Mount Ebal

A HEAVENLY TREATISE OF Divine Love.

T HESE words have little or no dependence on the words before going, which are these; The salutation of me Paul by mine own hand: and the reason why he thus writes is, because there were many false Apostles, and counterfeit Epistles went abroad in the world, if not under his name; but hereby (saith he) you shall know me from them all, even by this my salutation, and subscription, as by mine own hand; for in all my Epistles so I write, The grace of our Lord Jesus Christ be with you all, Amen.

Wherefore to consider them in themselves, S ^t . Paul hating those (as we use to do) who speak evil of them we love, doth here pronounce a curse against them that love not the Lord Jesus Christ; and the reason why he doth so, is, because he cannot endure to hear him evil spoken of by any blasphemous tongue.

So that this then is the scope and drift of the Apostle in this place, namely, to commend Love unto us, and above all other, the love of the Lord Jesus Christ, and to exhort us by all means thereunto; in which exhortation, let me desire you to observe with me these two reasons why we should thus love him. Whereof the

• first is taken from the Necessity of it, he is accursed that loves him not.
• second is taken from the Equity, or object of his love, the Lord Jesus Christ.

If any man love not the Lord Jesus Christ, let him be &c.

There is not much difficulty in the words, yet foam there is; for clearing whereof, I will show you what is meant by these two terms, Anathema, Maranatha, and so proceed: for the first (Anathema) it is a Greek word, and it is as much as elevari, & suspendi, to be lift up, or be hanged, and it signifies accursed, by way of allusion to that opprobrious and cursed kind of death, which was inflicted upon notorious and heinous Malefactors, who for their offense were hanged up upon a tree, gibbet, or any such engine, according as it is said, cursed is everyone that hangeth &c. which place is again alleged by this our Apostle S ^t . Paul, to prove that Christ hath redeemed us from the curse of the Law, being made a curse for us, for it is written, cursed is &c.

Secondly, for the word (Maranatha) it is an Assyrian word taken from an Hebrew root, which signifies execration or cursing, (and therefore I so rendered it in the reading of it unto you) now in that the Apostle useth two words of diverse Languages, for the fuller expression of this his so fearful a malediction and curse, as if one word were not enough, or that out of his zealous affection he could not so content himself with it, we may note that by how much the more the curse is greater, by so much the more grievous is the duty omitted, from which premisses we may make this conclusion, or draw this point of Doctrine. viz.

That he is worthy to be cursed, (yea to be cursed • ith all execration) that loves not the Lord Jesus •• rist.

For the further unfolding and opening whereof, consider with me these three things following, to wit.

First, what Love is in general.

Secondly, what love to the Lord Jesus Christ is.

Thirdly, some reasons why he is worthy to be accursed that loves him not: of each of these in their order; and first of the first. What Love is in general, and for that take this brief description of it, viz.

Love is an inclination of the will, whereby it inclines to some good thing agreeable to it self.

First, (I say) its an inclination of the will] where we may take notice of two things, both of the subject or seat, which is not any inferior part or faculty of the soul, but the will, one of the most supreme and potentest of all the rest. And what is the nature and property, the quality and condition of it? it is elicita, non coacta, not forced, but free; inclined, not constrained, for voluntas (as say the Philosophers) est libera, the will is of a most absolute and free power, so that though a man may be compelled to do something against his liking, yet he can never be forced to do anything against his will, at lest his will cannot be forced, that like a Queen in her Throwne is always free.

Secondly, I say its an inclination of the will unto good; aut verum, aut apparens, either for that it is so indeed, or at least (for the present) appear • and seems so to be unto it, according to 〈◊〉 trite and true axiom of the Schools too, bonum est objectum voluntatis, the Adequate object of the will is only good, yet not every good neither, but bonum sibi conveniens, such a good as is agreeable to it self, that only is the object of love. Now by this you conceive the second thing, what love to the Lord Jesus Christ is: and it is nothing else but an intensive bending of the mind unto Christ, as the most necessary and suitablest thing for it that may be, the Summum bonum, the chiefest good of all that it can desire, so that it desires and loves nothing like him.

Now the properties whereby we shall know, whether our love to the Lord Jesus Christ be such or not, are especially these three.

First, it always desires to have the thing it loves, cannot be contented with anything else but him, as being the proper Center of the soul, which is never at quiet so long as it is out of his place; agreeable to that of a Father, Fecistinos Domine ad te, & inquietum est cor nostrum donec requiescit in te, Thou hast made us O Lord, and our heart is never at rest till it rest in thee, it is his fruition that gives it satisfaction: again, as it desires the fruition of him, so it desires as much,

Secondly, the conjunction and union with him, to be one with him and he with us; and therefore it hates whatsoever may hinder it, and seeks whatsoever may help it therein: and being thus once conjoined, and enjoying it, it finally

Thirdly, seeks and endeavors the protection and preservation of the thing it loves, as it on the other side shuns and avoids ought that might endanger the destruction thereof; and if notwithstanding it meet with it, interposeth it self betwixt it and that to defend it, as the arm wards the blow from the head, albeit it be to the wounding of it self.

And when these three concur together, when our love hath these three concommitants, and is attended with these fruits and effects, as you heard before, that it thus desires the

• fruition
• conjunction
• preservation

Then may we distinguish it from all sensual and carnal love; for there be many sorts of love in the world, but it is all but worldly love, not spiritual and Heavenly love.

First, there's a love of pity, as when we bewail a man's case, but hate his deeds, so are Malefactors beloved.

Secondly, there's a love of desire, as when the stomach desires sweet meats, the ear delightsome sounds, and the eye fine sights, &c.

Thirdly, there's a love of complusment, when one lusts or longs after a thing with the whole heart or soul, so as he cannot subsist without it; as a woman with child lusteth and longeth after a thing she hath a mind to, which she cannot fafely go without.

Fourthly, there's love of friendship, when one man loves another for some courtesy or kindness he hath received from him.

Fifthly and lastly, there's a love of dependence, when a man loves God more then himself, more then his life, and depends upon him for all good things belonging to body or soul. Or to be more brief there's a

• natural
• sinful
• spiritual

The first, is betwixt parents and children, and in it self is neither good nor evil.

The second, ariseth from evil habits bred in the soul, and it is most hateful to God, and makes us worse then the brute beasts.

The third, is that divine gift and grace of God which the Holy Ghost puts into our hearts, whereby we are more then men, and desire Holy things for themselves; and this is that love which the Apostle here calls for in this place.

Now if our love to the Lord Jesus Christ be such, we shall further know it by these two things which always proceed and go before it, as the former followed after it. viz. humiliation for sin past, and faith in Christ for the time to come.

First humiliation for sin past; for till a man come to have a sight and sense of himself by reason of his sins, he will never care for Christ; and when he hath been thus cast down, yet

Secondly, without faith in Christ, whereby he applies him to himself, and is persuaded that he is reconciled unto him, he will not yet love him, but rather hate him of the twain.

