation, and future Bliss, Peace (saith he) I leave with you, my peace I give unto you, not as the world, a few good 
chap. 14. v. 27.  words in Civility, or at the most, a kind wish; and therefore let not your heart be troubled at the sudden departure of my Person; for, as a supplement of That, I leave you my cordial and solid Peace.  
But knowing well, that His peaee could never quietly rest with them, in case of War and Division amongst themselves, and being not able to endear them with a greater Testimony of His love, than by obliging them strictly to the constant loving of one another, He therefore bequeathed this Royal Precept (as a previous part of their Patrimony, whereby to fit them for all the rest,) That their reciprocal kindness should be like His; that they should all be so affected, as they had Him for an Example; that just as He had 
John 13. 15.  been to All, they should be All to one another; for so runs the Instrument whereby he conveyed his good Pleasure to them, a new Commandment I give unto you, that ye love one another, even as I have loved 
verse 34▪  you.  
But then to gain their Acceptance of his Bequest, and their religious Execution of what he commanded them to observe, He showed them the value of such a Legacy, as did accordingly tie them to such a Love.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etc. By this all men shall know ye 
Verse 35.  are my Disciples, if ye love one another.  
In which words of our Saviour, there are two things supposed, and a third is Taught.  
First of all it is supposed, that All to whom the words are spoken, either are, or aught to be Christ's Disciples. And that not only in profession, but in singleness of heart; not only verbally, and by name, but very really such. This is easily collected from three words in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye are my Disciples.  
It is secondly supposed, that such as are really Christ's Disciples, (not in hypocrisy, but in deed,) ought to endeavour to make it known to all THE WORLD, that they are such. Their light must shine before men, by their Procope and Growth in the SCHOOL of Christ. This is apparent from two words more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All men shall know it. And were it not so in good earnest, the Master would never have directed them (as here he does) to the infallible means of its attainment. For  
We are thirdly to observe the important Lesson which here is Taught, (and which is now of all Lessons the most worth learning, especially if we reflect on the Times we live in,) by what certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or way of proof, we may make men to know we are Christ's Disciples. This is delivered in the first and last words of the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall know it even by this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If ye bear love to one another.  
From these three parts there are as many Propositions, into which the whole Text is very naturally resolved.  
That all who are Auditors of Christ, or all to 
1.  whom he is revealed, do stand obliged by that means, to be really his Disciples.  
That their Discipleship, if it be real, will be 
2.  eminent also, and exemplary, so far forth as to be known, and taken notice of by All.  
That the surest Testimony and Proof of sincere 
3.  Discipleship under Christ, and the principal Instance or effect wherein its eminence doth consist, and that which by Christ is here pronounced as an unerrable mark or Criterion of it, is this Divine Qualification of mutual Love.  
And this alone must be the Subject upon which I am to fasten the following part of my Design; because it seems to comprehend (I say not only the prime, but) whole Importance of the Text; as we may judge by comparing the proposition, with the fourfold Emphasis which may be put upon the words.  
For first our Saviour does not say, Men shall guests or conjecture that ye are mine, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they shall know it. Nor secondly does he say, Your Discipleship shall be known as a special Secret, to very few, but as the Sun in his Meridian; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All men shall know it. Nor thirdly does he say, All men shall know ye seem to be, by a Disguise, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye are my Disciples, without a fiction. Last of all, he does not say, Your Discipleship shall be known by such deceivable Tokens, as your Assembling yourselves in the House of Prayer, your crying 
* Matt. 7. 22, 23.  Lord Lord, your doing 
‖ Chrysostom. Hom. 71. in John.  wonders in my name, your being Orthodox in Judgement, and jumping together in Opinions; but by This it shall be known, as by a Token which never fails, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If ye have Love for one another.   

CHAP. I.  
Sect. 1. THE Proposition to be considered, though last in order, is first in dignity. And being as the Heart of the whole Body of Christianity, deserves to be (like the Heart in the body of man) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The first thing that lives, and the 
Aristot.  last that dies in our consideration. For can there be any thing in the world of greater consequence than This, which gives us a Token whereby to know we have an Interest in Christ? and such a sure token too, as cannot possibly deceive us? yet even such is that Love, of which I am now about to treat, and which if we take into our hearts, as well as into our memories, It will (I doubt not) carry with it that peace of Conscience, which is to all that feed on 
Prov. 15. 15.  it, an endless Feast.  
Sect. 2. But since there is hardly any word that is more equivocal than this, I must Anticipate an Objection, by showing what Love it is which our Saviour meant, when he appointed it for the measure, by which his Scholars are to be scanned.  
Sect. 3. And to show the better what it is, I must first show what it is not. For all sorts of men pretend to Love; not only Christians, but the professed Enemies of Christ; and the nominal as well as real Christians. Nay in one kind, or other, they all have Love in their possession; and many times the worst in the greatest measure. For greater Love than this (our 
* John 15. 13.  Saviour tells us) there is none, that a man lay down his life for his friend. And plentiful store of this Love we commonly find (in our reading) amongst the Heathen. Their great 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. ●…th. l. 9 c. 8. p. 887.  Philosophers did prescribe it, and not a few of their people obey●…d the Precept.  
Sect. 4. To save a Friend ready to perish, we find Episthenes in Xenophon 
a Xenoph. in exp. Cyr●…. l. 7. p. 319.  ready to lay down his life. And such was the love of Artapates to Cyrus' junior, that he perfectly 
b Idem ib. l. 1. p. 209.  hated his own life, as soon as Cyrus had quitted His. Nor 
c Val. Max. l. 4. c. 7. p. 128.  would Lucius Pet●…onius outlive his friend. 
d Id. ib. p. 127  Pomponius & Laetorius died a couple of Martyrs for Caius Gra●…chus. And Titus 
e Id. b.  Volumnius followed Lucullus into his grave. 
