Royal Oak Woodcut printer's device of an oak tree bearing three crowns. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, OR, The Transcendency of CHRIST'S LOVE towards the Children of Men. Laid down by the Apostle St. Paul, in Ephes. 3.19. A Treatise formerly Preached, but now enlarged and published for common benefit. By Peter Williams, Preacher of the Gospel. I determined not to know any thing among you, save Jesus Christ, and him crucified, 1 Cor. 2.2. Christ is all in all, 〈◊〉. 3.11. As the Father hath ●…d me, so have I loved you, Joh. 15.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isidor. Pelus. lib. 1. Epist. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. Hom. 16. p. 237. Jesus Christus totus suavis est, totus salubris est, totus delectabilis, totus denique, secundum Sponsae vocem, desiderabilis. Bern. Ser. 2. post Epiph. p. 22. LONDON, Printed by E. M. for Nathanael Webb, and are to be sold at his Shop, at the Sign of the Royal Oak in St. Paul's Churchyard, near the little North door, 1665. IMPRIMATUR. Joh. Hall. R. P. D. Episc. Lond. à Sac. Domest. Ex Aedibus Londinens. Octob. 15. 1664. THE DEDICATION. To his Christian and Dearly Beloved Friends in YORK, and elsewhere: THE AUTHOR (as a public and permanent Testimonial of his unfeigned affection to them, and real Gratitude for their Respect and Favour towards him) Humbly dedicates this ensuing Treatise (being the First-fruits of his Labours in this kind:) Earnestly beseeching the God of all Grace, that he would grant them such a knowledge of this (in itself) incomprehensible Love of Christ, as may tend unto, and end in their being filled with all the fullness of God: And that (through 〈◊〉 currence of his Spirit and Blessing) this 〈◊〉 ●●●atise may be made som● way useful and serviceable thereunto. The Epistle to the Readers. IF you would know why I have made this adventure to appear thus publicly, it is, That I might Evangelizare manu, & scriptione; and speak among the people (with whom I have been conversant) when I am dead and gone. For though Speech hath * H●bet ●n sci● quid latin is energiae viva vor, & in au●o● discipuli de docto●is ore tran●susa sortiu; son●●. Jer. a wonderful secret Energy accompanying of it, and * Multo magis viva vox assicit. Plin. Epist. lib. 2. Epist. 3. Nep. p. 95. Eras. ●●g. p. 218. a living voice is more affecting and persuasive than a dead letter (and therefore God hath appointed Preaching to be a standing Ordinance in his Church; as the most ready and likely way of conveying Sacred Truths to the minds and hearts of men) yet herein * Ward. Verba volant. Sc●ipta manent. Writing hath the advantage of Preaching, that whereas this is confined only to a few, that is extended to many; and whereas this requires presence, and continues but for a while, that hath its use in absence, and is more permanent. Sermons are like showers of rain, which water for the instant. Books are like Snow, which lies longer on the Earth; these may preach, when the Author cannot, and (which is more) when he is not. As for this present Book, it Treats of a Subject altogether unexceptionable, it being as noble, sweet, and of as necessary concernment, as any I could pitch upon. What Subject more Noble than Jesus Christ * Col. 2.3. ? in whom are hid all the treasures of wisdom and knowledge * Field of the Church. lib. 1. cap. 4. p. 8. out of Naz. Orat. 4. de sil. 1. p. 133. . In whom all things appear full of mercy, and full of marvel. God before all Eternity, and yet made man in time; born of a Woman, and yet a Virgin; wrapped in swaddling bands, and yet glorified by the Angels, etc. What more sweet than Love? And what love more sweet, than the love of Christ? This is that which the Church says * Cant. 1.2, 3. Delici is omnibus, & lantitiis potiores amores tuos duco. Merc. in loc , is better than Wine, and makes his Name as Ointment poured forth to the attracting of hearts to himself. This is that * Cant. 3.10. firm pavement on which Believers may stand confidently without fear of falling. That victorious * Cant. 2.3, 4. Banner, under the shelter whereof they may sit down cheerfully, without fear of being foiled by their Enemies, and find his fruit sweet to their taste. What is of greater concernment to us, than to know this love of Christ, as we ought to know it, so as in heart and life, in affection and conversation, to be in some measure assimilated and conformed thereunto? Our present Justification and Sanctification depend upon it; for by his knowledge shall my righteous servant justify many * Isa. 53.11. , says the Lord by his Prophet. And * Phil. 3.10. by knowing him, we become conformable to his death, says the Apostle. And our future salvation no less; for * John 17.3. this is life Eternal, to know the true God, and Jesus Christ, whom he hath sent, saith our Saviour. These are the matters here Treated of, which I confess are fit for a David to handle, * 2 Sam. 23.1. The man raised on high, the anointed of the God of Jacob, the sweet Psalmist of Israel: Or for a Paul, * 2 Cor. 12.4. who was caught up into Paradise, and heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unspeakable words, than for one every way so inconsiderable as I am: Nay, it's more fit for one of those Purae intelligentiae, the Angels that are about the Throne, than for any dark and dim-sighted Mortal to discourse of these things. And therefore the sense of my own weakness and insufficiency, hath been all along a grand discouragement, and still is a ground of fear to me, lest this excellent Subject should be too much debased in so low a hand, and prove to be but * Salu. Ornamentum in luto, by so mean handling of it. Yet such as it is, I have adventured it to public View; and when I have added a few Lines, to give the Readers a just account concerning myself and it, I shall discharge them of any further trouble by way of Preface. And for myself, I have this to say, That though I fall short of what should be done upon such a Subject, and might be done by others of greater abilities, and better accomplishments; yet I have done as I was able, not serving Christ and his Church * 2 Sam. 24.25. with that which cost me nothing, which (I trust) is accepted with the Lord, and shall be with his people. Indeed I can challenge little for my own, besides the Method and Substratum, having gathered most of the enlargements and superstructure elsewhere, which I the rather chose to do, because I thought it might perhaps render the whole the more acceptable to some Readers; nor shall I herein (I hope) incur from any that are candid and ingenuous, the imputation of Plagiarism, because I punctually and faithfully quote the Authors themselves, and thereby * Pliny's Epistle to Vespas. before his Nat. Hist. confess by whom I have profited. The reason of the silent Dedication foregoing, made to many Friends in general, without mention of any one in particular (if any be inquisitive about it) was this, because that * The Lady Mary Lister, Relict of Sir William Lister of Thornton in Craven in Yorkshire, who exchanged this life for a better. Aug. 14. 1664. truly honourable person to whom it was intended, * Isa. 57.2. was entered into peace, and brought to rest in the bed of silence, before I could get it published, and thereby made uncapable of it; but infinitely to her advantage, who (I verily believe) was taken from studying to know the love of Christ on Earth, that she might be filled with all the fullness of God in Heaven, where I leave her; and having given this account of myself, I shall add what I have to say concerning the present work, and its this: It was never intended to please the captious, but to profit the conscientious; nor to tickle the fancies of the curious, but to warm the hearts of the devout and pious; and therefore I have studied * Nos qui rerum magis quàm verborum amatores, utilia potiùs quàm plausibilia sectamur, etc. in scriptiunculis nostris non lenocinia esse volumus, sed remedia, etc. Salu. de Gub. Dei. Praes. p. 2. sound matter, rather than fine words; and to be profitable, rather than plausible. So that if you are nice and delicate, and seek after strong lines, acquaint expressions, high notions, and * 1 Cor. 2.4. the enticing words of man's wisdom, here is not for you; but if you are serious, and solicitous for savoury and wholesome Truths, these I can promise you, which meeting with a quick appetite, and good digestion, may (through the blessing of God) to be * John 6.63. Spirit and life to your souls. And that they may be so, I would advise every one of you, that when you begin to read this Book, you would at least send up some short Ejaculation to that God, * Hos. 14.8. from whom all our fruit is found, that there may be a blessing in it to ourselves, and all others into whose hands it shall come; in the attainment whereof, I shall think my labour well bestowed, and abundantly recompensed, especially if you will gratify with your remembrance at the Throne of Grace, the unworthy Author, who is Your Servant for Jesus sake, PETER WILLIAMS. YORK, December 24. 1664. The Contents of the Book. CHAP. I. Sect. 1. THe coherence of the Words. Page. 1 Sect. 2. The several Readins. Page. 2 Sect 3. The meaning of the Words. Page. 6 The Objections answered, which are made against the sense asserted. Page. 10 Sect. 4. The sense of the Apostles Prayer. Page. 13 Three Observations raised. ibid. CHAP. II. The first Observation. Page. 14 Sect. 1. An Introduction to the handling of it. ib. The Method propounded. Page. 15 Sect. 2. What love is here meant in general. Page. 16 More particularly. ibid. Sect. 3. The three first particulars. Page. 18 Sect. 4. The fourth particular. Page. 20 Sect. 5. The fift particular. Page. 23 Sect. 6. The sixth particular. Page. 25 CHAP. III. The greatness of Christ's love confirmed by Arguments. Page. 27 Sect. 1. The first Argument. ibid. Sect. 2. The second Argument. Page. 30 Sect. 3. The third Argument. Page 34 Sect. 4. The fourth Argument. Page 40 CHAP. IV. Sect. 1. The fifth Argument. Page 51 Sect. 2. The sixth Argument. Page 54 Sect. 3. The seventh Argument. Page 61 Sect. 4. The eighth Argument. Page 63 CHAP. V The Application of the first Use, for exhortation to labour to know this love of Christ. Page 67 Sect. 1. The Preface to the handling of it. ibid. Sect. 2. Directions about our knowledge of Christ's love. 1. That it be an affectionate knowledge. Page 71 Sect. 3. The first Branch of the first Direction, That it be a knowledge accompanied with love to Christ. Page 73 CHAP. VI Reasons why we should love Christ. Page 75 Sect. 1. The first Reason. ibid. Sect. 2. The second Reason. Page 78 Sect. 3. The third Reason. Page 88 Sect. 4. The fourth Reason. Page 98 CHAP. VII. Rules for our love to Christ. Page 103 Sect. 1. The first Rule about the Manner. ib. Sect. 2. The first Branch of the first Rule, That it be sincere. Four Characters of sincere love. Page 106 Sect. 3. The second Branch of the first Rule, That it be steadfast and constant. Wherein this constancy appears. Page 112 CHAP. VIII. the second Rule. The Measure. Page 113 Sect. 1. Christ to be loved above enjoyment. Page 114 Sect. 2. Christ to be loved above Relations. Page 118 An Objection answered. ibid. Sect. 3. Christ to be loved above our lives. Page 125 Sect. 4. Objections answered. Page 134 CHAP. IX. The third Rule about expressing our love to Christ. Page 145 Sect. 1. By love to all men. Page 146 Sect. 2. By love to the Saints especially. Page 149 Sect. 3. Mutual love commanded by Christ. Page 157 Sect. 4. Christ's Prayer for it. Page 165 Sect. 5. One main end of instituting the great Ordinance of the Supper. Page 172 CHAP. X. The second Branch of the first Direction. Let your love run to him by desire, and rest on him by delight. Page 182 Sect. 1. Desire after Christ. ibid. Sect. 2. Rest on him by delight. Page 185 Sect. 3. Let trust and fear be attendants. Page 191 Sect. 4. Objections answered. Page 194 Sect. 5. Objections answered. Page 199 CHAP. XI. The second Direction about our knowledge of Christ's love, That it be an effectual knowledge. Page 201 Sect. 1. By way of Application, with experience and assurance to ourselves. Page 201 Sect. 2. By way of Admiration. Page 208 Sect. 3. By way of Gratulation. Page 213 Sect. 4. By way of Obligation. Page 216 CHAP. XII. The third Direction, That it be a progressive knowledge. Page 232 Sect. 1. In respect of ourselves. Page 233 Sect. 2. In respect of others. Page 241 CHAP. XIII. General motives to know this love of Christ. Page 246 Sect. 1. The double evidence that it carries with it. Page 247 Sect. 2. The influence it hath. Page 251 Sect. 3. A Question answered. Page 255 Sect. 4. The second Use for Caution. Page 264 Sect. 5. The last Use for consolation. Page 271 The transcendency Of CHRIST'S Love towards the Children of Men. EPHES. 3.19. The former part of the Verse: And to know the love of Christ, which passeth knowledge. CHAP I. Sect. 1. THese words are a branch of the Apostles Prayer for the Ephesians, The coherence of the Text with the Verses foregoing. begun at the fourteenth Verse, and reaching to the end of the Chapter; made indeed upon design, but a holy and good one, viz. To prevent their fainting at his present tribulations for the Gospel, v. 13.14. I desire that you faint not at my tribulations for you, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus Christ, etc. And because he knew, that the experimental knowledge of the love of Christ, would be a special means to keep them close to Christ and his Truth, notwithstanding all discouragements; therefore, among other things, he prays, That they being rooted and grounded in love, might be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, And (as it is in the Text) to know the love of Christ, which passeth knowledge; which love, duly and rightly taken in, would tend to their establishment, as good rooting doth to a Tree and a firm foundation to a Building: for so the words a Radicati propper agriculturam, fundati propter aedificationem. Aug. Epist. 120. (mihi) p. 697. Duae similitudines, quas adhibet, exprimunt quàm firma, & constans debeat esse in nobis charitas; Paulus vult cam penitùs animis nostris infixam esse, ut sit quasi benè fu●datum aedificium, & profunda plantatio. Calv. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rooted and grounded (in the 17th. Verse) do import. Sect. 2. The several Readins. BUT I come to the words themselves, and I meet with several readings and interpretations of them among Expositors, which I shall mention, and pitch upon that, which I conceive most agreeable to the Apostles meaning in this place. (1.) The Syriack Translation (as I find it rendered by b Ut cogn●scatis magnitudinem cha●itatis Christi. Trem. Tremelius) runs thus, That you may know the greatness of the love of Christ. This is good, those two words (passing knowledge) being supplied by one word (greatness:) yet it seems to be defective; for (according to the sense of this place) there is not only a positive, but a superlative greatness in the love of Christ, an exceeding greatness, as is expressed concerning God's Power, Eph. 1.19. (2.) The vulgar Latin runs thus, Scire etiam supereminentem scientiae charitatem Christi: which Erasmus (from the ambiguity of the word scientiae, being both the Genitive and Dative Case) is doubtful how to paraphrase, whether according to the Dative Case, To know the love of Christ, which is greater than can be known; or according to Ambrose, which excelleth, or hath the pre-eminence of our knowledge; or else, according to the Genitive Case, To know the excellent love of the knowledge of Christ: c Posterior sensus magis quadrat. ad Graecum sermonem. Eras. in loc. but he inclines to this latter sense, as most agreeable to the Greek. Of this Reading I shall speak more under the next Head: and in the mean time I have this to say against Erasmus his drawing of the Vulgar Translation to this sense, That I much question whether it be agreeable to the mind of that Interpreter, whoever he was: for its likely, if he had intended any such thing, he would have otherwise placed the words, not Scire supereminentem scientiae charitatem Christi, but Scire supereminentem charitatem scientiae Christi. Besides, the great Patrons of this Translation, (I mean the Papists) carry the sense quite another way, at least those which I have seen, as Dion, Carthus, Estius, Tirinus, A Lapide, of whom more afterwards. (3.) The next Reading, is that which was even now mentioned, Vtque sciretis eximiam dilectionem cognitionis Christi, And that you may know the excellent love of the knowledge of Christ; Nor is Erasmus single in owning of it. d Hieron●mus interpretatur, eximiam dilectionem cognitionis Ch●isti. Bez. in loc. Beza fathers it upon Hierome. e Det & vobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut intelligatis excellent●m, atque superemin●ntem amorem illius cognitionis Christi. Hoc est qu●m, cùm ad cognitionem sui nos vocavit, exhibuit, ac declaravit nobis Christus. Heins. in loc. Heinsius contends stiffly for it, and expounds it to this sense, That the Apostle prays for their knowledge, and understanding of that excellent, transcendent, and unspeakable love, which Christ exhibits and declares to the Sons of Men, when he calls them to the knowledge of himself. f In his verbis potest esse trajectio, quasi dicat Apostolus, excellentem Dei charitatem in ipsâ Christi cognition, quae nobis contigit, elucere. Vorst. Scholar in loc. Vorstius is not against it, and expounds it to the same sense. g Summam illam dilectionem, Dei scilicet, & proximi, quae ex cognitione Christi oritur. Grot. in loc. Grotius allows it, and gives this sense of it, That they might know, that is, experience in themselves that love of God and their Neighbour, which ariseth from the knowledge of Christ: He tells us of a M. S. in which the words are thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and says, that it seems there were some Copies in Hierome's time, which had it thus, because he so expounds it. And our English Annotator, who treads in his steps, (Dr. Hammond) makes mention of a M. S. of the Kings, wherein the words are so placed. And indeed if the words were so read in all, or the most Copies, it were indisputably on their side; but seeing it is otherwife, I crave leave to descent, and (reserving all due reverence to the learned Authors forementioned) to conclude with Beza, h Quidam in hoc explicando loco frustrà se torserunt, ut Hieronymus, qui interpretatur eximiam dilectionem cognitionis Christi, obscuro sensu, & trajectione ità violentâ, ut admitti certè non possit. Beza in loc. That those who go this way, do but in vain trouble themselves to produce an obscure sense of the words, not without a more violent transposition than can be well admitted, especially seeing they may be carried without any straining, to a better sense another way. (4.) Another Reading is that of Ambrose, who renders it, Scire etiam supereminentem scientiam charitatis Christi, as if it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; And thus Augustine reads it in his 120th. Epistle, (mihi) p. 697. To know the transcendent knowledge of the love of Christ: But this requires a greater mutation of the words than the former, to make it good; nor do I find, or hear of any Original Copy to countenance it, as the other hath. Besides this, Augustine mentions it only in transitu; and though Ambrose thus renders the words, yet his Comment is wholly agreeable to the sense I aim at, if it were his, (which yet i Bellar. de script. Eccles. p. 64. Geth. Patrolog. p. 281. Rivet. Crit. Sacr. lib. 3. cap. 18. many learned men do question.) I shall produce instances from him afterwards, and in the mean time shall leave this, and come to that which I conceive to be the main. (5.) In the last place therefore, Beza reads the words thus, Cognoscere charitatem illam Christi omni cognitione superiorem, which our English Translatours follow, and render it as you read, And to know the love of Christ which passeth knowledge. Now from this Translation (which is so generally known, and received among us) I am not willing to recede without just occasion, which not finding as to this place, I shall close with it, and give you that which I conceive to be the true and proper sense, and meaning of the words. Sect. 3. The meaning of the words. THE Apostle prays, That they might know,) that is, k Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur non nuda & simplex notitia, sed affectiva cum desiderio, app●obatione, & dil●ctione conjuncta. Gen. Ha-Harm. in Joan. 14.17. (mihi) p. 933. not by a bare notional, but affectionate knowledge, such as is accompanied with desire, approbation and love; l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hic est in semet experiri. Grot. in loc. by an experimental knowledge; m Ut possitis scire, id est, animo complecti, & pro dignitate aestimare charitatem Christi. Estius in locum. that they might know, so as to embrace with the heart, and esteem according to its dignity and worth, this love of Christ. The love of Christ,) which some extend to Christ and God the Father; n Chari●otem Christi, & Dei Patris eandem intelligo Rolloc. in locum. others to God in Christ; o Quam Christus, & Deus per Christum nobis exhibuit. Tirinus' in loc. Quam exhibuit nobis Deus in Christo, vel quâ Christus ipse Filius Dei nos complexus est. Bez. in loc. others leave it as indifferently applicable to the love which God hath showed in his Son, as John 3.16. Rom. 5.8. Or that love, with which Christ himself, the Son of God, hath embraced us, as John 15.13. p Post Dei Patris infinitam, & incomprehensibilem cognitionem, & in●narrabilem clementiam, Christi quoque agnoscere nos vult charitatem. Ambros. in loc. Ambrose restrains it to the love of Christ: After the infinite, and incomprehensible knowledge of God the Father, and his unspeakable mercy, he would have us also acknowledge the love of Christ. q Charitatem Christi, quam exhibuit nobis. A Lapide in locum. Quâ nos dilexit. Est. in loc. The like doth A Lapide, and Estius: The love of Christ, which he hath showed to us, and wherewith he hath loved us. And in this sense I shall take it in the ensuing discourse, having spoken of the love of God in Christ from another place, 1 John 4.9, 10. Which passeth knowledge.) This admits of a double interpretation. (1.) To take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowledge, objectively, for that habit of knowledge, which a man hath attained in other things, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for excelling, as it is used 2 Cor. 3.10. and then the meaning is this, He prays, that they might know that love of Christ, the knowledge whereof excels all other knowledge in the world whatsoever. Now this is a great truth: for our Apostle elsewhere, as a Minister, prefers it before all other knowledge, 1 Cor. 2.2. and as a Christian, before all other things, Phil. 3.7, 8. for which he had ventured the loss of all, and in comparison of which, he reckoned no more of any thing which he had parted with, or had yet besides him, but as loss and dung, r Vid. Leigh's Crit. Sacr. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dog's meat, as the word signifies. A very low, and diminishing term, yet hardly low enough to express any thing by, which comes in competition with Christ, and the knowledge of him. s Charitatem quae procul dubiò caeterarum rerum excedit cognitionem. Theoph. Exaggerate autem Apostolus scientiam charitatis Christi, quum asserit eam ●xuperare omn●m aliam cognitionem. Marior. è Sarcer. Nor are there wanting such as countenance this exposion; t Videri autem potest Apostolus respicere ad Gnosticos, qui hoc superbo nomine sese nuncupaverunt, á scientiâ, quam sibi peculiaritèr venditabant; utitur enim vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, undè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Atqui longé majus est scire charitatom Christi, utpote quae universam Gnosticorum, omniumque Philosophorum scientiam excedit, q●ià mysterium charitatis Christi, quâ semetipsum pro nobis tradidit, in cor hominis cujusquam non ascendit, sicut in genere de huiusmodi mysteriis sapientiae Christianae testatur Apostolus, 1 Cor. 2. Estius in loc. See likewise Dr. Hammond on the place. And some apply it particularly to that knowledge which the Gnostics boasted of, thinking that the Apostle, in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had a particular respect to them. (2.) The next interpretation is to take knowledge subjectively, for the faculty of knowing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for exceeding, that is, as we read it, passing, or surpassing, and then the meaning is this, He prays, That they might know that love of Christ, which for its infinite greatness is without the compass, beyond, and above the reach of humane understanding; nay, it surpasseth all knowledge that is finite, not only Humane, but Angelical, as u Omnem superat cognitionem, nempè humanum, atque adeò Angelicam. Zanch. in loc. Zanchy notes on the words. To this sense the generality of Expositors, both ancient and modern, Protestants and Papists, (which I have met with) do interpret the place: For Ambrose and Theophylact among the Ancients, I shall have occasion to cite them in the ensuing discourse; for others, I refer the more intelligent Reader to the Margin, w Sic alibi pax Dei, quae superat omnem sensum, custodiat carda vestra. Phil. 4.7. Calv. in loc. Paulus volens significare infinitatem rei incomprehensibilis in hunc modum consuevit loqui; sic Phil. 4.7. Sic hoc loco infinitatem hujus charitatis exprimens, ait, eam superiorem omni cognition. Rolloc. Quae superat humani ingenii captum, ut quidem plenè animo concipi possit. Bez. Quae scientiam nostram superat, seu quam nunquàm satis hâc in vitâ cognoscere vel expendere possumus. Baldvin. Scire charitatem Christi nostram notitiam suâ magnitudine excede●em. Dion. Carthus. Excedentem notitiam nostram, ac majorem quàm ut penitùs a nobis intelligi possit; ita paulò inferius dicitur, Deum posse omnia facere supra quàm intelligimus. Estius. Excedentem omnem humanam cognitionem, seu quae major sit, quàm ut perfectè sci●i, intelligi, vel comprehendi possit. Tirinus. Quasi diceret, charitas Christi tanta est, ut superet omnem humanam cognitionem, & scientiam. A Lapide. Thus among the Critics lately set forth together. Scire charitatem Christi superantem captum humanum, vel excellentiorem quàm ut cognosci possit. Vat. Q●ae tàm in●ens est, ut omnem hominum scientiam superet. Isid. Clar. where he may find their sense in their own words. Among these, x Est autem haec plana expositio, & cum superiore Metaphorâ prorsùs consentiens, atque etiam cum eo quod scripsit suprà, vers. 8. Bez. in loc. Beza commends this as a plain exposition, altogether agreeing with the foregoing Metaphor, and with, that which was written in the 8th. Verse of the unsearchable riches of Christ. y Haec Graecorum expositio est, eademque facilis, perspicua, ut non sit opus aliorum duriores, & minùs probabiles interpretationes hùc adferre. Estius in loc. Estius in like manner commends it, as the exposition of the Greek Interpreters, and that both easy and plain, so that there is no need of adding any other more difficult, and less probable interpretations. Nor do I find any thing opposed so considerable, as to dissuade me from assenting to them in this Exposition. As for what is objected by that late Reverend and learned z Dr. Hammond on the place. Annotator of our own, who thinks this cannot probably be the meaning of the place, that this passing knowledge should signify unsearchable, and unintelligible, because the Apostle at the same time prays that they may know it, it hath been long since answered, nor do I think it sufficient to invalidate this interpretation. Yet lest it should lie still as a stumbling block in the Readers way, I shall endeavour the removal of it, and so proceed to that observation which I mainly intent. In this sense therefore the words contain an Orthodox Paradox: for the Apostle gives the love of Christ this character, That it passeth knowledge, and yet at the same time makes it his prayer for these Ephesians, That they might know it; and both true; nor doth he make a vain prayer, which I shall labour to clear in these particulars. (1.) The love of Christ passeth the knowledge of every natural man. His natural capacities can never reach the understanding of it; it is not obvious to sense and reason, nor can a humane knowledge comprehend how, or why it should be, or what it is: a Paulus scientiam hic statuit, quae sit omni notitiâ superior, & me●itò; nam si hùc facultas humana conscenderet, frustrà peteret nunc Paulus ipse, a Deo donari. Calv. in loc. Object. If it did not exceed the comprehension of man's natural abilities, the Apostle would never have prayed for it as a gift from God. And if he have a notion that it is, as he may from the light of Scripture, yet his natural corruptions keep him from any saving acquaintance with it, from any taste and experience of it, 1 Cor. 2.14. The blindness of his mind keeps him that he cannot know it, and the enmity of his heart keeps him that he will not receive it. But he writes to believers, and prays for them, such as he calls Saints, and faithful in Christ Jesus, Chap. 1.1. Answ. They were a visible Church, wherein probably all the members were not real Saints, though in the judgement of charity he writes to them, and prays for them as such: But grant they were all real Saints, yet the love of Christ might be said to pass their knowledge: For (2.) Though by the help of the Spirit every believer doth know, and that not only notionally, but experimentally, by spiritual sight, taste, and feeling the love of Christ: (for the Spirit of God doth make believers b 1 Cor. 2.12. Rom. 5.5. know the things that are freely given them of God, and c Quisque spiritu Dei fretus pro modulo suo tantum percipiat quantum est satis ad salutem. Bez. in loc. sheds abroad this love of Christ into their hearts, so that every one who is partaker of the Spirit of Christ, doth according to his measure perceive as much of this love, as is sufficient to their salvation.) Yet their present condition being imperfect, they cannot now perfectly comprehend this love in its fullness and dimensions: for d 1 Cor. 13.12. what we know, we know but in part, and what we see, we see but as through a glass, darkly in this life. The perfect knowledge of this love is reserved for Heaven, though even there Christ in his love will be e 2 Thes. 1.10. admired as much as apprehended: and therefore I think f Charitatem hanc Christi mens humana capit, & non capit, atque in eo capit, quòd rapitur in admirationem, & videt aliquid superesse, quod persentiscere quidèm potest, attamen nonità percipere, ut possit explicare totum. Camer. de Eccles. (mihi) p. 220. Et in Myroth. p. 250. Camero states the matter right, when he says, The mind of man (even of him who is most spiritual, and most clearly enlightened: for to him I apply it) doth receive this love of Christ, and doth not receive it, receiving it so as to be drawn into admiration, seeing always somewhat remaining, which he can perceive indeed, but yet not so, as to be able to explain the whole of it: Thus he. And to this sense doth g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph. in loc. Theophylact expound this place: for propounding this Question, Seeing it passeth knowledge, how shall we know it? he gives this Solution, First, The Apostle says indeed, that it passeth knowledge, that is, humane knowledge: but you shall know it, not by humane knowledge, but by the Spirit. Again, He doth not say that you shall know this love, how great it is, but only that it is great, and passeth all knowledge. And h Nullus sapiens est adeò in hâc vitâ, qui possit perfectè lantam charitatem considerare, sed in futuro saeculo scietur haec charitas. Ansel. in loc. Anselm excludes the best from a perfect understanding of it here: There is none so wise (says he) in this life, who can perfectly consider so great love, but in the world to come it shall be known. Object. But if they knew the love of Christ already in part, and could not know it perfectly, to what purpose doth he pray for it? Answ. To very good purpose: For (3.) That knowledge which the Saints have of the love of Christ in this life, is capable of further measures and degrees; i Etsi in hâc vitâ praesenti plenum hujus rei nec sensum, nec cognitionem assequamur tamèn eo usque per spiritum Dei sanctum in ejusdem sensu, & apprehensione proficimus, ut ex ipsâ effectuum magnitudine, causam & fontem hunc dilectionis majorem, & immensiorem esse in Deo ipso statuamus, quàm ut ab ullo corde humano, ab ullo intellectu creato tota ejus amplitudo capi possit, & contineri. Bodius in Ephes. p. 401. and though they could not know it perfectly here, yet they might know more of it, and know better what they had already known; and this is that which the Apostle prays for, that they might have a further, and fuller measure of knowledge of this love of Christ, which in itself is so great, as that it cannot be perfectly known in this life; and indeed Christians should in their prayers and desires, be reaching after that, both in respect of grace and comfort, for themselves and others, which they shall not fully enjoy, till they come to heaven. Thus Paul for himself reached after such a measure of holiness, as the Saints shall have at the resurrection of the dead; k Phil. 4.11. That perfection of holiness, that accompanieth the estate of the resurrection Trap. If by any means I might attain unto the resurrection of the dead. And thus he prays here for these Ephesians, That they might know the love of Christ, which passeth knowledge, and be filled with all the fullness of God. Sect. 4. BY this time I hope you perceive the Apostles meaning. He prays, The sense of the Apostles Prayer. that these Ephesians might know, that is, know more, with more clearness, certainty, experience and assurance of the love of Christ; that singular, eminent, excellent love, which yet in itself is so great, that it is without the reach of humane understanding, even that which is most sanctified, to comprehend it fully in the dimensions of it. Having given you this account of the words, The Observations raised. the Observations which I might draw from them are three. That the love of Jesus Christ to mankind, is an exceeding great, and incomprehensible love. (1.) It is called love passing knowledge. The knowledge of this love, and improvement therein, aught to be the study of every Christian in this life. (2.) The Apostle prays for it, as that which they should long and labour after for themselves. Acquaintance with Jesus Christ in the greatness of his love, is an excellent help to steadfastness in the profession of the Gospel, amidst all the difficulties and discouragements of the world. (3.) That is the ground of his prayer. It is the first of these which I mainly intent; yet in the handling of this, I shall have occasion to speak something of the other two. CHAP II. The Point than is this. THat the love of Jesus Christ, which he hath showed to the Children men, Doct. is an exceeding great and incomprehensible love; A love that passeth knowledge. Sect. 1. An Introduction to the handling of the Doctrine. THE very first letter of his Name is wonderful, Isa. 9.6. and he is as wonderful in his love as in any thing else. This is the Golden Mine in the deep things of God, 1 Cor. 2.10. There are unsearchable riches in Christ, Eph. 3.8. and this is the vein that runs through all these riches. The Apostle calls Godliness a mystery, a great mystery, 1 Tim. 3.16. and this love of Christ is the golden string that runs through all these mysteries, and on which they hang together. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ultimus scopus, aedeoque, centrum Scripturae, ad quod omnia referuntur, est Christus Jesus. Gech. Exeg. de Sacr. Scrip. p. 27. As Christ is the Centre of the whole Scripture, so the love of Christ is the Centre of all that vast circumference of good things, which poor Christians have, or hope for by him. A love, as far beyond the thoughts and understandings of men to comprehend, as it is beyond their merits to deserve: so that in handling hereof, I may say as a m Chrysost. as he is cited by Mr. Trap on the Text. Father doth upon the same subject, I am like a man digging in a deep Spring; I stand here, and the water riseth upon me; I stand there, and the water still riseth upon me, and no hopes of ever fathoming this Abyss of love. But if you say, Why then do you take such a subject in hand? I answer, Though we can never know it all, yet we may, and must grow in the knowledge of this love of Christ, and dive into this Sea, that hath neither bank nor bottom, and where, as in the Salt Waters, the deeper the sweeter. So that the mysterious depth, and unsearchableness of this love, is no Supersedeas to our studying and preaching, nor to your hearing and learning of it. We cannot preach Christ, but we must preach love, for he is Love: you must give us leave therefore to speak of it, though we do but balbutire, stammer it out, for we can do no more; we can tell you that it is exceeding great, though how great it is we cannot tell: only because it passeth knowledge, you cannot think we speak too highly of it: for n Christus non patitur Hyperbolen. Christ admits of no Hyperbole; and if we speak not all, you cannot blame us, for who can declare it? neither Men nor Angels. And yet in speaking and hearing of it, we may say, It is good to be here, that when we cannot comprehend this love of Christ, we may be comprehended by it, which is worth our labour. In the prosecution of this point, The Method propounded. I shall show you what love I mean, and give you arguments of its incomprehensibleness, and so apply it. Sect. 2. What love here meant. In general. TO show you what love I mean; I told you it was the love of Christ before, and I mean in general, his Redeeming love, that love, which he hath manifested and magnified in the redemption and salvation of sinners, (which work lay mainly on the hands of Christ, as to the management, and accomplishment of it) a work appointed and undertaken on purpose to magnify love and grace, as the work of Creation was to magnify power, which it doth, in an unspeakable and unconceivable manner. More particularly. In particular. (1.) I mean that love of the Lord Jesus, whereby, when from all eternity he was the darling and delight of his Father, o Prov. 8.30. ever by him, as one brought up with him, and was daily his delight, v. 31. rejoicing always before him, yet even then his delights were the Sons of Men. p Hoc tamèn foelicissimo non abstante quem apud patrem fruebar statu, sic filiis hominum delector, ut cum iis versari lubet, & benedictiones omni genere communicare. Cartwright in loc. Notwithstanding his most blessed condition with his Father, yet so great was his philanthropy, his love to mankind, that he was so delighted in us, as to be willing to converse with us, and communicate all kind of blessings to us. (2.) That love, whereby he so freely and readily undertook the great, and costly work of fallen man's recovery: that when man could not help himself, and all the Angels in Heaven were not able to administer sufficient help for his restoration, but man's redemption had ceased for ever, in respect of any possible assistance from the creature to advance and effect it, than he willingly submitted to it; q Psal. 40.6, 7. 8. Heb. 10.5, 6, 7. that when sacrifice and offering, burnt-offerings and sacrifices for sin would not do, than he said, Lo, I come to do thy will, O God. Yea, it was his delight to do this will of God, in saving lost man, and this Law (though a sanguinary Law to him, and that which was to cost him his heartsblood, his life) was within his heart, as the Psalmist expresseth it. He was content to be a bored Servant for the good of mankind: Mine ears hast thou opened, or digged, (says he in his Type, v. 6.) an allusion, r Perfodisti aures, id est, me tibi jure perpetuo mancipatum tenes. Allusio ad morem de quo Deut. 15.17. Grot. in. loc. as some think, to that custom among the Jews, mentioned Exod. 21.6. Deut. 15.17. who bored the ears of their Servants, who liked, and were willing to abide in their service. That when he looked, and there was none to help, and he wondered that there was none to uphold, than his own arm brought salvation, to allude to that of the Prophet s Isa. 63.5. ; t Goug● on Heb. p. 433. As his divine power made him able to effect what he offered, so his love and pity moved him to offer his aid for man's Redemption. Sect. 3. (3.) THat love, whereby be took our nature upon him, u Heb. 2.16. not the nature of Angels, but the Seed of Abraham, w 2 Cor. 8.9. That he who was rich, should for our sakes become poor; that he x Joh. 1.1, 14. who was the Word with God in the beginning, and was God, should be made flesh, and dwell among us; that he who was the eternal Son of God, should in the fullness of time y Gal. 4.4, 5. be made of a Woman, whom himself had made; that he z Phil. 2.6, 7, 8. who was in the form of God, and thought it no robbery to be equal with God, should make himself of no reputation, and take upon him the form of a Servant, and be made in the likeness of men, and be found in fashion as a man. This was love, and this love was exceeding great: a Deus amore venit ad homines, venit in homines, factus est homo. Amore D●us invisibilis servis suis factus est similis. Aug. Man. cap 21. It was in love only, that God came unto men, into men, was made man; in love, the invisible God was made like to his own Servants. However his other Attributes of Majesty, Power and Glory were eclipsed, yet this of Kindness and Love had a great and clear Epiphany. b Tit. 3 4. The kindness and love of God our Saviour, towards man, appeared, says the Apostle. c Velat●o Dei t●tis, revelatio charitatis. The veiling of his Deity, was the revealing of his love. d Ubi enim Dei inn●●s●it humani●as, jàm ●●n●gni●as ●atere non pot●st. Bern. in Epiph. Ser. 1. mihi p. 19 And when his humanity was made known, his kindness could not be concealed: nor was it ordinary kindness and love neither, for (as that devout Father goes on) e In quo magis commendare poterat benignitatem suam, quàm susc●piendo carnem meam? meam inquam, non carnem Adam, id est, non qualem ille habuit ante casum. Quid tan●operè declaret m●sericordiam ejus, quàm quòd ipsam suscepit miseriam? Quid ità pietate plenum, quàm quòd Dei Verbum propter nos factum est foenum? D●mine! quid est homo, quia reputas cum? aut quid apponis erga cum cor tuum? Hic attendat homo, quanta sit cura ejus Deo; hinc scial quid de eo cogitet, aut quid sentiat. Quanti fecit te, ex his quae pro te factas est agnosce, ut appareat tibi benignitas ejus ex humanitate. Quanto enim minorem se sec ●in humanitate, tanto majorem exhibuit se in bonitate, & quanto pro me vilior, tanto mihi charior est. Bern. ubi suprà. Wherein could he commend his love more, than by taking my flesh? mine I say, not adam's, I mean that which he had before the Fall. What can so much declare his mercy, as his taking upon him misery itself? What is so full of goodness, as that the Word of God should be made withering grass? (for our flesh is no better, Isa. 40.6, 7.) Lord! what is man, that thou shouldest magnify him? that thou shouldest set thine heart upon him? Job 7.17. Here man may consider how great God's care is of him; hence he may learn what to think, what to conceive. Acknowledge, O man, how much he esteemed thee, by what he was made for thee, that his kindness may appear to thee from his humanity: for by how much the less he made himself in his humanity, by so much the greater shown he himself in his goodness; and by how much the lower he is made for me, by so much the dearer he is to me. Thus he: and with him I conclude this particular. Sect. 4. (4.) THat love, whereby he took our sins upon him, f Gal 4.4. was made under the Law, g 2 Cor. 5. ult. made Sin for us, h Gal. 3.13. made a Curse for us. i Rom. 8.3. He was sent in the similitude of sinful flesh; and though he had no sin of his own, yet k Isa. 53 6. the iniquities of us all were laid, or made to meet upon him, insomuch as l Ch●istus summus peccator, non quòd ipse commiserit peccata, sed quòd ea à nobis commissa susc perit in corpus suum. Luth. Loci. Com. Clas. prim. p. 35. 36. Luther says, he was the chiefest of sinners; not that he committed any himself, (for he knew no sin) but because he took upon himself the sins which we had committed, and bore them in his own body, on the tree, for the satisfaction of divine Justice, as our Sponsor and Surety. Thus he was a man of sorrows, and acquainted with grief: but he bore our griefs, and carried our sorrows; he was wounded for our transgressions, and bruised for our iniquities, the chastisement of our peace was upon him; he was oppressed and afflicted, numbered with transgressors; his soul was made an offering for sin, and poured out unto death: but it was for the transgressions of his people that he was thus stricken, as the m Isa. 3.3, 4, 5, 7, 8, 10, 12. Evangelical Prophet hath it. n Phil. 2.8. Thus he humbled himself, and became obedient to death, even the death of the Cross, and redeemed us, o 1 Pet. 1.18, 19 not with corruptible things, as silver and gold, but with his own precious blood. There are three things (saith p Bern. Serm. de Pass. (mihi) p. 33. Bernard) to be more especially considered in the Passion of Christ, The Suffering itself, the Manner, and the Cause; in the Suffering his Patience, in the Manner his Humility, in the Cause his Love is commended. Here was love then. It was not a forced, but a free undertaking. I lay down my life (saith q Joh. 10.15. v. 18. he) for the sheep; no man taketh it from me, but I lay it down of myself; and the ground of this undertaking was his pure and mere love; it was his kind heart that killed him; never was his love so plainly and fairly written, as in the characters of that blood which he shed on the Cross, which he that runs may read: for r Si non diligeret, non pateretur. Bern. lib. de Pass. cap. 41. p. 73. if he had not loved, he would never have suffered. s 1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us. Therefore we find his love and his suffering joined together in Scripture: t Gal. 2.20. Who loved me, and gave himself for me. u Eph. 5.2. As Christ hath loved us, and given himself for us, an offering and sacrifice to God, of a sweet-smelling savour. w v. 25. As Christ loved the Church, and gave himself for it. And this love was great, exceeding great: for if he had not loved much, he would never have suffered so much as he did: x In magnitudine passionis magnitudo consideretur charitatis. Bern. ibid. Vulnera Christi sunt dolore livida, amore fulgida. Gerh. Homil. Part 1. p. 805. the greatness of his love may be considered in the greatness of his Passion. But here how easily might I lose myself in so large a Field, were I not confined? let it serve therefore to tell you in general, That his pains were intolerable, his sorrows unutterable, his whole Passion unconceivable by any but himself, who by enduring, was fully acquainted with them. His whole life, from first to last, was but one continued Passion: but the extremity of all, was in the close of all, which doth more eminently bear that name. Oh! how doleful a Tragedy was this! what dreadful things did he suffer then from all hands! Heaven, Earth and Hell, God, Men and Devils, all laying load on him. y Totum pro corpore vulnus. He endured much in his Body, by spitting, pricking, buffeting, scourging, racking, nailing, piercing, till it was all but one wound: but he endured more in his Soul, (which indeed was the soul of his sufferings) insomuch as he was z Mark 14.33, 34. The words are all emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. of which words see Dr. Pearson on the Creed. (mihi) p. 385. 40. Cartwright on the Creed. p. 160. Leigh's Crit. Sacr. sore amazed, and very heavy, exceeding sorrowful, even unto death; and being a Luk. 22.44. in an agony, his sweat was as it were great drops of blood, falling down to the ground; this made him cry out, b Mat. 27.46. My God, my God, why hast thou forsaken me? till at last c Joh. 19.30. he bowed his head, and gave up the Ghost-Blessed Lord! whither did thy love carry thee! and how great was that love, which carried thee thus far for us! The Jews said, when he shed tears over dead Lazarus, Behold how he loved him! Joh. 11.36. but with much more reason may we say, when he shed his heartblood over us that were dead in trespasses and sins, Behold how he loved us! Because of that excessive love (saith d Propter nimiam charitatem, quâ nos dilexit Deus, nec pater filio, nec sibi fil●us ipse pepercit; verè nimiam, quia & mensuram excedit, madum superat, planè super-emin●ns universis. Bern. Serm. in Pass. p. 34. Bernard) wherewith God loved us, neither the Father spared the Son, nor the Son himself, that he might redeem a Servant; truly excessive, because it exceedeth all measure, all bounds, and plainly surpasseth all things. As the e was no sorrow like to his sorrow, so there was no love like to his love. In the Greek Liturgy there is mention made (and that justly) of his unknown sufferings: be sure than they were the fruit of his unknown love: nothing but love could make him suffer, and nothing but great love could make him suffer such grievous things, as he did for our sakes. e Per vulnera viscera. watson's Serm. Part 2. p. 495. Part. 1. p. 447. We may discern his bowels of love through his wounds; he bled love at every vein; his drops of blood were love-drops, and the more blood he shed for us, the more love he shown to us, and the more love he deserves from us. Sect 5. (5.) THat love, whereby in his own due time he f Isa. 55.5. Rom. 8 30. Joh. 17.6. cha. 6.37. Eph. 3.17. 1 Joh. 3.24. 1 Cor. 1.9. Eph. 1.3. Joh. 1.16. 1 Cor. 1.30. Eph. 1.5, 6, 7, 13. Tit. 3.5. Eph. 5.25, 26, 27. Joh. 8.36. Rom. 5.1. Rom. 14.17. Tit. 3.7. Ps. 110.3. Ezek. 16.8. 2 Cor. 11.2. Rev. 1.5 6. Non lavisset, nisi dilexisset; quarè non priùs lavit, et postea dilexit, sed priùs dilexit, & postea lavit. Rich. de S. Victore in l●c ut citatur à Gerh. in Homil. parte primâ p. 804. calls, and coverts unto himself his Elect, who from all eternity were given him by the Father; and by virtue of Union with his Person, through a spirit of faith, gives them communion in his blessings and benefits, as they are able to receive in this world, giving them from his own fullness, grace for grace; Wisdom, Righteousness, Sanctification and Redemption; Acceptance, Ad●ption, Remission, Obsignation; Regeneration, Sanctification, Liberty, Peace, Joy in the Holy Ghost, and whatever may make them happy in this world, and hopeful, as heirs of eternal life, in the world to come. In a word, that whereby he loveth them, and washeth them from their sins in his own blood, and makes them Kings and Priests unto God, and his Father; which deserves that Doxology which is there annexed to it, to be breathed forth by all who have an interest in it, To him be glory, and dominion, for ever, Amen. Indeed it is a day of power, in which a soul is brought into the participation of these privileges; yet it is power mixed with love, called therefore a time of love. Christ draws fortitèr & suavitèr, strongly by his power, and yet sweetly by his love. And though this love may lie hid and concealed for the present, by reason of those convulsions and terrors which accompany some men's conversion; yet it lies at the bottom, riseth up, breaketh forth at last, when the wooed soul is won to Christ, and espoused to him as a chaste Virgin, and hath tasted the sweetness of his fellowship, and knows the richness of those possessions and privileges, in which he hath estated her: then, I say, it appears, and leaves the man full of gratitude, yea of admiration, upon sense of the exceeding greatness of that love, which hath brought him to all this. Thus it was with Paul, x 1 Tim. 1.13. etc. who upon consideration, that he who was a blasphemer, a persecutor, and injurious, should obtain mercy; and that Christ Jesus should come into the world to save him, the chiefest of sinners, is raised and even ravished with the thoughts of it, and cries out, y vers. 14. The grace of our Lord Jesus was exceeding abundant towards me with faith, and love which is in Christ Jesus, and then, as if he wanted words to express his gratitude, he breaks out into those significant expressions of his affection, z vers. 17. Prae ardore erumpit in istam exclamationem, quia doerant verba quibus suam gratitudinem exprimeret. Nam Epiphonemata praecipuè locum habent, ubi abrumpere orationem cogimur, quia rei magnitudo superat. Quid aut èm Pauli conversione admirabilius? Quanquàm nos simul omnes admone● suo exemplo, nunquàm de gratiâ divinae vocationis esse cogitandum, quin tandèm efferamur admiratione. Calv. in loc. To the King eternal, immortal, invisible, the only Wise God, be Honour and Glory, for ever and ever, Amen. Sect. 6. THat love, whereby through his a Joh. 17.11, etc. Heb. 7.25. intercession, grace, b Joh. 10.27, 28, 29. power, spirit, and c Heb. 1.14. Psal. 91.11, 12. 1 Pet. 1.4, 5. ministration of Angels, he keeps those whom he hath thus called, and converted unto that Kingdom, Glory, Inheritance incorruptible, undefiled, and that fadeth not away, which he hath d Heb. 9.12.15. purchased, and is reserved in heaven for them whither he entered, as their e Heb. 6.20. forerunner for them, f Joh. 14.2. going before to prepare a place for them, from whence, g Acts 3.19.21. when the times of refreshing and restitution of all things shall come, h 1 Thes. 4.16. he will descend with a shout, with the voice of the Archangel, and with the Trump of God; and i John 14.3. will come again, and take them, with all his members to himself, that where he is, they may be also, not being satisfied, as not being complete without them, who are k Eph. 1.23. his body, the fullness of him that fills all in all. A matter of strong consolation to believers, that all they have by Christ, is not confined to this world: for l 1 Cor. 15.19. if in this life only we had hope in Christ, we were of all men most miserable; and that their hopes and reversions by Christ in the world to come, are so secured by him, that they are as safe and sure, as if they were in hand, and present possession. All which is the fruit of admirable love: m Bishop Reynolds on Psal. 110. (mihi) p. 233. 40. for the foundation of all our mercies, present or future, enjoyed or expected, is an overflowing of love in Christ, without stint or measure; a turning of heart, a rolling and sounding of bowels, a love which surpasseth knowledge, which is as much beyond the thoughts or comprehensions, as it is above the merits of men. To conclude this, As there was an infinite price laid down to purchase Heaven and glory for us; and an infinite powerlaid out, in calling and keeping the Elect to the possession of the purchase: so it was, and is no less than infinite love, that inclined Jesus Christ to lay down that price, and still inclines him to lay out that power on the behalf, and for the benefit of dearly bought, and as dearly beloved souls. This is the love that I mean; and if the devout and diligent Reader would be further affected with it, I refer him to the holy Rapture of Bishop Hall on this subject, first Printed in a small Volume, with another Treatise, called Christ Mystical, and now inserted in the third Volume of his Works, in Folio. CHAP. III: MY next work is to give you the Arguments, (2) The incomprehensibleness of Christ's love cofirmed by Arguments. by which the incomprehensible greatness of this love of Christ may be confirmed and demonstrated. And they are such as these: Sect. 1. IT must needs be great and incomprehensible Arg. 1 love, passing knowledge, because it is the love of Christ. It was said of Gideon, Judges 8.21. As the man is, so is his strength; and it must be said of Christ, As he is, so is his love. Now he being an infinite person, his love must needs be infinite love, or else he would not love like himself. He was Man indeed, that he might be capable of loving us in such a way as we needed: but he was God also, that he might accomplish the ends and designs of his love, which were our Redemption and Salvation: now Christ being God, and so infinite in his nature (which is a piece of every Christians Creed, and those who deny it now, will * Quos suo tempore compescet aeternus Dei filius. Aret. Probl. loc. 3. p. 11. feel it to their shame and sorrow another day) that love which is in him, and inseparable from his Essence (for God is Love, 1 John 4.16.) is undoubtedly infinite; and as soon may n Infinitum, secundum quod infinitum, est ignotum. Bed. Ax. Philos. p. 97. finite creatures (such as we are) comprehend that which is infinite, as be able to comprehend this love of Christ. Alas! there are lower and lesser things which puzzle and nonplus the most reaching head among us, and how shall we then be able to reach this? o Vide Lessi● librum de summo bono. p. 54. etc. glanvil's Vanity of Dogmatizing. The natural Works of Creation and Providence have many secrets which we cannot dive into, many riddles which we cannot unfold: for p Job 5.9. he doth great things, and unsearchable, marvellous things without number. Who can answer the Queries put by the mighty God to q Job 38.39, 40, 41, Chapters. Job? r Eccles. 