Now the manner or means of getting of both these, and so consequently of love into our hearts, is by the preaching of the word of God, by prayer, and taking him when he is offered and given unto us in the same for that end.

But now we must take Christ as an husband takes a wife, or a wife an husband, out of love to their persons, not to their portions, and then shall we be the better subject unto him; but except we be first humbled (as was before said) for our sins, and consider in what need thou standest of him, how that without him thou must perish; till then (I say) thou canst not sufficiently set by him, nor love him aright: but when thou knowest how necessary he is for thee, how all-sufficient, and affectionate he is towards thee, then thou beginnest to look at Christ as a condemned person doth at him that brings a pardon for him whom he loves and longs after, joys and rejoiceth in.

And yet all this is but a preparative to our love of him; it is faith, that is the first fountain, whereby we so love him, as that we can cleave unto him, with purpose of heart to serve and please him in all things, and this love which thus ariseth from faith, doth not only believe that Christ is merciful, and will forgive thee thy sins upon thy supplication and repentance unto him for the same, but also that he is most fit and conformable for thee, so that thou couldst find in thy heart to be anathaematized for his sake, and to be divorced from all things in the world for love of him: And so much for the second thing also, I come now to the last; to wit,

Thirdly, to the reasons, why he is worthy to be had in execration, and to be cursed even to the death that loves not the Lord Jesus Christ? and they are chiefly these five.

First, because when Christ shall come and be a Sutor unto us to love him, and we refuse to do it, and to be reconciled unto him and receive him, then he grows angry to the death; you may see this in the Parable of the Marriage of the Kings son, how wroth he was when he heard they had abused and beaten his servants which he sent to call them to the wedding: and therefore the Prophet David bids us kiss the Son lest he be angry, and so &c. that is, as if he should say, when he offers himself to kiss you with the kisses of his mouth, be not too coy and curious, but embrace his offer, return his courtesy with the like kindness, and kiss him again, lest he take it in great indignation at your hands; and be so angry with you, that you die for it.

Indeed when we knew not the Gospel, he was content, though we were froward and fruitless; but now that he sends his Disciples to preach unto all Nations, then if they bring not forth fruits worthy amendment of life, he tells them, the axe is laid unto the roots, &c.

Secondly, because he that in old time brake the law, was accursed; now this was the Lord's Commandment, that we love him.

But you will say, we are not able to fulfill the law of ourselves; and how then shall we do it?

I answer, there's a twofold obedience, Legal, and Evangelical, that requires exact obedience in our own persons; but this requires no more but only our endeavor, and faith in Christ.

Thirdly, because he loves something else more then God, and so commits Adultery; now she that in the old law did commit Adultery, had a drink of bitter water given her, which made her belly swell &c. so that she died; how much more worthy of death is he then that thus deals with God, and going a whoring after it, commits spiritual fornication.

Fourthly, because that commonly belongs to Hypocrites, they are a cursed crew, to whom Christ shall say at the last day, go ye cursed &c. Now all such as love him not, are, no better nor worse, but wretched and damnable Hypocrites.

Fifthly, because love governs the whole man, its as the Rudder of a ship, which turns it any ways; and so which way soever this affection of love goes, it carries the whole man along with it, and makes him lead his life accordingly.

Thus much then for the proof of the point, before propounded.

Now for the application of it to ourselves, that so we may the better make some use of it, for the direction and reformation of our lives and conversations therein: if it be so (as so you have heard it is) that it is such a sin not to love the Lord Jesus Christ, that he is worthy to be accursed that loves him not; yea, to be had in execration &c. Then first it may teach us to look to ourselves, and be sure that we love him; and so look at others, as that out of a godly zeal thou canst sincerely and truly say with Saint Paul here, let him be accursed, for this is an infallible and sure sign of this love which proceeds from faith, that when we see Christ trampled under feet, our hearts burn within us, as his did: there are some (saith he) of which I told you before, and now tell you again with tears or weeping, that they go about to pervert and turn others from the ways of God: so that we may here see Saint Paul's disposition, he doth not say, cursed be he, but cursed is he; from whence we may also note the difference betwixt the curses of the Law, and • f the Gospel: for the Law faith, cursed is he that continueth not in all &c. but the Gospel saith, cursed is he that loves not the Lord, &c.

Now if we love him, we will desire (as was said but a little before) to be joined unto him, and to have his company, for how can that woman be said to love her husband that cares not for his company; so how canst thou say thou lovest the Lord Jesus Christ when thou lovest not his society?

Again, if we love him, we will be content to have him upon any condition; for love is impulsive, the love of Christ constrains us (as the Apostle speaks) to do what it desires; yet, so as not against, but with our wills, which it inclines thereunto: now if we do not find these things in us, we do not love the, &c.

And therefore this Doctrine that he that loves him not is &c. it should teach us to consider our own conditions, how we stand affected towards him, and whether we love him or not; and we shall know it for certain whether we do, or do not, by examining ourselves by these queries.

First whether whatsoever good things we have done, we have done them out of love to God, and desire of his glory, more then of our own profit, or out of custom; for otherwise all that we do is nothing worth; Christ respects nothing but what comes from love, and that love from faith, if that be not the primum mobile, the first moover that sets us on work, if we go not upon this ground, we were as good do • othing, for all the good we shall get by it: ô that thou, that most of all despisest Religion, and scoffest at the zealous Professors thereof, wouldest but thoroughly consider of this one thing, that he is accursed that loves not the Lord Jesus Christ, and that all the good duties of piety, or charity which thou performest, if thou dost them not out of love, but more for custom then conscience sake, are rather abominable then any whit pleasing unto God; for then wouldst thou no longer content thyself with the form of godliness, but labor for the power thereof.

But thou wilt say, how shall I know whether this that I do, I do it out of love to his name, rather then out of any hypocrisy, or love to my self? I answer.

You shall feel it, for love is of a stirring nature, and moves all the rest of the affections, as desire and longing after him, with hope that thou shalt obtain him, and fear least thou shouldst fail of it; but yet still let me give thee this caveat, beware thou love him not more in regard of his Kingdom, then of his person, for then I tell thee true, thou lovest him not aright.

Secondly, consider whether (as was said) thou love his company, and delight in his presence, to have communion with him, to be talking to him by prayer, or to have him speaking unto thee by his word; so then dost thou pray not by constraint, but willingly; dost thou hear, read, receive the Sacrament &c. not for fashion sake, but of faith unfeigned, in obedience to his commandment, then dost thou love him, but otherwise thou dost not.

Thirdly, dost thou love his appearing at the last day, canst thou say in the uprightness of thy soul, come Lord Jesus, come quickly? dost thou think it long first? and art not afraid when thou hearest of it, as Felix was, who trembled when he heard Paul discourse of Temperance, Righteousness, and Judgment to come; but dost rather desire it, and wouldst be glad of it, and the sooner, the better? then (I say) also mayst thou resolve upon it, that thou dost assuredly love him, and that when he shall so come, he shall come without sin unto thy salvation.