f Ib. p. 129.  Terentius preferr●…d the life of Brutus by many degrees before his own. And 
g Lib. 7. c. 8.  Valerius tells us of divers servants, who for the saving of their Masters, destroyed themselves. What transcendent lovers of one another were 
h Q. Curt. l. 7. p. 211.  Menedemus and Hipsides, 
i Xenoph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 5. p. 446.  Cleonymus and Archid●…mus, 
k In exp. Cy●…i. l. 5. p. 304, 305.  Agasias and Xenophon, 
l Diod. Sicul. l. 16. p. 448.  Bagoo●… and Ment●…k, 
m Val. Max. l. 1. c. 8. p. 34.  Hippoclides and Polystratus, 
n Tacit. Aunal. 16. p. 331.  Ascl●…piodotus and Soranus? 'Twere easy to name as many 
o Ex Polyb. l. 10. p. 582. Tacit. Hist. l. 4. p. 491. Diodor. Sic. l. 17. p. 518. Q. Curt. l. 10. 316. Val. Max. l. 9 ●…. 9 p. 283. Aristot. eth. l. 9 c. 11. p. 912. Homer. Il. l. 13. p. 250. & l. 6. p. 109. Odys●…. δ. p. 44.  more, as would make a man weary to heart them named. Nor do I speak only of Couples, but of Societies, and Sects; whose astonishing Love to one another hath raised them Monuments in story, will last as long as the Sun and Moon. Such as the 
p Val. Max. l. 2. c. 6. p. 50.  Cimbri and Celtiberians in Valerius Maximus; the 
q Xen. exp. Çy. l. 1. p. 212.  friends of Cyrus in Xenophon; the 
r Thucid. l. 2. p. 124, 125.  Athonians in Thucydides; the 
s Polyb. l. 2. p. 147.  Megalopolitans in Polybius; the men of 
t Val. Max. l. 6. c. 6. Liv. l. 21. c. 14. l. 23. c. 20.  Saguntum and Petellia; the many 
u S●…lduni apud Aquitanoes. Societas Hunnorum. Sodales Antonini. Tauri apud Scytha●…. Fratres Arvales. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud Aegyptios. Alex. ab Alex. Dier. Ge●…ial. l. 1. c. 26. p. 74, 75.  Societies reckoned up by Alexander ab Alexandro, who had all things in common of every kind, and as well their Sufferings, as their Enjoyments. Insomuch that if one did lose a limb by any accident, all the rest were to cut off theirs, that in every Circumstance of Adversity, they might all be equal, and alike.  
Sect. 25. Thus there were multitudes of men who loved each other unto the Death; and some beyond it, as far as 
* Diodor. Sic. l. 4. p: 266 Talis etiam 〈◊〉, occidentalis Frisiae Rex ultimus, à Carolo magno profligatus.  Hell. Yet very far were those Pagans from being known by such love, to have been either the Disciples of Christ, or Moses. 'Twas little better than the love of King Porus his Elephant, and other generous beasts, which have exposed their own lives, to save their Rider's. There is a 
‖ Homer. Odyss. ●…. p. 251. 256. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Id. Iliad. ●…. p. 322. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid. Plin. l. 8. c. 42. Solin. c. 47. Virgil. l. 11. Tranquillum in vitâ Caesaru. Aelian. de animal. l. 10. c. 17.  natural kindness and Generosity, which is common to men with the meanest Creatures; and so hath nothing of affinity with what is intended in the Text.  
Sect. 6. Nay if we reflect upon ourselves, upon whom the name of Christ is called, we must not imagine we have attained unto that excellent Love which is here required, because we find (upon inquiry) that we are loving to our friends; or because we have often our 
* Isa. 1. 13.  solemn meetings; or stand 
‖ Sariaster adversus patrem cruenta conspiratione foedus fecit. Val. Max. l. 9 c. 11. p. 287.  fast to one another, as drivers-on of a design. For as there are many sorts of love which are not rational, and pure, as not proceeding from a right principle; so there are many things too which are but the Counterfeit of love, and yet are called by that Name, because they look extremely like it. The Devils themselves have their combination; are still at 
* Luke 11. 18.  agreement among themselves; but from a principle of Policy, and not of Love. Even Rebels, and Schismatics, (the greatest enemies of Church, and state,) are wont to 
‖ Psal. 56. 6.  hold together, and keep themselves close; but from a principle of Faction, and not of Love. We read of 
* Luke 23. 12.  Pilate, and Herod, that they were solemnly made friends; but from a principle of Hatred to an innocent Christ, not of love to one another. The world is full of such Merchants, as keep a good correspondence, and are punctual Dealers with one another; but from a principle of Traffic, and not of true love. The friends of Ceres and Bacchus, have their times of 
Vide Philonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 693.  Feasting and good-fellowship, their times of enjoying the Creature-Comforts; but from a principle of looseness, and not of Love. Many love the merry meeting, but not the men whom they meet. Or if they are Lovers of the men, 'tis from a principle of Nature, and not of Grace. It being a mere Self-love, which makes them so to love Others. Nay farther yet, a man may do the very things which are the principal offices and works of Love, for which (not his Love, but) only his vanity is to be thanked. He may bestow his whole substance to feed the poor, and yet may perish for want of Love. May dare to die a pretended Martyr, by giving his body to be burnt, and yet may be frozen for want of Love. So I collect from the Apostle, 1 Cor. 13. 3.  
Sect. 7. It concerns us therefore to know, what love this is, (having seen what it is not,) by which a man may be known to be Christ's Disciple. And the shortest way to know this, is to reflect a little while on the Love of Christ. For such as was his Love to us, such must ours be to Him, and to one another. We have his word for it in several places. If ye keep my 
John 15. 10, 12. ch. 13. 34.  Commandments, ye shall abide in my love. And this is my Commandment, that ye love one another, even as I have loved you. Now we know the Love of Christ was both Extensively, and Intensively great; and proposed (in both respects) not more to our Wonder, than Imitation. First it was so Extensively Great, as as that it reached to all in general, (1 Tim. 4. 10.) to every man in particular, (Heb. 2. 9) not to a world of men only, as that may signify a part, but to all the whole world, without exception, (1 joh. 2. 2.) without exception of the ungodly, (Rom. 5. 6.) without exception of enemies, (Rom. 5. 10.) without exception of them that perish, (2 Pet. 2. 1.) And so Intensively great was the Love of Christ, that it made him empty himself of glory, and become of 
* Phil. 2. 7.  no reputation; 
‖ Isa. 53. 3.  it made him a man of sorrows, and acquainted with grief; indeed an Intimate Acquaintance of the most heart-breaking grief, that ever was suffered on this side Hell. It put him upon the vassalage of 
* John 13. 5.  washing and wiping his servants feet; It made him 
‖ Phil. 2. 8.  obedient unto the Death, and to seek the lives of his Enemies, whilst his enemies sought his; He in order to their safety, as they in order to his Ruin. It made him once our Priest after the order of Aaron, and our Priest for ever after the order of Melchisedeck. For us he descended into Hell; for us he ascended into Heaven; for us he maketh intercession at the right hand of God, Rom. 8. 34.  
Sect. 8. Thus Christ, as our Master, hath set us a Copy of His Love, to the end that we, as his Disciples, might do our utmost to take it out. Our Love must be so extensive, that it must reach even to All. It must reach unto our Enemies, and of them to all sorts too; not only to those without the pale of the Church, (who do us little or no hurt) even jews, Turks, Infidels, and Heretics, for whom we pray once a year in our English Liturgy; but to our Crueler sort of Enemies within the Church, our particular Persecutors and Slanderers, for whom we pray in our Liturgy three times a week.  
Sect. 9 Indeed the Hypocrites of the Synagogue did constrain the word Neighbor to signify nothing but a 
Matt. 5. 43.  Friend; esteeming it Godliness, and Zeal, to hate an Enemy. And some there are even in Christendom, who feigning God from all Eternity to have hated more than he loved, think they acquit themselves fairly (and look upon it in themselves as a Godlike property) if they are much less inclinable to Love, than Hatred. They know they need not love more, than the Saviour of the world was pleased to die for; and easily taking it for granted, that he died only for some, they think they need not exhibit their love to all.  