11.5. Who knoweth the way of the Spirit? or how the bones do grow in the Womb of her that is with Child? The formation, quickening, growth of a Child in the Womb, is a mystery to us. Who is there that is fully acquainted with the introduction, nature, and workings of his own soul? which, as now it is, is s Jer. 17.9. deceitful above all things, and desperately wicked, who can know it? Who can see the t Ezek. 1.16. wheel within the wheel, the secret spring of Providence, that moves and turns the many, and seemingly cross revolutions in the world? u Psal. 77. ●9. Who can trace God's way in the Sea, and his path in the great Waters, and his footsteps, which are not known? and how then w Job 11.7, 8, 9 can we by searching find out God? can we find out his love to perfection? It is as high as Heaven, what can we do? It is deeper than Hell, what can we know? The measure thereof is longer than the Earth, and broader than the Sea, to allude to that of Zophar to Job. How can we understand the love of Christ's heart, who are such strangers to the lusts of our own hearts? for x Psal. 19.12. who can understand hsi errors? says the Kingly Prophet. Let him that thinks to attain unto it, first y Isa. 40.12. measure the Waters in the hollow of his hand, and meet out the Heaven with a span, and comprehend the dust of the Earth in a measure, and weigh the Mountains in scales, and the Hills in a balance, as the Prophet speaks. Study it we may, and must make it the chief of our studies, to know it experimentally and savingly: but yet after our most diligent study, and the highest knowledge of it, which we can attain unto in this life, we must sit down content with that learned man's Motto, in reference to Science in general, z Quantum est quod nescimus! Quo magis studiis incumbimus, eo magis nos vid●mus, quòd nihil sciamus. Bever. Epistol. Quest. de Ter. vitae. p. 86. How much is there which we know not! and say as Father Paul of Venice was wont to say, The more we study it, the more we see, how little or nothing we understand of it. Even Agur himself, though a very wise man, yet in his own thoughts, in respect of the knowledge of God and Christ, was but at the first beginning of his Catechism, a Prov. 30.4. What is his Name? and what is his Sons Name? But to shut up this, As soon may a man find out God, who is unsearchable, as find out the love of Christ to perfection: for God is love, and Christ is God, and his love like himself, infinite. That's the first. Sect. 2. MY next Argument shall be form out of Christ's own words, Joh. 15.9. As the Father hath loved me, so have I loved you. From whence I thus argue, If Christ hath loved us as his Father loved him, than his love is exceeding great and incomprehensible. But Christ hath loved us as his Father loved him. Therefore; etc. The Minor is proved from the place forementioned, which will strongly conclude that which I bring it for. There is no doubt, but as the Father is Fons Deitatis, the Fountain of the Deity, so he is Fons amoris, the Fountain of love; and as he is the Fountain of love, surely he lets out the largest measures of love upon Jesus Christ. b Omnia diligit Deus quae fecit, & inter ea magis diligit creaturas rationales, & in illis eas ampliùs, quae sunt m●mbra ●nigeniti sui, & multo magis ipsum ●nigenitum. Gerh. loc. come. Exeges. p. 295. ex Augustin. God loves all he made, especially rational creatures; more especially believers: but above all his only begotten Son. Pater diligit filium secundum utramque ejus naturam, quia secundum naturam divinam diligit cum tàm perfectè, & fervidè sicut seipsum (viz.) amore immenso; secundum naturam verò assumptam diligit eum amore praecipuo, magis (viz.) quàm cuncta simùl creata. Dion. Carth. in loc. (mihi) p. 854. The Father loves the Son according to both his natures; according to his divine nature he loves him so perfectly and ardently as himself, that is, with an unmeasurable love; according to his humane nature, he loveth him with a principal love, above all the creatures besides. Now Christ says here, that he hath loved us, as his Father loved him, which questionless is in a most transcendent manner. I know there are that expound this Scripture to another sense, which must not pass without some consideration, that it may not prejudice the conclusion which I would draw from it. c Unum comparationis membrum, Sicut dilexit me pater, & ego vos dilexi; alterum verò, Man●te in dilectione meâ. Mald. Maldonate would have the words to run thus, As the Father hath loved me, and I have loved you, so continue in my love; taking love in the last clause, for that love, by which we love Christ, and the two former branches for a double Argument, to urge continuance in that love; as if the meaning were, d Discipulos ad di igendum se hortatur, idque duas ob causas; alteram quòd se quoque pater diligat, & aequum sit, ut illi diligant, quem pater tantoperè dilexit; alteram quòd ipse quoquè eos diligat, ità rec procum eos sibi amorem debere. Idem. Continue in your love to me, because my Father loveth me; and it is but equal that you should love him whom the Father loves so much; and likewise, because I have loved you, and therefore you ought to love me again. But he confesseth, e Omnes quos legerim interpretes existimant comparationem Christum non nisi inter se & patrem facere. Idem. that all the Interpreters which he had read, do take the comparison to lie betwixt the love of the Father to himself, and his love to his Disciples, and I shall not follow him in his singularity, when the commonly received sense is so clear and plain. Nor is love in the last clause to be taken for that love, which believers bear to Christ, as he would have it, but for that love which Christ bears to them. (1.) The very words sound to this sense: for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza well translates, Manete in illâ meâ charitate; Continue in that my love, f In charitate, quâ ego vos prosequor. Bez. in loc. Vide plura in Gerh. Harmon. in loc. p. 1008. which I bear towards you, as he expounds it. (2.) Besides, this best agrees with that which goes before, and that which comes after. Immediately before he mentions his love to them, and therefore this cannot well be expounded to any other sense, than their taking care for to demean themselves, as that they may continue in the experience of his love towards them. And immediately after, he compares his Father's love and his own again, v. 10. and prescribes them the same means for abiding in his love, which himself used for abiding in his Father's love, viz. Obedience. Now as the Father's love signifies his Father's love to him in one part of the verse, so Christ's love in the other part, signifies his love to them. It appearing then by these considerations, that Christ's love to them is here meant, the Argument which he useth for their continuing in his love, is drawn from the greatness of it, in respect whereof it would be not only their duty, but their privilege to continue in it; ●●d the greatness of this love he sets forth by way of comparison, which because he could not find on earth, (for as to any humane comparison it is altogether matchless, as I shall show you more afterwards) he fetcheth one from heaven, and says, he loved them as his Father loved him, and that must needs be with an exceeding great, and incomprehensible love. So Interpreters generally expound it, a taste whereof I shall give you in the words of some of them: g Sicut impensè & infinitè me dilexit pater, sic ego vos impensè & infinite diligo. Cart. Har. Metaphr. in loc. p. 927. As my Father hath loved me greatly and infinitely, so do I love you greatly and infinitely: thus doth Mr. Cartwright paraphrase it. h Significat non vulgarē dilectionem suam erga ipsos, neque plane talem, qualis esse solet dilectio a creaturâ promonans, sed talem esse, qualis est creatoris ipsius, & Dei amor. Nota igitur Christum non tantum nos priorem dilexisse, ut est, nos diligimus eum, quia ipse nos dilexit prior, 1 Joh. 4.19, sed etiam talem esse ejus erga nos amorem, qualis est ille Dei amor, hoc est, infinitum, & incomprehensiblem, etc. Rolloc. in Johan. p. 796. It signifieth (says Rolloc in loc.) that his love towards them was not common and ordinary, nor such as is wont to proceed from the creature; but it was such as is the love of God the Creator himself: Note therefore, that Christ did not only love us first, as it is 1 John 4.19. We love him, because he loved us first, but also, that his love towards us, is such as is that love of God, that is infinite and incomprehensible. The love of Christ towards his own, (as Mr. Hutcheson observes in his Comment on this place, Doct. 3.) is matchless, and can be resembled by no love on earth, but is like his Father's love to him, as being eternal, sincere and intimate; incomprehensible, infinite and unchangeable, as the other is. Let Gerhards' note on the place seal up this testimony. i Colligitur autem ex hoc ultimo exhortationis argumento, quod Christus omnes verè credentes summo & ineffabili amore prosequitur, si quidem ita diligit eos, ut ipse a patre diligitur, quo nihil quicquam dulcius, nihil jucundius cordi pio & contrito nunciari potest; quid enim ulterius desiderare possumus, si certi sumus, nos ita a Christo diligi, ut ipse a patre diligitur, quàm nemo dubitare potest esse summam & ineffabilem dilectionem? etc. Gerh. Harm. p. 1010. We may gather from hence (says he) that Christ loves believers with the highest and ineffable love, seeing he loves them so as he is loved of the Father, than which nothing can be declared more sweet, more pleasant to a godly contrite heart: for what can we desire more, if we are assured that we are so loved of Christ, as he is loved of the Father? Who can doubt, but that it is the highest and ineffable love? There is indeed a difference in this, That the Father loveth Christ our Mediator, as God, per naturam, naturally, because coëssential and coëqual with himself; as Man, per gratiam unionis, by the grace of Union, because the humane nature is assumed into the person of the Word. But Christ loves believers by grace and adoption. But there is an agreement in this, That first, as the Father loved Christ from eternity, so Christ hath loved us from eternity. Secondly, As the Father loves Christ truly, sincerely and ineffably, so Christ's love to us is true, sincere and ineffable. Thirdly, As the Father out of love bestowed all blessings upon Christ as Man, so Christ out of love bestoweth blessings of all kinds upon us. Fourthly, As the Father loveth Christ constantly, and for ever, so Christ also loveth us constantly and for ever: so that upon the whole matter we may conclude, as Mr. Cartwright doth his Comment on this place, k Quamobrem verè dicitur, Eph. 3.19. Amorem Christi omnem humanam intelligentiam superare. Cart. Har. p 930. That it is truly said, as it is in the Text, That the love of Christ passeth all knowledge. That's the second Argument. Sect. 3. Arg. 3 MY third Argument for the exceeding greatness, and incomprehensibleness of the love of Christ, shall be drawn from the infinite fullness of it, in respect of its dimensions: l Col. 1.19. It hath pleased the Father that in him should all fullness dwell, and all fullness of love, as well as any thing else. The Apostle speaks something of the dimensions of it, in the Verse preceding the Text, v. 18. where he ascribes length and depth, breadth and height to it; and thence concludes it to be a love which passeth knowledge. I know that some of the Ancients have applied this to several things, which I willingly omit, as not conducing to my present purpose, nor indeed agreeable to the Apostles scope, which is to magnify the love of Christ, and engage the Ephesians in the study of it: and therefore m Paulus nihil per istas dimensiones intelligit, quàm Christi charitatem, de quam continuò post. Calv. in loc. Quos termi ●os ad Christi dilectionem transfort. Aret. Long satius videtur, ut hae dimensiones ad illam ipsam Dei Christique charitatem referantur, cujus & praemissa, & subjectae est mentio. Bod. in loc. p. 398. Calvin, with other Expositors, conceive that the Apostle understands nothing by these dimensions but the love of Christ, of which he speaks so immediately after: Only the Question is, From whence the expression is taken. First, Some think it may be an allusion to the heaving and waving of Offerings among the Jews under the Law, which you find mentioned, Exod. 29.26. On which words n Vide Fagium in locum. Fagius in his Annotations upon the Chaldee Paraphrase hath this note out of the Hebrew Doctors, That there was a double Ceremony used in some of the Jewish Sacrifices, and particularly in this, which was for the consecration of their Priests: The one was an heaving upward and downward, and this was called (Terumah) from (Rum) Elevare, to heave; The other was a moving forward and backward, on the right hand, and on the left, that is, from East to West, and then from North to South, and this was called (Tenuphah) from (Nuph) Agitare, to wave. Thus the shoulder of the Ram of Consecration was to be heaved, and the breast waved before the Lord, v. 26. 27. called therefore the Heave-offering, and Wave-offering. These Ceremonies (according to o Vide Lyr. in loc. & Cartwr. Annot. in Exod. p. 382. Rabbi Solomon) were thus performed; Moses did put his hands under the hands of Aaron and his Sons, who held the things that were to be offered, and first lifted them upward, then drew them downward, and afterwards drew them Eastward, Westward, Northward and Southward. The Jews had a good meaning in these Rites: p Ad designandum, quòd ea ●fferebant Deo, qui coelo, & terrae, & quatuor orbis partibus dominatur. Lyr. Cart. Fag. ut suprà. for hereby was signified, That God was the Lord of Heaven and Earth. And we may make a good use of it ourselves, q Ainsworth on the place. If Ministers would learn from hence, how with all their heart, and with all their strength they should give themselves unto the Service of God in his Church, with much labour, and manifold afflictions, even as the Prince of our salvation was consecrated also through afflictions, 2 Cor. 6.4. etc. Heb. 2.10. And if both Ministers and People would learn, how with raised and enlarged hearts and minds they should be conversant in the things of God, as the learned r Moralem considerationem qui addunt, mihi probantur, agitatione pectoris, & armi exaltatione monitos nos suisse toto pectore, & opere invigilandum esse divinis, excitato semper animo. Rivet. in Exod. mihi p. 1157. Rivet points us unto; who also tells us, that s I●terpretes Christiani eum Ritum ad Christum ●eferent, ut indicetur, quàm latè pateat ejus ben●ficium, & meritum, & quae sit regni ill us ampli●udo. Idem. ibid. Christian Interpreters refer this Rite to Christ, that hereby may be shown, how largely the merit and benefits of Christ do extend, and what is the amplitude of his Kingdom. t Vide B●z. Grot. & Bod. in loc. Beza and Grotius think, that the Apostle might have respect hereunto in this place, and so doth Bodius. 2dly, Others take it to be a Metaphor drawn from u Quae addita hic sunt, a Mathematicis d●sumpta sunt, qui solidum corpus ferè sic definiunt, quòd habeat latitudinem, longitudinem, & prefunditatem, quos terminos ad Christi dilectionem transfert. Aret. Thus Ba●dvin. Rolloc. etc. on the place. Mathematicians, who make the dimensions of solid bodies to be the breadth and length and depth, which dimensions the Apostle transfers to the love of Christ, and one more than is usually attributed unto bodies, viz height: w Infinitae re●nquenda sunt ab arte. Bed. Ax. Philos. p. 99 for indeed the love of Christ is beyond all natural dimensions: but whether it hath respect to one or the other, or both of these, the application of these dimensions to the love of Christ, according to the sense of Interpreters, will serve abundantly to confirm that which I bring it for. Thus therefore it is expounded by divers of them: First, That the length of Christ's love notes its eternity, and that both a part ante, backward: thus he says, I have loved thee with an everlasting love, Jer. 31.3. and his delights were with the Children of Men, before they had a being, or the World its beginning, Prov. 8.31. And also a part post, forward: thus it's said, Having loved his own, which were in the World, he loved them to the end, John 13.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in perpetuum, for ever, according to x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gerh. Har. in loc. è Chrysost. Chrysostom's gloss, he continued always loving them. Thus according to the Hebrew, (Lafoy Netzech) and (Le Gnolam) in finem, and in aeternum are all one, as Psal. 103.9. and (as y Dr. Goodwin. The heart of Christ in Heaven, etc. p. 8. one observes) the scope of this speech is to show, how Christ's heart and love would be towards them, even for ever, etc. You have both put together, Psal. 103.17. where the mercy of the Lord is said to be from everlasting to everlasting upon them that fear him. Secondly, The breadth of Christ's love notes its extent unto all the Elect, in all Ages, of whatever Nation, sex or condition, without any respect of persons. Thus he is said to be the same yesterday, to day, and for ever, Heb. 13.8. and would have all men to be saved, and come to the knowledge of the truth, that is, all ranks and sorts of men, 1 Tim. 2.4. wherefore he bids his Apostles go, and teach all Nations, and preach the Gospel to every creature, Mat. 28.19. Mark 16.15. For there is no difference betwixt the Jew and the Greek, but the same Lord over all is rich in mercy to all that call upon him, Rom. 10.12. There is neither Jew nor Greek, Circumcision nor Uncircumcision, Barbarian, Scythian, Bond nor Free, Male nor Female, but Christ is all in all, and they are all one in Christ Jesus, Col. 3.11. Gal. 3.28. Thirdly, The depth of it notes its condescension to the lowest depths, to draw sinners from thence, of which the Psalmist speaks, Psal. 86.12, 13. I will praise thee, O Lord my God, with all my heart; and I will glorify thy Name for evermore: for great is thy mercy towards me, and thou hast delivered my soul from the lowest Hell. Fourthly, The height of it notes its reaching up to the joys of Heaven and happiness, and carrying up souls thither: I will come again, and take you to myself, that where I am, there may you be also, John 14.3 Father, I will that those also whom thou hast given me, may be with me, where I am, that they may behold, that is, enjoy my glory, John 17.24. You see the Dimensions of Christ's love: Now let a poor Christian set himself about the meditation of this love in these its dimensions; he may sooner lose himself, than find out this love to perfection. Alas! if a poor, finite, short, and dim-sighted creature begin to look backward into eternity past, to find out the rise of this love; and then look forward into eternity to come, to follow the reach of it, how soon must he be fain to sit down, and acknowledge himself far short, and utterly uncapable of ever reaching the length of it? If he again consider, how much love every poor sinner needs, and how the love of Christ hath filled, and furnished so many thousands and millions of elect souls in all ages past hitherto, till it hath lodged them safely in glory; and then consider again, how many more are yet to spend upon it, unto the end of the world: he will rather cry out in admiration, Behold! what manner of love is this! how great! how unmeasurable! than be able to say, he hath measured the breadth of it. And then if he consider, from how great a * It is worthy of that ejaculation of the devout Bishop Hall in his Rapture, p. 186. Oh love, and mercy more deep than those depths from which thou hast saved me, and more high, than that Heaven to which thou hast advanced me! depth of misery it redeemeth, and to how great a height of happiness it raiseth poor sinners, viz. from a close Prison to a choice Palace, from a low Dungeon to a high Throne, from pressing Chains to a pleasing Crown, from the blackest darkness to the brightest light, from intolerable torment to unspeakable joy, from most grievous bondage to the most glorious liberty, from doleful and cursed communion with damned Spirits, to delightful and blessed communion with God in every person, and glorified Saints and Angels; from a state beyond expression or conception for shame and misery, to a state unspeakable, and unconceivable for glory and happiness; in a word, from the lowest Hell to the highest Heaven; he may well conclude with the Apostle, That it is a love which passeth knowledge: sooner may the deepest head, the clearest eye, the largest heart be swallowed up of this love, than be able to comprehend it fully in these dimensions: for (as * Dilectio Christi nobis proponitur, in cujus meditatione nos exerceamus dies ac noctes, & in quam nos qu si demergamus Calv. in Eph. 3.18. Calvin well notes upon these words) The love of Christ which is propounded to us, is so large a subject, that we may exercise ourselves in the meditation of it day and night, and plunge ourselves into this boundless, bottomless Ocean, till we be swallowed up of it: but we can never perfectly understand it. That's the third Argument. Sect. 4. MY fourth Argument is this, The love of Christ must needs be exceeding great and incomprehensible, because it never had, nor is capable of a parallel instance among the Sons of Men. If Men were able to express such a love as this of Christ's, they might be able to know his love, as I can understand the love of man to man, because I am able to express the same to others: but Christ's love never was, nor ever can be paralleled: his love to mankind is as much above theirs one to another, as the Heavens are above the Earth, Isa. 55.8.9. If all the affection of the whole Creation were resident in one particular person, yet it would lie as much short of the love of Christ, as finite doth of infinite: and therefore our Saviour fetcheth a comparison from Heaven whereby to set it forth, and says, He loved us, as his Father loved him, John 15.9. which I made my second Argument. * Gerhard Harmon. p. 1016. The degrees of love are to be measured both by the object and matter of it. (1.) In respect of the object; the lowest degree is, when a man loves one that loves him, and doth good to him, Mat. 5.46. Luke 6.32, 33. The next is, when one loves him by whom he is not beloved, and from whom he receives no benefit; The highest is, when one loves his enemy, who doth not only not love him, but hate him; nor only doth him no good, but heaps injuries upon him, Mat. 5.44. Luke 6.35. (2.) In respect of the matter three degrees likewise may be reckoned: the lowest, when one doth good to his Neighbour, out of the substance which he hath; the next, when he bestows all the goods which he hath, of body, mind and estate upon his Neighbour; the highest, when he lays down his life. Now though there may be found, who will lay out themselves, and their estates for the good of those who love them, and are beneficial to them; nay of those that love them not, and are no way beneficial to them; yea that hate them, and have done them ill turns; yea, though there may be some (but very rarely) found, that have laid down their lives for their lovers and friend yet where can we find an instance of those who have laid down their lives for enemies, and injurious ones, save this of Christ's laying down his life for us? The height of all humane affection is expressed in two places of Scripture, John 15.13. Rom. 5.6. which amounts to no more than this, The laying down of life for friends, for good men, scarcely for a righteous man, which circumstances render it unworthy to be laid in the balance with the love of Christ, who laid down his life for the ungodly, for sinners and enemies, Rom. 5.6, 8, 10. in consideration whereof, Bernard breaks out thus pathetically, * Majorem charitatem nemo habet, quàm ut animam su●m ponat quis pro am cis suis. Tu ma●o 〈◊〉 h●buisti, Domine, pon●ns cam pro inimicis; cum enim adhuc inimici essemus, per mortem tuam & tibi reconciliati sumus, & patri. Q●aenam a●●a videdebitur esse, vel fuisse, vel fore huic sim●lis charitati? Vix pro justo quis moritur; tu pro impiis passus es, moriens propter delicta nostra, qui venisti justificare gratis peccatores, servos facere fratres, captivos cohaeredes, Exules Reges. Bern. de Pass. Dom. (mihi) pag. 34. Greater love than this hath no man, that a man lay down his life for his friends: but thou, O Lord, hadst greater love, who didst lay down thy life for thine enemies: for when we were yet enemies, we were reconciled by thy death, both to thyself, and to thy Father. What other love either is, or was, or shall be seen like to this love? Scarcely for a righteous man will one die: but thou suffered'st for the ungodly, dying for our sins, who camest to justify sinners freely, to make servants brethren, captives coheirs, and Exiles Kings. Thus he. Give me leave here to lay before you some examples of the love of the children of men towards one another, as they are recorded in Sacred Writ, or in other Histories, and we shall still find the love of Christ beyond the highest and noblest of them. (1.) We read of those who have gone far in love to their Country, and the people with whom they have lived. Moses and Paul, for their Countrymen the Jews, the one says to God, If thou wilt not forgive their sin, blot me, I pray thee, out of the Book which thou hast written, Exod. 32.32. The other says, I could wish that myself were accursed from Christ for my Brethren, my Kinsmen according to the flesh, Rom. 9.3. which words, (whether we understand them of a temporal death absolutely, according to Hierome, or of eternal death conditionally, if it might be, if it were possible, as others take them) y Voc●s illae fuerunt eximi● & stupendi amoris. Rivet. in Exod. (mihi) p. 1190. were words of eminent and stupendious love, as the learned Rivet observes, who, though he saw no inconvenience in either sense, yet preferreth the former, as less liable to exception, and attended with fewer difficulties, and sufficient to express the affection of these holy men, who chose to die, rather than live to see their People destroyed and rejected. z Multum charitatis in isto Rege apparet. Pet. Martyr in loc. It was great love and affection in David towards his People, when he desired that the Lords hand might be stretched out against himself and Family, rather than against them, 2 Sam. 24.17. It was no less love that moved Esther to hazard her own life, for saving of the Jews, who were her own Countrymen, and designed to destruction by the plot of wicked Haman, resolutely venturing into the King's presence uncalled, and against Law, which, if the golden Sceptre had not been held forth, had cost her her life, Esther 4.16. Even among the Heathens there have been found those, who out of love to their Country and People, have parted with the lives of their Children, yea their own lives. a Fulgo●. de dictis, factisque memorab. lib. 5. cap. 6. p. 152. C. Marius' waging War against the Cimbrians, was warned in a dream, that if he sacrificed his Daughter Calphurnia, he should obtain the Victory, which he did, and overcame his enemies. The like did Erecteus, as the same Author informs me, and adds, That the greatness of his love to his Country, overcame his fatherly affection towards his Daughter. b Valer. Max. lib. 5. cap. 6. mihi p. 261, 262. Curtius and Decius among the Romans are famous: The former for leaping into the Earth, when it opened itself, and, as was said, would not be clozed till the best thing in Rome were cast into it; The latter, for rushing into the midst of the Enemies, when his party were like to be overcome in Battle by them; both to the loss of their own lives for the preservation of their Country. c Idem ibidem. p. 264. Codrus likewise among the Grecians is renowned, who being King of Athens, and understanding from the Oracle at Delphos, that the War which then greatly wasted that Country, would not be ended, unless he were slain by the hand of the Enemy, ventured incognito into the Enemy's Quarters, and by a wound given to one of the Soldiers, provoked, and procured his own death. (2) We read of those who have ventured far in love to their friends. Jonathans' love to David was wonderful, passing the love of Women, 2 Sam. 1.26. He loved him as his own soul, 1 Sam. 20.17. insomuch as he incurred his Father's displeasure, and hazarded his own life in his excuse and defence, v. 27, to 34. Great was the love of d Valer. Max. lib. 4. cap. 7. p. 213. Damon and Pythias, two Pythagorean Philosophers: for when one of them was condemned to death by Dionysius the Tyrant, the other offered to die for him: But greater the love of those who did indeed die for their friends, e Idem ibidem. p. 210. as Volumnius did for Lucullus, who hearing that M. Antonius had slain his friend, because he took part with Brutus and Cassius, made great lamentation for him, and continued so to do, till he was brought before Antonius, to whom he spoke after this manner, Command me, O Emperor, to be forthwith carried to the Body of Lucullus, and slain there: for I ought not to survive him, who have been the cause of his unhappy Warfare. This was no sooner asked but it was granted, and he being brought to the place where his dead friend lay, after he had kissed his right hand, and taken his head into his bosom, he was presently beheaded besides him. The like friendship was betwixt Tapeus and Zogius in the Kingdom of China, and the like fate happened to them, as I find it recorded by a late f Martinius Histor. Sinicae. Dec. prim. p. 116. 117. Author. Tapeus being by the Emperor condemned to die for no just cause, Zogius not able to bear it, and being moved with the calamity of his friend, exposed himself to apparent danger on his behalf, often rebuking the Emperor for it with great freedom, who at last being enraged, said, Thou openly discoverest thyself to be a Traitor, who to favour a Friend, art not afraid to offend a King. To which Zogius for vindicating of himself, answered boldly, You are mistaken, O Emperor: He that is true to his Friend, will be so to you; nor is it fidelity towards you, to forsake a guiltless Friend. You have condemned to death my Friend, who is innocent, convicted of no crime, against all Laws, and the custom of good Kings. Because I desire to preserve him, I came under suspicion of treason: but what affinity hath Rebellion with faithfulness, goodness and love? I defend the cause of my Friend, that you may not deal unjustly and tyrannically, being faithful to both, but more to you: for both he that preserveth the innocent doth well, but he that rectifies the erroneous doth better. Then the Emperor in a fury said, Either leave off your prating, or die with your Friend. To whom Zogius answered, It doth not become an honest man, for the prolonging of his life, to desert that which is lawful and right; nor, for the avoiding of death, to confute by his deeds the things which he hath spoken agreeable to reason. The things which I have spoken tend to this, That you may see how unjust a death you occasion to Tapeus: for where there is no fault, there is no room for punishment. The Emperor vexed at this constancy, commanded them both presently to be slain, not knowing (says the Historian) That it is more glorious to die in the maintaining of friendship, than to preserve one's life by unfaithfulness. (3.) We read of great love among other Relations. g Clark's Mirror. fol. p. 209 Vrbinius Papinian the Roman, had a Servant, who hearing that the Soldiers were about to slay him, came to him, and changed Apparel with him; took his Ring and put it on his own finger, and letting him out at the backdoor, went and lay, down in his Master's Bed, so that when the Soldiers came, taking him for the Master, they slew him, who willingly chose death to save his Master's life. This was great love in a Servant. h Valer. Max. p. 202. Tiberius Gracchus having found two Snakes in his House, was told, that upon letting go the Male it would be sudden death to his Wife, and to himself upon letting go the Female: but he preferring his Wife's life before his own, commanded the Male to be killed, and himself died soon after. This was great love of a Husband to his Wife. i Clark's Mirror. fol. p. 293. Cabadis King of Persia being Deposed, and shut up in close Prison, and his Brother Blazes set up in his room, the Wife of Cabadis first procures Horses to be laid in the ways, and then ingratiating herself with the Prison-Keeper, got leave often to visit her Husband. At last she changed Apparel with him, and he getting thereby out of Prison, fled upon those Horses, and at last recovered his Kingdom again: but she being discovered, was by the command of Blazes cruelly put to death. This was great love of a Wife to her Husband. 'Twas great love in David as a Father, which made him mourn as he did for Absolom, though an ungrateful and ungracious Son, and to wish that he had died for him, 2 Sam. 18.33. And it was great love of a Son to a Father, which was showed by one of Toledo (as k Fulgos. lib. 5. cap. 4. p. 159. Fulgosus relates the story) whose Father being condemned to die, he never left entreating by prayers and tears, till he obtained that his Father might be released, and himself killed in his room. I am sensible how far beyond my first intentions I have enlarged myself in the mention of these examples; and therefore craving the Readers pardon for this excursion, I shall quickly accommodate the whole to my present purpose, when I have given one instance more of brotherly love among Christians, the rule whereof is set very high, That from the consideration of the love of Christ, in laying down his life for us, we ought to lay down our lives for the Brethren, 1 Joh. 3.16. and this example which I am now to mention, comes up to it. In the seventh Persecution under Decius, l Clark's general Martyrol. p. 52. The same story I find in Ambrose his second Book concerning Virgins; only the names of the persons are not mentioned Operum Tom. 4. (mihi) p. 100 etc. Mason's Acts of the Church. p. 11. Marc. Marul. Spalat. de institut. benè vivendi. lib. 3. cap. 2. p. 226. Andr. Hondors. Theatrum Historicum. (mihi) p. 499. at Antioch, Theodora a godly Virgin, refusing to sacrifice to the Idols, was condemned by the Judge to the Stews, which Sentence being executed, there were many wanton young men ready at the door, to press into the House where she was: but one of the Brethren, called Didymus, putting on a Soldier's habit, would have the first admittance, and coming in, he persuaded her to change garments with him, and so she in the Soldier's habit escaped away, and Didymus was left to the rage and wondering of the people, being found a man. Hereupon he was presented to the Precedent, to whom he presently confessed the whole matter, professing himself to be a Christian, and so was condemned; which Theodora hearing of, thinking to excuse him, she came and presented herself to the Judge as the guilty party, desiring that she might be condemned, and the other excused: but the cruel Judge neither considering the virtue of the persons, nor the innocency of the cause, most inhumanely condemned them both, first to be beheaded, and then burnt, which was accordingly executed. Here was great love; and indeed I have all along singled out the most eminent instances which I have met with, of love among the Children of Men. But yet all this lies far short of Christ's love towards us: For (1.) There is so vast a difference betwixt the persons suffering, that the best of them are not to be compared with Christ, who is worth ten thousand of us; and the life which he laid down, infinitely more valuable than ten thousand of ours. (2.) The death which they underwent, was a debt which must have been paid by all of them sooner or later, whether they would or no: but Christ lay under no obligation to die, only he voluntarily undertook it for our sakes. (3.) The objects for which they suffered, were amiable and obliging: It was for a Country, for m Fateor equidem magna charitas est, cum quis pro amico ponit animam; vix inquit Paulus, pro bono quis moriatur. At haec charitas longè maior est, quum quis pro inimico ponit animam suam, neque ejusmodi amor inter homines reperitur. Christus autem pro inimicis suis mortuus est; ergò singulari quodam amore, cujus exemplum nullum extat inter homines, nos pres cuius est. Rolloc. in Joan. p. 800. Friends, for a Wife, for a Husband, for a Master, for a Child, for a Father, for a fellow-Christian: but it was otherwise here: Christ died for ungodly sinners and enemies, as I told you before: so that if we consider Christ in the greatness and glory of his person, and Man in his meanness, vileness and opposition to himself; and then consider love breaking forth from Christ so far towards such a one, as to shed his blood, and lay down his life for him, and that upon no other account, but his own free and undeserved love, it may make us cry out with admiration, How great is his goodness! how great is his love! This is that which raiseth the love of Christ so far above, out of our sight and reach: n Tantus nos dilexit tantùm, & gratis, tantillos & tales. Ber. de dil. Deo. p. 296. That so great a person should love so low, and vile ones, as we were; so much, and that freely: For (to use the words of o Quis enim potest colligere mysterii hujus charitatis rationem, ut & Deus hominis causâ homo naesceretur, deindè moreretur pro hominibus, pro servis Dominus, pro creaturâ Creator, pro impiis Pius? Propter quid ità nos dilexit? Aut ut quid nostrum haberet, qui nullius indiget? nunquid non charitas haec super scientiam hominum est? Aut quis hominum poterit hanc charitatem alicui exhibere, quanquàm impar sit, ac per hoc supereminet humana commenta? Ambros. in Text. Ambrose) who can gather a reason of the mystery of this love, that God for Man's sake should become Man, and then die for Men; the Lord for Servants, the Creator for his Creature, the Holy One for the ? Wherefore did he thus love us? What was it to gain of ours, who himself stands in need of nothing? Is not this love above the knowledge of men? or, Who among the Sons of Men can show this love to another, though there be no compare, and in this surpasseth all humane conception? Was ever love like this? No, it is incomparable: for (as p Non enim est pater, non mater, non amicus, non alius quisquam, qui nos tantùm dilexcrit, quantùm tu, Domine, qui fecisti nos. Abso●beat igitur quaeso, amantissime Domine, mentem meam ab omnibus, quoe sub coe●o sunt, ignita, & melliflua vis tui amoris, ut totus tibi inhaercam, solâque suavitatis tuae dulcedine pascar, delecter, inebrier. Idiot. Contemplate. de Amore Divino. cap. 5. p. (mihi) 353. one speaks) There is neither Father, nor Mother, nor Friend, nor any other, who hath loved us so much as thou, O Lord, who hast made us: Let therefore, I beseech thee, O most loving Lord, the hotly-flaming, and sweetly-flowing force of thy love swallow up my mind from all things under Heaven, that I may wholly cleave unto thee, and be only fed, delighted, and even overcome with thy sweetness. That's the fourth Argument. CHAP. IU. Sect. 1. MY next Argument shall be taken from the way which God takes for the representing and applying of this love to us, Arg. 5. that we may have some apprehension of it, and acquaintance with it. (1.) For Representation. The love of Christ appears to be incomprehensible, because the course which is taken for bringing us to some sight of it, is by mediums and reflections. The light of the Sun is so strong and piercing, and our sight so weak and tender, that our eyes are dazzled when we look directly upon it: and therefore the best sight we have of it is by some medium or reflection. Such is the love of Christ: the beams of it from the q Mal. 4.2. Sun of Righteousness are so strong, that it would soon overcome our weak and dim sight to look directly upon it, and therefore he shadows it out to us, and reflects it upon us, that we may discern something of it. You know how the Church under the Old Testament had Christ and his Love shadowed out under Types and Sacrifices, and we have the representation of the same Christ, and the same Love (for r Heb. 13.8. he is the same yesterday, to day, and for ever) under the Word and Sacraments, which are the glasses, by which we see darkly, and know in part that love of Christ, which we cannot see directly as it is, nor know perfectly in this life. Indeed ours have advantage of theirs in point of clearness: but still the representations which we have are by mediums, not immediately, which we cannot bear. Thus throughout the Scripture we have the love of Christ to his people shadowed out under the resemblance of such relations, as are nearest, and most obvious to us, and best known by us. As of a s Isa. 40.11. Joh. 10.11. Shepherd to his Flock, of a t Isa. 49.15. Heb. 2.13. Mother to her Children, of a u Ephes. 5.23.30. Head to the Body, of one w Joh. 15.14. Friend and x Heb 2.11. Brother to another, of a y Eph. 5.25, 26, 27. Husband to his Wife, etc. Now God doth hereby condescend to speak to us, as it were in our own Idiom and language, that we might have some glimpse of that love reflected through these relations, which we cannot fully conceive, nor understand as it is in itself. To which I add this also, That the main end of Christ's coming in the flesh, and taking our nature upon him, was to bring himself nearer to us, not only that he might be capable of expressing his love to us in such a way as we needed, by dying and suffering for us, but also that we might be more familiarly acquainted with his own, and his Father's love towards us, as he gave an z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 1.18. Exegesis and declaration of it in our nature, which in itself passeth knowledge. (2.) For Application. The love of Christ appears to be great and incomprehensible, forasmuch as after it hath been declared and represented in that plain and familiar way which you have heard of, yet so far short are we of understanding it to any good purpose, by our own reason, and abilities of nature, that without the help of the Spirit, we cannot attain unto any saving knowledge of it. This therefore is the great work which the Spirit hath to do in the Church, and for which he proceeds from the Father and the Son, namely to bring the Elect to a sight, taste and experience of this love of Christ, and to lead them on unto further measures, and higher degrees in this knowledge and experience, till they attain perfection. To this end our blessed Saviour being to leave the world, leaves a promise of the Holy Ghost to supply his absence, Joh. 16.7. and he tells us what his office and business should be, both in reference to to the World, and in reference to Believers. In reference to the World, that were yet Strangers, his business was to bring them to Christ, to know and taste of his love, and that, by convincing them of sin, righteousness and judgement, v. 8, 9, 10, 11. In reference to Believers, that were already called and converted, his business was to bring them to further acquaintance with Jesus Christ, and fuller experience of his love. Thus he tells them v. 14. a Nequè enim nos illuminat Spiritus, ut abducat vel tantillum a Chrislo, sed ut thesauros illos, qui in Christo sunt absconditi, reseret. In summâ, non aliis quàm Christi divitiis nos locupletat Spiritus, ut ejus gloriam per omnia illustret. Calv. in loc. He shall glorify me: for he shall receive of mine, and show it unto you; He shall give you further insight into the mysteries of my love, which I could tell you of myself, but that you cannot bear them now, v. 12. The Apostle confirms this, who tells us, That as no man knows the things of a man, but the spirit of man which is in him, so no man knows the things of God, but the Spirit of God, 1 Cor. 2.11. But how then come any of us to know them? Why, says he, God hath revealed them to us by his Spirit, v. 10. who is therefore given to believers, that they may know the things that are freely given them of God, b Apostolus per Dei dona ipsum Christum imp●imis, imò fere unum intelligit, quum nihil nobis nisi in Christo sit la●gitus. Bez. in loc. v. 12. and among other things they come to know the love of Christ, and to know it more abundantly by the Spirit: for, says the same Apostle, The love of God is shed abroad in our hearts by the Holy Ghost, which is given to us, Rom. 5.5. The first sight, and further tastes of the love of God in Christ, is from the Holy Ghost. Now as the gift of the Spirit is in itself a great gift of love, and indeed next to the gift of Christ the greatest, (the Evangelist makes it equivalent to all good things, Luke 11.13. compared with Mat. 7.11.) so it argues the love of Christ to be exceeding great, that the glorious Spirit of God is given on purpose to bring us to acquaintance with it. If we were able to comprehend it of ourselves, there would be no need of the Holy Ghosts influence, and assistance to bring us to the right understanding of it. That's the fifth Argument. Sect. 2. Arg. 6. MY next Argument is this, The love of Christ must needs be a love passing knowledge, because those who have attained to the highest pitch in the knowledge of this love, do yet fall far short of knowing it to perfection in this life; and yet the present fruits and effects of what they do attain unto, are very great and incomprehensible. This Argument hath two Branches, and both tend to confirm the truth in hand. (1.) Those who have attained to the highest pitch in the knowledge of this love of Christ, do yet fall far short of knowing it to perfection in this life, which is an undoubted evidence of its incomprehensible greatness. Alas! it is but little, very little, which the best of Saints do know of it here upon Earth, in comparison of what is to be known, and shall be known of it by them in Heaven. Even Paul himself, who went as far as any in the knowledge of Christ and his love, yet confesseth that he c 1 Cor. 13.12. saw but through a glass darkly, and knew but in part. When he speaks of Christ, he speaks of him as one in whom are d Eph. 3.8. unsearchable riches; and when he mentions the love of Christ in the Text, he he calls it a love which passeth knowledge. Ask a Saint that hath had the fullest and longest knowledge and experience of Christ, and his love, and he will tell you, he hath gotten no more than what leaves him admiring the fullness which is in Christ, which he is never able to comprehend; he will tell you of a plus ultrà still, which which he can never reach; an Abyss of love, which he can never fathom. It pleaseth him indeed to live and die in the study and meditation of it, yet without hopes of coming to the perfect knowledge of it, though he should live Methuselahs' age; he will confess himself at last to be a mere Ignoramus in the things of Christ, and e Maxima pars eorum quae scimus est minima pars eorum quae nescimus. that the greatest part of what he knows, is but the least part of that which he knows not. The devout Author of the Contemplations of Divine love concealed himself, and set them forth under the name of Idiota, and Idiot, it may be, from an humble apprehension of his own ignorance of that love which he wrote of. But this is not to be understood as arising from any defect on the Spirits part, as if he were not able to teach this love perfectly; but on our part, because being finite and frail creatures, we are not subjects capable of receiving it fully as it is. Indeed if Christ should let forth himself in the sulness of his love towards his Saints, considered in their present mortal and imperfect estate, they were never able to bear it, but must use the language of Christ to his Spouse, according to our Translation, f Cant. 6.5. Turn away thine eyes from me, for they have overcome me. (though as spoken by Christ, it is otherwise interpreted by g Ainsworth in loc. Expositors) And therefore God is wont to reserve the fullest draught of this sweetest Wine till last, to strengthen his Children against Satan's assaults, (which are usually fiercest towards their latter end) and to sweeten their passage hence, which is accompanied with such admirable effects, as is a further evidence of the greatness of that love from whence it proceeds; which is the second Branch of the Argument. (2.) The present fruits and effects of what Believers do attain unto in the knowledge of Christ's love, are many times so great, as do undoubtedly argue the love itself to be far greater. If the fruits of this love be such as pass understanding, this love itself must needs do so much more. Quod efficit tale, illud est magìs tale. And yet so it is. The Apostle makes mention of such things as h 1 Cor. 2.9. Malo simpliciter intelligere Dei gratias, quae fidelibus quotidiè conferuntur. Calv. in loc. Trap. eye hath not seen, nor ear heard, neither have entered into the heart of man, prepared by the Lord for them that love him: which is primarily to be understood of those Favours and Love-tokens which God bestows upon his people here; that Gospel-joy, and present comforts which Saints have in this life; that praemium ante praemium, for he reserves not all for the life to come, but gives a few Grapes of Canaan in this Wilderness. Thus in another place he makes mention of i Phil. 4.7. the Peace of God which passeth all understanding, which Believers experience whiles they are here below, to the keeping their hearts and minds as in a Garrison, against all assaults. And another k 1 Pet. 1.8. Apostle tells us of a joy unspeakable, and full of glory, which believers have from Jesus Christ, and the sense of his love apprehended by faith. The present peace, comfort and joy of a Christian in this life, is many times unspeakable and unconceivable, that passeth all understanding: how much more than that love which influenceth all this? If there be so much in the fruit, the effect, the stream, what is there in the root, the cause, the fountain? Surely the love of Christ must needs be exceeding great, when the shedding of it abroad into the hearts of his people by his Spirit, in a little more than ordinary measure, whiles they are upon earth, doth so transport them into an ecstasy of unexpressible joy and consolation, as sometimes it doth; especially those discoveries of himself, and manifestations of his love, which he makes to some of his special Favourites towards their dissolution, which I hinted before, and shall here give a double instance of it in two famous Christians; the one is of l M. Leighs Sermon at the Funeral of Mrs. Brettergh, p. 16. 17. Mr. John Holland, an eminent Minister of the Gospel in his time, He, the day before he died, as often before, so then more eagerly, called for a Bible, saying, Come, O come, death approacheth, let us gather some flowers to comfort this hour: which being brought, he turned with his own hands to the eight Chapter of the Epistle to the Romans, and giving the Book to a slander by, bid him read. At the end of every Verse he made a pause, and gave the sense of it. Having thus continued his Meditation and Exposition for the space of two hours, or more, on the sudden he said, O stay your reading, what brightness is this I see? Have you light up any Candles? To which he that stood by, answered, No, it is the Sunshine: for it was about five a Clock in a clear Summer's Evening. Sunshine (saith he) nay, it is my Saviour's shine: Now farewell World, welcome Heaven: the Daystar from on high hath visited my heart; O speak it when I am gone, and preach it at my Funeral: God dealeth familiarly with Man: I feel his Mercy, I see his Majesty, whether in the body or out of the body I cannot tell, God knoweth; but I see things that are unutterable. The other is of m This is in her life, which was written by a Friend, and joined with the Sermon ; and another Sermon upon the same occasion. Mrs. Katherine Brettergh, a gracious Gentlewoman, of the Family of the Bruens in Cheshire. She, in the beginning of that Sickness whereof she died, had a very sore conflict with Satan, who prevailed so far, as to bring her into great doubt and fear concerning her condition: but it pleased God before her death, to bruise Satan under her feet, and to make her more than a Conqueror, filling her with joy, and peace in believing: so that the joy of her heart broke out at her lips, in such expressions as these. Whiles her Husband read the 17th. Chapter of John, when he came to the ninth Verse, she cried out, O Lord Jesus, dost thou pray for me? O blessed, and sweet Saviour, how wonderful! how wonderful! how wonderful are thy Mercies! Then reading the 22d. Verse, with marvellous joy she uttered the words of David many times over, I confess before the Lord his loving kindness, and his wonderful Works before the Sons of Men: for he hath satisfied my soul, and filled my hungry soul with goodness. When he came to the 24th. Verse, she said, Now I perceive, and feel the countenance of Christ my Redeemer is turned towards me, and the bright-shining beams of his mercy spread over me. And then again remembering some passages in that Chapter, she said, O my sweet Saviour, shall I be one with thee, as thou art one with thy Father? and wilt thou glorify me with that glory which thou hadst with the Father before the World was? And dost thou so love me (who am but dust and ashes) to make me partaker of glory with Christ? What am I, poor wretch, that thou art so mindful of me? Oh how wonderful! how wonderful! how wonderful is thy love! Oh thy love is unspeakable, that hast dealt so graciously with me! Oh I feel thy mercies, and oh that my tongue and heart were able to sound forth thy praises as I ought, and as I willingly would do! Afterwards she had these expressions, Now blessed Lord, thy comfortable presence is come; yea Lord, thou hast had respect to thy Handmaid, and art come with fullness of joy, and abundance of consolations; O blessed be thy Name, O Lord my God Again, a Christian Friend coming to see her, and marveling at her exceeding joys, desired the continuance of them; whereupon she burst out, and said, Oh the joys! the joys! the joys that I feel in my soul! oh! they be wonderful! they be wonderful! they be wonderful! And again, not long after, she said to a Minister who came to see her, Oh! my soul hath been compassed about with terrors of death, fear within, and fear without; the sorrows of Hell were upon me, knots and knorres were upon my soul, and a roaring Wilderness of woe was within me: but blessed, blessed, blessed be the Lord my God, who hath not left me comfortless, but like a good Shepherd, hath he brought me into a place of rest, even to the sweet running Waters of Life, that flow out of the Sanctuary of God; and he hath led me into the green Pastures, where I am fed, and exceedingly comforted, etc. Oh! blessed be the Lord! Oh! blessed be the Lord, that hath thus comforted me, and hath brought me now to a place more sweet unto me than the Garden of Eden! Oh the joy! oh the joy! the delightsome joy that I feel! Oh how wonderful! how wonderful! how wonderful is this joy! Oh! praise the Lord for his mercies, and for this joy, which my soul feeleth full well; Praise his Name for evermore. And thus she continued, till at last she slept in the Lord. Now from all this put together, I conclude, That seeing the love of Christ shed abroad in the hearts of his people, hath such admirable effects to the filling of them with such unspeakable joy and comfort; and seeing it is but little in comparison, which the highest, best, and most privileged Saints do know, and taste of this love, here below: surely this love must needs have an exceeding great, and incomprehensible fullness in itself. That's the sixth Argument. Sect. 3. MY next Argument is this, Arg. 7. It appears to be a love which passeth knowledge, because when the spirits of just men shall be made perfect in Heaven, where they shall know, and receive most of this love; yet even then they shall not be able to comprehend all of it, but rather be comprehended by it. It's true, that in Heaven the capacities of the Saints shall be enlarged to the utmost, and they shall be filled according to that enlargement; they shall want nothing to make them perfectly blessed; they shall have as much of this love in the beatifical fruits of it, as they can hold, and shall be able to hold incomparably more than now they can: but yet even then and there they will not be able to hold it all: for that which is infinite, can never be comprehended by that which is finite, there being no proportion betwixt them. So that what is said of the joy of our Lord in Mat. 25.21. is true of the love of our Lord; it's too big to enter into us, therefore we must enter into it. As a large Vessel put into the Ocean takes in of the water till it be full, yet cannot contain it all, but when it can hold no more is swallowed up: so the Saints, who here sip and taste of the love of Christ, shall in Heaven drink more of it, till they be everlastingly swallowed up by it. Jesus Christ, even at his second coming, when he shall take up his Saints to be where he is, Joh. 14.3. to behold, that is, enjoy his glory, Joh. 17.24. will even then be admired in all them that believe, 2 Thes. 1.10. admired for that love which brought them thither; and admired for that glory which they shall enjoy there, as the fruits of this love. n Dr. Sclater on Thes. p. 50. The measure of the glory will be so great, as shall fill the enjoyers with wonder at the grace; beholders with no less than admiration at the power of the bestower. When a glorified Saint shall consider himself raised from the dust, yea the dunghill, to sit with Princes, to be made like, and equal to the Angels, to see God, and enjoy an exceeding and eternal weight of glory, when he hath deserved no such matter, but the contrary, and thousand, yea millions of men, his equals, if nos his betters, passed by, how will it fill such a one with extolling, and admiring the rich grace and love of the great God, and our Saviour Jesus Christ? We ourselves (says o Nos ipsi sentimus effundi amorem Dei in corda nostra c●piosâ copiâ per Spiritum Sanctum, qui datus est nobis: sed totum semèl comprehendere in hâc vitâ non possumus. In alterâ verò vitâ stupebimus ad admirabilem illam dilectionem, neque tamen etiam tùm animus creaturae etiam glorificatae poterit infinitam illam totam comprehendere, quae in Deo est: saltèm id scimus, quòd illâ charitate toti implebimur, cùm Deus erit omnia in omnibus. Rolloc. in Joan. p. 7●6. Rolloc) do now perceive the love of God to be shed abroad in great plenty into our hearts by the Holy Ghost, which is given unto us: but we are not able to comprehend it altogether at once in this life. And in the life to come, we shall be amazed at that admirable love, though even then the mind of a glorified creature shall not be able to comprehend all that infinite love which is in God: Yet this at least we now know, That we shall be altogether filled with that love, when God shall be all in all. To conclude this, how exceeding great must that love needs be, which the Saints in glory shall not be able fully to comprehend! That's the seventh Argument. Sect. 4. MY last Argument, Arg. 8. wherewith I shall conclude what I have to say, as to the Doctrinal part of this Proposition, is this, The love of Christ must needs pass all humane, p Omnem superat cognitionem, nempè humanam, adeoque Angelicam. Zanch. in loc. ut suprà. for it surpasseth all Angelical knowledge. The Angels being purae Intelligentiae, of pure Intelligences, and of larger capacities than the rest of the creatures, do know more than we; yet their knowledge is but like that of the creatures, finite and limited; q Certissimum est Angelos etsi multa sciant, m●l a lamen etiam nescire. Estius in Sentent. lib. 2. dist. 7. p. 75. though by their natural knowledge they know many things, yet not all things. There are many things which they are ignorant of: they know not the hearts of men, 1 Kings 8.39. nor many things to come, Isa. 41.23. nor the time when the Day of Judgement shall be, Mat. 24.36. This great mystery of Christ, and his love in redeeming and saving of Man, the very Angels themselves knew not at the first: for as the Apostle speaks, Eph. 3.9. It was from the beginning of the World hid in God; nor could they have known it at all by a natural knowledge. If all the Angels in Heaven had sat in counsel from the beginning of the World to this day, for contriving a way to save man, saluâ Dei justitia, they could never have found it out; nor could they have known it when it was contrived, if he who contrived had concealed it: but they came to know it at the first by revelation from God. How soon it was revealed to them, is not revealed unto us, and therefore cannot be determined by us: yet this appears, that the knowledge which they had of it by revelation, was not complete at first, but was improved by observation and experience. * Leigh's Body of Divinity. p. 271. Hence that distinction of the knowledge of Angels (among the Schoolmen) into Natural, Revealed and Experimental. Their natural knowledge was improved, quoad speciem, by Revelation: by it they know that which they knew not before; and their knowledge by revelation was improved quoad gradum, by Experience: by it they knew in fuller measure what they knew before; they knew the substance of it by revelation, but the circumstances of it more clearly and fully by experience and observation. God's revealing it to them at first in the general, hath made them more eager in pursuit of the particulars; hence it is said, 1 Pet. 1.12, That the Angels desire to look into the mystery of Christ and the Gospel; and the words there used are emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies an earnest, strong, and unsatisfied desire; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies a diligent and accurate inspection, to look and pry narrowly, by stooping down to see the inside of things that are obscure, and under cover. It's thought to be an allusion to the posture of the Cherubims, which were put upon the Mercy-seat with their faces looking down into it, Exod. 25. Now there are two ways especially, by which the knowledge of Angels in the Mystery of Christ and his love, seems to be improved. (1.) By the Church. This is clear from Ephes. 