Fourthly, whether thou lovest him as well in health as in sickness, and in sickness as in health, as well in poverty as in abundance, and in adversity as in prosperity, for so thou wilt, if thou love him truly for himself, and not for these.

Fifthly, mark this with thyself too, whether thy love be bountiful, as was that woman's that had the box of ointment, which she poured on Jesus head, and as Abraham's was, who would have offered his Son, his only Son Isaac for his sake; so (I say) examine thyself hereby, whether thou be content to part with the best things for his sake, as thy living, thy lusts, thy life; for he that loves anything truly, will forgo and give all he hath to purchase it.

Sixthly, look whether thou seek to do the Lord's will, and what may please him best; for love seeks not her own, we see it in men who will take any pains, be at any cost, to get that thing for them whom they love, which they love to have, and so will we do for Christ, if we love him, we will keep his Commandments, and they will not be grievous unto us; yea rather it will be our meat and drink to do his will, and the dearer it costs us, the dearer will it be unto us.

Seventhly, examine thyself by this rule also, whether thou be content to do much for him, not some things, and not othersome, but whether thou have an eye to all his Commandments, and all false ways thou utterly abhor; for faith (you know) works by love, and love that proceeds from faith is not idle but operative, so that what is spoken of faith, may as truly be said of love, that its dead without works, and therefore Saint Paul professeth of himself, that he labored more then they all, which was an argument, that he loved much because he was in labor much; and so when our Savior asked Peter whether he loved him, he puts him to work, and sets him his task saying, feed my sheep; and last of all,

Eighthly, whether thou wouldest not only do, but suffer much for his sake, as David, when his wife Michal laughed at him for dancing before the Ark, he was contented to bear it, because he did it to the Lord; and so the Apostles rejoiced because they wer • counted worthy to suffer for his name . And Saint Paul likewise when the people entreated him with tears, not to go up to Jerusalem, because he should be bound, as Agabus had signified by the spirit unto him, answered them, Why do ye rent my heart, I am ready not only to be bound, but also to die for &c.

But thou wilt say, I have no such occasions now adays, if I had, I know not what I should do.

But I answer, is it so? hast thou no such occasions? yes, thou hast occasions enough, as when he takes away thy wife, thy child, thy friends, thy goods, thy good name &c. if then (I say) thou canst bear it patiently with Job, and say, it is the Lord giveth, and the Lord &c. or with Eli, it is the Lord, let him do what seemeth him good: then thou lovest him, and yet thou must do more then that, thou must not only bear it patiently, but joyfully too, as you heard before the Apostles did; lay thyself to these rules then, and try impartially whether thou love the Lord Jesus Christ or not; and forthy further help and more infallible notice thereof, to know whether thy love to him be pure and unfeigned, or whether it be false and counterfeit, take these more particular proofs of it; for assure thyself if thou love him aright (as we touched before) that then,

First thou wilt be content with nothing but love again, so that as Absalom (though in hypocrisy) said, when as David had fetched him out of banishment, and confined him to his own house that he might not see the Kings face, what do I here, seeing I may not see the Kings face ? so wouldest thou say out of love to the love of God; what do I here, since I cannot behold the fair beauty of the Lord? Lord lift thou up the light of thy countenance upon me, or else what good will my life do me; but if thou do so, then thou shalt make my heart more joyful and more glad, then they that have had their Corn and Wine and Oil increased .

Secondly, thou wilt love the brethren, for they are like him, though he exceed them in the degrees and measures of goodness, as the Ocean doth a drop of a bucket, this is a pregnant proof hereof, and therefore deal squarely with thy self herein. And the reason why thou canst not love the Lord if thou love not the Brethren, is because its an easier matter to love man whom thou hast seen, then it is to love God whom thou hast not seen; for use (we know) makes them comlier and hansomer; wherefore Saint John saith, If any man say he loves God, and yet hates his Brother, he is a liar, he deceives himself, and there is no truth in him .

But thou wilt say, thou lovest them well enough. Dost thou so? then thou wilt love their company; for what we love and delight in, we are never well without it, nor cannot endure it out of our sight; and therefore when the Psalmist had said That all his delight was in the Saints, and upon such as excel in virtue , if you would know, how to know it was so, he afterwards tells us, That he was a companion of them that fear him, &c. Psal. 119.

But thou wilt say again, though thou dost not love them, yet God forbid thou shouldst be so bad but that thou shouldst love the Lord Jesus Christ. But I answer thee again to that too; If thou dost so, then thou wilt love his appearing, for if thou wish in thy heart there were no general judgment, thou lovest him not, say what thou wilt to the contrary; as a loving and loyal wife cannot love her husband but she will rejoice at his coming home when he is abroad, and the nearer the time approacheth, by so much the more joyful and glad will she be.

Thirdly, if thou love him thou wilt speak well of him upon all occasions, and in every place where thou comest, for out of the abundance of the heart the mouth speaketh; so that if thou speak well of God, but for fashion sake, not out of any true affection, but of fear, thou lovest him not; for he that loves him will be much in his praise, as we have an instance in David, so that if the heart be inflamed, the mouth will be open, thou wilt not be tongue-tied, nor ashamed of him, no not before Princes.

But thou wilt say, I am no scholar, I cannot speak eloquently; if I could, then indeed I should not be so afraid, nor ashamed to do it, as now I am, because I can do it no better, nor Rhetorically then now I can.

But let me tell thee for thy comfort, let that never trouble thee, speak as well as thou canst, and thou needest care for no more, for that will beget more and more love in thee, and love that will make thee eloquent; we have a notable presedent for this in the Spouse, who because she loved Christ, see how she sets him forth, my beloved is all beautiful &c*. and it is most sure, it will be so with thee; if thou love the Lord, thou wilt show it by thy speeches, for thou canst not well speak well of him whom thou lovest not; but if thou hast no good thought of him, thy words will bewray thee; yea thou wilt not only speak well of him, and of his ways, but thou wilt also walk in the same, nor wilt thou stand pausing upon it, to consider whether thou wert best do it, or no; but if it be about a good duty, as suppose keeping of the Lord's day, hearing of the word &c. thou wilt do it without anymore ado, yea though there were no promise nor profit to be got by it, for else thou dost no more but as a servant, not as son, in hope of wages, and not out of love, looking for nothing for thy pains: so did Saint Paul, he would preach the Gospel, though he had nothing but chains and imprisonment for his labor; and why will he so? why? because God commands it, and its a good duty; so that if thou make a question of it, whether thou wert best to do this or that good duty, or wilt do no more then thou must needs, thou lovest not the Lord, for he that loves him, will do whatsoever he can for him, and yet think all too little when he hath done too.