Sect. 10. Such men must be minded that even our Enemies are to be treated as one sort of friends, and that the Scripture-word Neighbor extends to both. 'Twas so extended even by 
* Exod. 23. 4, 5. Leu. 19 17, 18. Deut. 23. 7.  Moses; and so by 
‖ Prov. 25. 21, 22. Vide Philonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 550, 551.  Solomon; if by Moses, and Solomon, much more by Christ; who having first commanded us to love our Enemies, to bless them that curse us, to oblige them that hate us, and to pray for them that are spiteful to us, gives us his reason in these words, because 
* Luk. 6. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hiereci. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 70.  God also is kind to the unthankful, and to the evil. Which is as much as to say, that in the Extension of our kindness, we must be Imitators of God. For so he tells us in the very next words, 
‖ Verse 36.  be ye merciful as your Father in Heaven is merciful. And when a Jew asked the Question, 
* Luke 10. 20.  Who is my Neighbour? Our Saviour answered him by the Parable of a jew and a Samaritan, not of a jew and a jew. Whereby we are given to understand, that all are our Neighbours who stand in Need. Let that need be what it will, a need of our Pardon, or of our Purse, we must not only forgive them, in case they reduce us to want of Bread, but we must give them our 
‖ Rom. 12. 20.  Bread too, in case they want it. We must pray for them, and pity them, and labour to melt them to reconcilement; must do them all the good offices within our power, excepting such as are apt to hurt them; we must show them such favours as may help to raise them out of the Pit, not such as may sink them the faster in; we must not be so rudely civil, so discourteously complaisant, as to 
* Leu. 19 17.  suffer their sins to be upon them without disturbance, but must rather oblige them with our 
‖ Ibid.  rebukes; lest for want of such favours they go down quietly to destruction. For so runs the precept, Thou shalt not hate thy brother in thy heart, (on the contrary) thou shalt in any wise rebuke thy brother, and shalt not suffer Sin upon him. Although a man be so scandalous as to be shut out of our 
* 2 Thes. 3. 14.  company, by the direction of the Apostle, yet the same Apostle tells us, we must not count him as an Enemy, but admonish him as a Brother, 2 Thes. 3. 15.  
Sect. 11. And from hence we are to argue à minori ad majus. For if our Love must extend thus to Enemies, how much more to such as are friends? friends to our Persons, and to our God too? The love of Christ had degrees, and so must ours. As the Apostle tells us of Christ, he is the Saviour of all, but especially of 
1 Tim. 4. 10. Gal. 6. 10.  them that believe; so the very same Apostle does also tell us of ourselves, we must do good unto all men, but especially to them who are of the household of faith. And even of those that are faithful, a primary care is to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Clem. Rom. in ●…p. ad Cor p. 70. ●… Matt. 15. 24, 26.  be taken for them that are of our own Country. It was not only for God's sake that David was kind unto jerusalem, but for his Brethren and Companions sake he prayed to God for her, and did his utmost to do her good, (Psal. 122. 8.) Our Saviour being himself an Israelite, did ‖ prefer the lost sheep of the House of Israel. How kind was Moses to His Countrymen, when he became for their sakes extremely cruel unto Himself? Lord (saith he) if thou wilt, forgive their Sin; and if not, blot me I pray thee out of the book which thou hast written, Exod. 32. 32. As if salvation itself could hardly please him, unless his Countrymen might have it, as well as Herald Nor was the passion of S. Paul inferior to it, who for the love he bore unto His Countrymen, whom he calls his brethren and kinsmen according to the flesh, was ready to wish himself accursed, and utterly cut off from the body of Christ. (Rom. 9 2.) As if he cared not what became of him, so that his Countrymen might be saved.  
Sect. 12. But many times our nearest Countrymen may become our worst Neighbours; and, in respect of their Religion, dwell farthest off too. To a man born in judaea, a good Samaritan ought to be dearer, than an hardhearted jew. 
* 2 Cor. 11. 26.  S. Paul, and the Christians 
‖ 1 Thes. 2. 14.  of Thessalonica, were never used with more rigour, than by the men of their own Country. And our Saviour's words are very remarkable, that except it be in his own Country, a Prophet is never without honour, (Matt. 13. 57) But let him be in his own Country, and he hath no honour at all, (John 4. 44.) Christ himself had least there; and there he did the fewest Miracles; but that he did not more there than in other places, the only Cause was their unkindness.  
Sect. 13. This is therefore the firmest Bond whereby to hold us together in peace and love, not that we are of one Country, but that we are of one 
* Quantò dignius ●…rarres & dicuntur & habentur, qui unum patrem Deum agnoverunt, qui de uno utero ignorantia ejusdem ad unam lucem expaveriut veritatis? Tert. Apol. c. 39  Christ; And can say of ourselves, with better reason, than it was anciently said of the Lomnini, that in all our bodies there is no more than one soul; or (to express it with S. Paul) that we have all but one Faith, one Baptism, one Spirit, one Lord, one God and Father of all, who is above all, and through all, and in us all. (Eph. 4. 4, 5, 6.) If we will manifest to the world, and prove convincingly to ourselves, that we are really the Followers and Friends of Christ. It must be by a burning and shining Love. A love of men, and not of God only. And a Love of men it must be, in which the true Love of God is not excluded, but presupposed. Not a love of ourselves only, (condemned so much by the 
* 2 Tim. 3. 2.  Apostle) but a Love of others as ourselves; if not as much, yet as well; if not in that measure, yet in the very same manner, in which we are obliged to love ourselves. And it must be Dilectio Amoebaea, a mutual Love; a giving and taking of affections. Indeed rather than fail, we must pledge them in Love, who do begin to us in hatred. But to make up such a Love as is especially here required, (such as with which the blessed Apostles did once adorn both the Doctrine and the Discipleship of Christ,) It must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Love interchanged with one another. For in how many things soever there may be a 
* Jam. 1. 26.  seemingness of Religion, S. james assures us that its 
‖ verse 27.  Purity does consist in these two; the relief of the needy in their Afflictions, and the keeping ourselves unspotted from the world. Nor can we be told a better course, (either for brevity, or clearness,) whereby to be possessed of both together, than that of measuring and dealing our love to others, by such a natural proportion as we have commonly for ourselves. For this is perfectly the scope of that Law, to which as Christians we must be subject. I say we must, (so much the rather,) because 
* Gal. 6. 7.  what soever a man soweth, that shall he reap. And with what measure we 
‖ Matt. 7. 2.  meet, it shall be measured to us again. As 'tis the mercy of good men, which is said to triumph over God's judgement, so there is judgement without mercy for them 
Jam. 2. 13. Matt. 6. 14, 15.  that show little or none.  
Sect. 14. The chiefest requisites of our Love must be Sincerity and Fervour. As S. Paul speaks to the Romans, we must be kindly affectioned one towards another, so as our love may be brotherly, and without dissimulation. (Rom. 12. 9, 10.) we must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, double-sould men, (Jam. 1. 8.) but carry our meaning in our foreheads, and hold our hearts in our hands. 
