〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR, The Yerning of CHRIST'S bowels towards his languishing FRIENDS. Wherein the sincerity, ardency, constancy, and supereminent excellency of the love of Jesus Christ; as it works from him towards his Friends: is delineated, discussed, and fitly applied; BY S. M. Minister of the Gospel of God. I said unto thee when thou wast in thy blood, live; Yea I said unto thee when thou wast in thy blood, live. Behold thy time was the time of Love: yea I entered into a Covenant with thee, and thou becamest mine, Ezek. 16.6.8. This is a great mystery: but I speak concerning Christ and the Church, Ephes. 5.32. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocr. Orat. ad Demon. Non requiescit amor in quacunque superficiali adeptione amati, sed quaerlt amatum perfectè habere, quasi ad intima illius perveniens, etc. Aqu. 1. 2ae. 28. a. 2. LONDON, Printed by Matthew Symmons, in the year 1647. To the Right Honourable Philip Lord Wharton Baron of Wharton. Right Honourable, Unexpressible & unconceivable are those cordial joys, which proceed from the incomming of Jesus Christ upon the Soul, and her out-going towards the Messiah again; For is't not an heaven on earth, so to commerce with Christ? what, but this may be compared to that Heaven above, where God gives out himself in fullest measures, begetting like motions and operations in the glorified Saints? What gives the Saints mercies and morsels a right relish save this, a Mea non prosunt sine me, nec tua prosun● sine te, Bern. Christ's coming in upon as hand in hand with them, and making them good to us? and can any thing but his absence mar the taste of mercies? what shall I say? he that hath Christ wants not, * Is habet omnia, qui habet habentem omnia. he that wants Christ inherits not what he seemeth to have. What's good to us without God? b Tolle meum et telle D●●. and what can be bad to us when we enjoy him? c Quid si sine domo, et non sine domino, sine veste, si non sine fide, sine sibo, sine lecto, et non sine Christo? what the Father said of Joy, that may I say of the Joy-maker, and much more. There is so great a sweetness in heavenly joy, that if one small drop thereof should fall into Hell, it would swallow up all the bitterness of that Tophet. d Tanta est dulcedo caelestis gaudij, ut si una guttula difflueret in infernum, totam a maritudinem inferni absorberet. Aug. Christ being had, makes bitter things sweet, rough things smooth, and massy things light: Oh! what a Jesus have we? does not the Saints loathness to be rend from him, speak out sweetly what an one he is, to such as sit under his shade with delight? e Qui semel Christi dulce dinem gustaverit deficile ab illo seperari sustinet. Bern. Oh the power, purity, immensity, and perenity of his love, mercy and goodness! how precious a thing is't to have, and to be had of such a precious Christ? Certainly time will discover it, 'twill be known at the time of his glorious appearance to judge the secrets of closest hearts, & to be honoured of all that believe: Of which number, I take the boldness to repute your Honour, to be in the front among persons of Honour. And what do I more than revive the ancient report which hath gone forth concerning your Honour, many years since? f Simulata non diu durant. what bad men say it skils not; sure I am, good men speak you a man of a moderate spirit, one who loves truth for the truth's sake: how you have done, & do still countenance the godly part of any party, I need not tell the World: but that which does most ennoble your Honour, and make you most famous, is God's speaking out his approbation of you, to your own soul; for that only is Circumcision, which is of the heart, & he is a right Christian, whose praise is not of men only, but of God. Sir, I humbly present you with this small Treatise, & why should I doubt of your favourable acceptance, in whose noble breast such wisdom & ingenuity is found? Let him doubt that lists; for I will not: the book is your honours, such as it is, & if men mestake not, it discovers hidden secret passages, and proceed, betwixt Christ & the Soul: & what's more reviving to a spiritual person? In a word, this is but a small acknowledgement of your Honour's worth, yet future opportunities may cause to abound: go on in welldoing noble Patriot, and prosper, reconcile the differences of Saints, do justice, love mercy, & walk humbly with God; you may do much good by your good example; For, as the Father spoke, an Excellent Lord is better than an excellent Law. Thus shall you live so, as that you need not fear to die, and propagate God's glory with your own name & fame to future generations. Now that it may be the lot of your honourable self, with your noble Consort, and all your Posterity, to prize Christ, live in him, be saved by him, & stated in everlasting glory with him, shall be the desire & prayer of him who is, Your Honours humbly devoted to serve you in the things of Christ, SAM: MOOR. TO THE CHRISTIAN READER. THE great and glorious GOD whom we adore, Thom 1● parte q. 20. Artic. 4. is love, and what is best he loves most. His love is great to his work, his people, his truth: but unto CHRIST it's above all, yea above the whole universe. Raynerij Pantheolog: Tom, 1ᵒ p. 129. The greater any Good is, the greater 'tis beloveed. The more near, acceptable, like, excellent, lasting, perfect any good is, by so much it's the greater. The LORD CHRIST in all these he's the nearest to God, his humane nature is united to the divine, john 1.14. Mar. 16.19. Ephes. 1.20, 21 he sits at the right hand of Majesty in glory: his acceptableness was emphatically twice witnessed from Heaven, Matth. 3.17.17. ch. 5. john 16.23. Ephes. 1.6. This is my beloved Son in whom I am well pleased, and it's for his sake that we are accepted. As for likeness, the foundation & strength of love (for wheresoever's the greatest likeness, Hebr. 1.3. there's the greatest love) He is the express Image of the Father, and his glory doth fully resemble the Father's glory for excellency, john 1.14. it's his transcendently, he's the chiefest among ten thousand, C●●. 10. john 1.14. the only begotten Hebr. 1.6. Angel's must adore him, and all men must give him equal honour with the Father; john 5.23. he's the most excellent and lasting good without any seed of corruption, Acts 2.31. Esa 9.6. the everlasting Father, Hebr. 13.8. The same for ever, full of all perfections, all the treasures of wisdom and knowledge were in him, he had all power, Col. 2.3. all things, Colossi. 1.19. all fullness, Colossians 2.9. even the fullness of the Divinity, Mat. 28.18. john 3.35. so that he was and is altogether lovely, & called the Father's Wellbeloved. Now notwithstanding that CHRIST was the great and chief object of the FATHER'S love, the delight of his eye, and pleasure of his soul, yet Him hath he given unto the Sons of men for their life, John 10.10. For their light and learning, John 8.12. Matth. 11.29. For their livelihood, John 6.51. For their redemption & forgiveness, Gal. 3.13. Colossians 1.14. For their peace and reconciliation, Eph. 2.14.16. For their righteousness, Jerem. 23.6. Rom. 10.4. For their sanctification, 1 Cor. 1.30. For their Covenant, Esa 42.6. For their Counsellor, Esay 9.6. For their Consolation, Hebrews 2.25. For their Mediator, 1 Timothy 2.5. For their Advocate, 1 John 2.1. For the Shepherd and Bishop of their Souls, 1 Peter 2.25. For their Sanctuary, Esay 8.14. For their supply, John 1.16. For their hope, Acts 28.20. For their Foundation, Ephes. 2.20. For their Father, Esay 9.6. For their Physician, Luke 4.18.10.34. For their Salvation, Luke 1.69. And for their Glory, Luke 2.32. The Father therefore having given his dear and deeply beloved Son unto us for such ends and purposes, we should not doubt but that he will be all these unto us. This Author in the first part of his Elaborate work layeth open the yearnings of Christ's bowels towards all his languishing Friends. Reader, if thou be one of them, here's an Optic Glass in which thou mayst clearly see how the Heart and Bowels of CHRIST stand towards poor sinners, and so towards wards thyself. What wouldst thou have, which from him is not haveable? Dost thou want life, light, maintenance, countenance: is't pardon, peace, purity thou wouldst have? speak, is't Righteousness, Council, Comfort, friendship, safety thou needest? Art thou wounded and wantest healing? Art thou pursued by the Enemy, and wantest deliverance? is't grace or glory thou desirest? wouldst thou have a word spoke for thee to the great KING of HEAVEN? have thy Cause pleaded for thee there? Is't resolution, assurance, salvation thou sighest and seekest after? In CHRIST who is All thou mayest find all. Look into this Treatise, it sweetly sets out the Samaritanesse or compassionateness of Christ? it shows thee how ready he is to supply thy wants, and satisfy thy long. Here thou shalt feel him drawing thy heart unto himself, and showing thee the sight of glorious. Mysteries. It's our ignorance of Christ's love and bowels, that fills us with fears, doubts, and jealousies, that keeps us under bondage, and causeth us to rest in shadows and low things. The Author hath provided a good Remedy, he hath opened Christ's heart to thee, to draw thy heart to Him: and where should Saints hearts be but where the heart of the Father is, and that's in Christ. His transcendent worth affects him, his transcendent worth and bowels should affect us. Love to any thing changes the heart into the likeness of the thing loved. If a man love earthly things, he's vir terrenus, an earthly man, and his love is earthly; If a man love heavenly things, he's vir caelestis a heavenly man, and his work is heavenly. Wouldst thou be a heavenly man, and love with heavenly love. This Work will teach thee to love Christ, which will change thy heart into the nature of Christ's heart, and so thyself and love will both become heavenly, & the more heavenly thou art, the more fit for heavenly visions, and glorious Mysteries. Reader, this Treatise needs not my pen, it speaks for itself, thou mayest account it amongst thy treasures. It hath that in't is better than the Red earth of the world. The God of all truth teach thee by his spirit to know prize and practise all truth. Thine if thou love the truth, W. Greenhil. A Table of some few Heads contained in this Book. Part. 1. CHAP. 1. WHat's meant by loving, page. 1. etc. How men are said to be Christ's owne: all are Christ's owne by right of dominion, for he's Lord of all. page 4. Christ's flock bis own by a six-fold right, page 4. 5. 6. End, what it signifies, p. 7. 8. 9 Chap. 2. THe love of Jesus Christ what for kind, 1. Sincere, without mixture. 2. Not selvish, he loves not for rewards. 3. , undefiled. 4. Full immense. page 11. 5. Free, and acts freely. p. 17. Christ's love in what respects free. page 21. etc. 6. A tractive drawing. p. 25. 26. 7. Coersive constraining. p. 27. 8. Immutable, it cannot change, and why, in three particulars. p. 28. CHAP. 3. CHrists love, what for degree. 1. Christ's love's more than a friend, and how cleared by divers instances. page 34, etc. 2. Christ loves more than a Father. page 39 3. More than a Husband. p. 40. 4. Christ loves man more than he loves himself, made evident in many particular cases. page 41, etc. 5. The love betwixt Christ and christians, greater than that love which is betwixt the Soul and the body. page 44. 6. Christ loves man more than man loves Christ. Three reasons of that. Ibid, etc. CHAP. 4. CHrist's love, how discovered to his in two particulars. By words or works. By words, there are 3. sorts of Christ's love-discovering words. page 50. etc. Christ prays to his Father for Saints, and to what end. 1. That their graces fail not. page 56. 57 And therein Christ peswades the soul of two things to comfort & confirm it. 1. That he has prayed for as bad as that soul can be. 2. That he always prevailed for what he prayed. page 58, etc. 2. He prays that their nature's soil not. page 61. Christ prays to the Father in Sts. how, and in what sense. page 62. Christ putting words in his Disciples mouths, and how. p. 65, etc. Christ's love, how discovered by works. 1. By doing for them. 2. By suffering for them. 3. By suffering with them. p. 74, 75. Doing for them, and that 1. in serving of them. Ibid. 2. In making his services easy to them six ways. p. 76, ctc. Christ discovering his love by suffering for his. page 82. The glory of the grace and favour of Jesus Christ to his, how discovered in suffering for them, showed in six things. page 83, etc. The glory of that great work glimpsed out by five things more. page 94, etc. Christ discovering hearty love to his followers by suffering with them, and how. page 103, etc. CHAP. 5. TO what end Jesus Christ sets his love on lovelesse sinners and sinful souls. Christ loves a poor polluted Soul to make it lovely in his own blessed sight, and unto his own glorious self. page 111, etc. 2. To present his object blameless both to himself, and also to his Father. page 113. How Christ differs from other lovers in this respect. page 114. 3ly. To present his beloved ones spotless, he sets his love on souls to cleanse, and sanctify them to his own and his Father's use. p. 115. 4. Christ loves to save the soul harmless, preserve and keep it alive. Satan loves to destroy: but Christ loves to save. page 116, 117 Christ's affection to his, calling for action from them for him. Ibid. 1. He's active for you, prays for you, pleads for you at the Throne of grace night and day, against the accuser of the Brethren. page 118. 2. Satan's vassals are active for him, and 'tis a most abominable thing, and not to be paralleled, that children of darkness should do more for their Father, then do children of light for theirs. Ibid. PART. 2. CHAP. 1. CHrist-like affections working toward Christ. page 1. The rise of this. 1. Divine love is active, and it acts towards Christ for fullness. p. 2. 2. Christ is the Centre to divine Love, and arising aloft in him it has rest; and the soul itself is then a serene Spirit. page 3. 3. Every thing hath its end, and moves towards that: love has its end too & thitherward it moves. Grace has no other end but God & glory. Love is a grace, and a great one, full of heavenly motion. page 4. 4. Divine Love is the Divine nature, and cannot be confined in man who is but an heap of earth & 'twill break forth upward till it become Glory. page 5. 5. Best intellects covet best objects, Christians have the best intellects, therefore they love Christ. page 6. Christ how the best object of Love Divine, made plain in three particulars. 6. Divine Love goes out, works towards Christ by a Divine instinct it ascends upward: for it can do no other. page 8. 7. A spiritual soul is righteous, seethe 'tis a righteous thing to love Christ, see's some must love Christ, & she knows none has more cause than she. Ibid. 8 A divine soul is reasonable, seethe 'tis but reasonable, to love him who loved her when she had nothing in her worthy of love. page 9 CHAP. 2. Christians' showing love to Christ and how, in twelve remarkable things. page 9, etc. CHAP. 3. Lover's of Christ, how known. 1. Such as love Christ, see a motive in Christ, to stir up love (it being the emminencie of an object that ottracts love. page 29. 2. A soul that loves Christ thirsts after his presence, has never enough of his communion with her. p. 30, 31. 3. One that loves Christ, fears to disprease him: true Lovers are loath to offend those they prise and love. page 33. 4 True love is of the person of Christ, were he without portion or privileges. A Christ under shame as well as Glory, a Christ abased as well as exalted. page 33, 34. 5. One that loves Christ would fain he, & do like Christ. p. 35, 36. 6. They love Christ's friends as the object of his delight. p. 37, 38. CHAP: 4. THe passage of Divine Love as it works towards Christ, may be obstructed, and how, cleared in six particulars. page 39, etc. CHAP. 5. CHrist keeping love alive in cbristians, and how, showed in many particulars. page 50, etc. Incentives to love Christ, what, in ten particulars handled at large. page 59, etc. PART. 3. CHAP. 1. What things agree to make up a right sigt natural. p. 3. Visions of Heaven glorious, and why. Ibid. They have in them God a glorious object, Christ a glorious medium, and a light super-sensuall, supernatural, and glorious too. page 4, etc. Right sight of Christ, what. 1. To see him as he is, p. 11, 12, 13. 2. Right sight of Christ is experimental. page 14. The good arising from such a sight of Christ, what, expressed in four particulars. page 4, etc. The evil of the contrary, not to see Christ ezperimentally, cleared by four things also. page 18, etc. 3. Right sight of Christ, is to see Christ as a man is seen of Christ. p. 21. How a Christian is seen of Christ, in two particulars. Ib. A persuasion to look up to Jesus, and why. p. 23. Incentives to that glorious work, what. 1. All heirs of everlasting life longed to see Christ before their death, and had their desires. page 24. The language of a Christ-less man or woman at the Judgement-day, what. page 25. 