Fourthly, as thou wilt speak well of him thy self, so thou wilt not endure to hear others speak ill of him, but thy heart will be moved within thee at them, and at anything that might impeach and hurt his glory; as to see his Church lie wast, his word corrupted &c. so Eli was not moved so much with the death of his Sons, as to hear that the Ark of God was taken*. and indeed they are bastards and not sons that can hear their father reviled, and railed on, and never be affected, nor offended at it.

Fifthly, if thy love to the Lord Jesus Christ be sincere and sound, thou wilt be loath to lose him, for we will rather lose all we have, then lose the favor and affection of a friend, whom we love entirely; and as thou wouldst be loath to lose him, so thou wouldst be as loath to offend him, or do anything whereby thou mightest be like so to do; or if so be thou hast, thou wilt never be at quiet till thou hast gained his good will again, whatsoever it cost thee to get it.

Sixthly, thou wilt linger and hang after him, as we may see in the woman of Canaan, she would not be said nay, but let him say or do what he would, she would not leave him, but she still staid by him till he had granted her suite.

Examine thyself then narrowly by these signs likewise, and when thou hast done so, and findest thyself guilty in any, or all of these particulars, then confess thy sin unto the Lord, and beg the pardon of it at his hands, leave him not till he hath heard thee, and granted thee the request of thy lips, by saying unto thy soul, I am thy salvation; and witnessing with thy spirit, that thou art his child by adoption and grace. And so as I have hitherto shown you some reasons, why he is accursed that loves not the Lord Jesus Christ, ought to love him, and whereby thou mayst be incited and stirred up thereunto; for as David said in another case, the Lord is worthy to be praised, so may I say, the Lord is worthy to be beloved, and that in many respects; as

First, because he hath all the glory and beauty in himself that ever thou sawest in any creature, it is in its full perfection in him; whereas it is but in part in any creature, as the light is in its full luster and strength in the Sun; whereas the Stars and Planets have but a glimpse or beam of it, and tha by participation, and not in it self, as in a fountain; and therefore the Spouse in the Canticles saith, that he is all glorious, or that all glory is in him; and this is the reason why some love him, and others love him not, because he hath manifested and revealed himself and his glory to some, and not to others, as unto Moses, Abraham, &c.

Secondly, he is unchangeable, there's no man but that thou shalt at some time or other, see that in him, which might make thee not to love him, but in God we cannot find any such matter, for he is Jehovah, semper idem, yesterday, today, &c. there's no variableness nor shadow, &c.

Thirdly, because he is Almighty, he can do whatsoever he will; there is nothing impossible to him; and as he is able to do all he will, so he will do all that he is able, so far forth as it may make for his own glory and thy good.

But thou wilt say, why? is this such a loadstone of love?

Yes verily that it is, for by his omnipotency are understood all the excellency and glory, all the grace and virtues that are in God.

But thou wilt say, I have often offended him, will he then yet hear me, or accept of my love for all that?

Yes that he will, for he is gracious and merciful.

Oh, but I have nothing in me, but am ready to offend him again.

What if thou be, yet he is long suffering, so that he will not cast thee off, if so be thou wilt cleave to him?

Oh, but how shall I know that?

I answer, thou shalt know it by his word; and that is truth it self; search the Scriptures therefore, and there thou shalt hear him say as much in plain terms, he that cometh to me, I will in no wise &c.

Oh, but my sins are such strange ones, as no bodies are.

Suppose they were, yet his mercy is infinite, and far more then thy sins are, or can be: but yet that is not so as thou sayst, for there have been as great sinners as thou, whatsoever thou art, which yet nevertheless upon their faith and repentance, have been received into grace and favor again; as were, Mary Magdalene, Peter, David, and diverse others besides them.

Oh, but for all that I am not worthy of his love, and it will be a disparagement for him to set his love upon such a one as I am.

But what is that to thee? if he think thee worthy; as so he doth, for he sues unto thee, what needest thou stand upon that, why shouldst thou care for anymore? now this is all the dowry and duty he asks of thee, for what doth the Lord thy God require of thee, ô Israel, but that thou love him*?

And moreover, besides this, consider that it is he that first gave thee this affection, that thou shouldst love him; and that there's none other on whom thou canst better bestow it, or who more deserves it at thy hands, then he doth.

And finally, consider that thou hast engaged thyself unto him by vow in Baptism, so that as Joshua said unto the Children of Israel, ye are witnesses against yourselves, that you have chosen the Lord, to serve him; so are ye against yourselves, and every time that ye receive the Sacrament of the Lord's Supper, you renew your covenant; so that if you love and serve not the Lord, you are so many times witnesses against yourselves.

And here let us make some little stand to reckon up the several circumstances that do engage us to love him; as,

First, that he is our Lord, and hath bought us at a very high rate; now if a condemned person, or a man taken by the Turks, should be repleeved or ransomed by another, we would all think it his duty that he should love him as long as he lives for it: and so stands the case with us, we all sat in darkness and in the shadow of death, and were taken Captive by Satan, at his pleasure; and Christ hath redeemed us from that his more then Egyptian bondage, and that not with corruptible things, as silver or gold, but with his precious blood, as of a Lamb without, &c. and doth not he then deserve thy love? canst thou deny him such a small thing as that is? Again consider

Secondly, what he hath done for thee, even from thy youth up, how he hath fed thee, forgiven thee thine offenses, and paid the debt for thee, when thou wast ready to go to prison for it, so that now the Lord begins to grow angry with thee, if thou wilt not yet love him for all this; and yet this is not all, and therefore

Thirdly, consider also that he loves thee; now as fire begets fire, so doth love beget love, therefore saith Saint John, we love him, because he loved us first; that is, his love to us should make us love him again: but especially we cannot but love him, if we consider in the last place,

Fourthly, what his love is, for its unspeakable, and passing knowledge; we can never conceive the height and length &c. All which, what should it teach us, but these two things?

First, that if we will not love the Lord, he will show his wrath, and make his power known upon us, that we are but vessels of wrath, fitted for destruction, as it is said. Again,

Secondly, it should exhort us to love the Lord Jesus Christ; and therefore to provoke us thereunto, we should often consider, and think in these things, what right and title he hath to us, how much he hath done for us, and how greatly he loves: yea and more then all this, we shall thereby also have these and these things, we shall by this means reap these and these benefits.

First, we shall have his spirit, the spirit of truth, the Comforter which shall lead us into all truth, and enable us to fulfill his Commandments, and with facility and ease, whereas else they would be grievous unto us; as for example, Saint Paul would soon have been weary of preaching and suffering so much as he did, if he had not had this love in him; and why do parents think nothing too much for their children, but because they love them? therefore it is that though they be froward and untoward, yet still they bear with them: if then we cannot find in our hearts to be quiet, until they look to the Lord, like as the needle of a compass which is touched with a Loadstone, will never stand still till it comes to the North-pole; then may this be a testimony unto us, that may distinguish us from Hypocrites, and witness to our souls that we love the Lord Jesus Christ; for they keep the Commandments of God in some sort, and abstain from someone kind of sin, but not out of love to him, nor in any obedience and conscience of his word, but in love to themselves.

