Love to Christ, Chapter 7
CHAP. VII. Ʋnder the firſt Ʋſe we might learn theſe Leſſons, or deduce theſe Ten Corollaries.
I. GOD only hath power to curſe any of his Creatures; He that made us can only really and effectually make us a Bleſſing, or a Curſe. Sin might meritoriouſly ſubject us to the Curſe, but God only can inflict all the Curſe that Sin doth deſerve. Wicked men might wiſh others accurſed, and do; but their wiſhing them to be ſo, doth not make them ſo: By curſing others, they might ſooner bring a Curſe upon themſelves, than upon thoſe whom they do curſe; let them beware of this, that cannot ſpeak of ſome perſons, but with a Curſe in their mouths; Pſal. 109.17. As he loved curſing, ſo let it come unto him: as he delighted not in bleſſing, ſo let it be far from him. 18. As he clothed himſelf with curſing, like as with a garment; ſo let it come into his bowels like water, and like oyl into his bones. That Curſings as well as Bleſſings belong to God, Balaam himſelf did teach. Numb. 23.7. And he took up his parable, and ſaid, Balaak the King of Moab hath brought me from Aram, out of the mountains of the Eaſt, ſaying, Come, curſe me Jacob, and come defie Iſrael. 8. How ſhall I curſe, whom God hath not curſed? or how ſhall I defie whom the Lord hath not defied?
Therefore when we find holy men of God in Scripture uſing Imprecations and Curſes, we muſt not draw them into Example, to fill our Mouths with Curſes againſt any; for there is not the ſame reaſon betwixt us and them.
1. When they curſed, they had the gift of diſcerning of Spirits, whereby they perceived, ſuch were deſigned by God unto deſtruction, as a Reward of their curſed Sinnings, againſt whom they uſed ſuch fearful Imprecations of Eternal Damnation: Acts 8.20. Peter ſaid unto him, Thy money periſh with thee, becauſe thou haſt thought that the gift of God may be purchaſed with money. 21. Thou haſt neither part, nor lot in this matter; for thine heart is not right in the ſight of God. 23. For I perceive that thou art in the gall of bitterneſs, and in the bond of iniquity. The like is to be ſaid of David's curſing of his ſlanderous Enemies, under the perſon of Doeg, Achitophel, or Judas, praying againſt his Perſon, Family, Name, Honour, Eſtate, and Eternal Salvation. Pſal. 109.6. Set thou a wicked man over him; and let Satan ſtand at his right hand: 7. When he ſhall be judged, let him be condemned; and let his prayer become ſin. 8. Let his days be few, and let another take his office. 9. Let his children be fatherleſs, and his wife a widow. 10. Let his children be vagabonds, and beg; let them ſeek their bread in deſolate places. 11. Let the extortioner catch all that he hath; and let the ſtranger ſpoil his labour. 12. Let there be none to extend mercy unto him; neither let there be any to favour his fatherleſs children. 13. Let his poſterity be cut off, and in the generation following, let their name be blotted out, &c.
2. The Imprecations of ſuch men in Scripture might be taken rather as Predictions, than as Curſes; or at leaſt imprecating Predictions. They ſpeaking by the Spirit of God, foretold what Curſes would be inflicted by God upon them, for their Sin, and in a way of ſin overtake them.
3. There is a Miniſterial, and a Magiſterial curſing. The one is to make any thing or perſon accurſed, as the deſert of Sin; the other is to pronounce, wiſh, or declare any thing or perſon accurſed; and this is all that men can do. Therefore though men pronounce Anathema againſt ſome, without cauſe, as the Pope and his Councils againſt Proteſtant…, we need not be terrified therewith, elſe the moſt happy men might be the moſt accurſed. 2 Sam. 16.12. It may be the Lord will look on mine affliction, and that the Lord will require me good for his curſing this day.