3.8, 9, 10. where the Apostle tells us, that the manifold Wisdom of God is made known by the Church to the Principalities and Powers in heavenly places, that is, the Angels, (so called r Angel● sic id ò nuncupantur, quòd Deus per ipsorum manum suam potestatem, virtutem, & dominationë exe●ceat. Calv. in Eph. 1.21. because of their Princely power under God over the Kingdoms of the World;) and this he says was one intent of his preaching the Gospel. If it had not been for the Church's sake that God would reveal so glorious a mystery, the Angels in Heaven must have been for ever ignorant of it; and after they had received notice of it by private revelation from God, yet was their knowledge of it increased by God's dispensations to, and in the Church, by reason whereof the Church was s Pauli autem verba hunc habent sensum, quòd Eccl●sia ex Judaeis pariter ac gentibus collecta, qu si speculum sit, in quo contemplantur Angeli mirificam Dei sapientiam, quam priùs nescierant. Calv. in Eph. 3.10. a glass, in which they saw, and observed the manifold Wisdom of God, and got further and fuller experience of the mystery of Christ's love, and our redemption thereby. Thus by the Prophecies and Promises of the Old Testament, and by the performances and preaching of the New, and by the Providences and Ordinances of both, (whereof the Church was the seat and centre) the Angels came to further acquaintance with Christ, and the way of man's salvation by him, which they desired to look into. (2.) By Christ himself; by beholding and attending upon him in our nature, both as humbled on Earth, and exalted to glory in Heaven. This is that which the Apostle reckons as a part of the great Mystery of Godliness, 1 Tim. 3.16. that Christ was seen of Angels. They knew Christ was to come into the World by Divine Revelation; they knew more of him by those Prophetical Predictions which were made of him, & more yet by attending upon him, & ministering unto him whiles he was in our flesh upon Earth, carrying on the Work of our Redemption; and yet more by beholding of him now he is glorified in Heaven, sitting in our nature at his Father's right hand: And yet even now they know not all of Christ, and his love towards us: there is that in Christ which dazzles the sight, and exceeds the comprehension of the glorious Angels. Now if the love of Christ passeth their knowledge, surely it must needs surpass ours. And thus I hope I have sufficiently cleared and confirmed the truth of my Assertion, That the love of Jesus Christ is exceeding great and incomprehensible. CHAP V I proceed now to Application. Applic. THE first and main Use which I shall make of this point, Use 1. The first Use of Exhortation, to labour to know the love of Christ. shall be to turn this Prayer of the Apostle for these Ephesians into an Exhortation unto every one that shall read these lines, that he would make it his great business, study, and endeavour to know the Lord Jesus, and that in his love. Sect. 1. MY great desire, The Preface to the handling of it. and design is to bring you nearer to Christ, and to that end I lay before you this grand attractive of his love, to draw you unto more acquaintance and familiarity with him and it: therefore I first preached, and now publish it, and I make it my earnest request to you all, to whom this shall come, that you would not lay aside this advice which I now give you, of studying this love of Christ, and getting a sound, saving knowledge of it, especially seeing it is a matter of so general, so great and necessary concernment; so general, as that none can exempt himself; so great, as that your All depends upon it; and so necessary, as that you are undone without it. This is the great business of a Gospel Minister, for himself and his People to study, know and preach Jesus Christ. This was Paul's determination among the learned Corinthians, 1 Cor. 2.2. to know nothing but Jesus Christ, and him crucified: for indeed this was the end of his Apostleship, as he tells the Ephesians, Chap. 3. 8. to preach among the Gentiles the unsearchable riches of Christ. All our studies and preaching, which are not Christ directly or reductively, are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things by the by, and will not tend to any comfortable account at last. We may please ourselves, and it may be those that hear us too, by preaching other things: but we shall not save ourselves, and those that hear us, unless we preach Jesus Christ. We are but Prevaricators in our office, if Jesus Christ be not the Vnum Magnum, nay the Vnum Maximum in our Ministry. This is also the great business of every Christian for himself, to know Jesus Christ: our life depends upon it, according to our Saviour's own words, Joh. 17.3. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. For the excellency of this knowledge, the Apostle Paul counted all things but dross and dung, Phil. 3.8. This is the one thing necessary, without which all a man's other knowledge will but hasten and heighten his condemnation. Si Christum discis, nihil est si caetera nescis; Si Christum nescis, nihil est si caetera discis. Englished thus, If Christ thou know, it will suffice, Though else thou knowest naught; If Christ be hid, thou art not wise, Though all else thou be taught. Now the love of Christ is the main matter to be studied, and known by every one who would study and know Jesus Christ; and indeed we cannot miss of love in the study and knowledge of Christ: for Christ is love. His Name, his Natures, his Offices, his Doctrine, his Life, his Death, his Privileges, his Ordinances, his All have a deep tincture of love in them; and this love is to be known, and that it may be known, to be studied by us, by all of us, even the best of us. If you say, We hear this often enough, Object. and know this well enough. I answer, * Nunquàm satis dicitur, quod nunquàm satis discitur. That is never said enough, Answ. which is never learned enough; And though you know the love of Christ, do you know it as you ought to know it? If you do not, you must go over it again, that you may know it better; and you do not know Christ as you ought, nor his love as you ought, until you have him and it by heart. You who know most and best, are yet to seek: you know but in part; there are all the treasures of wisdom and knowledge hid in Christ, Col. 2.3. unsearchable riches, Ephes. 3.8. which can never be traced and found out. You may be all your time searching and digging into them; and yet, though you should live never so long, not come to the bottom at last, but must breathe out your souls with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the conclusion, oh! the depth: for this is a love which passeth knowledge. Object. If you say, that it is an heartless, hopeless work which I put you upon, when I bid you study to know the love of Christ, seeing it passeth knowledge. Answ. I Answer, That it's true the love of Christ is such as passeth knowledge; the riches of Christ are unsearchable riches: but yet the unsearchable riches of Christ should not make us idle, but active, in digging and searching them out as far as we can; the unknowable love of Christ should not deaden and straiten, but quicken and enlarge our appetite, to endeavour after as full a knowledge as we may. What wise man will stand still, or go back, because he cannot finish his journey in a day? Will not men dig for Gold, because they cannot get to the bottom of the Mine? And shall we refuse to know as much as we can of this love of Christ, because we cannot comprehend as much as there is? Far be it from any of us to cherish any such thought: for the checking whereof consider, (1.) That you may know enough of Christ and his love to serve for your souls salvation, which its your great interest to mind and look after, as the great end of your being. (2.) You shall not need fear to be cloyed and glutted in the study of this love; Varietas delectat, variety delights; and there is so much variety in this one subject, the love of Christ, as renders the study of it very delectable. (3.) The deeper you go in this love of Christ, the sweeter; yea, if (as * Plut. Moral. Tom. 2. Lat. 8. (mihi) p. 117. Plutarch notes) Eudoxus was content to be burnt up by the Sun, if he might have liberty first to stand so near, as to learn the figure, magnitude and form of a Star; how much more and better should a Christian be content to enter upon, and proceed in the search, study, knowledge and understanding of this love of Christ, till he be at last swallowed up of that which he is never able fully to comprehend! Sect. 2. IN the prosecution of this Exhortation, I shall do these two things, 1. I shall direct your knowledge, that you may not mistake about it. 2. I shall excite you to it by the encouragements which the Apostle lays down about the Text, that you be not disheartened, so as to decline your duty in this particular; By way of Direction, which is needful: (1.) Directions about our knowing the love of Christ. for all knowledge of the love of Christ is not sufficient and saving; there is a general, notional, speculative, historical knowledge, which will be prejudicial, and not profitable in the end; though this be good, as far as it goes, yet where there is no more, it is not sufficient. Those who know the love of Christ in the notion only, for Discourse sake, or for a Professions sake only, will fall as short of Heaven as the most ignorant person; yea, those who know the love of Christ no better than thus, will but descend the more learnedly into Hell, and incur the more severe condemnation. Now that you may not mistake here, nor miscarry hereafter in this business of knowing the love of Christ, I shall direct you to mind the qualifications of your knowledge; and I shall mention three. Direction 1. That it be affectionate knowledge. (1.) Look that your knowledge of the love of Christ be Cognitio affectiva, an affectionate knowledge; let it not swim in your heads only by empty Notions, but sink down into your hearts, in sweet, savoury, warming, and lively affections towards him. And Sect. 2. (1.) SEE that you have such a knowledge of Christ and his love, The first Branch of the first Direction, That it be a knowledge accompanied with love. as is accompanied with love to him. True love is grounded in knowledge, and true knowledge hath love built upon it. Though your heads be never so full of the knowledge of Christ, yet if your hearts be not also full of love to him, it will neither be acceptable to Christ, nor profitable to yourselves. The Apostle tells us how little the understanding of all mysteries, and all knowledge will profit a man without love, 1 Cor. 13. for, as the t Multa scilic●t laudabilia, atque admiranda possunt in homine reperiri, quae sine charitatis medullis habent quidèm pietatis similitudinem, sed non veritatem habent. Prosper. ad Ruf. de great. & lib. arbitr. (mihi) p. 125. Father observes, There may be many commendable and admirable things found in a man, which, without the marrow of love, have indeed a show, but not the truth of godliness. Love is the great affection of Union; it is gluten animi, the cement of the soul. Though u Scientia foris stat, dilectio intrat. Lyr. in Eph. 3.19. knowledge stand without, and gives us a view of Christ, yet its love that enters in, clasps about him, and cleaves to him: So that notwithstanding all our knowledge, Christ and we shall still abide strangers, and the distance remain, till love bring us together, which is the bond of perfectness, that is, w Quoth vinculum est perfectissimum, animos scilicet conjungens. Grot. in loc. the most perfect bond, because it doth join hearts together, Col. 3.14. x Dr. Reynolds of the Paso●s. p. 96. So that herein Divine Love hath the same kind of virtue with Divine Faith; that as this is the being and subsisting of things to come, and distant in time: so that is the union and knitting of things absent, and distant in place; as Christ and Christians are, he being in Heaven, and they on Earth, whom yet having not seen they love, 1 Pet. 1.8. and by love are united to him, and become one spirit with him, 1 Cor. 6.17. And therefore * O foelix hominum genus, Si vestros animos amor, Quo coelum regitur, regat. Boet. de Consol. Phil. lib. 2. (mihi) p. 47. O happy you, whose hearts by love Are ruled, which rules in Heaven above! Give me leave here a little to commune with you about your love to Christ, and to show you why, and how you should love him; the one to move you to it, the other to guide you in it. CHAP. VI (1.) WOuld you have a reason for your love? Reasons and Motives for loving Jesus Christ. Truly were it so with you as it should be, this fire would burn into a flame without blowing: but the truth is, men's hearts have lost their ingenuity, else there would not need so much ado to persuade them to that which is not only their duty, but their privilege, it being indeed an honour that Jesus Christ will give us leave to love him. Consider therefore, because need so requires, those * Hos. 11.4. bonds of love which your Lord hath cast forth to draw in your hearts to the love of himself. Sect. 1. (1. The first Reason for our love to Christ. ) IT's the sum of all that the Lord requires of you, and the best of all that you can return unto him. (1.) It's the sum of all that he requires of you. As love from Christ is the top of your happiness, so love to Christ is the sum of your duty. The whole Law is briefly comprehended; all the Commandments (which are exceeding broad, and of vast extent, Psal. 119.96.) are summed up, and epitomised in this single word, this sweetest Monosyllable, Love, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In summam, ac compendium reducitu●; nàmtota Lex nihil aliud is quàm amo●em Dei, & proximi praec●pit. B●z. in loc. Rom. 13.9. Love is the sum and substance of what we own to God and Man; the short summary and compendium of a Christians whole duty: whence the Apostle calls the observance hereof the fulfilling of the Law, v. 10. and the z Hoc praeceptum Dei amandi, & alterum amandi proximi, dicuntur Hebraeis summae magnae. Grot. in loc. Jews called the Commands of loving God, and our Neighbour, The great Sums. Now as the Servants of Naaman said to him, 2 Kings 5.13. so say I to you, If the Lord had commanded you some greater thing, would you not have done it? If he had required you to sacrifice your Children, to burn your bodies to ashes, would you not have done it? how much more than when he bids you give him only your hearts your love? (2.) It's the best of all that you can return unto him. a Amor est primum, & maximum donum, quo nihil magis donari potest, cùm per ipsum caetera omnia donantur. Lessius de summo bono. lib. 2. cap. 6. p. 134. See Jenkins on Judas. Part 1 (mihi) p. 140. 4. and Manton on Judas. p. 117. Amor ubi venerit, caeteros omnes in se traducit, & captivat affectus. Amor per se sufficit, per se placet, & propter se. Ipse meritum, ipse praemium, ipse causa, ipse fructus, ipse usus, per amorem enim conjungimur Deo. Aug. Man. cap. 18. (mihi) p. 234. Love is the best thing that the best man ever gave to Christ: It's love that doth engage all besides, and sweetens all that is engaged. Love is Queen Regent in the soul; and all other Graces, Gifts, Duties, Services, attend her beck, and serve her interest, and are welcome before the Throne, according to the strain of love that is in them. Love is the kernel of every gift, the beauty of every performance, the marrow of every duty, the lustre of every ●race, the salt which seasons every Sacrifice, without which, the exquisitest service is but a ●ead carcase embalmed. The greatest gift without love is rejected; the least with it is accepted. Love is an act of grace of itself; other ●hings are not acts of grace without love, as Alms; yea Martyrdom itself is nothing without love, 1 Cor. 13.3. but small things are made ●reat by love; A Cup of cold Water, Mat. 10. A Widow's Mite, Luke 21. find acceptance, ●s coming from love. It's love whereby a Christian comes nearest to God, who is love; and ●e who dwelleth in love, dwelleth in God, and God ●n him, 1 John 4.16. It's love which removes ●im furthest from hypocrisy: for in this only the hypocrite cannot imitate him; he can speak, and ●o, and suffer: but he cannot love, and the want ●f this spoils all. It's your best, nay it's your All; ●ts all that the Apostle desires Christians may re●urn to God for the mercy and peace bestowed on ●hem, Judas 2. b Solus amor est ex omnibus animae motibus, sensibus, at● affectibus, in quo potest creatura, etsi non ex aequo, respondere auctori, vel ipsi mutuam rependere vicem. Aug. Manual. cap. 18. (mihi) p. 233. It's only love of all the moti●ns and affections of the soul, by which the Creature, though not in a way of equality, can answer his Creator, and make any return to him. And its only by love that the Redeemed of the Lord can return unto him their Redeemer, for his great love in working Redemption for them. And therefore seeing you can do no better nor more for Christ, it is but reasonable that you should love him: But that's not all: For The second Reason. Sect. 2. (2.) COnsider how strongly this love o● Christ is urged in Scripture, and from thence you may see further reason to love him. He is not content barely to propound and prescribe it, but useth such arguments, a● may allure or affright, draw or drive, persuade or force you to observance and obedience. (1.) As if there were something valuable in your love, he doth invite and encourage you to love him by the great and precious Promises which he hath made unto it. c Haec precatio vice oraculi habenda est, etc. Calv. in Ephes. 6.24. That Apostolical benediction, Ephes. 6.24. may be understood in the nature of a Promise: the words are, Grace be with all them that love our Lord Jesus Christ in sincerity. Now Grace is as large a word for Blessing, as Love for Duty; of the same extent in the New Testament with Peace in the Old. d Hebraeorum usitata salutatio erat, Pax tibi. At post patefactum redemptionis humanae mysterium, in quo fontem gratiae Deus aperuit humano generi, gratiam etiam adjungebant. Dau. in Coloss. p. 11. The form of Blessing among the Jews, was, Peace be unto you, Gen. 43.23. but when the Mystery of Man's Redemption was revealed, in which God opened a fountain of Grace to mankind, it was changed into Grace be unto you, as appears in the Epistles, where Grace is wished by the Apostles unto Christians, either by itself, or in conjunction with Peace by way of Amplification. By this Grace is meant the e Morn. Exercise. Part. 2. 40. pag. 218. Blessing of the Eternal God; f Pink's Trial of a Christians sincere love to Christ on that Text. All those precious Mercies, and glorious Benefits, which flow from the grace and favour of God. It's a short, but comprehensive word, and contains all good in it; yet this grace in its greatest fullness, and utmost latitude, is wished for, and shall be bestowed on all those that love the Lord Jesus in sincerity. To this you may add Joh. 14.21.23. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, etc. In these two Verses there are four things promised to those who truly and obedientially love the Lord Jesus. (1.) There will be no love lost to lay it out upon Christ; you shall have it again with advantage: for if you love him so as to keep his Commandments, Christ hath promised love for love, his Father's love, his own love for your love. He that loveth me, shall be loved of my Father, and I will love him; g Gerh. Har. in loc. which is not to be understood of a general, but special love; not of first love, but after love; not of a love of benevolence, but of friendship and complacency; he will so shed abroad his love into your hearts by the Holy Ghost, that you shall know, and feel, and taste the love of the Father and Son towards you; which appears further from that which is promised afterwards. Christ's love to such as love him, will not be an empty and idle, but a full and operative love: For (2.) He says he will manifest himself to you. I will love them, and will manifest myself to them. He will deal with you as with Friends, and will make known to you whatsoever shall be necessary for your salvation, John 15.15. he will impart a fuller knowledge of himself to you, by the spirit of Wisdom and revelation, Eph. 1.17. and larger tastes of his love. You shall be kissed with the kisses of his mouth, Cant. 1.2. brought into his Banqueting-house, and his Banner over you love, under the shadow whereof you shall sit with great delight, and his fruit shall be sweet to your taste, Cant. 2.3.4. He will so manifest himself in a way of love to his people, as to give them occasion to cry out with that holy man, * Aliquando intromittis me in affectum multùm inusitatum introrsùs, ad nescio quam dulcedinem, quae si perficiatur in me, nescio quid erit, quod vita ista non erit. Aug. Conf. lib. 10. cap. 40. At some times thou inwardly infusest into me a delight that I am not usually acquainted with, a sweetness of I know not what kind, which could it be once perfected in me, it should be I know not what manner of height, which this life shall never arrive unto. Such manifestations will Christ give of himself to those who love him, as none know but they who experience them; nor can they themselves sufficiently express them. But then (3.) He says further, that his Father and he will come unto you. We will come to him; that is, We will make secret and sweet approaches to such a sold by the spirit, for the further enlightening, quickening, comforting, supporting, and strengthening of him, till he be sealed up to the Day of Redemption. This is a great matter, yet not all: for (4.) He promiseth that his Father and he will make their abode with you: and make our abode with him: whereby is signified the continuance and duration of that grace which is shown by the Father, Son, and Holy Ghost, when they come to a beloved and loving soul. They will not come as Sojourners, but as Dwellers; not turn aside to tarry with you for a night, but abide with you for ever. Now what greater thing can be promised unto, or bestowed upon the Sons of men in this life, than that which is comprehended in these words? and yet these are promised to the love of Christ: so that if a man should set his love to sale, he cannot do it to more profit and benefit to himself, than by laying it out upon Christ, who is most rich and liberal in his rewards to his people for their love, as appears from what hath been said; though there be more yet, even that which neither eye hath seen● nor ear heard, nor can enter into the heart of man to conceive, which the Apostle says is prepared for those that love the Lord, 1 Cor. 2.9. And if any evil befall them, that also (through the skill and care of their wise Physician, Venenum pro remedio. who can make a sovereign Treacle of the most deadly poison) shall cooperate for the good of those who love God, according to the Promise, Rom. 8.28. But these I leave to be enlarged in your own Meditations, and pass on. (2.) If this golden Key of the Promises open not the door of your hearts, to let Christ into the possession of your love, behold the iron Hammer of the Threaten ready to force it open. men's dead, dull, and disingenuous spirits need this as well as other ways; and Christ is so resolved upon our love, that he will leave no means unattempted to procure it. Know therefore that it is not an arbitrary matter whether you love Christ or no: for necessity lies upon you, and woe be to you if you love him not. Love Christ, or you are lost and undone for ever. See what the Scripture speaks in this particular. Psalm 2.12. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. h Osculari p o amare, obedire, obsequi, se humilitèr subjicere; ho●um signum q●ippe antiquitùs osculu●s erat. Glass. Rhet. Sacr. p. 1094. Osculum in sacrâ Scripturâ significat unionem, charitatem, pacem, reverentiam, Durand. Rat. Diu. Offic. lib. 4. cap. 53. (mihi) p. 202. The custom of Kissing of old, was a sign of affection or subjection, and thus it is used in Scripture to signify (1.) Affection. Thus Esau kissed his Brother, Jacob, in token of love and good will, being reconciled to him, Gen. 33.4. Thus the Primitive Christians did: Salute one another with an holy Kiss, Rom. 16.16. 1 Cor. 16.20. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ab amore cujus signum est. Rivet. in Psal. 2. pag. 29. This was signified in the Word, and more from the Apostle Peter's Adjunct, where he calls it the Kiss of Charity, 1 Pet. 5.14. k Precibus finitis mutuo nos invicem osculo salutamus. Just. Mart. Apol. 2. Justin Martyr mentions this as a practice in his time: When Prayers are ended, we salute one another with a Kiss. (2.) It signifies likewise Subjection, Reverence and Obedience. Thus Samuel kissed Saul when he had anointed him King, in token of subjection and obedience to him, 1 Sam. 10.1. Thus Idolaters kissed their Idols, in token of Reverence, 1 Kings 19.18. Hos. 13.2. Now this place may be understood of both these; and all men, even the greatest of men, Kings and Judges of the Earth, are charged to kiss the Son, to love, and submit themselves to the Lord Jesus, and that under a dreadful penalty if they do it not, lest he be angry. You cannot change the nature of Christ by your not loving of him; he will be loving, and will love still: ●ut you may change the property of it, as to ●our selves; he will not love you, nay, you will ●urn it into anger against yourselves. He can ●e angry, and he will be angry with you, if ●ou love him not; * Habebitis Judicem severum, quem benignum dominum recusastis. Rivet. ubi suprà. p. 30. You shall find him a severe ●udge, whom you have refused as a mild and ●entle Lord. And a little of this anger is enough ●or your destruction: for you shall perish from ●he way, if his wrath be kindled but a little; ●ou'll perish at the rebuke of his countenance, ●sal. 80.16. Perishing signifies eternal death ●nd misery, in opposition to eternal life and happiness. Joh. 3.15. and here it holds forth ●his unto us, That those who do not love and obey the Lord Jesus Christ, do cast themselves out of the way of Life, Salvation and Happiness, ●n to a state of Death, Destruction and Misery, which will certainly be their portion, from the just wrath and displeasure of him whom they have provoked by their enmity and disobedience. And shall not this awaken you? But take another Scripture. Prov. 8.36. But he that sinneth against me, wrongeth his own soul; all they that hate me, love death. It is no wrong to the Text, to understand these words as spoken by Jesus Christ, who having declared his ancient love to the Sons Men, calls upon them to hearken unto him, and receive his counsel; and having encouraged them unto it, by telling them it would be their wisdom and happiness, that they should have life and favour this way, v. 32.33.34.35. lest this should not prevail, he concludes by laying open the danger of such as refuse, in the words forementioned. Where you may note (1.) That they who refuse the counsel of Christ, are sinners against him, and that in the highest degree; they are Christ-haters. (2.) That it is of dismal consequence to be in the number of those who love not, but hate Christ, (and not to love him, is to hate him, there is no medium betwixt them) the consequence whereof is (1.) That they wrong their souls. l Injurius est animae suae. Pagn. They are injurious to their souls; m Expoliat an●mam suam. Mont. They spoil and rob their souls; n V●m addit animae suae. Jun. They offer force and violence to their souls; o Rapit an●ma● suam. Merc. in Lexic. Pag. & in loc. They ravenously devour their souls, as the words are variously rendered by Interpreters, but to the same purpose. p Chamas significat apertam injuriam, & violentiam. Merc. The word signifies open injury and violence. But besides this, (2.) They love death. q Quia impudentes sibi exitium accersunt, dùm me negligunt, mortem amare vid●ntur, quia in exitium suum ruunt. Merc. in loc. Because (as Mercer notes upon the place) they foolishly call destruction upon themselves; Whiles they neglect me, they seem to love death, because they violently rush upon their own ruin. Now, besides that destruction is the portion of those who are enemies to Jesus Christ, these two things are observable from this place. (1.) That 'tis self-murder in all those who love not the Lord Jesus; it is felo de se; their destruction is from themselves; they themselves lay violent hands on their own souls. (2.) That it is wilful self-murder. They do wilfully rush upon their destruction, and will not be withheld from it, as if they were in love with their own death, and ambitious of everlasting burn, than which, what can tend more to aggravate their sin and condemnation? And shall not this move you? Well: I shall shut up this with that of the Apostle, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha; which is a denunciation of the heaviest curse against that man or woman, who in the midst his profession doth not sincerely and unfeignedly love the Lord Jesus. But this being a place of some difficulty, it may not be amiss to spend a little time in the opening of the words, and giving you the sense of them. r August. Epist. 178. (mihi) p. 921. Pinks Sermon upon this place. p. 3. The words here used, which render the place difficult, are Anathema Maranatha; the former of which is a Greek word, and signifies accursed, separated, devoted to the Curse. It's questioned whether s Beza in loc. & Pet. Martyr. Eras. Pareus. Ravanell. in verbo Maranatha. Maranatha be one, or two, or three words: but most agree that 'tis of the Syriack dialect, and signifies the Lord cometh, or, our Lord cometh. Now for the better understanding of the place, you must know, that it is generally conceived by the learned, that the Apostle in these expressions had a special respect to the Jewish way of Excommunication, which we are therefore necessarily to take into our consideration, for the better clearing of that which lies before us. And here I find some difference about the several kinds and degrees of the Jewish censures, and the enumeration of them. t Deusius and Buxtorph, as I find them cited by Forbes. in his Instruct. Histor. Theol. lib. 12. cap. 3. Sect. 14. Godwin. Jewish Antiq. lib. 5. cap. 2. Leighs Critic. Sacr. in the word Maranatha. Some make three kinds, which they reckon thus, Niddui, Cherem, Shammatha. Niddui, which was the first and lowest, and signifies separation, was that whereby the Offender was separated from al● commerce and society with man or woman, within the distance of four cubits, for the space of thirty days. Cherem, which was the next, and signifies the same with Anathema, devoted t● the Curse, was that whereby the Offender was i● the public audience of the whole Church excluded from its Communion, without any limitation of time, and with Curses annexed out of the Law of Moses. Shammatha, which was the last, and highest, and signifies (as some think) then is death; or rather (as others) the Lord cometh, was that whereby the excommunicated person (having besides all other maledictions ou● of the Law, this clause superadded, Our Lor● cometh) was left as desperate and quite forlorn, (without all hope of pardon or restitution) into the hands of the Lord, to receive from him an heavy doom at his coming. This u Goodwin ibid. p. 185. Shammatha is by some conjectured to be of Enoch'● constitution, and that in the inflicting of it, w Forbes. ibid. Sect. 16. his own Prophecy was used, in the words of the Apostle Judas, v. 14. 15. Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him. But Jacobus Capellus (as I find him mentioned by a x Forbes. ubi suprà. Sect 14. learned man) condemns this enumeration; and though he make three kinds, yet he makes two of those forementioned to be but one, and adds another, reckoning them thus, The first was called Nesiphas, whereby the party was shut out from the Camp seven days, as Miriam was, Numb. 12.14.15. The second Niddui, as before. The third Cherem, or Shammatha, (for he makes them both one) was that, whereby the Offender was driven from all communion, and all humane commerce, and society interdicted him, as one cut off, till he repent. y Itaque commodiùs quoque videtur distribui excommunicatio in duas species, etc. Bez. in loc. Grotius in loc. & in Luc. 6.22. Pinks Sermon. pag. 3. 4. Others make but two kinds, and reckon the third only the highest degree of the second, thus: The first, Niddui, the second, Cherem: Now to this Cherem, the Apostles Anathema here doth correspond; and of this there were two degrees, The single and lesser Anathema, which is the same with Cherem; and the greater, the extreme, z Qui in eo damnatus esset, Domino quasi in manus citra ullam veniae spem dederetur. Bez. in loc. Vide etiam Sclaterum in loc. the compounded Anathema, which had Shammatha, according to the Jews, or Maranatha, according to the Apostles phrase, added to it. This Grotius calls Gravissimum Cherem; and Beza, with Calvin, take it to be the form, by which the most grievous and extreme Excommunication was performed; the sense and signification whereof was, (x) That he who was condemned by it, was given up into the hands of the Lord without hope of pardon; and a Eoque significatur Dominū in adventu suo certò perditurum esse talem peccatorem. Ravanel. in verbo Maranatha. That the Lord at his coming would certainly destroy such a sinner. Now the Apostle being to denounce judgement against those who love not the Lord Jesus, makes choice of this way and form to express himself by, as the most grievous and dreadful which he could find out: the meaning whereof is this, Let such a one as loves not the Lord Jesus, not be barely accursed, but accursed as the Jews curse the most obstinate Offenders in their greatest Excommunication, that is, as b Non sit ci Wil●s adventus ejus, qui jam completus est, & sic ad damnationem sit ei secundus, qui adhuc futu●us est. Ansel. in loc. Anselme interprets it, Let him have no benefit by his first coming, which is past; and let his second coming, which is to come, be to his damnation; Or, c Pinks Ser. p. 5. as another, Let him be accursed, and that in the most desperate manner, expecting due vengeance from the Lord, when he cometh with his holy millions to execute judgement upon all, and to convince all that are ungodly, as it is, Judas 14.15. So that as ever you would escape the Curse, and obtain the Blessing; as ever you would have the appearing of Christ at the last day, to be to your salvation, and not to your most fearful and intolerable condemnation, it will concern you to look that you be found in the number of those who love him in this day. The third Reason. Sect. 3. (3.) COnsider how well he deserves your love, and that upon a double account. (1.) Upon the account of his great loveliness. d Of Christ's loveliness, as described by the Church, in Cant. 5. See Owen of Communion with God. p. 78. to 87. If you will not credit this without testimony, you have it both from Heaven and Earth. From Heaven God the Father, from the excellent Glory, by a voice declared concerning him, 2 Pet. 1.17. This is my beloved Son, in whom I am well pleased, e Morn. Exercise. Part 2. pag. 241. He knew of whom he spoke, for he was his Son; and he doth not say he was pleased with him only, but well-pleased, that is delighted and satisfied. And was he worthy of God's love, and can you doubt whether he hath deserved yours? From Earth you have his Church's character and commendation of him, Cant. 5.16. He is altogether lovely, f Color, caput, comae, oculi, genae, labia, manus, venture, crura, pes, guttur, omnia haec figuratè describuntu● in laude sponsi, & quasi in clausulâ, & brevi capitulo totum concludens, totus (inquit) desiderabilis. Gilbertus in loc. inter Bernard. opera She had been from the tenth Verse describing him in all his lineaments, and setting forth the perfections of every part, his head, hair, eyes, cheeks, lips, hands, belly, legs, countenance and mouth, and in the close, sums up all in this short, but full Encomium, That he is altogether lovely. g Totus desideria. Pag. Totus desideratissimus. Jun. Ainsworth Sibs Bowels opened. p. 373. All, every whit of him, is desires, much to be desired, wholly amiable. As if she had said, Why should I stand upon particulars? whatever I have said, or can say of him, is infinitely short of his worth, and therefore I'll shut up all in this, that he is altogether lovely; all over, from top to toe amiable, lovely and delectable. And indeed so he is. If there be any thing unlovely in him, do not love him: but because he hath Omnes rationes amabilitatis, he is maximè diligibilis, as the Schoolmen speak; He is most to be beloved, because he hath all grounds of amiableness in him. What is it which is most taking with you, which is not in him? (1.) Is it Beauty? He is white and ruddy, the chiefest (the Standard-bearer) among ten thousand, Cant. 5.10. Fairer than the Children of Men, Psal. 45.2. h Pulchritudinem Christi fuisse eximiam, & omnimodam, dubitare nesas est. Rivet. in Psal. 45. pag. 214. Fol. It's a heinous and detestable thing to doubt of his excellent and perfect beauty. He is the brightness of his Father's glory, and the express Image of his person, Heb. 1.3. (2.) Is it Riches? He is proprietor and possessor of unsearchable riches, according to the Apostle, Ephes. 3.8. He is appointed Heir of all things, Heb. 1.2. (3.) Is it Honour? God hath highly exalted him, and given him a name above every name, Phil. 2.9. higher than the Kings of the Earth, Psal. 89.27. King of Kings, and Lord of Lords, is the Name written on his Thigh and Vesture, Rev. 19.16. The Lord of Glory, as he is called in 1 Cor. 2.8. The King of Glory, as David styles him Psal. 24.7. that is, a most glorious Lord, and King, by an usual Hebraisme. (4.) Is it Power and Authority? All power (that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong both to him, as those places intimate. authority) is given to him in Heaven and Earth, Mat. 28.18. he hath a power, whereby he is able to subdue all things to himself, Phil. 3.21. (5.) Is it great Wisdom and Understanding? In him are hid all the treasures of Wisdom and Knowledge, Col. 2.3. He hath not a little Wisdom, but treasures of Wisdom; all the treasures of Wisdom. (6.) Is it Goodness of disposition? He may be better than Titus Vespasian called Deliciae generis humani, The delight and darling of mankind. How earnestly doth he invite and beseech poor sinners to come in to him that they may be saved! Isa. 55.1. etc. Mat. 11.28. 2 Cor. 5.20. Vide watson's Sermon of Christ's loveliness, passim. How patiently doth he wait for their acceptance of his offers of grace? Rev. 3.10. even till his head be filled with dew, and his locks with the drops of the night, Cant. 5.2. How readily doth he embrace, and hearty welcome those who come in to him, though they have been Prodigals, and stood out long against his entreaties! Luke 15.20. etc. How sadly doth he resent the delays and denials of obstinate sinners! with sorrow in his heart, Mark 3.5. with tears in his eyes, Luke 19.41. and lamentable complaints in his mouth, Verse 42. Mat. 23.37. John 5.40. all which shows what a gracious disposition he is of. (7.) Is it Sweetness of Conversation? That which was said of Saul and Jonathan, 2 Sam. 1.23. They were lovely in their lives, is much more true of Christ. His life was purer than the Sunbeams, as chrysostom speaks; his life was a fair Copy without any blot; his lips never spoke a word amiss, Psa. 45. Luke 4.22. John 7.46. his feet never did tread one step awry; he went about doing good, Acts 10.38. his whole life was a pattern of good works. (8.) Is it usefulness to others? Herein he is most eminent. He is our Light. The Sun of Righteousness, more useful than the Sun in the Firmament, Mal. 4.2. He is our Life: our life of grace and comfort here springs from him, John 1.16. Luke 2.25. and so doth our life of glory hereafter, Col. 3.4. John 17.22, 24. In a word, He is our All. i Omnia ad salutem necessaria in omnibus fidelibus, sanctificatis, & Christo copulatis. Dau. in Col. p. 306. All that is necessary to salvation, in all the faithful that are sanctified and united to him, Col. 3.11. k watson's Sermon on the Text. p. 420. All good is eminently in him, and all good is conveyed derivatively from him. He is made unto Believers a Paradise, a Tree of Life, a Jewel, a Crown, etc. yea l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. Hom. 31. (mihi) p. 410. All in all, as Macarius speaks. Even Christ crucified, (though to the blind world the greatest stumbling block, and Rock of offence) yet to them who have their senses rightly exercised to discern him, is most amiable. When he is to the Jews a stumbling-block, and to the Greeks foolishness, even then to them who are called, both Jews and Greeks, it is Christ the Power of God, and the Wisdom of God, 1 Cor. 1.23.24. which made the Apostle resolve to know, and to glory in nothing but Christ crucified; the Cross of Christ, 1 Cor. 2.2. and Gal. 6.14. The more bloody he was for us, the more lovely should he be to us: because therein he shown most love to us. m Sihs' Bowels opened. p. 374. By how much the more he was abased for us, this makes him the more lovely, that out of love he would abase himself so low. When greatness and goodness meet together, how goodly is it! And likewise, because from hence ariseth our greatest benefit and advantage. Christ's Cross is our Crown, his Passion the ground of our hope and expectation, his shame our glory, his pain our ease, his curse our blessing, his stripes our healing, his confinement our liberty, his condemnation our justification, his suffering our reigning, his death our life: for his Cross was the atonement of Divine wrath, the condemnation of sin, n ●●ux Christi est clavis Pa●adisi. Damasc. the opening of Heaven, which was shut against us. Well then: lay these things together, and if it appear that Jesus Christ is thus lovely, there is no question but he deserves to be loved by you, especially if you take in the other consideration upon which he deserves your love; and that is (2.) Upon the account of his love to your selves. It's true, o Tam bonus est, & pulcher in se Deus, ut licet non amasset nos, nec benefecisset, nec fecisset, amandus esset supra omnes ematores, benefactores, & conditores nostros, imo etiamsi adisset nos, & malefecisset. N●irem. de Adorat. in Spir. & Verit. p. 369. that Christ's goodness and amiableness is such, as that it deserves our love, though he had never loved us, nor done good to us; yea, after he hath loved us, p Quia bonus est in se D us, plus debemus amare, quam quia nos amat, & benefacit. Idem. p. 375. we ought to love him more because he is good and amiable in himself, than because he loveth us, and is beneficial to us. But though the loveliness of Christ be sufficient to deserve our love, and we can never love him at so high a rate as his amiableness deserves, (for, q Jenkins on Judas 4. Part 1. p. 152. as one says, If every leaf and spire of grass, nay all the stars, sand, atoms in the world were so many souls and Seraphims, whose love should double in them every moment to eternity, yet could not their love be enough for the loveliness of our God.) yet Christ, that he may not fail of catching our love, casts out the bait of his own love, to allure ours to himself. He beginneth and loveth, that we may love him again, 1 John 4.19. r Manton on Judas. p. 100 As water is cast into a Pump, when the springs lie low, to bring up more water, so Christ hath shed, and poured out his love upon us, that our love might rise up to him again by way of gratitude and recompense. God loves, that he may be loved, (says s Amat Deus, ut ametur cum amat, nihil aliud vu●t quam amari, sciens, amore esse beatos, qui se amaverint. Aug Man. (mihi) p. 236. Austin) and when he loves, he desires nothing but to be loved again, knowing that those who love him, are happy in that love. I have already made out the exceeding greatness of Christ's love towards us, in the undertaking and accomplishing of our Redemption, the consideration whereof cannot, without monstrous ingratitude, but engage us to love him again. (1.) Can you think of Christ's Undertaking for us, and not love him? That he, not like Jonah would be cast into the Sea to allay a storm raised for his own sake, but, when our sins had raised a storm of Divine wrath, would be cast in to allay it. When he saw the misery of Mankind, he said, Let it come on me. (2.) Can you think of his Incarnation and not love him? That he should divest himself of his Robes of Glory, and condescend to take upon him the Rag of our flesh; That he, who was God, and Lord of all, should humble himself, and empty himself, and make himself of no reputation, and be made in the likeness of man; yea take upon him the form of a servant, Phil. 2.6.7. (3.) Can you think of his Passion and not love him? Indeed his Incarnation was a Passion, and his whole life as continued suffering: but I mean that which is emphatically so called; that which he suffered at, or immediately before his death, which who can think of, and not be all in a flame of love? t Ambrose Looking unto Jesus. p. 658. That the Judge of all the World should be accused, judged and condemned; That the eternal Son of God should be found struggling with his Father's wrath; That he who had said, I and my Father are one, should sweat drops of blood in his Agony, and cry out, My God, my God, why hast thou forsaken me? as he did on the Cross; That the Lord of Life should with unconceivable pains breath out his soul, and die on the Tree of shame and curse! (4.) Can you think that all this should be for us, and not love him? That when he was a man of sorrows, and acquainted with grief, u Manton on Judas. p. 109. they were our griefs which he bore, and our sorrows which he carried, Isa. 53.3, 4. The very same griefs that we should have suffered, so far as his holy person was capable of them; his desertion was equivalent to our loss, his Agonies to to our Curse, and punishment of sense. We were the Malefactors, and the King's Son chose our Chains, and suffered in our stead. (5.) Can you think that he suffered all this for us very willingly, and not love him? When he had undertaken to be baptised with this baptism, he was straightened till it was accomplished, Luke 12.50. He did with the like indignation rebuke Peter dissuading from his Cross, as he did the Devil tempting him to Idolatry; Get thee behind me Satan, Mat. 16.23. compared with Mat. 4.10. He was satisfied with all the travel of his soul, as it was the means of our salvation, Isa. 53.11. as if he had said, Welcome Agonies, welcome stripes and wounds, welcome Curse, welcome Cross, welcome Death, so that poor souls be saved. (6.) Can you think of his love in all this, and not love him? his infinite love, far beyond his sufferings, and the outward expressions of it, as the Windows of the Temple were more large and open within than without? Can you think of it and not love him? (7.) Can you think that all this was intended to constrain your love, and not love him? He made himself so vile, that he might be the more dear, and precious unto us; every one of his wounds is a mouth open to plead for your love. Certainly if love brought Christ from Heaven to Earth, to the Cross, to the Grave, it should carry our hearts to him in Heaven again, with ardent and fervent love. w O duri, & indu●ati, & obdurati filii Adam, quos non emollit tanta benignitas, tanta flamma, tam engines ardour amoris! Bern. Serm. in Pent. (mihi) p. 45. And oh hard, and extremely hardened Sons of Adam, whom so great bounty, so great a flame and heat of love doth not mollify, and melt into love again! x Omnis equitas ditit, ut dilectus diligentem diligat; & amatus amanti mutuam charitatem impendat. Bern. de Caenâ Dom. Ser. 13. All equity dictates, that he who is beloved, should love him again by whom he is beloved; and shall Christ only have love unjustly detained from him, after he hath loved us? y Magnes amoris amor. Love is the Loadstone of love; and were it not a shameful thing, that Christ's love should lose its attractive power upon us, on whom it is most laid out? It is not first love that is required of us, but only a reflection of his own love back again; and z Nimis durus est animus, qui amorem, si nolebat impendere, nolit rependere. Aug. de Catech. rud. cap. 4. there is too much of the stone in that man's heart, who if he will not begin and lead, will not follow in this way of love, and repay love for love. Well, for a close of this, I shall show you how the consideration of Christ's love hath warmed and affected others hearts, and leave it as a goad in your sides to quicken your imitation. What should this, but make us call upon our souls to the love of him who hath thus loved us, as Austin did? a O anima mea, insignita Dei imagine, redempta Christi sanguine, desponsata fide, dotata spiritu, ornata virtutibus, deputata cum Angelis! Dilige illum, a quo tantum dilecta es, intend illi, qui intendit tibi, quaere quaerentem te, amae am itorem tui, a quo amoris, cujus amore praeventa●s, qui est causa amor●s us. Aug. Man. (mihi) p. 240. O my soul, stamped with the Image of God, redeemed with the blood of Christ, espoused by faith, endowed with the spirit, adorned with graces, committed to the tuition of Angels! Love him by whom thou art so much beloved; mind him who mindeth thee; seek him that seeketh thee; love thy Love, by whom thou art loved, who hath prevented thee with his love, and is the cause of thy love. But because we cannot so much as love him without his influence, let us go to him as he doth: b O ignis qui semper ardes, & nunquam extingueris! O amor, qui semper ferves, & nunquam tepescis, accende me! accendor totus a te, ut totus diligam te, Minus eenim te amat, qui tecum aliquid amat, quod non propter te amat. Diligam te, Domine, quoniam tu prior dilexisti me. Aug. Solil. p. 164. O fire, which always burnest, and art never extinguished! O love, which art always hot, and never coolest, kindle me; let me be wholly inflamed by thee, that I may wholly love thee: for he loves thee too little, who loves any thing with thee, which he doth not love for thee. Lord, let me love, yea, with thine help I will love thee, because thou hast first loved me. Let Anselme conclude this matter, who thus breathes after a loving Saviour, c , Domine, quia fecisti me, debeo amori tuo meipsum totum; quia me red●misti, debeo meipsum totum; quia tantum promittis, debeo meipsum; imo tantum debeo amori tuo plus quam m●ipsum, quantum tu es major me, pro quo dedisti teipsum, & cui promittis teipsum. Fac (precor) Domine, me gustare per amorem quod gusto per cognitionem, sentiam per affectum quod sentio per intellectum. Plus debeo quam meipsum totum, sed nec plus habeo, nec hoc ipsum possum per me reddere totum. Trahe me, Domine, in amorem tuum, & hoc ipsum totum. Totum quod sum, tuum est conditione; fac totum tuum dilectione. Ansel. Medit. de Gen. Hum. cap. 7. (mihi) p. 269. 16. Inter opera. Tom. 3. (mihi) p. 199. Fol. Surely, O Lord, because thou hast made me, I own my whole self to thy love; because thou hast redeemed me, I own thee my whole self; because thou promisest so much, I own thee my whole self; yea, I own to thy love as much more than myself, as thou art greater than me, for whom thou hast given thyself, and to whom thou promisest thyself. Cause me, O Lord, I beseech thee, to taste that by love, which I taste by knowledge; let me feel by affection, that which I feel by understanding. I own thee more than my whole self, but I neither have more, nor can I give thee this wholly of myself. Lord draw me, and that wholly into thy love. All that I am is thine, by condition, make me all thine by love and affection. Thus he.