2. Man's necessity calls for this, he must mind a Jesus, see him by faith, for he wants him, and there is not another. page 26. 3. A right sight of Christ gives a right sight of self, and self's estate, it being most certain, that men never see themselves so well as when they most see Jesus Christ. page 28. Sight of Christ, what sight of self it gives. In him we may see what we have been, are, & shall be. page 29, etc. 4. All right sight of Christ has in't a sustaining nature, a heart-relieving virtue, a soule-reviving ability, things of Heaven being all supporting, much more Christ himself. page 34. 5. 'Twill increase inward joy, a joy of heart, which excels the joy of harvest. page 37, etc. 6. 'Twill strengthen patience under the cross, and chstaizement for Christ. page 40, 41, 42. CHAP. 2. THe likeness betwixt the 1. and 2d. or the natural and spiritual birth what, in eight particulars. page 43, etc. Four reasons why men should esteem it a greater privilege to be borne twice, then to be borne but once. page 56, 57, 58, 59 How God brings in, and brings up returning sinners. 1. He principles them. 2. Acts them. 3. builds them. 4. Constrmes them. page 60. How God principles those bee will save. Ibid. Christ's act by which he draws out those principles, what. 1. Illumination. page 61. What work light makes in a dark Soul. Ibid, etc. 2. Humiliation. page 63. How Christ humbles men kindly. page 64, 65. To what end Christ humbles, lays low chosen vessels. page 66. How Christ builds Christians. 1. by keeping them and all their graces in continual action. p. 74. 2. By infusing strength suitable to opposition. page 75. What Christ in building helps his people to live above, whilst they live in the body. 1. Above corruption. 2. Above temptations. 3. Above gracious evidences. 4. Above glorious manifestations of his Father's love, & how. page 79. etc. Christ confirms his, & how. p. 87. The effects of such stability of heart in that respect, what. page 88 The faith of Saints concerning this, what. page 90. CHAP. 3. CItizens of heaven are strangers here. What it is to be a stranger here, 4. particulars of that. page 92, etc. Whence it is that Christ lets his live so far from home, that God so kind a Father, puts his children into such an unkind world. page 105. 1. To put a difference betwixt Earth and Heaven. 2. To glimpse out Glory to a faithless people. page 107. 3. To save others alive. page 108, 109. 4. To dispose them for higher things, and how, page 110, 111. 5. That grace might have a being as well as glory. page 112. Strangers on Earth how known. 1. By the price they put on glory, & the thoughts they have of Heaven. page 113. 2. By the language they speak. page 114. 3. A stranger's mind & motion is homeward, though he lacks nothing. page 116, etc. The practice of S 'tis making good this principle, and how. Ibid. 4. Strangers in a strange Land content themselves only with things needful. page 119. 5 Strangers engage not themselves too much in the affairs of the natives of strange Lands. page 123. How little cause Saints have to love this strange Land, or be loath to leave it. 1. Till then they're far from their best friends & chiefest favours, they are in a fare Country, whilst from their Father's house. page 124. Other considerations to loosen the Saints from the world. p. 125, 126. 2. They should not love it, be loath to leave it: for till then they'll be foiled, vexed & soiled with filthy sins. page 127. Saints being strangers, what they should be, and do, whilst ranging through this earthly region. p. 128. CHAP. 4. SAints have their appointed time of change. To be changed, what. 'Tis to have a different manner of being: 'tis the cessation of a person or thing from being what it once was. page 130. The sundry sorts of changes, what in 3 particulars. p. 131, 132, 133. 134 To be gloriously changed, what. page 135. A threefold employment for Saints in order to a disposing of them for their last, greatest, and best of changes. page 136, etc. Saints have need to be changed, two reasons of that. p. 140, etc. CHAP. 5. GLory, what. page 182. What things concur to make up everlasting glory. page 183, etc. To be glorified completely, what. page 196, etc. The glory of the soul in heaven, what. page 197, etc. What the glory of the body shall be in the Kingdom of heaven. page 199, etc. What the glory is that soul & body shall possess jointly. p. 206, etc. The adjuncts of glory, what. page 224, etc. The Errata. Part 1. PAge 1. l. 3. r. acts are, p. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 8. l. 12. r. p. 8. l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 3. l. 10. r. usual, p. 30. r. crucis, p. 34. l. 11. r. meted p. 55. l. r. his. p. 65. l. 25. r. on, p 67. r. risisse, p. 80. r. rebellis, p. 93. r. nisi, p. 114. l. 10. r. she, p. 65. r. nobis, p. 73. murorum, p. 30. r. numero, p. 42. r. Aethyopissam quandam, p. 56. l. 12 r. promisory, p. 80. r. protegentis, & deal via. Part 2. Page 33. r. in cum. p. 62. r. perfect, p. 56. r. absentia, p. 68 r. judicant. p. 3. l. 19 r. Centre, p. 56. l. 21. r. jeopardy, p. 59 l. 26. r. Ishmael. Part 3. Page 8. l. 7. r &, p. 12. l. t. r he, p. 14. l. 2. r. thy, p. 34. l. 23. r. afflictions, p. 47. l. 8. r. loath, p. 46. l. 2. deal to, p. 54. l. 21. r. it's so. l. 22. p. 61. l. 24. ●. this, p. 80. l. 20. r. doubtful, p. 106. l. 8. r. weary, p. 116. l. r. r. those, p. 52 l. 14. r. soul, p. 158. l. 3. r hearing, p. 182. l. 10. deal to, p. 183. l. 1 deal where, p. 206. l. 4. r. eternally, p. 167. r. exosumer, esse Christo. p. 212. r. Coacreatae. Some other lesser faults there be, which the Printer & Corrector desire the Reader to relieve with his pen. THE YERNING OF Christ's bowels towards his languishing FRIENDS. Joh. 13.1. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Having loved his own which were in the world, he loved them unto the end. * Quum dilex isset suos qui erant, etc. Montanus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligo & simpliciter amo. CHAP. I. Of the sense of the words, and their usefulness unto all Christ-obeying Christians. WHere affection is the spring of action, and operation, love is perfect to perpetuity. Christ act's as he is, he's with out end, so is his love. Things of Heaven are all lasting, everlasting: you may guess at their beginnings, but never at their end. The word in the original * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. properly signifies, to love something by adhering to it with the mind and heart: a Suidas, seu aliquem amore complector & cum aliquo amicitiam colo: as 1 Joh. 2 10. Mat. 6.24. cha. 22.37. Mark. 10.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so to be content and satisfied with it, as that a man desires nothing else b Me aut amabis, aut quo contentus sum diliges. Cic. Others say 'tis more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valdè, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, acquiesco: quae enim diligimus in iis acquiescimus. Alsied- in Lexic. signisicat contentum esse acquiescere, Casaub. in Mar. 10.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud LXX. interprete, non semper pro diligere, sed & pro amicis blandisque verbis compellare, & laudare, sumitur, ut Cant. 1.14.2. Paral. 18.2. . 'Tis hearty love, Christ is said* to love the young man: viz. he spoke friendly to him, and dealt gently with him, as the word there imports. Blessed Messiah the Saint's Saviour, at his last departure from them; adhered to them with all his might, soul, mind, and strength: and was so fully satisfied with them, took such great content in them, as that he desired no other portion besides them. And thus speaking sweetly and kindly to them, calls them his own c Peculiaritèr destinatus, Thess. 1. v. 5. peculiaris, ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cujus est certa quaedam, & minime cum caeteris communis idea, Cajet. 1 Cor: 11.6. vide Bezam in loc. The Lord Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's own Son, quod sit filius Dei per aeternam generationem. , as being his peculiar portion. His own, every word of Christ hath its weight, every word drop's sweetness as the honey comb. Christians you see your blessed lot, you are Christ's own, and Christ is your own. This comfortable kind of speaking to Christians is very useful in Scripture; as Jesus Christ is the faithfull's owne, so the faithful are Jesus Christ's own, Rom. 14.4. God is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the believing Christians own master, he shall be holden up by his own Master; for God is able to make him stand. Christians! have you had experience of the powerful workings of God's love towards you, and on your Spirits? and do you fear a final falling, a partial, or total declining from Jesus Christ, and his sweetest ways of soul-ravishing contentments? Remember God's your own, he both can, and will make you stand. Those that trust in the Lord, shall be as Mount Zion, that shall never be removed. In general consider, Christ hath and may claim title to all by a right of dominion, and so all then are Christ's own, as he's Lord of all creatures. But Christ's flock are his own thus. 1. By right of donation, God hath given some to Christ, and what's more a man's own, then that which is given him? The great God gives great gifts like himself: millions of souls had Christ given him, 1 Tim. 2.6. 2. By right of purchase and Redemption, Jesus Christ hath bought some, 1 Cor. 6.20. given precious, d Fortasis epithetum, (pretiosa) nonnullum habet respectum ad pretium sanguinis Christi, & meritorium ejus- Lorinus, in locum blood for some precious souls, 1 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he gave himself for us: not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a counter-ransome for all our sins. Oh thou man of God, ponder these things well in thine own mind. Christ gave his own self for thyself, and art not thou than his own? canst thou then have the heart to act such a part of unkindness against him as to serve thyself? God forbidden. 3. By right of conquest, he hath conquered some with kindness, and overcome some with unexpressible love, he hath subdued them to himself, and their sins with Satan down to the dust, and therefore they may well be his, and shall not he have the greatest share in them? May not Christ say to a subjected soul, as Paul to Philemon: thou owest me even thine own self? Me think's the soul should thus reply, yea Lord, and take me and all mine, for thine own use, my soul, Spirit, strength, what I am, or may be, for it's thine own. 4. By right of stipulation, Ezek. 16.8. or Covenant-making, I entered into a Covenant with thee and thou becamest mine: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I entered into a contract, or bargain with thee, and shall not the Lord have his bargain? 5. By right of a gracious communication, some are sweetly sanctified to the use of Christ, to the service of Christ and no other. The Lord hath set apart him that's godly for himself. Some are vessels of honour, fitted for their Master's use, Jo. 17.19.22. Ps. 4.3. 6. A Believer is Christ's own, by a right of Regeneration, as he's begotten again, in and after Christ's own Image. God the Father, through Christ by his Spirit, hath begotten them again into Christ's own likeness. The first Adam begat a son in his own likeness, after his own Image e Gen. 5.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ut aliqui volunt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. genuit secundum figuram suam. , the second Adam did so too. And being begotten again in his likeness, as children truly like their own heavenly Father: they are truly and properly called his own children. End signifies diversely f Denique Erasmus tandem Beza, ad finem usque i. e. indesinentur Piscator. Omni tempore hoc est semper perpetuò. . First the continuation of a thing, Psal. 102.17, 18. He shall regard the prayer of the destitute, and not despise it, this shall be written for the Generations to come, i. e. inperpetuum for ever. Isal. 9.7. The Lord shall endure for ever. * Assiduè Drusius, this sense from the place, Nazian. perpetuò vulg. lat. in finem. Where the Chaldie hath it in saeculum, the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ loves his own with an everlasting love. Christians! do ye sometimes doubt, through misapprehensions and mistakes? 'tis without cause given on Jesus his part. Secondly, end's put sometimes for extremity, as misery sorrow, and suffering, is the end of sinning; death is the end of life, sorrow, misery, and death, is man's extremity. Messiah loves his own, in all their extremities. 3. Sometimes it signifies perfection g The Grecians significantly call end and perfection by one and the same term, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat tam perficio, quam finem facio, fineo, obeo, or consummo, benevertit ergo Poeta, Phyllirides pucrum, citharâ perfecit Achillem. also as growth is the end of youth, i. e. the perfection of youth. Glory is the end of grace, viz. the perfection of grace, for grace is initial glory, glory begun: a christian, that is sanctified, seasoned, and set apart to the Lords use, begins to live the life of glory even here in the Kingdom of grace. Grace is glory inchoate, Glory is grace consummate. 4. Sometimes the scope, or final cause h Scopus, seu, causa finalis, Rom. 10.4. 1 Tim. 1.5. significat etiam exitus seu eventus. Phil. 3.19. James 5.11. of things: Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end of the Law, for righteousness to every man that believeth, viz. that perfection of holiness, and that exquisite righteousness, with greatest fullness, which the most holy God, and his most holy Law aimed at: and which is more, he did completely answer, and fully satisfy the exactest mandates, and precepts, of the same strictest Law for every believing soul. Christ loves his to the same end the Law aims at, viz. to make them holy, and present them blameless, before his Father with exceeding great joy. Ah Lord! who is wise, and seeth not strength of love shed abroad by the Spirit in the hearts of thine? In this text it's put for death only, he loved them to the end, i. e. to the death, not that death could put an end to Christ's love, by which he adhered, and doth adhere to his. * Christ's love immortal. Mors igitur non finit omnia. Death only ends mortal things, Death was not able to break the bands of friendship, which were betwixt head and members, Christ and christians, that could not destroy the power of union betwixt him and his, for how could death put an end to that which took away its sting from it? Christ's love to his subdued him to encounter with Death, Hell, and the grave, who is now triumphing over all principalities and Powers. The sense than may be such as this, that it put an end to his terrene, and mortal life, and conversation, amongst them here i Mors vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non quòd omnia in morte, & cum morte, siniantur, quia etiam de Christi morte, haec appellatio usurpatur, sed quia terrenae & mortali huic vitae, ac mundanae conversationi finem imponit. Gerh. in locum coming Joh. 13.1. , and so he loved them to the end of that course he steered with them here in the body. For 'twas come to this, that bodily presence must now for a time be suspended, corporal fellowship certainly ended, though very sad news to the hearts of his followers, Disciples, yet all in love. Now he and his must be taken asunder for a time, that they may be joined together again, when time shall be no more. Thus when Jesus knew the hour was come, that he should departed out of this world to the Father, loving his own he loved them, did cleave to them, even unto the end. The note from the words than may be such as this. Christ loves christians with a lasting, yea, an everlasting love. Loving he loved and that to the end. CHAP. II. Of the nature of Christ's Love. ALl motion is as the propension is, in the primum mobile, first mover. God is good, that's his nature, and he does good, that's the fruit of his peerless goodness, some descriptions have their bounds, but can you limit limitless love? Christ's love is such as himself is, full of all amiable glory: Christ's goodness is not hid, we'll show you first what it is, & then the degrees on't. FIrst Christ's love unto believing souls, is for kind, sincere, without mixture, a love without hatred, a liking without loathing. The sons of men love with a mixed kind of love, there love hath some ingredient of dislike in it, which is soon discovered as occasion serves. But the Son of God doth not so, is not so easily incensed against those he loves. Men hate the persons of men, men when they are offended with the failings of others, do forthwith, if they can, avenge themselves: upon the persons of those by whom they are injured. But Christ takes vengeance only on sin, thou wast a a God that forgavest them, saith the Prophet, though thou took'st vengeance on their inventions, Ps. 99.8. Christ seethe himself in christians whom sin cannot destroy, he loves them for his own sake, he accepts what's his, forgives what's theirs k Accipit suum, remittit tuum. . Christ loves them because himself is in them, and cannot loathe them, for as he cannot deny himself, so neither can he dislike himself. 