II. This doth teach us the evil nature of Sin, and what a curſed thing it is, as being the meritorious cauſe of all the Curſes that befall any of the Creatures of God. If Sin had been kept out of the World, curſes had never come into it: But Sin made way for the Curſe, and brought it in; the commiſſion of ſin was the introduction of the Curſe. Gen. 3.14. And the Lord ſaid unto the ſerpent, Becauſe thou haſt done this, thou art curſed above all cattel, and above every beaſt of the field. 17. Curſed is the ground for thy ſake, in ſorrow ſhalt thou eat of it all the days of thy life. Sin and the Curſe are ſo linked together, that Chriſt only that can take away the Sin, can remove the Curſe. Gal. 3.13. Chriſt hath redeemed us from the curſe of the law, being made a curſe for us. If Curſes be heavy, Sin cannot be light; and if the Curſes be great that are due to Sin, Sin that procures them cannot be ſo ſmall a matter as the moſt make of it.
Would you flee from the Curſe, and yet run into Sin? would you eſcape the Curſe, and yet live in Sin? what is this, but as if you would drink poyſon, and hope you ſhall live? run into the fire, and imagine you ſhall not be burnt? Do you cry out under the Curſe as a grievous pain, and yet look upon Sin as the greateſt pleaſure? Is the Curſe dreadful, and do you look upon Sin as delightful? Is the Curſe intolerable, and can Sin be profitable? Oh learn to look upon Sin through the Curſe, and then Sin will appear to be a curſed thing indeed.
III. Sin doth croſs and thwart the natural Principles which are graven by the finger of God upon the hearts of all men. If you ask whether Sin be now in man's lapſed ſtate according to the nature of man? I anſwer, with this diſtinction, there is the corruption of Nature, and ſo Sin is according to our Nature; as natural for man to ſin, as it is for light things to aſcend, and heavy to deſcend; and there are the Principles left in corrupt Nature, and ſo Sin is ſtill againſt Nature. In corrupted Nature there are yet remaining Principles that beget an averſation from Miſery, and an inclination for the obtaining of Happineſs; deſires to avoid the Curſe, and to procure Bleſſedneſs; but Sin is a thwarting of both theſe; that you cannot ſin, but you go againſt the very Principles left in corrupted Nature, as preſervatives to keep down the Corruption of Nature.
Who is there among you all, but hath innate Deſires to eſcape the Curſe of the Great God? or can you deſire to be accurſed by him? Who is among you that hath not innate deſires to be happy and bleſſed for ever? or can you fling away, or ſhake off all deſires of being bleſſed? you might as ſoon caſt off the Nature of men. A Prophane Eſau cried out for a Bleſſing, Gen. 27.34. And when Eſau heard the words of his father, he cried with a great and exceeding bitter cry, and ſaid unto his father, Bleſs me, even me alſo, O my father. 36. — And he ſaid, haſt thou not reſerved a bleſſing for me?
Oh then ſay, Be gone, O curſed Sin! be gone; I will baniſh thee out of my heart: for thou art not only contrary to the Nature of the bleſſed God, nor only contrary to Innocent Nature, but even alſo to my Humane Nature, though corrupted. Thou art not only oppoſite to a Principle of Grace implanted in the New Creature, but to the Principles which God in mercy hath left in my Corrupt Nature, that curſed Sin might be oppoſed, ſtriven againſt, and for ever abandoned by me. I would be bleſſed, but thou wilt make me curſed; I would avoid the Curſe, but thou wilt bring it upon me. If I cannot be a wilful Sinner, but I muſt be a curſed Creature, I would rather ceaſe to be ſuch a Sinner, than to remain for ever ſuch a curſed Creature. If I cannot have the bleſſing of God, and my Sins too, I had better be without my own Sins, than be without God's Bleſſing.
IV. Men will be the moſt miſerable, or the moſt happy of all the viſible works of God. For amongſt theſe, Man only is capable of proper Bleſſings, or proper Curſes; for thoſe only are capable of penal Evils, that are capable of moral Evils. Therefore when you read of other things being curſed, the Curſe is not on them properly, terminatively and ultimately, that is on the Creature, in it ſelf, for it ſelf, or from it ſelf; but only improperly, and relatively, in reſpect to man, and ſo other things have been curſed in reference to man.