Secondly, this is a mark of thy Resurrection from the death of sin, to the life of righteousness, hereby shall ye knew that ye are translated from death to life, because ye love the brethren, now ye cannot love them, but you must love the Father that begot them.

Thirdly, thou shalt get by this thy love to him, for when thou givest him thy heart, he will give it thee again, he will only alter the object, but let thee keep the affection still, only it shall be better then it was before, he will purify it from all its corruptions, and cleanse it from all its sins: Nor shall this be anything out of thy way, it shall be as much for thy profit as ever it was before, for when thy heart is set to keep his Commandments, when it inclines to his statutes, (as so he will incline it) then whatsoever thou dost, it shall prosper: so that as its said of the Sabbath, that it was made for man; that is, for man's good; so may we say the same of all the rest of the Commandments, that it is made for man; that is, for his good and benefit, and therefore the promise of life and happiness is made to all alike.

And here by the way take this difference along with thee, to distinguish thy love from self love, for that is all for it self, but this is all for him whom thou lovest; if then thou love the Lord for thine own good, it is self love, but if thou love him for himself, simply without any respect to the recompense of reward, then is it true love indeed.

Fourthly, we shall receive much comfort by loving the Lord: now what is that keeps us from loving of him but our pleasures? we are loath to part with them, and yet alas we shall receive much more, and they far more substantial, sollider, and sounder comfort by loving of him, then ever we should by loving of the world, or the things of the world. Now do but think how good a thing it is to love one that is but like thee? much rather shouldst thou love one that died for thee; wherefore if thou wouldst have thy heart filled with joy and comfort, love him; for so thou shalt have joy unspeakable and glorious. And last of all, if thou wouldst indeed unfeignedly love the Lord Jesus Christ; consider,

Fifthly, that it makes thee a more excellent man then thou wast before; for every man is better or worse according to his love, as it is set on things better or worse; now Christ is the Summum bonum, the chiefest good, and if thou love him, thou art united unto him, and to his God-head, for love is of a uniting nature.

Thou wilt say, these are indeed good motives to make us to love him, but how shall I come by this love? or by what means shall I get this love into my heart?

For answer whereunto, I tell thee, first of all, that if thou canst but unfeignedly desire to love him, thou hast half done this work already; and that thou mayst have such a desire, meditate often upon those motives before.

This is the answer Christ himself gave to his Disciples, when they asked him, how they should get faith; why, saith he, if you have faith but as a grain of mustard feed, you should say to this mountain, be thou removed, and be thou thrown into the midst of the Sea, &c. thereby showing them the excellency of it, that so he might the more enamour them with the love of it, and make them desire it above all that they could imagine and think of besides, in comparison thereof: but if thou wouldst (as thou sayst thou desirest to) love the Lord Jesus Christ indeed, with all thy heart, with all thy soul, and with &c. I answer, and add again, thou canst not use a better means to attain thereunto, and get the love of him into thy heart then these.

First, pray unto God for it, for all graces are his gifts, they are mere Donatives, and he hath promised to hear them that ask in his Sons name, and to give the spirit to them that ask it, that is, to give the gifts and graces thereof unto them; nor is he any niggard, for he giveth liberally, and obraideth not.

But thou wilt say, how doth prayer beget love?

First, I say, by prevailing with God; so did Jacob, and the woman of Canaan, for considering that he hath condescended to their request; that he hath granted their suite, and heard their petition, and that in such a matter, as they are never able to make him any part of amends; as the forgiveness of their sins; why, then they think that to love him, is one of the least things they can do for him, so Mary Magdalene loved much, because much was forgiven her.

Secondly, by familiarity with him, we have a saying, that nimium familiaritatis contemptum parit, that too much familiarity breeds contempt; and however amongst some men it may sometimes fall out so, yet its seldom seen amongst those that are intimate friends indeed; or say it should, yet I say, it never so comes to pass betwixt God and the faithful soul; but by how much the more familiar and frequent they are together, by so much the more fervent and indissoluble is their love: and this is most certain, that a man that is a stranger may with thee well, but cannot truly love thee, till he be acquainted with thee; so neither canst thou love the Lord as thou shouldst, so long as you are strangers one to another; and what brings us and the Lord better acquainted together, then prayer? wherein (as it were) thou talkest familiarly with God; even as a man talketh with his friend face to face: this is the first means.

Secondly, desire the Lord to show himself unto thee, as Moses did, for this is a strong motive and means to make thee love him; therefore (saith our Savior to his Disciples that) he that loveth him, shall be beloved of his Father, and I will love him, and will manifest myself unto him *, which is, as if he had said, if you would know how you shall come to love me, or my father, it shall be by this way or means; I will manifest my self unto you, I will show you my glory, and then you cannot choose but love me, though you loved me not before.

Now the ordinary way and means whereby he reveals himself unto any one, is by the preaching of the word, which though it be but a dead letter in it self, yet when he puts life and spirit into it, and opens our hearts, as he did open Liddeahs thereby, then we see and conceive his mercy and our own wretched vileness, whereupon we cannot but love him, knowing how he hath loved us, and gave himself for us: and therefore the Apostle prayeth, That the God of our Lord Jesus Christ would give the Ephesians the spirit of knowledge, wisdom, and revelation, that the eyes of their understanding being enlightened, they may know what is the hope of his calling, and the riches of the glory of his inheritance in his Saints*; as if he had said, if you know but these things, then there is no doubt to be made of it but that you will love him, as well as one would desire: for this is one sure ground why we love him not, or love him no better then we do, because we know him no better; we are ignorant of him, and ignoti nulla cupido (as it is said) there is no love, no longing desire after that which we know not, or know not the worth and necessity of it: as a sick man hath no thought after the sovereign druggs in the Apothecaries shop, because he is ignorant of any such matter; whereas the skillful Physician seeks out and sends for them: and as an ordinary rustic, cares not for a precious pearl, but casts it away when he finds it; which if an expert Lapidary had it, he would set much by it, because he knows the price and worth of it well enough: and thence it is, that when the Prophet David had professed his love to God, saying, I will love thee ô Lord my strength; he afterwards adds (as it were) the reason or ground of that his love towards him; because he bowed the Heavens and came down. Whats that? why that he had made himself known unto him: he had declared his power and might in his deliverance, and that was it that made him love him; if therefore thou wilt but desire (I say) to love him, he will inflame thy heart with the love of him; yea he will open the Heavens, and thou shalt see him sitting on the right hand of God; as Saint Steven did.

But thou wilt say, all these are the works of God, and they extraordinary ones too; but what must I do for my part, to have the love of God in my heart? to which I answer.