2. It is not self-ish, he loves not for rewards, if he did, where should he have them? other lovers aim at themselves so much in loving others, as that ofttimes they lose themselves in self-love, every man had rather be better to himself then to another l Omnes sibi melius esse malle quam alteri. Teren. . But Christ may truly say to his friends, 2 Cor. 12.14. as Paul did to the Corinthians. I seek not yours but you; he's better to others then to himself, suffered for many, but brought not suffering on any. Christ seeks not himself; but thyself. Oh soul! hath he any dowry with thee, when he makes thee his spouse? thou hast nothing of thine own to give him but thy sin: thou art nothing of thyself for him, but a heap of earth, senseless, a mere rudis indigestaque moles, what is there in thee that so great a Majesty should set his love upon thee? Or if there were something in thee for Christ, as there is not, is he a gainer by it? can he receive that he doth not possess already m Talis est dilectio Dei erga nos, quatenus nihil boni à nobis ipsi propriè accrescit. Amesius de consc. & ejus cas. l. 4. c. 10. 2 Cor. 4.15. ? Nay are not we receivers and he a giver? Consider his love, he is what he is for your sakes, you sons of love and chosen friends, all things are for your sakes, that the abundant grace might, through the of many, redound to the glory of God. Speaking in the antecedent verse of Christ's resurrection, he died and was buried for you, and is risen again for your sakes. Lo, see an infallible character of a non-selfe lover! he sanctified himself, Joh. 17.19. set apart himself for you, herein is the praise of his grace; that when he was rich he became poor for your sakes: 2 Cor. 8.9. that you through his poverty might be made rich. And you know it saith Paul, God hath made you to know it; that this was his free Grace: that he sought not yours, but you. Thirdly, it is chaste, undefiled, whence those Epithets, Love, Dove, undefiled sister, Cant. 5.2. to take away the suspicion of unchaste love n Ut tolleretur suspicio foedi amoris. Hirom. adver. jovinian, lib. 1. Tam à me pudica est, quam mea si soror sit, Plautus. : for this name sister implies a detestation of all fleshly impurity. Ignatius that holy Martyr called Christ by this name, my love, saith he, was crucified: carnal ears, eyes, and hearts, take in carnal conceits of Christ's love, sport themselves with the Letter: but the series of the letter is nothing serious, as Bernard notes o Nihil enim serium habet literae series. Ber. sup. Cant. serm. 6. . And therefore let the spiritual Spouse of Christ, conceive spiritually of such heavenly and sweet expressions of love p ut spiritualis audi spiritualitèr amatoria verba cantai, Orig. in Cant. hom. 2. Non virum & foeminam, sed verbum & animam sentias. Ber. ibid. : view not so much the outside of the phrase as the inside of the sense. He loves you christians with a pure, perfect and undefiled love. Break the bone of the letter and thou shalt find the marrow of the sense q frange os literae, & invenies medullam intelligentiae. Petrus Bless. Ser. 3. 'Tis the property of beasts to live on chaff, of men to live on corn, r Fumentorum est paleis hominum frumentis vesci. Greg. proeam. in Cant. go forth therefore from the sense of the flesh to the understanding of the mind s Egredimini desensu carnis, ad intelctum mentis. Berinthia in Epipha. ser. 2. . Fourthly, It is full, in him all fullness dwells t Omne imperfectum redigitur ad perfectum, si nos ad Christum, à quo omnis perfectio descendit. Savanat. Expos. 4. orat. Domini. , Col. 1.19. it hath height, and depth, length and breadth, in it: of his fullness we receive grace for grace, Joh. 1.16. Christ had not grace by measure, in this he was anointed above his fellows: who had grace only by measure. There is not only in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sufficiency, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a redundancy of grace, as the Philosopher distinguisheth, for this the Apostle affirmeth, he hath a sufficiency and Fullness of grace, 2 Cor. 9.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every necessity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at every time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every grace. fullness is for emptiness, and 'tis the joy and glory of Christians, my friends, that their fullness is in their head. That 'tis where 'tis safe, and from whence it flows fully and sweetly into their souls. Christ is the well, thou believing soul let down thy bucket, and drink and live. Christ love's out of the abundance of goodness, because he expects no profit out of us: for we are unprofitable servants: but our love to him is out of the want of goodness, because we stand in need of God u Sed ejus amor ex abundantia bonitatis, quia nullum è nobis commodum expectat; nos enim servi sumus inutiles Deo, Luk. 17.10. nostra autem erga eum est ex indigentia, quia Deo indigemus. Amesius in medul. l. 2. cap. 7. . Christ hath in him the fullness of a fountain, give he ne'er so much out to us: he hath ne'er the less in himself he is an inexhaustible wellspring of life, he is not only full in himself, and for himself: but also communicatively unto others. Fifthly, Christ's love is free w Non habet quo intret gratia, ubi meritum occupavit. Bern. in cant. serm. 67. , acts freely in dispensation to every spiritual soul, I will love them freely, Hos. 14.4.2. Cor. 5.4. men ofttimes do not the good they might, when they have opportunity; but Christ seeks for an opportunity, waits for it, goes about doing good. You have some lovers that will love; but then there is this defect in their love, it is only extorted from them, by kindnesses and courtesies done to them, and received by them, from them whom they affect: but can you force love from Christ x Omnia quae de Christo legeris non necessitate, sed sponte facta reperies Orig. in gen. hom. 8. Matth. 10.8. ? if you could you need not: for he love's freely, he's free enough, freely you have received. Christ's bowels yearn fully, all his gifts are given freely, come from him freely. Rom. 8.32. Rom. 3.24. Justification comes freely, Sanctification, Glorification freely, The Lord did not set his love upon you, nor choose you because you were more in number then any people: for ye were the fewest of all people; but because he loved you, Deut 7.7, 8. he did it not from any motive arising from you; for there was nothing in you to draw and kindle his love: but he did it because he did it y Amat quia amat Bern. . He chooseth none worthy of himself, but by choosing them makes them worthy z Nullum eligit dignum, sed eligendo efficit dignum. Aug. count. juli, Pelag. l. 5. c. 3. . These things demonstrate freeness of grace to be in Christ, & to flow from him into believers. First, in that when he sets his love upon a soul, he finds nothing in that soul worthy of love: he finds much matter of loathing; but nothing thats matter of love, as an object fit and suitable for Divine love to fasten upon. When a poor sinner lieth buried in pollutions, and fleshly defilements, and hath no cause in him moving Christ to love, he makes lovely, and then loves, though he finds that soul loathsome, Ezek. 16. from the third to the eight. Christ himself became uncomely, Isa. 53.2. that he might the better cover their uncomely parts with his comeliness, he was without forms and comeliness, and when men saw him, there was no beauty that they should desire him: this he was for your sakes. Christ doth as we ourselves do, upon those members that we think to be less honourable; 1 Cor. 12.23. even on them we bestow more abundant honour, and on our uncomely parts, more abundant comeliness. Christ bestoweth on the more uncomely sinner, receiving him, the more abundant comeliness: so that the greatest sinners, make the most gracious Saints. Paul was once, one of the chief of sinners, the worst of men: but after the Lord Christ in mercy looked on him: and wrought kindly upon his Spirit, he became then one of the best of men; in labours more abundant for Christ then all others. Oft-times it falls out, that such as are most rejected of men, are most respected of God. A lame Mephibosheth, a halting cripple, a blind Pharisee, a leprous Samaritan, Luk. 12 16. an ulcerous Lazarus, a woman with a bloody issue, Mark. 5.34. Persons unclean, and contemptible, objects of disdain in the eyes of men a Non desormitate corporis animus foedatur: sed pulchritudine animi corpus ornatur. Senec. , he hath chosen also persons of mean employments, as Amos a herdsman, Gideon a thrasher, Abel a shepherd, Noah a husbandman, Joseph a Carpenter, Peter and Andrew fishers; James and John fishers, mending their nets were called, and a Jailor with many others of this world's poor, who were rich in Faith, when chosen. Marry a harlot, Rachel a harlot, Paul a blasphemer: some of all sorts of sinners have been and shall be saved through the riches of his grace: yet God forbidden you should sinne that Grace may abound: do not so sin against Christ; for if ye are Christ's, ye dare not. Secondly, in that he comes upon a lovelesse sinner, and sinful soul, unseen, unsought, and not desired. 1. Unseen, a man by nature is borne spiritually blind, he see's not his own wants, nor Christ's worth: the sinfulness of sin, nor the goodness and sweetness of a Saviour: he see's not his own misery, perceives not the nature of the Lords mercy, he considers not his spiritual penury. Christ comes upon the spirits of men invisibly, unseen, which shows 'tis from free love: and that no provision can be made in any soul for the Lord Christ; but what he brings along with him. Secondly, unsought, I am found of them that sought me not; I said behold me, behold me, to a people that was not called by my name, I saiah 65.1. viz. the heathen Gentiles, that could not seek, nor grope for, and after Jesus Christ: a people that had not so much as a good name, to commend them (if it were possible) to Christ, much less good natures. What then moved this blessed lover to set his love upon them? was it any thing they had for Christ, or to bring unto Christ? surely no. What then? 'twas the freeness of Christ's will to do good, that moved him to love freely. I will have mercy on whom I will have mercy, that's his determination. He's unsought, not sought of them: but they are sought of him. He's the seeker before conversion, (if there be any) which must needs be, if there be any reconcilement betwixt God and the soul. Luke 9.10. I am come to seek and to save that which is lost. Christ seeks us before we do or can seek him, we are lost till then. Christ elects us also, before we can elect him: Joh. 15.6. you have not chosen me saith Christ, but I have chosen you: you see then Christ's love is free, and acts freely towards such as he will save. Thirdly, Christ works on the souls of men when not desired, natural men do not know him, are not acquainted with him, job. 21.14. his outgoings and incommings before them, b Scientia non habet inimicum praeter ignorantem. Tolerabilior est paena vivere non posse, quam nescite. Senec. they are enemies to the knowledge of a crucified Christ, and it is certain there can be no desire of unknown objects: When we shall see him, there is no beauty that we should desire him, Isaiah 53.2. The Prophet predicts what carnal and natural men would think, and conceive of Christ in their natural conditions. If men see no beauty in Christ, no loveliness and sweetness in him, it is impossible they should desire him: for 'tis the excellency, lustre, and beauty of an object, that strengtheneth desires towards it, and fixeth the eye of the intellect, the understanding upon it. Christ loves when not desired, and therefore loves freely. Fourthly, it's free for that it acts against repulses * Christ sometimes works his works on cross and perverse natures: some Christians have as cross spirits by nature, as can be in nature found: yet he chooseth them when better, and sweeter natures are refused. Ah Lord! what a great mystery of godliness is this? , love cannot be acquired by doing injuries, deserved by repulses: and therefore free, Isaiah 65.23. I stretched out my hands all the day, to a rebellious people: a people that provoketh me to anger continually to my face. Was this the way to be beloved of God? much less to procure love: was it not the direct way to be ruined, stripped of God, Christ and all goodness c Maium est agere quod prohibetur, sed agere quia prohibetur pessimum. Joh. 21.14. ? and yet you see he stretcheth out his arm, he not only put's it forth; but also stretcheth it forth, as if he should strain himself, to embrace those that will come out of darkness, into marvellous light and liberty. Is not this grace free? what so free as this? Natural men before Christ's Spirit comes into their hearts, in powerful workings; they cry out: Lord depart from us, we will none of thy ways: and did not the Lord in love, draw nigh to them, where were they? what would their end be? Christ's love is free. Sixtly, it's attractive, it's a drawing love, I have drawn thee with loving kindness, Jer. 31.3. Some lovers love dear: but cannot draw their objects nigh to them: they love but are not loved again: their love is fruitless: But Christ's love begets love, love like itself. Draw me saith the Spouse, and I will run after thee. Christ could draw tears from Peter's eyes, with one look of love, and he wept bitterly d Petrus, tunc flevit quando in cum Christus respexit. Bern. de mod. benè viv. ser. 10. Petrus flevit & tacuit, quia quod defleri solet, non solet excusari, & quod defendi non potest. ablui potest. Ambr. 10.3. ser. 46. Greg. Homil. 30. in Evang. saith the Text. Christ's love is magnes amoris the Loadstone of love. it draws Iron hearts to it, and makes them melt before the Sun of Righteousness: when it shines upon them sweetly. Christ's love is a heart ravishing love, he can snatch a Paul into the third heavens, and fill him with joy, peace and glory invisibly: he can so wrap him up in the thoughts of his love, and fruits of his goodness, as that the man is lost in God, is in an ecstasy, cannot tell you what he has seen, felt, or heard. Gracious spirits! you can say Amen to the truth of these things. Has not his love served you as zeal did David? ha'sed not eaten you up? 'twill first, or last serve you so, ye favourites of Heaven. Christ's effectual love is not laid out in vain: for loving to the end, he holds his object close to himself, till he hath it where it cannot get from him: even in his own mansion and dwelling place. Christ draws with bands of love, Hosea 11.3. Christians, if words will not fasten you to your Saviour, deeds must, he hath bands for you: and if he get you in bands, he'll hold you fast. Seventhly, it's coercive, both within himself, and also in all his members. What made him to veil his glory, become flesh, and save his people, but love e Nihil enim est quod non toleret, qui perfectè diligit. ? he loved me, and what follows? he gave himself for me: when once you have his love, you have his heart, whatsoever he is and hath: hear the Father speak to dejected souls. john 3.16. God so loved the world, that he gave his only begotten Son, that whosoever f Quod omnibus promittitur, singulis promittitur. believeth in him should not perish, but have everlasting life. So loved, viz. so infinitely, so transcendently, so incomprehensibly, there's a sic without a sicut, mark that wisely and well. Doth thy unsuitableness to Christ, and unworthiness of Christ afflict thee? Remember his love will cause him to stoop to thee, and make thee worthy in himself. And that very apprehension, if cordial and real, if hearty and sincere: even that I say is a fruit of Christ's love, shed abroad in thy heart already, this abasing of thyself is a lifting up of Christ in thine own soul, who hath already made thy heart his home. What force is that which moved him, who of himself is so violent in all victory, to be so vanquished with all violence g Quae est ista quaeso vis, tam violentia ad victoriam, tam victam ad violentiam? Bern. super Cant. ser. 64. Nulla vis major pietate verá est. Triumphant de Deo amor. Id. Ibid. ? Amor est, nothing but the force of love: Nazianzen calls love a sweet tyrant h Dulcis, tyrannus. Nazianzen, orat. 28. in Maxim. . In his members, what gives life and motion to all the parts of his body mystical but love? all action of theirs are the product of his affection to them: the more Christ's love has its perfect work on a believing soul, the more lively and lovely are the reachings out of that soul towards Christ: the blessed light of the Lords favourable countenance, shining out unto a Spiritual soul, makes labours many, after Messiah's presence, love's coercive. Eightly, 'tis immutable, cannot change, , or alter, neither length of time, distance of place, nor strength of deformity, can work an alteration in his love. The love of man is very variable, we love by fits, and so doth every fool, he loves in his mood, while the pang lasteth: But as the torrent is up and down, so it is with many lovers, they are either as high as the skies, or else as low as hell: either those they love are the best with them, or the worst living, because they are unsteady, constant in nothing, but in inconstancy. But the love of Christ is always the same, the injuries we do to Christ, although they have their fruit in discomfort, and occasion the hiding of his face, with the suspension of the manifestations of his love for a season, which indeed is a hell on earth to a sanctified soul i Substractio gratlae est maxima poena. Alst. in sent: l. 2. tract. 