powre out these Execrations upon thee 1. Do but seriously consider the condescensions of Christs wonderfull love to thee and see if they will not put thee to the blush if thou answer not his love with love Secondly Take but an exact view of the stupendious excellencies that shine in him and tell me if they may not draw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most iron heart And then Thirdly Do but chew a while upon a few principles of reason which I shall tell thee and which thou shalt not deny and then tell thy self whether thou art not enforced to love Christ if thou mean to love any thing 1. The condescensions of Christs love to thee are three 1. It s a great condescension in him that he will vouchsafe to give thee leave to love him That such a Majestie that loves himself infinitely because he is an infinite Lovelyness nay with reverence let me speak it that cannot do more to himself then love himself that he should vouchsafe the same priviledge and honour to Man well mayest thou cry out with the Prophet Lord what is man that thou shouldest so honour him An high condescension this if thou bethink thy self what man is the best of them all no such lovely piece as to invite such a Majestie to bespeak their love Look upon man with a spirituall eye and there is no such leprous creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the soal of the foot to the crown of the head there is nothing but Boyles and Botches and putrifying Soares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Toad so odious and ugly as man if he be lookt upon out of Christ look upon him with a naturall eye and there is no such despicable and forlorn creature What is Man I le tell you what sayes Gregory Nazians he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pile of Dust and puff of Winde Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Pindarus Man is a dream of a shadow Nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Aeschylus a shadow of smoke What is Man Why sayes the Prophet every man is altogether vanity Nay it runs in the originall every man is every vanity imagine what vanitie you will Man is that Man is a mere comprehensive vanitie Is he so Pellis morticina vas putredinis fomestineae cibus vermis Petr. Blesensis then what a condescent is this that such a glorious Majestie should stoop to be loved by such a poor Frog crawling out of the pool as S. Bernard terms him And what a shame is it if thou dost not love him when it is thy greatest honour that thou maist love him The condescension will appear greater yet if thou consider who is the greatest gainer of the two if thou shouldest love him What I hope thou wilt not imagine that Christ wisheth thee to love him as if he were at any great loss or distress if thou love him not or that he getteth any thing by it if thou love him No but all the gain and advantage will redound to thy self To be sure its impossible that any thing should be added to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot for he is Perfection it self and nothing can be added to Perfection sayes the Philosopher He is such a super-in-undant Fountain sayes Philo that he breakes out with the streams of his goodness upon all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo Iud. but receives nothing back again from any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to better himself therewith Nay it were no less then Blasphemy to have any such conceit of the Deitie sayes Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whosoever thinks by honoring or loving God that God is any way the better for it he doth prodigiously forget himself as if he were better then God himself Alas saith the Prophet My goodness reacheth not unto Thee and My Prayer shall return into my own bosome Yea and so shall all our other services whatsoever If we love him all the Advantage shall redound to our selves if we do not love him all the Loss will be our own all the mischievous and fatall consequents will light upon our own pate And so if thou be not wilfully blinde to thy own Ruine thou maist perceive by that complaint of his Ierem. 2.13 They have forsaken me the fountain of living waters and digged unto themselves broken cisterns that will hold no water As if he had said I do not complain as if this their revolt were any damage to my self for what is a living Spring the worse if people will not draw water out of it but that which troubles me is their own miscarriage and prodigious Folly that they should forsake me that so they may perish with thirst that they should fly from me that so they may fall headlong into the Devills mouth It is a plain case there is no such policy for a man if he wish well to himself and love himself as to love God Amare Deum est amare seipsum saith S. Augustine to love God is to love himself as to hate God is to hate himself Oh what a sweet and lovely and loving precept is that Thou shalt love the Lord thy God Illud jubet quod è re nostra maxime est he commands us to do that which makes most to our own advantage It is out of pure love to us that he would have us to love him he doth it upon no other designe but that upon our loving of him he might crown us with blessings So that I should think it were strange if any man should now hum and haw and be at a Quandary with himself whether he should love Christ or no if he doth any thing wish well to himself Were not that man a Monster who being thirstie should not onely expect that drink should be put into his mouth but be threatned nay hired to let it down his throat And yet such is the love of this our blessed Jesus He is pleased to present the cup of Love to thee and rather then fail of thy admittance thereof he intreats thee to pledge him nay will hire thee to it Si amabis dabo coelum none shall out-vie me or bid more for it then my self I will give thee heaven where are all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 16. deliciousnesses and delectabilities and if that be not enough I my self who am the comprehension of all things desire able will be thy Reward Nay rather then fail if fair words and glorious promises will not prevail he comes with an holy violence Psalme 9. 