* 1 Joh▪ 3. 18.  Not love in word, neither in Tongue, but in deed and in Truth. We must not look every man at his own things only, but every man at the things of others, (Phil. 2. 4.) If we are owners of such a love, as is a Testimony and proof of our real Discipleship under Christ, The same mind will be in us which was in Christ jesus (Phil. 2. 5.) And if so, we shall be ready to stoop (as he 
‖ Joh. 13. 5.  did) to the meanest offices of love, even to wash, and to wipe the very feet of our Inferiors; we shall willingly bear one another's burdens, (Gal. 6. 2.) by love serving one another, (Gal. 5. 13.) And in honour preferring one another, (Rom. 12. 10.) Nay, if the same mind be in us which was in Christ Jesus, (as S. Paul tells us it ought to be,) our love will be so Intensive, as to make us lay down our lives for the Brethren. And so S. john tells us we ought to do, 1 john 3. 16.  
Sect. 15. If no diviner love of one another were meant by our Saviour under the Gospel, than what was so frequently exacted under the pedagogy of Moses, our Saviour certainly would have said, An Old Commandment I give unto you; it having been said to them of old, Thou shalt love thy Neighbour as thyself, Levit. 19 18. But here he calls it a New Commandment; which we cannot imagine he would have done, had there been nothing in its subject but what was old. No, he might very well call it a New Commandment, not only for that reason, (which I find given by S. 
* Novum mandatum appellatur, qui●… exuto vetere induit nos hominem novum. Aug. Tract. 64. in Jo. in fi. Tom. 9 & Tract. 65. in Jo. in initio Tom. 9  Austin) because it prescribes us such a love, as by which we cast off the old man, and put on the new; but because it prescribes us such a love, as never was thought upon before, much less delivered under precept, to any Sect, or Society, of jews, or Gentiles. Had his Commandment been no more, than that we love one another, it had been old with a witness; no doubt I may say, as old as Adam. But because he added [a Sicut Ego] that we must love one another, even as he hath loved us, (which was with such a new Love, as till he came into the world, was never heard of,) he had reason to call it a New Commandment. 'Twas said by Moses to the jews, Thou shalt love thy Neighbour as thyself. But our Saviour saith farther, that we must love one another, even as He hath loved us; which was not only as, but beyond Himself. For his loving us to the Death, was (in the comparative sense of Scripture) to hate his own life for the love he bore us. And although S. john saith, Brethren, I write 
* 1 Joh. 2. 7. & 2 Joh. 5.  no New Commandment, but an old Commandment which ye had from the Beginning, he means no more by that last word, than the first Beginning of Christianity, which was with the preaching of the Gospel by jesus Christ. Remember we therefore what Love this is, which is the Badge and Cognisance of our profession; the mark of difference betwixt the Sheep and the Goats; and which is not exacted from Men as Men, but from Christians as they are Christians. We must not love as They do, who 
* Psal. 73. 8. Non sicut se diligunt qui corrumpunt; nec sicut se diligunt homines, quia hominis sunt; sed sicut se diligunt qui Dei sunt & filii altissimi, etc. August▪ loco supra cir.  corrupt one another (as S. Austin speaks) with a merely seditious, or schismatical Love; nor must we love as they do, who only love one another for filthy Lucre; much less as They do, who love one another for filthy Lust; Nor must we love as They do, whose love consisteth only in this, that they agree in the hatred of some third Party; Nor must we only love as they do, who love one another as they are Men only, that is, as they are sociable and civil Creatures. But we must love one another as being Lovers of God, and as being such whom God loves; as being 
‖ Luk. 6. 35.  Children of the Highest, and 
* Sic mutuo fatres vocamus, ut unius Dei Paren●…es omnes, ut consortes Fidei, ut spei Cohaeredes. Minut. Faelix, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 554.  younger Brothers of our Redeemer; as being all made Consorts of the very same Hope, and all Coheirs of the very same Kingdom. Our Love must imitate both the manner and the Degree of Christ's Love. For we must venture our Lives for the good of others, and even in spite of all Dangers which may happen to the Body, we must own, and propagate, and defend the Doctrines of the Gospel, which is the utmost we can do for the good of other men's Souls; and that which makes us most like a Saviour. The Gospel (I may say) is the Christian School; thither it is we go to learn; Christ is the Master of it in chief; all Christians are Schoolfellows, or Condisciples. The Love I have hitherto described is the highest lesson which there is taught. Those Titular Christians who do not attain to this Love, are so many Dunces and Truants, fit to be turned out of the School. It is indeed an hard Lesson, for us to love one another even as Christ hath loved us; a Lesson only to be found in the School of Christ. But yet how Difficult soever, 'tis not impossible to be learned. For God is 
* 1 Cor. 1. 9 1 Cor. 10. 13.  faithful; and expects not to reap, but after the measure that he hath sown; He will not suffer us to be tempted above what we are able. If there is in us 
‖ ibid. 2 Cor. 8. 12.  a willing mind, He accepts according to what we have, and not according to what we have not. The 
* 2 Cor. 12. 9  Grace of Christ is sufficient for us. And we can do 
‖ Phil. 4. 13.  all things through him that strengthens us. And therefore let us not despair of getting the Mastery over our Lesson; For we are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as S. Paul speaks 
1 Thes. 4. 9  to the Thessalonians) immediately taught it by God himself.  
Sect. 16. Now the more largely I have discovered, both what it is not, and what it is, to love one another as Christ requires; the fewer words will suffice to make it clear as the Sun at Noon, that by this we must be known to be Christ's Disciples. For such a Love as This is, is the fulfilling of the Law. So saith the Lawgiver 
* Matt. 7. 12. Luke 10. 27.  himself, Matt. 22. 40. and so his principal Apostle, Rom. 13. 8, 9, 10. where he speaks of Love in a Christian, as Demosthenes did of Pronunciation in an Orator. As if it were not only the first Thing, but also the second, and the third, and so indeed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the All in All of a Christian. For mark the words of that Apostle, whom we cannot accuse of vain, or needless Repetition. He that loveth another hath fulfilled the Law (v. 8.) All the Commandments of the Law are comprehended even in this, Thou shalt love thy Neighbour as thyself (v. 9) Love worketh no evil to his Neighbour, therefore Love is the fulfilling of the Law (v. 10.) Three times in a breath, without so much as a Parenthesis, love is reckoned to be the Pandect of all things requisite to make a Saint.  