— And now lay these things together, His loveliness in himself, his love towards you, surely it will strongly conclude that he deserves your love, which should be a strong incentive to you to love him. Give me leave to add one motive more, and I have done. Sect. 4. The fourth Reason. (4.) ALL true believers, who have a saving knowledge of Christ, and experienced his love towards themselves, do, and cannot but love him. The Church testifies this, saying to him in her conference with him, Cant. 1.3, 4. The Virgins love thee. The Upright love thee. The Virgins, that is, d Ainsworth on the place. those chosen, called, and faithful ones, who with chaste and pure minds serve the Lord only, and worship him in spirit and truth, and stand with Christ on Mount Zion, whom you find described, Rev. 14.3, 4. These love the Lord for the odour of his good ointments, which they perceive by his Word and Spirit; they love him because he first loved them, and hath shed abroad his love in their hearts by the Holy Ghost, which is given to them. It is said of the Israelites, Numb. 33.29. e Trap on the place. That they removed their Tent from Mithcah, which signifies Sweetness, to Hashmonah, which signifies Swiftness, to teach us (saith one) that the Saints have no sooner tasted of Christ's sweetness, but they are carried after him with incredible swiftness: For (as f Amor Dei amorem animae parit, & cam intendere sibi facit. Aug. Man. p. 236. Austin observes) The love of God doth breed and bring forth the love of the soul, and makes it to be intent upon himself. The Upright, that is, g Ainsworth. those who have upright hearts, and righteous conversations: These, upon the remembrance of the love of Christ, manifested by his Sufferings, Death, Resurrection, Ascension, and the graces and benefits flowing from them to his Church, do love him, that is, are confirmed and increased in love to him more and more. h Robotham on Cant. p. 80. As fire is increased by adding of fuel unto it, so is our love to Christ, upon fresh and new manifestations of his great love towards us. That the Church herself did love Christ, is clear from the whole Book of Canticles, i watson's Christ's loveliness. p. 435. which is nothing else, but a Divine Epithalamium, or Marriage-Song, in which are all the strains of holy love set forth in the purest Allegories and Metaphors, such as do represent that dear affection and union which is betwixt Christ and his Church. She calls him her Beloved, Cap. 2.3. nor did she love him from the teeth outward, (as we say) but with a love fetched as deep as the bottom of her heart: O thou whom my soul loveth, says she, Cap. 1.7. k Jeanes Scholast. pract. Divin. Part 1. on Col. 1.19. p. 221. The remembrance of his love to her, had such an impression upon her heart, as to make her sick of love, Cant. 2.5 l Sibs' Bowels opened. p. 305. A sickness not unto death, but unto life; a sickness that never ends, but in comfort and satisfaction. It wrought in her a love of a most powerful and unconquerable influence; a love as strong as death, Cant. 8.6. a love as forcible and irresistible as death, trampling upon, and breaking through all difficulties, that occur in performance of duties unto, or undergoing of sufferings for Christ. A love inflamed into jealousy, and this jealousy as cruel, or hard as the Grave, as it there follows, that is, as inexorable unto all the enemies of Christ, unto her most profitable and pleasant sins, her darling and most indulged lusts. A love of the same nature with fire: the coals thereof are coals of fire, which hath a most vehement flame. ibid. For (1.) As Fire is the hottest of Elements, so her love of Christ was more solidly intense, than her love of any creature whatsoever. She was, as it were all of a fire with the love of him. (2.) As the motion of fire is upwards, towards Heaven, so the Church's love of Christ was as a fiery Chariot, whereby she was carried up into Heaven. (3.) As fire burns all things combustible, so her love of Christ consumed all her corruptions; and whereas elementary fire may be quenched, the love of Christ is a celestial flame: Many Waters cannot quench it, neither can the Floods drown it, v. 7. It could not be extinguished or abated by the calamities which she underwent for his sake; And in the last place, It was so sincere and incorrupt, as that it could not be bribed by any treasure. If a man would give all the substance of his house for love, it would be contemned. The Apostle Peter could appeal to Christ himself in the case, when he demanded of him the third time, * Joh. 21.17. Simon Peter lovest thou me? Lord, thou knowest all things, thou knowest that I love thee. The same Apostle witnesseth concerning Believers, to whom he wrote, that they did love the Lord Jesus, 1 Pet. 1.8. yea, though they had never seen him. m Multum est amare eum, quem de fancy non noveris. Grot. in loc. It is much to love one whom we never saw; and yet these loved Christ, whom they never saw, from what they had heard of him by the preaching of the Apostles, and from what they knew, and tasted of him by faith. Faith is not (as n Fides non est nuda, otiosa, & frigida notitia, sed inflammat cor ad amorem Christi. Qui verè in Christum credant, eundem etiam diligunt. Gerh. in Petr. p. 78. Gerhard notes on that place) a naked, idle, cold knowledge, but inflames the heart with the love of Christ; they who truly believe in Christ, do also love him. That Woman who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, called a sinner, Luke 7.37. whatever her name was, (for it was not Mary Magdalen, though she be so called in the Contents of that Chapter in our Bibles, as a learned o D●spaigne Shibboleth. p. 11. etc. Frenchman observes) She (I say) having experienced the great love of Christ, in forgiving her many sins, did love him again; yea, she loved much, v. 47 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Epist. ad Rom. p. 89. Ignatius, who saw Christ in the flesh, being about twelve years old when he was Crucified, thus wrote to the Romans, Believe me that I love Jesus, who gave himself for me; and a little before, in the same Epistle, he writes, q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. p. 88 My Love is crucified, making Christ the only object of his love. They were the dying words of r Melch. Adam. Vit. Ger. Theol. p. 154. Luther, I bless thee, heavenly Father, that thou hast revealed Jesus Christ unto me, whom I have believed, whom I have professed, whom I have loved, whom I have glorified. t Wards Sermons 8. p. 15. Wals. None but Christ p. 64. Mr. Welsh, a Suffolk Minister, being in a deep muse, after some discourse that had passed of Christ, and tears trickling abundantly from his eyes before he was ware, being urged for the cause thereof, confessed ingenuously, It was because he could not draw his dull heart to prize Christ aright, nor to love him enough. And it was a high expression of devout Herbert in his Poems, * Herb Poems p. 40. Ah! my dear God though I am clean forgot, Let me not love thee, if I love thee not. Nor is this to be wondered at: for his love constrains them; and truly u Amat non immerito, qui est ama●us sine merito; amat sine fine, quia sine principio se cognoscit amatum. Bern. Epist. 107. he loves deservedly, who was loved without desert; he may well love without end, who knows himself to have been beloved without beginning, as the Father speaks. w Wall. None but Christ. p. 64. Indeed our cold love of Christ would be almost as great a wonder as his great love to us, and might make us justly fear that we never savingly knew him. I hope by this time you are sufficiently convinced of the reasonableness of knowing Christ so as to love him, which methinks should make every one of you breath after Christ and his love, in the language of the Seraphical Doctor: x Ei●, dulcissime Jesus, transfige saluberrimo vulnere amoris tui medullas animae meae, ut verè ardeat, langueat, & liquefiat, & solo desiderio tuo deficiat. Bonaven. Solilo. cap. 2. Well, sweetest Jesus, strike through the inmost parts of my soul with the most wholesome wound of thy love, that it may truly burn, and be sick of love; and melt and faint with desire of thee only. Thus much by way of motive to persuade your love. CHAP. VII. (2. Direction how Jesus Christ is to be loved. ) WOuld you have a Guide for your love? I shall in some few particulars direct you how you should love the Lord Jesus. Sect. 1. (1. The first general Direction respects the quality of it, grounded on Ephes. 6.24. ) LOok that your love be such for quality, as the Apostle makes the character of true love to Christ, which hath the blessing entailed upon it, Ephes. 6.24. Grace be with all them that love the Lord Jesus in sincerity: so it is in the Text of our Bibles, and in the Margin, With incorruption. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which because it hath been variously interpreted, I shall first open the words, and then deduce what I intent from them. y Optat incorruptibilitatem, id est, immortalitatem, & coelesten gloriam in vitam aeternâ. Pisc. in loc. Piscator takes this as a distinct blessing, which the Apostle prays for on the behalf of these Ephesians. He had before prayed for Peace, Love, with Faith and Grace; and here (says he) he wisheth for them incorruptibility, that is, immortality, and heavenly glory in the life eternal. z Ad immortalitatem, vel cum immortalitaté, vitâ videlicet aeternâ, & metâ ejus gratiae quam pro fidelibus precatur. Bez. Beza renders it Ad immortalitatem, or Cum immortalitate, To, or with immortality, and refers it to Grace in the beginning of the Verse, as if the meaning were, Grace be with them that love the Lord Jesus, unto immortality, that is, eternal life, which is the end of that grace, which he begs for Believers. To this sense is the Syriack Version by Temellius. a Gratia quae non corrumpitur. Trem. Grace which is not corrupted. And b Sic maneant in gratia, quod non decidant ab ea, sed perveniant ad gloriam, quae est gratia consummata. Lyr. in loc. Lyra's note agrees hereunto, who says the Apostle here prays, That they may so abide in grace, as not to fall from it, but to reach unto glory, which is grace consummate and made perfect. c Incorruptibilem hanc gratiam oppo●o ego An●themati illi aeterno, quod Paulus alibi denuncial adversus eos qui non diligunt Dominum nostrum J●sum Christum. Rolloc. in loc. Rolloc understands it in this sense, opposing this incorruptible grace to that eternal curse, which the same Apostle denounceth in another place, (of which I have spoken before) against those who love not the Lord Jesus. Some understand this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that which is in our own Translation, In sincerity. Thus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod alias verti salet immortalitas, hic sonat integritatem, ac sinceritatem animi, vacantis omni corruptelâ vitiorum. Eras. in loc. Erasmus, whose note is, That though this word is wont to be elsewhere rightly rendered Immortality, yet here it signifies integrity, and sincerity of a heart free from all sinful corruption. e Subindicare voluit Paulus, tunc demùm omni corruptelâ fore vacuum cor hominis, si omni hypocrisi caret. Calv. Calvin follows this sense, and says, that the Apostle useth this word, to signify, that then is the heart of man void of corruption, when it is without hypocrisy. Several f Videses, Vorstium, Bodium, Baldvinun, & Hemingium in loc. others follow this sense, but I pass them over. Some understand the words according to the sense of the Margin, with incorruption, that is, with constancy and continuance. Thus the Greek Scholiast (as I find mentioned by Bodius) expounds it, of a perpetual and incorruptible love, which fails not, nor is diminished, but grows, and is increased day by day, till it come to the highest pitch of perfection. And thus g Significatur is, qui nullâ vi, nullis precibus, nullis illecebris se corrumpi, id est, a recto abduci patitur. Talis animi status hic dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, potestque hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verti constantèr. Grot. in loc. Grotius, who says it may well be rendered Constantly, and that such a one is signified by it, as will not suffer himself to be corrupted, nor drawn away from that which is right by any force, entreaties, or allurements whatsoever. h Intelligo de constantiâ & sinceritate. Aret. in loc. Others I find, who take in both these latter Interpretations, and understand it both of sincerity and constancy too. Believers (says a i Fergusson on the place. late Writer) are here described from this, that they love the Lord Jesus in sincerity, or incorruption, that is, not for a time only, but constantly; not in hypocrisy, or show only, but sincerely and really. And truly, there is such a near, and necessary conjunction betwixt these two, that they cannot well be separated, (for that which is sincere, will be constant, and that which is constant, is sincere) especially seeing the word signifies both; and therefore hence I would direct you (as ever you would obtain that grace, favour, and all good, which in this Apostolical benediction is annexed unto it) that you look your love to Christ be for the quality of it sincere and steadfast, pure and permanent, without reservation, and without recidivation. Sect. 2. The first Branch of the first Direction, That it be sincere. (1.) LOok that your love to Christ be a sincere love: for that may be one sense of the word, k So it is in our Translation. as I shown you before. Quest. But how shall I know that my love to Christ is sincere? Answ. I shall not handle the case at large: yet I shall give you some characters of such a love, which may give you some light in this matter; and for those who desire further satisfaction, I shall refer them to the l Reynolds on Psa. 110. p. 59 etc. Pinks Trial of Christians love to Christ, the three last Sermons especially. Morn. Exercise. Part 2. Serm. 9 p. 218. Authors quoted in the Margin, where they may find the case more fully and largely resolved. The Characters which I shall give, are these, 4 Characters of sincere love to Christ. (1.) Sincere love of Christ is spiritual in its principle and constitution. It is not founded in Nature, but Grace, and springs not from custom, education, formal profession, external communion, or an historical faith: but it is begun in a deep sense of our infinite wants and miseries without Christ, The first character, It is Spiritual. together with his suitableness, sufficiency, and readiness to relieve and rescue us; and it is carried on, and further strengthened and increased by evidence of our propriety and interest in him. Unfeigned love is the daughter of unfeigned faith: Now this faith, as it believes what Christ is in himself, abundantly able and willing to answer all the necessities of the soul, works a love of desire after him; and as it applies, and brings home all this with some clearness and evidence to the soul, so it works a love of complacency. This is the first Character, and of great concernment: for if ever you would make good your love to Christ, you must make good the ground and principle of it. (2.) Sincere love is Cordial in the exercise of it. 1. It is with the heart. The second Character. It is Cordial. O thou whom my soul loveth, says the Spouse, Cant. 1.7. m Quem ex animo diligo. Mercer. in loc. Whom I love with my very soul. n Ainsworth. It notes the unfeignedness and fervency of her love. Sincere love is not complimental, but cordial; it stands not in outward expression, but intimate affection. When Christ woos for your love, he bids you give him your heart, Prov. 23.26. and says as Jehu did to Jonadab, 2 Kings 10.15. Is thine heart right, as my heart is with thine heart? if this be wanting, he values not all your good words, but will say as Delilah did to Samson, Judg. 16.15. How canst thou say I love thee, when thy heart is not with me? 2. It is also with the whole heart. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, says our Saviour, Mat. 22.37. There is no love befitting God but such a love. He loves a broken, but cannot endure a divided heart; he will have all or none. We should love Christ infinitely, and because we cannot, we must love him unfeignedly, which we do not, unless we love him with our hearts without halting, and with our whole hearts without halving. o Dr. Preston of Love. p. 155. The Lord will have the whole stream of your affection, desires, intentions and endeavours to run to him; there must not a rivulet run out of it; it must not be drained away, but the whole stream must be all bestowed upon himself; there must be no division there, but he must have all; and there is good reason for it: for he hath loved us with his whole heart, and his whole soul, Jer. 32.41. Christ then must be the Centre of all the affections of your whole heart, if you would love him sincerely, as you ought to do. The third Character. It is Chaste. (3.) Sincere love is chaste love. The love of a soul to Christ is of the nature of Conjugal love, which when it is chaste hath these properties. 1. That it is a Personal love; a love of the Person more than his portion. p Meretricius amor est plus annulum, quam sponsum amare. It is the love of a Harlot, to love the Ring more than the Husband. Our love of Christ must be a personal love; we must love him, more than his. He indeed (says q Amat profecto castè, qui ipsum quem amat, quaerit, non aliud quicquam ipsius. Bern. Ser. 7. in Cant. p. 138. Bernard) loves chastely, who seeks him whom he loves, not any other thing which he hath. It's adulterate love, to love the privileges and blessings of Christ above himself; and (as r Greenham p. 516. one of our own speaks) If we love not Christ more than his benefits, we are not worthy of him. A Christian doth, and may lawfully love the Ordinances, Privileges, Graces and Benefits which come by Christ, but yet he loves Christ's person more than these, and above all these: so that if there were not any of these in hand, or in hope, yet would he look upon Christ as altogether lovely, and love him without these. s Nobilis amator non quiescit in dono, sed in me super omne donum. Thom. A ●emp. de Imit. Christ. lib. 3. cap. 6. (mihi) p. 153. That is the noble lover, who rests not in any gift received from Christ, but rests in Christ above every gift: so the devout A Kempis brings in Christ speaking to the soul. 2. That it is a love of the Person, considered in the utmost extent of that relation of a Husband; that is, not only as a Cherisher and Preserver, but also as a Head, Guide and Lord. Thus a Christians sincere love to Christ, respects, and is carried out to whole Christ; not only as Jesus to Save, but also as Lord to Rule. It looks at Christ as Mediator, and loves him in all the offices of his Mediatorship; not only as t Isa. 55.4. Eph. 5.23. Col. 2.6. Witness, but also as Leader and Commander; not only as Saviour of his Body, but also as Head of his Church; not only as Priest, to satisfy and intercede, but also as Prophet, to teach, lead and guide; and as King, to Rule, govern, and exercise dominion. As the Heart must not be divided, which is the principle of our love: so Christ must not be divided, who is the object of our love. As we must love with the whole heart, so we must love a whole Christ, or not at all. Take it for a clear truth, (says one) That if thou lovest not Christ as thy Sovereign Lord; u Morn. Exercise. Part 2. p. 229. if thy heart be not knit to him, as thy High Priest with God; if thou hast not affectionately entertained him as thy Master and Teacher; in a word, if thou art not consecrated unto God by Christ; if thou art not a loyal Subject, and a willing Disciple, love in sincerity doth not dwell in thee. 3. That it is an unshared, and incommunicable love. When a Woman is married to an Husband, if she love him sincerely, as she ought, he hath no Corrivals in her affection, but she gives him her whole love, and doth not divide it betwixt him and others; her heart is set upon him more, than all the World besides: so it is with a Christian who truly loves Christ: He hath none in Heaven but Christ, and there is none on Earth that he desires besides him, Psal. 73.25. His Motto is that of the w Lambert Martyr, None but Christ, None but Christ. As Christ is all in all to him, so he is all in all his affections for Christ. x Reynolds on Psal. 110. p. 74. The fourth character, It is Real. As the rising of the Sun drowneth all those innumerable Stars which shined in the Firmament before, so the beauty of this Sun of Righteousness doth blot out, or else gather together unto itself all those scattered affections of the soul, which were before cast away upon meaner objects. This is chaste love, and the third Character of that which is sincere. (4.) Sincere love is real love, not not in word and in tongue only, but in deed and in truth. If that be required in our love to Christians, as it is 1 John 3.18. surely it must not be omitted in our love to Christ. Our Saviour himself makes this the proof of our love. If you love me, keep my Commandments, John. 14.15. And again, He, that hath my Commandments, and keepeth them, he it is that loveth me, v. 21. And again, If a man love me, he will keep my words, v. 23. So John 15.14. You are my friends if you do whatsoever I command you. You see then, That exhibition of works is the probation of love, as the y Probatio dilectionis est exhibitio operis. Bern. in Coen. Dom. Ser. 8. Father speaks. It's in vain for men to talk of loving Christ, if they do not walk after him, in a free, cheerful, universal, and constant obedience to his Commandments. z Leighs Crit. Sacr. in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some derive the Greek word for love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because love is always operative. As Fire is the most active Element, so Love is the most working Grace. Indeed a Amor, si non operatur, non est. Greg. Love, if it be not operative, is not at all. b Qui praecepta Dei contemnit, Deum non diligit; neque enim regem diligimus, si odi● ejus leges habemus. Isid. He doth not love God, who contemns his Precepts; as we love not a King, when we hate his Laws. c Vide Hardy on John. Part 2. p. 472. 473. We cannot approve the sincerity of our love, but by the reality of our obedience. He who loveth Christ (says d Qui diligit Christum, probat, & sectatur ea, quae Christo grata esse novit, atque odit & fugit quae Christo minimè placere novit. Contra verò ubi non est Praeceptorum Christi observatio, ibi non est vera dilectio, quamvis multa sit de dilectione gloriatio, etc. Gerh. Har. (mihi) p. 925. Gerhard) doth approve, and follow those things which he knows to be acceptable unto Christ; and doth hate, and avoid such things as he knows will by no means please him. On the other side, where there is not an observance of Christ's Precepts, there is no true love of Christ, though there may be much boasting of it. Deeds speak more strongly than words: If a Wife should boast that she loves her Husband, and in the mean time oppose him in all things, she will never be able to persuade her Husband, nor any others, that she truly loves him: So those who boast that they love this heavenly Husband, the Lord Jesus, and in the mean time trample his Commandments under their feet, do but deceive themselves. The true and noble love of Jesus, (as a e Amor Jesu nobilis ad magna operanda impellit, & ad desideranda semper perfectiora excitat. Amor onus non sentit, labores non reputat, plus affectat quam valet. Amor onus sine onere portat, & omne amarum dulce, ac sapidum efficit. A Kemp. de Imit. Christi. lib. 3. cap. 5. (mihi) p. 149. 150. devout man speaks) doth enforce to the doing of great things, and doth excite to the desire of more perfect things. Love feels no burden, reckons not of labours, and affects more than it can do. It bears a burden without burden, and makes every bitter thing sweet and savoury. True love of Christ is real and operative, not only full of affection to him, but also of action for him, expressed in obedience to his Commandments. These are the Characters of sincere love; and it will concern you to look that your love be thus sincere. Sect. 3. The second Branch of the first Direction, That it be steadfast & constant. (2.) LOok that your love to Christ be a steadfast and constant love: for that may be another sense of the * So it is in the Margin of your Bibles: With incorruption. word, as was showed before. (*) Robert's Evidences. p. 21. Two Characters of constant love. The first is, That it be Inviolable. True love of Christ is a long-lasting, yea an everlasting affection; it will not waste, putrify, worm-eat or decay: but is incorruptible. Now there are two things which go to the making up of this steadfast, constant love. (1.) It must be Inviolable, such as will not be corrupted. Man hath more Suitors for his love than one. Christ sues for it, and Satan sues for it, and neither will be satisfied without it: only with this difference, that Christ will have all or none; but Satan will be content with a part: if he cannot get the whole, he is willing to have it divided: for thereby he knows he shall have all at last, because Christ will not be put off with a piece of the heart, nor accept of half our love. Now as Christ sues by the Word, so Satan sues by the World: but when once Christ hath gained the love of a man's heart in good earnest to himself, not all the baits which Satan lays for him, nor all the fair promises which he makes to him from the World's Trinity, f 1 Joh. 2.16. Ambitiosus honos, & opes, & foeda voluptas; Haec tria pro Trino Numine Mundus habet. the lust of the flesh, the lust of the eyes, and the pride, the pleasures, profits, preferments of this life, can bribe or corrupt him in his love to Christ, but he remains inviolable against all these. Now he can say, having loved him, and tasted of his sweetness, unto all other temptations and allurements from the creature, Frustrà blanditiae venitis ad me; They are no more to him than they are to a dead man: for such a one is he to the World, and all the flattering, enticing blandishments of it, as Paul said he was, g Quia nihil ad mortuum pertineat. Calv. in loc. Gal. 6.14. I am crucified to the World. This is one Branch of the character of true love to Christ, as it is set down, Cant. 8.7. If a man would give all the substance of his House for love, it would be utterly contemned: which though Ainsworth interpret to the sense, That neither Love, nor any other Grace can be purchased by money, yet ordinarily it is interpreted to such a sense, as will serve the end I bring it for, viz. That the soul which is truly affected to Jesus Christ, will not be persuaded out of it by any thing which this World can afford. Thus Mercer: h Opibus non ducitur, aut quaestu Ecclesia, ut a Christi amore discedat, cum omnia sua propter Christum parata sit relinquere. Merc. in loc. The Church is not drawn by riches or gain to departed from the love of Christ, seeing she is ready to leave all she hath for Christ. To the same purpose one of our own: i Jac●so● in loc. If a man, though the wealthiest man in the World, should proffer a Christian all his wealth, to hire him to abandon his love and loyalty to Christ, he would look upon it with scorn and indignation, with contempt and detestation. A true Believer will part with all he hath for Christ's sake: but he will not part with Christ for all the World. Such a one was Luther, who could not be tempted by all the fair promises which the Romanists made him of Honour and Wealth, to abate of his zeal and affection for Christ and his Truth, but answered all their temptations with this noble resolution, k Contemptus est Romanus furor & favour. Melch. Adam. in vita Lutheri. p. 114. The fury and favour of the Romish Party is by me alike contemned. So that when one asked, Why they did not stop his mouth with Silver or Gold, another answered, l Hem● Germana haec Bestia non curat Aurum. ibid. p. 158. Alas! this Germane Beast cares not for Gold. Such a one was the noble Marquis of Vico, who having left his Country, Relations and Estate, for Christ's sake and Religion, and having withstood several temptations to return, was at last assaulted by a subtle and importunate Jesuit, who, among other things, made him fair offers of money, if he would return home: but he resolutely repelled this Temptation in these words, m Crashaw's gracious life of Gal. Carao. p. 211. Let their money perish with them, who esteem all the Gold in the World worth one day's society with Jesus Christ. And such a love as this must we have to Christ, if we would be constant to him. The second is, That it is Invincible. (2.) It must be Invincible, such as cannot be conquered. As Christ hath threaten to enforce our love, as well as promises to entice it, from the Word; so hath Satan from the World, to keep, or call off our hearts from Christ. He hath a frowning, as well as a smiling World; threats as well as promises, force as well as flattery; and where he prevails not by the one, he will make use of the other: but now where a soul is fully bend and fixed in love to Christ, it will * Gen. 49.24. abide in strength against this as well as the other, by the hands of the mighty God of Jacob. This love in the heart of a Christian is a fire, that hath a most vehement flame, which many waters cannot quench, nor the floods drown, as it is expressed Cant. 8.6, 7. Where, n Anisworth, Jackson, Robo●ham, in loc. by Waters and Floods, (according to a usual Metaphor in Scripture, 2 Sam. 22.17. Psal. 32.6. Psal. 42.7.) are meant many and sore afflictions, persecutions, troubles and temptations; and so that which is intended, is, That no threaten, afflictions and persecutions can beat off the Spouse from the love of Christ. The love of Christ, wherewith the Saints are inflamed, is such as cannot be quenched with any calamities or persecutions whatsoever. Thus Mercer takes it: o Persecutiones possumus ●ccipere, & adversatorum terrorem, & minas; ne hae quidem amorem Ecclesiae in Christum extiguere possint; minùs bland t●ae, illecebrae. Merc. in loc. By Waters and Floods (says he) we may understand Persecutions, and the terror and threats of Adversaries; even these cannot quench the love of the Church to Christ: how much less can flatteries and allurements do it? To this purpose is that of the Apostle, Rom. 8.35. ad fin. What shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or Sword? etc.— I am persuaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor thingt to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. I know these words are generally taken by p Grot. Vorst Calv. Bez. Eras. Pareus. Pisc. Expositors for that love with which the Lord loveth us: yet some of the q Ambros. Ansel. Theoph. Ancients take them for that love which we have towards him; And r Nec inepta, nec impia est sententia. Pet. Mart. in loc. Peter Martyr (though he follow it not) says, it is no ill, or unfit sense. I think Deodat doth well, who takes in both senses: What grief or calamity can make us doubt that Christ hath withdrawn his love from us, and make us cease loving him? So he, and the Commentators forementioned on that place in the Canticles, do make this Scripture parallel with that. And it is a great truth, that as none of these things can make Christ cease loving those whom he hath once loved: so neither can they make a Christian cease loving of Christ, whose heart is sincerely pitched upon him in a way of love. It is every one's duty. s Qui non est paratus omnia pati, & ad voluntatem stare dilecti, non est dignus amato● appellari. Opo●tet amantem omnia dura, & amara propter dilectum lib n●èr amplecti, nec ob contraria accid●ntia ab eo deflecti. A Kempis de Imit. Christi. lib. 3. cap. 5. p. 152. He who is not ready to suffer all things, and to stand to the will of his beloved, is not worthy to bear the name of a lover. It becomes him who loves, to embrace willingly all hard and bitter things for his sake whom he loves; nor for all contrary occurrences to be turned aside from him; And it is the property of every upright Christian. This hath been verified in the whole noble Army of Martyrs, in all Ages, who have with the strongest resolution, and most invincible steadfastness, entertained all the threats and torments of their enemies, rather than deny Christ, or be separated from his love. Upon this account they have been tortured, not accepting deliverance, that they might obtain a better resurrection. Others had trial of cruel mockings and scourge; yea moreover of bonds and imprisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword; they wandered about in sheepskins, and goatskins, being destitute, afflicted and tormented, as you have it, Heb. 11.35, 36, 37. Thus the t Nec retardali estis ab a●itormentorum metused ipsis tormentis magis estis ad aciem provocati, sorts & stabiles ad maximi certaminis praelium prompta devotione prodistis. Cypr. Epist. 9 Father speaks of the Martyrs and Confessors in his time, as good Soldiers of Jesus Christ, That they were not retarded from the battle by fear of torments, but were more provoked to the battle by those very torments, coming forth strong and steadfast, with ready devotion to that battle which had the greatest conflict. u Ita animati, ut incorruptam fidei firmit●tem non blanditiae decipiant, non minae terreant, non cruciatus ac tormenta devincant. Nec plus ad dejiciendum potest terrena poena, quam ad erigendum tutela diviva. Nor did flatteries deceive, nor threats terrify, nor pains and torments overcome the incorrupt firmness of their faith, (which wrought by love, as true faith doth, Gal. 5.6.) Nor was any earthly punishment more able to cast them down, than Divine protection was to raise them up. w Tolerâstis usque ad consummationem gloriae durissimam quaestionem, nec cessistis suppliciis, sed vobis potiùs supplicia cesserunt. Idem ibid. Steterunt torti torquentibus fortiores; & pulsantes ac laniantes ungulas pulsata ac laniata membra vicerunt. Inexpugnabilem fidem superare non potuit diu saeviens plaga repetita, quamvis rupta compage vis●crum torquerentur in servis Dei jam non membra, sed vulnera. Idem ibid. They endured the most grievous Inquisition to the consummation of their glory; nor did they yield unto punishments, but punishments rather yielded unto them: And a little after, The tormented stood stronger than their tormentors; their beaten and torn members overcame those instruments of cruelty wherewith they were beaten and torn. Cruel stripes, of long continuance, and often renewed, could not overcome their impregnable faith; no, not though their very bowels were digged out, and not so much the members, as the wounds of the servants of God were tormented. In another place having written to some Martyrs, they return him an answer, wherein, among other things they tell him, x Hosts veritatis non tantum non perho●rescimus, sed provocamus; & inimicos Dei jam hoc ipso, quòd non c●ssimus, vicimus. Epist. 26. inter Cypr. Epist. Now we are not only not afraid of the enemies of the Truth, but we provoke them; and in this very thing, that we yield not to the enemies of God, we overcame them. And a little before they tell him, That it was the Trumpet of the Gospel which animated them to this combat. And among other places, these are two there mentioned which gave them great encouragement, He that loveth Father or Mother more than me, is not worthy of me, Mat. 10.37. and that forecited, Rom. 8.35, etc. Who shall separate us from the love of Christ? etc. It was their love to Christ which made them invincible in all their sufferings for Christ; and this was an evidence of the truth and rightness of it, that it was steadfast and invincible. I might give you innumerable instances of this: as many Martyrs so many instances: I shall content myself with naming two or three. Ignatius, whose heart was inflamed with love to Christ, (as I hinted before) kept this fire in, amidst the waters and floods of Persecution which he met with. Hear what he says whiles he was a Prisoner, a little before his suffering; y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ignat. Epist. ad Roman. Edit. Usser. (mihi) p. 86. Now I begin to be a Disciple I care for neither things visible nor invisible, so that I may but obtain Jesus Christ. Let fire, across, concourse of wild Beasts, the cutting, separating and breaking of my bones, the dissipation of my members, the destruction of my whole body, and the torments of the Devil; let all come upon me, only that I may obtain Jesus Christ. * Clarks Lives. 4. Vol. 1. p. 7. 8. Polycarpus being urged by the Proconsul to blaspheme Christ, with promise of his liberty, returned this excellent answer, Four score and six years have I served Christ, neither hath he ever offended me in any thing; and how can I then revile my King that hath thus kept me? Being threatened with wild Beasts unless he would repent, he answered, Bring them forth, for I have determined with myself not to repent, and turn from the better to the worse. When * Idem. p. 145. chrysostom had received a threatening message from Eudoxia the Empress, he returned this answer, Go tell her, Nil nisi peccatum timeo, I fear nothing but sin. If the Queen will, let her banish me: The Earth is the Lords, and the fullness thereof. If she will, let her saw me asunder: Isaiah suffered the same; if she will, let her cast me into the Sea, I will remember Jonah; if she will, let her cast me into a burning fiery Furnace, or among wild Beasts: the three young men, and Daniel were so dealt with; if she will, let her stone me, or cut off my head, I have Stephen and the Baptist my blessed companions; if she will, let her take away all my substance: Naked came I out of my Mother's Womb, and naked shall I return thither again. Thus he. I shall add but the example of Moses, who is an instance of this steadfast love in both parts of it, as you find, Heb. 11.24, 25, 26, 27. When he was come to years, he refused to be called the Son of Pharaohs Daughter; the pleasures of sin, and the treasures of Egypt. Here was inviolable love. He chose affliction with the People of God; esteemed the reproach of Christ above the World's wealth; feared not the wrath of the King. Here was invincible love. This is to love Christ aright; and if you would love him as you ought, you must learn thus to love him; To love him (as that z Disce, O Christiane, quemadmodum diligas Christum, disce amare dulcitèr, ne illecti; prudentèr, ne decepti; fortitèr, ne oppressi ab amore Domini avertamus. Bern. in Cant. Ser. 20 p. 148. Father directs) sweetly, lest being enticed; wisely, lest being deceived; and strongly, lest being oppressed you be turned aside from your love of the Lord. a Sit fortis, & constans amor tuus, nec cedens terroribus, nec succumbens laboribus. ibid. Let your love therefore (as he goes on) be strong and steadfast; neither giving way to terrors, nor sinking under labours. b Non abduci blanditiis, nec seduci fallaciis, nec injuriis frangi; 〈◊〉 cord, toto animo, tota virtu●e delige●e est. ibid. Not to be drawn away with flatteries, nor seduced with fallacies, nor broken and overcome with injuries: this is to love him with all the heart, with all the mind, and with all the strength. Thus love the Lord Jesus sincerely and steadfastly, which is all the direction I shall give you for the quality of your love. I now proceed to another Direction. CHAP. VIII. (2.) LOok that your love to Christ be, The second general direction respects the measure of our love. † Modus diligendi Deum est sine modo diligere. B●rn. de d●l. Dec. (mihi) p. 295. for the measure of it, without measure. There can be no excess in loving Christ, as there may be in loving other things; the Woman in the Gospel loved much, Luke 7.47. but not too much. As his love to us was a transcendent love, so must ours be to him, it must transcend our love to all other things in the World. We are to love him (says a ‖ Reyn. of the Pass. pag. 82. learned Man) above all things. (1.) Appretiatiuè, setting an higher price upon his Glory and Command, than upon any other thing besides. (2.) Intensiuè, with the greatest force and intention of our spirit, setting no bounds, or measure, to our love of him. (3.) Adaequatè, as the complete, perfect, and adequate object of all our love, in whom it must begin, and in whom it must end. Christ must be loved (saith the * Reyn. on Psal. 110. pag. 74. same Author in another place) with a principal, and superlative love, grounded on the experience of the soul in itself, that there is ten thousand times more beauty, and amiableness in him, than in all the honours, pleasures, profits, satisfactions, which the world can afford: that in comparison, or competition with him, the dearest things of this World; the Parents of our Body, the Children of our Flesh, the Wife of our Bosom, the Blood of our Veins, the Heart in our Breast, must not only be laid down, and lost as sacrifices, but hated as snares, when they draw us away from him. * Preston of Love pag. 162. Indeed we do not love him as God, but as a Creature, if we do not love him above all: to say we love him as God, & yet, not to love him above all, is a contradiction. Nay we love him not at all, if we love him not above all. For (as † Pinks Trial of Love pag. 33. one observes) so much only do we love Christ, as we love him more than we love any thing else besides, though never so lovely. (1.) Because we have infinitely more reason to love him, than it is possible we should have to love any thing else, and therefore it is not to be accounted love unto him, if we can afford as much and more to something else. (2.) Because, if we love but one thing better than we do him that one thing may force us to despite, forsake, and betray him, as accursedly, as if we preferred an hundrd things before him; yea he that resolvedly prefers but one thing before his Communion with Christ, will quickly be entreated by his own heart to prefer more. Sect. 1. IF you would have these things more particularised, our Saviour hath done it in Luke 14.26.33. From whence I have sufficient ground to call upon you to love Jesus Christ, as * Walls. none but Christ pag. 62. I find Bernard professed himself to do, Plusquam tua, plusquam tuos, plusquam te. (1.) Love Jesus Christ plusquam tua, more than all your enjoyments of estate, riches, wealth, Christ is to be loved above our enjoyments. houses, lands, and whatever you have in this World: for so says our Saviour, Luk. 14.33. Whosoever he be that forsaketh not all he hath, he cannot be my disciple. It was a true acknowledgement of Austin, * Minus te amat, qui tècum aliquid amat, quod propter te non amat, Aug. Confess. lib. 10. cap. 29. See Reyn. Vanity of the Creature. That he loveth God too little, who loveth any thing besides him, which he doth not love for him. There is so much unsuitableness in the things of the World, which are terrene and temporal, to the nature of a man's soul, which is spiritual and immortal; so much insufficiency to supply his necessities, and satisfy his desires; nay, so much, not only of vanity, but also of vexation, in the getting, keeping, increasing, using, reviewing, and disposing of these things, that it is a wonder any rational creature should be transported with any irregular, and in ordinate affection towards them, especially seeing by the vote of Scripture such have not the love of God in them, 1 John 2.15. But what madness is it for men to prefer these things in their affections before Jesus Christ? Is it not enough that we may have the World for our use, and use it when we have it; but we must dote upon it, and delight in it, and love it above the Lord himself? which yet too many do, but to their prejudice; for, as the forementioned Father speaks, † Non est in eo fundamentum Christus, cui talia (viz. terrena, & temporalia) praeponuntur. Aug. de civ. Dei lib. 21 cap. 26. (mihi) pag 656. Christ is not the foundation in that Soul, where these earthly and temporal things are preferred before him. It cuts off their interest in Christ, and their title to Heaven, and Happiness How much rather should we choose to love a living Christ than a dead creature, a full and sufficient Christ, than a vain, empty creature, an abiding Christ than a perishing creature, a satisfying Christ than a deceiving creature, a contenting Christ than a vexatious creature? yea, it is our wisdom, and happiness to love Christ so much more than all creature comforts, by how much he is more worthy to be beloved; being more amiable in himself, and more advantageous to those who love him, than they are, or can be. Love Christ therefore above all you have of this World, so as to reserve the chiefest room in your hearts for him, whilst these things are in your hands, and 〈◊〉 they come in competition with Christ to thr●w them o●●, as intoll●rable burdens, and trample them under foot as dross and dung. Th●s is to love Christ aright, thus have the ●●ri●●● l●●e● him. His Disciples forsook all to follow him, Mat. 19 27. Thou knowest, Lord, (said * 〈…〉. Cl●rks English M●●ty●ol. p. 146. To the l●ke purpose spoke another Martyr Steph●● Knight. p. 132. one o● the Martyrs in Queen Mary's time in his last prayer) That if we would but seem to please men in things contrary to thy Word, we might enjoy the commodities of life, as others do, but seeing the world will not suffer me to enjoy them, except I 〈◊〉 against thy holy Laws, behold, I ●ave here all the pleasures of this life, for the hopes sake of eternal life purchased by Christ's bl odd, and promised to all them, that fight on his side. Thus must we love him, if we would be his disciples, for this (as was said before out of that place in Luke chap. 14. 33.) is one of the terms of Discipleship: nor need we be afraid to venture thus far for his sake, who hath given us such encouragement, as he hath done, by telling us, Mat. 19.29. That whosoever hath forsaken houses, or lands, etc. for his Names sake, shall receive an hundred fold, and shall inherit everlasting life. Christ will see that his people shall be no l●sers in what they pure with upon his account, for what they venture of the things of this World shall be m●de up in himself, in the blessings of his Grace here, and Glory hereafter. * Amiserum omnia 〈◊〉 habeb●●●: nunquid fidem? nunquid p●etatem? nunquid interioris h●mini● bo●●, qui est a●●● Deum d●●es? Hae su●t op●s christianorum, & 〈◊〉 Aug de civ. Dei lib. 1 cap. 10. (mihi) pag. 21. Austin spends a chapter to show, that Christians are no losers, in parting with the things of the world for Christ's sake, Because they have spiritual riches, which they cannot lose, their Faith, and Godliness, and the goods of the Inner-man, whereby they are rich towards God, and which are a Christians truest and best riches; and because they have laid up for themselves treasures in Heaven, according to our Saviour's counsel in Mat. 6.20. whither none of their enemies can come to take them away. This made Paulinus the famous Bishop of No●a, pray thus unto God (as the Father there reports concerning him) when the City was wasted by the Goths, and himself taken prisoner; † Domine, non excrucier propter aurum, & argentum, ubi enim sint omnia mea, tu scis, ib. pag. 22. O Lord, suffer me not to be troubled for gold or silver; for thou knowest, where all my riches are laid up. This made the believing Jews before him, endure joyfully the spoiling of their goods, knowing within themselves, that they had in heaven a better, and an enduring substance, as the Apostle hath it, Heb. 10.34. And this should make us willing to do the same, when called to it; * Optanda nimirum est jactura, quae lucro majore pe●satur. Such loss of earthly things for Christ being , which is recompensed with greater gain in Spiritual and Heavenly things. I shall shut up this, with that of a Devout Man. * Oportet dilectum pro dilecto relinquere, quia Jesus vult solus super omnia amari. Dilectio creaturae fallax & instabilis, dilectio Jesu fidelis & perseverabilis. Qui adhaeret creaturae, cadet cum labili, qui amplectitur Jesum firmabitur in aevum. Illum dilige, & amicum tibi retine, qui omnibus recedentibus, te non relinquet, nec patietur in fine perire. A. Kemp, de imit. Christi lib. 2. cap. 7. p. 111. It becomes us to leave that which we love, for him whom we love; because Jesus Christ will be alone loved above all things. The love of the creature is deceitful and unstable, the love of Jesus is faithful and persevering: he that adhereth to the creature will find it slide from him, and shall fall with it, but he that embraceth Jesus shall be established for ever. Love him therefore and retain him for thy friend, who when all things shall give thee the slip, will not leave thee, nor suffer thee to perish in the conclusion. Love him above all the things of the World, which are in thy possession, for (as the same Author hath it a little after) † Dilectus tuus talis est naturae, ut alienum non velit admittere; sed solus vult cor tuum habere, & tanquam Rex in proprio Throno sedere. Idem ibid. Thy beloved is of such a nature, that he will not admit a stranger, but will have thy heart alone for himself, and sit there as King in his own Throne, Sect. 2. Above our Relations (2.) LOve Jesus Christ Plusquam tuos, More than all your Relations, though never so near and dear to you. Hear what our Saviour says, Luke 14.26: If any man come to me, and hate not Father and Mother, and Wife, and Children, and Brethren, and Sisters, he cannot be my Disciple. Object. But perhaps this may sound harsh in the ears of some, who may be ready to retort: What hate Father and Mother, etc. This is a hard saying, who can bear it? I shall therefore speak something for the opening, and clearing of this Scripture, Answer. that no Stumbling blocks may from thence lie in the way to discourage any Man from following Christ. Know therefore (1. How this is to be understood. ) It cannot be understood, as if Christ would hereby extinguish natural affections in his Followers towards their Relations, forbidding our love to them, and requiring our hatred of them: No, no; 1. Love to our Relations is implanted by himself in every one by nature. 2. It is not only allowed, but required by his commandment in Scripture, Exod. 20.12. 3. It was in himself, and expressed by him to his dying hour, for then, out of filial affection did he commend his Virgin-Mother to the care of his beloved Disciple, John 19.27. By which example (as the † Bellarmin de Sept. verb. dom. lib. 1. c. 11. p. 89. Alex. Roberts. Sacred Septenary. p. 73. Smith on the Creed p. 230. Gerh. Harmon. de pass. p. 187. Learned observe) Christ would teach us what affection and care we own to our Relations according to the flesh. Fare be it from us therefore to imagine, that our Saviour would have us turn Barbarians, when we became Christians, or that he would have us cast off all natural affection when we come unto him. This is not his meaning. But, Secondly, Christ's end and design is, to regulate, and keep within due bounds, our love to our earthly relations, and raise our affection to himself to its due pitch, and height. He would have us to love Father and Mother, etc. But yet so as to reserve a singular, and sovereign affection for himself; not to suffer our love to them to exceed, or drown our love to Him. Love them we may, but not more than himself, so it is expressed Mat. 10.37. † Quiamat supra me. Beza in loc. and so * Beza expounds it here. † Certum est voc●m hanc impropriè sumi, nam parentes odisse impium est, semetipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. Simplicissima interpretatio est, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponit minùs amare quendam. It is certain (says Grotius) that this word is to be taken improperly, for it is a wicked thing to hate one's Parents, and impossible to hate one's self, Ephes. 5.29. And therefore he expounds this hating by less loving. Thus Deodate takes it, and thus (they both observe) the word (to hate) is sometimes taken in Scripture, see Gen. 29.31, 33. Deut. 21, 15.16. Thus Glassius takes it: * Odiss●, post ponere, & minus● curare, seu prae al o chario●i negligere, significat. Glassius Gram. sacr. p. 582. Rhet. sacr. p. 10 56. Vide Vorst. Philolog. sacr. cap. 5. pag. 149, 150. To hate (says he) Signifies to put behind, and less to care for one, or to neglect in comparison of another who is more dear, and more highly esteemed. So that this phrase, 1. Is not to be understood in a strict but in a moderate sense. To hate is not to love; and this, 2. Not absolutely, but comparatively: not to love them in comparison of Christ, not to love them so much a● Him, or more than Him. To set them behind Him, and to care for them less than Him, and to neglect them in comparison of Him, who ought to be more dear to them. 3. This to be understood upon occasion of their standing in competition with Him. † Si nos à Christo sequendo impediat nostrorum amor, fortiter resistendum est. Calv. in loc. If the love of our relations hinder us from following of Christ, it is strongly to be resisted, as Calvin observes. And so Glassius, * Odisse igitur parents, & alia, religionis & pietatis causâ, est, non ita diligere ut Christum & ejus doctrinam, sed eos post habere, ità ut, vocatione divinâ serente, deserantur, si in Christi servitio remoras insicere veli●t. Glass. ubi supra. Qui tamen illos non odit, sed facit quod plerunque ex odio fieri solet, quia illos relinquit, Christumque sequitur. Idem, ibidem. To hate our Parents and other things, in the cause of Religion, and Godliness, is not to love them so as we love Christ and his Gospel, but to set them behind, so as to leave them (Gods call allowing of it) if they prove Remora 's to us in the service of Christ. Yet (as he adds) such an one doth not properly hate, but doth that, which is wont to be done out of hatred, because he leaves them and follows Christ. And then, as it is observed † Pinks trial pag. 6. by one, 4. The hatred here required, is not be understood so much in reference to their persons, as to those favours, and contentments, which we may receive from them. When we are driven to that pinch, that we must either lose Christ, or the good looks, good words, and good deeds of those, whom we account our best friends, we should so hate, that is, by a Hebraisme, neglect or disesteem whatsoever comforts or favours we could expect from them, that, without any long pause or deliberation, we may be content to let them go, and be glad we are so rid of them, that we may stick close unto Christ. So that to shut up this in the words of a learned man * Hic verus se●sas inde resultat, Christum Jesum à suis Christianis sic diligi deber●, ut illa dilectio non tantum dilectionem parentum, conjugis, liberoru, & qua●umvis Christianorum, longè superet, sed etiam si parents, co●●ux, vel liberi, vel etiàm quivis alii, nos in aliquibus à Christi doctrinâ, vel sequelâ, avocare vellent, ut eos non tantum nonaudiamus, sed ab iis nos segregemus, & proptereà odio ipsos prosequamur. Chem. Lyser. Har. in loc. This is the true sense that results from the words, That Jesus Christ ought so to be loved by Christians, that this love must not only far surpass the love of Parents, Wife, Children, and other Christians; but also, if Parents, Wife, or children's, or any others, would in any things call us off from the Doctrine of Christ, and following of him, that we not only hear them not, but separate ourselves from them, and upon that account, and in that sense, hate them. Thus must we love Christ, if we would be his Disciples, that is, prefer Him before all our relations in our thoughts, esteem, and affection, even those who are nearest to us, and dearliest loved by us, so as that when it comes to this, that we cannot enjoy both, to leave them, and cleave unto Christ, to undervalue any advantages which we may have by them in comparison of those which come by Christ, and to be hardened against all their tears, entreaties, and offers, which tend to the keeping or drawing us from His service. Thus have the Saints loved Him. Hierom deserves to lead the way, in the instances which shall be produced, for that noble resolution recorded of him in these words: * Clarks lives, part 1. p. 132. If my Father stood weeping on his knees before me, and my Mother hanging on my neck behind me, and all my Brethren, Sisters, Children, and Kinsfolk, howling on every side to retain me in a sinful life, I would fling my Mother to the ground, run over my Father, despise all my Kindred, and tread them under my feet, that I might run to Christ. When † Clarks ●n. ●rtyrol. ●g. 93, 94 Satyrus' a nobleman in afric was threatened by Genserick, that if he would not turn Arian, he should forfeit his house, and goods, that his Children should be sold, and his Wife given to the Camel-driver; his Wife hearing of her doom, went to him with her garments rend, her hair dishevelled, her Children at her heels, and a sucking infant in her hands, whom casting at her Husband's feet, she said to him, Have compassion of me thy poor Wife, and of these thy Children; look upon them, let them not be made slaves; let not me be yoked to a base marriage; that which thou art required to do, thou dost it not willingly, but by constraint, and therefore it will not be laid to thy charge. But he gave her answer in the words of Job, Thou speakest like a foolish Woman; Thou actest the Devils part; If thou lovedst thy Husband, thou wouldst never seek to draw him to sin, which will prove the second death. I am resolved therefore, as my Lord commands me, to forsake Wife, Children, Lands, House, etc. that I may be his Disciple. Thus * Idem. p. 249. George Carpenter, a Bavarian Martyr, said to one that came to him in prison, and bade him recant his errors, that he might return to his Wife and Children, My Wife and my Children are so dear to me, that they cannot be bought from me with all the riches, and possessions of the Duke of Bavaria, but for the love of my Lord God I willingly forsake them all. Thus † Mason's Acts of the Church p. 332. Richard Woodman, an English Martyr, being persuaded by the Bishop of Chichester to look to his Wife and Children, answered, God knoweth how dearly I love my Wife and Children in him, but they are in God's hands, and I have them, as if I had them not, but regard the pleasing of God more than all other things. * Clarks English Martyrol. p. 211. A poor woman in Cornwall (another Martyr in Q Mary's time) being bid by the Bishop to remember her Husband and Children, answered, I have them, and I have them not, whilst I was at liberty I enjoyed them, but now standing here as I do in the cause of Christ, and his truth, where I must forsake Christ, or my Husband, I am content to stick to Christ only, my heavenly Spouse, and to renounce the other. Many other such Testimonies might be produced, but I shall close with that of one † Wards Life of faith in death, among his Sermons p. 162. Kilian a Dutch Schoolmaster, who, to such as asked whether he loved not his Wife and Children, answered, Yes: If all the world were gold, and were mine to dispose of, I would give it to live with them, but yet my soul and Christ are dearer to me than all. And thus must we love Christ, if we would love Him aright, when we are called to it, as they were. I shall conclude this branch with that notable saying of the same Author who ended the former. * Flige●dis est magis totum muadum habere contrarium, quàm J●su● oss●●sum. 