12. If a man will not turn no ho with him but will still go on in that his froward humour he hath drawn his sword sayes the Prophet as if like a passionate lover he set the point at his breast and will enforce him to love him Nirembergius breaks out Quid mibi tibi O bone Iesu ut me ames Blessed Jesus what is my love worth that thou shouldst use such violence
The Fatall DOOM OR The Charms OF DIVINE LOVE By R. H. Totus figatur in Corde Qui pro te fixus in Cruce LONDON Printed for John Williams at the Crown in S. Paul's Church-yard 1655. TO THE RIGHT vertuous and honourable GEORGE BERKLEY Esquire SIR IF there be any thing new under the Sun it is that Bird of Paradise that is stiled the New Creature This is such a Noveltie of such an heterogeneous nature from the old world that it gazeth on him as a piteous Changeling and explodes him as an ill-favoured Monster Alas sayes Marcus Antoninus those Graces which the Deitie sent down as so many Pillars to stay up Humane Societies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Modestie Justice and Veritie they found such cold entertainment here below that they are fled backe to Heaven And for all that I perceive it is as great a Raritie to meet with one that ownes them as it is with a white Moore or black Swan that if any were of the humour of that old Philosopher Pittacus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to let flie an arrow at everie vitious man he sees a thousand to one that he misses shoot where he will They are all gone out of the way Psalm 14.4 there is none that doth good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no not one sayes the Prophet No sayes Plutarch there is not one that is sober to Vertue but they are all runne not onely shamefully out of the way but unhappily out of their wits such a Vertigo there is in their brain and turning round by the spirit of Giddiness Nay and saith Julian they are all inflamed to an height of Frenzie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iulian Imp. by the Furies of Hell nay and many saith Isidor by the furie of their owne Lusts so that they dare do that which the Devils themselves dare not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus such acts that the very transcendencies of their horriblenesse maketh them incredible to Posteritie And yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peradventure sayes Iulian it may be no Paradox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iulian. that amongst myriads of bad ones there may be found one good and he giveth two eminent instances Deioces among the Medes and Anacharsis amongst the Scythians Sir I am overjoyed that I can see one Star shining amidst this our so crooked and umbratile Generation Quidam adeo umbratiles sunt ut quicquid in turbido est in luce esse putent Seneca that knoweth not how to distinguish betwixt oblique and straight betwixt Light and Darknesse nay that extinguisheth the one by the other that breatheth forth nothing but Spears and Swords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapient 2.11 Ius est in armis Sen. and measures all rights by the length of their Weapons I am glad I have met with one of an heroick spirit that dares love Christ when nothing sooner exposeth to hatred nay when Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very God 1 Iohn 5.20 blessed God for ever Rom. 9.5 is exposed and that not by lewes but by Christians nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by multitudes of them as blasphemous Arrius boasted to that cursed croaking of that Atheisticall Toad which Hell it self durst not belch forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodo retus and which I cannot express without horrour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grand Impostor hung upon a Gibbet For do not they all in effect speake the same who deny his God-head Nay yet which is worse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan if Epiphanius be not mistaken scarce one of the many thousands who with their mouths deifie him Tit. 1.16 but by their abominable actions defie and denie him Rom. 1.21 Sir I am glad I have met with one in whose heart the love of him is fixt who was crucified for us one noble Eagle that can 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gaze upon that glorious Sun with an irretort eye when others are either like Moales starke-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. or like Owles pur-blinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Per. 1.9 and cannot see at any distance one that looks upon all other things as Dung in comparison of the superexcellent Excellencie of Iesus Christ one of whom I could say more but that I should expose what your Honour to the tongue of Envie or my Reputation to a jealousie of Adulation nay but rather your Modestie to violence which useth to blush at its owne Perfections otherwise I should not much fear the imputation of Flattery where all Hyperboler are but Diminutions When once a soul is pregnant by the Deitie saith Plotinus oh what lovely off-springs will it produce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotin it bringeth forth Beautie it bringeth forth Righteousness that is if I may interpret as a Divine Love to God and Charitie to all that bear his Impress for so I finde in the sacred Dialect Love to God 2 Cor. 3.18 such a Beautie as transformes into the Image of him who is the Brightness of Glorie 1 Iohn 4.16 which therefore must needs ennoble the Soul because it is of such a near cognation with God and Charitie to Man is in express tearmes stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness Psalme 112.9 He that giveth to the poor his righteousness remaineth for ever And that this is the very resemblance of that Heavenly Father not onely Christ hath said it Matth. 