Sect. 17. Nor let any man say within himself, How can this be? Since God's word tells us, that so it is. And yet I think it is easy to show you How too; For the whole Body of the Law moral doth consist of ten Members, which are commonly called the Decalogue, or ten Commandments of the Law. The Lord Jesus hath reduced those Ten to these Two. Thou shalt love thy God with all thy Heart, And thy Neighbour as thyself. On these two Hinges the very Door of Salvation doth clearly turn. For on these two Precepts hang all the Law and the Prophets, (Matt. 22. 40.) But S. Paul hath reduced them all to One. For thus he speaks to the Galatians, 
* Gal. 5. 14.  All the Law is fulfilled in one word, even in this, Thou shalt love thy Neighbour as thyself. The reason is, because the Love of our Neighbour (in the high degree I here speak of) does carry along with it, the Love of God: Either of them (saith 
‖ Bene intelligentibus utrumque inve nitur in singulis. Name & qui diligit Deum, non eum potest contemne●… praecipientem ut diligat proximum; & qui superne ac spiritualiter diligit proximum, quid in eo diligit nisi Deum? August. Tract. 65. in Joh. à med. Tom. 9  Austin) is inferred by either; for if we really love God, we shall obey him when he commands us to love our Neighbour; and if we really love our Neighbour, it is for the Love which we bear to God. Observe the Logic, by which S. john argues both backwards and forwards. By this we know we love the Children of God, when we love God, and keep his Commandments, 1 Joh. 5. 2. There he argues from the first Table to the second. Now observe how he argues from the second to the first, and that two ways, both in the Negative, and the Affirmative. In the Negative thus; He that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? 1 John 4. 10. He that shutteth up his Bowels of Compassion from his brother, how dwelleth the Love of God in him? 1 John 3. 17. Again he argues it in the Affirmative. We know that we have passed from death unto life, if we love the brethren, 1 Joh. 3. 1, 4. Hereby we know we are of the Truth, and have Confidence towards God, if we keep his Commandments: And this is his Commandment, that we love one another (v. 19 to v. 23.)  
Sect. 18. Hence we see it is evident, There is not a clearer Demonstration of our loving God with all our hearts, than the loving our Neighbour as ourselves. From whence it follows, that every sin must needs argue some want of Love. For if against the first Table, it is through a want of some love to God. And if against the second, it must needs be for want of some love to Men. Again, it follows on the contrary, that where Love is perfect and entire, no Commandment can be broken. For, loving God with all our hearts, we shall keep the first Table; and loving our Neighbour as ourselves, we shall not fail to keep the second.  
Sect. 19 What I have showed in the Great, I can easily show in the Retail too, to wit, that Love is the fulfilling of the Law. For if we love God as we ought to do, we shall certainly. have no God but Him: Much 
1.  less shall we worship a Graven Image. We shall not lift 
2.  up his Name in vain. Nor shall we fail to keep holy his 
3.  Holy Days. And if we love our Neighbour as Christ 
4.  requires, we shall be sure to render to every man his Due. And so by consequence we shall honour all our Parents and Superiors, whether public, or private, 
5.  Ecclesiastical or Civil. Then for the Neighbour who is equal, or in any degree inferior to us, we shall be sure not to injure him in any kind. From whence it follows, we shall not kill; (for that were to injure him 
6.  in his Life.) Nor commit Adultery; (for that were to 
7.  injure him in his Wife.) Nor steal or Plunder; (for 
8.  that were to injure him in his Goods.) Nor bear false 
9  Witness; (for that were to injure him in his good Name.) And as we shall not thus injure him either in Deed, or in Word, so if we love him as ourselves, or as Christ loved us, we shall not do him any injury, no not so much as in our Thoughts; we shall not covet, or be 
10.  desirous of any thing that is our Neighbours. Thus the four Precepts of the first Table, and the six Precepts of the second; or if there is any 
* Rom. 13. 9  other Precept besides these Ten, they all are briefly comprehended in this one word, Thou shalt love thy Neighbour as thyself.  
Sect▪ 20. And now I do not doubt but we are all of one mind, as touching the Character and Badge by which we may be known to be Christ's Disciples; The peculiar Note of Distinction, by which we are taken from out the world, as it were severed and set apart, from all exorbitant societies and sorts of men, whether their Ringleaders, and Masters, are Jews or Gentiles. First for the Gentiles, we may know the Disciples of Zoroastres, by their belief of two gods, and Incestuous wedlocks. We may know the Disciples of the brahmin's, by their unparallelled self-denials in food and raiment. We may know the Disciples of Pythagoras, by their Reverence to the numbers of four and seven. The Disciples of Plato, by their fanciful Idaea's in the concave of the Moon. The Disciples of Zeno, by their Dreams of Apathy, and Fate. The Disciples of Mahomet, as well by the filthiness of their Paradise, as by their desperate Tenet of God's decrees. And then for the jews, we may know the Disciples of the Scribes, by their Traditional corruptions and Expositions of the Law. We may know the Disciples of the Pharisees, by their Form of godliness, and their 
* Matt. 23. 28.  appearing righteous unto men. We may know the Disciples of the Sadduces, by their denial of Providence and disbelief of the Resurrection. We may know the Disciples of the Esseni, by their overstrict Sabbatizing. The Disciples of the Nazarites, by their abstinence from the flesh of all living creatures. And the Disciples of the Hemerobaptists, by their every day washings from Top to Toe. We may know the Disciples of john the Baptist, by their remarkable Fast, and other Austerities of Life. But by this shall all men know that we are all the Disciples of jesus Christ, If we love one another, even as Christ hath loved us.   

CHAP. II.  
Sect. 1. WHilst I am thinking what proper Lessons we are to draw from Christ's words, the words of S. Paul which he writ to Timothy do strait occur to my remembrance; All Scripture (saith he) is by divine Inspiration, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in righteousness, that the man of God may be furnished unto all good wooks, 2 Tim. 3. 16, 17. For were there no other Scripture, than that which hath given me my present subject, I should think it very profitable for each of those ends; and think the workman well furnished for every good work.  
Sect. 2. First, 'tis profitable for Doctrine, because it 
1.  teacheth such as are ignorant, the true importance of Christianity, which does not consist (as some would have it) in our being born of godly Parents, believing the History of the Gospel, making profession of zeal to Christ, posting up and down from Sermon to Sermon, making many and long prayers, or whatsoever is comprehended under the Form of Godliness, that is, the Image, the Picture, the Counterfeit of Devotion, (as the word in the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪  Original does very naturally import, 2 Tim. 3. 5.) For many profess to know God, who in their works deny him. And let a man's profession be 
Tit. 1. 16.  what it will, yet if he acts in contradiction to the Commandments of Christ, that very acting is nothing better, than a Denial of the Faith. And so 'tis called by the Apostle, 1 Tim. 5. 8. Christianity does not consist then, in such a sanguine presumption, as some call Faith; in such a carnal security, as some call Hope; in such a parcel of 
* Jam. 2. 16.  fair words, as some call Charity; in such a 
‖ 2 Cor. 7. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  worldly sorrow, as some call Repentance: but it consists in such a Faith, as 
* Gal. 5. 6.  worketh by Love; in such an Hope, as does 
‖ 1 John 3. 3.  cleanse, and purify; in such a Charity as worketh no ill to his Neighbour; but is (on the contrary) the 
* Rom. 13. 10.  fulfilling of the Law; and in such a Repentance, as shows itself by amendment, and change of life, bringing forth 
‖ Matt. 3. 8.  fruits meet for Repentance. Whatever some Mockers are wont to say; we find by the Tenor of the Gospel, that a material part of Godliness is moral honesty. The chief ingredients in a Christians life, are acts of justice, and works of Mercy; than which there was nothing more conspicuous in the life of Christ. The second Table is the touchstone of our obedience unto the first. Our chiefest duty towards God, is our duty towards our Neighbour. God will have justice and Mercy to be performed to one another, before he accepts of any sacrifice which can be offered 
Matt. 5. 23, 24.  unto himself. For what saith our Saviour? If thou bring thy gift to the Altar, and there remember'st that thy Brother hath aught against thee, leave there thy gift before the Altar, and go thy way, first be reconciled to thy Brother, and then come and offer thy gift. As if he should have said, Get thee gone, and be Honest, before th●…u talk'st of being Godly. Now together with this, compare S. John's way of reckoning 
* 1 Joh. 3. 10. . In this the children of God are manifest, and the children of the Devil, whosoever doth not righteousness is not of God, neither he that loveth not his Brother 
‖ Verse 14. . And we know that we have passed from Death unto Life, because we love the Brethren. Nor does our Saviour say thus, by this shall all men know ye are my Disciples, if they see ye love God, but by this they shall know it, is ye love one another. Because our love of one another does presuppose we love God; which 'tis 
* 1 John 4. 20.  impossible that we do, in case we love not one another. For he that hateth his Brother is a Murderer, and abideth in Death, 1 John 3. 14, 15.  