〈◊〉 o●●●bus C●●●●●●●is, s●● fes●s solus dilectus specialis: Diligantur omnes propter Jesum, J●●●s a●●●em propter seipsum. Solus Jesus Christus est singulariter a●●●lus, qui solus bonus, & fidelis prae omnibus invenitur amicis, A. Hemp. de Imit. Christi. lib. 2. cap. 8. pag. 114. It is more eligible to have the whole world against us, than to have Jesus Christ offended; and therefore among all that are dear unto you, let him alone be your beloved in a special manner; Let all others be loved for his sake, but he for his own sake. Jesus Christ alone is singularly to be loved, who alone is found good, and faithful above all other friends. Sect. 3. (3) LOve Jesus Christ plusquam te, More than thyself, than thy own life. Above our own lives. This is one of the things, which our Saviour requires us to hate, if we would be his Disciples indeed, in the place forementioned, Luke 14.26. If any man come to me, and hate not (besides Father and Mother, etc. as before) even his own life, he cannot be my Disciple. The meaning whereof is this, When we cannot preserve our life, without being treacherous to Christ, renouncing our profession of him, and quitting our affection, and service to him, we must so far hate our own lives, as to part with them freely upon the hardest terms, rather than forsake him. Every Christian is bound to love his neighbour as himself, Mat. 22.39. That is, * Mant. on James p. 262. pursue his good with the same heart, and in the same way that he would do his own; But he must love his Saviour more than himself. It's true, † caryl on Job Vol. 1. p. 240. that life is a man's most precious treasure, and the most excellent thing in nature, which every one loves so dearly, and prizeth so highly, as that * Nihil quicquam est carius, pensiusque nobis, quam rosmet ipsi. Anl. Gel. Noct. Attic. lib. 12. cap. 5. (mihi) p. 269. nothing is more dear and precious; therefore will a man part with any thing, with all things, for the preservation of it. 'Twas a great truth, though the Father of lies spoke it, Job 2.4. Skin for Skin, yea all that a man hath will he give f●r his life; And yet this precious life, (so it is called Prov. 6.26) must be neglected, under valued, and parted with as a sacrifice, when called for on Christ's behalf. When a Christian is driven to this strait, that life and sin, or death and Christ lie before him, and one cannot be avoided; death with Christ is to be chosen, and preferred, and life with sin against Christ is to be refused with abhorrency. This is Christ's demand, and expectation from his followers, nor is there any unreasonableness in it, if we consider, (1) That we own our lives to Christ, who laid down his life for us, caryl on Job Vol. 1. p. 244. John 10.15. † He did not only spend himself in all to his life, but spent life and all, that we might not perish: though he were the Prince of life, Acts 3.15. yet he became obedient to death, even the death of the Cross, that we might live, Phil. 2.8. And this he did merely out of his great love to us, Eph. 5.2. Now, if the Lord Jesus did so love us, as to give his life a ransom for ours, Mat. 20.28. He may well expect, that we should not stumble at parting with our lives when he hath need of them, and may get himself glory by our death. * Wards ubi supra p. 144. My Saviour began to me in a bitter cup, and shall I not pledge him? said Mr. Saunders, when he was at the Stake, and ready to be offered. 2. It is the truest self-love for a man to hate himself for Christ, as he hath told us, John 12.25. He that loveth his Life shall lose it, but that hateth his life in this World, shall keep it unto life eternal. He that loveth his Life] that is, with an excessive and preposterous love (for so the word is here to be understood, as † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de amare nimio et praepostero hic usurpatur Gerh. Har. p. 127. Gerhard notes) He that so loves his life, as that from a desire and endeavour of keeping it, he denies me and my Gospel. He shall lose it] He shall not only not keep it, but destroy it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies not to lose, but destroy, to bring unto utter destruction; for that is the force of the word here, and in other places, as the * Perdere hic non significat amittere, aut facere ●…i charae jacturam, sed exitio tradere, Calv. in loc. Vis hujus verbi i● transitiuâ significatione usurpati est in extremum exitium adducere, Ger. Har. p. 128. Learned observe. The meaning is, That his study to preserve his temporal life upon these terms doth expose him to eternal death and destruction; for it is to be taken in opposition to eternal life in the close of the verse. But he that hateth his life] † Non simpliciter vita odio habenda sit (quae merito censetur inter summa Dei beneficia) sed quia eam libenter objicere debent fideles, quum eos à Christi accessu remoratur, Calv. in loc. Hoc comparatiuè est dictum, quia spernenda sit vita, quoties nobis impedimento est ne deo vivamus, Idem ibid. Not simply (for so it is to be reckoned among the chiefest of earthly blessings, to be highly prized and carefully preserved) but in reference to Christ and his Gospel (out of love to whom, life itself is to be undervalved, neglected, and cast away, if it hinder us from living to God, and be a Remora in our way to Christ) Now he that thus hateth his life, and will freely part with it, when called thereunto, for Christ's sake (for it is not to be understood, * Vide Tolet. & Calv. in loc. as if a man might desperately destroy himself, and put an end to his life upon every slight occasion) such a one shall keep it unto life eternal.] Though it may seem, in the eyes of vain and foolish men, a throwing away of their life; yet it is the safest, and wisest way of preserving it. It is not Jactura, but Mercatura. Their parting with a temporal life in this World shall be abundantly recompensed, with the gain of eternal life. And it is observable, what variety of words are used by the Evangelists in this matter, which probably might be for the help of our Faith in so difficult a case as this is. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Shall keep it. ; Says this Evangelist here. Though it be a real parting with it in one sense, viz. temporally; yell it is as real a keeping of it in another, and better sense, viz. eternally. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall find it. ; So another hath it, Mat. 10.39. Though it be lost, it is not utterly lost; lost at is as to this World, but it shall befound again in the World that is to come; the Glory and happiness whereof will make sufficient amends for what they leave and lose here. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 † Shall save it. ; So a third hath it, Mark 8.35. Though they lose the Cabinet, they save the Jewel; they lose the life of the Body, b●● save the life of the Soul, which is far better. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Shall preserve it ; So it is Luke 17.33. A Word, that is but once more used in the New-Testament, and that is Acts 7.19. which hath respect to Pharaohs command to cast the Israelitish males into the River as soon as they were born, Exod. 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the end they might not live. † Verbum significat soetum vivum parere Chemn Lyser. Har. in loc. Vivum animal producere. Scap. The word signifies to bring forth a living creature. Beza renders it by Vivificabit, and makes it the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shall quicken it. Our Translation renders it, Shall preserve it. Christ doth hereby very fitly express the frailty of our present life (as * Conci●●è expri●it Christus praesentis vitae fragilitatem, quum dicit animas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (hoc est, generari in vitam) ubi perditae fuerint, peri●●e est ac si homines negaret in terrá vivere, quia verae demum & solidae vitae initium est renunciare mundo. Calv. in loc. Calvin notes) when he makes use of this word, and it is as if he should deny men to to live upon the earth, because then do men begin to live a true and solid life, when they leave the World. The meaning of the word (which surely is very emphatical) seems to be this. Whosoever shall lose his life now, shall bring it forth alive again in Eternity. The loss of life for Christ is but a mysterious Midwifery towards eternal life. And it may be upon this account the Passion-dayes of the Martyrs were called by the Ancients, Natalitia Salutis, The Birth days of Salvation. We shall not end our lives in the fire (said * Clarks en●● M●●. p. 176. Mr. Julines Palmer the Martyr) but only change them for a better life, yea for coals we shall receive pearls. Thus doth Christ bring meat out of the eater, and out of the strong sweetness to his b●loved, and loving ones, making death itself to be a womb of life to those, who lay down their lives for him. So that it is our greatest gain to lose for Christ, and our greatest befriending of ourselves to be enemies to our own lives upon the account of his Name, and Gospel. For (as † Quicquid impietate conservaveris, ●oc certiss●me amittis, quicquid autem pictate amiseris, hoc cert●ssimè coaservas, Brent. Hom. 20. in Luc. 17. pag. 383. one notes) Whatsoever thou keepest by impiety, thou most certainly losest; but that which thou losest in the way of Godliness, thou most certainly preservest. 3. All that love the Lord Jesus in sincerity, do love him above themselves, and their own lives. Thus the Apostle Paul in his Farewell Sermon to the Church of Ephesus. Acts 20.22, 23, 24. And now behold I go bound in the Spirit to Jerusalem, not knowing the things that shall befall me there, Save that the holy Ghost witnesseth in every City, saying, that bonds and afflictions abide me. But none of these things move me, neither count I my life dear, unto myself, so that I might finish my course with joy, and the Ministry, which I have received of the Lord Jesus. Neither count I my life dear unto myself, * Tantum abest vincula metuam, ne mo●tem quidem defugio. Hebraeis praetiosam habere vitam dicitur, qui ei parcit, 2 Reg 1.13, 14. contra nullo pretio habere qui no● parcit, Ezec. 36.5 Grot. in loc. I am so far from fearing bonds, that I avoid not death itself. There is an Hebraism in the words, for according to that dialect he is said to count his life dear, who spares it; and he counts is not dear, who doth not spare it, as Grotius observes. † Turpe est caeco vivendi amore sic nos teneri, ut propter vitam perdamus vivendi causas. Neque enim simplicitèr vitam nam pro ●ihilo ducit, sed ejus respectum obliviscitur ut cursum suum absol●at, & ministerium suum complete, quod à Christo accepit, Calv. i● loc. Nor doth he simply make nothing of his life, but only forgets his respect of it, in reference to the honour and service of Jesus Christ in the Ministry of the Gospel, and the finishing his own course with joy; and indeed it is a base thing for a man to be so in love with life, as for it to lose the ends of his being; it was otherwise with our Apostle, who counted not his very life dear to himself. Again in the very next chapter, Acts 21.13. when Agabus had foretold the danger, that would attend him upon his going to Jerusalem, and friends dissuaded him from going thither, he answered, What mean you to weep, and break my heart; I am ready, not only to be bound, but to die also at Jerusalem, for the Name of the Lord Jesus: * Ecce verè strenuus miles, arden's amat●r, sor●ts pagnator, imp●rterritus prae●a, quem nihil seperare potest á charitate D●i, quae est in Christo Jesu Domino nostro, Lorin in loc. é Carthus. behold a truly stout soldier an ardent Lover, a valiant Champion, an undoubted Preacher, whom nothing can separate from th● love of God, which is in Christ J●sus our Lord † Suo responso declarat Paulus, non nisi mortis contemptu p●●●●os fore Chr sti servos ad praestandum efficium, nec probè unquam animate●●ore ad vivendum Domino, nisi qui vitam suam pro testimonio ver●tatis libenter deponat Calv. in loc. By which answer Paul declares, that the servants of Christ will never be ready to perform their duty, but by the contempt of death; nor will they ever be well animated to live unto the Lord, unless they will freely lay down their life for the testimony of the Truth. Thus it is said of the faithful ones, in Rev. 12.11. That they loved not their lives to the death, that is, * Mede in loc. They valued their life at nothing, or spent it freely for Christ, as Mr. Mede expounds it. † Brightman in loc. They loved not their lives unto the death more than God, or they neglected or contemned them, that is, in respect of the Truth, as Mr. Brightman hath it. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dr. T●o. Taylor in loc. pag. 618. They slighted, despised their lives, and rather exposed them to hazard and loss, than to be removed from their holy profession. as Dr. Taylor notes. † Semetipsos parvi duxerunt pro Christo etiam instantemortis periculo, Grot. They set themselves at a low rate for Christ, even when they were in present danger of death, so Grotius. * Non dilexerunt vitam suam magis quàm mortem pro Christi gloriâ oppetendam, Par. in loc. They loved not their life more than suffering death for the Glory of Christ, so Pareus. The meaning is, They loved not their lives so fare as to avoid death for Christ's sake; but freely ventured, and laid down their lives, and suffered death itself, in witnessing to the Truth of the Gospel, and professing the Name of Christ; Thus have the Martyrs in all ages loved Christ, who have offered up their lives, as a sacrifice for Christ, not only with patiented submission, but also with earnest desire, yea, with steadfast resolution to offer them up all, though they had never so many. A Noble Gentleman in the persecution of the Church of Christ in the Valtoline ( † Clarks Gen. Martyr. p. 327. as my Author reports) being threatened with death, unless he would abjure his Faith, answered, God for bid, that to save this temporal life, I should deny my Lord Jesus Christ, who with his precious blood upon the Cross redeemed me at so dear a rate; and having so long freely and publicly professed him, should now hazard the loss of eternal life, to which I was elected before the foundation of the World, I say, God forbidden; whereupon they murdered him. † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ign. Epist. ad Rom. Edict Usser. (mihi) p. 86. Oh that I were with the wild beasts which are prepared for me (said Ignatius) I would allure them to make a quick dispatch of me, and if they would not, I would provoke them. Sulpitius Severus, in his History, writing concerning the persecution in the time of Diocletian and Maximinian, hath this observation of the Christians readiness to suffer death for Christ's sake: * Certatim gloriosa in certamina ●uebatur, multoque avidiùs tum Martyria gloriosis mortibus quaerebantur, quàm nunc Episcopatus pravis ambitionibus appetuntur. Sulpit. Ser. Hist. sacr. lib. 2. p. 385. They rushed (says he) with strife and emulation into those glorious conflicts, and much more greedily were Martyrdoms sough●●y glorious deaths, than Bishoprics now are coveted with corrupt ambitions. And Georgius † Memorabilis Eusebii locus, quem quisque Christianus scire debet; Quo tempore (de hâc persecutione loquitur) mirandam supra modum, alacritatem, vimque reverà divinam, & singularem: animi propensionem eorum, qui in Christum crediderunt, intuebamur Simulatque enim sententia contra priores pronuntiata fuit, alii aliundè ad tribunal judicis prosilierunt, seque Christianos confiteri, acerbitates, & multiplicia tormenta pro nihilo ducere, absque metu, & terrore, pro religione loqui, cum gaudio denique risu, & laetitiâ postremam mortis sententiam excipere, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Horn. Comment. in Sulpit. Seu. loc. supra dictum. Hornius in his Commentary upon this Author, and this place, produceth a Testimony out of Eusebius concerning the Martyr's courage under this same Persecution, which I have translated and inserted here: for he says every Christian ought to know it, and it is very suitable to the point in hand We beheld (says the Historian) the exceeding wonderful, and truly divine power, and singular readiness of mind, that was in those, who believed in Christ. For as soon as Sentence was pronounced against some that went before, others from another place leapt out before the judgement seat and confessed themselves Christians, making no reckoning of their severities and manifold torments, but did speak for Religion without fear or terror: yea, received the last Sentence of death with joy, laughter, and gladness, in so much as they sang, and sent up Hymns, and Thanksgivings unto the God of all, even to their last breath. In the persecutions of latter times, there was the like resolution, courage, and constancy in those who suffered. * Wards life of Faith in death, pag. 158. and pag. 160. If I had ten heads (said Henry Voes) they should all off for Christ; God forbidden that I should rejoice in any thing save in the Cross of Christ. * Wards life of Faith in death, pag. 158. and pag. 160. It is a small matter (said another) to die once for Christ, if it might be, I could wish I might die a thousand deaths for him. † Mason's Acts of the Church, pag. 274. If every hair of my head were a man, I would suffer death in the faith I am in, said John Ardly, a Martyr in Queen Mary's days; Thus hath the love of Saints towards Christ been strong as death, and so must ours, if we would love him aright. Sect. 4. I Have been larger here, then was at first intended, and yet, before I leave it, I must crave leave to answer a double Objection. Object. 1. If this be so, that we must love Christ above our lives, if we would be his Disciples indeed, than it seems there are none true Saints, but such as are also Martyrs. Answer. It is so; a See Pinks Trial, pag. 44, 45, etc. but than you must thus distinguish; There is Actual and Habitual Martyrdom 1. Actual, than life is really laid down, for the sake of Christ, and his Gospel. Such Martyrs have those been, who, in all ages, & generations have sealed the Truth with their blood, and stood unto their profession of Christ, even to the suffering of death from the hands of violent and bloody men. 2. Habitual, when there is Praeparatio animi, a Readiness of mind to lay down our life for Christ, whensoever he shall call for it. When there is faith enough to encourage, and love enough to constrain us to be Martyrs, if the honour of our Profession should require it. Such a one was Paul, who was ready to die at Jerusalem, for the Name of Christ, as you have heard before. Now there are none true Saints, who are not Habitual Martyrs at least, and Actual too, when they are called unto it. They do not love Christ, as they ought, who do not love him a ove their lives, so as actually to lay them down for his sake, when he doth call for them, and to be habitually disposed so to do, if he should call for them. Indeed Christ doth not always put his followers upon such an expense, as to lay down their lives for him, he doth not always call them to be Actual Martyrs, b●t yet it will concern every one, who professeth the Name of Christ, to look, that he have always this habitual preparation of mind; (1.) Because these are the terms of Christianity at all times, even in the most calm, and serene estate of the Church; in which, if a Christian find not his heart disposed, to lay himself, and all that is near and dear to him, even his life at the feet of Christ, to serve his interest, and promote his Glory; he hath reason to question the truth of his profession; (2.) Because those things, which have come from the mouth of Christ to this purpose, in the Gospel, have not come from him as Counsels of Perfection, which concern only some particular persons, who aim at an higher degree of Glory in the world to come, than others have (as the Papists would bear us in hand) but as Precepts of Necessity, which concern every one; as if you look into the chapter so often mentioned Luke 14. Those words ver. 26.33. were spoken to the great multitudes, which followed Christ, as appears from ver. 25. and they run generally without exception. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If any man, ver. 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every one of you, ver. 33. Nor do b Those forementioned. p. 60 the grounds and reasons, of loving Christ above all, concern some only, or some above others, but all equally and indifferently, and therefore there is no colour of pretence to think that some only are obliged by it. (3.) Because times and the state of things quickly change and alter, nor doth the Church ever enjoy such a calm, but a terrible storm may arise unexpectedly, and quite dash it away, and therefore there is no man, though born in the most peaceable time of the Gospel, but, the glass of his life be run out, he may meet with a fiery trial. And seeing this hath been the way of his providence, towards the best of Churches, and Saints, what reason have any to expect exemption? Shall the Earth be forsaken for us, or the Rock removed out of his place? as he in Job. cap. 18.4. (4.) Because what ever indulgence and abatement may be given to the Church, wherein you live, yet, as particular Professors and Christians, though you live and die, during the public tranquillity of it, yet you may be privately brought to that plunge; that you must either hazard your life, or else in some fearful manner, against your Conscience, dishonour and deny Jesus Christ. As may be the case of Merchants, who travel into foreign parts, and may suddenly fall into such hands, as may force them to deny Christ, or die for him. Yea, at home many may take away our lives, who cannot take away our other contentments, as Romish Assassinats have deprived Kings of their lives, when they could not of their Kingdoms. It is certain, that whosoever cares not for his own life is master of another man's, and by consequence of his Religion, if he love his life above it. How easy were it (they are the words of the forecited reverend Author) for a Ruffian, that had no Religion of his own, to pull such a one into a corner, and with a naked blade to make him forswear his Religion, as often as he pleased; yea, if the trick were in use, such a one might be rob of his Religion upon the highway, seeing any man that were so disposed, with a pistol at his breast, might make him deliver up his Faith, with as much haste as his purse; so that every one had need to have this piece of Christian Armour continually about him, (The shoes of the preparation of the Gospel of Peace. c He that would see more of this readiness to suffer, may consult Mr. gurnal upon this Text, Christian Armour part 2. pag 440, etc. Eph. 6.15. and the feet of his Soul well shod with them. (5.) Because there is no better means towards help in the enduring of actual Martyrdom, if it should come, than by looking after, and making provision of this habitual, before the other come; nor is he ever likely to perform Christ's expectation of laying down his life for him, when it comes to it, who is not readily disposed thereunto by a serious preparation of mind before hand. It is to be feared he will shrink in the wetting, and come off with a Non putâram, in the day of suffering, who did not count the costs of Religion; Expect, and lay in provision for the worst in a day of Serenity and Tranquillity. And so much for that first Objection. There remains yet another. Sect. 5. OBject 2. Alas! Then I doubt all my love to Christ is a mere cipher, and stands for nought, for though I am convinced, that Jesus Christ deserves, and I should express such a love as this, yet I tremble at the very thoughts of it, and am afraid I shall fall short of it, If I be called to it, and shall flinch from Christ to save my life? Answer. (1.) This being a sore and grievous Trial, the greatest that is, called by the Apostle, See Pinks Trial, pag. 54, 55, etc. a fiery Trial, 1 Pet. 4.12. Nature will manifest, and may be allowed, an aversation from it, as it tends to a separation of soul and body, and that with such painful circumstances, as this is usually attended with. Yea, Grace itself is allowed a deprecation of it, at the hands of God, if it may stand with his will and pleasure, and an avoidance of it, by with drawing from the hands of men, so fare as it may be done without sin. We have Christ's example in all these, who (until his time was come) did avoid the hands of his malicious, persecuting enemies. John 8.59. chap. 10.39. chap. 11.54. when his time drew near, that he must suffer, at the apprehension of it, his soul was troubled, John 12.27. His soul was exceeding sorrowful unto death, Mat. 26.38. He was sore amazed, and very heavy, Mark. 14.33. It brought him into such an Agony, that his swe●t was, as it were great drops of Blood, falling to the ground, Luke 22.44. In this condition he prayed to his Father, that he would save him from this hour, John 12.27. that, if it were possible this cup might pass from him, Mat. 26.39. He offered up prayers and supplications with strong crying and tears, Heb. 5.7. And be sides his example, we have for the last of avoiding danger, his precept, Mat. 10 33. when they persecute you in this City flee into another. He allows them (says e Fugam cis permittit periculi, sed non officii Paraeus in loc. one) to flee from danger, though not from duty. Only you must look, that your fear and aversation be not excessive, so as to distract you in point of duty, nor to make you distrustful of the power of God to help, and carry you through it And look, that your Prayer against it be not absolute, but with submission to the will of God, as Christ's was. And look, that your care to secure, and save yourselves be not managed with the use of any unwarrantable means, for that were to choose iniquity rather than affliction, and to hazard our souls for saving the outward man, (2.) Know this, that a Christian of the greatest grace hath not strength enough of his own to carry him through this fiery Trial without divine assistance, whereas the weakest Christian, with God's help, shall be able to abide it with courage, and constancy. If our ability to will and to do is from Christ as it is Phil. 2.13. without him we can do nothing, John 15 5. Then much more our ability to suffer, especially in so high a degree, as this, must needs be from him. f Sibs Bruised reed. Edit. 6. p. 298. In such a conflict as this not only nature will fuil us, but Grace too, unless there be a stronger, and new supply: and therefore the divine power of Christ is necessary to carry us above our own strength, especially in such hot service as this, where we meet with greater opposition, than we can deal with alone by ourselves. g pag. 299. 300. It is dangerous therefore to look for that from ourselves, which we must have from Christ; for, since the fall, all our strength lies in him, as sampson's in his hair; we are but subordinate Agents, moving as we are moved, and working as we are first wrought upon, free so fare as we are freed, no wiser, nor no stronger, than he makes us to be in any thing we undertake. But there is no danger from a humble sense of our own weakness, if it drive us out of ourselves unto firm dependence upon him in whom our greatest strength lies, for this is the fittest seat and subject, for him to perfect his strength in. Nay, this is a good sign; for, as it proceeds from love, and argues a desire not to leave Christ, so it takes the wisest and safest course for its own security, and hath gone further upon Trial, than greater, but ungrouned confidence hath done. h pag. 300. 301. In te stas, & non stas, & frustra nititur, qui non innititur, Aug. Dependent Spirits are the wisest, and ablest, nothing is stronger than humility, that goeth out of its self; or weaker than pride, that resteth upon his own bottom. And therefore it hath been seen, that i pag. 255. weakness with humble acknowledgement, watchfulness, and dependence, hath stood it out, when strength with too much confidence hath failed. You know what Peter's confidence in himself (that Though all men forsook Christ, he would not) came to at last, even to a denial with an oath, yea with cursing and swearing, Mat. 26.33.70.72.74. k Clarks Life of Saunders, p. 496. The story of Saunders and Pendleton is known, and fit for our present purpose. These two meeting together in the beginning of Queen Mary's Reign, and speaking of the persecution which was like to ensue, Mr. Saunders shown much weakness and many fears, whereas Pendleton shown great confidence, and said, What man? there is much more cause for me to fear than for you, forasmuch as I have a big and fat body, yet will I see the utmost drop of this grease of mine molten away, and the last gobbet of this flesh of mine consumed to ashes, before I will forsake Jesus Christ and his truth which I have professed; and yet he with all his confidence, when it came to it, played the Apostate, and turned Papist, when the other, by the goodnss and power of God, helping his infirmities, sealed the truth with his blood. Remember therefore, in the midst of the sense of your own weakness and infirmity, that His grace is sufficient for you, 2. Cor. 12.9. And that it is given, and that on the behalf of Christ, (who purchased it by his blood upon earth, and sues it out by his intercession in heaven) not only to believe (that you may be Christians) but also to suffer for his sake (that you may be constant and crowned Christians) Phil. 1.29. Not only the occasion of suffering is given by his providence, but also the ability to suffer, by his influence and assistance; without this you cannot but fall, with this you shall be sure to stand. (3) God hath abundantly provided by his word and works for the encouragement of the weakest Christian, if truly such, against the strongest trial: For thou mayst be confident, if thou art one of his, that either he will not call thee out to such suffering, or, if he do, that he will support thee under it, and carry thee through it. All have not the Martyr's faith, nor shall all have the Martyr's fire: yet, if this should prove to be the portion appointed for thee, never fear, but (if thou art a true believer) he, who gave thee power to believe at the first (which (l) No● minùs difficile est homini credere, quàm cudaveri volare. thou couldst not more do of thyself, than a dead man can fly) he will not deny thee power to suffer, whatever he calls thee out unto; seeing this, as well as the other, is his gift, (as was said before) and the purchase of Christ's blood; especially if you consider his promises, Of giving power to the faint, and increasing strength to them that have no might. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Leigh● Crit Sac●. Isaiah 40.29. Of giving his Spirit to help our infirmities, Rom. 8.26. to help with us over against us, as the word signifies. Of not suffering us to be tempted above what we are able, and making a way for our escape, that we may be able to bear it, 1 Corinth. 10.13. Of making his strength perfect in the weakness of her servants, 2 Cor. 12 9 Besides, God is never more for us, than when we are m●st for him, whose glory lies at stake, as well as our lives, and he is more curious of that, than we can be of this. Moreover your Saviour, having had experience of all the amazements and horrors of death, when he suffered it for you, cannot forget both to pity and secure you, when you suffer it for him, for in that he himself hath suffered, being tempted, he is able (and no less willing) to secure those that are tempted, as the Apostle infers, Heb. 2.18. And his being heard in the days, when he offered up prayers and supplications, with strong crying and tears to him that was able to save him from death, Heb. 5.7. may be a strong ground of encouragement, to hope and believe, that we, praying for the removal of such a bitter Cup with submission to the Will of God, shall obtain (as he did) though not the removal of it, yet strength under it. Add unto all this the instances of God's presence and power in such cases, enabling the weakest and most timorous, even Women and Children, to undergo this trial for his name's sake. Wherefore, (4) For a close, I commend this to the troubled and trembling heart, for his Direction, in such a case. Do not torment thyself with anxious fears and cares, concerning thy holding out in a fiery trial, but rather mind thy present duty, and cast the burden of such things as are to come, upon him, who careth for thee, and will sustain thee in so doing, neither will he ever suffer the righteous to be moved, Psal. 55.22. 1 Pet. 5.7. Sufficient to such, a day will he the evil of it, when it comes, Mat. 6.34. and therefore do not anticipate, and make it double, to what otherwise it would be, Lukin. Life of faith, Pref. to the Reader Direct. 2. p. 8. 9 by your cares and fears about it before it come. It is true, that a prudent foresight of evil is good, Proverbs 22.3. that is, so to foresee, as to prepare for what we cannot avoid, that is our duty, as was said before; but then let me tell you, there is no better way of preparing for it, then by minding our present duty. And therefore instead of being thus over-solicitous concerning that which is to come, Do you examine and prove yourselves, whether you be in the saith, and Christ be in you, according to your profession, 2 Cor. 13.5. Give all diligence to make your calling and election sure, 2 Pet. 1.10. Acquaint yourselves with God, and be at peace with him, Job 22.21. Make this your constant exercise, to have a conscience void of offence, towards God and towards men, Acts 24.16. Draw nigh to God, and keep close to him in humble Communion, and Walk, as before him, in holy, upright, heavenly Conversation, Psal. 73.28. Gen. 17.1. Make daily improvements in sanctification, mortifying corruption, and growing in Grace, cleansing yourselves from all filthiness of flesh and Spirit, and perfecting holiness in the fear of God, 2 Cor. 7.1. Stand upon your guard against sins of daily incursion, and take heed of those that wast the conscience, Psal. 19.12, 13. Keep yourselves from your own iniquity, Psalm 18.23. and Watch against those temptations, to which you lie exposed, by reason of your present condition, from Satan, the World, and the Flesh, Mat. 26.41. Revel. 16.15. And in simplicity of heart, resign up yourselves to the will and disposal of him, whose you are and whom you serve, Mat. 6.10. And thus doing you may be confident, that neither tribulation, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword, nor life, nor death, nor the other thing shall be able to separate you from any love of God in Christ Jesus our Lord, Rom. 8, 35. etc. And thus I have showed you, that Jesus Christ, is to be loved, for the measure of it, above all, not only our Enjoyments a●d Relations, but also our Lives. And (to use u Beatus 〈◊〉, qui inl●diget quid s●t ama e Jesum, & contemnere scipsum prop●er Jesum, A Kemp. de Imit. Christi, lib. 2. cap. 7. pag. 111. à Kempis his words, for a close of this head) Blessed is that man, who knows what it is to love the Lord Jesus, and to contemn himself f r Jesus his sake. The difficulty whereof may make us breath out our desires to him, that helpeth to will and to do, in the words of the same devout Author. o Amem te plusquam, nec me, nisi propter te, Idem lib. 3. cap 5. pag. 151. Oh! grant, that I may love thee more than myself, nor myself at all, unless for thee. CHAP. IX. ANd so much for that second direction con-the Measure of your love to C●rist. I sh●●l add, but one more; which concerns the expressing of your love to Christ in his present distance from you. (3. The third Direction concerns the expressing of our love to Christ, ) Express your love to Christ, in his present distance from you, by your love one towards another, and towards all men, according to the Apostles distribution, 1 Thes. 3.12. Sect. 1. By love to all men. (1.) A Christians love is to extend is self to all men. This our Saviour intends, when he bids us every one love our neighbour, as ourselves, Mat. 22.39. Where, by Neighbour, we are not to understand only our own country m●n, kindred, and friends, a Pareus. Musc. Grot. Perkins. Wh●te in loc. Spanhem. D●b. Evan●. vol.; D●b. 138. according to the corrupt glisse of the Scribes and Pharisees, Mat. 5 43. but all men to whom we may be 〈◊〉, according to Christ's own sense in the Parable, Luke 10.30. etc. And so a Stranger, nay, an enemy, may be our neighbour ( b Ham. Pract. Cat. edit. 5. p. 53.40. Grot. in Luc. 10.33 Salmer in Parab. Tract. 16. for such were the Jews to the Samaritans) c Proximus non sanguinis propinquitate, sed rationis societate pensandus est, in quá soccii su●● omnes homines, Aug. Epist. 52. (mihi) pag. 267. There is a propinquity of nature, as well as of Blood, and this neighbourhood is to be esteemed according to the former, and not only according to the latter. d Ille cui à nobis praebend●m est, vel à quo nobis praebendum est, officium misericordiae rectè proximus deci●ur Aug. de doct. Christiana, Edit. Calixt. quarto, lib. 1. cap. 30. So that he is rightly called our Neighbour to whom we may show, or from whom may be sh●wn unto us, any office or work of mercy. e M●nt. on James, pag. 260, 261. Thus all mankind is, according to the expression of Scripture, our own flesh, Isaiah 58.7. Our blood, Acts 17.26. And by virtue of this affinity of nature, our love is to reach unto all. We must do good unto all, Gal. 6.10. as God himself doth, whose mercies are said to be over all his works, Psal. 145.9. That is, they are spread, as ●n Expansum, or Firmament over the whole Creation, which he makes appear by doing good to all. And according to the Rule of the Gospel, we are to bear such a love to our Neighbour, in this extended sense, as we do to ourselves, we being bound to desire and endeavour their good by virtue of their manhood, and humane nature, as we would our own, that is, with the same heart, and in the same way, that we would pursue our own good, we are engaged to pursue theirs, though not in the same measure, and proportion; It is a likeness of quality, not of equality, of kind, not of degrees, which our Saviour requires, when he says, Thou shalt love thy Neighbour, as thyself. Thus our love is to extend itself. (1.) To those who are fare from us, and strangers to us, as well as to those who are next us Gaius is commended for his love to strangers, 3 John 5. That which we do to our own●, for affection's sake, let us do to others, that are strangers to us, for humanity's sake (saith f Quod praestamus nostris per affectum, praestemus alienis per humanit atatem, Lact. de vero cultu, lib. 6. cap. 12. (●●hi) pag. 347. Lactantius.) 2. To those who are bad, as well as to those who are good. g 〈◊〉 apere 〈…〉 erea●us, nemo tame● est à benefic●●s charita●●s exclude●dus, Fulg. Ser. de charitate, p. 506. Though in this work of love some ar● to be preferred before others, yet none are to be excluded. A wicked man is partaker of the humane nature, and under a possibility of being made partaker of the Divine nature, and therefore to be loved; you were, as he, before conversion, and God can convert him, and make him, as you are, and therefore love him. Hereby you will imitate your heavenly Father, Who maketh his Sun to rise on the good and on the bad, and maketh his rain to fall on the just, and on the unjust, Mat. 5.45. It's true, that David says, he did hate those, that hate the Lord, Psal. 139.21. and so will every good man, but ( h Vir pius odit improbum, sed perfecto odio, perfectum autem odium est, quod nec justitiâ, nec scientiâ caret, id est, ut nec propter vitia homines oderis, nec vitia propter homines diligas. Dau. in Coloss. p. 31. as a learned man observes) He hates them with a perfect hatred, now (says he) perfect hatred is that, which neither wants justice nor knowledge, that is, so as neither to hate men's persons for their vices sake, nor yet to love men's vices for their persons sake. (3.) To enemies, as well as friends; and indeed this is proper to Christianity. All men will love their friends (says i Amicos d●ligere omnium est, inimicos autem solorum Christianorum, Tert. ad Scap. Tertullian) but Christians only will love their enemies. k Jenkins on Judas, part 1. p. 131. To be kind to the kind argues civility, to be unkind to the unkind argues corruption, to be unkind to the kind argueth divelishness, to be kind to the unkind argueth Christianity. l Dau. in col. ibid. This doth especially evidence the force and efficacy of love; for as that fire is hottest, which warms not only those things which are near, but also those which are at a distance: so is that love the most perfect, and lively, which reacheth not only to friends, but also to enemies. m Robinson's Essays, pag. 145. Let therefore the grace of God herein especially triumph over our corruption, that whereas by nature, we would be loved of them whom we hate, by grace we may love them which hate us: This is a great work of grace indeed, yet most necessary for all Christ's Disciples, for we have his command to love our enemies, to bless them that curse us, and to do good to them that hate us, and to pray for them, that despitefully use us, and persecute us, Mat. 5.44. besides which we have his example; he loved us, when we were strangers, and a far off, Ephes. 2.12, 13. yea, ungodly sinners and enemies against him, Romans 5.6, 8, 10. Colos. 1.21. Now the consideration of this, that we were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice, and envy, hateful, and hating one another, and that then the kindness and love of God our Saviour appeared unto us; this (according to the Apostles arguing, Titus 3.2, 3, 4.) should have a mighty influence upon our spirits, to the melting and moulding of them into love, and meekness, towards all men, even those who are ungodly, and strangers, yea enemies unto us. but I pass this, and come to speak of Christians love one to another. Sect. 3. (2.) A Christians love is most eminently to be manifested towards the Saints, By love o● the Saints especially. all the Saints Col. 1.4. all, In quibus aliquid Christi videmus, in whom we see any thing of Christ, as it is reported Bucer's was. Though Christian love be very extensive, yet there is an order to be observed in that extent; Next unto Christ, his Saints must have the highest Room in our hearts, and our choicest, chiefest love is to be reserved for them. a Jenkins on Judas Part. 1. page 133. Though a love of benevolence is not to be denied to the bad, yet our love of Complacency must be set upon the good. Though the Holy Ghost hath exempted none from being the Object of our Beneficence (whereby our love is expressed) we must do good to all, yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an especially put upon the household of faith; They must have a special preferment in our affection, and a pre-eminence in the fruits of it, Galatians 5.10. b Ut ca objects melius videntur, quae su●t magis in lace posita, quia lux est formale ob●ectū vis●s: sic illi homines magis amantur, qui sunt Deo magis conjuncti, quia Deus est formale, & proprium objectum charitatis, Dau. in Col. p. 30. Nor is it without reason, that the Saints should be more loved by us than others, because that which is the formal reason of love is most conspicuous in them; for, as those objects are best seen, which are most in the light, because light is the formal object of sight: so those men are most to be loved, who are nearest to God, because God is the formal and proper object of love. c Sanctior est copula cordium quàm corporum, Bed. The bond of grace is more eminent than the bond of nature; and d Sanct●ora membra sunt ma●ori charitate amplectenda. Aug. where there is the most holiness, such are to be embraced with the most love; thus e Beatus, qui amat te, & amicum in te, & inimicum propter te. Aug. Conf. lib. 4. cap. 9 page 73. Though all men are to be loved for Christ's sake, even enemies, and wicked men, yet believers are to be loved in him, and happy is that man, who thus expresseth his love to Christ. This is a matter of such concernment and consequence among Christians, that I shall crave leave to expatiate a little, in venting the thoughts and desires of my heart about it. And here I could wish, that I had occasion to say to the Christians of this Generation, as the Apostle doth to the Thessalonians, 1. Thes. 4.10. As touching Brotherly love, you need not that I writ unto you, for ye yourselves are taught of God to love one another, and indeed you do it. But alas! its f A complaint of the want of love among Christians. otherwise. It was said of the Christians in Tertullia's time, g Tert. Apol. cap. 39 p. 47. Vide, ut invicem se diligant, See, how they love one another. Then there was so much love, that it was, Ad stuporem Gentilium, To the wonder of the Gentiles; but now there is so little, that it is, Ad pud●rem Christianorum, To the shame of Christians. We live in the last and worst days of the world, 2. Timoth. 3.1. in which (as our Saviour foretold, Mat. 24.12.) iniquity abounds, and the love of many waxeth cold. It was the conjecture of h Meritò primum Dei judicium fuit in aquâ contra ardorem luxuriae; ultimum vero judicium erit in igne contra teporem charitatis. Ludolph. de vitâ Christi. Part 2. cap. 87. one, That as Gods first judgement against the old World, was by Water, against the heat of Lust: so his last judgement, upon the World that now is, will be by Fire, against the coldness of Love. Which if true, we may fear that great and terrible day is not far off, seeing the hearts of men, yea of good men, are so cold in love, one towards another. Oh! my friends, for the enmities and animosities, the envy and strife, the divisions and dissensions, the hatred and wrath, which have been, and are, among Christians themselves, not only in other places, but even in England, a place of the greatest light and profession, whereby they malign, censure, reproach, despise, oppose, by't, and devour one another, there are, at least ought to be, great search of heart; and Oh! that my head were waters, and my eyes fountains of tears, to weep day and night for the want of love, in the Christians of this generation towards one another. Hear a little some of the complaints which have been made (and not without cause) about it. The fire of brotherly love (says i Wats. Perfume of Love. pag. 625, 626. one) is almost ready to go out, scarce any sparks of it yet remaining among us, but instead of the fire of love, the wildfire of passion rageth vehemently, and is predominant. Many live, as if they had been born on the mountains of Bether, the mountains of division, and as if they had been baptised in the waters of Meribah, the waters of strife. Alas! (says k Baxter's Saints Rest. Edit. 4. Part 1. p. 138. 135 133. 136. another) that Turks and Pagans can agree in wickedness, better than Christians in the truth; that Bears, and Lions, Wolves and Tigers, can agree together, but Christians cannot; that a legion of Devils can agree in one body, and not the tenth part of so many Christians in one Church. I read indeed in Pagan writers, that Christians were as cruel as Bears and Tigers against one another. Amm●anus Marcellinus gives it as the reason of julian's policy, Am. Marcell. 〈◊〉 Juliani. in proclaiming liberty for every party to profess and preach their own opinions, because he knew the cruel Christians would then most fiercely fall upon one another, and so by liberty of conscience, and by keeping their Children from the Schools of learning, he thought to have rooted out Christianity from the earth. But I had hoped his accusation had come from the malice of the Pagan writer; little did I think to have seen it so far verified. Did I ever think to have heard Christians so to reproach and scorn Christians? and men professing the fear of God, make so little conscience of censuring, vilifying, slandering, and disgracing one another! Lord! what Devils are we unsanctified, when there is yet such a nature remaining in the sanctified? Such a Nature hath God, in these days, suffered to discover itself, even in the godly, that, if he did not graciously and powerfully restrain, they would shed the blood of one another, and no thanks to us, if it be not done. It was a just charge and sad complaint made by l Hildersham on Psal. 51. p. 691. a Reverend, and holy man, more than thirty years ago, which for the sutableness of it to our own case and time, I shall here transcribe. It is utterly a fault among you (said he then) that the difference in judgement and practice, about the Ceremonies of our Church, hath caused such strangeness, and alienation of mind and affection, between such as do truly fear God, both Ministers and people; We are so far from receiving, esteeming, loving, and maintaing society one with another, notwithstanding this difference in judgement about these things, that we are apt to despise and judge one another for it, and doubt whether there be any truth of grace in them that differ from us in these things. Surely (saith the one side) the indifferency, and lawfulness of these things is now so clearly manifested, as these men must needs be wilfully blind, that do not see it. Nay, certainly they cannot choose but see it well enough, and were it not for a carnal respect to their credit with the people, among whom they have gotten a great name and applause, by standing out so long, they would doubtless conform themselves. And surely (saith the other side) the utter unlawfulness of these Ceremonies, is now so clearly revealed, that these men must needs be wilfully blind, that see it not; nay, they do see it well enough, and were it not for a carnal respect they have unto their worldly peace, and estate, they would never use them; certainly they sin against their conscience, in observing of them. And what truth of grace can there be in them that are wilfully blind, and for carnal respects, do thus sin against their own conscience. And thus do both sides grossly and dangerously err, and sin against their brethren. And when ye sin so against the brethren, (saith the Appstle 1 Cor. 8.12.) ye sin against Christ. For the experience of all times, and of this present age, proveth evidently, that there be of both sides that fear God unfeignedly, and in the whole tenor, and course of whose conversation, the life and power of true godliness doth manifestly appear. And if thou do not see this (whosoever thou art, that art most bitter and violent of either side) then art thou certainly thyself most wilfully blind. And I do assure thee (in the Name of the Lord, and by good warrant out of his Word) that if thou canst not unfeignedly love every one that truly feareth God (whether he conform, or not conform) if thou canst not bewail and strive against these hard conceits thou hast been wont to entertain against such, thou canst have no comfort at all in thine own estate before God: Thus far he. And is the matter any whit amended now? Truly no; the same occasions of difference in judgement remaining, there are the same distances of affection, the same heats and contentions of spirit attending thereupon; nay, I fear, greater, which is very sad to consider: m Reynolds Sermon of the peace of the Church. p. 16. 17. Of Brotherly Reco●e l. p. 8, 19 Indeed it were to be desired, though hardly to be hoped, that in the Church of God, there were no noise of axes, and hammers, no difference in judgements and conceits, but in the best ages of the Church there have been, and therefore we can expect no other, than that there ever will be, varieties and differences of judgement: But that in this case of unavoidable differences among good men, there should be no more mutual charity, meekness, moderation, tolerance, and humanity expressed, and one the contrary, so much judging, despising, rejecting, and insulting over one another, such bitter invectives, and voluminous reproaches, such recording of brethren's infirmities, and raking into the sores, which Christ died to heal; such backbiting, slanderous speeches, such secret dividing contrivances, and deep designs against Brethren; that disagreement of judgements, should break forth into disunion of hearts; that amidst the variety of our several conceits, there should be no more care, to preserve still the unity of faith, and love, by which only we are known to be Christ's Disciples; that though there be not Via una, one Way, there should not yet be Cor. unum, one Heart. This is a Lamentation, and will be for a Lamentation. Now, when these things are thus among us (though they ought not so to be) shall we sit still in silence, and stupidity, and suffer the sweet and soft fire of love to die out quite, and the wildfire of passion and contention to spread and prevail, without moving a tongue, or hand, or foot towards the repressing of the one, and reviving of the other? Shall we see Christians taking one another by the throat, and stand by, as if we were unconcerned in it? This were enough to make the dumb to speak; For surely, should we altogether hold our peace, the stones would immediately cry out, as our Saviour said in another case, Luke 19.40. This may somewhat justify, and vindicate my writing, when I may not speak, that my Pen may reach those, whom my tongue cannot; especially, when it is upon so harmless, and innocent a design, as the abating of wrath, and advancing of love, among Christians, which the love of Christ, (the main subject of this discourse) doth so naturally, and necessarily lead unto. Suffer me therefore, as I have called upon you to love the Lord Jesus, now to call upon you to love one another. The Author of that Comment upon the Epistle to the Galations (inserted in the sixth Tome of Hieroms works, n Sixt. Senens. Bibl. lib. 4. p. 309. Gerh. Patrolog. p. 317. Rivel. crit. Sacr. lib. 4 p. 1133. though it be none of his) reports of St. John, That whiles he abode at Ephesus, to a very great age, so that he was hardly led to the Church betwixt two, when he was not able to make any long discourse to his hearers, he used only to speak these words, Little children, love one another. And truly, were I to finish my Testimony, or my course, so as never to speak, or write more unto you, I could not do it better, than as I now do, by bespeaking your love one to another. Oh! Christians love one another, and I beseech you, let this counsel be acceptable unto you, do not deny me this request, me thinks, you should not, when I come in Christ's name, and beg it for his sake, who hath laid such obligations upon you hereunto, that you must needs be exceeding hard, and obdurate, if you withstand them. Give me leave to propound them to your consideration. Sect. 5. (1.) COnsider how strictly this is enjoined, and how strongly urged by our Lord Jesus. It was his dying charge, The first Motive to persuade mutual love among Christians from Christ's commands which he frequently inculcated, sweetly insinuated, and powerfully pressed upon his Disciples, and in them upon all Christians. o Manton on Judas p. 131. Speeches of dying men are received with most veneration, especially the charge of dying friends; Therefore the Brethren of Joseph, fearing lest he should remember the injuries formerly done to him, used this plea, Thy Father did command before he died, saying, So shall ye say to Joseph, Forgive, I pray thee, now the trespass of thy Brethren, etc. Gen. 50.16, 17. When Christ took leave of his Disciples, he left this as his last charge, that they should love one another, and let us see, how he propounds, and sets this home, that it might take place with them, John 13.34, 35 You may take the rise of this Discourse from the 33 verse, where he gives this sweet, and kind compellation, Little children, and he doth it, to make the easier way for what he had to propound to them; As if he had said, p Gerh. Harm. p. 849. It becometh obedient children to bear in continual remembrance the words of their dying Father, and it is but necessary for you, who are my children, to keep and carry about with you, for ever fixed in your hearts, this, which, as my dying legacy, I bequeath to you, of loving one another. When he comes to the matter, you may see, how he fills his mouth with Arguments, as many arguments almost as words. A new commandment I give unto you, that ye love one another, etc. You see, (1.) It is a commandment, q Gerh. p. 852. not a bare advice, and counsel, which he leaves as an arbitrary matter for them either to do or not to do according to their own will, and pleasure; but he binds them to it by a weighty, and serious command. Now r Intonante divino praecepto, ●on objiciendun, sed obediendum, Tert. When the sound of a divine precept enters into our ears, we must leave off objecting, and fall to obeying. (2.) It is a commandment of his own prescribing, a commandment I give unto you. s Gerh. ubi supra. I, who am your one, and only Master, Mat. 23.8▪ 10. I, to whom your audience and obedience hath been bespoken by a voice from the excellent glory, Mat. 17.5. 