30. q. 2. . Yet these injuries, even these I say, do not alter, or lessen his love to his k Nube solet pulsa candidus esse dies. Ovid. Afflictio dat intellectum, quos Deus diligit castigat. Deus optimum quemque aut mala valetudine, aut luctu afficit. Seneca. Unde datum est vulnus, contigit inde salus. : for God can visit transgressions with arod, and iniquities with stripes; nevertheless his loving-kindness shall continue with his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nocumenta, Documenta. Schola cruis, Schola lucis. Detrimenta corpotum, incrementa virtutum. Greg. jam. 1.17. and he will not suffer his faithfulness to fail towards them, Psal. 99.32, 23. Christ can scourge his friends for and from their sins, as well as for the exercise of their graces: and yet love them dearly, constantly, and ardently. In him is no variableness, nor shadow of turning. Not so much as a shadow, colour of alteration, or mutation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will in no wise cast you out, Joh. 6.37. and he that escapes the Lords affliction, may suspect his own adoption 1 Qui excipiturd munero flagellatorum, excipitur à numero filiorum. . Trees are rooted the more firmly by shaking m Deus unicum habet filium sine peccato, nullum sine flagello. . The Persian Kings shunned familiarity with their Subjects, and were seldom seen, that they might be the more honoured n Persona Regis sub specie Majestatis occulitur. Iust. l. 1. : so Christ serves Christians. 1. 'Tis not length of time that can work, or occasion an alteration in his love. It's everlasting, I have loved thee with an everlasting love, Hos. 2.19. Jer. 31.3. Behold I will betrothe thee unto me for ever. We may through tract and length of time, forget and be forgotten. As Joseph forgot his Brethren, and was forgotten of them. Length of time may either wholly wear out out affections, or else cool and lessen their heat, and strength, towards our familiars: But Christ's love take's not cold, is not cooled towards his, 'tis always firm, free, full, fervent, Heb. 13.5. He hath said, I will ne'er leave thee, nor forsake thee. The words are emphatical; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is a duplication of the subject of the Promise, I will not leave, I will not forsake, and a multiplication of Negatives o Est negationis conduplicatio, ut fit vehementior pollicitatio. Estius in locum. , there are five negatives in the promise, by which he intimates, he will not, yea he will not surely, he will not forsake his servants: he will never totally reject them, he will not utterly forsake them. I will not leave you comfortless, or as Orphans, as children without parents p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non descrit, etiamsi dese rear videatur, non deserit etiamsi deserat. Austin. Nam non dicessit Deus, quando recessit. . Secondly, no distance of place were it never so great, yea, although 'twere as great, as that which is betwixt the lowest earth, and highest heaven: yet cannot this part Christ and Christians, or impair the strength of his affections towards them, work the least alteration in his love: yea even now, although his glorious Majesty possesseth the heavens, yet his heart is where 'twas, 'tis towards his Saints on earth. You blessed babes and friends of Christ! your head in the heavens prays for you, pleads for you, taketh notice of you, and all your sufferings: he's in Heaven entered before you, but 'tis to make way for you, fit a place for you, and preserve your rooms till you come, assure yourselves he cannot forget you, do not you forget him. Thirdly, nor can strength of deformity work a change in his love, he can love Job on the dunghill, with his filthy carcase, Jerymiah in the d'ungeon with his rotten rags q Anima quae nunc pannoso vestitu & servili habitu, tegi putatur: in regno Coelorum Regina, & nobilis Regi astans reperitur. Basil. l. de vera Virg. , Lazarus whilst begging with his running sores: Jonah in the Whale's belly, though his head's bound up with weeds. Abel tumbling in his own blood, Paul and Silas in the stocks, with contemptible chains: as he is no respecter of persons, so neither is he a respecter of conditions: he ne'er withholds his affection, from his people in affliction. CHAP. III. Of the degrees, or rather the immensities of of Christ's unsearchable love. Infiniteness has no demensities, by finite considerations. Christ's love is of an infinite nature. There's a measure in every thing sait's our Proverb: but Christ's love outvies the world's Proverb: 'tis without me azure, has no measure in it. It's nothing above Geometry, that's an Art that may teach to measure the earth; but the Heavens are not so fare from the Earth, as the degrees of Christ's love are above all Arts and parts of men. Can you measure him who has measured the waters in the hollow of his hand, Isaiah 40.12. and meeted out Heaven with a span? Christ's love immense, knowing Christians can tell you so, and that no mortal can describe its measure, we'll illustrate its greatness a little, as the earthliness of the instrument will permit, and leave the rest to be revealed in Heaven, to all heavenly minds. THe degrees of love as well as the truth, strength, force, and ardency thereof, are as the relation is in which it acts, which may be shadowed out thus. First, Christ loves more than friends, there may be a knitting of souls among friends, as in Jonathan and David: but did you ever hear of a knitting of natures? 1 Sam. 18.1. vide 2 Sam 1.26. friends of Christ! Christ hath knit your natures to his, you are one nature as well as one flesh, are you glad on't? can the two natures of two friends be united in one person? Christ hath done't, this is the mystery of perfect love. The Law commands, love thy neighbour as thyself, but extends no farther: but Christ hath done a great deal more, mark believing soul! Christ's love to thee, hath excelled the love of friends. For Christ loved thee not only as himself, as his Father commanded: but also more than himself, as his love constrained. Hath he not given his own life to save thine? was not his soul weary to the death, to refresh thine, under the powers of that death which is death indeed? 'tis the second death I mean, to which the first is but a shadow. He was as a sheep led to the slaughter, to free his sheep from such shambles. I lay down my life for my sheep, that's the heavenly voice, do you hear it you sheep of Christ? Joh. 10.15. Can Paul cry up some that would, for his good, have pulled out their right eyes, so well they loved him? oh sanctified souls! you have greater cause to cry up Christ? for he would and did draw out both his eyes, yea his precious soul to do you good, both now and in your latter end also, so well be loved you, and he is the same he was, you blessed babes of Christ. Secondly, Friends may peradventure die for friends, and that's the greatest love that man can show, Joh. 15.13. but Christ's love is more, he died for foes r Non existentes immo & resistentes. Ber. sup. Cant. ser. 20. Rom. 5.8. , Christ can bleed freely, to make a resisting rebel live sweetly, the life of God. Christ will crown those with glory, that had a heart to crown him with thorns s Pudeat sub spinato Capite Membrum fieri delicatum. Bern. in festo. omn. Sanct. ser. 5. , if they'll receive him, he's kind to the unthankful, that's his goodness, he can bless them that have cursed him, love them that hate him, pray for them that persecute him, oh flesh and blood! thou canst not do these things. This is the praise of Christ's love, if you say he died for his friends, we may answer as he did, for his friends indeed, as being hearty loved of Christ t Pro jam amicis nondum quidem amantibus, sed tamen tam amatis. Bern. in Psal. qui habitat. : though like unkind friends, they loved him not again. Or as Aquinas, not his friends as loving him any thing, only his friends as loved by him alone v Non amici quasi amantes tantum amici ut amati. Thom. Aquin. in Johan. uti Barrad. to 4. l. 4. c. 15. . And, which is more, Christ in suffering was no murmurer in the least measure; he was led as a sheep to the slavohter, and opened not his mouth, closed his blessed lips and was silent; Oh Lamb of God thou art exceeding good, when we suffer for friends, there is some heart-rising in us, some harsh and hard expressions fall from us: discontented words are uttered by us, yea much more when we suffer for our enemies. But Christ was free from this, did not charge his God with folly, what ever he brought on him. Some grudge to do him service, who never grudged to save them, would they once accept of his love. Sweet Christ's ill served of some, who have been well served of him, some think all too much they do for Christ, who thought all too little that he could do for them, would they come in; But they'll not come to him that they may have life, sad souls! I'll sigh for you, thus he refuseth his own cure, who acquaints not the Physician with his grief w Ipse sibi denegat ceram, qui medico non publicat causam. Aug. Epist. 118 , he dies deservedly who refuseth Christ bringing life eternally x Merito peritaegrotu● qui medicum non vocat, sed ultrò venienentem respuit. Musculus. Prima pars sanitatis, est velle sanati. Seneca. . Secondly, Christ loves more than a Father, he loves children of Light more than Parents can do theirs. David may wish he had died for his Absolom; but the heart's deceitful, and chief delusive in its affections. That love may seem strong, which in great undertake and workings may prove weak. Christ did not only wish a death once, to preserve his from dying twice; but did also embrace it: will you hear his comfortable say, in two or three words? 'tis this, I lay down my life, no man takes it from me, few words but full of worth. They came from his heart; had David died, he could but have kept one alive, and that not long: but Christ's dying hath kept millions alive, who shall never die the second death. Christians! what say you to your heavenly Father? can you love as you are beloved? how can you forget his goodness? you cannot live, much less die without the comforts of his love, without him ye can do nothing, Joh. 15.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seorsim à me, severed from me y Calv. Camer. etc. . Thirdly, Christ loves more than a husband, where's the husband that will marry with a black, deformed, and adulterous wife? and when he hath got her, so love her as to lay down his life for her z Quis enim potest sic ducere, ut moriatur pro ea quam vult ducere? Si enim mori pro ea quam vult ducere voluerit, non e●it qui ducat. Securus autem ille pro sponsa mortous est, quam resurgens e●at ducturus. Aug. in Psal. 122. ? Christ hath done it, and thou knowest it, believing soul! if thou knowst what thou wert, when Christ betrothed thee to him. Christ matcheth like Moses, Moses his spouse could not be more defective in nature and outward comeliness, than was Christ's Spouse in grace, and inward comeliness: and yet thou Spouse of Christ! consider, Moses could not do that for his Spouse which Christ hath done for thee, Moses married a certain Ethiopian, but could not metamorphize or change her colour a Moses E●●i●yss●u● quand●m duxit uxorem, sed ejus non potuit mutare colorem. Bern dom. 1. ●ost. octa. Epiph ser. 2. , she was as black, when made his wife, as ever she was before: But Christ makes of black white, finds foul, but makes fair b In sola anima pulchritudo, & turpitudo apparent, & ideo is solus vir pulcher est, qui est virtute preditus. Alexan. poedog. l. 2. c. 12. , that's his method. Psal. 45.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All the glory of the King's Daughter is within, as the Septuagint read the words, 't'as ever been Christ's lot to light of spiritually uncomely Spouses, sweet Lord! thou marriest merely for love, when Christ seeks a soul he ne'er asks the question, what is she, or what hath she, he'll have her if she'll have him, so great's his love. 'Tis not dowry or feature he have it? all he aims at is love for love c Quam quaeris alium, inter sponsus, necessitudinem, vel connexionem, praeter amari & amare. Bern. in Cant. ser. 31. . Fourthly, Christ loves man more than man loves himself, all men seem to love themselves, but really they do it not, thy soul's thyself, and that's neglected, whence are all those cares and pains about thy carcase? why layest thou so much out on dust? Is the bodies worth like the soul's d Quid de te, tu ipse tàm malè meivisti, ut inter bona tua nolis aliquod esse malum nisi tcipsum, Aug. in serm. de temp. ? was not he found a fool that heaped up goods for many years, and placed felicity in them, and in one night, lost them soul and all? canst thou say thou lov'st thyself, and yet workest not towards Heaven for thy soul, thy better part? what shall the body be said, warmly clad, sweetly accommodated, and shall only the soul be brought to poverty? Is this self-love to let self die for ever, for lack of looking too? wilt thou bury a living soul in a dead body, who for many years hath given life to thy members, & at the close of days wilt thou lodge it in a hell of torment e Qui fecit te sine te, non salvabit te sine te. Aug. Quid miserius misero non miserante seipsum? ? oh noble soul! thou art a spirit whose nature's to be active and act upward: but thy prison the body hath been thy ruin. Blessed God what a bad case is such a soul in? Others seem to seek out for their souls, seem to show some love to themselves, but do no more than grope after true bliss. Some seek to be, and do well in their latter end: but 'tis but as the Sodomites groped for Lot's door in the dark. Reach after it they do, but 'tis only ignorantly, as some worship they know not what, so some seek they know not what: others seek they know not where, vitam beatam quaerunt in regione mortis. They seek Heaven in Hell, Is est homo calamitatis fabula, insoe-Ncitatis tabula. the living among the dead, a living Christ in ways of death. Is this to love thyself? The Lord be good to such a soul. Christ loves thee more than thou lovest thyself: for his care is more for thy soul then is thine own. Thou canst let slip away precious opportunities, of soul refreshing rarities, and ne'er observe the emptiness of all seen things: but Christ watcheth always, ne'er slumbreth, ne'er sleepeth, waits that he may be gracious to thy graceless self. Oh sinner! what's the frame of thy heart when thou ponder'st these things? Didst thou ever hear of such a friend that could overlove thyself in thee, seek things for thy own peace like to Christ? Is not this love of the highest degree? does not this speak him an enlarging good, when thou art straightening thine own bowels against, and towards thyself, in the things of thine own welfare. Fifthly, Christ loves more than a soul. For, first a soul may leave her body in the dust, but cannot raiseed up again: but Christ will raise his body though buried in bottoms of greatest depth. Secondly, the soul quickens with a borrowed life, but Christ quickens with his own life. Christ loves his own body, more than the soul can love her own body. Two things show the soul's strength of love to her own body. 1. Fear of death. 2. loathness to die. For the first, men tremble to think of that separation which is then made betwixt soul and body, it's as he calls it, a terrible separation f Horrendum divortium, Bern. sup. Cant. ser. 26. , not only of the dead from the living, but also of the dead from itself, a separation of the dead body from its own soul, which is itself. Timore casto autem timeat, homo separationem à Deo. Bern. Secondly, loathness to die, the soul shrink's at the body's dissolution, and they each of them grieve to part with each other. Is there not in them, who shall live for ever, a loathness to die? which loathness, arising neither from a desire of possessing present pleasures, nor from a fear of suffering future torments in hell fire, must needs spring from this root, the love that is betwixt soul and body. Hylarion, when he was about to die, spoke to his soul thus, Go out my soul, go out, what fearest thou? what doubtest thou g Egredere, anima mea, Egredere: quid times? quid dubitas? Hierom. in vita Hillarion. ? discovering that his soul was loath to leave her earthly home, loath to go to her heavenly Father, the only Father of Spirits, oh the love itself of none, but of such an one who is love its self * D. Walls. ser. lise & death of Christ. 