Thus we see how this Scripture is profitable for Doctrine.  
Sect. 3. And as for Doctrine, so also for Reproof. Because it serves to convince us of the small proportion of Christianity, which is to be found amongst men who are commonly called Christians. How much there is of the word, and how little of the thing. When the 
Luke 18. 8.  son of man cometh shall he find Faith on the Earth? Yes, store of that Faith, which will ever be common to men with 
‖ Jam. 2. 19  Devils. But when the Son of man cometh, shall he find justice, shall he find Mercy, shall he find Love upon the Earth? shall he find that Faith which worketh by Love? and which worketh by such a Love, as is the mother of Obedience? and the mother of such obedience, as is impartially due to the Law of Christ? Alas! how frequent a thing is it, for Christians to persecute their fellow-Christians, and then to reckon it as the character of their Discipleship under Christ? As if they read the Text backwards, or understood 
Joh. 16. 2.  it by an Antiphrasis, supposing Christ had meant thus, By this shall all men know ye are my Disciples, if ye Hate one another. It is a Crime the more enormous, to hate and persecute a Neighbour, under colour of Devotion and zeal to God, because it breaks the Commandments against each other. For if the same God who saith [Thou shalt love the Lord thy God with all thine heart] does also say in the same instant, [Thou shalt love thy Neighbour as thyself.] It cannot but follow that to persecute, or hate a Neighbour, in pretence of affection and zeal to God, is to take up the Second Table in anger, and to dash it in pieces against the first. And what is that, in effect, but to make the Law it's own Transgressor? The character of a Christian recommended here to us by Christ himself, is not certainly such a praedatorie and 
* Luke 11. 39  ravenous love of one another, as was that of the Scribes and Pharisees, wherewith they loved widows Houses, so far forth as to devour them, and 
‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 23. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Herod. in Melp. c. 26. p. 233. confer ejusdem l. 1. c. 73 p. 30. etc. 119. p. 51.  eat them up. Nor such a cruel kind of love, as that of the Cannibals in Herodotus, who glutted themselves with the flesh of men, because they loved it as well as Venison. For when Professors are transported with such an unnatural kind of love, as giveth them an appetite to bite and devour each other, (as the Apostle speaks to the Ephesians,) or to eat up God's people as if they would eat Bread, (as the Psalmist thought fit to phrase it,) it hath a tendency to nothing but mutual Ruin. No, the note of distinction, whereby to know a sincere and a solid Christian, is such a divine kind of love as tends to Unity, and Peace, and so (by a consequence unavoidable) to mutual safety, and preservation. If we are rooted and grounded in such a love to one another, as that of Christ unto us all, we shall be known by the 
‖ Mat. 7. 16, 17.  fruit we bear, to have been 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3. 17.  grafted into him, who is indeed the 
‖ John 15. 1. Quod tibi non vis fieri, alteri ne feceris. Matt. 7. 12. Luke 6. 43.  true vine. We shall not only do to 
* Rom. 11. 19  no man, what we would that no man should do to us, (which was the Motto an Heathen Prince would needs have carved in all his Plate,) But what we wish that all men would do to us, we shall earnestly endeavour to do to all men; we shall love them for God's sake, whom, for their own sakes, we cannot love. If we are merely weak brethren, we shall manifest (by our weakness) we are not wilful. And if strong, we shall bear the Infirmities 
Rom. 15. 1.  of the weak. We shall walk in wisdom towards them that 
Colos. 4. 5.  are without, (I mean the Enemies of Christ, both jews and Gentiles,) that we may neither be in danger of being corrupted by their secular and sensual baits, nor heighten their prejudice to the Gospel, by any matter of scandal in our converse. Will it not be a very sad, and a shameful thing, if jews and Gentiles shall rise in judgement against a great part of Christendom, whilst Christendom shall justify both jews and Gentiles? First for the Jews, they are so much at unity amongst themselves, that however covetous in their particulars, and however cruel to us Christians; yet, they are kind to one another, and full of good works too. They suffer not the needy to go without his relief, nor the Captive without his ransom. Nay the 
* joseph, Antiq. 18. 2. Philo jud. in iibro cui Titulus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 679. 680. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 539  Esseni (amongst the Jews) had all things in common; and, living Virgins themselves, bestowed their cost and their care in breeding other solks' children. This was one of the Jewish Maxims, (as the most elegant of their Writers hath set it down,) that Godliness and Honesty, or the love of God and the love of men, are a kind of Twin-sisters, which every Creature is to espowse, who is not so wedded to the world, as to admit of a Divorce from the celestial Bridegroom. 'Twas never allowed unto the Jews, to 
‖ Deut. 23. 7.  abhor an Edomite, or an Egyptian; or to count any man as an Enemy, (although he were 
* Ubi supra p. 548.  scaling the City-walls,) till he had absolutely refused their solemn offers of Reconcilement. Then secondly, for the Gentiles, 
a Iliad. p. 109.  Homer describes the love of Enemies; The 
b Hierocl. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 65, 66, 70.  Pythagoreans gave it in precept; and 
c Val. Max. l. 7. c. 8. p. 193, 194.  Antius Restio's brave servant reduced the doctrine into practice. Whilst some of the Heathens do love their Enemies, were it not well if some Christians would love their Friends? What a scandal is it (at this day) to the Disciples of Mahomet (that grand Impostor) that the Spirit of Division should seem to reign, more amongst Christians than amongst them? Nay are there not divers great Potentates, who profess to be the followers and friends of Christ, and yet are ready (at any rate) to buy peace of the Turk, to the end they may break it with one another? Or, (not to go so far from home) how little is there of Christianity, except the syllables and the sound, even in that part of Christendom, where Christ is most talked of? Amongst the many who are followers of the name of Christ, how few are followers of his Example? how far are they from giving all to the 
Mar. 10. 21.  poor, who 
* Isa. 3. 15. & 47. 2.  grind their faces as it were meal, and eat them up as it were 
‖ Psal. 14. 4. & 53. 4. Mar. 10. 20.  Bread? how unlikely are they to endure the bearing of the Cross, who lay it so heavily upon other men's shoulders? how do They leave all, and follow Christ, who take away all from them that follow him? how do they wrestle against powers and principalities, 
Eph. 6. 12.  who flatter and syncretize with every thing that is mightiest? how do they abstain from all appearance of 
1 Thess. 5. 22.  evil, who have nothing of good but in appearance? Where are those pieces of Christianity, which are the grand characteristics whereby a Christian should be distinguished from jew and Gentile? I fear the places are very few (though God be thanked some there are) where Christ may be known, by solid Love, to have real Disciples upon the earth.  