First, no; it is no such extraordinary thing for God to reveal himself to his Saints; it is an usual manner with him; but yet,

Secondly, thou must do these things thyself: First, thou must look how he hath revealed himself in the Scriptures, to be a most glorious and gracious God, a merciful Father in Jesus Christ, slow to anger, and of much mercy; and now when we perceive him to be such a one, we cannot but love him, and long after him with all our hearts.

Secondly, we must consider our own misery; this made Mary to seek after him, and were it not but that we stand in need of him, but that we know we are undone and damned without Christ, we should never care so much for him, for the whole have no need of the Physician, that is, they care not for his skill, nor his help; but they that are sick, they that know their own wants and weaknesses, they know how to value and esteem of him: and so we, when we see we are wounded by sin, and sick unto death, then will we inquire and seek out for the spiritual Physician of our souls, Christ Jesus.

Thirdly, we must humble ourselves before him confessing our sins, and that in particular, as many as we can, by the omission of such and such good duties, and the commission of these and these sins: especially we must confess our beloved bosom-reigning sins; so the Prodigal Son confessed, that he had sinned especially against Heaven, and before his father, by riotous living, whereby he was unworthy to be called his son, and did desire only to be as one of his hired servants: and now when he saw his father notwithstanding make him so welcome, who had so mean a conceit of himself, that he put a ring upon his finger, and shoes on his feet, &c. then he loved him much more: and so it is with Christ and us, when we are once out of love with our selves, and yet perceive that he loves us, who are not worthy to be beloved, then that makes us love him again, and the more lowly we are in our own eyes, the more highly do we esteem Christ, and Christ us.

Fourthly, and lastly, thou must first of all get faith, for as thy faith is stronger or weaker, so is thy love more or less; if thou hast but a little faith, thou hast but a little love, for faith is the ground of love, as the promises are the ground of faith. Now so long as thou dost not believe that he hath satisfied the divine wrath and justice of God for thee, and that God hath accepted the atonement for thee in him, thou canst never love him as a brother or friend, but rather fear him as an enemy or Judge; pray therefore with the Disciples, Lord increase our faith, and therefore ply the ministry of the word, for that is the means whereby faith is wrought and begotten in any one *; else (I say) again, thou canst never truly love him, but as thou dost another man which thou knowest not whether he love thee again, or no; and so thou mayst hate him again at some time or other for all that: but labor for faith, and that will breed love; and then if thou love him he will surely love thee; yea, indeed, thou couldst neither love nor believe in him, were it not but he loves thee first.

But thou wilt say, how shall I know that? I answer.

It is the Apostle Saint John's own words, or rather his words by that his Apostle; we love him, because he loved us first. And besides his word (though that were enough) thou hast his seal, he hath given thee his Son, who hath given his life for thee, and shed his most precious blood for thy salvation; and would he have done this for thee (thinkest thou) if he had not loved thee? no, but herein is love, not that we loved God, but that God loved us, and sent his Son to die for us, that so by the blood of the New Testament he might seal the same unto us *; and even yet by his spirit, he still sues unto us for our love, as a further testimony thereof.

Oh but (thou wilt say), I am not worthy of so great love, for I am a sinner, disobedient, and rebellious.

But I answer, what dost thou tell him of that? what if thou wert the chief of sinners; he knew that before he gave thee his Son; and he gave him unto thee the rather, because he knew thou wast so, for he justifies the ungodly; that is, those that condemn and judge themselves to be so; so that if thou wilt but believe in him, and embrace him, it is as much as he desires of thee.

But thou wilt say, it may be he is affected to this or that person, and not to me: to which I answer again.

That his commission is general; Go preach unto all nations, baptizing them &c. And so is his invitation too; Come unto me all you that labor &c. so that if thou wilt but believe and come in unto him, thou shalt be saved; for he casts out none that come in unto him (as you heard before) John. 6. 37.

And when thou hast considered this, then begin to argue and reason thus with thyself; since the promise is made to all, I know I am one of that number, and then thou wilt begin to love him for all thou art a sinner, yea thou wilt love him so much the more for that, to consider that for all that he loved thee.

Oh but (thou wilt say) I see I sin daily and hourly, and that again and again, against many vows and promises, against many mercies and means of better obedience

But I answer; what though thou dost? remember that as there's a spring of sin and corruption in thee, so there's a spring of mercy and compassion in God; and that spring is set open for sin and for uncleanness, to wash and purge thee from the same, so that still (I say) if thou wilt but love and believe in him, he will love thee; for notwithstanding all this, he still woes and sues unto thee for thy love, and therefore stand no longer out with him, but come in with all the speed thou canst make, which that thou mayst the better do, thou must remove these two hindrances out of the way

• Strangenesse,
• Worldly mindedness.

First, Strangenesse ] for strangeness begets coldness of love, whereas familiarity (as I told you) procures boldness in the day of judgment.

But (thou wilt say) how shall I come to be acquainted with God?

How? why be much in his praise, in hearing of the word, and receiving of the Sacrament, there is a communion of Saints (you know) and so there's a communion of God with the Saints; let us therefore be careful to maintain this communion betwixt us; by having recourse unto him in his ordinances, and seeking unto him for comfort in all our troubles and adversities.

Secondly, Worldly mindedness ] that also begets coldness of affection, and want of love to the Lord Christ, and therefore he circumcises the heart; that is, he puts off all carnal and worldly affections from it, that so thou mayst not love the world, nor the things of the world, but may love him with all the heart, and with all &c. for the love of the world is enmity with God, so that if any man love the world, the love of the father is not in him, for you cannot serve God and Mammon; and therefore our Savior saith, That we must not only forsake, but hate father, and mother, and wife, and children, and house, and lands for his sake and the Gospel's; or else we cannot be his Disciples: so did the Apostles, we have forsaken all and followed thee. Wherefore let us not set these things too near our hearts, but considering what it is that keeps us asunder; as vain hopes, worldly fears, fantasticke pride, pleasures, profits, and the like, let us cashiere them, and cast them from us; for what are all these, and all such as these are? but vain things that cannot profit in the evil day.

And therefore as Samuel exhorts the people of Israel, Turn not aside from the Lord unto them, either to the right hand or to the left; for they cannot profit, because they are vain.

But (thou wilt say) will God then be content with any love?

I answer, no truly that he will not neither; what then? Answer.

First, thou must love him withal thy strength, and with all thy power, with all the parts and faculties of soul and body.

Now it may be thou art a Magistrate, a master of a family, a Minister, a Tutor, or any other governor, and then thou must do God more service then another private and inferior person; thou mayst compel them that are under thee, to love the Lord by thy authority and example; God looks for this (I say) at thy hands; for to whom much is given, of them much shall be required; thou art but as a servant sent to market, which must give an account for what he hath received, and the more money he hath given him to bestow and lay out, the more commodities his master looks he should bring home with him for it; so the more wit or understanding, or learning, or knowledge, or authority, and power thou hast, the more love must thou bear unto Christ, and show it by thy bringing forth more fruits thereof unto him, then others that have none of all these opportunities, or not in so great a measure as thou hast, this is the first thing.