1 Joh. 4.8. God is love. Christ's and Christians union is greater than that of soul and body, thus. 1. The soul is truly and properly said to be in the body, but the body cannot truly and properly be said to be in the soul, for 'tis impossible h Ultra posse non est esse. . But Christ is said to be in his, and they are said to be in him. 2. There is a greater union between the one, then is between the other i Caput & corpus unus est Christus. Aust. , and therefore the greater love: for the more the unity is, the more is the amity. Sixthly, Christ loves man more than man loves God, though you take in the best of men within the limits of this conclusion. Abraham may give a Son, an only son k Sint & in hoc parenti triplicata supplicia, silius, charissimus, quem diligis Orig. in locum. Fulmen non minus terribile Abrahamo, quam si jubetur cor sibi cruere, immo secum universo mundo in Infernum praecipitare. Paraeus in Gen. 22. , a son he loved to the Lord his God in love, through many straits, and yet not be so much in love with God, as he's in love with him: a man may give his own life, self, and soul to Jesus Christ, and yet not love as he's beloved. For first, love in this life is little, and can you think its acts are so great; Nothing acts beyond the compass of its own abilities. Secondly, we are the Lords debtors, our lives are his by right: but Christ is debtor to none, he paid many debts of many thousands, but owed not a mite to any l Promittendo se fecit debitorem. Aug. . 3. Christ's love to us is greater than ours to him, for 't'as a greater fruit, his love makes lovely: but ours adds nothing to his beauty, we may get by him, but what gains he by us? can we augment his glory? that were to help the Sun to shine, whose glory needs no increase. Dear friends! tell me what thoughts have you of Christ's love, and what work doth it make on your spirits? can you at last admire the height, depth, length, and breadth, of such a grace, in such a person as Christ is? you see, friends of Christ! all these lovers have done worthily, Prov. 31.29. and yet as Solomon saith of the virtuous woman, many daughters have done virtuously, but thou excellest them all: so may I say of Christ and much more, many lovers have done worthily, but thou excellest them all. CHAP. IU. Of the Discoveries and manifestations of Christ's love. SOme things have a greater show than substance; but the things of Christ are no such things. Some men have got an Art to seem what they are not, these do like themselves, not like Christ: for Christ cannot do so: He's as good as he seems, but cannot seem the half of that he is, in himself, and unto his, while they live in this inferior world. Some want Bowels, or else shut up those they have in time of others need; but Christ abounds with Bowels, and they are always open, never shut against his chosen. Hence is that multiplication of that merciful word, Hosea 11.8. How shall I give thee up? how shall I deliver thee? how shall I make thee as Admah? how shall I set thee as Zeboim? and the Lord gives you the reason of this his arguing, within himself his heart was turned, his repentings were kindled, set on fire within his bless'ed breast. Christ's love, and the discovery on't, do pass th'apprehension of mortal weights; but unto you who must put on immortality: be it shadowed out thus. DIscoveries of love are either verbal, or actual and practical. Christ discovers his love to his by words, or works, expressions or actions. By words, Christ lets his know he loves them, speaking good to them, and of them to his Father. First, by words of nomination, by the sweet Epithets he gives them, as is usual among all lovers, save that in this; Christ outstrips them all: when he is verbal he is always real, so are not other lovers. These sweet words demonstrate love, 2 Chron. 20.7. Joh. 15.15. Mark. 3.35. Cant. 4.12. Mal. 3.17. Zach. 2.8. joh. 21.5. Cant. 2.10. Dent. 32.9. Cant. 4.11. Cant. 5.2. Love, Dove, undefiled, and those other words elsewhere, my friend, my brother, my sister, my Jewels, the apple of mine eye, my children, my fair ones, my portion, my Spouse. Are not these expressions full of love? do not these words of Christ speak you beloved? We take it mighty kindly when the great ones of this world speak friendly to us, and we think it a favour, a friendship more worth than gold. How will some plot, contrive, and lay their heads together for a few good words from an earthly Monarch, Prince, or Potentate? Let such behold the King of Kings putting out himself freely in sweetest terms. His Spouse loved to hear him speak, let me hear thy voice, Cant. 2.14. for it's sweet, and thy countenance is comely. Saints feel sweetness in their Saviour's words: he gives his beloved good names which are better than precious ointments. Christ also knows his by those names, Thou hast told me saith Moses, that thou knowest me by name. Exod. 33.12. Though those he hath elected may keep from him many years, and not come at him until their through conversion: yet when they come to him he can call them by their names: he can call out Saul, Saul, go to such a place, thou art a chosen vessel. Though afflictions both of body and mind may so change men as Job was changed, by his noisome body, poor estate, mean dwelling, which was on a dunghill. Or as Lazarus was changed with running fores, so as that a man that had seen them before, would say, that is not Job, this is not Lazarus, yet God hath not forgotten them, he knows them, yea, he knows them by name, he can say this is my friend Abraham, this is my servant Job, this is my son Adam, tho'other is my child David, a man after my own heart: he calls them together as you do your children by name, Fetch mysonnes from far saith the Lord, he cannot forget his. What the Heathen Orator spoke flatteringly of Julius Caesar, namely that he was wont to forget nothing but wrongs and injuries a Nihil oblivisci solet, nisi injurias. Jer. 31.34. Heb. 8.12. chap. 10.17. , is most true of God, and Christ. He forgets nothing but the sins of his people, I will forgive, and remember their fins no more. The Lord blots out their sins, that they condemn them not, puts them away that they hurt them not, casts them behind his back, as though he regarded them not, casts them into the Sea, that they drown them not, covers them, that they appear not in the Judgement: doth not impute them, as if they were not. A second sort of love discovering words that fall from Christ's sweetest lips, are words of consolation. Comfort ye, comfort ye my people, saith your God: speak you comfortably to Jerusalem, I saiah 40.1.2. O ye rectified Christians! consider the fruit of Christ's words, what fruits words spoken of Christ have. 'Tis said of Elizabeth, when she heard the salutations of Mary, with the tidings of a Jesus: that the babe leapt in her belly, and she was filled with the Holy Ghost. The good woman was transported above herself, that not only the babe; but herself also leapt for Joy: Luke 2.41. to 5. and she broke out into singing, of God's great goodness to her. Consider what soul-ravishing comfort there is, in words spoken by Christ. Christ's words warm well, as fare as they go. Did not our hearts burn within us, Luk 24.32. when he talked with us, spoke to us? were we not inflamed with love, ravished with joy, yea, ravished in spirit, especially when he opened to us the Scriptures, those precious sountaines of living waters? when Christ speaks to the heart with power, he speaks from his heart in love: and such kind of speaking must needs be very taking, in, and upon the Spirits of Saints. Tell me o ye servants of the most High! when you feed, where he feeds his flock, when you rest with him at noon, in the scorching times of trouble, from within, and from without, (tell me I say,) Is not this fruit sweet to your taste? did you ever taste the like? Cant. 2.3. what, have you not found your hearts raised, your Spirits quickened, your doubts resolved, your souls filled with his marrow and fatness, Psal. 63.5.6. and that invisibly b Pulcherrimam insulam videmus, etiam cum non videmus. Lips. ep. ad Cambd●●. ? my soul shall be satisfied, as with marrow and fatness, and my mouth shall praise thee with joyful lips: when I remember thee upon my bed, and meditate on thee in the night watches, saith the Prophet, as if he should say, I cannot once think on thee, and thy goodness: but it fattens my soul, and strengthens me: as a man is strengthened with marrow: much more in the multitude of my thoughts within me, do thy comforts delight my soul, Psal. 94.19. and elsewhere, the good man is so full of the comforts of his good God, after he had spoken peace, and comfort to him; that his mouth is too narrow for his heart and observation: and breaks out thus. 139. Psal. 17, 18. How precious are thy thoughts to me oh God? How great is the sum of them? If I should count them they are more than the sands, when I awake I am still with thee. viz. I cannot be from thee, I cannot be without thee, thou art so good to me. Thou man of God admire his goodness, deplore thine own vileness. A third sort of Christ's love discovering words, are words of Promise c Quaelibet divina promissio est dilectionis Dei erga nos testimonium. Calv. l. 3. Jnst. c. 2. Policitis dives, in praestatione ditior. , promissory words; he discovers his love by sweerest promises: made to them he loves, even as 'tis usual among all lovers: Promises that do assure d In Dei promissis nulla falsitas est, quia infacienais nulla est omnipotenti difficultas. Fulgent. them of spiritual helps and sufficiencies. First, that he prays to his Father for them. Secondly, that he prays to his Father in them, he prays to his, and their Father for them. First, that their graces fail not. Secondly, that their nature's soil not. That their graces fail not. Peter, saith Christ, Satan hath desired to have you, that he might winnow you, and sift you as wheat; he would have you in his sieve to sift out your grace, and preserve nothing but the chaff of your sins to witness against you: Si homo, Angelus, Archangelus aliquid promiserit, fortè quis dubitaverit: suprema verò essentia Spiritus dei testimonium nobis intus perhibente, quisnam dubitationis locus? Chyrs. apud par. But I have prayed for thee, that thy faith fail not. I will put you in my sieve, and sift out your chaff; but preserve your wheat: for a witness against Satan and all his fellows, the evil Angels, that kept not their standing (as you shall do) but fell from it. And this is the promise I'll make unto mine, that I will purely purge away all their dross, and take away all their tin, Isaiah 1.25. Do you doubt that your faith may faint, wax weak, pale, and won, that your affections may be cooled, and lessened, that your zeal of God & his glory may be quenched? what of this your ebb of grace? I will pray the Father for you, that your graces fail not, And you shall have your flood of grace, as well as ebb. But I am troubled with such temptations as I have not heard of, I am sometimes tempted to believe, Christ will not pray for me; nor will God hear for such a wretch as I am: well saith Christ, he is a liar and was so from the beginning. Resist him e Debuit juxta vos dicere non quidem surgite & orate, sed surgite & resistite. Inquit. Hier. contra pela. l. 2. , and so weak is his power that he hath, and so strong is the power that thou hast of me: that he will flee from thee f Idem hortatur ut pugnemus, adjuvat ut vincamus, deficientes sublevat, & vincentes coronat. . Christ persuadeth and possesseth the soul of two things to confirm and comfort it. First, that he hath prayed for as bad, as that soul can be. 2. That he always prevailed for what he prayed, for though 'tis said, that God hears not sinners, and that their prayers are in his esteem as abomination; yet he hears his son, for he is no sinner, never was. Father I thank thee saith Christ g Tam refert quis, quam, quid? , that thou hast heard me, and I know that thou hearest me always, Joh. 11.41.42. The Father loveth the Son, and showeth him whatsoever himself doth. Joh. 5.20. and he loves his Saints though they have sinned, in his Son. The Apostle gives a strong reason of this, for God hath chosen us in him before the foundation of the world, that we should be holy and without blame: before him in love. So that you see, Christians! for your comfort, when the Father did choose Christ: he also chose you in Christ. Hence, although you are full of blame, blame-worthy in yourselves; yea although very unholy in yourselves, respecting the strictness that should be in you: yet saith the Apostle you are chosen in him for this end, that you might be and appear blameless in this Christ before the Father. All this is through love, in love. Now Christians! look about you, remember and consider what a Jesus you have, how good he is, how dearly and greatly he loves you, what a friend he is to you with the Father, and then tell me, can you show unkindness to this Christ? can you deal discourteously with him in sinning against him? I tell thee o man, I tell thee o woman, whosoever thou art, h Etsi multi Gehennam omnium malorum supcemum atque ultimum putant; Ego tamen sic sentio, sic assidue praedicabo, multo accerbius esse Christum offendere, quam in gehenna malis vexari. Chrysost. Matth. Hom. 37. that hast come under the working power of the Lords goodness, thou canst not willingly prove unkind to this friend of friends. And if thou dost forget the rock whence thou art hewed, and the breasts that gave thee suck, as some have done: will it not grieve thy heart, pierce thy soul, and wound thy Conscience, if it hath any tenderness in it, to hear thy sweet Saviour reply to thee as Absolom to Hushai, 2 Sam. 16.17. Is this thy kindness to thy friend? as he will do if thou abuse his love, will not such a saying of Christ as this be quick and powerful, sharper than a two edged sword to dagg and stab thy heart? Consider thyself therefore, and be to Christ as thou wouldst he should be to thee. Secondly, Christ prays that thy nature soil not, be not soiled by sin, the best of men have unclean natures: but Christ prays they may be cleansed in love, Joh. 17.15. I pray saith Christ, that thou wouldst keep them from the evil of the world, 2 Pet. 20. that they may never be stained with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the defilements of the world, and v. 17. Father sanctify them through thy truth, thy word is truth. Cleanse, wash, purge away their soiling sins, even theirs, and all that believe through their word, v. 20. Christ prays for all his. And the meanest christian if he does believe, has a share in Christ's prayers for his Sanctification. What though the Lord replies not to a poor Christian when he cries out to him about his soul, as Moses about Miriam, heal her now? what if he doth not heal now, even now, when thou desirest healing, yet heal he will, he hears his son, and thyself in him, and will heal when healing is best for thee. Some languish under sin's filth, guilt, and pressure, with a Spirit of bondage, many years, cannot believe their sin is pardoned, their souls purged: and yet at the last they find Christ, who is the means of escape from the evil of sin, doth wash it away by his blood, so that they can sensibly say as that Martyr at the stake who had long waited for the Lords Christ, he is come, he is come. Yet a little while, and he that shall come, will come and will not tarry. Thirdly, Christ prayeth to the Father in you by his Spirit, (which is another spiritual help and sufficiency) the Spirit itself makes intercession for you, that is, the Spirit of God within you. Rom. 8.26. Thus, first by giving matter of prayer to them, all the prayers of the Saints that are made aright, are the dictates of the Spirit of God and Christ. The Spirit dictates and works a sight and sense of sin, of a man's own wants, inward or outward emptiness and unworthiness; A sight of Christ's fullness, worth and freeness, for the good of all his people; as also what he is of God to every believing soul, viz. wisdom, Righteousness, Sanctification and Redemption. Christ within you reveals himself and his Father to you, Christ is said to pray in Christians; for they have his matter, use his matter. Because you are sons, Gal. 4.6. God hath sent the Spirit of his Son into your hearts i Remanet quaedam ignorantiae obseuritas in intellectu secundum quam (ut etiam dicitur. Rom. 8.) Quid oremus sicut oporter, nescimus, propter varios enim retum eventus, & qui nos ipsos non perfectè cognoscimus, non possimus ad plenum scire quid nobis expediat, ideò necesse est ut à Deoditigamur & protegamur, qui omnia novit & omnia potest, Aqu. sum. 2 ●. q 109. a. 9 crying. Christians! when you cry unto God, Christ by his Spirit is crying in you, and calling out, Abba, Abba, Father, Father, can you then doubt of being heard, when Christ prays in you whom the Father hears always? Secondly, Christ in them, pours forth their requests to the Father, and that by words suitable to his Majesty, and their necessity: this is called the help of the Spirit, by reason of man's infirmity; and this help is afforded, because we know not what to pray for as we ought. 