2 Pet. 1.17. I whom you own as your Lord and Master, John 13.13. I command you to love one another, and therefore it concerns you, who are my Disciples, and followers, to observe me herein. Again (3.) It is a commandment, which I give unto you, as a special token, and privilege. t Gurnal Christian Arm. part 2. p. 424. He was now taking his farewell of them, and this was as the streaks of that milk wherewith he had fed them; never dropped a sweeter discourse from his blessed lips, he saved his best wine till last: He was now making his last will, and among other things, which he bequeathes to his Disciples, he takes this commandment, as a Father would do his seal-ring off his finger, and gives it unto them. Yet this is not all; for (4.) He gives it them, not barely as a commandment, but as a new Commandment. A new commandment give I unto you. u Wats. Perfume of Love, p. 618. Which is not to be understood, as if it were so new, as never to have been heard of before; for it it was as old as Moses, written in the ancient Statutes and Records, Leu. 19.18. Nay, as old as Adam, written in the Heart of Man, by Nature, as with the point of a Diamond, in which respects it was an old commandment: And yet new, (1.) Because Excellent, for the Hebrews call that New, Novum Hebraicâ dicitur phrasi, non quia novum sed quia praestantissimum, Mald. which is Excellent Psal. 33.3. a new song there, is an excellent song; and a new commandment here, is a most excellent commandment; as if he had said, I have given you many commandments, whiles I have been conversant with you. but now I give you one, which is instar omnium, one instead of all, one most excellent, this of love. Again, new (2) Because renewed, thus the Jews use to speak, that which is renewed, they call new; thus Jer. 26.10. the new gate there, is the gate that was but repaired, and Ezek 36.26. the new heart is the renewed heart. This commandment of loving one another, Christ here calls a new commandment, coming forth now in a new edition, corrected, and enlarged; corrected and amended, from the false glosses and corruptions of the Scribes, and Pharisees: and enlarged from his own example, as it follows in the next words; As I have loved you, that ye also love one another. Before it was only, Thou shalt love thy neighbour as thyself; now it is, Love one another, as I have loved you. And yet he hath not done, for (5.) it is a commandment strengthened with the most forcible Motives. (1.) The first is in the words even now mentioned; That you love one another, as I have loved you. This Motive is drawn from his own example, his love which he hath showed unto us, and there are two things in Christ's example, which may engage our love one to another; for from his Love towards us, (1.) We have the strongect Reason and ground for our love to Christians. x Particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est, quia ego vos ditexi, ideò aequum est ut & vos invicem diligatis. Gerh. Har. p. 855. So some take this As here, for Because, as if the meaning were, Because I have loved you, it is but equal and reasonable, that you should love one another. Thus he propounds his own love towards us, in taking our nature upon him, coming in flesh, living so lovingly and kindly among those with whom he conversed, and at length sealing up all with his blood and death, as a strong Obligation to us, to love one another; and so indeed it is, What can be greater? y G●rnals Christian Armour, Part 2. p. 424. What should not the love of Christ command a Christian? if it were to lay down his life for the brethren, would it be denied? how much less, when it is only to lay down our strifes and animosities, and to embrace one another in love? If Christ your Master and Lord, your Head and your King, hath thus loved you, who are but Disciples, Servants, Members, and Subjects, much more ought you to love your fellow-servants, members, and subjects. (2.) We have the highest and best Rule, and pattern, for our love to Christians. Christ by his love to us, hath not only given us an Argument why, but also a Direction how, we should love one another, and we are bound to conform to him herein. He that saith, he abideth in Christ, ought himself also so to walk, as Christ also walked, 1 John 2.6. and We must walk in love, as Christ also loved us, says another Apostle, Ephes. 5.2. We must follow Christ in his love, though we cannot do it passibus aequis: We must write after his copy, though we cannot make such fair Characters. We must love one another, as he loved us, though we can never love as much as he; in the same manner, though we fall short in the measure. z Gerh. Ub. supra p. 855. J●●●es Scholar pract. Divinity. Part 1. in his Treat. of Christ's fullness. p. 226. And here there are these things, in which our love of Christians, should be conformable to Christ's love towards us. (1.) The love of Jesus Christ towards us was a free love, he loved us when we deserved it not; without consulting his own profit or advantage, but only minding our salvation: and hereby he hath taught us to love one another freely; not respecting our own profit, but the will and command of God, paying it as a debt, not to purchase some benefit to ourselves thereby, not lo●king at our own things herein, but at the things of others, the good and benefit of those whom we love, more than our own, 1 Cor. 10.24. Philippi. 2.4. (2.) The love of Jesus Christ towards us, was a true and real love: he did not feign and sergeant a love to us, but did truly love us; it was not complemental, but cordial; it was not verbal, but real. He went about doing good, and suffering evil, for our sakes, all his life long, Acts 10.38. Heb. 12.3. and then gave himself for us, his blood, his life, out of his great love to us, Ephes. 5.2. and hereby he hath taught us to love one another sincerely, and really, without dissimulation, Romans 12.9. unfeignedly, 1 Peter 1.22. not in word, and in tongue only, but in deed, and in truth also, 1 John 3.18. There must be a work and labour in our love. 1 Thes. 1.3. Heb. 6.10. so as that we must perform all offices of love and kindness to the Saints. Our love towards them must be expressed by sympathising with them in all conditions, Rejoicing with them that do rejoice, and weeping with them that weep, Rom. 12.15. Distributing to the necessities of them that want, as we are able, and opportunity is offered to us, Rom. 12.13. Gal. 6.10. 1 John 3.17. James 2.15.16. Bearing with them in their infirmities, Gal. 6.2. Forbearing of them and forgiving of them, when they offend us, Ephes. 4.32. Col. 3.12, 13. Yea, laying down our lives for the brethren, as the case may be, and need sometimes requires, 1 John. 3.16. Rom. 16.3, 4 Phil. 2.17, 18. We must not count our very lives too dear for the brethren, a Cotton upon John p. 262. Robert's Bel. Evid. p. 232. when the laying of them down may be serviceable to the glory of God, and the good of his Church, and the sparing of them would be prejudicial both ways. (3.) The love of Jesus Christ towards us was a constant love. Having loved his own which were in the world, he loved them to the end, John 13.1. Whom Jesus Christ once loves, he loves for ever; nor do the unkindnesses of his Children tyre him out, and make him cease loving of them: They may make him hid his face from them, but not set his heart against them— b Herbert's Poems. The Bag. p. 145. Storms are the triumph of his art, Well may he close his eyes, but not his heart. Now hereby he teacheth us to be constant in our love one to another, to continue and persevere in our love to the end, Heb. 13.1. yea to abound and increase more and more, as the Apostle prays, 1 Thes. 3.12. Our love of the Brethren should be perpetual and not be altered, interrupted and abated by their petty unkindnesses, much less by the greatest and most miserable change of their outward condition, Proverbs, 17.17. Thus have we from the love of Christ, both a Reason, and a Rule, for our love to one another, and by both a strong obligation thereunto, (2.) The second Motive it laid down in the 35. verse. By this shall all men know that you are my Disciples, if you have love one to another. This is the grand Character of Christianity, without which all our profession will come to nothing. There is a great Emphasis in the words, which tends to the stronger enforcing of that which he brings it for. c Gerh. Harm. p. 856. Dr. Pierce Sermon on the place (mihi) p. 405. He doth not say, Hereby you shall be my Disciples, but hereby it shall be known, for we are made Disciples by faith, but manifested to be so by love. Nor doth he say, hereby I shall know that you are my Disciples, for he knew all men, and needed not that any should testify concerning man, John 2.24.25. Nor doth he say, hereby you shall know that you are my Disciples (though that be true 1 John 3.14.) but hereby others shall know; Nor doth he say, hereby they shall guess and conjecture, but hereby they shall know, as by a sure and infallible sign. Nor doth he say, hereby your Discipleship shall be known, as a special secret, to very few, but as the Sun in his Meridian, all men shall know it. Nor doth he say, that all men shall know, that you are my Servants and brethren, but my Disciples, whiles you observe my precepts, and follow my example, as Disciples should do. Nor doth he say, that hereby all men shall know, that you seem to be my Disciples in a disguise, but that you are so without a fiction. Lastly, he doth not say, your Discipleship shall be known by the assembling yourselves in the house of Prayer, your crying Lord, Lord, your showing signs and wonders, working miracles, or casting out Devils in my Name, your being Orthodox in judgement, and jumping together in your opinions, but by this it shall be known as a Token which never fails, If you have love one to another. So that this is the Badge of Christianity, and Character of every true Christian, to love one another, d Charitas est quaed in forma informans alias virtutes, adeò ut aliae sine charitate informes sint, & virtutum quasi simulachra. Rolloc. in Col. 3.14. without which all our Profession, Privileges, and Performances, are nothing in the account of Christ One would think our Saviour had by this time said enough to engage all Christians to love one another, but he hath not yet done; and therefore, if you pass on to the fifteenth Chapter, you will find him go over it again, and again: In the twelfth verse, says he, This is my Commandment, that you love one another, as I have loved you. e Gurnal's Christian Arm. Part 2. p. 425. As if he would signify to them, that as he had one Disciple, who went by the Name of the Disciple whom Jesus loved: So he would have a darling Commandment, in which he takes some singular delight; and that this should be it, viz. Their loving one another. And for a Conclusion ●e goes over it again in the seventeenth verse, These things I command you, that you love one ●nother; intimating, that this one thing was ●ll things, all that ever he had spoken to them, ●nd given them in charge, were either comprehended in this, or to be referred to it. Thus ●ur Saviour enjoined and enforced this duty of ●ove among Christians; this was his Doctrine which he preached to, and pressed upon, his Disciples, and in them upon ourselves: and ●hall we be so disingenuous, as not to hearken ●o him, and observe him herein? Yet this is not all, and therefore, Sect. 4. (2. The second Motive, from Christ's Prayer. ) COnsider in the next place his Prayer for it. Having preached it up among his Disciples on earth, in the Chapters forementioned, as if he were resolved not to miss his work, he sets upon praying it down from his Father in Heaven, in the seventeenth Chapter which contains his excellent Prayer, f gurnal Uhi suprà. p. 426. and what he insisted most upon in his Sermon, that he enlargeth most upon in this Prayer. Love was the charge which he laid upon them, and Unity is the blessing which he begs of his Father for them, verse the eleventh, Holy Father, keep through thy Name, those whom thou hast given me; and why all this care? that they may be one as we are. As if he had said, Father, did we ever fall out? was there ever discord betwixt us? why then should they who are thine and mi●● disagree? So verse the 21. and again verse the twenty third, he is pleading hard for the same mercy; and why so oft? is it so hardly wrung from God, that Christ himself mus● tug so often for it? no, sure; but as Christ said of the voice that came from heaven, John 12.30 This voice came not because of me, but for your sakes: So must I say here, This ingeminated zeal of Christ, for his people's unity and love, was for their sakes, that seeing how much his Heart was set upon their loving one another, their hearts might also be more set upon it, 〈◊〉 seek and pursue it, and that seeing how grea● an enemy he was to contentions and divisions, they might be scared from raising and fomenting them. And doth it not concern Christians to make that the matter of their study and endeavour, which Christ made the matter of his prayer? did he pray for Love and Unity for us, and shall not we strive for it for ourselves? Oh! how sad and dismal a sight is it, to behold Christians, by their wrath and bitterness against one another, to make, as much as in them lies, the Prayer of Christ of none effect▪ Surely, this would have some influence to the uniting of Christian hearts in love, if it were more seriously pondered by them. Yet this is not all, The third from Christ's passion. for, (3) Consider, that he not only Preached it, and Prayed for it, but also Paid for it; g gurnal ibidem p 427. As he went from preaching up love on earth by his Sermon, to pulling it down from heaven by Prayer: so he went from praying to paying for it, and the price which he laid down for it, was his Blood. It's true, that our Reconciliation with God, and Union with him, was the first and chief thing, which he purchased for his people by his death and bloodshed, b●t yet he had in his eye also their reconciliation and union with one another, and next to that, this was mainly intended by him: For his Church is his House and Restingplace, Psal. 132.13.14. and he knew he should take but little rest, if that were on fire by divisions and dissensions. It is his Kingdom, Psal. 2.6. and how should his Laws be obeyed, if all his Subjects were in an hubbub against one another? In a word, his Church is a people, which he hath taken out of the world for his Name, Acts 15.14. that is, for his Honour, and Glory, but he would have little credit to be the Head of a wrangling divided people. And therefore where he prays that they may be made perfect in one, John 17.23. he insists upon this as his great Argument. That the world may know that thou hast sent we. Now that the knitting of Christians together in Love, was one great end of Christ's death, is clear from Scripture; take a place or two, Ephes. 1.10. The Apostle here shows, That this was the mystery of God's will, purposed in himself from all Eternity, and published by the Gospel, viz. That he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him. The meaning of which place is this h Fergus. on the place. That out of Christ all things are scattered, and disordered, the whole world is a confused Chaos, and horrible confusion, but in and by him, by his Merit, and in his Body, all his Elect (whether Angels or Men, when her already glorified, or yet upon earth) who before were separated from God, and one another, are recapitulated, and gathered together into one (as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is well rendered) that is, i Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●artes dissectas, & divulsas, in vaun corpus conjungere, ut quum oratores brevem enumerationem argumentorum texunt, aut qui calculis subductis singula in unam summam revoca●. Bez. in loc. Qui dispersos in unum agmen cogit, rectè dicitur eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Grot. in loc. Are made one with God by the union of Faith, and one among themselves by the union of Love, as k In ejus corpus co●les●e●do, & Deo unimur, & inter nos mutuò fumus conjunct● Calv. in loc. Calvin observes on the place. Now this was effected by his Cross, as appears from the next Chapter, where we have the matter more clearly and fully proved: See Ephes. 2.14, 15, 16, For he is our peace, who hath made both one, etc. The main and principal intendment of which words, is to set forth the efficacy of Christ's Mediation, towards the effecting of union, peace and reconciliation for the Sons of Men, according as they need: To this purpose, l goodwin's Univers. Peacemaker. p. 2. 6. In the beginning of the fourteenth verse, be in general proclaims Jesus Christ to be our peace. He is our peace, that is, the Author and Worker of our peace. Then, in the following words, he proceeds unto those particulars, in which we needed, and Christ was made our peace, and they are two. (1.) Between ourselves mutually, and here he instanceth in the greatest breach and enmity that ever was, that betwixt Jew and Gentile, this is in part of the fourteenth and the whole fifteenth verse. (2.) Between God and us, in the sixteenth verse. In the handling of these, he lays down the Parts and Means of accomplishing both, and observes a notable parallel therein. The Parts of the Peace made among ourselves, Jews and Gentiles, are two (1.) Positive. Making both one, verse fourteen. Making of twain one new man, verse fifteen. He made peace betwixt them, by uniting a distant, different, and divided people. And here you may note. (1.) The Nearness of the Union. m Non ait Unum populum, sed unum hominem, ut arctior conjunctio significetur, non tàm civium ejusdem civitatis, quàm membrorum ejusdem corporis, habentium unum Caput, nempè Christum, & unam quasi a nimam, nempè, Spiritum ejus Sanctum. Rolloc. in loc. He doth not say, One people, but One man, to signify the strictness of the Union, not of Citizens of the same City so much, as of Members of the same Body, having one Head, to wit, Christ, and as it were one Soul, to wit, his Holy Spirit. And then you may further note, (2.) The way of accomplishing this Union, n Non ait, ut conjungeret quales erant, sed ut conderet, hoc est, crearet denuò, & regeneraret utrumque populum inter se conjungendum▪ Rolloc. ibidem. which was not by moulding them up together in the same condition, wherein he then found them, but by changing, creating anew, and regenerating of them first, and then uniting them, and therefore it is not said to make one man, but one New man, so making peace; Christ gins this Reconciliation at Renovation. (2.) Privative. And that is by taking away the occasion and cause of the diff rinse. Who hath broken down the middle wall of partition between us, having abolished the enmity, even the Law of Commandments contained in Ordinances, verse the fourteenth and fifteenth. This Law of Commandments were those Rites and Ceremonies, unto which the Jews were bound by the Lord under the Old Testament: o Ceremonias has Inimicitas vocat, quia praeter caeteros, hic erat unus finis, & usus Caeremoniarum, quòd per has Deus discrevit suum populum ab omnibus aliis gentibus. Rollo. in loc. These were a wall of partition betwixt the Jews and the Gentiles, whereby they were separated and distinguished one from another; And they were the Enmity, that is, the ground of the Enmity, that was betwixt them, for which they were set one against another, p Grot. in loc. the Jew despising the Gentile, and the Gentile hating the Jew, upon the account of them. These Jesus Christ abolished, and took away, thereby to unite the differing parties, and make peace betwixt them. By way of Proportion hereunto, the Parts of the Peace betwixt God and us, likewise two. (1.) One Positive; Reconciliation. That he might reconcile both unto God in one Body, verse the sixteenth, that is, that he might make up the breach, distance, and estrangement, which sin had made, and bring us into that state of amity and friendship, which we once enjoyed; for that is the notion of Reconciliation, as is observed q Reconciliare nihil aliud est, quàm ami●●tiā offension aliquâ gravi dicemptam resarcire, & sic iniin●cos in pristinam concordiam reducere. Dau. in Col p. 101. by a learned man. Where the phrase of reconciling us in one body is observable, intimating (says r Goodwin Ubi suprà pag. 2. 3. one) That Christ in reconciling us to God himself, carried it so, and did it under such a consideration and respect, as necessarily drew on, and involved our reconciliation one with another. (2.) The other is Privative, and that is, Slaying the Enmity, removing that which was the cause and occasion of the breach, and difference, betwixt God and us, which was only sin, which our Saviour took upon himself, and thereby took away. Now, the Means of accomplishing both these is one, and the same, though diversely expressed. In his flesh, verse the fifteenth, by the Cross, verse the sixteenth, by his blood, verse the thirteenth; which comes all to one, for this peace, both with God and one another, was wrought by the blood which he shed, and the death which he suffered on the Cross. By all which you see that Christ's eye in his suffering was upon the reconciling of man to man, as well as of man to God. Now (that I may bring this home to my present purpose) is there any thing, that can be desired, more effectual to unite the hearts of Christians together in love, than the consideration of the Price, which our Lord Jesus laid down for the purchase of it? How can you (Christians) expect the fruit of Christ's death in Reconciliation to God, if you mind not the other fruit of Reconciliation to his people? How unworthy a thing were it for you, to uphold that enmity one against another, which Christ came to put away, and to put away that peace and love which he came to purchase? Did it cost him so much, even his Blood, his Life, to suppress the one, and advance the other; and would it not be a shame for Christians, by their indulged enmities and animosities against one another, to make (as much as in them lies) the Cross of Christ of none effect, and his blood to be shed in vain? Consider this; and that Jesus Christ may not lose this fruit of his great cost for your good, see that yove love one another. I have yet one consideration more to propound to you, which should be of no small weight, with such as profess themselves Christians, and it is this, Sect. 5. The fourth Motive from his Instituting his Supper (4.) COnsider, That one main end of his instituting the great Ordinance of the Supper was for the upholding and confirming of mutual Love among Christians. s Rey●. Medit. on the Sacr. cap. 14. p. 103, etc. This Sacrament is, as it were, the sinew of the Church, whereby, the faithful, being all animated by the same Spirit, that makes them one with Christ, are knit together in a bond of peace. t goodwin's Peacemaker. p. 41. As it was appointed to be a seal of the Covenant of Grace, between God and us, ratified thereby: so also to be a Communion, the highest outward pledge, and ratification, and testimony of love and amity, among the members of Christ themselves. That it is so, is clear enough, (1.) From that of the Apostle, 1 Cor. 10.17. For we being many, are one bread, and one body, for we are all partakers of that one bread. The very Elements signifieVnion; One bread, and One cup, import one Body. Though naturally their parts were separated in several grains, and grapes, yet are they by the art of man moulded together, and made up into one artificial body, consisting of divers homogenous parts: so Christians, naturally as disjointed in their affections as their beings, are, by the powerful operation of Christ's Spirit, united into one spiritual body, a Symbol, and confirmation whereof, they have in this Sacrament; for by partaking of this one bread, they are evidenced to be One Bread, as the Sign, and One Body, as the thing signified. And therefore the same Apostle tells them in the 11. Chapter, verse 18, 20. that because of their divisions and dissensions, though they did come together, it was not to eat the Lords Supper, their very divisions crossing the end of its institution. (2.) This appears likewise from the very act of eating and drinking, as at a Common Feast. u Patrick's Mensa Mystica. Sect. 1. cap. 6. p. 122, 123. etc. It is generally known, that among all Nations, Jews and Gentiles, their feasting together hath been for a sign of unity, conjunction of minds, and friendly society. Hence it is that all our Companies and Fraternities in Cities have their Guild-halls, where they meet, and ●●asts likewise at certain times, for the maintaining of love and amicable correspondence. Therefore this Sacrament was called by the Ancients, Synaxis, a collection, gathering together, or assembling the faithful; namely in●o thatVnity, which Christ by his Merits purchased, by his Prayer obtained, and by ●is Spirit wrought in them. (3.) This makes that Sacrament agreeable ●o its Type, the Jewish Passover, which was not only a Feast of Remembrance, but also a Feast of Love. It was Commanded to be one whole Lamb, and eaten in one Family, and not to have one bone of it broken, to signify that there should be allVnity, and no Schism, or Rupture, in the Church, which is Christ's Body. The bread also was to be eaten without Leaven, which might signify, how far they should be removed from the swelling of passion, and sourness of malice, who did eat of the same unleavened-bread. And the Apostle makes this application of it to Christians, in reference to this Supper, 1 Cor. 5.7, 8. (4.) The Rites in use among the Primitive Christians, which were annexed to this Sacrament, do clear this. Their Holy Kiss, Romans 16.16. which the Apostle St. Peter calls the Kiss of Charity, 1 Peter 5.13. Their Love-Feasts, Judas 12. which (as x Caena nostra de nomine rationem sui ostendit; vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id quod dilectio penes Graecos est. Tert. Apol. cap. 39 p. 58 See Jenkins on Judas pt. 2. p. 256, 269 Tertullian observes) carried their Nature in their Name; called so to signify and strengthen Love among Christians. Their collections for the poor, 1 Cor. 16.1, 2. These were all in Testimony of Love, and for the preservation of Charity among Christians. (5.) Our Saviour himself put this out of doubt, for immediately before he ordained this Sacrament, he gave his Disciples an Example of love in washing their feet, which was for their instruction, to teach them to love, and condescend to one another, John 13.15. You see by this, that one end of the Lords Supper was for the advancement of love among Christians, nor is there any sin more contrary to this Ordinance (as y Non est peccatum Sacramento Eucharistiae aequè adversúm atque discordia. Luth. Loci come. clas. 2. p. 141. Luther notes) than dissension. z Ushers Ser. before the Parl. on 1 Cor. 10.17. p. 8, 9 & p. 13. Christians therefore should remember, that as oft as they come to the Lord; table, so oft do they enter into new bonds of peace, and tie themselves with firmer knots of Love together, this blessed Communion being a sacred Seal, not only of the union which we have with our Head by Faith, but also of our Conjunction with the other members of the body by Love. And therefore it is a lamentable thing, Dolendum quidem est, quum nos pauci numero idem profiteamur Evangelium, sacrae Coenae occasione, quam praecipuum inter nos unitatis vinculum esse decebat, in varias sententias distrahi. Calv. Epist. fol. (mihi) pag. 246. to behold how this Holy Sacrament, which was ordained by Christ to be a bond, whereby we should be knit together in unity, is by Satan's malice, and the corruption of Man's disposition, so strangely perverted the contrary way, that it is made the principal occasion of that woeful distraction, which we see among Christians at this day, and the very fuel of endless strifes and contentions. Beloved! these things ought not so to be, though so they have been, and still are; and Oh! that Christians would at length lay it to heart, that Christ's end and design, in this Ordinance, may be accomplished by their mutual love one to another, and disappointed by their differences and dissensions. Now lay all these together, Christ's Preaching and Prayer, and Passion, and appointing this Ordinance for the knitting of Christians hearts together in love, and judge you, whether they are not a sufficient obligation to all those, who profess his Name, have tasted of love from him, and bear any real love to him again, to see that they love one another with a pure heart fervently, 1 Pet. 1.22. With the heart, sincerely, and unfeignedly, without compliment, hypocrisy, or dissimulation. With a pure heart; pure in itself, being purified by faith, Acts. 15.9. purified in obeying the truth through the Spirit, 1 Pet. 1.21. pure in its love, loving not for carnal, but holy ends, and seeking the soul-good of one another in the first place. And all this fervently; the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Leighs Crit. Sacr. Gerh. in loc. p. 136. which notes both the Intention of love, that it be with all the might, and likewise the Extension of love, that it be constant without cessation or interruption. Thus should Christians love one another, and that for Christ's sake, who hath deserved and doth expect it at our hands, to whom we cannot better express our love at this distance, than by loving those, who stand in so near a relation to him, and are placed in such vicinity to us, that they may be called his Proxies, to receive the fruits of our love to himself, in his absence, from us. And therefore, for a close, give me leave to renew my Exhortation to you, and to beseech, yea conjure you, in the words of the Apostle Paul to his Philippians, Chapter 2. 1, 2. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that you be like minded, having the same love, bring of one accord, of one mind. You see its love, and unity, and unanimity (the Subject which I have in hand) which he exhorts unto, and Oh! how eloquent and emphatical, how strong and cogent is he in those arguments which he useth for the pressing of it. I am persuaded (says b Reynolds Serm. on the place page 2. one) that th●re is scarce in all the Scripture to be found an Exhortation, wherein the duties required are set on with more invincible obsecration, with more melting and conquering persuasion, than in these words. For the uniting of the Pilippians hearts (says c Ut Philippensium animos componeret, ôquam sacro fascino usus est? Ipsa suada, credo, si loqui posset, non potuisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ubi quot verba, tot tela, quae nimirum animos nostros percellant, sodicent, & lan●inent. Mortoni sententia de pace procurand. inter evangel. pag. 25. another) he useth a kind of holy charm and enchantment. I believe, Persuasion itself, could not speak more perswasively, where there are as many weapons as words, able to work upon any heart not possessed with an iron sinew. Let us take a short view of his Arguments. If there be any Consolation in Christ] d Reyno●ds Ubi su●●● p. 27, etc. Where is there Consolation, but in and by Christ, who is called the Consolation of Israel, Luke, 2.25. and wherein stands this Consolation by him, but in being our Peacemaker, making peace and accord betwixt God and man, betwixt a man and himself, and betwixt Man and Man? Here lies the Spring of all your Comfort, and if you have drawn Waters of Consolation hence with joy, and would draw more, be , having the same love; for how can you expect Comforts from Christ, if you minister discomforts unto one another? If any Comfort of Love] If you have ever found sweetness in the love of God, in the love of Christ, in Brotherly love, If you ever received comfort by my love to you, if you desire to return any comfort back by your love to me, show the power of that love, which is to unite the mind, hearts, souls, judgements, and affections of Brethren one unto another, through want whereof, you will deprive yourselves of one of the sweetest comforts of Christianity. If any fellowship of the Spirit] If you know, and have experienced what it is to have e 2 Cor. 13.14. Communion with the Spirit in his f Joh. 16.8 Convincing, g 2 Thes. 2.13. Sanctifying, h John 14.26. Teaching, i Rom. 8.14. Leading, k Rom. 8.26. Strengthening, l John 14.16. Comforting, and m Rom. 5.5. Confirming influences, as a Spirit of n Ephes. 1.17, 18. Wisdom and Revelation, as a Spirit of o Rom. 1.4 Zech 12.10. Grace and Holiness, as a Spirit of p Isa. 11.2. Counsel and Knowledge, as a Spirit of q John 16.13. Truth, as a Spirit of r Isa. 11.2. & 2 Tim. 1.7. Might and Power, as the s John 14.16. Comforter, as a t Rom. 8.16. Witness, and u Ephes. 1.13. Seal, and x verse 14. Earnest. If you have ever found the benefit of Communion of Saints, and know what it is to have fellowship with them in the same Relations, Principles, Ends, Interests, Gifts, Graces, Ordinances, Providences, Privileges, Hopes, of which y 1 Cor. 12 4 7, 11, 12, 13. Ephes. 4.3, 4, 5, 6.15, 16. Col. 2.19. the Spirit of Christ is both the Vinculum, and Vehiculum, knitting and uniting the whole Body of Saints to their Head, and the Members one to another, furnishing every Member with supplies, and influencing with life and power, for communicating of those supplies for the good of one another, and of the whole. If these things are so, and you have any sense and experience of them, it will be your great concernment to love one another; because, as there is nothing doth more further and strengthen your fellowship with the Spirit, and by the Spirit with one another, than Love doth; so there is nothing doth z Ephes. 4.30, 31, 32. Mat. 12.25. more weaken and obstruct both, than divisions and dissensions. If any Bowels, and Mercies] In Christ towards you; if his tender heart have been wide open to refresh you. In you towards me; if you have any sympathy with a suffering Apostle, with a Father in bonds. In me towards you; if you have ever found in me the compassions of a Father. In you towards your Brethren, if you will not be like Judas, a Disciple without Bowels, whose Bowels gushed out, a Brother without Natural affections, show this tenderheartedness in being one to another, having the same love. The Bowels are wrapped round as it were within one another, and so should the hearts and affections of believers be. Fulfil ye my joy] Afflictions I have enough already, you need not by your dissensions add more. A Prisoner in bonds, expecting the sentence of Death, the sword of Persecution, but ●hese things trouble me not, I can rej ice in Dungeons, in Bonds, in Deaths, if it go well with the Church of Christ, I prefer Jerusalem above liberty, and life, and my chiefest joys. This would cumulate and complete my afflictions, this would be heavier than my chain, darker than my prison, sharper than my sword, worse than a Nero unto me, if you my Children should wound my soul with your dissensions. God hath used me as a means of much joy to you, in using me as an Instrument to administer the Consolations of Christ, the Comforts of Love, the Fellowship of the Sp●rit, the Bowels of Christianity, unto you. And God hath used you as a means of much joy to me. Your fellowship in the Gospel, my joy, Chapter 1.4, 5. Your faith in Christ, your readiness to suffer for his Name, my joy. Your care of me, and supplying my wants once, and again, my joy, Chapter 4.10, 16. These things are the beginnings of joy. Would ye Complete it? would you make my soul run over with comfort? Would ye Crown me with Glory and Joy? O then, mind the same things, have the same love, and then I have all, I abound, and am full. There is no greater joy to a Minister of the Gospel, than to hear that his Children walk in the Truth, John 3.4. You see how the Apostle, fills his mouth with arguments, that the hearts of these Philippians might be filled with love one towards another. And I shall resume all that hath been said into an heap of Arguments, for the reinforcing of this duty. There is Consolation in Christ, there is Comfort of Love, there is a Fellowship of the Spirit, there are Bowels and Mercies, there is the joy of many faithful Ministers of the Gospel to be fulfilled, there is a great Ordinance in one main end of it to be observed, there is the Purchase of Christ's Blood to be obtained, there is his Prayer to be answered, and sealed, there is his Example to be imitated, there is his Love to be returned, there is his Commandment to be obeyed, there is our Discipleship to be manifested in the truth and power of it; and therefore it is but equal and reasonable, nay simply necessary for all those, who bear the Name of Christians, to love one another, and I beseech you, do it, yea, abound and increase more and more; And the Lord, who is the God of Love and peace, 2 Cor. 13.11. make you to increase and abound in love one towards another, and towards all men, To the end he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints, 1 Thes. 3.12, 13. which though we ●ail of here upon earth, yet this is some relief, ●nd comfort, that it shall be fully and completely obtained in heaven, where all darkness ●hall be removed from the minds of God's people, and all corruption from their hearts, ●he cause of present strifes and contentions, and nothing but love and concord shall sway and ●ear rule for ever; where Luther and Zuin●lius, and all dissenting Brethren, shall be ●ade friends, and agree well together, as a Si non amplius in his terris te visurus sum, ●bi tamen conveniemus, ubi Luthero cum Zuinglio optime convenit. Melch. Adam. in vitâ Iryn. page 879. Grynoeus wrote in a Letter to Chytraeus, a little ●efore his death; where not only the wound of contention is cured, but the scar, which is ●ere oft left upon the place, is not to be seen ●here, to disfigure the beauty of its rest, and ●eace; the consideration whereof hath made b Spero me brevi ex his rixis migraturū esse ad Ecclesiam, in quâ sine Sophisticâ Deus celebrabitur. Melanct. Epist. p. 224. Spero me brevi in Ecclesiam Coelestem migraturum esse procul remotam ab illis furiis, quae nunc Ecclesiam horribiliter turban. Idem. pag. 514. Cupio ex hâc vitâ migrare propter duas causas: (1) Ut fruar desiderato conspectu Filii Dei, & Coelestis Ecclesiae: (2) Ut liberer ab immanibus, & implacabilibus odiis Theologorum. Melch. Ad. in Vit. Strigel. p. 427. some pious, precious souls weary of earth, and willing to be dissolved, wishing and desiring the wings of a Dove, (with the Prophet David, Psalm. 55.6.) that they might flee away and be at rest, in that place, where there is a Rest remaining for the people of God, as from all other evils, so from this of divisions and dissensions, among Brethren, Heb. 4.9 And thus much shall suffice to have been spoken concerning the first Affection, Love to the Lord Jesus, on whom I have given the longer Attendance, and served with the more solemnity, because of her Royalty, as Queen Regent in the soul; As for the rest, which are her Train of Handmaids, waiting on her, I shall dispatch them with the more ease and brevity, yet can I not wholly omit them, forasmuch as Love herself is not complete without them. Briefly thus, CHAP. IX. The second branch of the first Di●●●tion, about 〈…〉 of Christ's Love. (2.) LET your Love to the Lord Jesus, run towards him by Desire, and rest on him by Delight, which a Amor currit per desiderium, quiescit per gaudium. it is proper for true Love to do. Know him so, as to love him, and love him so, as to desire him, and delight in him. Sect. 1. Tharst be accompanied with Desire. (1.) LET your Love to Christ run towards him in desires, earnest, hungering, and thirsting, desires afterVnion, and Communion with him. The tidings which you have of him in his word, as the Desire of all Nations, b Whitak. Serm. on the place p. 46. Haggai 2. 7. because of his desirableness in himself, and in comparison of other things, Cant. 5.10.16. Proverbs 3.15. because of the c Desideratus cunctis gentibus dicitur, quoniam omnes gentes illius adventu, & redemptione, multùm indigebant, & unaquaeque res quasi pondere naturae appetit id quo maximè indiget. Riber. in loc. absolute need which all have of him, without whom, they can neither live comfortably, nor die happily, as being without God, and without hope, so far as they are without Christ, Ephes. 2.12. and because of his desire towards them, to do them good, and communicate of his fullness to them, Prov. 8.31. Cant. 7.10. this should render him desirable unto you, whatever he is in the thoughts and esteem of the blind, unbelieving world, Isaiah 53.2. and should make him actually desired by you, even by all of you, that you may taste and see how good and gracious, how loving and lovely he is, Psalm. 34.8. And every taste which any of you, who know, and love, and believe in him, have had of his sweetness and fullness, should set you on longing for more, not with pain, as at first, but with pleasure. Know Christ therefore so as to love him, and love him so as to d Amor est pondus animi, quocunque fertur; & amore fertur animus in Deum, tanquàm in centrum aeternae quietis. Aug. de civ. Dei. lib. 11. ca 28. p. 677. & Less. de sum. bono. lib. 2. cap. 11. p. 201, 202. long after him, long to know him more, long to love him more, long to enjoy him more on earth, till your knowledge, love, and longing, shall be perfectly satisfied in heaven. e Sistitur appetitus in viâ, satiatur in patriâ. Indeed a Christians appetite is stayed with what he hath from Christ for a Viaticum in his present pilgrimage, but it is not fully satisfied, till he come home to his own Country and Father's House, in which respect our present life is but a life of desires in comparison, and the life to come most properly the life of enjoyments. Whiles the men of the world make choice of many things to be the objects of their desires, do you pitch upon Christ, who alone is sufficient to satisfy your desires, which all other things never can. When you hear many say, Who will show us any good, and place that good in some outward thing? do you with David say, Lord! lift thou up the light of thy countenance upon me, Psalm. 4.6. Whom have I in heaven but thee! and there is none on earth that I desire besides thee, e Arrowsmiths Armil. Catech. Aph. 1. Exerc. 4 page 59 Psalm. 73.25. (f) Let Diotrephes say, It is good for me to have the pre-eminence; Judas, It is good for me to bear the Bag: Demas, It is good for me to embrace this present world; But do you conclude with David, Psalm. 73.38. It is good for me to draw nigh to God. And in drawing nigh to him, let your souls follow hard after him, Psalm. 63.8. Panting after him, as the Hart panteth after the Water brooks, Psalm. 42.1. Thirsting, and longing for him as the dry and thirsty land for water, Psalm. 63.1. Thus pant and thirst, and long for his manifesting himself to you in mediate communion in grace. Let him kiss ne with the kisses of his mouth, Cant. 1.2. Stay me with Flagons, comfort me with apples, for I am sick of Love, Cant. 2.5. Let my beloved come into his Garden, and eat his pleasant fruits, Cant. 4.16. Make haste, my beloved, and be thou like a Roe or a young Hart upon the mountains of spices, Cant. 8.14. And (2.) for his coming to take you up into immediate communion with himself in Glory. O! when shall I come, and appear before God in Glory! Psal. 42.2. When wilt thou show me the path of life, that I may come into thy presence, where is fullness of joy, and pleasures for evermore, Psalm. 16.11. When shall I behold thy face in righteousness, so as to be satisfied with thy likeness, Psalm. 17.15. I desire to be dissolved, and to be with Christ, Phil. 1.23. Even so come Lord Jesus, come quickly, Revel. 22.20. I conclude this in the words of that Devout Soul— Come, Lord, my head doth burn, my heart is sick, Herbert's Poems Home. p. 99 While thou dost ever, ever stay: Thy long deferings wound me to the quick, My Spirit gaspeth night and day. O show thyself to me, Or take me up to thee! Sect. 2. (2.) LET your Love to Christ rest on him by Delight. With Delight. If you love him whom you have not seen, then, though now you see him not, yet believing, rejoice with joy unspeakable, and full of Glory, 1 Peter 1.8. If Christ hath brought you into his Chambers, remember his love more than wine, so as to be glad, and rejoice in him, Cant. 1.4. If he hath brought you into his banqueting house, and his banner over you hath been love, sit down under his shadow with great delight, and let his fruit be sweet to your taste, Cant. 2.3.4. say with David, Psalm 116.7. Return to thy Rest O my soul, for the Lord hath dealt bountifully with me. I call for no more at your hands in this, than the Apostle doth of his beloved Philippians, and in them of all Christians, Phil. 4.4. Rejoice in the Lord always, and again I say rejoice; in which words you see both, Who it is, that is to be the Object of a Christians joy; not himself, nor the world, nor the creature, but the Lord, the Lord Jesus Christ; and also How he is to rejoice in him, viz. Greatly and Abundantly, Rejoice; and again rejoice; and continually, rejoice in the Lord always: At all times, in all conditions, unto the end. Nor is all this required without sufficient reason, for as Good is the object of Joy, so Jesus Christ is such a good, as renders him a most adequate object of the joy and delight of all his people g See these particulars more fully opened in D. Reynolds Sermon on Phil. 4.4. p. 8, 9, etc. . (1.) He is a Good ever present with them, Lo, I am with you always, Mat. 28.20. I will not leave you comfortless, I will come to you, John 14.18. He is bodily absent, but spiritually present, in his Ordinances, and by his Spirit he is ever among them, to walk in them, as in his House and Temple, 2 Cor. 6.16. Rev. 2.1. to manifest himself to them, to sup with them, and make his abode with them, as his friends and favourites, John 14.21, 23. Rev. 3.20 (2.) He is a most Precious Good; not an ordinary common Good, which if a man want he may compensate with some other thing; but a Treasure and Pearl of highest price, in whom are unsearchable riches, Ephes. 3.8. Hidden Treasures, Col. 2.3. In comparison of whom all other things are but loss and dung, Phil. 3.7, 8. most precious in the eyes of his people, 1 Pet. 2.7. precious in his own immediate excellencies, The chiefest of ten thousand, Cant. 5.10. precious in the respects he bears to us; in the sweet and intimate relations of an Husband, Head, Saviour, Brother, etc. precious in the great things he hath done for us, in the rich supplies of grace and peace he doth bestow upon us, in the high dignity whereunto he advanceth us, etc. (3.) He is a full and sufficient Good for his people. There is in Christ something proportionable to all their wants. He is Bread, Wine, Milk, Living-water to feed them, Isaiah 55.1. John 6.5. cap. 7.37. He is a Garment of righteousness, to cover and adorn them, Isaiah 61.10. Rom. 13.14. a Pysician to heal them, Mat. 9.12. A Counsellor to advise them, Isaiah 9.6. A Captain to defend them, Heb. 2.10. A Prince to Rule, a Prophet to Teach, a Priest to make Atonement for them. A Husband to Protect, a Father to Provide, a Foundation to Support, a Root to Quicken, an Head to Guide, a Treasure to Enrich, a Sun to Enlighten, a Fountain to Cleanse, Acts 5.31. Acts 3.22. Heb. 10, 11, 12.21. Isaiah 54.5. Isaiah 9.6. Heb. 2.11. 1 Cor. 3.11. Revel. 22.16. Mal. 4.2. Zech. 13.1. As the one Ocean hath more Waters than all the Rivers in the World, and one Sun more Light than all the Luminaries in heaven: so one Christ is more All to a poor soul, than if it had the All of the whole World a thousand times over. (4.) He is a most pure Good, without any mixture of dross, or bitterness, to abate or corrupt the excellency of it. A Lamb without spot, and blemish, 1 Pet. 1.19. He did no sin, neither was guile found in his mouth, 1 Pet. 2.22. Holy, harmless, undefiled, Heb. 7.26. Never any believer found any thing in him, for the which to repent of making choice of him. Even the severest things of Christ, are matters of joy unto his servants. If he make them sorrowful, their sorrow is turned into joy, John 16.20. his very Yoke is easy, and Burden light, Mat. 11.30. his Commandments not grievous, 1 John 5.3. nay his very Cross, and afflictions, matter of choice, of joy, of gloriation, of triumph, Heb. 11.25, 29. Acts 5.41. Rom. 5.3. Rom. 8.37. and if his sufferings are so sweet; oh then, how glorious are his Consolations? (5.) He is the rarest Good in the world, his whole Name is Wonderful, Isaiah 9.6. his whole dispensation mysterious, 1 Tim. 3.16. The invisible God manifested, a Son born of a Virgin, the Lawgiver made under the Law, the Lord of Glory, who thought it no robbery to be equal with God, humbled, emptied, in the form of a servant, reckoned among transgressors, without form or comeliness, rejected, despised, put to shame, a man of sorrows; a dead man raised by his own power, and advanced to the Throne of God: these, and all the particulars of Christ God-man, incarnate, and crucified, are things so profound, and unsearchable, that the very Angels desire to look into them with wonder and astonishment, 1 Pet. 1.12. (6.) He is a various Good, full of exquisite, and copious variety; Wisdom, Righteousness, Sanctification, and Redemption, 1 Cor. 1.30. It hath pleased the Father, that in him all fullness should dwell, Ephes. 3.10. He received the Spirit without measure, John 3.34. that there might be enough in him to answer all the desieres and delights of his people. Wisdom to Teach, Righteousness to Justify, Grace to Renew Power to Defend, Peace to Comfort, Life to Quicken, Glory to Save them; Seven eyes upon one stone, Zech. 3.9. (7.) He is a most prevailing and victorious Good; stronger than the strong-man, Luke 11.22. casting out, and judging the Prince of the World, John 12, 31. chapter 16.11. abolishing death, 2 Timoth. 1.10. taking away sin, destroying the works of the Devil, 1 John 3.5.8. and overcoming the world, and the lusts thereof, John 16.33. treading all his Church's enemies under his and their feet, 1 Cor. 15.25. triumphing openly over them in his Cross, before God and Angels, Colos. 2.15. ascending up on high, and leading Captivity Captive, Ephes. 4.8. By a way of wisdom catching Satan by the book of his Divine power, hidden under the infirmity of his humane nature. By a way of Judgement condemning him for shedding the innocent blood of the Son of God. By a way of power, vanquishing him, and casting him out of the possession, which he had purchased. (8.) He is a perpetual and durable Good; Death hath no more dominion over him, Rom. 6.9. He ever lives to make intercession; Heb. 7.25. There is an Oath, an Amen upon the perpetuity of the life and Priesthood of Christ, Psalm 110.4. Behold, I am alive for evermore, Revel. 1.18. And he lives for ever not only in his Person, but to be for ever the life, portion, and blessedness of his people, because he lives, they shall live also, John 14.19. (9) He is the proper good of his own people: He hath not only given himself unto God for them, as their Sacrifice, but he hath given himself likewise unto them, as their Portion. He is theirs and they his, Cant. 6.3. They his, by a dear Purchase, and he theirs by a sweet Communion. They are said to have him, 1 John 5.12. as a man hath his most peculiar possession; his Name is, The Lord our Righteousness, Jeremiah 23.6. he is more ours, than we are our own, and we have infinitely more in him, than in ourselves; defective in ourselves, complete in him; weak in ourselves, strong in him; dead in ourselves, alive in him; miserable in ourselves, blessed in him; mutable in ourselves, established in him. Now put all this together, Christ being a present, precious, sufficient, pure, rare, various, victorious, perpetual, proper Good to his people, he is so fit an Object for their Joy and delight, that it were a wondrous absurdity for any Soul, who knows him, and hath tasted of his love, and makes profession of his Name, to be drowned in sensual and worldly delights, or to set up his Rest in any thing short of Christ. Sect. 3. (3.) LET Trust and Fear be Attendants upon the Desires and Delights of your Love. With trust and fear. (1.) Trust in him. If you believe in God, believe also in Christ, John 14.1. You must take him in your way to the Father, if you would trust in him aright, 1 Peter 1.21. John 14.6. and he himself is an Object fit for your trust, who is over all, God blessed for ever, Romans 9.5. (1.) Trust therefore in him alone; whiles some trust in themselves, leaning to their own understandings, Proverbs 3.5. trusting in their own righteousness, Ezek. 33.13. others in their Idols, Psalms 115.8. others in their riches, Psalms 52.7. others in Chariots, and Horses, Psalm 20.7. others in Man, making flesh their Arm, Jeremiah 17.5. let Israel, let the house of Aaron, let all that fear the Lord trust in him alone, Psalm 115.9, 10, 11. It is better to trust in the Lord Jesus, than to put confidence in man, than to put confidence in Princes, Psalms 118.8, 9 in whom there is no help, for their breath goeth forth, they return to their earth, in that very day their thoughts perish, Psalm 146.3, 4. But happy is he who hath the God of Jacob for his help, whose hope is in the Lord his God, verse 5. Blessed are all they that put their trust in him, Psalm 2.12. (2.) Trust in him at all times, Psalm. 62.8. in times of prosperity, so as not to be puffed up in pride, and presumption; In times of adversity, so as not to sink down in dejection and despondency; In times of prosperity, so as not to forget God, and lift up the heel against him; In times of adversity, so as not to forsake God, and put forth your hands to iniquity. (3.) Trust in him with all your heart, Proverbs 3.5. h Praecipitur. ut non verbis, sed animo, non per hyprocrisin, & distractionem quandam, sed rotundè & sincere faciamus, quod hîc toto corde faciendum dicitur. Cart. in loc. With your heart, sincerely, without dissimulation, pretending to trust in him, when indeed you trust in something else; and with all your heart, entirely, without division, not partly resting on him, and partly leaning to your selves, or the creature, but give him the whole trust of your whole heart. (4.) Trust in him in reference to all your Concernments, your souls, bodies, lives, estates, liberties, callings, duties, burdens, relations, etc. You may venture to do it, for He is laid in Zion for a Foundation, and is a tried Stone, a precious Cornerstone, a sure Foundation, Isaiah 28.16. the Rock of Ages, in whom there is everlasting strength, Isaiah 26 4. able to bear the weight of that trust which is devolved on him; In whom whosoever believeth, shall not be confounded, 1 Peter 2.6. You need not fear miscarrying, when you are in the hands of him, who hath thus loved you, with so great, so dear, and costly a love, and out of love hath undertaken for you, especially considering how great his Truth and Faithfulness is, to whatsoever he undertakes, being Truth itself, John 14.6. the Amen, the True and faithful Witness, Revelations 3.14. a merciful and faithful Highpriest, Hebrews 2.17. faithful to him that appointed him, Heb. 3.2. and faithful to those for whom he was appointed, verse the sixth. And likewise, how great a sufficiency of power and ability he hath, commensurate to his affection (being the Mighty God, Isaiah 9.6. the Almighty, Revelations 1 8.) to accomplish all the designs of his love for your good and happiness, against all contradiction, and opposition whatsoever; Who also is, and was, and is to come, Revelations 1.8. everliving, to see the full accomplishment of all by his Intercession, whereby he is able to save to the uttermost, all that come to God by him, Hebrews 7.25. Stay yourselves therefore by firm trust and dependence upon him, for he will keep him in perfect peace (in i Shalom, Shalom. Heb. peace, peace, as it is in the Original) whose mind is stayed upon him, because he trusteth in him, Isaiah 26.3. And they who know his Name, will put their trust in him, for he hath not forsaken those that se●k him, Psalm 9.10. (2.) Fear, least from those Remains of corruption, which are within you, any thing disingenuous, or uncomely, should break forth to the distasting, and displeasing of him, by whom you are thus beloved. He doth not belong to thee, O Lord (says k Non pertinet ad ●o, Domine, n●● de tuis est, qui te no● diligit, nec diligit te, qui sci●●ter essendit. Cypr. de Bapt. Christi. p. 494. Cyprian) n●r is he in the number of thine, who doth not love thee, nor doth he love thee, who knowingly offends thee. Even this Lord of life, and love, is to be served with fear, and his most beloved, and loving ones, are to rejoice with trembling, Psalm 2.11. l S●ought. Magi. ●●ares Commission. p. 37. We must begin all our service with fear, trembling at our own infirmities, and must end all again with fear, blushing at our own virtues and excellencies. That salvation, which we hope and expect from him, must be wrought out with fear and trembling, and that because he is so gracious, as to work in us both to will and to do, of his own good pleasure, Phil. 2.12, 13. The knowledge of our Redemption by the Blood of Christ, is made an argument by the Apostle, for passing the time of our sojourning here in fear, 1 Peter 1.17, 18, 19 But here it may be Objected. Sect. 4. OBject. 