5.44 but an Heathen Emperour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marcus â—â—tonin Which are the reasons that heightned me to this boldness to present this charme of Divine Love to your Honour First because there is no such lovely Musick in your eares which I do more then conjecture by your candid acceptation of a verie incompo sed susurration thereof in the presence of that good Knight Sir Robert Cook for whom I could have died and Secondly because I could doe nothing lesse by way of gratitude for my many Engagements to that noble Hand of Charitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysost so often reached out to me readie to sink which as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 4.18 a sacrifice that ascends in such odoriferous flames that God is delighted therewith so I doubt not will descend in abundance of blessings upon you and your vertuous Lady and noble Relations here shall be crowned with a Diademe of Glory hereafter which shall be the hearty Prayer of Sir Your Honours most humble Chaplain R. H. 1 CORINTH 16.22 If any man love not the Lord JESUS CHRIST let him be Anathema Maran-atha IF any man love not the Lord Jesus Christ A strange and dreadfull Si-quis this but I hope non est inventus there is no such Monster amongst he sons of men Any man not love that blessed God who made him man nay who himself condescended to be made Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joan.
Lord is coming Instruct me Oracles what is the meaning of this Some will have it to be a tacit rouzing of his Corinthians out of their supine lethargy prodigious forgetfulnesse of their duty to their Lord and Master An allusion to Scholars in the absence of their Master playing the wantons of a sudden one of them spying the master coming gives the rest warning of it To your books Scholars the Master is coming so the Apostle here To your lesson of Love Corinthians Maran-atha The Lord is coming Others will have it to be a patheticall adjuring of them by the loving coming of the Lord to reciprocate love to him again Others will have it to be an Apostolicall exprobration How not love the Lord Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysost Dominus venit salutis iste Dominum vementem non amat adeo perfidus ingratus Pet. Marr. Why this Lord came down from heaven out of mere love to save him and yet is he such a monster of ingratitude as not to love him Fy upon him let a curse yea and let shame light upon him Which I confesse I do rather embrace then any of the former interpretations yet there is another which I shall rather commend unto you then this also which sayes that the Apostle alludes to the originall form of Excommunication used in the Church of the Jewes which they called Sham-Atha and was the highest degree and with which sayes our learned Doctor this Maran-atha is coincidental Dr. Hammond For Sham that is no other then Shem our blessed Lord whose name is Wonderfull Esay 9.6 The Angel of the Covenant in the midst of whom is my name Exod 23.21 and Atha as here is coming And so St. Jude expresly tells that it was the very Thunder-bolt that old Enoch shot at such like prodigious Monsters in his time Jude v. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is coming with his holy myriads to execute judgement upon all that are ungodly and to convince them of all their ungodly deeds and words Nay the word runs ' in the praeteritum tempus as this of my Apostle does 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes holy Enoch Marā-atha sayes S. Paul the Lord is come whereby is implyed the Certainty of his glorious coming to the confusion of all such graceless wretches so sure as if he were come already So you see the interpretations of these Riddles clear as if they were wrote with the Sunne-beams And now let the Atheisticall scoffer at the power of the Church take them home with him and tell me nay rather himself whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two-edged Sword may not make deep wounds and gashes in that carnall soul of his If any man love not the Lord Jesus Christ let him be Anathema cursed from the presence of the Lord let him not be thought worthy to come where the Lord hath to do Maran-atha a cursed wretch of that deplored hope that the Church knows not what to do farther with him but is enforced to bind him over to answer that high indignity at that great generall day of Assizes and to expose him to the dreadfull sentence of that Lord himself whom he hath so contemned and incensed who shall be Judge and who he may be sure will pay him home nay and that suddenly too Maran-atha the Lord is coming to render vengeance and execute Judgement upon all such ungodly wretches as doe not love him Which is the first Quaere what is the meaning of those abstruse obscure words Anathema Maran-atha Yet before I can dismisse them I shall be seech the to fixe thy eye upon this glasse and therein take an exact view of the ill-favourednesse and uglinesse of that man that