'Tis good to have a helper when we go into the presence of a great God, especially when we are helpless: for did not the Spirit help, who else can give supply in such a case? Or what can be pleasing to God, save that which comes from God? can any thing lead to God, ascend unto him, besides that which descended from him? surely nothing; only he that searcheth the heart knoweth the mind of the Spirit, because that makes intercession according to the will of God, Rom. 8.27. God and Christ puts words in his people's mouths, as is clear from Hos. 14.2. Turning to the Lord say these words, take away our iniquities, remove our sins from us; receive us graciously: be favourable to us, so shall we render to thee, the calves of our lips, that is, we will be thankful, so Luke, 11. from the first to the fift. When the Disciples desired Christ to teach them to pray, he puts words into their mouths, saying when ye go to my God, and your God, speak thus, call him Father, the very name prays for us k Ipsum nomen, ●rat pro no●is. , pray him to sanctify his own name, to let his Kingdom come, his Kingdom of grace into the hearts of the graceless, to let his will be done upon you, in you, and by you: and for manner, so an earth as 'tis done in heaven, viz. willingly, cheerfully, readily, with much willingness, without any the least weariness, ask for bread for the day, all necessaries for the comfortable being of the outward man, ask forgiveness of sins, for he is blessed to whom the Lord imputes not sin, though he hath little of the things and necessaries of this life. Beg, you be not lead into temptation, viz. not suffered to be tempted, or else be kept from falling under the temptation, l Jubet orare, ne in tentationem dueantur, i. e. ne ab câ vincantur Aug. l. de Cor. & great. c. 6. and from being overcome of it, and that you may be delivered from all evil of sin, and suffering. Ye shall ask what ye will, and it shall be done unto you, if ye continue in me, and my words abide in you, Joh. 15.7. ask and ye shall have. Christ names not what shall be given, to let us know that gift is above all that can be named m Non dicitur quid dabitur, quia donum supra omne nomen. Aug. . Secondly, or without words, for prayer is mental as well as vocal; and although a Spirit of sonship is a Spirit of Prayer, and every son of God is a man of prayer: yet some sweet souls, as dear to Christ as others, cannot sometimes, by reason of some distempers, and distractions of body and mind; (I say they cannot) utter their minds by words, at the Throne of grace. Rom. 8.26. Now Christ by his Spirit helps n Est metaphora ab onerious sump●a, quae utrinque admotis manibus sublevantur, Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so Luk. 10.40. The Greek world's a decompound, and there's great force in it. these, sometimes even to sigh out their wants and sorrows before him, and obtain ᵒ sometimes to groan out their desires unto him: sometimes by weeping, shedding tears, which have a secret language and voice in the ears of the Lord of rests, Psal. 6.8. Thou hast heard the voice of my weeping, and Christ himself hath wept for some * Christum flevisse legimus, rifisse nunquam. Salvian. l. 6. Cum Spiritus hominis suspi●or, Spiritus Dei aspirat. Cyprian. Matth. 6. , sometimes the heart's so full of sorrow, so sad, and heavy, that nothing can be said or done: then, even than the Spirit helps, and all through love. Christ has promised his beloved friends corporal succours; every morsel a Saint receives: he hath it in way of a promise. The Lord feeds others too, but 'tis only so as he doth the beasts of the field; in an ordinary way of providence: wicked men may have much, and yet inherit nothing, because they possess not God in their enjoyments, enjoy not him in conjunction, and connection with the Creatures. Take no thought saith Christ, what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed, It's enough for a Gentile, a Heathen, a stranger to God and Christ to be cuttingly careful for these things: that hath ne'er a heavenly Father to provide for him Doth your heavenly Father feed the fowls of the Heavens? and shall he not much more feed you? Doth he the Lilies of the field, better than Solomon in all his glory, and the grass of the field, * Wicked men are like the grass of the field with their gloria brevis, whose end's to be burned. which remains but for a time? and shall he not thee, who shalt live for ever, abide for ever? these are some of Christ's comfortable love discovering words. And many other such like there be, which for number are as the Stars of the Firmament that cannot be told. 'Tis said that one Crane a precious Christian, though of mean estate in outward things, being about to die, and it being demanded by his friends, what should become of his children: he answered thus. God that provided for the Ravens, will also certainly provide for the young Cranes, and according to the good man's faith so it was, that all his children were well provided for in this evil world. Psal. 34.9. There is no want to them that fear him, that is, of what is good for them, and to miss an evil thing is no injury to them. If the Lord of his goodness doth foresee, that riches will be a snare to one or other his sons of love, and therefore withholds them from them: what doth that child want? save something, which if he had, 'twould make him more wanting in better things. Some have much of the world, and this hath been the fruit of it, the cares of getting and keeping, together with the fears of losing the things of this life, 't'as almost drunk up all that delight, Joy, and content, they should and might have had, in a spiritual God, Christ, and spiritual things. If any man loves this world, the love of the Father is not in him. Some like the bird that is fastened to a stone, would be on the wing, on high towards Heaven: but when they attempt to ascend, they are drawn back, and held down with a stone in the heart, and another in the hand. God hath given some their hearts desire, but hath sent leanness into their souls: and what profit was there in that? had it not been better to have wanted those things, which fat the carcase and starve the soul, which is the most precious Jewel we have in this world? It is one mystery in Godliness, to have nothing, and yet lack nothing. A Christian may have nothing and yet lack nothing. Luke 22.35. When I sent you without purse, scrip, and shoes, lacked you any thing? and they said nothing. Divine Providence makes up outward wants another way: The Martyr had no food, and yet he lacked none: for as he had no meat: so he had no stomach, and all the Apostles wants, and sorrows, were but an as it were so, 2 Cor. 6.9.10. but as it were dying, and yet living, as sorrowful, yet always rejoicing, as poor, yet rich, and making many rich, as having nothing, and yet possessing all things. Christ was their all, as it were what it was not, for when a Christian possesseth God; he enjoys all: and what wants he? surely there is none who live in God and his Christ, but shall be kept alive in this world, and if they be not 'tis no great matter; for this is not their Country: they will never be well and at hearts ease, till they be at their heavenly home. Christ promiseth health also, and protection to his in mercy, Prov. 7, 8. & c. 4.22. Luke 21.18. all the hairs of your head are numbered p Si sic custodiuntur, superflua tua, in quanta securitate est, anima tua. Aug. Sed sicut Capillus de capite, sic nec momentum p●ribit de tempore. B●●●. . If that sickness and infringement do surprise thee, yet, is it any more but an exchange of mercies? God shuts out Moses from an earthly Canaan, which was an affliction to him, but then gives him a heavenly one for it q ●n C●●is rep●sita est major comp●nsatio. Calvin. , one mercy for another: did we not sometimes meet with changes, we should like Jeshurom wax fat, and forget the Lord. Afflictions, sicknesses, and weaknesses, with wants and exigencies, are as needful and as good for some as their ordinary food. Yea, if they were not good in themselves, as there is an evil of punishment as well as sin: yet God makes them good to some, they were good to David, Psal. 119.1. They give us a true taste of the bitterness, that is, in the tree of evil: for we in nothing do more taste, and sensibly perceive the sinfulness of sin than in suffering. Hence that, Oh the wormwood and the gall! my soul hath them still in remembrance: and is humbled within me, Lam. 3.19.20. Here was the taste of sin in the suffering r Civitatis evertio est morum non murotum casus. Aug. . It brings to mind our sin, as in the case of Pharaohs Butler. Secondly, it is a mercy in that it drives us to the God of mercy. And means of escape from sin and misery. In their afflictions they'll seek me early s Num tibi cum fauces urit sitis, aurea quaeris. pocula. Hor. ser. l. 1. Sat. 2. , saith the Lord. Many persons are carelessly remiss in walking with God, and calling on God, can keep from him for days together, succession of days one after another, sometimes months, and scarce speak a word to God. Is this thy kindness to thy friend? Do we not take it ill, if we meet a friend as we walk the streets morning and evening, if our friend gives not the salutation, of a good morrow, or a good even? Do we not say he is proud and stiff, or careless and regards not his neighbour? what suppose ye will God think then of some that serve him worse? Is it not pride that makes thee pass by him, not give him a word, and but seldom a thought? Is it not pride that estrangeth thee from God? yea, it is, and it will estrange God from thee, he knows the proud afar off. Is not the whole fabric of man's body made upright? set upward? when other creatures are made to look downward, and all to signify that he should mind God, Heaven, and highest things t Os homini sublimi dedit Coelumquè videre jussit, & erectos ad fidera tollere vultus. Ovid. Metamor. l. 1. sab 1. . Ah Lord! What will the end of these things be? will not the end be bitter? Secondly, Christ's love is practical, and is discovered. 1. In his doing for them. 2. In his suffering for them. 3. In his suffering with them. First, he serves them, wonder therefore ye Celestial souls! he that is Lord of all is a servant to all; who are of the election of grace: Matth. 20.28. The son of man came not to be ministered unto, but to minister. Now what think you did subdue this conquering King of Saints? make him serve? was it not love? great love, free love: he took on him the form of a servant, not only of a good servant to obey: but also of a bad servant to be beaten u Non solum servi ut subesset, sed quasi mali servi ut vapularet. Bern. ter. quart. Heb. poenos. . He was as if he had been the worst of servants, buffeted, stripped, scourged, chastised, and pierced, led to prison to Judgement, and to death, and for your sakes he was beaten and abused. w Cibus hominis muravit se, inpabulum pecoris, homine mutato in pecus. Ber. sup. Cant. ser. Now Christians! did he not love you? what discoveries of love do you desire more real than these? The Lord make you such to him, as he is to you. Secondly, in making exchanges with them, even best things for worst x In primis de suis meliora contulit, in secundis de nostris inferiora suscepit; Aug. de tompor. ser. 9 : living quickening grace, for dead and sottish nature. Spirit for flesh; Mercy for misery; Riches for poverty. Glory for shame; a Crown for a Cross; Life for death. Christians! can you tell when you are well? all Christ, and all Christ's things are yours. Are you pleased? If not, the Lord of hosts is displeased: you have his help, you have his heart, he is eternally yours; this is love indeed. Thirdly, in making his services easy to them, and that he does. (First,) by suiting and fitting his employments agreeable to the abilities of his servants, his Commandments are not grievous, the more grievous than is the breach of them y Quo levi●s mandatum, eò geaviù. peccatum. ; men of this world do put their servants on doing more than they are able, oppressing them; which thing must needs make their service irksome, and very unpleasant. But Christians! here's your comfort, that Christ's work doth never over-match the strength of the Operator. 1 Cor 10.13. The faithful God saith Paul will not suffer you to be tempted above what you are able to bear, it is a work of Christ, and his service to endure temptation. Christ's servants! consider your Master's love, what if Satan assaults you, 'tis not you he encounters withal; but the power of Christ in you; and so you shall be able to reassault Satan. His grace is sufficient * 2 Cor. 12.9. for thee z Sufficit mihi gratia tua, cum defici● virtus mea Bern. apud Cornel. à lapide in locum. , and which is more, the Lord Christ gives thee a medicine with the malady, a cure with the disease. Oh spiritual soul! thy straits and reliefs come hand in hand unto thee, a means of escape with the temptation; this instance may suffice. Thou mayst see by this, how sweetly, God season's crosses with comforts. Secondly, by a continuation of intrinsical supplies, while's they are engaged by him that there be no impairing of the strength of his servants. Services of men do ofttimes waste and consume the strength of servants: some are even worn out by them, have done so much for their Masters, as that they can do nothing for themselves. But in Christ's services, the Saints are as able at the last, as first, for Alpha and Omega is with them. Such as wait on the Lord shall renew their strength. Such mount up with wings like Eagles, run, and shall not be weary, walk, & not faint. The services of Christ are all strengthening, not at all weakening. Thirdly, by frequent forbearances when they offend, he shows love in that, other Masters are prone to make the worst of every fault: But Christ doth not tax thus, discourage, dishearten, and discomfort so, for every fault. You, righteous Enoches! that walk with God, can speak better things of God than so; if your endeavours be at the highest, that you do what you are able, he makes no words of the sins of your services to discourage you; Lam. 3.22. his compassions fail not a Compassio impassibilitate perdurat. Bern. de grad. humil. , his bowels cease not yerning towards his, Psal. 78.38. being full of compassion he forgave them their iniquity, and destroyed: them not, many a time turned he his anger away, and did not stir up all his wrath: many a time, often Christ is frequent in forbearances, he can suffer much, and suffer long. Christians! is he to you a pattern of like piety? Fourthly, by exacting no more from them, than he hath promised to work in them. If God will have oneness of heart, newness of Spirit, contrition, faith, patience, love, Ezek. 36.27. c. 11.19, 20. he work it in you b Is dat qui mandat, qui jubet ille juvat. . Friends! many complain of want of power to serve Christ, they cannot do this, or that, or the other: but is it not want of will? Christ supplies thy former want c Da domine quod jubes, & jube quid vis. Aug. ; He will put his Spirit within you, and cause you to walk in his Statutes, and ye shall know his Judgements, and do them; you shall be his people, and he will be your God; and if want of will be the burden, he'll supply that want also. My people shall be willing in the day of my power d Juvat idem qui jubet. Auson. : power, and will go hand in hand when God's goodness works kindly in us. Fifthly, by a continuation of his presence with them, for their assistance, when they fail in point of a right performance e Cum nullum agens, secundum a got, nisi in vertute primi sitquè caro spiritur perpetuò rebillis uon potest homo licet jam gratiom consecutus, per seipsum operare bonum, & vitare peccatum absquè novo auxilio Dei ipsum moventis, ●irigentis & protegentes, quamvis alia habitualis gratia ad hoc ci necessaria non est via. Aqui. sum. 1. q. 2 ●. q. 103. d. g. . 'Tis some ease to a servants mind, when his Master will put to his hand to set forward the work: even so Christ does speed the performances of his people, by putting under his hand. Will not this encourage? what can be more inlivening to living Christians? my soul follows hard after thee, saith David, he was much in the thoughts of God, God was with him, and he with God: but what's the reason? thy right hand upholds me. Psal. 63.8. Christ's followers take hold on his Cross, and Christ will lay hands on't too, yea, and bear the heavier end for them. 