1. To ſhew what man hath done. So Gen. 3.17. And unto Adam he ſaid, Becauſe thou haſt hearkened unto the voice of thy wife, and haſt eaten of the tree of which I commanded thee, ſaying, thou ſhalt not eat of it: Curſed is the ground for thy ſake, in ſorrow ſhalt thou eat of it all the days of thy life. 18. Thorns alſo and thiſtles ſhall it bring forth to thee. The barrenneſs with which the Earth is curſed, in not bringing forth good Fruit, and its abounding with Briars and Thorns, are both as Rods for the ſcourging of ſinful man. So alſo is that Catalogue of Curſes in Deut. 28.14, 15, 16, 17, 18, &c.
2. To ſhew what man ſhould do. So Mar. 11.14, 21, 22. Chriſt curſed the barren Fig-tree, to teach man the duty of fruitfulneſs to the glory of God, or the duty of having faith in the power of God; for upon the Diſciples obſervation how the Figtree was withered away, Chriſt ſaid to them, Have faith in God.
The unreaſonable Creatures have not the knowledge of God, and the ſenſeleſs Creatures cannot feel the power of God; therefore theſe as they cannot be properly bleſſed, ſo nor accurſed. But Man hath underſtanding to know God, and hath ſenſe to feel the power of his Anger; therefore ſince among all God's viſible Works, man is only the ſubject of proper bleſſings, and proper Curſes; he will of all theſe be the moſt happy, or the moſt miſerable: If he obtains the Bleſſings of God, the moſt happy; if he lie under the Curſes of God, the moſt miſerable. Thoſe that get the Bleſſing, ſhall dwell, and live, and reign with the bleſſed God, with bleſſed Jeſus, and with his bleſſed Angels; but thoſe that lie under the Curſe, muſt be tormented with curſed Spirits, curſed men, with curſed Devils for ever. So then, except you love Chriſt, better you had never been rational Creatures; a Toad, a Dog, a Serpent, will not be in ſo bad a caſe as you will be: In a natural ſenſe it is better be a Man than a Beaſt; but in a Theological ſenſe, it is better to be a Beaſt than a Man that will never love the Lord Jeſus Chriſt.
V. Sins of Omiſſion expoſe men to the Wrath and Curſe of God, and to Eternal Damnation, as well as Sins of Commiſſion: For it is, for not loving of Chriſt that a man is declared to be Anathema. And when the Curſe ſhall be openly and publickly pronounced, and by Chriſt be thundered out againſt men at the laſt day, the Reaſon given is Sins of Omiſſion; Matth. 25.41. Then ſhall the king ſay unto them on the left hand, Depart from me ye curſed into everlaſting fire, prepared for the devil and his angels. 42. For I was an hungry, and ye gave me no meat; I was thirſty, and ye gave me no arink: 43. I was a ſtranger, and ye took me not in; naked, and ye clothed me not: ſick and in priſon, and ye viſited me not.
Theſe are charged, not with taking away their Meat, but with not giving; not with caſting them out, and baniſhing Chriſt in his Members, but with not taking them in; not with putting them in Priſon, but with not viſiting them when they were there, and for this they are declared to be accurſed, and ſentenced to go to curſed Devils.
What a ſandy Foundation then is the hope of multitudes built upon; That becauſe they are not openly prophane, they bleſs themſelves, and make no queſtion but God will bleſs them too. Like the Phariſee, Luke 18.11. God, I thank thee, that I am not as other men are, extortioners, unjuſt, adulterers, or even as this publican. Thou proud Phariſee! What if thou art no Swearer by the Blood and Wounds of Chriſt, yet thou art no Lover of Chriſt, and for that thou ſhalt be accurſed. Thou blind Pbariſee! What if thou art no Reproacher, or Perſecutor of Chriſt, yet thou art no Lover of Chriſt, for this thou ſhalt be accurſed. Thou Self-doluding Phariſee! What if thou art no Blaſphemer of his Sacred Name, no Oppoſer of his holy Ways; no Drunkard, no Adulterer, no Thief nor Robber, yet thou art not a Chriſt lover, and for this thou ſhalt be Anathema. What if thou art not as other men be, while thou art not what thou oughteſt to be? What if thou art not as this Publican, while thou art not as this man that loveth Chriſt? the Bleſſing of God belongs not to thee, but the Curſe of God, and his Wrath ſhall overtake thee. Oh look about you, and ſearch and ſee what Sins of Omiſſion you are guilty of, repent and mourn for them, or elſe you will be curſed and damned for them.