does not love the Lord Jesus Christ Thou seest the Apostle useth two words of diverse languages to expresse his horrid and wofull condition Let him be Anathema Maran-atha as if he would have it ingraven on his fore-head in such characters that all Nations both Jewes and Gentiles might read it running The Observation is obvious and evident yet such that I should think it should make the man to tremble There is no such cursed creature under the Sun as that man that does not love the Lord Jesus Christ Rather then he shall escape my Apostle here disciplines both Jew and Gentile to thunder out curses against him in their own dialect This is such a Truth that the Devil himself whose very propriety is lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psellus confest it when by an holy man exorcized and conjured out of a poor man whom he had possest for being demanded his name he answered I am that cursed creature who am deprived of Love I hope then no Christian will deny it and if there be any such I doubt not but to convince them ere I have done If any man love not the Lord Iesus Christ he must needs be accursed First because he cuts himself off from him that is the Fountain of all blessings here for the present and secondly because Christ will cut him off from all enjoyments of himself hereafter in the life of Glory 1. Accursed he must be because he flies off from him that is blessed God for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plotinus à quo procul abesse est esse minus from whom the more that any man is at a distance the lesse he is a blinde man could say And he that does not love Christ must needs be at a great nay an infinite distance from him because he hates him Hate him Horresco referens I cannot but tremble at the very expression it 's a very sad yet infallible Truth for so himself hath said it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two Lords you cannot serve Matth. 6.24 for you must hate the one and love the other It is a plain case sayes Cusanus two loves cannot be equall especially where there is no subordination but contrariety of Objects as in the present case Christ and Mammon and therefore he that loves the one must of necessity hate the other as being divided from that one which he loves Does he so does he hate Christ then separated from Christ he must needs be for as Love is of an uniting nature so Hatred is of a dividing Your sins have divided betwixt me and you saith God Esay 52.2 Alas alas sayes Gregory Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is not the least sin that I hugg in my bosome but it estrangeth and divorceth me from my God especially that damnable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hatred of God this must needs estrange the soul from God because it is of an heterogeneous nature frō him it is the very assimilation of the Devil who is therefore called Satan because he is an hater of God Hatred is no other then the participation of the satanicall nature and transforms the soul into Satan himself if you 'l believe the Wise man Ecclus 21.27 When the
for the procuring of it For the most part if we desire that any should love us we make choice of such as are most lovely Alas Ego horror odium totius mundi I am such an horrid odious deformed monster that all thy creatures rise up against me and threaten my confusion What a condescension is this that thou selectest me for one of thy lovers who deserve thy love less then the very Devils themselves And yet what sayes my Apostle If any man love not the Lord Jesus Christ How If any man not love him when its mans greatest honor that Christ vouchsafeth to give him leave to love him nay when if he do love him Christ gains nothing by it but all the advantage accrues to the man himself I will appeal now if thi be not a foule shame and if thou dost not deserve this Anathema Maran-atha Yet 2. There is a greater condescension then this He hath not onely condescended to give us leave to love him but rather then fail of our love he hath made us capable of loving him The Philosopher gave God thanks that he made him a Man and not a Beast and so must thou or else thou art worse then a beast and so well maist thou if thou wilt but take a reflext view of the super-eminent dignitie of thy Nature above the rest Why Man saith Epictetus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou be think thy self of thy naturall dignitie it s a great blemish and derogation to thy honour if thou stoop to the love of any thing below the Deitie whose very Image is stampt upon thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a lovely character doth Philo give of Man He is saith he the most lively and lovely Idea of the Archetypall Life and Beautie the most amiable picture of the most amiable Deity And indeed sayes Socrates he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely Creature under the Sun that is capable of religion of knowing and of loving God none other but Angels are so Which made the Prophet break out into admiration Lord what is man that thou shouldest so honour him Thou hast made him little lower not many degrees lower then the very Angels Cast thy eye upon thy self dost thou not see a most vivacious will and sagacious understanding shining within thee as in those Angelicall Spirits And why thinkest thou did he so condescend to bespangle thy soul wiâ—h those glorious powers why with that vigorous understanding but that as an Eagle thou mightest soare up and gaze upon that most bright and dazzeling Sun of Glory and why with that will but that upon that clear view of his resplendent Brightness it might as those Angels be inflamed with love Nay not onely