ungodly man curseth Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he curseth his own soul as if they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one soul as if there were not only an identity of nature but of persons for it is the Soul of the man Animus cususque is est quisque Cicero that is the Person of the man And if Satan therefore acknowledge himself an accursed creature because deprived of this divine love what think you must not that man be also accursed who is of so near cognation to him that if he curse him he curseth his own soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Gregory Nazianzen What a cursed wretch must that man be that is separated from the pure fountain of all blessings who is hated by that God who is Love it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ajax nay whose very Blessings are cursed by the God of Blessings Malachy 2.2 What a cursed wretch that neither can nor dares pray to heaven for a blessing nay whose very prayers are such an Abomination to the Lord that they pull down Curses in stead of Blessings As the Philosopher said to the debauch't Marriners praying in a great storm Oh Wretches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hold your peace lest we all be cast away if the Gods perceive you to be sailing here What a cursed wretch whom all the Creatures pursue and rise up in arms to his ruine and confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he armes the whole creation Wisd 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the revenge of his enemies as Jonah will tell you to his cost God is pleased to send him to Nineve and he forsooth in a pettish humour is hoysing up his sailes for Tarsus and see what comes of it The Windes and storms rise up in a fury and the Seas swell with rage against him the ship though of that bulk that it could carry any thing else Omnem rem vehere potest navis praeter fugitivum yet cannot the fugitive Prophet but over-board he must and there is a Whale ready to receive him into her wide jawes and there he is intombed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in a living Sepulchre to let him and all the world see that he that flies from the ever living God flies to his own death And howso ever that jugling spirit casts mists before their eyes and fools them with a conceit of pleasantness and deligh in the wayes that are farthest off from the strictness and severity of holiness yet sayes Greg. Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a most divine truth that the waies of wicked men are full of hells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I sayes Plato if I were a Law-maker I would impose a severe penalty upon that man that should say that there are â—ome men that are not so pious indeed as they should be but they live merrily Soul eat drink and be merry sayes the rich Farmer Luke 12.19 But it was as great a mistake of the fool to think that such a soul could be merry as it was that it could eat or drink Soul be merry Foolish man how can such a soul be merry that is so taken up with the love thoughts of earth that is therefore so fain to wander abroad and busie it self about other objects 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch because its afraid to look homeward and to behold its own ugly self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can such a soul be merry or take joy in it self or any thing else that is divided from him who is the pure fountain of joy Yet that 's not the worst of it neither but 2. That man that does not love the Lord Jesus Christ must needs be in a cursed wofull condition because he shall be eternally separated from his blessed and blissefull presence And so my Apostle does assure us 2 Thess 1.7 8 9. The Lord shall be revealed from heaven with his mighty Angels and shall in flaming fire take vengeance on them that obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord. No wonder he saith they shall be eternally destroyed who shall be eternally separated from him who is salvation it self And that it shall be so himself hath told it before-hand his very sentence shall run Depart from me Matth. 25.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye cursed into everlasting fire prepared for the Devil and his Angels Into fire eternall fire an heavie sentence this sayes St. Chrysost yet nothing so heavie as the former part Depart from me this is dreadfull indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there 's more horror contained in that word then in all the fire and brimstone and tortures of Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it s that Poena damni that eternal loss of his blessed face that makes Hell so terrible to the Saints Depart from me Lord sayes Saint Peter whither shall we go but unto thee Thou hast the words of eternal life John 6.68 Nay Thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Word that is eternall life And what death must surprize us if we depart from Thee who art Life it self What darkness if we depart from Thee who art Light it self Into what a cursed Hell must we be plunged if we depart from Thee who art Blessedness it self Depart from me no wonder he adds ye cursed If such a departure from such a blessed presence be not a curse I pray tell me what is And see how this blessed Lord payes them home with their coyn For did not those Wretches that did not love him first bid him depart from them and cry out we will not that he should reign over us would they part with one lust for his sake that parted with heaven for theirs nay did they not so hate him that they advanced their base lusts into his glorious Throne and made them their Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For without doubt sayes Macarius whatsoever it is that carries away the principall love of any mans heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that mans God And if that be not a prodigious departure from him what is And if so I must appeale to themselves whether that his dismissive sentence Depart from me be not very proportionable and just Oh what curse what hell can be bad enough for that man that dethrones the Lord of Glory nay enthrones in his stead Avarice Ebriety Envy Pride Luxury nay the very spirit of Darkness And yet to see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how prodigiously mad impiety makes its Idolaters there is not one of a thousand of these cursed Wretches but flatters himself with an hope that he shall hereafter be eternally blessed with the enjoyment of Christ in Glory How enjoy Christ in Glory and yet so shamefully to renounce him as not to love him its impossible as impossible as that himself should be forsworn Dost thou not hear God himself