VI. It is an eaſie thing for a man to fall under the Curſe of God. It is but forbearing to love Chriſt, and how eaſie a thing is that? it is but denying Chriſt your Heart, your hearty love, and the Curſe is your own, and how eaſie a thing is that? to obtain the Bleſſing is hard, is exceeding difficult; for there muſt be weaning of our love from the World, and getting that under our feet, which was predominant in our hearts, and how hard a task is this? there muſt be calling off the love of the heart from Sin; which was as our right Eye, or right Hand unto us, and how difficult a work is this? there muſt be a loving above all, what we hated more than all; and an hating above all, what we loved moſt of all; and thus to turn the ſtream of a man's Affections is exceeding difficult.
There muſt be ſtriving to an Agony, Luk. 13.24, 25. there muſt be wreſtling with Devils, Eph. 6.12. with God himſelf, ſo as not to let him go, except he bleſs us; Gen 32.24, 26. there muſt be fighting, and watching, and maintaining our ſpiritual Warfare, 2 Tim. 4.7. there muſt be running, as for life, 1 Cor. 9.24. all this to get the Bleſſing, when the Lord ſhall come; all hard and laborious.
But it is the eaſieſt thing in the world to come under the Curſe and Wrath of God: Nay, it is hard not to have it come upon us. What mean then the moſt of men to take ſo much pains to bring the Curſe of God upon them? what need you be at ſo much labour to undo your ſelves? what needs ſuch ſwearing, ſweating, in a way of Sin, as if you were ſtriving to get to Hell; as if you thought you could not go thither faſt enough, nor get thither ſoon enough? what need you rail at the People of Chriſt? and revile the ways of Chriſt? and rent and tear his holy Name, in your prophane, polluted Mouths? Hell might be had with leſſer pains: and if curſed you WILL be, curſed you MAY be, without wearying of your ſelves in committing of Iniquity: Sit ſtill, and you will run to Hell; do nothing, and you will ſoon be there. It is but letting Faith, and Repentance, and Chriſt alone; it is but forbearing what you ought to do, and the Curſe will fall upon your Soul, and ſtick faſt to you for ever.
It is eaſie to do what you ſhould not, to love the World more than Chriſt. It is eaſier not to do what you ſhould, not to love Chriſt, and for the eaſier of theſe you may be as ſure of Hell, as if you were there already: therefore hold your Hands, and Tongue, and Feet, from ſinning ſo faſt, from making ſuch ſpeed and haſte, from committing ſin manibus pedibuſque, with all our might and power; for if not loving of Chriſt, not believing on him, not repenting for ſin, will, and doth expoſe you to the Wrath and Curſe of God: Good Lord! how eaſie a thing is it to be overtaken with it.