Secondly, thou must love him above all things in the world besides, whether it be pleasure, or honor, or pride, or profit, or what else thou wilt, or canst name besides; yea thou must love him above thyself and thine own salvation; so that if his glory, and any, or all of these come in competition together, thou canst be content to be accursed for his sake, to have thy name razed out of the book of life, and to be Anathema for Christ; then is thy love such as God will accept of, for this is that self-denial which Christ himself speaks of, and calls for of us.

But thou wilt say, durus est hic sermo, this is an hard saying, how shall I be able to do this? to which I answer.

Thou shalt do it the better, by considering that he is better then all things, and that the whole world is not to be compared with him; I count that all the afflictions of this life, are not worthy the glory that shall be revealed (saith the Apostle) and that made him endure such persecutions for the Gospel as he did, with joy and patience; and so if thou be once come to that pass as to know and be persuaded in thy conscience, of the incomparable worth and excellency of Christ, thou wilt make more reckoning of him, then of all the world besides; for as he himself said of himself, He that will not deny himself, and take up his cross, and follow me, is not worthy of me; so he that loves anything else above, or equal with Christ, is not worthy of him; no, thou must be wholly his as he is, as he is wholly thine, and hath betrothed thee unto himself; so that as a Virgin that hath betaken her self to an husband, must forsake all other, and cleave or keep her constantly unto him, so long as they both shall live; so we, being married unto Christ, must not play the Harlot, and go a whooring after other God's, but must be wholly his, as he is wholly thine.

But thou wilt say, he is not wholly mine, for he is the Saints too.

To which I answer; he is indivisible, he is not divided, but is wholly thine as well as theirs, so then if thou wilt love the Lord Christ truly and purely, as he would thou shouldst, thou must love him so, as that all that is within thee be set upon him.

But (thou wilt say again yet further) what, must we love nothing else but him then? to which I answer.

Yes that thou mayst, so as it be with a subordinate, and not with an adulterous love, as a woman may love another man besides her husband, but it must not be with such a love as she loves her husband withal, she may not love his bed; it must be only with a neighborly and civil, but not with a conjugal or matrimonial love, and so thou mayst love thy lands, thy life, thy friends, &c. but so as thou art ready to part with all for love of Christ: so that hereby shalt thou know whether thy love be an adulterous love or not, if when he bids us follow the duties of our callings, and we suffer ourselves to be drawn away by vain delights, and do not therein abide with God (as the Apostle speaks;) that is, use it not to the glory of God, and the good of the Church and Common-wealth wherein we live; and so for any other matter, if we cannot be content it should give place to Christ, then is our love unlawful and adulterous, yea if our lives lay upon it, if we do not yet prefer him before them, we are not worthy of him, we love ourselves more then him, it is no true love of Christ.

But thou wilt say, this is impossible, that a man should thus love God more then himself, more then his soul.

I answer, I deny not but that it may seem so to flesh and blood; but yet thou must know, that to a man truly regenerate it is not so; for (as Saint Paul saith) I am able to do all things through Christ that strengthens me: those things that to the eyes of carnal reason seem hard and difficult, to them that are spiritually enlightened, are facile and easy to be done, and so is this.

Thirdly, If thou wouldst have thy love pleasing to God; thou must have it grounded on him, and that requires two things.

First, It must be grounded on faith in his promises, revealed unto thee in his word; for without faith, it is impossible to please God, neither is it so much love, as presumption that hath not this foundation.

Secondly, it must be grounded on his person, not on his prerogatives or privileges which thou shalt get thereby, for if we love him only for his Kingdom, and not for his person (as we do when we cannot be content to suffer temptation and persecution for his sake) then he cares not for thy love, because it is self love, and not love of the Lord Jesus Christ, for then if it were, thou wouldst respect nothing else but him.

Fourthly, thy love must be a diligent love, ready to reform anything that is amiss in thee, or which may dislike him; which whether it be so or no, thou mayst try it by these three marks or tokens following.

First, it will cause thee to put on new apparel; a woman that loves her husband, will attire her self according as she thinks it will please him best, and give him most content, especially when she is to be married unto him, then she will have a wedding garment that may set her forth, so as he may take the better liking in her: so thou, if thou hast put off the old man which is corrupt, according to the deceiveable lusts of the flesh, and hast put on the new man, which after God is created in knowledge, righteousness, and true holiness; if thou be clothed with the wedding garment of Christ's righteousness, and givest diligence thereunto, to make thy calling and election sure, then mayst thou be sure thou lovest him, and that he accepts of that thy love from thee.

Secondly, It will open and enlarge thy heart towards him, so as thou wilt daily love him more and more, (so saith the Apostle Saint Paul) my heart is enlarged towards you ô ye Corintheans; it is not any scanty or niggardly kind of love that he will like of, but a full, free, and liberal one; so that if thou canst not be content to be at some cost and charges for the maintenance of the Gospel, and the enjoyment of his love, thou lovest him not, or at least he regards not thy love whosoever thou art.

Thirdly, it cleanseth thy heart, what is said of hope, is as true of love; he that hath this love in him, purifies himself as he is pure, and of faith it purifies the heart, and so doth love; therefore saith the Apostle again, Ye were thus and thus, but ye are washed, but ye are sanctified, but ye are justified, &c. so that if you would not lose your labor, if you would have Christ accept of your love, and you would know that he doth so; suffer not any sluttishnesse, any sin and filthiness to rest in your hearts, but sweep and cleanse them with the besom of repentance, from all such things.

And so hitherto of the necessity of your loving the Lord Jesus Christ, together with the means, motives, and marks thereof, and in all these, the equity and justice of God, how worthy he is to be accursed that loves him not; now

Secondly, follows the object of this our love, which is (the Lord Jesus Christ) who may be considered three ways. as being our

• Lord,
• Savior,
• Messiah.

First, as our Lord] to whom of due, we do owe our love and obedience: now as he that runs away from his earthly Lord is worthy to be hanged for it, so he that runs away from the Lord Christ, and will not love and serve him, is most worthy to be accursed: but I have spoken of this sufficiently in the former part of our text, and therefore because I have been so large therein, I will now be more brief in this, and therefore so much for the first consideration we must love him also.

Secondly, as our Savior, or Jesus, and Redeemer, who hath bought and chosen us unto himself, a peculiar people, zealous of good works; and therefore let us not defer it, for now are the last times, the end of all things is at hand, so that if ye do not love him now, it will be too late hereafter to do it, if we would never so fain, and its a fearful thing to fall into the hands of the living God.