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
swear the contrary Heb. 3.11 I sware in my wrath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if ever they enter into my rest What then Nay there is all but it s such a dreadfull Aposiopesis as I should think should shake every vein of thy heart As it he had said if ever they come where I have to do then say I am no God I am perjured But suppose there had bin no such oath I shall ask thee First with what modesty Secondly with what reason couldest thou expect to come into the presence of that Majesty What impudence were it for such a soul as black as hell to dare to approach near such a resplendent brightnes As Mercurius told Charon in Lucian requesting him to shew him Iupiters Palace above How sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that such a Caitiffe as thou whose conversation hath been altogether with black shades and impure ghosts shouldest set thy foot in that pure Palace of Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what a dishonour and derogation were that to the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what harmony is there sayes my Apostle betwixt Light and Darkness There is such an absolute contrariety and heterogeneousness betwixt their natures that they are incompatible and inconsistent sayes Proclus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever is of another and discrepant nature from light must needs stand off at a great distance from it Iohn 1.5 And that light shined in darkness sayes St. Iohn of Christ and the darkness comprehended it not Indeed it were strange if it had sayes Cusanus ubi nulla basis lucis where there was not the least base or foundation for that light to fasten upon And sure as light cannot comprehend darkness so neither can darkness comprehend light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 6.9 Be not deceived sayes my Apostle neither fornicatours nor idolaters c. shall ever inherit the Kingdome of God No sayes an Heathen but those that would be immortally happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antisthenes they must live holily and justly There is no happinesse of the Soul but onely in its immediate union with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proclus as of the eye with light sayes Plato no nor can the soul ever be in a capacity of that happy union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 except it be first transformed into the same nature with the Deity sayes Proclus What thinkest thou do not these Heathens speak reason may they not put thee to the blush thou wretch who art so unlike to God that thou hatest him who is Love it self and all that is lovely and yet with a shameless confidence lookest to enjoy the beatificall vision of him in Glory How and yet not love him with what congruitie of reason canst thou think so But suppose thou shouldest come to that glorious sight which yet that it is impossible those blind men have told thee it would be so farre from being any advantage of happiness unto thee that it would be as * Quid pravis mentibus imprecer◠Opes honores ambiant Etcum falsa bona gravi mole paraverint tunc vera cognoscant bona Boetius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Julianus Imperator hideous and horrible as hell it self thou wouldst so burst with very envy to see his infinit Glory whom thou didst so hate thy case would just be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soar eye gazing upon the Sun as Hierocles instanceth which is so far from being a comfort that it proves a torment to it And now if thou hast any further maw to it go and spit out all the virulencie thou canst against the Lord Jesus and let thy rapine and malice against his poore Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and impious confounding of Heaven with Earth things sacred with profane proclaim to the world that thou hatest him Yet sayes Diphilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I must tell thee thou foolest thy self if ever thou thinkest to sneak away without vengeance and confusion How is it possible when the very presence of him who to the Saints that look upon him with pure eyes is an infinite delectable light will be to thee as the light of the Sun is to those that see it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through a cloud that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither purely nor clearly it doth not seem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pure light Julianus Imperat. but fire its an observation of one of thy fellow-haters of Christ if thou wouldst know what fire my Apostle tells thee to thy confusion Heb. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a consuming fire What thinkest thou now canst thou conceit any comfort in the approach to such a presence dost thou not clearly see an inevitable necessitie of thy forlorn cursed condition Oh sayes our blessed Saviour if the eye Matth. 6.24 which is the sole light of the body if that be darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how great is that darkness The application is easie but withall very dreadfull If the presence of Christ who is Life it self prove Death to thee oh how great will thy death be If the presence of him who is Happiness it self and Salvation it self prove a Torment to thee and Damnation oh how great will thy torment and damnation be If the presence of him who is the very Joy and Bliss of Saints and Angels prove a Curse to thee oh how great and inconceivable will thy curse be And so you have the first quaere what is the meaning of those abstruse tearms Anathema Maran-atha 2. Why this Apostle comes with these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 direfull Thunderbolts and lets them fly abroad against such wretches that anathematize themselves by that their not loving our blessed Jesus What saith he to these very Corinthians shall I come unto you with a rod 1 Cor. 4.21 or rather in love and in the spirit of meekness How sweetly he recollects himself and the truth is there is no such loadstone to attract love as love Generosa est mens hominis facilius ducitur quam trahitur Seneca and no such ready way to win upon the noble mind of man as the spirit of meekness and without doubt there is nothing more symbolicall and suitable to the Evangelicall spirit of this Apostle And it may seem strange at the first view that such a Barnabas Son of Consolation whose sacred lines use to flow with grace and peace should become such a Boanerges and come upon them with such terrible Thunders Anathema Maran-atha Yet if thou please whosoever thou art that art so unhappy as not to love the Lord Jesus Christ with a little patience to hear what may be said to shame thee out of that hellish fury and to draw thee nay and enforce thee to return to the love of him I shall appeal to thy self as a rationall creature whether S. Paul could do less then