1. That it's said in Luke 1.74. That the end of our Redemption is, that being delivered out of the hands of our enemies, we might serve without fear? Answ. In answer hereunto, and for the right understanding of this place, we must distinguish Fear. m Bishop downham's Covenant of Grace, Quarto, (mihi) p. 70, etc. See likewise Hierons' Abridgement of the Gospel. p. 130. Rivet in Psalm 2. p. 27. Scharp. Symphon. p. 139. (1.) In respect of the Object, There is the fear of God, and the fear of our enemies. God hath delivered us out of the hands of our enemies, that we should serve him without fear, not of himself, but of those enemies, from whom he hath redeemed us; for as God hath redeemed us from the service of our enemies, that we might serve him: so he hath freed us from the fear of them, that we might fear him only. Isaiah 43.1. Fear not (viz. thine enemies) for I have redeemed thee. And this serving without fear of our enemies, may be taken either Metonymically, without cause of fear, and then without fear is as much as without danger, as n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (id est) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absque periculo. Theoph. in loc. Theophylact takes it; which belongs to all true believers, though but Incipients, whose salvation is sure, though they are not always sure of it. Or else properly, without fear itself, and then, without fear, is as much as with confidence, and assurance, as o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bez. in loc. Beza takes it, making it parallel with Ephes. 3.12. But, suppose that fear be meant here in reference to God, then (2.) Fear is to be distinguished in respect of the Subject, the persons fearing, and so it is either Servile, and Slavish, the fear of Bondslaves, which are under the Law, or Filial, and Son like, the fear of Sons, who are not under the Law, but under Grace. The former is properly called Metus, whose effect is Metuere ab aliquo, to be afraid of the object that is feared; The other is Timor, whose effect is to fear and reverence the object feared. The former is a fearful expectation of some evil from the party feared; The other an awful reverence of the party feared, not to offend him by doing evil. So that the formal object of the former is Malum poenae, in regard whereof they are afraid of God, of the other Malum culpae, in regard whereof they fear to offend God, and displease him. The former is rather Metus poena, than Timor Dei; for if there were no punishment, they that have but this fear, would not fear to offend God; Oderunt peccare mali formidine poenae. The other out of love of God, and of goodness, though there were no punishment to be feared, feareth to offend; Oderunt peccare boni virtutis amore. The former ariseth from a Spirit of Bondage, Romans 8.15. called a Spirit of Fear, 2 Timothy 1.7. and is a fruit and effect of the Law, forcing and compelling those, who are under it, to yield some outward obedience for fear of punishment. The other ariseth from a Spirit of Adoption, Rom. 8. and is a fruit of the Gospel, and of Faith, when a man being persuaded of God's mercy and goodness towards him in Christ, feareth to offend so graci●us a God, and merciful a Father, according to that in Psalm 130.4. The former where it is alone, is a Sinful, the latter a Godly fear, Heb. 12.28. That a Helish, this a Holy ●ear; p Aliud est timere Deum, aliud timere poenam; aliud est timere patrem, aliud timere judicem; filius timet patr●m, simul tame● etiam ●um diligit, ●●r timet j●d●cem, simul autem et●am eum odit: hic igitur servilis timor dicitur, ille autem silialis. Ferus in 1 Joan. 4.18. That is a fear of God as a Judge, This is a fear of him as a Father: That fears him as a Thief doth the Judge, Né puniat, lest he should punish him; This as a Son doth his Father, Né deserat, lest he should forsake him: That is accompanied with the hatred of Malefactors, Qui, quem metuunt, oderunt; This is accompanied with the love of Children, who reverence, yet love their Parents. That hath Torment, 1 John 4.18. This is a Treasure, Isaiah 33.6. That driveth from God, This makes a man cleave faster to him. That may restrain the outward acts of sin, but This represseth the inward affections to it. Now questionless, it is not to be understood, that the Redeemed of the Lord shall serve him without this filial fear, for in reference thereunto, we are required to serve the Lord with fear, Psalms 2.11. nor can we serve him acceptably without it, Heb. 12.28. This is one of the chiefest things which God requires of man, Eccles. 12.13. It is the very chief point of Wisdom, Psalm 111.10. So that when it is said in this place, that the Redeemed of the Lord must serve him without fear, it must needs be meant of that fear only which is slavish, and of the reign and predominacy of it, as it is in the unregenerate, without any filial fear, not of the remainders of it, as it is mingled with filial fear in Gods own Children in this life. For such as is our Redemption (I speak of it passively, as it is in us) such is our freedom from servile fear, viz. inchoated, or begun in this life, and increasing by degrees, but not complete or perfect, till the life to come, which is called the day of our full Redemption, Ephes. 4.30. and being not complete he●e, we are not wholly freed by it from this servile fear. The very best, whiles they carry about them the body of sin (as they do, whiles they carry about them this body of flesh) whiles they have the relics of corruption remaining in them, are not wholly free from this fear of punishment, there is a mixture of it with their filial fear in their present state of imperfection, and it hath an influence to the keeping of them from sin, and quickening of them to duty. q Hildersh. on Psalm 51. p 357, 358. Destruction from the Lord, was a terror to Job, and kept him from opression, Job 31.21, 23. and Paul was conscionable in his Ministry from the Terrors of the Lord, 2 Cor. 5.11. But this fear doth not wholly prevail with the people of God, it hath not the sole influence to keep them from sin, and engage them to duty, there is faith and love mixed with their fear. Paul was constrained by love, as well as awed by fear, 2 Cor. 5.14. As their love to God is not a fellowlike familiarity, as is among equals, but is (out of apprehension of his greatness, holiness, and justice) tempered with fear, and an awful dread of him: so neither is that fear of God which is in them, a mere servile fear, like that of the slave, that hath nothing to move him to duty, but the fear of the whip, but is (out of an apprehension, and assurance of his goodness) mixed with love, Hosea 3.5. You see then, that it is a mere slavish fear from which the people of God are redeemed, so as that it shall not have the sole prevalency in their service, though there will be some mixture of it with their love, and will have some prevalency in their service, in their present imperfect estate. And this I take to be the true sense of this place. Sect. 5. OBject. 2. But it may be said, where there is love, there is none of this fear, for there is no fear in love, but perfect love casteth out fear, as the Apostle hath it, 1 John 4.18. Answ. (1.) It's true, r Hildersh. on Psalm 51. p. 365. that in love there is no such fear, nothing is more contrary to the nature of love, than these fears are; but in the person that hath true love these fears may be. (2.) Perfect love will cast out all these fears, and the perfecter our love to God is, the more it will cast out these fears, & deliver us from them, but the love of the best of God's servants, is imperfect, and will be, till we come to heaven, for there, and there only, are the Spirits of just men made perfect, Heb. 12.23. Having removed these Objections, (which may be of use for the convincing of some, that fear is not so anti-evangelical, as they are apt to mistake it to be, and for the comforting of others, who are ready to conclude against themselves, because of those remainders of servile fear, which they find in their hearts) I resume my exhortation, and renew my request unto you, to fear the Lord. Suppress all slavish fear, as much as may be, but cherish Reverential and Filial fear. Fear the Lord, and his Greatness, so as to stand in awe of him, and take heed of offending him in any thing, and fear the Lord and his Goodness, so as to be careful to please him in all things. There is one way of accomplishing both these, and that is, the way of Love, nor can there be a better. G●t your hearts inflamed with love towards Christ, and that will suppress slavish fear, for it casts out the fear that hath torment, 1 John 4.18. perfect love casts it quite out, and according to a Christians growth in love, will this fear decay in him. But it will promote Reverential and Filial fear. s In quantum quisque amat, in tantu● timet. As far as a man loves Christ, so far will he thus fear him; for t Res soliciti ple●● timoris amor. Love is full of that fear, which makes a man solicitous to avoid what may offend, and follow what may please, him whom we love. And you have as much reason to question the truth of your love from the defect of Reverential, and Filial fear, as from the excess of Slavish fear. And thus I have at last dispatched this first Direction, concerning your Knowledge of the Love of Christ, that it be Affectionate, so as to love him in the Manner and Measure, and to Express that Love in the Way prescribed; so as to Desire, and Delight in him, to Trust in him, and Fear before him. I proceed to what remains. CHAP. XI. (2.) LOok that your knowledge of the love of Christ be Cognitio ●ffectiva; Direction 2. That it be an effectual knowledge. let it not be an empty, barren, ineffectual knowledge, but such as is full, fruitful, and effectual. And that these four ways. Sect. 1. (1.) BY way of Application, Experience, By way of application, with assurance to ourselves. and Assurance. Content not yourselves with the knowledge of Christ, and his love, at a distance, but reach aster such a knowledge, as may bring all home to yourselves. Be not satisfied to know that Christ is the Saviour of the world, and hath born great and wonderful love to the Sons of Men, but labour so to know his love and salvation, as to apprehend, appropriate, and apply all to your own comfort, and benefit. To know within yourselves, as the Apostle speaks, Heb. 10.34. to know in all your hearts, and in all your souls, as Joshua speaks, Josh. 23.14. viz. sensibly, evidently, experimentally, assuredly, that he is your Saviour, stood in your room, bore your sins, and suffered God's wrath for you, whereby God is as well pleased with you, as if you had suffered for them in your own persons in hell eternally; that he bore a special love to you in particular, and that you have a real interest in, a sure title to the privileges, and blessings, which he, out of his infinite love, hath purchased at so dear a rate for poor sinners. Such a knowledge as this would I have you look after, and to help you forward herein there are two things, which I would propound for your Encouragement. (1.) Such a knowledge of Christ's love is attainable. A Christian may know the love of Christ with assurance of his interest in it. u Culverwels' White Stone p. 134. This indeed is a most excellent truth, the flos lactis, the very cream of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that sincere milk which is to nourish souls, 'tis the budding and blossoming of happiness, the Antedating of heaven, the prepossession of glory, and therefore envied us by Satan, who by his Romish instruments would wrest it out of our hands; But we have more clear light from Scripture, to discern the truth of what we hold in this particular, than to be easily cheated of so fair a Jewel of our Crown, as if it were counterfeit. Here we see so many eminent Christians both in the Old and New Testament, setting their Seals to this truth, by their own experience, that we cannot but subscribe to it. Ab esse ad posse is a fair Argument, and I shall use no other to prove what I assert. Other Christians have attained a certainty in their knowledge of Christ and his Love, not only Objectiuè, that there is a Christ, and that there is such a love; but also Subjectiuè, that this Christ is theirs, and this love theirs: And therefore so may you. That others have, is clear. In Job 19.25. you may hear Job appropriating a Redeemer to himself. I know that my Redeemer liveth. He asserts his interest in Christ, as his Redeemer; and therefore no wonder if he be so confident of his being acquitted at God's Tribunal, as he is, Chapter 13 18. I know that I shall be justified. A believer than may arrive at assurance, full assurance of interest in Jesus Christ. Such an Application did Thomas make to himself, when he cried out, John 20.28. My Lord, and my God. See (says x Vide Dei mirabilia, quis credidisset ex tàm pertinaci incredulitate tantam futuram fidem? Fer. in loc. Ferus on the place) the wonderful things of God; who would have believed, that so great faith should have risen out of such obstinate unbelief, which he had discovered just before? And what should this teach us, but (as the same Author y Non satis est credere, quòd Dominus, & Deus sit, nisi credas, quòd Dominus, & Deus tuus sit. Fer. ibidem. hath it a little after) That it is not enough to believe that Christ is Lord and God, unless we believe that Christ is Lord and our God. Thus the Apostle Paul, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himself for me. See how he applies to himself the love of Christ, and the fruits of it. This is so clear, as the adversaries themselves cannot deny, but that many choice ones have had a full and satisfying light springing in upon their souls, and clearing their eternal condition to them, but then they say, it is by way of extraordinary revelation, a special privilege vouchsafed to some few of God's choicest Worthies by a rare indulgence. And yet (as to the matter in hand) the way and manner of the Apostles expressing themselves in this particular, shows, that this is not a privilege peculiar only to a few, but common to all believers. I shall bring two places to prove this, the one is 1 John 4.16. the other Rom. 5.5. in both which places, besides their asserting the thing itself, the great point of assurance, in most significat terms, they speak of it in the plural number, and make mention only of common means for obtaining of it. Let us consider the places. In the one place, says the Apostle John, We have known and believed the love, that God hath to us. In the other place, says the Apostle Paul, The love of Christ is shed abroad into our hearts by the Holy Ghost, which is given unto us. Now both the one, and the other do (1.) Assert assurance: John speaks of knowing the love of God, and the word he useth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat ve●e, certò, & cognoscere. Leighs Crit. sacr. to know truly and certainly, and it is a knowledge with Application, We know the love that God hath to us. Paul speaks of the shedding abroad the love of God, which is no other than witnessing of this love to our hearts, as a Dei dilectio effusa dicitur, id est, abundamer t●s●ata hominum animis Grot. in loc. Grotius observes. The sense of this love, whereby we perceive that we are beloved by him, and taste that he is gracious, as b Charitas Dei dicitur effusa in cordibus nostris, quia sc●sus illius charitatis est effasus, ●ea●imus e●im ●os à D●o diligi, & gustamus, quàm bon●●, & s●●vis est Dominus. Gerh. in loc Gerhard notes. It is a Metaphorical expression, and can signify nothing else than this, for (as c Quod larg●t●r effunditur in corda no●tra, id corda replet, & quod corda replet, id non potest anlatere, quin certissi●●e sentiatur. Pareiss in loc. Pareus hath it) That which is plentifully poured out into our hearts, doth fill our hearts, and that which doth fill our hearts, cannot be hid, but must certainly be perceived by us. And they do (2) Express it in such a way, as shows it to be a thing not peculiar to some few, but common to many; for first, It is expressed plurally, not I know the love of God to me, as of one, but we know the love of God to us, as of many besides himself: and, The love of God is shed abroad, not into my heart only, but into our hearts, intimating that it was not peculiar to himself, but common to other believers with himself. And then, Secondly; They both mention a common means of obtaining it. John mentions faith. We have known, and believed, that is, (as d Cognovimus credendo, talis enimnotitia non nisi fide percipitur Calv. in loc. Calvin observes) We have known by believing, because such a knowledge springs from faith. Now, though all men have not faith, 2 Thes. 3.2. yet all true Christians have, and such a faith, as is capable of improving into assurance. And then, Paul mentions the Holy Ghost, the love of God is shed abroad into our hearts, by the Holy Ghost, whereby we come to know the things that are freely given us of God, 1 Cor. 2.12. Now all who have real interest in Christ are partakers of this Spirit, for If any man have not the Spirit of Christ, he is none of his; All have him as a Sanctifier, and many have him as a Sealer. So that this assurance of Christ's love, is not so peculiar unto some, nor vouchsafed to them in such an extraordinary way, but that others may attain unto it. Seeing therefore it hath been attained by others, and is attainable by you in an ordinary way, let the consideration of it quicken your endeavours after it: Indeed it is not a thing which will be done Sedendo, & votis, by sitting still, and wishing for it; no, it will cost you labour and diligence, 2 Pet. 1.10. before you come to it; but think not much of a little pains to obtain that, which will make such abundant recompense for the pains bestowed about it, when it is obtained. Content not yourselves therefore with a low measure of faith, but go on from faith to faith, till you come from affiance to confidence, so as to know the love which God hath unto you. And beg, beg hard the Spirit of Christ, (which is promised to those who ask him, Luke 11.13.) that you may know the things, which are freely given you of God, and particularly, this love, having it shed abroad into your hearts by the Holy Ghost, given unto you. (2.) Such a knowledge of Christ's love, when attained, is exceeding sweet and comfortable. I confess, your future safety and happiness lies in this, that Christ loves you, but your present comfort lies in your knowing that he loves you. e Robinson's Essays. p. 11. He whom God loves, though he know it not, is an happy man, but he that knows it, knows himself to be happy, and that is most comfortable. It's true, that the love of Christ in itself is better than Wine, sweeter and more delightful than all earthly delicates and creature-comforts whatsoever, but it is not sweet to us, till it be showed and sealed, manifested and assured by the kisses of his mouth, which are the tokens and pledges of his love, which made the Church so earnest in desiring of them, Cant. 1.2. Indeed there is no comfort without it. Quid est Deus, nisi meus? What is God, if he be not mine? is a true saying; and what is the love of Christ to me, if I have no share in it? And there is but little difference (as to present comfort) betwixt having no share in it, and not knowing whether we have or no. A condemned man that hath his pardon granted, though he shall not die, yet he hath little comfort in his life, till he know it. And though a Christian, who is beloved of Christ, shall not perish, yet his life will be full of trouble, and his heart exceedingly tormented, and disquieted, if he know it not, and though he go to heaven, it will not be with such full sail, he will not have an entrance administered so abundantly, as otherwise it might. f Wall. None but Christ. p. 52. Good and evil affect not, till it be apprehended; Job lamented not all his losses, till a messenger related them to him; nor did Jacob rejoice that Joseph was alive, till he knew it. Who joys in an inheritance fallen to him, till he know it? nor can we joy in Christ as a Saviour, nor in his love, till we know him to be our Saviour, and that he hath loved us. The best knowledge of the Sun, is by seeing its light, and feeling its influence; the knowledge of Honey, is by taste; and the best knowledge of Christ and his love, is by tasting, and seeing that he is gracious. Lay both these together, and they may be a strong inducement to make you look after a knowledge of the love of Christ, by way of Application, Experience, and Assurance, which is the first particular. Sect. 2. By way of Admiration. (2.) BY way of Admiration. Know Jesus Christ in his love, so as to admire him and it. We are wont to supply the defect of our apprehensions, about great and extraordinary matters, with admiration, now what more worthy of our admiration than Jesus Christ, whose Name is wonderful, Isaiah 9.6. and his Love, which (as the Text tells us) passeth knowledge? He is Wonderful in his Person and in his Works, and no less wonderful in his Love, which doth influence all his works of Wonder for our good. We admire Mysteries (which g Mysterium est sacrum secretum, secretam habens intelligentiam Dau. in Col. p. 132 are holy secrets, hardly understood) and surely than we have reason to admire Christ, to whom the great Mystery of godliness is reducible, for what is it (according to the Apostles account, 1 Tim. 3.16) but God was manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory. All which are meant (whatever some have delivered to the contrary) of Christ, and (as Hierom said of the Revelations, Quot verba, tot Sacramenta) I may say of these words, As many words, so many mysteries, and as many mysteries, so many matters of admiration. Study and meditate upon the Lord Jesus and his love, as much as you can, that you may have some understanding of him and it, but when you have gone as far as you can, there will be still Plus ultrà. The riches that are in Christ are unsearchable riches, Ephes. 3.8. The love that he hath manifested unto us is unknowable love, the dimensions of it for height, depth, length, a●d breadth are unmeasurable, verse 18.19. And therefore, when you are at a loss in your search, stand still in holy silence, and fall to admiring what you fall so infinitely short of apprehending. Admire him in his philanthropy, his love to mankind in general. That the eternal Son of God, should set his heart upon the Sons of Men, and love them, them rather than the Angels, them, when fallen as well as the Angels, when ungodly, rebels, and enemies; that he should love them so as to leave his Glory, which he had from all eternity with his Father, and be made flesh for them, and lead a life full of miseries and necessities, and a● last die a shameful, painful, accursed death for ●hem, to pay their scores to Divine Justice, and to bring in everlasting Righteousness, eternal Redemption, and Sal●ation for them. This is strange and extraordinary love, worthy ●o b● admired, for no reason c n be given of it, h● love● us thus, because he loved us, and upon no ●ther accounted. Here then is a fit place to cry out with David, Psalm 8.4. Lord! what is man, that thou art mindful of him, or the son of man, that thou visitests him? What is man, Enosh, forgetful man, (as h Propriè obliviscen●em Enosh denotare videtur, Euseb. De praepar. Evang. l. 11. (mi●i) c. 4. p. 148. Eusebius w●ll have it, deriving it from Nashah, which signifies to forget) forgetful of thee, and of thy benefits towards him. Or rather, i Homo dicitur Enosh, sed demum post ae●umnosum conditionem autegr●ssae praev●●cat●● culpâ i● mun●u i roduct●●●, ca vox ●am homi●em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inop●ae variae, mole●●ori mor●is, nec●ssitu● moriendi, &, ut ve●bo dicem, adversis rebus obnoxium connotat. Martinius. Lexic. Philol. in Praef. 〈◊〉 Sickly, mortal, miserable man, as others, who better derive it from Anash, which signifies to be sick and in misery. What is this man, that thou shouldst be mindful of him? not so as barely to remember him, but so as t● show eminent care and kindness to him, as words of memory in the hebrew language do import, according to the learned k Rivet. in loc. Rivets observation on the place: and what is the Son of Man, the Son of Adam, the Son of him, whose original was earth and dust (as the word Adam signifies) who by his Apostasy and rebellion had forfeited thy favour and love, What was he, that thou shouldst visit him? not with a grievous but gracious visitation, not to punish and destroy him, as he had deserved, but to redeem and save him; What matchless, admirable love was this! Admire his singular special love to your souls; you, who are believers. That when others (after all this) are left without the knowledge of Christ and his love, he hath made it known to you, by his Word and Gospel; that when thousands among whom you live, who hear of Christ and his love, and have offers of both made unto them, are left with the reins on their own necks, to follow lying vanities, and forsake their own mercy, to refuse, resist, and rebel against all the offers of grace, and you have hearts, and natures, as full of enmity and opposition against Christ as any, and have manifested so much, and gone on to maintain it, for some time, more or less, yet the Lord hath at length turned the stream, taken the stone out of your hearts, overcame the resistance of your froward Spirits, made you willing in the day of his power; and drawn you effectually to run after him, and close with him, so that you are now in Christ partakers of his love, having it shed abroad in our hearts by the Holy Ghost given unto you, and are under his care and keeping, till you come to receive the end of your Faith, the salvation of your souls, to be filled with all the fullness of God, to see him face to face, whom now you see through a glass darkly, and to be for ever satitfied from that Fountain of love immediately, whence you have but small snips and tastes through the Conduits of Ordinances here. Is not this strange love? and can any other Reason be given of it, but the good pleasure of your Redeemer? Even so because it seemed good in his sight. How should this make you retire inward? and in contemplation and admiration of these things, cry out in imitation of the Man after Gods own heart. 2 Sam. 7.18. Who am I, O Lord God, and what is thy poor creature, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord God, for thou hast spoken of thy servants soul, for a great while yet to come, even so long as eternity: And is this the manner of Man, O Lord God. And what can I say more unto thee? For thou, Lord God, knowwest, and lovest thy servant, for thy love's sake, and according to thy heart thou hast done all these things, to make thy Servant know them, and taste of them. Wherefore thou art great, O Lord God, and thy love is great, there is none like unto it, and be thou admired and adored in the greatness of thy love, wherewith thou hast refreshed the soul of thy Servant, for ever. Thus admire the love of Christ; and to engage you herein, know, that it is admired by Angels, who, l Calvin in loc. with wonder and admiration, desire to look into these things, 1 Pet. 1.12. and it shall be admired by glorified Saints, to all eternity, 2 Thes. 1.10. The happiness of heaven (says m Doctor Holdsworths Ser. p. 526 one) is all ecstasy, an ecstasy of admiration at the love which hath been showed to them, and experienced by them in bringing them thither. Now it is good for Christians to begin that work on earth, which they shall be ever doing when they come to heaven. And let me tell you, for the further quickening of you to this work, that the knowledge which you have of the love of Christ, which doth not leave you admiring of it, is but a dry and carnal, not a savoury and spiritual knowledge. I hope the consideration of all this, will make the Devout Soul breath forth itself in such language as this, which he may learn of a n Bishop Halls Holy rapture, p. 212. holy man, wherewith he ends his Pathetical Meditation of the love of Christ, and with that I shall end this particular. Lord! what room can there be possibly in these strait and narrow hearts of ours, for a due admiration of thy transcendent love and mercy? I am swallowed up, O God, I am willingly swallowed up in this bottomless abyss of thine infinite love, and there let me dwell in a perpetual ravishment of Spirit, till being freed from this clog of earth, and filled with the fullness of Christ, I shall be admitted to enjoy that, which I cannot now reach to wonder at, thine incomprehensible bliss and glory, which thou hast laid up in the highest heavens for them that love thee, in the blessed communion of all thy Saints and Angels, thy Cherubin, and Seraphim, Thrones, Dominions, and Principalities, and Powers, in the beatifical presence of thee the everliving God, the eternal Father of Spirits, Father, Son, and Holy Ghost, one infinite Dei●y, in three co-essentially, co-eternally, co-equally glorious persons, To whom be blessing, honour, glory, and power, for ever, and ever, Amen. Sect. 3. (3.) BY way of Gratulation. By way of Gratulation. Know the love of Christ, so as to be Thankful for it. Nature itself teacheth us to be grateful to those, who have showed kindness unto us, and shall we receive so many benefits from Jesus Christ, the fruits of his mere love, and not think every one of us, with David, of a Quid retribuam? What shall I render to the Lord, for all his benefits towards me? Psalm 116.12. and seeing he needeth not, nor doth desire more, and we can give no better, let us not be backward to take the cup of salvation, and call upon the Name of the Lord, verse 13. If he had called for some greater thing, would we not have done it? how much more, when he says only, Offer unto God Thanksgiving, and pay thy vows to the most high, Psalm 50.14. and counts himself glorified thereby, for (says he verse 23.) Whoso offereth praise glorifieth me. Yea, he hath let us know, by the man after his own hea●t, That this praising of him with a song, and magnifying him with thanksgiving, is better pleasing unto him, than an Ox, or Bullock, that hath horns and hoofs, Psalms 69.30, 31. The love of Christ in redeeming and saving lost sinners should not be thought or spoken of without a Doxology, by all that hear of it, especially by those who have tasted of it. This should make Christians keep a perpetual * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est gratum se declarare pro accepto benefice, illud agnoscendo, et autorem ejus praedicando, Dau. in Coloss. p. 22. Eucharist, declaring themselves thankful for so great a benefit, by acknowledging of it, and speaking to the praise of the Author of it. The Scripture is not without examples for your imitation in this particular, and therefore go you forth by the footsteps of the flock, writ after the Copies which are set before you, take with you the words, and in the sense of Christ's love, say with David Psal. 86.12, 13. I will praise thee, O Lord, my God, with all my heart, and I will glorify thy Name for evermore; For great is thy mercy towards me, and thou hast delivered my soul from the lowest Hell. And again, Psal. 103.1, 2, 3, 4. Bless the Lord, O my Soul, and all that is within me, bless his holy Name; Bless the Lord, O my Soul, and forget not all his benefits; who forgiveth all thine iniquities, who healeth all thy diseases; who redeemeth thy life from destruction, who crowneth thee with loving kindnesses and tender mercies. With the Mother of our Lord, Luke 1.46, 47. My soul doth magnify the Lord, and my spirit doth rejoice in God my Saviour, For he hath regarded the low estate of his poor servant. With those in Rev. 5.9, 12, 13. Worthy is the Lamb that was slain, and hath redeemed us to God by his blood, out of every Kindred, and Tongue, and People, and Nation, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing; and therefore blessing, honour, glory, and power, be unto him, that sitteth on the Throne, and unto the Lamb for ever, and ever. Finally, with John, p Gratias egit, & agere nos docet immortales Christo protantis beneficiis, quòd lavit, quòd fecit Sacerdotes, & Reges Deo, & patri, Par. in loc. Rev. 1.5, 6. Unto him that hath loved us, and washed us, from our sins in his own Blood, and hath made us Kings and Priests unto God, and his Father, to him be glory and dominion for ever and ever, Amen. Thus Christians, sound forth the praises of him, who hath thus loved you; seeing he hath showed so much good will towards you, and wrought so much peace for you, which you deserved not, do not deny to ascribe glory to him, to whom it of so much right belongs, Luke 2.14. His heart hath been enlarged in love towards you, and you are not straightened in him. Oh! be not straightened in your own bowels, but be you also enlarged in love, and thankfulness unto him. If the love of Christ be implanted in our hearts, it will spring out at your lips, and your mouths will show forth his praise; (q) If your Souls have been satisfied with this marrow and fatness, o Ps. 63.5. your mouths will praise him with joyful lips. Whereas he, whose heart and lips are not filled with blessing and praise to Christ for his love, giveth clear evidence against himself, that he hath neither part nor lot in this matter. He never tasted of the love of Christ, who is not thankful for it. Sect. 4. By way of Obligation to holiness and obedience. (4.) BY way of Obligation to Holiness and Obedience. Know the love of Christ, so as thereby to be restrained from sin, and constrained to duty and service. And here I would say two things; (1.) The love, grace, and mercy of Christ, which he hath manifested in undertaking for us, as our Mediator and Redeemer, is the strongest motive that can be to Holiness, and Obedience. This is that which the Scripture useth, Rom. 6. The scope of that wh●le Chapter is to advance Holiness and Obedience, and the prime and principal motive, which he useth thereunto, is the Grace of God in Christ. Ver. 1. Shall we continue in sin, that grace may abound? God forbidden. And ver. 15. Shall we sin▪ because we are not under the Law, but under Grace? God forbidden. It's the Devil's Logic to argue from grace to sin, from love to looseness, which the Apostle casts off with abhorrency, as unworthy to be entertained by an ingenuous, gracious heart, so much as in thought, they are ungodly men, who thus turn the grace of God into lasciviousness, Judas 4. Again Rom. 12.1, 2. I beseech you, Brethren, by the mercies of God, that you present your Bodies a living sacrifice, holy and acceptable, which is your reasonable service, and be not conformed to this world, etc. You see here, that the mercies of God are the strong bonds, by which the Apostle would draw these Romans from following the World in the corruptions, and lusts of it, and engage them to service and obedience: and indeed the most natural, and proper inference from mercy is duty, and seeing our infinite misery, hath met with the infinite mercy of our God to relieve us in it, & redeem us from it, what other can be the result of it with a serious Christian, but the yielding up of himself to the God of his mercies? Thus 1 Cor. 6 20. Ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods. The love of Christ in going to the price of our Redemption, should be a strong obligation to us to glorify him with those Bodies and Souls, which he hath Redeemed, at so dear a rate. Thus the Apostle Peter exhorting to holiness, 1 Pet. 1.14, 15, 16. (as obedient children not fashioning yours●lvs according to the former lusts in your ignorance, but as he which hath called you is holy, so be ye holy in all manner of Conversation. etc.) makes the love of Christ in shedding his blood for them, the great Motive. Ver. 18, 19 Forasmuch as you know, that you were not redeemed with corruptible things as silver and gold, but with the precious blood of Jesus Christ. So Cap. 4.1. He makes the love of Christ in dying for us, a strong reason, why Christians should conform to his cross by crucifying their lusts. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves with the same mind. This love of Christ is so strong a Motive, to Holiness and Obedience, r Nisi plusquàm ferrei simus, facere non poterimus, quin totos nos devoveamus Christo, dum reputamus quanto amore nos prosectutus est, quum mortem pro nobis subiit Calv. in 2 Cor. 5. that unless we are more hard than iron, we cannot but devote ourselves wholly to Christ, when we consider how greatly he loved us, when he shed his blood, and laid down his life for us. (2.) The Love of Christ, in the ways, whereby he hath expressed it to us, especially in dying for us, and rising again, is the most effectual means to promote our holiness and obedience. s Wal none but Christ, pag. 68 I have read, That five Monks were studying what was the best means to mortify sin. One said, to meditate on Death; the second, to meditate on Judgement; the third, to meditate of the joys of Heaven; the fourth, to meditate on the torments of Hell; the fifth and last, to meditate of the love and sufferings of Christ: Which indeed is the best means of all. There are bands of love called by the Prophet, The cords of a Man, Hos. 11.4. because the most proper means to prevail with, and work upon Man, who is a reasonable creature; with these bands of love, the Lord Jesus draws us from sin to himself and service, as in the forementioned place, and Jer. 31.3. These held the Apostle Paul fast bound to his duty, and kept him from deviating, and wand'ring from Christ, see 2 Cor. 5.14. The love of God constraineth us. He had before been speaking of the force that fear had to make him solicitous in the service of Christ, because of the account which he was to give, ver. 10, 11. And now he mentions the force of love, the love of Christ, which he shown in dying for us, and this (says he) constrains us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It hems us in on every side, as men in a besieged City, or as beasts in a pinfold (as t Leighs Crit. sacr. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. some deduce the Metaphor) that we cannot make an escape. u Metaphora est in verbo constringendi, quânotatur fieri non posse, quin quisquis mirificum illum amorem quem testatus est nobis Christus morte suâ, verè expendit, & reputat, quasi ei alligatur, & arctissimo vinculo constrictus, se in illius obsequium addicat, Calv. in loc. Or it keeps us fast bound, as with cords and bands, fortiter yet ●uaviter, not forcedly but freely, that we cannot turn aside to the crooked ways of sin, and disobedience to the displeasing of Christ, but must go, that we are led by him in the ways of obedience and holiness. x Totos possidet ac regit (amor Christi) ut ejus affiatu quasi correpti agamus omnia, Bez. in loc. It hath the possession and rule of us, so as we are acted by its influence and instinct. Now the love of Christ is an effectual means of holiness, and obedience, two ways; by Argument, and by Power. (1.) By Argument. This is clear by the forecited passage of the Apostle 2 Cor. 5.14.15. Where he shows, how himself and others came to be constrained by the love of Christ, and that is by way of Argument: The love of Ch●ist (saiyes he) constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. As if he had said, when we set ourselves seriously to consider the love of Christ, in the eminent greatness of it, as carrying him to the Cr●sse, the Grave, to Death for us, we find out and conclude upon the●e two things, (1.) The miserable condition of the objects of it; for if one died for all, we determine thus, That then were all dead y Morte scilicet peccati, per quod irae Dei, aeternisque poenis facti obnoxii, quid enim attinebat pro omnibus mori, nisi omnes reas mortis invenisset, Calixt. in loc. dead in sin, and thereby liable to the wrath of God and eternal punishment, for why should he else die for all, if he had not found all in a state of death? (2.) The Holiness of the end of it. And that he died for all, that they who live, etc. This is our holy reasoning, and reckoning, that the end of his love in dying for us was, that they who live, who by his favour and benefit are redeemed from warth and damnation, should not henceforth live unto themselves, not order their lives according to their own will, nor serve the lusts and desires of the flesh; but unto him that died for them, and rose again; that is, be ruled wholly by his will, and dedicate themselves to his service, living for his use and glory, and renouncing whatsoever is contrary to him. Now this (says he) constraineth us. These are arguments so full and forcible, that we are surrounded by them, no gap left open for sin and licentiousness, but we are wholly bound up, and constrained in service & obedience to him, who hath thus loved us. (2.) By Power, As there is an Argument in the love of Christ engaging Christians to holiness and obedience: so there is a virtue and power flowing from thence, which doth enable believers thereunto. The death and resurrection of Christ (wherein his love most eminently appeared) is not only the meritorious and exemplary cause of our dying to sin, and living to God, but also the efficient cause of it, by a secret power and virtue issuing from thence to those that believe. z Nam ut humanitatem Verbo unitā virtute Verbi excitavit à morte: sic etiàm nos sibi unitos, & insitos, eâdem virtute exuscitat ad novam vitam gratiae Dau. in Colos. p. ●07 For as the Humanity being united to the Word, was by the power of the Word raised from the dead: so those who are united to him, and implanted in him, are by the same power raised from the death of sin to the life of grace. That there is such a power, is clear, from Phil. 3.10. where the Apostle shows, that the height of his ambition was to know Christ, yet not by a notional and empty, but a powerful and effectual knowledge. That I may know him, and the power of his resurrection, that is, a Brinsley Mystical Implant. p. 191. a power and virtue, flowing from his resurrection, working the like effect in himself, in raising him to the life of grace here, and glory hereafter. And the fellowship of his sufferings: b Calv. in loc. Not only that which is external, and stands in the bearing of the Cross, but also that which is inward, and stands in the mortifying of the flesh, and the crucifying ●f the old man. And this by being made conformable unto his death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Conformis factus, or, Configuratus. c Brinsley ubi suprà p. 132. Not conforming myself, by way of imitation, but, being made conformable by a power out of myself, the power and virtue of Ch●ists death. d Nam quisquis hoc facit, non idagit propriis viribus, sed cum Christo sepultus est in Christo resurrexit, est igitur in Christum insitus, & Spiritu Christi vivificatus, Dau. in Col. p. 207. For whosoever conforms to Christ's death and resurrection, by dying to sin, and rising again to newness of life, doth it not by any power or ability of his own, but is buried with Christ, and raised in Christ, and is therefore implanted into him, and quickened by his Spirit. Now, this power and virtue is drawn forth from Christ by Faith, as appears from Col. 2.12. Buried with him in Baptism, wherein also you are risen with him, through the faith of the operation of God, who hath raised him from the dead. In which words we have the outward Sign, which doth represent a Christians communion with Christ in his death, and resurrection, and that is Baptism; As also the inward Grace, whereby a Christian comes to be really conformable to Christ in both; by the death of sin, and life of grace, and that is Faith; which is set forth both in itself, as it is the Instrument, whereby we become real partakers of the benefits of Christ's death, and resurrection, which are signified in Baptism: And also in its Author, and Worker, which is God, called therefore Faith of the operation of God, to distinguish it from a false faith of our own fancying; and likewise in its Exercise, for it pitcheth upon the power of God, put forth in raising of Christ from the dead, and thence derives a power for the raising of the soul from the sptritual death in sin, to a spiritual life of grace; that is the meaning of that clause which is added, who hath raised him from the dead, as the e Objectum particular, quod fides potissimùm hâc in re intuetur, est Dei potentia excitans Christum ex mortuis pro salute nostrâ, Dau. in loc. p. 208. Reverend Davenant hath observed. Now, what is all this for, Christians, but to persuade you to labour after such a knowledge of Christ and his love, as may be effectual to your Holiness and Obedience. And I beseech you, be not satisfied without it; for, (1.) Without this you cross and thwart Jesus Christ in one main end and design of his love, in undertaking, acting, and suffering for us, which was not looseness and licentiousness, but holiness and obedience, that we might serve him, as well as be saved by him, and that we might be saved from sin, as well as from wrath, and from the filth and power of sin, as well as the guilt and condemnation of it. Why was he manifested in our flesh, but to take away our sins, and that h● might destroy the works of the Devil? 1 John 3.5.8. Why was he called Jesus, but that he might save his people from their sins, as you find it f See Hopkins Treat on that Scripture. Mat. 1.21. Why did he sanctify himself (by g Grot. in loc. offering himself up to God as a sacrifice) but for our sakes, that we also might be sanctified? Joh. 17.19. Why did he give himself for us, and bear our sins in his own body on the Tree, but that he might sanctify and cleanse us, that we might be presented glorious without spot or wrinkle, that we might be holy, and without blemish, Ephes. 5.25, 26, 27. That he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works, Tit. 2.14. That we being dead to sins, should live unto righteousness, 1 Pet. 2.24. Why did he rise again, but that he might be Lord of dead and living, Rom. 14.9. and that we might bring forth fruit unto God? Rom. 7.4. Why is he sent to any people in the Ministry of the Gospel, but to bless them in turning them from their iniquities? as Acts 3.26. Indeed, what is the end of the whole work of our Redemption, from first to last, but that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life? Luke 1.74, 75. Now, what a shame would it be for Christians, by sin and disobedience to frustrate this end of Christ's love in dying for us, and as much as in them lies to make the Cross and Redemption of Christ to be in vain, and of none effect? (2.) Without this you make void your own profession; your Christianity falls to the ground, as a thing of nought, in respect of truth and reality, and in respect of profit and benefit to yourselves. Let every one that nameth the Name of Christ (says the Apostle, 2 Tim. 2.19.) that professeth himself to be a Christian, that being asked to whom he belongs, owns Christ for his Lord and Master, glorieth in, and boasts of that relation, let every such a one, that would be in deed and in truth, what he says and shows he is in word and tongue, depart from iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be an h Melius est Apostatam esseinferni, & impietatis, quàm coeli & pietatis, Luth. Loci come. Clas. 5. p. 116. Apostate, make, and maintain the greatest distance from sin and iniquity; Let him avoid it, not pass by it, turn from it, and pass away, as the Wise man expresseth it, Prov. 4.15. Otherwise, though he have a name to live, he is dead, Rev. 3.1. He is a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outwardly, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inwardly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Letter, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Spirit, as the Apostle phraseth it, Rom 2.28, 29. the shadow of Christianity he may have, but wants the substance, he may have a profession, but wants power (which is all in all in Religion) and so is nothing at all in God's account. An Id●l is nothing, 1 Cor. 8.4. and a formal Christian is no more, a painted Image without life, having eyes b●t sees not, feet but walks not. Such as call themselves Christians, and are not so ●ndeed, destroying the power and virtue of that h●ly Name by their wickedness, as i Nos, qui nos Christianos esse dicimus, perdimus vim tanti nominis vitio pravitatis, Salu. de Gub. Dei lib. 3. p. 99 Salvian speaks, for a k Nomen sine actu & officio suo nihil est, Idem. p. 100 name is nothing, no not the name of Christian, without duty and action answerable thereunto. l Christi nomen endure, & non per Christi vian pergere, quid aliud est, quàm praevaricatio divini nominis? Cypr. de Zelo (mihi) pag. 373. They are mere cheats in Religion and and prevaricators of the name of Christ, who cal● themselves Christians, and yet walk not the way of Christ, says Cyprian. Whatever amiableness there be in the name of Christ and the profession of Christianity, there is none at all in those, who are without holiness and obedience, they are but Sues cum ornamento, as m Salvian ubi suprà p. 101. Salvian phraseth it, Swine still, though decked and adorned, nay they are odious and loathsome. They who profess to know God, and in works deny him, are abominable, Tit. 1. ult. A Christian living in sin, and serving his lusts, is a horrible spectre, yea a monster in the account of God, says n Christianus in peccato vivens, & concupiscentiis suis serviens, horrendum spectrum, imò monstrum censetur coram Deo, Dau. in Col. p. 206. one of our own. Thus you see, that without holiness, men make void the truth and reality of their Christianity, and for profit and benefit, they are like to receive none by it. Our happiness (says o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ignat. Epist. ad Magnes. p. 52. a Father) stands not in being called, but in being Christians, and therefore, it becomes us to look that we be not only Christians in name, but in reality. p Si vita Sanctorum nobis deerit, appellatio Sanctorum nihil proderit, Dau. in Col. p. 9 Nihil prodest nomen sanctum habere sine moribus, Salu. de Gub. Dei lib. 3. p. 99 The name of Saints will be of no advantage to those, who live not Saintlike, holy lives. Christ will profit that man nothing who is Sine Christo Christianus, bearing his Name without participating of his Nature, and doing his will. q Professio externa nihil prodest, si adsint mala opera. Qui se Christi esse dicit, ut vere, & cum suo bono talis sit, longè absit à vitâ impurâ: Al os quàm tales Christus non agnoscit, Grot. in 2 Tim. 2.19. An outward profession avails not, if accompanied with wicked practices; He that says, he is Christ's, that he may be so indeed, and to his own advantage, must keep at the greatest distance from an unholy life, for none but such doth Christ acknowledge for his own. The unprofitableness of such men's Religion may appear from an induction of such particulars as these; for (1.) It leaves them short of acquaintance with Christ. They who have truly learned Christ, have been taught to put off the old man with his deceitful lusts, and to put on the new man which after God is created in righteousness, and true holiness, Ephes. 