Thus we see how this Scripture does furnish matter for Reproof.  
Sect. 4. And as for Reproof, so withal for correction and instruction in righteousness. Because it serves to 
* Consul virum consummatissimum, D. D. H. in 2 Tim. 3. 16.  reduce such as are wandering out of the way, and to build up such as have begun, or (as it were) set out in the way of righteousness. Whereby it brings me nearer and nearer to the principal end of this Discourse, which we are not only concerned in, as a people born in the very same Country, but as a people brought up too in the very same School; and deservedly dear to one another, not so much by being Countrymen, as Condisciples. Not Disciples under the Law, which was a rigid 
* Gal. 3. 24.  Schoolmaster to drive us on unto Christ; but Disciples under Christ, who was a gracious Schoolmaster to lead us on unto God.  
Sect. 5. Our Saviour's last Will and Testament (a part of which I am upon) was certainly made for the behoof as well of us, and of our children, (upon whom the ends of the world are come,) as for that dozen of 
1 Cor. 10. 11.  Disciples to whom 'twas given by parole, and with whom the Depositum was left in Trust. They were the Witnesses, Overseers, and Executors in chief; But we the remotest of the Legataries have equal Right with the most Immediate. For this Testament (like the Sun) is so communicated to All, that every Christian in partiticular hath a full right unto the whole. The reason of it is briefly this. The true intent of the Testator was to make us 
‖ 1 Tim. 6. 18.  rich in good works, rich towards God, and to one another. But I may say of Right in such a Legacy, what Aristotle saith of the soul of man, that the whole is in the whole, and the whole in every part too. Nor is it left (as other Legacies) to be accepted, or refused, without offence. For what is allowed to be our privilege, is also enjoined to be our duty. In such a Legacy as this, we are not only permitted, but strictly obliged to claim our portions. For so run the words, A new COMMANDMENT give I unto you. His Command of our Acceptance was one part of the the Gift; and made his Testament of force, not only 
* Heb. 9 17.  after, but before his death.  
Sect. 6. Thus we see our obligation to fulfil the intent of the Testator. And to the end we may see it, the will is registered by S. john in this indelible Record. It lies upon us as we are Christians, to give a proof unto the world of our Discipleship under Christ. Every man of us must endeavour (as S. Paul exhorts his son Titus) to show himself a Pattern of good works. Our love, as 
Tit. 2. 7.  well as our moderation, 
* Phil. 4. 5.  must be known unto all men. Our light of love (like the Sun) must cast a glory round about it, though not to this end, that men may see us, and glorify us, yet at least to this end, that men may see our 
‖ Matt. 5. 16.  good works, and glorify our Father which is in heaven. Or that all men may know we are Christ's Disciples. We must not walk after them, who open their meeting with a Sermon, and shut it up with a Surfeit. But as often as we begin with Acts of Sacrifice, so often should we end in works of mercy; very far from being followers either of Herod, or the Israelites, who sat down (like Brutes) to eat and drink, and then (like wantoness) rose up to play, (Exod. 32. 6.) our way to pass the time away merrily, must not be by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or heathenish Feast of good fellowship; but by a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Feast of love.  
Sect. 7. If we will know what that means, we must consult the second Chapter of the Acts of the Apostles; where we shall find (in the conclusion) that they did 
Act. 2. 46.  not only continue daily in the Temple, but they did also break bread from house to house. They did enjoy their merry meetings of love and charity; for so it follows in the Text, 
* Ibid.  They did eat their meat with gladness, as well as with singleness of heart. From whence I take out this Lesson, That Christianity is not a sullen thing, making every man's life a continual Lent, as the Heretic 
* Illi tres in anno faciunt quadrage simas, quasi tres 〈◊〉 sint salvatores. Hieron. in ep. ad Marcellam. fol. 406. Verse 44, 45.  Montanus would fain have had it. There is a difference very sufficient betwixt the Church of a Christian, and a Stoic ' s Porch. But withal let us ruminate on the two Verses going before, where they had all things in common, the rich distributing to the poor, (to every man his proportion) just according as they had need.  
Sect. 8. Neither was it upon a sudden, that charity grew to that coldness in which we find it. For 
‖ Quia animo animáque 〈◊〉, nihil de rei communicatione dubitamus. Omnia indiscreta apud nos sunt praeter ●…xores. Tertul. in Apol. cap. 39 2 Cor. 8. 3.  Tertullian tells us, that (in his days) they had all things in common, except their wives.  
I do not press for an equality, (I think the Age will not bear it,) I only plead for a similitude with what we find was the practice of better times. I do not urge our being liberal beyond your power (like the Primitive Christians of Macedonia,) nor our parting with our Riches in exchange for deep Poverty, that through our poverty poorer men may grow Rich, (as S. Paul speaks of our Saviour, v. 9) For when the Age is all Iron, we cannot hope to find ourselves of such golden Humours, as to admit of being purged of so much Dross.  
Sect. 9 All I press for, is but this, That we will be but as ingenuous as the Heathen Emperor Severus; that is, that we will do as we would be done by, and at least be liberal 
* 2 Co. 8. 3.  to our power; and that we will so show mercy, as we hope to find it. We cannot call any a Feast of Love, where some are drunk, whilst some are hungry, (as it seems at 
‖ 1 Cor. 11. 21.  Corinth some such there were.) A true Feast of Love must be for all comers, as well for the poor, as for the rich, or rather for the poor before the rich. For mark the words of our Saviour to one who invited him to a Feast, Luk. 14. from v. 12. to v. 15. where first he adviseth in the Negative; When 
Luke 14. 12.  thou makest a Dinner or a Supper, call not thy Friends, nor thy Brethren, neither thy Kinsmen, nor thy rich Neighbours, lest they also bid thee again, and so recompense be made thee. From whence we learn, That 'tis true 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristot. Eth. l. 8. p. 816.  Courtesy indeed, to be afraid of a Requital. He is a Mercenary Feaster, whose Guests are all Entertainers, as apt and able as himself. For one rich man to invite another, is no more in effect, than to make an exchange of good Cheer; to commute a Dinner for a Supper; and what is that to be esteemed, but a more Gentlemanly Barter? A buying and selling of Entertainments? Our Saviour therefore goes on to the 
Verse 13.  positive part of his Advice. When thou makest a Feast, call the poor, the maimed, the lame, and the blind, adding 
Verse 14.  this for a reason, because they cannot recompense thee again. Which is as much as to say, that the noblest motive to our Beneficence should be the poverty of the object on which 'tis fastened, and the greatest impossibility of the least Requital upon earth. It is always 
‖ Acts 20. 35.  more blessed to give than to receive, (as our Saviour's words are written in the Nazarene Gospel;) but then especially, when we give with an assurance of not receiving. Yet in this case also, the merciful man is a Projector, and driving on his own interest; bestowing a little here on earth, for a large Recompense in Heaven. For so saith our Saviour in the next words of that Verse, (giving the reason of that reason he gave before) 
* Verse 14.  Thou shalt be recompensed at the Resurrection of the Dead.  