loves thee that rather then fail he will die to winne thy love No fond wanton lover of them all sayes Saint Chrysostome though his brain be by the heat of love enfeavered to an high degree of frenzie that is so all on fire with the love of his Mistress as the Lord Iesus is with the love of thy Soul He so loved thee as that he exposed himself to thousands of Wounds not onely made by Men or Devils but by the heavie hand of Divine Justice and interposed his own sacred breast to receive so to stave them off from thee Homines Quid miramini nisi stupes citis quod Deus tam affectuose amet creaturas Euseb Niremberg St. Bern. quid miramini Ah Men what is it that ye can stand amazed at if you do not at this that God should so affectionately love his creature that Deus tantus tantillos tantum tam gratis so great a God should so much love such little inconsiderable worms Shew me such another wonder of love if you can That condescension of Iesus sayes Nirembergius that stupendious humbling of himself to Death Philip. 2.7 and emptying himself of Glory was such a transcendent master-piece of Love that should any man have either imagined any such thing or wished that so it might be before himself was pleased to reveal that great secret The seed of the woman shall break the Serpents head preces blasphemiae crederentur votum sacrilega voluntas that thought of his had been blasphemy and that wish horrible sacriledge What an impudence were it if a Rebell justly sentenced by the Judge to tortures death should put up a Petition to the King to lay down his life and to suffer the penaltie of the Law for him what rude and prodigious Impudence were this And yet such was the Love of our Redeemer Jesus Christ the King of Kings he humbles himself to Death nay the death of the Cross the most ignominious and cursed kind of death and that for us Men who for our Rebellion were damned to eternall death nay and that before we ever what did make it our suit to his Majestie nay and before we ever durst have thought of any such horrid request It was a love unto death it self and that is the strongest of all Loves Greater love then this sayes my Apostle can no man have then to lay down his life for another That is the Grand Love without all doubt and all compare that is the charitas superlativa the greatest of all And yet here is one circumstance that makes this superlative love of Christ to us Men more then superlative it was a love of anticipation such a love that not onely exceeds all imaginations and desires but prevents all which is the most kindly of all loves the best kinde of love And sure it must speak us the worst of all creatures Nimis durus est animus qui si non impendere nec rependere vult S. Aug. if we should not answer such a love as this with love If any man love not the Lord Jesus Christ How not love him who so loved Man as to die for him rather then Man should die the death That were brutish Brutish nay worse for the most savage of Brutes love those that love them the very Lions and Tigres do so Amant a mantes Leones amant Tigres S. Aug. and yet If any man not love the Lord Jesus Christ who so loved man as to die for him that were devillish Devillish nay worse then devillish sayes Nirembergius for there is not so great a tie or ingagement of love upon the Devils as there is upon us Men the Lord Jesus did not die for them but for us Men and for our salvation eripere de faucibus to rescue us out of their furious jawes If they hate him they hate onely their Creatour but if any of us men be so wretched we do not onely hate our Creator but our Redeemer we hate him that poured out his own bloud to redeem us Say now thou Monster whether thou beest not confounded with shame and whether my Apostle could do less then to thunder out his confounding Anathema against thee Which is my first kind of Arguments for the shaming of thee out of that thy peevish and more then devillish humour viz. the condescensions of Christs Love to us 2. If thou beest not shamed if thou please to take a view of those supereminent Glories Superexcellencies that shine in him I shall challenge thee if thou canst choose do not love him But now my sweet Jesu how shall I be able to display the radiant beams of thy Glories whose Intellect is cloathed or rather clouded with Reason and Reason with Phansie and Phansie with Sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seeth nothing but shadowes and delusive dreams Alas the brightness of thy Glory dazels me and the more bright that shines the more it leaves me in darkness nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionys Areop and the more that my eye is thus dazeled and darkned so much the more clearly does it see thee I can never more fully see thee then when I see thus much that I cannot see thee never till then do I comprehend thee indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damascen but when I comprehend that thou art altogether incomprehensible Reader I beseech thee help me out in admiration The Prophet sayes He shall be called wonderful Esay 9.6 and so well he may sayes Hierotheus For howsoever that glorious Majesty condescended to be clad with the base rags of our flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet which is the wonder of wonders in the very naturals which he borrowed from us he was super-naturall in our very estentialls he was super-essentiall as his walking upon the Sea testifies to the astonishment of all No wonder he is stiled Wonderful for indeed there is nothing spoken of him but speaks a Wonder That he should be born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysost who is Eternitie it self be made Flesh by whom not onely all Flesh but all Principalities and Powers were made nay made of a woman nay and that a Virgin this is such a Wonder that the very Angels descend from Heaven to see a greater wonder below nay such that God himself seemeth to wonder at it Ier. 31.22 The Lord hath created a new thing upon earth a Woman shall compass a Man A new thing why is that such a wonder Yes and thy self shalt say there was never any such if once thou see what woman that is and what that man That woman is such a woman as is a Virgin saith the Prophet Esay such a woman as never knew man Esay 7.14 You may think this strange for so did that Blessed Virgin her self when an Angel told her she should bring forth a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how can this be seeing I know not a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