hath he imprest in thee a vertuall capabilitie of love but see with what art he contrives to imprint an actuall capacitie of love else why I pray doth he present thee with so many tokens of his love but to win and gain thy love The heavens declare the Glory of God sayes the Kingly Prophet not onely the Glory of his Power but also of his Love What a glorious Love was that to enlighten thee here below with Stars as it were with so many radiant glittering Diamonds The heavens I and so doth every creature under the Heavens proclaim the wonderfull love of God to man Look where thou wilt thou art surrounded with flames of his Love mirabile est si non ardeas sayes Cusanus it were strange if thou shouldst not be set on fire if not sure thou must needs be a diabolicall Salamander Diabolicae sunt Salamandrae qui tantis ignibus non calesiunt Cusanus Nay why else but that he might enamour thee on him doth he send thee so many Love-letters transcribed by the Prophets and Apostles and those speciall pledges of his Love the Sacraments sealed with his own bloud Nay why else doth he send down his glorious Spirit that Architectonicall Chymist of Love but that he might by his sacred breath blow up those dead cinders of thy affections into sparkes and those sparkes into flames and those flames into perpetuall burnings Nay why else did this Jesus himself the bright Sun of Love come down from his sphere of Glory and condescend to be shut up in the dark lantern of our flesh but that he might even burn and overcome thee with love of him as he was with love of thee Here is an enforcement upon thee Love him now thou must otherwise thou art prodigiously un-naturall Every creature loves that which is like it self Ecclus 13.15 the Wise man observeth that to be the very Law of Nature which the very Brutes keep inviolable and so will man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will cleave to his like and yet what sayes my Apostle If any man love not the Lord Jesus Christ How not love him that is so like him that he is cloathed with the same nature with man No man hateth his own flesh and yet If any man not love the Lord Jesus Christ who is flesh of his flesh and bone of his bone I 'le appeal whether such a man be not opprobrium naturae a shame and disgrace to nature Anacreon the Poet tells how there had been an hot duell betwixt Love and himself a long time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love saith he grapled with me with all the skill and strength that he had but all that would not do he had too rough a piece to encounter with what doth he then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in a furie shoot his arrowes thick and threefold at my breast but all they were disappointed by my prudent retreat and flight At last having thus emptied his Quiver of all his store very slyly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he darted himself into my heart and then alas what could I do else but yield 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh Love thou hast got the victorie I may not I will not resist thee any more And I pray thee is it not thy case and every mans How many vollies of his Arrowes did the Lord Jesus that God who is Love it self send after thee how many tokens of his Love and that in such a prodigall manner that as if he had emptied his Quiver he cries our What could I have done more for my people then I have done and at last when all would not make any impression see if he doth not shoot himself into our very humane nature see if by the force of love he be not transformed into a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Venus said to Cupid Love see what Miracles thou dost who hast power over God himself and canst turn him into what shape thou pleasest And yet If any man love not the Lord Jesus Christ What not him that was so overcome with love to man that he condescended to become Man and that to
enforce man to the love of him If he will not love him as God he must love him now because he is become Man like himself and yet if any man not love him Say now whether that man be not filius mortis qui hoc fecerit an heir of this Apostolicall curse and death which doth such an unnaturall thing Not love him who made him capable of love who if he had pleased might have made him a stock or stone or brute neither capable nor sensible of love nay not him who himself was therefore pleased to be made Man that man might be constrained to love him as being of one and the self-same nature with himself Not love him who is not onely God but Man nay not him who so loved man that he hath wedded mans nature to his own divine glorious Person nay not him who is the very Principle of all Love and Love it self If this doth not speak the man a Monster and set up an high aggravation against him what will How if any man not love him without whom he cannot love himself or any thing else For that I hope thou wilt not deny because himself hath asserted it Iohn 15.