VII. Muſt ſuch as want love to Chriſt be thus accurſed? Then what great care and Conſcience ſhould Miniſters have to preach the Lord Jeſus Chriſt unto the People with that plainneſs and power, that Chriſt might have their love, and they might have the bleſſings of Chriſt? Curſed muſt the People be that do not love Jeſus Chriſt, then curſed muſt the Preacher be that preacheth himſelf, and not Chriſt, and ſtudieth to ſet out his own Gifts and Parts, that men might admire him for an Eloquent Orator, for his lofty Style, for his fruitful pregnant Fancy, and as the Phraſe now prevails, for his fine Engliſh, or for a profound Philoſopher, or a great polemical Divine; while by his ſtarched Sentences, ſeraphical Notions, and needleſs Pulpit Diſputations, and manner of Expreſſions, he ſoars aloft above the Peoples Capacities, and caſts a vail upon their Eyes, as if he ſtudied in preaching of Chriſt, to hide Chriſt from their Ʋnderſtandings; while he preacheth to inſtruct them in the knowledge of Chriſt, he clouds the Doctrine of Chriſt, and makes the plain neceſſary Truths to be obſcure, that after his polite Diſcourſe, poor ignorant Souls remain as ignorant as before, as if he ſtood amongſt a thouſand People that muſt be damned, and curſed with everlaſting Curſes, if they love not Chriſt, to flouriſh his Parts, to get the name of a great Scholar, in making eaſie things hard, and hard more hard; when the true uſe of Learning (and great Learning it) is to make hard things eaſie, and to bring things ſublime and lofty, down to the capacity of the meaneſt in the Congregation, that hath a Soul that muſt be damned or ſaved: Alas! it would make a ſerious man to tremble, when he thinks all theſe People ſtand upon the brink of Eternity, and if Death jog them, they fall and enter into it; and when he heareth the Preacher ſpeak with lofty Rhetorical Strains, great ſwelling Words, as if he were making an Oration in the Schools, not conſidering the Ignorance, the weak Capacity, of hundreds of his Auditors. Can he think that Servants that have precious Souls, and many ignorant and unlearned Trades-men, that are taken up with the matters of the World all the Week, can be profited on the Lord's Day with ſuch a Style, or manner of expreſſing the great things of God; that though it be their Mother-tongue, tranſcends their Apprehenſion, almoſt as much as if he ſpake in an unknown Language, and ſo indeed is no better than an Engliſh Barbarian to the People.
What curſed Pride is this, to ſeek Applauſe from men, when he ſhould be gaining Sinners to Chriſt? to ſeek to have their periſhing breath, when he ſhould ſeek to ſave their Immortal Souls? What curſed doing is this to ſtand in Chriſt's ſtead, and commend himſelf, inſtead of commending Chriſt? What though Chriſt be the Subject of his Diſcourſe, when his Diſcourſe upon that Subject is ſo managed, that it glides from Chriſt, unto himſelf, both as the Subject, and the End? In hatred to ſuch doings, I was about to ſay, What curſed Preaching is this, wherein dying Self is ſought to be advanced in the eſteem of dying People; when Bleſſed Jeſus ſhould be ſo ſet forth, that he might be magnified in the hearts of all; be loved by all, be received by all; and immortal Souls ſo loving, and receiving of him, might be for ever ſaved and bleſſed by him? And what is the end of all? that he might be reverenced for his Parts, extolled for his profound adorned Language, and have the common Vogue of a man of more than ordinary Wiſdom: A Wiſe man! and through his wiſdom ignorant Souls do periſh: a Wiſe man! and by his preaching with the enticing words of man's Wiſdom, even by the preaching of the only Saviour, in the words which man's Wiſdom teacheth, and not the Holy Ghoſt, the Devil goes away with, and makes a prey of the Hearers Souls, who in hearing do not hear, neither do they underſtand; not becauſe the Hearers are ſuch Fools, but becauſe the Preacher is ſo wiſe. Let him paſs for a Wiſeman in his own Conceit; let him be eſteemed a Wiſeman by them that do admire him, becauſe they do not underſtand him, nor the worth of Souls, nor the weighty work and end of Preaching, but with me he ſhall never paſs for a wiſe Preacher, who had rather be a Fool for Chriſt, than wiſe for my ſelf; for in ſuch a place and work in being wiſe (in the reproved ſenſe) for my ſelf, I ſhould be found an egregious Fool. He that preacheth ſo that no man can rationally contemn him, and yet every man underſtand him, and thereby wins Souls to ſet their love on Chriſt, is a Wiſeman, and a Learned Preacher; when he that preacheth ſo, that few or none of the meaner Capacities, which are the greater number, can underſtand him, any further than to underſtand they do not underſtand him; and ſo the People periſh for want of knowledge, under the ſound of profoundeſt knowledge, ſhall have little thanks from ſuch People at the Judgment-day; and what Reward he ſhall have from Chriſt, when he comes to take an account of Miniſters for preaching, and People for hearing, let him take into his ſerious thoughts, and learn of Learned Paul, who hath left a pattern of the wiſeſt Preaching, 2 Cor. 4.5. For we preach not our ſelves, but Chriſt Jeſus the Lord, and our ſelves your ſervants for Jeſus ſake, leſt not preaching Jeſus the Lord, but himſelf, as if he were more than a Servant, and Jeſus not Lord, he find, when Preaching and Hearing are ended and ceaſe, Maran-atha, and Anathema, be joined together.