'Tis with a Christian, as with plants; which the heat, and influence of the Sun makes to thrive; when Christ the Sun of Righteousness shines upon them, is present with them, they prosper: all things grow in their hands, and their comfort's in the hands of Christ; such as is his presence with them, such is their life, and no other. Sixthly, by setting before them the same Joy, that his Father set before him in all his do, and sufferings; the best way to encourage a servant in his work is to set the reward before his eye: thus God the Father served his Christ * Heb. 12.2. , consider him therefore, lest you be weary of well doing, and faint in your minds * vers. 3. . Christians! you are apt and prompt to weariness in spiritual services, to faintness under the Cross of Christ; But saith the Lord, * ver. 2. look unto Jesus, consider his patience, his suffering, and remember, for your comfort, how he now reigns, the greatness and goodness of Christ's pay, smoths the the roughness of heaven's way. Secondly, in suffering for them f Multo efficatior Christi mors in bonum, quam peccata nostra in malum: Christus potentior ad salvandam quam Daemon ad per, dendum. Bern. , true lovers will suffer to their loss; that they may gain the thing they desire: and having got that they love, their hearts are at rest. Christ suffered loss even of his glory for a season, that the travail of his soul might prosper in his hands, and that he might inherit the sons of his love, his peculiar portion. Christ suffered both in life and death, and for their sakes he loved not his life to the death. Consider the greatness of that work of dying for them, by the worthiness and fitness of the person: which makes the salvation more glorious than else it could have been; which appears to have in it a heavenly glory, thus. First, that only Christ, and his death could be able to part that strife which was betwixt an offended God, and offending man, he is our peace saith the Scripture, who hath made both one, and broken down the middle wall of partition between us: he abolished the enmity in his flesh; he made in himself of twain one new man * Ephes. 2.14, 15. . Before this, God, and his people by election, were twaite, did disagree, and can two walk together except they agree? if they could, what comfort should a soul have, to walk and work with an Enemy, trust himself in the hand of an Enemy? Now this blessed act of Christ's love, hath made God, and his people friends, hath taken away the wall of partition, so that now we may go boldly and freely to the Throne of grace * Heb. 4.16. , through Christ, who before durst not see his face. Now that there was but one, and had not he undertook it, there had been no other, 'twas greatest love that he, in man's distress, would do it. There are two reasons of his fitness in this particular respect. First, he only could discover, how great the breach was that sin had made. Secondly, he only could make the atonement, being in favour with God, the Lords equal. Secondly, that he be able to bear the deserts of the offendor, only Christ was able to bear the just demerits of sin, that wrath of a Divine Majesty that was due to sin. Alas! humanity cannot stand under the wrath of such Deity, a little displeasure of God you see, can break us in pieces beat us to powder. We cannot tell how to behave ourselves under small afflictions, a little pain in the head, tooth, heart, belly, back, or sides, casts us down; when as all the pains and evils of this life, are less than the least of all our sins; how much less than could humanity stand under the wrath due to every sin of one person? nay, to every sin of every person? It must be a God as well as a man that was able to do this. This Christ did, he stood under the sins of all the elect, that ever did, or ever shall survive in this inferior world. Think of it then, was there ever any sorrows like to his sorrows * Lam. 1.12. ? what a burden bore he? The Church useth the speech to Christ, when she was under but small suffering; but might not Christ to damp the Spirit of murmuring under a light Cross, have said so to her and all her children. You just ones! you see his fitness to die for you. Thirdly, that he be able to satisfy for the offence, none else could satisfy Divine Justice, and a just Law for sin, o! who then would sin, sigh such suffering was required for satisfaction? Some men will fear to offend against the civil Law, if they perceive that any great satisfaction is required, any great mulct inflicted for the breach of the Law. Hence murders, rapines, buggeries are not so many as they would be, because the Law exacts no less than life in such a case; and pray tell me, what's the life of man to the life of God? of Christ? it's nothing; yet some out of natural tenderness, will weep for the death of a man; and that in great measure: but have not one tear for Christ, think not of him, are every day striving as much as in them lies to crucify the Lord of Glory afresh, and put him to open shame by their sins. If it be not so, what meaneth the breaking out of your piercing sins, flinty hearts? o foolish and unkind! will ye thus requite the Lord, and the love of Christ? Fourthly, that he be without sin, he that is a sinner can but die for his own sin; as in the case of two malefactors, the suffering of the one cannot acquit the other, because they are both under one and the same condemnation: Christ was thus afflicted for your sakes. Silver and gold was not the price of our souls, corruptible thing's were invalid to this purpose; 'twas precious blood * 1 Pet. 1.18. , not of a sinner, but of one that saves from sin: a Lamh of God without blemish, spotless * ver. 19 . Fifthly, that he personate the party offending, so as that the same perfection of nature may fall for sin; which fell in, and by sin. Christ was the common person, personating, as a second Adam, the first Adam and all his posterity: offering the same nature for sin, which fell by sin, from the pattern of perfection, God himself. By man came death, and by man came the resurrection from the dead * 1 Cor. 15.21 , man for man, person for person, nature for nature, name for name * ver. 45. . Sixthly, that the satisfaction be eqivolent to the indemnity suffered and sustained. God suffered by the loss of his Image in man, so as that nothing, except the like in value to what was lost, is of equal value in the Lords esteem. Thus did Christ and much more for the Elect, he gave to his Father a more refined, and better accomplished nature then Adam lost: for, Adam was left mutable, and so he might either stand or fall: But Christ hath so ordered the matter for Christians, as that, that part of the Divine nature which they have is uncapable of any such mutation g Qui operatur ut accedamus, operatur ne discedamus Aug. de bon. persev. c. 7. Phil. 1.6. , sooner may the Heavens bow down to the earth, and the earth itself ascend to the Heavens, darkness itself be made as the Light: then that grace can cease to be grace, till it becomes glory. Satisfaction must be plenary. First, to put a glory upon Justice, the Justice of him who exacts the reparation, and that for the setting forth 1. The austerity of Justice. 2. The impartiality of it. First, thus it pleased the Father to bruise Christ for sinners, to set forth the austerity of his Justice in this particular, whereas he would not be content with a slight satisfaction or payment. God will have one worthy for another, yea, a person ten thousand times more worthy to satisfy for the wrong, than was he that did the wrong: for, the first man was of the earth, earthy, who did the wrong; the second man was the Lord from Heaven * 1 Cor. 15.47. , who made the satisfaction. Secondly, the impartiality of Justice, in discovering, that the most high will not connive at sin, no not in his own, and only begotten Son, the Son of his dearest love: Rom. 8.32. he spared not his own Son, but delivered him up for us all; so that if the dearest Son of his dearest love will take upon him the sins of the elect, he must bear their chastisement. He was wounded for their transgressions, and bruised for their iniquities, the chastisement of their peace was laid on him, and by his striyes they are healed * Isa. 53.5. . Can not Christ escape for sin that he took upon him? did not God spare a Son of love? where then, you sons of wrath! can you be safe from the hand of Justice? Every man by nature is a son of wrath, Eph. 2.3. and without this grace Christ had not been a Son of love, oh ye sinners in Zion! stand amazed at this strictness of God against sin: and turn not your eyes from the things of your peace; lest you discover yourselves to be lost, to whom the glorious Light of the glorious Gospel is hid, to whom the way of peace is unknown: for God will put resplendent glory upon his Justice, in the fall of some, as well as rise of others, the damnation of some, as well as salvation of others. Thirdly, doth not his wisdom and Mercy deserve to be sharers in the glory too? doubtless his wisdom was infinitely seen in this h Sapientiae Dei quasi perdix fovet filios, quos non peperit: quasi gallina congregat pullas sub alis: quafis Aqulla provocat ad volandum. Bern. sent. : for who but the Lord himself, and what but the wisdom of a God could find out such a way to satisfy his Justice, and propagate his mercy? that austerity and lenity should dwell together in the same breast. That's a mirror of Miracles, and are not his mercies above all his works? who dare deny it? Mercy and Judgements do proceed from God, as honey and the sting come from the Bee; Honey comes from the Bee naturally, is not forced, but comes sweetly and freely. But the sting comes forth by provocation, stimulation. So Mercy comes from God sweetly, and freely i Magnan injuri●● Deo facit, qui diffidet de ejus miserecordia. Aug. without forcing, for, who can extort from him? force him k Bonitas invicti non vincitur, infiniti miserecordia non finitur. Fulgent. ? 'tis as natural for God to do good, as to be good, it's as impossible for him to cease to do, as to cease to be. Mercy is his delight. Now acts of Justice are more strange acts to him l Tua quidem malitia mensuram habet, Dei autem miserecordia mensuram non haber; tua malitia circumscripta est, etc. Chyes. hom. 3. de penitent. , and they are called his strange Acts in the Scriptures. Judgement comes not from him, till he be provoked, and incensed by us against our persons. And there is this reason of Gods proceeding in this kind, the motive or moving cause to his mercy is in himself: but the motive or moving cause to acts of Justice, is without himself, within us m Deus & Pater miserieordiarum, sed quòd judicat & condemnat, nos eum quodammodo cogim us Bern. de nat. Dom: . So that when the proper cause (which is sin in us) is removed, than that real product of sin, that fruit and effect of sin (which is an incurring of the Lords displeasure) is no more existent. Hence those say of the Lord to Asa, The Lord is with you while ye are with him: but if you forsake him, he forsakes you. When we keep up society with God and Christ, he cannot be against us, nor can he ever forsake us, until he be forsaken of us n Deus nifi deserentem se non deserit non nos deserit fons, si nos fontem non deseramus. Aug. in Johan. 32. Tu me non deseris nisi prius ego te deseram. Aug. in solilo. c. 14. , you see the cause and the effect. Then who is a God like to our God? that forgives iniquity, transgression and sin, and is not angry for ever, because he delights in Mercy. You have seen, you children of Light! the fitness, worthiness, and sufficiency of your Saviour's person, parts, and courage to suffer for you; and how truly he hath made o'er what he hath been, and done, even to you, for your good. Doth not this speak you beloved? do you not see God in the face, and acts of Christ smiling upon you? Consider, was he thus fit to suffer for you? and is he now fit to reign for you? Then account him most fit to reign in you, and to be exalted by you. But we'll glimpse out the glory of this great work a little more. First, that highest Majesty should bow itself to lowest indignity, we are but as worms to him o Altus est Deus, humilis est Christianus, si vult ut altus Deus, vicinetur illi, ille humilis fiat: magna mysteria, fratres, Deus super omnia est. Erigis te, & non illum tangis: humilias te, & ipse ad te descendit. Aug. in Psal. 34. . What? that the glorious God should seek for a Harmony with unglorious man, fallen man, man that had lost all his comeliness, man that is borne like a bruit? that he who had for his associates, a glorified God, & glorified Angels; should veil his glory, come down from Heaven, become flesh, and be like other men, yea, the meanest of them, even a servant? Is not this glorious? all glorious? is not this love expressed? drawn out ad vivum, to the life? Secondly, the cohabitation of two natures in one, and the same person with harmony. Is it not the property of contrarieties to disagree, not to exist peaceably in one, and the same subject? Fire ye know resists water, (when injected,) with a fiery hissing; yet Christ you see hath effected and accomplished this natural impossibility. He made his Godhead, and manhood, to dwell together in one person with peace: and strong was the union. Herein, even in this sense, was that fulfilled in him, which was typed out concerning him by the pillar of God, the cloudy pillar; there was Light and darkness, two contraries in one pillar. Were not our nature's darkness itself, till he joined his Light with them in one person? Thirdly, in that man's rising by Christ, and living the life of grace and glory, should be contrived both by Father and Son from all eternity even before man was, and had fallen by sin from his God. Christ's blood was effectual before existent p Sanguis Christi profuit, antequam fuit Bern. , that he should be, and not be, at one and the same time be in God, and yet not in the womb or world, God hath chosen you in Christ saith the Apostle, before the foundation, of the world, then certainly before you had being in the world. This Christ was for the good of Christians, and thus Christians were through the goodness of God, and Christ. Christians! you were in God's favour before your generation, before you were begotten and conceived, and God discovers it unto you, and that you are beloved, he speaks you beloved by Regeneration. This may fitly be called a third part of the works glimpsed glory q Qui in factis Dei rationem non videt infirmitatem suam considerans cur non videat, rationem videt. Greg. in Job. c. 9 . 4. In that there is now such a firm league of friendship betwixt God and his people, as if they had never been ad odds in a way of enmity. Christ and his people are good friends, now they speak together, confer together, teed together, dwell together, lodge together, and live together r Omne bonum concordiae cognatum est. Spond. in homilia. 2. . Now saith Christ, my Father is pleased, all is well, and we are well pleased too. You are now no more a fare off, but are made nigh by my blood, 'tis now I in you, and you in me, and both of us one with the Father, he is my God, and your God, my Father and your Father. Is not here matter for a sweet song? ye Singers of Israel! and sons of God? cannot you make melody in your hearts with the heroic acts of your Master? Should you not sing praises for the Victory of your King, the King of Saints, you could not show yourselves Roylists' of the Court of Heaven. Fifthly, in that there should be such a suitableness, and usefulness of the work, unto the desires and exigencies of Saints. Things may be good in themselves, and yet, notwithstanding, not being found to suit with the wants of the needy; they are not good unto them. As the body is not satisfied with things Spiritual, so the soul is not content with things Corporal. Externall things may satisfy the body, help it, relieve it in distress: but when the soul is in distress, all the world is to it but like a great cipher, it amounts to nothing. There must be a fitness in the object, the ear is not pleased with light and colours, nor is the eye with sounds s Eyes solum fruimur, in quibus voluntas delectata quiescit. Aquin. S. P. 1.2. q. 11. a. 3. . The spiritual man is carried to spiritual things: as the natural man to natural things: and as in motion there is no rest, till in a fit place; so in this case, you cannot quiet a spiritual soul with a thousand worlds: Interest in God must do her good, or nothing. Every thing is fitted for its object. What comfort doth a piece of flesh yield to a sheep? and of what use is a rich pasture to a man? that only is comfortable to us, that is good to us, and that only is good to us, that agrees to us. The best dish agrees not with him, who hath an antipathy against it. Silver and Gold, Pearls, and things precious, yea, and many more seen things, as honour, preferment, and the like may be good in themselves, and for their usefulness, as they serve men's turns. But apply seen things to an unseen soul, and you'll find she cannot relish them, she feels no savour in them, no more then in a dry chip, as our Proverb runs, and why? because they do not agree to her as she is a Spiritual substance, therefore not good to her. Now of all other good, God is the summum bonum t Omne bonum in summo bono. , and his workings towards his children are about the application of things necessary for them, and suitable to them. This great work of Christ's dying for you hath such a fruit as will fulfil all your desires, supply all your wants, redress all your grievances: for in all your comfortless conditions, ye may fetch comfort from Christ's sufferings and death for you, you may fetch sweetness thence: as thus, when you want, you may argue: did Christ die for a time that I may live