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without me ye can do nothing He doth not say saith St. Augustine Sine me parum potestis without me ye can do but little or but difficulter very hardly no but nothing at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much as speak a good word or think a good thought 2 Cor. 3.5 No but whatsoever vertue or grace shineth in us they are streams flowing onely from that fountain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his fulness we all receive John 1.16 If thou invoke him it s but an echo of that voice of his first calling thee If thou see him it is not so much an aspection as a respection Just as an Image in the Glass sayes Ficinus that is imprinted there by the face looking into it that Image does not look back upon the Face except the Face first look forward upon the Image and in that the Image does seem to see the Face it s nothing else but that the Face does see the Image And so if thou love Christ it is nothing else but the reflection or resultance of that beam of love that was first trajected or darted from that pure fountain of Love It s most certain Love him thou canst not no nor any thing else nisi amore ipso prius inflammatus except that supreme wheel set that inferiour wheel of thine upon that motion How is it possible that any man should affectare extra charitatem love without love love without him that is the very principle of all Love If thou canst not I must now appeal if thou be not a prodigie in nature if thou return hatred to him who therefore made thee capable of love that whatsoever thou lovest might be in order to him Were not that a monstrous Glasse that should return a Frown for a Smile and Ugliness for Beautie And is not the same thy case if thou return to the Lord Jesus Christ hatred for love What love any thing rather then him without whose influxe neither could that thing be nor couldest thy self love it Nay hate him by whose vertue thou lovest that whatsoever it be which ingendreth that hatred How shamefully unnaturall is this How doth every thing in nature cry out upon thee For there is nothing but naturally returns to its originall Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Procl Aquae in tanium ascondum in quantum descendunt and alwayes sayes Proclus the revolution comes home to the devolution the ascension to the first descension The rivers run to the Sea sayes Solomon Eccles 1.7 why because they first flowed from the Sea The face in the glass looks back to the face looking on the glass why because it borrows all its being and grace and features from it The sparks of fire ascend or fly upwards why because they first came from above The beams of the Sun rebound back to the Sun why because they were streamed thence Alwayes in nature there is a return of all things to their originall Cause Vnaquaeque res repetit suam originem Mars Ficinus Why now Love is a flame of Christs own kindling and whither should it ascend but to its own proper Sphere Love is a beam that was first shot from Christ the Sun of righteousness and a stream that originally flowed out from that immense vast Ocean of all Graces whither should it retire or return but to him And yet If any man not love the Lord Jesus Christ How not love Him who is the very pure fountain of Love What a prodigious unnaturall wretch is that man Let him say himself whether my Apostle could do less then let fly his thundering Canons at him Yet that is not all But 3. There is a greater condescension of his Love to man yet He hath not onely vouchsafed to give thee leave to love him and to make thee capable of that love but himself is the first that what ah what am I about to say Loquimur stupemus inde non tacemus unde tamen cloqui non vâ—lemus St. Leo. that which though I cannot express yet can I not be silent himself is the first that condescends what to love us first Nay higher yet though that in the judgement of Saint Iohn be an high condescension he condescends to sue to us for our love 1 Iohn 4.10 nay and sends Ambassadors to agitate nay to intreat our love 2 Cor. 5.20 We are Christs Ambassadors saith my Apostle as if God besought you by us we beseech you in Christs stead be ye reconciled unto God Canst thou hear this and â—hy heart not be moulten into Love at least not strucken with Admiration Be ye reconciled unto God and we beseech you nay God by us beseecheth what condescensions are these One would think considering who began the Quarell thou shouldest rather beseech him to be reconciled to thee then that he should beseech thee to be reconciled unto him Compare the Persons He who God an infinite Majestie at whole presence the mountains tremble Beseecheth whoÌ„ Thee a poor silly Flea a Worm Marcus Imperat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little Soul carrying about thee a dead piece of flesh Weigh the circumstance of Time He beseecheth thee when when there is any thing of such Loveliness in thee that is worth the Beseeching no but when thou art wallowing in the goare when God knowes there is no such un-lovely and unsighty piece A strange condescension this as if a King should fall in love with a poor leprous Damosell and send Ambassadours to woe and beseech her to entertain his Majesties love But now consider the manner of his beseeching thee and that must needs swallow thee up into astonishment He beseecheth how by writing thee Love-Letters in his own Bloud He so passionately
Ioan Metrop Very strange a Mother and yet never knew man a Virgin and yet compass a man Nec alia mater decebat Deum nisi virgo nec alius filius decebat virginem nisi Deus Petr. Blesens Esay 40.12 And yet look upon that man that is compassed by her it 's infinitely more strange It is no other then he that measures the waters with his span and comprehends the heavens with his fist it is he whom the heavens of heavens cannot comprehend saith Solomon and that he who is incomprehensible should be comprehended within the narrow womb of a Virgin if this be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen the onely new thing either under or above the Sun what is Never was there such a demonstration of the power of the Deitie as this saith Saint Basil that the lesser should comprehend the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas that the Daughter should conceive and bring forth her Father the Sheep her Shepherd