Thirdly, he is the Messiah, the annointed of the Lord, the light that should come into the world, the high Priest of the new Covenant, ordained and consecrated of God to offer sacrifice for us, even a peace offering of his precious body and blood, to be a reconciliation for us unto the Father, and to set us at one again with him, who before were utter enemies one to the other, haters of God, and hated of him, therefore is he also called our peace, our Mediator, and Advocate, and the like: but yet he is not only made and appointed to be a Priest unto us, to reconcile us unto his Father; but withal a King too, to rule over us and subdue us, if so be we will not be reconciled and come in unto him; therefore these two words, Lord, and Jesus, are here, (and in diverse other places elsewhere) joined together. And so Saint Peter gives him two the like titles, saying that he is a Prince, and a Savior; not a Savior only, but also a Prince to them that would not that he should reign over them.

So that we must mark this then, we do not preach Christ in the Gospel a Savior only, but a Prince, and a Lord also; and they that love him must be content to take him as both, as well a Lord and King, as a Jesus and Savior; as a wife takes her husband, to honor and obey him as well as to love him, or have him keep and cherish her in sickness and in health: and thus if we be content to take Christ upon these conditions, then we shall have him with all his influences, all the fruits and benefits of his passion: but otherwise thou hast no part nor portion therein, Christ shall profit thee nothing, but thou art and shalt be accursed to the death notwithstanding he died.

It may be thou wilt say, thou carest not for that.

But let me ask thee one question; dost thou know what it is to be so accursed? if thou dost, consider more seriously of it, if thou dost not, know it is this; First, he curseth thy soul, and that in a double respect of

• Grace,
• Glory.

First, he curseth it from the excellency of grace; that is, from the effectual and powerful working of it, so that thou shalt be never the better, but rather the worse for all the means of grace and salvation; and shalt go on in thine impenitency and hardness of heart, which cannot repent &c.

But thou wilt still say, thats nothing; Is it not so, then

Secondly, he curseth thee from his presence, in whose presence is the fullness of joys, and at whose right hand, &c. so he did Cain, the text saith, he went out from the presence of the Lord*, that he cast off all care of him (as it were in this life) so as let what would befall him, he would never pity, nor protect him.

But it may be, thou wilt say, that is nothing neither.

Is it not so? is it not a great grief for a man to be confind to his house, so that he must never come to the Court, nor see the Kings face anymore? much more grief then is it, and a far greater judgment must it be for any poor soul to be excluded from the presence of the King of Kings. And however (for the present) thou dost not now think it so much, yet the time will come thou shalt find it to be one of the most fearefullest things that can be; when thou shalt behold Abraham, Isaac, and Jacob in the Kingdom of God, and thou thyself out, to have thy portion with the Devil and his Angels; and therefore the Schoolmen are not afraid to say, that the punishment of loss is greater then the punishment of sense.

But thou wilt say, these are all spiritual things, we feel not these curses; and so as we have no crosses nor curses in our outward man, our estates, our goods, and good name, we care not a straw for these, we neither feel nor fear them.

To this therefore I answer, that you shall not escape so, but even in your outward man, in your body and goods shall you be cursed also, for the earth shall not yield her increase unto thee, but the Heavens shall be as brass, and the Earth as iron; thou shalt sow much and reap little; and thou shalt be a vagabond and a runagate upon the face of the earth all the days of thy life; and whosoever meeteth thee shall slay thee, as the Lord also said to Cain.

But thou wilt say yet again; we see no such matter as I speak of, for you know them that love him as little as yourselves, and yet they thrive and do well enough, yea better then many other that love him a great deal better.

To which I answer, it is true, it may be so, they may proser a while, but they shall be plagued at the last; either here, or hereafter in hell fire for evermore. And now do but consider seriously of Eternity, what a lamentable thing it is, that when thou hast been there ten thousand times, ten thousand years, thou shalt yet be as far from ever coming out, or having of any end of thy torments as thou wast at the very first moment thou wentest thither: and therefore remember for this purpose these two places of Scripture, which here I desire thee to look and read with me; the one is, where the wise man saith, that though a man live many days, and rejoice in them all, yet he shall remember the days of darkness, for they are many, and all that cometh is vanity*; that is, all his delights shall have an end, but his damnation shall be eternal, it shall never have either ease or end. The other place is this; where the Apostle, with such as thus despised the bountifulness, and patience, and long suffering, and forbearance of God, not knowing that his mercy, &c. he tells them that they did but treasure up wrath against the day of wrath, &c. for God will render unto every man according to his works, to them that through patience in well doing seek glory and honor &c. and to them that are contentious, and disobey the truth, and obey unrighteousness, tribulation, and anguish, and wrath, &c. that is, as if he should say, let men please themselves in sin as long as they list, yet they shall pay deer for it at the last upshot; for, for all these things. God will bring them to judgment, and reward them according to their works, whether they be good or evil: so that however some drops of his mercy may light upon them here in this world, yet then the great deep of his judgments, and the vast gulf of his justice shall be broken up, and he shall rain upon them fire and brimstone, storm, and tempest, this shall be their portion to drink.

This then may reach thee not to deceive thyself any longer, but to know for certain that he that will not now take the Lord Jesus, and love Christ whilst he is offered unto thee, shall undoubtedly be accursed, and that with such a curse as is here described; for God will not have his Son mocked and derided by us, there is nothing that angers him more; and therefore its said (as I said before in the beginning) kiss the Son least he be angry. And let us not dream that it will be soon enough then to receive him when his wrath is once kindled: For if we will not take him now, then we shall not be able to do it, but shall be afraid to come in unto him, for then will his wrath burn like fire, and scoarch like a flame, and therefore Saint John saith, That his feet are of burning brass, and his eyes of flaming fire, as if from top to toe he were all on a raging flame.

But thou wilt say; what though I do not receive him now, I may receive him hereafter, before he be so thoroughly moved, and angry with me, as that he will not be pacified.

To which I answer, indeed I cannot deny it, but that the time of this life is the time of grace, & offering of reconciliation, and that so long as there is life, there is hope; but yet I tell thee withal, that there is a time set down and decreed of God, beyond which thou shalt not receive Christ; for then it may be he hath sworn in his wrath thou &c. he doth never reject, till they reject him, and then when they will not embrace his offer but refuse him, it is just with God to refuse them; so that afterwards though they would receive him, yet they shall not do it; thus when the Jews had once rejected and refused his Son, then he left them; and so when the Israelites refused the good land, then he refused them; and swore in his wrath that they should never &c.

And here, for a conclusion, let us note that the Gospel bringeth a swifter and severer curse then the Law doth; so that (as Saint Paul to the Hebrews hath it) if he that despised Moses law died without mercy, under two or three witnesses, of how much soarer punishment shall he be thought worthy that trampleth under feet &c. Wherefore as it is there also said in that Epistle; Whilst it is time, whilst he stands at the door and knocks, open unto him and receive him, even now whilst its called today, harden not your hearts as in the provocation, &c. least hereafter he swear in his wrath &c. And so to say no more, consider what I have said, and the Lord give you understanding in all things. Amen.

November, 30. 1637. Imprimatur

THO: WYKES.