for ever? and shall I think he will not keep me alive here u Dic nobis qui praeparas, quid praeparas? replebimur bonis dcmus, sed qui bus? etc. quaerimus qued oculus non videt, etc. Bern. ser. 11. in Cant. explicans illud Isayae, c. 64.4. for a time also? did the Lord give Christ to me, and will he not with him give me a conveniency of other things, at least, as much as is good for me? Thus little children, you may possess your souls in peace that passeth understanding. Thus the Apostle did, my God shall supply all wants, yours and mine, and Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him freely give us all things, even all that he hath? The distinction of goods in Augustine, is exceeding memotable, remarkable, and sweet; There is saith he, Bona Throni, and there is bona scahelli, goods of the Throne of bliss and grace, as God, Christ, and whatsoever spiritual good he confers. Secondly, goods of the footstool, as the Creatures and comforts of this life, the accommodations of this world, whence we may infer. That God, and the godly: Christ, and Christians: as they have but one Throne, which is heavenly, (and that to them all) so also they have but one footstool. Now God makes the earth his footstool, so should the godly do also w Si terram amas, terra es: si Deum amas, quid vis, ut dicam? Deus es. Aug. . Christian's ought in a good sense, to lay the world, and the things of the world, under the soles of their feet x Quam sordet mihi terra, cum Coelum intueor? Adrian. Pedibus duntaxat, terram tangentibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chryst. hom. 2. de incomp. Deni. nat. : and not make them and prise them as the Crown of their head. And especially when they hinder you from being crowned with Christ's Crown, which is a Crown of glory, and your greatest dignity. Now Christians! consider by this, and what hath been said, what Christ, and this blessed act of Christ is to you: how that you have the goods of the Throne, and now God having given you Christ, having procured for you ablessed Throne to set yourselves upon, what cause have you to be troubled, if he denies you, or takes from you a footstool, whereon to set your feet? Let not your hearts be troubled, you believe in God; believe also in Christ, and be established for ever, yea, believe his Prophets, and you shall prosper. The second discovery of love by suffering on the behalf of his, is his suffering with them. In all their afflictions he was afflicted, and the Angel of his presence saved them. In his love, and his pity he redeemed them, and he hare them and carried them all the days of old. 'Tis some comfort to have a companion in suffering y Comes in via, pro vehiculo est. , 'tis much more comfortable to have a helping companion, that will take off some of a man's burden. He hath laid help on one that's mighty. First, Christ is with his in losses, he bears a share of those losses, they shall not be all loss to them that fear him: he will give them something again, yea, some better thing, than what they have lost for him, and in following or going along with him: and though the world be but as loss to a soul; yet Godliness is great gain with contentment; He that loseth his life for Christ, and the Gospel's sake, shall save it, Mark. 8.35. Christ will make up and repair the loss again, and does not he give a better thing than this life in the room on't? What's this life, and all the accommodations thereof to that life which is above? the life of the world's ignoble, most mean, and passing poor to the life of God, and the glorified in Heaven. Then friends! what lose you? can you tell? I tell you, that to die here, is to begin to live for ever hereafter. Secondly, in Infringements and imprisonments of the body he suffers with them, giveth rest unto them z Tranquillus Deus, tranquillat omnia, & qaictum aspice●e, quiescere est. Bern. in Cant. 23. : & is it not better you sensible souls to be in prison with Christ, than to be at Liberty without him? nay, is it not better to be in Hell with him, than in heaven without him? (if such a thing could be?) doth not his presence prove a Heaven a Christus nobiscum. 1. Politicè, ut Rex in Regno; Dux in exercitu. 2. Occonomicè, ut Pater in domo. 3. Ethicè, ut ratio in homine. 4. Physicè, ut anima in corpore, Cornel. à lapide ? what's the Heaven above, but the fruition of God and Christ, and Christians! tell me: when you enjoy much of Christ in the closet, or Congregation: when you feel the warmth, heat, and vigour of all his love and spiritual graces working upon your drooping Spirits, do they not revive you? put much life in you? his words are Spirit and life, much more than are his works. Is it not your Heaven to enjoy, and for your souls to possess their beloved's presence b Heu Domine Deus, rara hora, & brevis mora. Bern. in Cant. ser. 13. Res delicata est Spiritus Dei. Tertu!. Memor sum, quanta pace fruebar, cum in Domino gaudebam, ideò nunc magis doleo, quia scio, quid perdidi, scio quàm maxima bona amisi, red quod per peccatum mihi abstuli, red quod meâ culpâ perdidi. Savanarol. medit in Psal. Miserere, etc. ? Thirdly, in wounds, or hurts of the body or mind, if Saul goes to Damascus, and treads but on the feet of Christ, the meanest and lowest of his servants. Doth not Christ bow his head, yea, all his body to save them? will it not make him cry out, Saul, Saul, why dost thou tread on my feet, persecute me in the least of my members? yea, certainly had he ne'er opened his mouth before, yet then as the dumb son of Croesus, by straining his voice had the strings of his tongue unloosed, when he saw his Father like to be butchered, crying, Oh! kill not King Croesus: so Christ (could the former be which cannot be in him yet) then, when they suffer, he suffers with them, and cries as to Saul. Kill not my children, pierce me not, cut me not in pieces, rob not, imprison me not, he now plainly speaks this in our ears by his word, could we but mind it. Christians! when you are touched with a hurtful touch (so sensible is he, that) he is touched in the apple of his eye too, his eye smarts whose you are, and he that made eyes, assure yourselves, will soon heal that eye sore, when 'tis seasonable to do it. Lastly, in hurts of the mind. Are you wounded in Spirit, troubled in mind, tempted? he is tempted with you, wounded with you, troubled with you, is not this love, discovered? Now he is in Heaven, he is touched with a feeling, of your infirmities on earth c Inchoata in incarnatione, completa in ascensione, Cornel. à Lapide. . Are you tempted? so was he, and that in all points like to you, sin being excepted, viz. sin did not tempt him as it doth you, but then he was tempted by Satan to sin, as well as Satan tempts you to sin d This I take to be the sense of the place. ; instance that sore temptation, to cast himself down from the pinnacle of the Temple, to murder himself; and that temptation he tempted him withal to commit Idolatry, to fall down and worship a Devil like a Heathen: he also tempted him to distrust, infidelity, when he would have had him make bread of stones, as though God could not live without bread, or as though there were not enough of God in the blessed man, to sustain him a little longer, yea, for ever (if he pleased) without food. CHAP. V Of the ends of Chrisi's love. EVery thing hath its end * Prov. 23.18. , and every thing is such as its end is, as the thing is towhich it tends: all's well that ends well, that's the Proverb, not more ancient than true, 'tis the end that crowns the action; when God would prove a person, action, or thing to be good or evil, he takes this course, observes, (and bids us observe also) what the end of the person or thing is, at which it aims or tends, mark the perfect man, and behold the upright man, saith the Lord, for the end of that man is * Psal. 37.37. peace, though he has trouble in his beginning and progress, yet has he peace in his end, viz. his way tends to peace, though he sows in tears, yet he reaps in joy, for Light, is sown for the Righteous, and gladness for the upright in heart; men sow to the end they may reap. Thus he proves an upright man to be a good man, by his good end. So saith he, the end of the wicked shall be cut off. Viz. He shall miss of all that he aims at, he thinks whatsoever his life be, his death shall be good, he aims at happiness after a sort, but takes asunder the means, from the end; when such an one dies, all his thoughts perish, where is his hope when God takes away his soul, saith Job, either his sin with himself shall have no end, for sin in its fruits go to hell with him, lives for ever with him, sins are his works and they follow him, or, secondly, his end shall be, and that most certainly, the beginning of his never ending torment, by pain of loss and sense, together, viz. his sin tends that way, leads thither. Some desire Heaven but 'tis not so much for the society of God and Christ, as from a carnal conceit, that there's no want, there they shall have fullness. Do not carnal men dream of carnal eating in Christ's Kingdom? happy (said the Jews) are they who shall eat bread with thee in thy Kingdom; but this end showed their desire was carnal; for Christ reproves them, when he tells them, the Kingdom of Heaven consists not in meats, or drinks, but in Righteousness and true holiness. Every true lover propounds to himself his end, has his end, and that's true of Christ, he hath ends for which he loves, and to which his love tends. His ends are such as these. 1. To make his object lovely. 2. To present his Spouse blameless. 3. To keep the soul stainless. 4. To save the soul harmless. FIrst he loves to make his lovely in his own blessed sight, and unto his own glorious self. Christ loves comely Christians, Christ's frame on a Christians spirit, is a Christ-aluring beauty: a choice Spouse's distance from her loyal husband is a cord of love to draw his presence to her, long suspension of personal fellowship makes communion sweeter, when enjoyed. Christ's presence is good to Christians, and communion with them is good to him, a soul's distance from her husband Christ is very great, yet many pledges of dearest love pass betwixt them, something of Christ, being in the soul, brings all Christ to dwell there; he loves himself, and delights to dilate where himself is. Some love to fulfil lust and nature's fancy; but Christ loves that his object may be lovely, to himself, and all his offspring. The bridegroom loves to see his Bride adorned on a bridal day, would have her as neat as hand can make her, that her aspect may be pleasing to him, Christ loves to his people with a heavenly glory, he loves a soul, that he may present it to himself a glorious Creature, 'tis inward Glory I now speak of, Christ hath no lust to feed, sins not found in him he seeks nelther body's pelf, nor the minds riches, sweet Messiah, thy ends are good. Christ sets his love on naked souls; In some parts of the world, some buy their wives and them, so doth Christ in every corner of the earth gives himself for them, and then puts a glory upon them. Christ's glory is transforming, some have seen it as in a glass, and have been changed by it into the same Image, from glory to glory, even by the Spirit of the Lord * 2 Cor. 3.18. . Christ himself assumed our nature; that he might and adorn us with his: like to like, saith the Proverb, Christ loves his object to make it like him, and then clos'es with it, cannot stick lose to it: so pure's his love. Other lovers may alter in their love, because they cannot augment their objects lustre, amiable aspect; but Christ can make his object as comely as he will; then where is the ground of change? not in the object, not in the Subject, therefore not at all. I the Lord change not, that's his saying, who is immutable. Secondly, Christ loves to present his object blameless, both to himself, and also before his Father. Some lovers will find no fault in the objects they list to embrace, but having received them, find nothing else in them but faults: is this to love in truth? you earthly sensual lovers! Christ finds out faults before he espouses a soul to himself: but then through love covers them, buries them, forgets them: Christ never upbraids a soul with what he hath formerly been and done, God upbraids no man. Some speak well of that they like, until they have got it, and then the worst word they have's too good for't: but Christ speaks worst of souls before he's wedded to them, but when of twain they are one flesh, he speaks and makes the best he can of them, and the least good that's in them: he cannot break a bruised reed, nor can he quench the smoking flax: he cannot rip up old breaches betwixt his Spouse and him, but he's good at kindling smallest sparks of saving grace, though buried in a heap of ashes: he is wont to make much weakness little, and little strength much. Some Lovers will hid nothing they know, by those they have seemed to love, will you call this love? 'tis perfect hatred; but heavenly favourites! your heavenly husband's not so unkind, he covers all evils, and uncovers all good in them he loves. Prov. 16.12. 'Tis said he's able to present blameless before his Father, with exceeding great joy * jude 24. , and he's as active, as able in such a kind of presentation. Thirdly, he loves to present his object spotless, Christ sets his love on souls to cleanse them * Eph. 5.27. , and sanctify them to his own, and his Father's use. Satan loves to have souls that he may stain them, pollute them, bereave them of their glory, and Christ's Image that's in them, he's all for soiling of souls, that he may foil them, & ensnare them; but Christ takes out the spots of his own flesh; he sets his love on a soul to wash it from all filthiness of flesh and Spirit, Ezek. 16.6.7. the soul's time of misery, is Christ's time of mercy: when thou wast in thy blood, I said to thee live, and thy time was the time of love. John tells the seven Churches of Asia, Christ loved us, and then washed away our sins by his blood, heavenly husband! thou lov'st to good purpose. Christ loves to make holy as well as happy, he would have her without blemish, spot, or wrinkle. Fourthly, Christ love's that he may save harmless, preserve his object free from danger; Satan loves to destroy, but Christ loves to save. All Christ's favours run into this: the soul's salvation of whom he loves: he's called the Saviour of his body the Church; Eph. 5.23. the head you know contrives and advise's for the whole body. Such a head is Christ, he came to save, as well as seek lost souls. When Christians are in Christ, their selves and souls are in safe hands, Job. 10.29. no man shall pluck them out of my Father's hand saith Christ, & what power's like to his: Spouse of Christ! thou mayst trust thyself with thy heavenly Husband, put thy life in his hand; for he came not to destroy the believing world, but to save it. Oh you sons of Zion! how careful is Christ of you? his eye is upon you, his ear open to your cry; Christ watcheth his children as you watch yours, he'll not let a child go out of his sight, lest he catch a fall, and bruise or maim himself, and spoil his beauty, and when he does get a fall, Christ's ears are open, he can quickly hear him cry, and then he gives him a helping hand, till he's risen again. You are in his hand, and in his heart, and shall hereafter dwell in his heavens, what would you more? And now my friends! that Christ hath show d his affection by doing and suffering for you, he expects action from you towards him, and for him. Consider, intelligent hearts! First, is not he active for you? he prays for you, pleads for you at the Throne of grace, against the accuser of the brethren: then drink not in forsaken sins, against which both yourselves, and Saviour also, hath put up prayers with tears, and strong cries in the days of his flesh. Secondly: are not Satan's vassals active for their Prince of darkness? Do they not lay their heads and hearts together? unite all their forces, to follow that Prince, who rules in the air, and works in the children of disobedience, to advance his Kingdom, enlarge his Dominion, as Hell hath enlarged herself? do not they seek to make his Proselytes many? and shall the children of darkness be wiser, and more active in their generation, and for their Prince? then are the children of Light in their generation & for their King and Saviour * 2 Sam. 1.20. Jesus Christ? God forbidden. Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistims rejoice, and lest the daughters of the uncircumcised triumph. Love deserves love; oh, you children of Light! you cannot give warmth to your garments, but you shall receive't again. Oh then! be rooted and grounded in faith with love. Comprehend you with all the Saints, what the height, length, depth, & breadth, of Christ's love is. Then shall you sing Hallelujah to God in the highest Heavens, when the time of refreshment shall be in the presence of the Lamb, with exceeding great Joy to Just ones e Secundum laborem accipient, non secundum proventum, Bern. Non meritis operantis sed miseratione donantis. Aug. Deus coronat dona sua, non merita nostra. . FINIS.