VIII. Muſt they be curſed that love not Chriſt? then know, that outward Proſperity and this Curſe are conſiſtent. A man might be a proſpering man in this World, and curſed in this World, and in the World to come.
Do you ſee many, whoſe Lives declare they have no ſincere love to Chriſt in their Hearts, thrive and abound in outward Enjoyments? not love Chriſt, and yet are ſtrong: not love Chriſt, and yet are rich: not love Chriſt, and yet be in honour: What then? Might not a man in health be a curſed man? nay, the more ſtrength he hath, the more able he is to do the Devil Service, and ſo his ſtrength is a curſe unto him. The more he enjoyeth of the World, the more he hath to love, and the more he loves it; and ſo his Enjoyments are a curſe unto him, when they keep him from placing his love upon Jeſus Chriſt. Have you not read, that mens Bleſſings are curſed; Mal. 2.2. If ye will not hear, and if ye will not lay it to heart, to give glory to my name, ſaith the Lord of hoſts; I will even ſend a curſe upon you, and I will curſe your bleſſings: yea, I have curſed them already, becauſe ye do not lay it to heart. God threatens to curſe wicked mens Bleſſings; I will curſe your bleſſings. I will! that is not to do now, I have curſed them already.
Many are apt to call the proud happy; Mal. 3.15. The Rich, though bad, are thought by many to be bleſſed: a great miſtake! all men might ſee their outward Bleſſings, but all have not eyes to behold the inward Curſes that lie under thoſe outward Bleſſings. Is it not a Curſe to have Riches without Grace? to have our Portion and Bleſſings, and all in this Life? to proſper in the World, and to be every moment in danger of Hell? do you look upon it to be ſuch happineſs to have all for the Body, and nothing for the Soul? to have Earth, and nothing of Heaven, and nothing to ſhew for them? You read of ſome that have their Portion in this life on Earth, Pſal. 17.14. and you might read that their Portion on Earth is a curſed Portion, Job 24.18. and was it not ſo with the Rich man ſpoken of in the Goſpel? that on Earth had his purple robes, and fine linen, and ſumptuous coſtly diſhes every day. O happy man! but ſtay till you hear the end: He died, and whither then? to Hell. Where is now your happy man? and what is his condition there? what, there he finds more pain, than on Earth pleaſure: there he feels more torment and terror, than all his days on Earth had pleaſure and delight; Luk. 16.25. But Abraham ſaid, Son, remember that thou in thy life-time receivedſt thy good things, and likewiſe Lazarus evil things: but now he is comforted, and thou art tormented. Remember! that vexeth, not eaſeth: in thy life-time; but that was but for the time of life, which then was ſhort and ſweet; but this Life where now I am, more properly called Death than Life, is long and bitter: receiveſt thy good things; but amongſt them all hadſt not a good God, a good Conſcience, nor one good Fruit of the Spirit; no, not ſo much as love to Chriſt; but now he is comforted, and thou art tormented; he is bleſſed, and thou art curſed: he is happy, and thou art miſerable. Behold the change! the world's bleſſed man, is now the curſed man: and he that was the miſerable man in the eſteem of the World, is now the bleſſed man.
Then do not judge of Bleſſedneſs or Miſery by the proſperity or poverty of this World, but by the graces of the Spirit, or want of them in your hearts; particularly by your love, or want of love to Jeſus Chriſt. For it is not ſaid, Let him that is not rich, but let him that loves not Chriſt, be Anathema, Maran-atha.
IX. Muſt all that love not Chriſt be curſed, then tremble at the thoughts of the great number that ſhall be curſed. There are but few comparatively that have ſincere Love to Chriſt, therefore but few comparatively that ſhall be bleſſed by entring into Eternal bleſſed life. Mat. 7.13. Enter in at the ſtrait gate; for wide is the gate, and broad is the way that leadeth to deſtruction, and many there be which go in thereat. 14. Be cauſe ſtrait is the gate, and narrow is the way which leadeth unto life, and few there be that find it.