the Creature her Creatour was there ever such a wonder as this And so not onely his Birth but his Death how wonderfull was it which gave such a deadly wound not onely to Death in token whereof many of the dead arose out of their Sepulchres but also to him that had the power of death devested him of his power threw him out of his Temples silenced his Oracles What a triumphant expression is that of my Apostle Coloss 2.15 Having spoyled Principalities and Powers he made a shew of them openly as his captives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 triumphing over them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Cross It was such a rout that Ignatius sayes the Devill never since either hears or sees the Cross 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he is all in a shaking and trembling And then his whole Life what was it else but miraculis fulgens a very Theatre of miracles What think you of giving eyes to the blind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sibylla life to the dead hearing to the deaf speech to the dumb He did such wonders that Amelius Platonicus crieth out Sure God hath put on our humane nature and therein doth shew the world the Majestie of the Divine nature And Agbarus King of Edessa sayes Eusebius wrote a letter to him wherein he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of these two Either Thou art God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Son of God that doest those things that I hear of thee And yet If any man love not the Lord Jesus Christ How not Him whose Birth and Life and Death and all Actions speak nothing but Wonders Not love Him that is so full of such Excellencies that the very blind can descrie the glories of the Deitie shining through the cloud of our flesh which he assumed It s impossible thou must either deny that * Matth. 8.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysost which the Devils durst not his Divinitie or else thou must be ravished with love of him Or if that varietie of his Excellencies allure not cast thy eye upon the variation of the glorious Resemblances which my Apostle here runs upon The Lord Jesus Christ What a divine philtrum and charm of love is wrapt up in every of these Titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to melt hearts of iron into love The Lord that speaks a soveraign Power He is Lord of all sayes Saint Peter yea and so sayes every creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all stoop to the Sceptre of his Imperiall command 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Archylus Fire and hail snow and vapours depths and all dragons winde and storm all fulfilling his word Psal 148.8 nay so the Angels above Could I not now if I would command a legion of Angels saith he nay and the very Devils below Lord in thy Name the Devils are subject to us He is a Lord of that Power that he bears up all things Heb. 1.3 who if he should withdraw the influxe of his Power but one moment we should all instantly sink into our old Chaos again It is good for me to cleave to the Lord sayes David and he said wel in it sayes S. August for if he cleave not to him to himself he cannot Domine si vis ut recedam à te da mibi alium Te alias non recedam Lord if thou wilt that I depart from thee I must beseech thee to give me another Thee otherwise I shall be very loath to depart from thee And yet If any man love him not fly off in his love from him who is a Lord of that power that he can so easily if his wrath be kindled dismiss him into the lake of fire and brimstone what desperate folly is that But if his Power make no impression in thee see what that other name Christ will do He is not onely Lord but Christ Which is a name sayes the Spouse that breaths forth nothing but Aromatick odours and rich perfumes Thy Name is as an ointment poured out Cant. 1.2 and therefore the Virgins love thee and All thy garments smell of Myrrh Aloes and Cassia sayes King David and Thou art anointed with the oyle of gladness above thy fellows Prae consortibus pro consortibus for thy fellows too that it might drop upon all that breathe after the fragrant Sents thereof It s this Christ this Anointed that perfumes all not only our Persons but our Prayers and all other actions and makes them odoriferous and acceptable to his Father It s he onely that is the sole delight of all the Divine Senses nothing delicious to his palat but what is seasoned with the gall of his Son nothing melodious to his ear but what sounds with the name of this his eternall Word nothing lovely in his eye but what is seen through this spotless glass of Beautie nothing pleasing to his smell but what is sented with the rich odours of this his Christ or Anointed This is my beloved Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom I am well pleased Matth. 3.17 And yet If any man love not the Lord Jesus Christ How not love him without whom he cannot be lovely not love him without whom he may not draw near to the presence of God but must be struck with a javeline of death If any man not love Christ without whose sweet unctions Hell it self exhales not a more odious noysome stench then every man must What Vultures are such Wretches quibus etiam Alabastrum unguenti plenum putere videtur that are rather drawn with stinking carrions then such precious sovereign Perfume Yet if this will not allure thee what thinkest thou of him as Iesus which very word speaketh and breatheth forth nothing but love sayes Saint Bernard Mel in ore melos in aure Spell the letters and there will resound in thine eares a Saviour O quam dulce nomen what musick so ravishing And yet If any man not love the Lord Jesus