Sect. 10. Here then let us consider. When God professeth to be our 
* Prov. 19 17.  
* Ibid.  Debtor for all we give unto the poor, and gives us his word for a 
‖ Luk. 6. 38. Matt. 19 29.  Repayment, and Christ becomes our security, that all we lend shall be returned an hundred fold into our Bosoms; what kind of reason can be imagined why one Rich man will lend his money unto another, for six pounds in the hundred, or lay it out in some Trade (at most) for twenty in the hundred, rather than 
* Prov. 19 17  lend it unto the Lord, (by having pity upon the poor,) or 
‖ Mat. 13. 45▪ 6  lay it out upon life eternal, whereby he shall not only receive six or twenty in the hundred, but exceedingly more, than an hundred-fold the very Principal? If we inquire into the reason, I am afraid we shall find it to be but this, that they cannot easily trust God, or believe the Scripture, or accept of Christ for their security. Say we therefore to ourselves, as many of us as are Rich, That if ever we do expect to be 
* Luk. 16. 22.  carried by the Angels into Abraham's Bosom, we must think ourselves obliged to take Lazarus into our own. Or admit we may be said to be comparatively poor, yet rather than fail of being merciful, we must 
‖ Eph. 4. 2●….  work with our hands the thing that is good, that we may have to give to him that needeth. S. Paul's own hands did administer to his necessities; and not only to his, but to theirs also that were with him, Act. 20. 43. The strong aught by their labour to 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 557.  support the weak, (v. 35.) Rather than any man should want, who is not able to earn his Bread, he hath a kind of right to eat it in the sweat of our Brows. For there is one sort of poor, who are an Honourable Order and Rank of men, as being jure Divino, of God's immediate 
‖ Deut. 15. 11. 1 Sam. 2. 7.  Institution. And our Lord himself, that 
* Mal. 42.  Sun of righteousness, when he was here in his Hypogoeo, was pleased to make himself free of that Company; did not think it unbecoming him to be the head of that Order. For whilst he lived, he lived on Alms, (Luk. 8. 3.) the Fexes were not so poor, for they had holes; the Fowls of the Air were not so destitute, for they had nests; but the Son of man (said the Son of man himself) had not where to lay his head. 
Matt. 8. 20.  And then, when he was dead, he was fain to be buried upon other folk's charges. (Luk. 23. 53, 56.) We must not therefore neglect the Poor, unless we dare 
* Prov. 14▪ 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Philo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 544.  reproach our Maker; or unless we dare despise that, which Christ himself in his person was pleased to honour. The Infidels provided, as well for those of their own Country, as for those of their own House. And S. Paul implies by the word [
‖ 1 Tim. 5. 8.  especially,] that Christians ought to provide for Both, unless they dare be worse than Infidels.  
Sect. 11. But I am not at an end of my Exhortation. For in vain do rich men conspire, to refresh the Bowels 
Phile●…. 7.  of the poor, whilst by envy, or Animosity, or vexatious Suits at Law, they do impoverish the Rich too. It is not true Charity they show to others, if they nourish Contention among themselves. Men may be liberal to their Vanities, bestow a great deal of Riches in Ostentation to the poor, and yet be still strangers to Christian charity, in case they will not let fall a Suit at Law, till they are utterly disenabled to hold it up. The wise Disciples of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hi●…cl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p▪ 61.  Pythagoras would rather quit their own right in matter of Riches, or Honour, or worldly greatness, than run the hazard of breaking peace in any such carnal considerations.  
Sect. 12. Let every one therefore conjure himself, not so much by that common, and civil Interest, which we have in one Country, as by that common, and sacred Interest, which we have in one Christ, that all our Contentions (from this day forwards) may be swallowed up in this one, who shall show the greatest Zeal, and who shall use the best endeavours, to keep the unity of 
●…ph. 4. 3.  the Spirit in the Bond of Peace. Let the saying of St. james be ever recurring to our Remembrance, that to love one another, as we love our own selves, is to fulfil the Royal Law, Jam. 2. 8. If Jesus Christ is a Royal Saviour, and if his Law is a Royal Law, than all true Christians must needs be Royalists; that is, obedient to the Precepts of Christ their King.  
Sect. 13. For as subjects to their Sovereign, so are Christians bound up to the law of Christ. And as little let us forget that other saying of St. Paul. that by one 
1 Cor. 12. 15.  Spirit we are all baptised into one Body; whether Jew's, or Gentiles, bond or free, of different Countries, or of the same, we have been all made to drink into one Spirit 
* Verse 27. . We are the Body of Christ, and members in particular, 
‖ Verse 25. Phillip 4. 8.  Let there be no Schism in the Body. But whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good Report; if there be any virtue, if there be any praise, if there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any Bowels and Mercies, let us 
Chap. 2. v. 1.  resolve, at least to meditate, and to Think on these things. And the very God of Peace sanctify us wholly; that the 
* 1 Thes. 5. 23.  whole of each of us, both body, soul, and spirit, may be kept blameless unto the coming of our Lord jesus Christ.  
Now unto him who is able to keep us from falling, and 
Jud●…. 24.  to raise us when we are down, and to present us being risen, before the presence of his Glory, with exceeding joy, To the only wise God our Saviour, even to God the Father, who hath created us in love by his mighty power; to God the Son, who hath redeemed us in love by his precious Blood; to God the Holy-Ghost, who hath prepared us in love by his sanctifying Grace, and thereby given us a Pledge of our future Glory; to the holy, individual, and Glorious Trinity, three Persons and one God, be ascribed by us, and by all the world,  
Blessing, and Glory, and Honour, and Power. 
Rev. 5. 12, 1●…▪  and Wisdom, and Thanksgiving, from this day forwards for evermore.  
THE END.    

ERRATAS, of the Signal Diagnostic.  
Page 86. line 29. read, Jer. 23. 26. Pag. 76. line 11. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. 111. line 3. in marg. read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

Books Printed since the Fire for R. Royston,  
A Discourse concerning the true Notion of the Lords Supper, to which are added two Sermons, by R. Cudworth. D. D.  
A Dissuasive from Popery in two parts, 4o by Jer. Taylor, Lord Bishop of Down and Connor.  
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The Unreasonableness of the Romanist 〈◊〉 ●…quiring our Communion with the present Romish C●…rch 8o.