Many for want of Love to Chriſt will not bear his Croſs; but all that want this love Finally, ſhall bear his Curſe. The number of the Curſe-bearers, and Non-lovers of Chriſt, ſhall be an equal number; ſo many, and no more.
Conſider then what multitudes there are, that love other things more than Chriſt, and ſee what vaſt numbers of men ſhall be accurſed.
1. How many are foreign, Lovers of pleaſures more than lovers of Chriſt? 2 Tim. 3.4.
2. How many are foreign, Lovers of money more than lovers of Chriſt? They prize their Silver above the Saviour, and part with him to keep that, Luke 16.14. 2 Tim. 3.2.
3. How many are foreign. Lovers of honours more than lovers of Chriſt? John 5.42, 44, and and 12, 43.
4. How many are foreign; Lovers of themſelves more than lovers of Chriſt? 2 Tim. 3.2. And indeed ſinful ſelf-love is the very heart and core of the carnal man, and the great Idol of all unconverted ſinners. Principles of ſelfiſhneſs are the riſe of all their actions, and ſelf is the end and ſcope at which they aim in all they do; and ſo ſet up ſelf in the room of God and Chriſt; and love carnal ſelf, when they ſhould love Chriſt, and ſo ſhall lye under the Curſe, when they would have a Bleſſing. Few love Chriſt, and few bleſſed by Chriſt. Moſt are void of love unto him, and moſt ſhall be accurſed at his coming. Is it an hard ſaying? If hard, yet true. Is it a hard ſaying? But it will be harder feeling, when the Curſe ſhall fully be inflicted.
XI. Shall every one that loves not Chriſt be Anathema, when Maran-atha, accurſed when the Lord ſhall come? then the day of Chriſt's coming will be a doleful day to the Non-Lovers of Chriſt. Then all the World ſhall be divided into curſed ones, and bleſſed ones. You love not Chriſt, and yet bleſs your ſelf; but I pray you conſider Maran-atha, the Lord comes. You glory in your Eſtate, though Chriſt hath not your Heart; but I beg of you, that you would remember Maran-atha. You put the Curſe, and the Evil day far from you; but I beſeech you let Maran-atha ſound in your ears. Then! Oh then, you ſhall curſe the day that ever you were born! you ſhall curſe the time that you lived under the Goſpel, and heard of Chriſt, but did not love him. You ſhall curſe your ſelf for your wickedneſs, madneſs and folly, that ſo lovely a Chriſt was ſet before you, and you had not an heart to ſet your love upon him; and ſay,
Oh curſed heart, that would love the World, and not love yonder glorious Chriſt! Oh curſed Will, that didſt chuſe the Vanities of the World before the Son of God! Oh curſed was that love which I gave unto the Creature, and did deny to Chriſt! How can I hold up my head now to behold that Chriſt, whom I never had an heart to love? How can I hear that Voice, and yet it is ſo great, ſo thundring, and ſo loud, that I cannot but hear it, commanding me to depart like a curſed Wretch, when I never did, and never would hearken to his Voice, calling to me to love him, and to give my Heart and Affections to him? Wo is me! now Maran-atha, and now I am Anathema. Wo is me! the Lord is come, and with him wrath is come; and baniſhment from Heaven is come. Wo, wo, wo is me! the Lord is come, and I feel fear and trembling is come: ten thouſand woes to me, for the Lord is come, and now compleat damnation comes: the Lord is come, and I muſt go. I poor Wretch muſt go: go? Whither muſt I go? to a curſed place: to whom! Alas! to curſed Company: But how! wo is me! like a curſed Wretch. Curſed moſt bitterly; curſed finally, totally, Body and Soul, and all eternally; for I had no Love for Chriſt, and now Chriſt hath no Bleſſing for me.
When it is ſaid throughout the World, Maranatha; then the World will ring with this Cry, every one that loves not Chriſt, is now Anathema.