4.20, 21, 22, 23, 24. Hereby we do know that we know him, if we keep his commandments: He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him, 1 John 2.3, 4. Again, (2.) It leaves them short of relation to him, and interest in him. They are not Christ's, for they who are Christ's, have crucified the flesh, with the affections and lusts, Gal. 5.24. They are not the friends of Christ, for they who are such, do keep his commandments, John 15.14. Again, (3.) It leaves them short of union with Jesus Christ, for If any man be in Christ, he is a new creature, 2 Cor. 5.17. he walks as Christ also walked, 1 John 2.6. and that is, not after the Flesh, but after the Spirit, for the law of the Spirit of life in Christ Jesus, sets them free from the law of sin and death, Rom. 8.1, 2. Again, (4.) It leaves them short of communion and fellowship with Jesus Christ, for those only have fellowship with him, who walk in the Light, as he is in the Light; but if we say, that we have fellowship with him, and walk in darkness, we lie, and do not the truth, 1 John 1.6, 7. Now, how vain and unprofitable must that man's profession needs be, which leaves him thus without Christ, without the true knowledge of him, relation to him, union and communion with him? surely it will never be available to salvation; and therefore no wonder, if (5.) It leaves them short of acceptance with Christ at the last day, and admission into glory, for (as the Scripture testifies, Mat. 7.21, 22, 23.) there be many, who cry, Lord, Lord, make a fair outward show and profession, who, for want of doing his will, seconding that profession with power and practice, shall be turned off (with a Non novi vos, I know you not) among the workers of iniquity. (3) Without this, your profession will but tend to aggravate your sin, and condemnation. (1.) Your Sin; This reflects the greatest dishonour upon Christ and Religion, for the Name of Christ is blasphemed among the Gentiles, through such as these, Rom. 2.24. and the way of truth is evil spoken of, 2. Pet. 2.2. The unholy lives of Christians open the mouths of Turks, and Infidels, to speak against Christ and Christianity. Lo, these are they that worship Christ; their religion is such as the professors are, and as the Disciples are, such is their Lord and Master, as the worshippers are, such is he who is worshipped by them, as r Ecce quales sunt, qui Christū colunt, Talis profecto secta est, quales & sectatores; Aestimari de cultoribus suis potest ille qui coli●ur. Q●●andò ●●●m bonus Magister est, cujus tam malus videmus esse Discipulos Salu. de Gub. Dei lib. 4. pag. 149. Salvian brings them in blaspheming. Thus they increase their own personal guilt by way of participation, the guilt of others blasphemies redounding upon them, by whom they were occasioned. This makes Christians to be worse than Heathens, for Thereby (as the same s Ex hoc ipso utique deteriores sumus (barbaris) si non meliores sumus qui meliores esse debemus Criminosior enim culpa est, ubi honestior flatus, Salu. ibidem p. 133. Salvian excellently) we are worse than they, if we are not better, because we should be better; for the more honourable any man's state is, the more criminal is his fault. And again, a little after, t Nos qui Christiani esse dicimur, si simile aliquid barborum impuritatibus facimus, graviùs erramus. Atrociùs enim sub sancti nominis professione peccamus. Ubi sublimior est praerogativa, major est culpa; ipsa enim errores nostros religio, quam profitemur, accusat, Salu. ibid. p. 154. If we who are called Christians, do any thing that is like to the impurities of Heathens, we err worse than they, for we sin the more foully under the profession of a holy Name; where there is the higher privilege, there is the greater fault; for that Religion, which we profess, doth accuse the offences which we commit. (2.) Your condemnation. Such as profess to know Christ, and yet in works deny him, as they contract a greater guilt: so they do deserve, and incur a greater and a sorer punishment. The higher any are raised towards heaven, by profession, and privileges, the lower shall they be cast into hell, if they walk not up thereunto. This is the condemnation, the very emphasis of damnation, the sting of hell, that light is come into the world, and men love darkness rather than light, John 3.19. It had been better for such not to have known Christ, and the way of righteousness, than to walk contrary thereunto, 2 Peter 2.21. Tyre and Sidon, Sodom and Gomorrah, will far better in the day of Judgement, and meet with an easier Hell, than such shall Mat. 11.21, etc. Their holy name increaseth their guilt, and their profession of goodness, makes their wickedness the more damnable, as u Magis damnabilis est malitia, quam titulus bonitatis accusat, & reatus impii pium nomen, Salu. lib. 4 de Gub. Dei p. 154. Salvian observes. Now that this may never be your case, (1.) Dwell upon the Love of Christ in Redeeming of you, by Meditation, till you be constrained by the Argument that it carries along with it, to hate and avoid all sin, and to yield up yourselves sincerely to his service. Set yourselves therefore to meditate how far his love carried him, in doing and suffering for you: Consider his Incarnation, Life, Death; remember, that it was sin which put him to all that pain and trouble, that labour and sorrow which he endured, that the removing of this evil of sin, made him so willingly undergo all that evil of suffering, which you read of. And then, As to Sin, reason thus with yourselves; Was sin the great cause and instrument of Christ's death? were my sins the cords that bond him, the whips that scourged him, the thorns that wounded him, the nails that fastened him, the spear that pierced him, and fetched his heartblood from him? and shall I love the sins that killed my Saviour? shall I use them kindly, who thus abused him? God forbidden. I would not embrace him as a friend, who had slain my Father, nor hug in my bosom that Serpent which had stung my friend to death; and shall I entertain and cherish sin, which hath dealt worse than so with my everlasting Father, my best Friend? far be it from me. Again, Did Jesus Christ do, and suffer, all this out of his love to me, but extreme hatred against sin, and shall I so ill requite his love, as to love that which he hated? Did he come to take away sin, and shall I resume and embrace it? was he sent to condemn it, and shall I justify it? was he manifested to destroy the works of the Devil, and shall I save them? did he die for sin, x Clarks Lives, quarto, p. 189. The Glory of their times, p. 471, and shall I live in it? was he cut of to finish transgression and make an end of sins, and shall I continue in sin, that grace may abound? doth he make daily approaches to me, to turn me from mine iniquities, and shall I as constantly return to them? God forbidden. Methinks the consideration of these things should set a Christian as far from sin, as Anselme was, who said, (x) That if he should see the shame of sin on the one hand, and the pains of hell on the other, and must of necessity choose one, he would rather be trust into hell without sin, than go into heaven with sin. And for Service, reckon thus with yourselves; If the Lord Jesus hath thus loved me, to suffer such indignities and hardships for me, and bestow so many, so great, so wonderful blessings upon me, surely I own the greatest love, duty, and obedience to him; y Sanè etiamsi millies pro ejus gloriâ possem sanguinem fundere, & mille annis maximos labores subire, ne millessimā partem vel unius beneficii possem compensare, etc. Lesle. de Sum. bono. lib 4. c. 4. p. 577. Surely, were I able a thousand times, to shed my blood for his glory, and to undergo the hardest labours a thousand years, I were never able to make a compensation for the thousand part of one of his benefits, because all his benefits are of infinite worth, and, were we able to give it, would require infinite love and service at our hands. But because we cannot do that, I firmly resolve to do that which I easily may (through his assistance) and wherewith the Divine goodness is well pleased, namely, with all care to keep all his Commandments, so that I will rather die, than wilfully break any of them; yea, I will devote my whole life to his service, that all my thoughts, words, and actions may be directed to his glory. Thus reason yourselves into the obedience and service of Jesus Christ, by the consideration of his great love towards you, in being humbled, and becoming obedient to the death of the Cross for you. (2.) Draw forth by faith the Power of Christ's love, in dying for you, and rising again, for the bringing you into conformity thereunto. By faith believe that there is such a power, and apprehend, and apply it to yourselves, till you find, That you are planted together with Christ in the likeness of his death and resurrection Rom. 6, 5. So that what was done in him naturally and properly, be done in you by way of Analogy and Proportion, as z Quod in Christo sactum est per naturam, id in nobis fieri intelligit per analogiam, & proportionem, Chrys. in loc. chrysostom expounds these words. That as he died a true, natural death for sin by a real separation of his soul from his body: so you may die a true spiritual death to sin, by a real separation of your souls from the body of sin; not from this or that member, but from the whole body, and every member; For a Non mundatur nisi qui omnibus peccatis renunciavit. Quis enim mundum dixerit hominem, qui vel in unâ tantùm cloacâ volatetur, Paris. de virtut. cap. 22. as none will account that man clean, who is found wallowing but in one filthy sink; so neither is that Christian clean, who hath not renounced all his sins. As his was, though violent and painful, yet voluntary death, he gave himself for ●our sins, Gal. 1.4. and laid down his life freely, John 10.17, 18. So, though in the mortification of your lusts you offer violence, to them and suffer pain in yourselves, many an agony, and soul conflict, yet your dying to sin must be voluntary, and the sacrificing of your lusts a freewill offering to the Lord. That as his Resurrection was to a new life; so you may be raised up from the death of sin to walk i● newness of life, Rom 6.4. having a new principle, the Spirit and not the flesh; a new rule, the word and not the world, a new end, not yourselves but God, the praise and glory of God, Phil. 1.11, For so Jesus Christ, in that he liveth, he liveth unto God, Rom. 6.10, b In the Greek it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza renders in gloriam, thinking, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that the Apostle intends by this clause to set forth the final cause of Christ's resurrection which is the glory of the Father, vide Bez. in loc. To the glory of God the Father, v. 4. As he being raised from the dead died no more, death hath no more dominion over him, v. 9 So you being raised from sin may no more be turned to folly, sin may have no more dominion over you. Thus conform yourselves to Christ in his death and resurrection, which because you cannot do of your selves, by your own power, exercise faith on the operation of God in raising of Christ from the dead, till you come to know experimentally the power of his resurrection, feeling the same power put forth in yourselves, for the raising you up to newness of life, and making you conformable to his death. So much for that second Direction concerning your knowledge of the love of Christ, that it be effectual. There is yet one more, which is this. CHAP. XI. Direct. 3. That it be a progressive knowledge. (3.) LOok that your knowledge of the love of Christ be Cognitio progressiva, a progressive knowledge, and that in two respects. Sect. 1. (1.) IN respect of yourselves. In respect of our selus Be not content that you have a true knowledge of Jesus Christ, and his love, nor take up your rest in any measure of that knowledge, to which you have already attained, but labour to abound, and increase more and more. Do you know the love of Christ with an affectionate, and effectual knowledge, as you have been directed? yet stay not here, but go on to know him and it more affectionately, so as to love him more abundantly, to desire him more ardently, to delight in him more contentedly, to trust in him more firmly, and to fear offending him more solicitously; go on to know him more effectually, so as to apprehend his love more confidently, and apply it to yourselves more assuredly, to admire it more humbly, to be more cordially, and fruitfully thankful for it, to be further removed from sin, even the least appearance of it, and more devoted to his service, standing complete, and perfect in all the will of your God. To this purpose consider, (1.) That it is the property of every true Christian thus to grow and increase more and more. The path of the just is as the shining light, that shineth more and more till it be perfect day, Prov. 4.18. The righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger, Job. 17.9. You cannot evidence, that you know Christ at all in truth, unless you grow in the knowledge of him, for, Then shall we know, if we follow on to know the Lord, Hos 6.3. Thus the Apostle Paul says of himself, Phil. 3 12, 13, 14. Not as though I had attained, either were already perfect, but I follow after, if that I may apprehend that, for which also I am apprehended of Christ Jesus; Brethren, I I count not myself to have apprehended, but this one thing I do, forgetting those things that are behind, and reaching forth to those things which are before, I press toward the mark, for the prize of the high calling of God in Christ Jesus. You see that the Apostle (though I believe one of the highest form in the School of Christ) did not pretend unto perfection, only was continually going forward, and making a proficiency, and this is the property of every gracious man, who (as c Nunquàm justus arbitratus se comprehendissè, nunquàm dicit, satis est, sed sempèr esurit, sititque justitiam, it a ut si sempèr viveret, sempèr quantum in se est, justior esse contenderit, sempèr de bono in melius proficere totis viribus conaretur, Bern. Ep. 252. pag. 262. Bernard hath it) doth never think, that he hath attained, never says that it is enough, but is always hungering and thirsting after righteousness, so that if he should always live, he would always (as much as in him lies) strive to be more righteous, he would always endeavour with all his might to go forward from good to better. d Mant. on Judas, pag. Where there is life, there will be growth, and if grace be true it will surely increase. Though a painted tree or flower keeps always at the same pitch, and will be as little ten years hence, as it is now; yet a living tree, a living flower, grows on still towards perfection, so though Pretenders of Religion keep at a stay, or rathre, when their first heats are spent, are fearfully blasted; yet those who have true grace, who are compared to living plant●… and trees, do grow in bulk and stature, in beauty and fruitfulness, This is excellently set forth by the Psalmist Psal. 92.12, 13, 14. The Righteous shall flourish like the Palm tree, he shall grow like a Cedar in Lebanon: Those that be planted in the House of the Lord, shall flourish in the Courts of our God: They shall still bring forth fruit in old age, they shall be fat and flourishing. e Godwins Christian growth, p. 57 Car. on Job. vol. 7. pag. 397. Here is not only a mention of growing but of flourishing, and here's flourishing thrice mentioned, and 'tis not only growing and flourishing like a tree, but like a palm tree ( f Alciat. Embl. 36. pag. 177. which flourisheth under oppression) and like a Cedar (which of all trees is said to be the tallest, and shoots up highest, and its g Schrevel. Comment. in Virg. Aeneid. l. 7. p. 666 Plin. Nat. hist. lib 16 cap. 40. p. 491. Erasm. Adag. p. 181, 195. Schrevel in Pers. Sat. 1 Casaub. in Pers. p. 87. wood most durable) like a Cedar, not growing in ordinary places, but in Lebanon, where were the goodliest Cedars: Nor doth the Spirit promise here a flourishing of boughs and leavs only, as some trees do, and no more, but in fruit; and this not only for fruit once in a year, or for one year, but they still bring forth fruit: and that not only in their youth and beginning of grace, but in old age; and that not only in the entrance of that state which is called old age, threescore years, but that which the Scripture calls the perfection of old age, threescore years and ten, grayheaded old age ( h Filius 60 annorum ad senectutem, filius 70 annorum ad canitiē pervenit. Buxt. Lex. in verbo (Seib) Tailor. capit. patr. cap. 5. p. 32 caryl. on Job, v. 5. p. 32. ex Diu. as the learned Hebrews observe upon the word here used) for that which follows to an hundred years, and upward is dotage, as they reckon it. What a divine Climax doth the Spirit of God make in this Scripture, to show that the godlyman, as to his state, is so far from declining, that he is still climbing higher and higher: To the same purpose is that of Hos. 14.5, 6. I will be as a dew unto Israel, he shall grow as the Lily and cast forth his roots as Lebanon, his branches shall spread and his beauty shall be as the Olive tree, and his smell as Lebanon. Which shows how Christians grow by all ways of growth, upward and downward, in root, branches, and fruit; and this fruit eminent in fairness and sweetness, as the Olive tree, as Lebanon. Though the body of a picture doth not grow, yet the body of a living man doth, and so doth the body of Christ, and every member thereof, that is truly of the body, not tied thereto by an outward profession only, but closely knit by a real union, as is expressed by the Apostle in two places, Eph. 4.15, 16. Col. 2.19. in both which places he shows the manner of spiritual growth in the Mystical Body of Christ, by proportion of the growth of Members in the not ral Body. Christ is the Head, from whom the whole Body fitly joined together, and compacted by that which every joint supplieth according to the effectual working in the measure of every part, maketh increase to the edifying of itself in love. i See Bish. Reynolds on Hos. 14. Ser. 5. p. 42 to 50. where this place is largely opened. Christians by a spirit of faith are united to Christ, as an head; and by a spirit of love to one another, as members; from which union flows a communion both with Christ and one another, and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a supply, or demonstration of nourishment, and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an energy or effectual working, and from all a growth and increase, even with the increase of God, a mighty and great increase, according to the Scripture phrase. Thus you see that true Christians, do grow, and if ever you would approve yourselves Disciples indeed, members of Christ's Body, and planted in his house, you must grow likewise; it is but a sad sign of hypocrisy, when there is no proficiency. k Minimè pro certo est bonus, qui melior esse non vult, & ubi incipis nolle fieri melior, ibi etiam desinis esse bonus, Ber. Epist. 91. p. 230. For certain, he is not good, who hath no mind to be better; he is stark naught, that desires not to be as good as the best. That's the first Consideration. (2.) Consider, that the highest Christians stand in need of further growth and proficiency. It's true, l Jenk. on Judas p. 162. he that hath the least grace and acquaintance with Christ, hath enough to make him thankful, but he that hath the most, hath not enough to make him idle. So long as there is want there should be growth; now grace is not given out at once, but by degrees, where grace is truly wrought, yea gotten to some good degree, yet there is something lacking, till grace be perfected in glory, 1 Thes. 3.10. Here we are in a state of growth and progress, not of rest and perfection, all our present perfection is but an unwearied study, and constant endeavour to go on towards perfection, as the m Indefessum proficiendi studium, & jugis conatus ad perfectionem, perfectio reputatur, Bern. Epist. 253. p. 262. Father speaks. n Mant. on Judas p. 120. Christ says in his last prayer to his Father, John 17.26. I have declared unto them thy Name, and will declare it; and to Nathaniel, John 1.50. Believest thou? thou shalt see greater things than these. There is more to come, and therefore we should not rest in present experiences. He were a foolish builder, who would rest in the middle of his work, and, because the foundation is laid, never mind the supper structure: and they are no wise Christians, who content themselves that they are built upon the foundation of the Apostles and Prophets, and do not take care to grow into an holy Temple in the Lord, Ephes. 2.20, 21. As we must not always stick in principlss, but go on to perfection: so those, who have made the greatest progress, will find cause (by reason of what is still lacking in them) of making further proficiency, till they come to be perfect men and women, and reach the measure of the stature of the fullness of Christ, Ephes. 4.13. Even Paul (as you heard before) did not count that he had attained, but saw a need of pressing forward, Phil. 3. and then surely much more we. That's the second Consideration. (3.) Consider, that this is the duty of every Christian. It is not enough that you have grace and knowledge, but you must grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ; so you are required to do, 2. Pet. 3.18. It is not enough that you be in Christ, rooted in him, but you must grow up into him in all things, and be built up in him, Ephes. 4.15. Col. 2.7. The Christian must be like the Crocodile, that (as o Arist. de Hist. Anim. lib. 5. cap. 33. Franz. Hist. Anim. sacr. p. 199. some affirm) grows as long as it lives, and ceaseth to be when it ceaseth to grow. p Jenkins on Judas p. 162. Christianity knows not Enough, the degrees of a Christians grace, and knowledge of Christ, must be like numbers, the highest whereof being numbered, a higher than that may yet be named. The Motto of every Christian should be that of Charles the fifth, q Rivet on Hos. p. 653 Plus ultrà, accounting that there is More yet beyond to be attained unto. We are never gotten far enough, till we are gotten home, nor must we ever cease growing, till we grow into heaven. If perfection be our pattern, proficiency is our duty. r Mant. on Judas pag. 121, 123. Jesus Christ himself grew when he was upon earth, we read not that he grew in grace, but we read that he grew in knowledge, Luke 2.40. He grew in wisdom, and stature; the meaning is, his human capacity was enlarged by degrees, according to his progress in age and strength, for in all things he was like us except sin; and our reason is ripened, and perfected together with our age. Now, Christians must be conformed to Christ in all things, and grow in grace and knowledge, as he grew in wisdom. That's the third Consideration. (4) Consider, that it is such a Duty, as hath much profit, or damage, entailed upon the observance, or neglect, of it. (1.) There is much profit redounds to them who put in practice this duty of growing in grace and in the knowledge of Christ, for (besides their present honour in the sight of others, and comfort in their own bosoms) it will add to their Crown and Glory hereafter. s Jenkins on Judas p. 165, 166 If any shall follow the Lamb, in whiter and larger robes of glory than others, they are those, whom he hath adorned most with the robes of grace here. If any shine brighter than others in heaven, they shall be those, who have been brightest in grace upon earth. Though glory be not bestowed for any merit in grace, yet I see no inconvenience to hold, that 'tis bestowed according to the proportion of grace. If the more grace a Saint hath, the more he be fitted for glory, than the more grace he hath, the more (it is likely) he shall be filled with glory; The more the soul is widened with grace, the more capacious will it be of glory; The heaviest Crowns are fittest for the strongest heads. (2.) On the other side, there is no small damage redounds to such as neglect to grow, and increase. t Gurnal's Christian Armour, Part 3. pag. 694. There is no such thing in Religion, as a saving Trade of godliness; some men in their worldly Trade can say at the years end, that they have neither got nor lost, but you cannot say thus at the days end, that you are in the evening neither better nor worse than you were in the morning. We are like those, who are upon a swift stream, if they let their Oar miss its stroke, they are driven back again; like those who are going up a sandy hill, who sink lower, if they get not up higher. u In viis Domini non proficere est deficere, non progredi est regredi, Balduin in Eph. (mihi) p. 175. In the ways of God, not to make proficiency is to decline, not to go forward is to go backward. There is no standing at a stay in Christianity, x Aut ascendas, necesse est, aut descendas; si attentas stare, ruas necesse est, Bern. Epist. 91. p. 230. Either we ascend or descend, and if we attempt to stand still, we must needs fall down. The grace which a true Christian hath will soon be less, if he add not to it, and that which a hypocrite seemed to have will be none at all, if he stick in that condition. Hypocrisy (without repentance) will end in Apostasy. y Mant. on Judas p. 118, 119. We cannot keep that which we have received, if we do not labour to increase it; He that would not improve his Talon, lost it, Mat. 25. so here, we wast and consume what we have, if we do not improve it. There are no stinted Trees in Christ's Garden, if they leave off to grow, they prove do●ted, or rotten Trees. An active nature, such as man's , must either grow worse, or better; therefore we should be careful of the increase of grace, as we would be cautions of the loss of grace. Wherefore (to conclude this) As you would be Christians indeed; As you would answer the imperfection of your present condition; As you would be obedient to the command of God; As you would not lose that which you have wrought, but receive a full reward; labour to grow in grace, and in the knowledge of our Lord Jesus. Thus let it be a progressive knowledge in respect of yourselves. Sect. 2. (2.) IN respect of others. Do what you can for propagating the knowledge of Christ unto others. To help this forward a little, In respect of others. consider, (1.) That if you are Christians indeed, you will do it. There is nothing more covetous, or prodigal than grace is, a Saint loves to be receiving from God, and imparting unto others. z Reyn. on Hos. 14. Ser. 5. p. 41 The nature of grace is too manifest itself, and by that means to allure others, and gather to its own quality. It is set forth in Scripture by the names of Light, which shines abroad; of Ointment, and Perfume, which cannot be hid; of Leaven and Salt, which deriveth its own nature, and relish upon a whole lump. Therefore the Holy Ghost was given in Tongues, fiery Tongues, and a rushing wind, all which have a quality of self manif station, & notifying themselves to others. a Jeak. on Judas, pag, 164 The whole country fareth the better for arich Cristians, he keepeth open House, the more he hath the more he gives he labours to make all like himself, his bonds only excepted. The lips of the righteous feed many, says Solomon, Prov. 10.21. David promiseth, upon his own experiencing God's mercy to himself, to teach Transgressor's his ways, Psal. 51.13. and so he did, Psal. 34.8, 11. O taste and see that the Lord is good. Come ye children, harken unto me, and I will teach you the fear of the lord As soon as Andrew had met with-Christ, he found out and brought his brother Simon to him, John 1.40, 41, 42. As soon as Philip was called to Christ, he found out Nathaniel, and brought him to Christ also, verse 43, 45. When the Woman of Samaria had met with Christ, she went and called her friends and neighbours out of the City, to come to him, John 4.28, 29, 30. Nor can it be otherwise, b See Hildersham on the 4th. of John Lect. 49. which is all on this subject. for the love which they bear to Christ, constrains them to do all they can to enlarge his Kingdom; and the love they bear to their neighbours, makes them do all they can to further the good of their souls. Consider further, (2.) You shall be no losers in so doing; for, besides the glory which redounds to Christ (whose honour, as King of Saints, is in the multitude of Converts, as an earthly Kings is in the multitude of his Subjects, Proverbs 14.28.) it will tend much to your own benefit, and advantage, and that both in grace here, and in glory hereafter. (1.) In grace here, There is no better way to grow in grace, and the knowledge of Christ yourselves, than by communicating what you have unto others. c Hildersh. ubi suprà. The more you draw unto the knowledge of Christ, the more will your own knowledge of him increase, Rom. 1.11.12. This is like casting of seed into the earth, which brings it back again with great increase. Because God knew Abraham would make good use of that which he knew, for the instruction of his Family, therefore he would hid nothing from him, Gen. 18.19. (2.) In glory hereafter; for being employed as Instruments in carrying on this highest and noblest of works, the converting of men, and so saving their souls from death, and hiding a multitude of sins, James 5. ult. they shall receive the greater recompense of reward, Dan. 12.3. They that turn many to righteousness shall shine as the Stars for ever and ever. Let these considerations move you to set upon this work, in those ways whereby it is most likely to be accomplished. Now, though there are some ways which are peculiar to some particular persons, yet there are others common unto all Christians. The Ministers of the Gospel are to disperse the knowledge of Christ by preaching, that the sweet savour thereof may (through the good hand of God upon them) be manifested in all the places whither they are sent, to the attracting and drawnig of Souls to come in unto him, 2 Cor. 2.14. Magistrates are to do it by their authority, providing Orthodox Ministers for the work forementioned, and encourageing them in it. Thus did Jehosaphat 2 Chron. 17.8, 9 and Hezekiah, 2 Chron. 30.22. Learned men are to do it by their pens, recording, and transmitting to posterity the truth, as it is in Jesus. Rich men are to do it by their purses, who are to honour the Lord with their Substance, Prov. 3 9 nor can they do it better, than by employing what they have to further the propagation of the Gospel, for the increase of the knowledge of Christ, among the Sons of men. But besides these, there are three things, which all Christians may, and aught to do towards the progress of the knowledge of Christ, among others, and I advise all, into whose hands this shall come, that, upon the former considerations, they would seriously mind the doing of them. 1. The first is Prayer. This is Primus vagitus infantis Christiani, the first cry of an Infant Christian, nor is he a child of God, who is no acquainted with it. Now look that one strain in your Prayers sound this way, That the Lord of the harvest, would send forth labourers into his harvest, Mat. 9.38. That he would give pastors after his own heart, to feed his people, with knowledge and understanding, Jer. 3.15. That he would ●pen unto them whom he sends forth, a door of utterance, that they may speak the mystery of Christ boldly, as they ought to speak, Col. 4.3, 4. Eph. 6 19, 20. That they may be delivered from unreasonable men, who believe not, and their service may be excepted of the Saints, 2 Thes. 3.2. Rom 15, 30, 31. That a great do●r and effectual may be opened among their people, though they have many adversaries. 1 Cor. 16.9. That they may come in the fullness of the blessing of the Gospel of Christ, Rom. 15.29 and the savour of his knowledge may be manifested by them in every place, 2 Cor. 2.14. That thus the d Bishop Tailors Grand. Exempl. p. 359. Dr. Hamon Placed Cat. p. 310. 4ᵒ. Kingdom of Christ may come, Mat. 6.10. and his Gospel run and be glorified, 2 Thes. 3.1. and his way may be known upon earth, his saving health among all Nations, Psal. 67.2. and the Earth may be filled with the knowledge of the Lord, as the waters cover the Sea, Isaiah 11.9. This is one excellent way. 2. The second is I struction. Let those who know Jesus Christ themselves, teach the knowledge of him to others, as they have ability and opportunity, especially their Families, Friends, Relations, and Neighbours. Instruct the ignorant in the ways of Christ, admonish the unruly, who wander from him, and stand out against him; encourage the towardly, support the weak, comfort the feeble minded, 1 Thes. 5.14. Tell those, with whom you have to do, how good the Lord is, what he hath done for your souls: tell them of Christ's unsearchable riches, his infinite love, the great things which he hath done, and suffered for poor sinners, their misery without him, their happiness in him, and persuade them to come in to him, and close with him, and taste how good and gracious he is, Psal. 66.16. Psal. 34.8. that's another way. 3. The third is Example; the good conversation of Christians do notably adorn the doctrine of God our Saviour, Tit. 2.10 and win such as are without to profess the same Gospel, and embrace the same Christ with themselves, 1 Pet. 3.1. whereas their evil conversation opens the mouths and heardens the hearts of evil men against Christ, and his ways, Rom. 2.24. 2 Pet. 2.2. Look then, That your conversation be such as becometh the Gospel, Phil. 1.27. That you be blameless, and harmless, the Sons of God without rebuke in the midst of a crooked, and perverse Nation, shining as lights in the world, Phil. 2.15. That you deny ungodliness, and worldly lusts, and live soberly, and righteously, and godly in this present world, Tit. 2.12. That as he which hath called you is holy, so you be holy in all manner of conversation, 1 Pet. 2.15. Take heed that your lives be not contradictory to your prayers, lest you pull down with the one hand more than you build with the other; but let all go together, fervent prayers, solemn instructions, and an holy life, whereby you may become hopefully instrumental for propagating the knowledge of Christ unto others. Thus look that your knowledge of the love of Christ be not only Affectionate and Effectual, but also Progressive in those two particulars which have been mentioned. And this is all which I have to say by way of Direction in this point of knowing the love of Christ. CHAP. XIII. General Motives, to labour after this knowledge of Christ's Love. THere is yet one thing more to be done, before I shut up this Use, and that is, to lay down some Motives, for the exciting of you to look after this knowledge of the love of Christ. This indeed hath been done already, but the former Motives have been suited to the particulars, through which we have gone; what I have now to add will respect the whole matter, the knowledge of Christ's love in general; And these Motives shall be only those encouraging one's, which are laid down by the Apostle within the view of the Text, that you may not be disheartened, from the pursuit, and persecution of that, to which you have been exhorted. Now these are drawn 1. From the Evidence, that this knowledge of Christ's love gives unto 2. From the Influence that it hath upon those that have attained unto it. Sect. 1. (1.) FRom the Evidence, which this knowledge of Christ's love gives unto those, who have attained unto it. (1.) Labour to know this love of Christ, as you have been directed, for this will be an evidence of your present Saintship. I gather it from what the Apostle speaks, ver. 18. That you may be able to comprehend with all Saints, etc. All that bear the name of Christ should study to know the love of Christ, it is their duty; but only such as are partakers of Christ, and are real Saints, are able to comprehend it; All they are able (not all alike, but every one according to his measure, all in part, not any perfectly) and only they. e Jennes' Scholast. Pract. Diu. Vol. 1. Of Christ's fullness, pag. 223. The knowledge of Christ's love is the privilege of the Saints, common to all believers, yet so proper and peculiar to them, as that it belongs to none but Saints. So that if you have an effectionate, effectual, growing knowledge of the love of Christ, than you are Saints; but on the other side, if you live in ignorance of the love of Christ, or content yourselves with a notional, ineffectual, stinted knowledge of it, you can have no evidence of your Saintship. Many are called to be Saints, which yet cannot be called Saints, some are called Saints, which yet are not Saints, if you would be Saints indeed, as well as called to be such, or called such, be sure you be not found without the knowledge of the love of Christ, and such a knowledge as hath been propounded to you. (2.) It will be an Evidence of your Title unto, and interest in, that Glory which is to be revealed in the World to come. This follows upon the former; for those who are gracious Saints on earth, may be confident they shall be glorious Saints in heaven, whereas those who are not Saints here, cannot be saved hereafter; Without sanctification no salvation, 2 Thes. 2.13. Without holiness no seeing the face of God, Heb. 12.14. And this is evidenced from a true knowledge of Christ, for this the Apostle makes the end of his praying, that these Ephesians might know the love of Christ, which passeth knowledge, viz. That they might be filled with all the fullness of God, as it immediately follows the Text. Which though some understand of that which is to be enjoyed here, yet I rather take it, as relating to the glory and happiness of heaven. For though it hath pleased the Father, that in Christ should all fullness dwell, Col. 1.19. and all believers do from his fullness receive grace for grace, John 1.16. and they are complete in him, Col. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, filled in him (the same word with that in the Text) and that in this life, yet you must understand it aright. f Bodius in Ephes. p. 402. They are complete in him; not in themselves, but in him, who is their Head, and they by virtue of Union with him, as Members with their Head, may lay claim to his fullness. Again, they are complete with such a fullness, as is agreeable to their present state; that is, they have found in him all things requisite to their perfect Redemption, Justification, Sanctification, Adoption, and eternal Salvation, so that they need not go out to any other to make up what is wanting in him. And therefore (taking it in reference to eternal glory) it is not meant of a simple and absolute compleatness, but of such as so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some sense only, that is, initial, not perfect by faith and hope, not full fruition; jure potiùs, quàm re, by right to it, rather than possession of it. They are complete in him, as expectants of a glory to come, not as spectators of a glory that is present, as militant, not as triumphant, as passing towards, not reigning in their heavenly country, with a fullness competent to their present condition, not with all the fullness of God, which is not enjoyed by any, till they come among the Spirits of just men made perfect, Heb. 12.23. which is only in heaven. g Fergus. on the place, p. 214. So that the Apostle, when he speaks of being filled with all the fullness of God, seems to aim at the setting forth of that most glorious and blessed estate of believers in heaven, where the Saints shall have the most immediate, and fullest enjoyment of God that they are capable of. h Jeanes ubi suprà p. 224. There will be a full knowledge of God in the beatifical vision; the full Image of God; a full participation of the Divine Nature; a full union with, and fruition of God; full and immediate influences from God, according to that of the Apostle, 1 Cor. 15.28. where he says, God shall be all in all, that is, in all the elect he shall be vice omnium, instead of all Ordinances to their souls, and instead of all means and helps to their bodies. And I saw no Temple therein (saith Saint John, Rev. 21.22, 23.) for the Lord God Almighty, and the Lamb, are the Temple of it; And the City had no need of the Sun, neither of the Moon to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof. The meaning of the place is, that God shall immediately, by himself, supply the room of all external means unto his glorified Saints in heaven. There they shall be filled with all this fullness of God; Though the Saints, even in heaven, shall not take in all of God, (for that is impossible for finite creature●) yet as much as is possible for them they shall, and as much as is necessary to make them perfectly blessed; here, when they have gotten most, there is something, yea much wanting, but then they shall be filled as full as they can hold. The Vessels of glory will then be enlarged to take in more, than now is possible for them, and according to that capacity they shall be filled with all the fullness of God. Now, forasmuch as this knowledge of the love of Christ, which hath been treated of, is a good evidence of right, and title, to this blessed condition, it may be a strong Motive to you to labour to be filled with the knowledge of the love of Christ here, that you may be filled with all the fullness of God hereafter. Sect. 2. (2.) FRom the Influence which it hath upon all those, who have attained unto it. Now, a right knowledge of the love of Christ, hath a strong influence upon Christians, as a preservative to keep them from fainting at the tribulations which accompany the Gospel, their own or others. This may be gathered from the whole scope of the Apostle in the latter part of this Chapter. In the 13th. verse, he desires these Ephesians that they would not faint at his tribulations, ((h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not shrink back, i Leighs Crit. sacr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vinci à malo, Animum despondere, & quasi pedem in certamine refer, & succumbere, Gerh. Har. p. 564 as cowards in battle, nor give place in afflictions and dangers, as the word imports; Not be overcome of the evils of sufferings which accompany the Gospel, in the preaching and professing of it, so as to yield and go back from their duty.) Now, that they might not, he prays for them, verse 14, 15, etc. For this cause I bow my knees, etc. And there are three things which he prays for them, that they may be kept from fainting, (1.) Coroboration, and Confirmation, by the Spirit of God, verse 16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man. (2) A further Union with Jesus Christ verse 17. That Christ may dwell in your hearts by faith. (3.) Intimate acquaintance with Jesus Christ in his love, verse 17, 18, 19 That you, being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, In which words there are three things observable. (1.) That as a Tree or House cannot stand fast and firm against boisterous winds and storms, unless the one be well rooted, and the other have a sure foundation: so neither can a Christian hold out in those Trials, which he is like to meet with in his course, unless he be well rooted, and grounded. (2.) That the root and foundation, whereon a Christian is kept firm, and stedsast, in times of trial, and trouble, is Love; That ye being rooted and grounded in love, which some take for our love to God, but rather it is meant of God's love in Christ, Christ's love to us, for (as (i) one well notes) Our love is rather a branch than a root, it is the love of Christ, in which we take firm rooting that nothing can shake us, and therefore we are said to be rooted in him, Col. 2.7. (3.) The way whereby Christians come to be rooted and grounded in love, is, by the knowledge of it, such a knowledge whereby they apprehend and apply it to themselves, and have the comfortable experience of it in their own hearts; Thus the Apostle goes on, That you may be able to comprehend with all Saints, etc. and to know the love of Christ, etc. So that by virtue of the coherence of this part of the Apostles prayer with his design in making of it, this must be a true inference. k Baine on Eph. p. 412. l Jeanes ubi suprà p. 224. That a feeling, efficacious knowledge of Christ's love, and the dimensions thereof, will embolden and hearten the Saints in their own and others sufferings, and as a soveeign cordial keep them from all despondency, and sinking of Spirit. There are other places to prove this. The Church Cant. 2.4. says, Christ's love was a banner over her. His banner over me was Love. m Engl. Annot. the larger, on the place. Jackson also on the place. (l) The preaching of the Gospel, or Christ in the preaching of the Gospel, is a Standard, Banner, or Ensign displayed, Isa. 11.10. whose Motto or Device is Love, and among others, this may be one reason, Because, as Soldiers are by their Banner and Ensign, encouraged, & heartened to fight manfully against their enemies, and not to shrink; but keep close to their colours, in hope of Victory: so by the discovery of Christ's love in the Gospel, Christians, who have faith to apprehend, and apply it, are emboldened to withstand courageously all their spiritual enemies, and are continually supported, and inwardly strengthened, and so are enabled to hold out unto the end (under all the trials and troubles which they meet with) in assured expectation of Victory at the last. But I return to our Apostle, who in two other places doth confirm this truth, not by barely asserting that it is so, but by laying down the grounds and reasons why it is so. One place is Rom. 5. In the 3d. verse you hear him speak of glorying in tribulations. We glory in tribulations. So far were they from fainting under them, that they gloryed in them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a high word, and the same which he useth in reference to hope of the glory of God in the foregoing verse. A Christian hath ground of glorying in his Present cross, as well as in his future crown. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 12.10. Non modo aequo & moderato animo sumus, sed etiam magna laetitiâ perfusi, Bez. in loc. Gloriari est gestu, &. verbis exultare, Par. in loc. The word signifies contentment with, taking pleasure in, and exultation under sufferings: We are so far from sinking under tribulations by despondency, that we are able to lift up our heads, and hearts, with joy, and exultation. But whence comes it, that Christians are so born up under their sufferings, that they faint not? why? it is reducible to their experimental knowledge of the love of Christ. Because the love of Christ (says he verse 5.) is shed abroad into our hearts by the holy Ghost given unto us. Which words are not to be referred to that which is next only, but to all that went before. It is a Christians sense, and taste of the love of Christ (through the effusion of it into his heart by the Spirit) which keeps him from fainting, o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd gloriantes cervices erigant, & caput attollant, Harmar. Lexic. Etymol. in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and makes him to glory in tribulation. Sect. 3. Quest. BUt how comes it, that the love of Christ, thus known and experienced, is such a cordial against fainting under tribulations? Answ. This may be gathered from that which goes before, where we have these grounds of it. (1.) Because the sting and bitterness of every suffering is taken away from them. Gild and Wrath are the things which make afflictions so painful and distasteful as they commonly are; it's the feeling of the guilt of sin, and fear of the wrath of God (as mingled with their sufferings) which so often affright men, and make them to faint under them; but now he who knows the love of Christ (having apprehended it by faith, and having the sense of it shed abroad in his heart by the Holy Ghost) is justified and at peace with God; thus he gins the Chapter, Being justified by faith, we have peace with God. And the fear of Gild being taken away by Justification, and the fear of Wrath by Reconciliation, he may well lift up himself in courage, and confidence, under whatever sufferings he meets with, and say with Luther, Feri Domine, nam à peccatis absolutus sum; Strike Lord, for thou hast pardoned mine iniquities. Nor is there any wonder to be made at their stability, and steadfastness in this state of grace, and peace, (from which all their afflictions and sufferings cannot remove them) seeing they are brought into it by the hand of Christ, By whom we have access (or rather p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adducti sumus, Bez. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertit adductionem transitiuè potiùs quam absolute aditum, Par. in loc. are inducted) in this grace wherein we stand, verse 2. (2) Because those who have this sense of the love of Christ in their hearts, are able to look through their tribulations to the great recompense of reward, which they know will make abundant recompense for all at last. Thus in the end of the second verse, We rejoice in hope of the glory of God. The hope of the glory of God is an excellent means to keep a soul from fainting under tribulations. This is a remedy of Christ's own prescribing to his Disciples and all believers; Fear not little flock, it is your Father's good pleasure to give you the Kingdom, Luke 12 32. Let not your hearts be troubled, in my Father's house are many Mansions, John 14.1, 2. This hope the Saints have, and thereby are kept from fainting, yea, made to rejoice in all their tribulations, 2 Cor. 4.16, 17. For this cause we faint not, For our light afflictions, which are but for a moment, work for us a far more exceeding, and eternal weight of glory; Whiles we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal, but the things which are not seen, are eternal. Looking by an eye of faith into another world, they saw glory for afflictions, a weight of glory, an exceeding, a more exceeding, a far more exceeding weight of glory, for light afflictions; eternal glory, for momentany afflictions; and through hope of enjoying this glory, after they had suffered a while here, they were kept from fainting. Nay, it is said of the believing Hebrews, That they took joyfully the spoiling of their goods; how? why, as it follows, knowing in themselves, that they had in heaven, a better and an enduring substance, Heb. 10.34. Martyrs look not at their Cross, but at their Crown (says q Pericul● non respicit Martyr, coronas respicit, Bas. one of the Fathers.) Nor doth he feel his chains and torments upon his body, whose mind is in heaven (as r Nihil crus sentit in nervo, cu● jus animus in coelo, Tert. another speaks.) (3.) Because of those excellent effects and fruits, which such do find wrought and brought forth by their present sufferings. Not only that which they have in hope, but also what they have in hand, not only their future glory, but also their present improvement in grace by their tribulations, doth keep them from fainting under them, as the Apostle sets it forth by an excellent Climax, verse 3, 4, 5. Knowing that tribulation worketh patience, etc. As ill as affliction and suffering is in itself, and to wicked men, it is of great advantage to the souls of the Saints; and an happy exchange it is, to part with outward comforts for spiritual graces; But let us take a survey of the words, & you shall see what good fruit is brought forth from this bitter root. Knowing] See how he gins: Not guessing or thinking, but knowing, that is, s M●nt. on James pag. 17. Either being assured from the Spirit teaching, and the proof that hath been made by others and ourselves; Or distinctly considering, by spiritual discourse, acting our thoughts upon the nature & quality of our sufferings, & the promises which are made to them That tribulation worketh patience] Here is the first good fruit, Tribulation worketh, t In choatan augeat, & paulatim veluti conficiat, Bez. in loc. Significat reminchoatam provehere eò usque donec perficiatur, Camor. Myroth. p. 259. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, increaseth, perfecteth patience, carrieth on to perfection that patience which is already begun, as the word imports. A strange Paradox, that tribulation, which is the cause of so much murmuring and impatience, should work patience; and yet so it is, not in all, but in the people of God, not of itself, but from the Spirit working by, and with it. And it's an usual form of speaking in Scripture, to ascribe that to the instrument, which is proper to the efficient cause only. u Ut autem medicus ex rebus venenatis & noxiis componit saluberrima pharmaca: ita Deus oped. max. suâ sapientiâ ex afflictionibus, quantumvis rebus malis, praeclarissimas virtutes producit, qualis est patientia, P. Mart. in loc. Thus (as a Physician, out of the m●st poisonous, and hurtful things, compounds very wholesome medicines:) the great and g●od God by his infinite wisdom, doth produce, even from afflictions, which are evil in themselves, the most excellent graces, such as patience is. Afflictions do minister matter, and occasion for patience, and they call for patience, and (through the blessing of God, sanctifying these afflictions, and helping a Christians infirmities by his Spirit) patience is produced, whiles a Christian is helped to consider, (1.) That these afflictions come from the providence of God, that God, who is his Father, who sends them in love, and for his good. (2.) That hereby he is conformed to his Head, Jesus Christ. (3.) That there are great and precious promises made unto them, and that there shall be a gracious issue out of them in due time. Nor is it barely produced, but also increased and perfected, for, as Habits are perfected by Acts: so are graces perfected by exercise. And patience experience] This is the second good Fruit. Now many and manifold are the experiences, which Christians have by bearing afflictions; and that, (1:) In respect of themselves. Thus they experience (1.) How depraved their nature is, whereby (if God should leave them) they would murmur▪ and complain, quarrel and blaspheme, instead of suffering patiently when they are afflicted. (2) How weak they are in themselves, who would sink under the least burden, if not supported by divine manutenency. (3.) In what state and condition they are spiritually, that they are the children of God, because conformed to Jesus Christ in the Image of his sufferings, which all God's children are predestinated unto▪ Rom. 8.29. and because they are enabled to bear them, as children, with patience, and submission. (4.) What grace they have: though grace be in them, and known to be there by the Lord, yet it is not so well known to themselves and others, as when it is drawn out; now afflictions are a notable means to draw it out, and give them the experience of it. x Nos enim sumus tanquàm quae, dam aromata, quorum odor, nisi ea contuderis, non sentitur: sumus velutilapides Pyritides, qui non exerunt vim eam quam habent ad comburendum, nisi cum premuntur digitis, Mart. in loc. For we are like some kind of spices, who yield not their fragrant smell, till they are beaten; we are like y D● Pyritide vi●esis Plin. Nat. hist. lib. 37 cap. 11. Nicols A●c. Gem. p. 236. fire-stones, who show not their burning quality, till they are rubbed with ones fingers. (2.) In respect of God. They experience (1.) His Wisdom, in ordering their afflictions for them in their nature, measure, and continuance. (2.) His Power, and all sufficiency, in upholding and strengthening of them. (3▪) His Mercy, and goodness, in passing by their infirmities, and not dealing in strictness, and severity, with them. (4) His Faithfulness, in not leaving them in their distresses, not suffering them to be tempted above what they are able, and making a way for their escape, 1 Cor. 10.13. (3.) In respect of the sufferings themselves, they experience what they are, and know how to carry under new troubles without fear and dread, and how to advise and comfort those, who are in the like condition. z Pareus in loc. As a souldiewho hath endured the brunt of many a battle, hath run through many hazards, and endured many hardships, gets experience in war, and is called an expert soldier, because he doth not so much fear dangers and enemies, and knows how to manage military affairs, which one that is raw and untrained doth not; so Christians grow expert by the afflictions which they endure, and by being enured to them, can tell the better how to deal with them. So that they will esteem that a light burden, which others, that are but young beginners, judge almost intolerable, and will carry away with ease, that which others groan, and are ready to sink under. And experience hope] This is the third good Fruit. Hope, that as he hath been with them in troubles past: so he will be with them now a Heb. 13.5. and never leave them nor forsake them for the future, but will be b Ps. 48.14 their God and guide unto the death. That there shall be an end at last of all their sufferings, and that a glorious end, c Tim. 2.12. that having suffered with Christ they shall reign with him; d James 1.12. Rev. 2.10. that having endured temptation, and been faithful unto the death, they shall receive the Crown of Life; e Rev. 7.14, 15. that having come out of great tribulation, and washed their robes, and made them white in the blood of the Lamb, they shall be before the Throne of God, and serve Him day and night in his Temple; (f) that the trial of their faith should be found to praise, and honour, and glory, 1 Pet. 1.7 at the appearing of Christ, not according to their merit, but according to his gracious promise. And hope maketh not ashamed] This is the Crown of a Christians hope, that it shall not meet with disappointment, and end in shame and confusion to him that hath it, as other hopes do. Worldly hope from men is often frustrated, because bottomed upon a slippery foundation, the words and promises of a mutable creature that may deceive; whence arose that Germane proverb, g Sperare, & expectare multos reddit stultos, Pisc. in loc. That hope and expectation makes many fools. The wicked hypocrites hope from God himself, is sure to be disappointed, because grounded on their own vain and false opinions, therefore compared to the giving up of the ghost, Job 11.20. to the spider's web, which shall be cut off, Job 8.14. These hopes make ashamed, but so doth not the hope of a true Christian; because, being set upon an unmoveable basis, the infallible word of the God of truth, and proceeding from the full assurance of faith, and being cherished and strengthened by the earnest of God's Spirit in their hearts, it shall most ●erta nly be accomplished. Now lay all this together, and if those who know the love of Christ do enter into tribulation justified from Gild, and at peace with God, and being in, can look through it to a● Eternity of glory, with joyful hope and confidence, and do reap so many sweet fruits from it for the present, it need not be doubted, but such have sufficient to keep them from fainting in a day of trouble. The other place (which I shall but name) is Rom. 8.35, 37, 38, 39 where we find the Apostle so far from fainting under tribulations, that he triumphs over them, upon the knowledge and sense of Christ's love, and that upon a double account. (1.) Because a true believer is never the less beloved by Jesus Christ, notwithstanding all his sufferings. What shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? verse 35. that is, none of these shall; and verse 38, 39 Neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. What a Cordial is this to a Christian, under all the evils and enemies which he meets with, to consider that none of them can separate him from the love of Christ. His estate, his liberty, his relations, his life, may be taken from him, but the love of Christ can never be taken from him; He may have many and mighty enemies, Men and Devils set against him, but Jesus Christ is his friend, and will abide so for ever, having loved him once, he will never cease loving of him, but will love him to the end, John 13.1. and this is his Cordial of strong consolation to cheer and refresh his spirits in all that he endures. (2) Because a believer shall be conqueror, and obtain a glorious Victory after all his conflicts through Christ, ●erse 37. Nay in all these things we are more than conquerors, through him that loved us: mark it, They are conquerors already, yea more than so; if there be any thing more, or better than conquest, and victory, they have it, virtually, in and through Christ at present, and they shall be really so, declared, and appear to be so at last. Nor doth this arise from a doubtful opinion, or probable conjecture, but from a full persuasion, and assured confidence. I am persuaded, etc. verse 39 g Pareus in loc. persuaded from the unchangeable purpose of God, his infallible promise, and sure covenant; from the costly satisfaction and constant intercession of Jesus Christ; and from the inward testimony of the Spirit in my heart, which cannot fail. Thus I hope the matter is sufficiently cleared, and confirmed; Wherefore Christians, seeing you are told by our Saviour, That in the world you shall have tribulation, John 16 33. and by his Apostles, That through much tribulation you must enter into the Kingdom of God, Acts 14.22. and seeing you know not what evil may be upon the earth, Eccles. 11.2. nor how soon you may be called to bear your cross, in following after Christ, and have your share in great and much affliction, let me advise and persuade you to prepare for it; and because the love of Christ apprehended, and applied by faith, is so excellent a cordial against fainting at such a time, let me again beseech you, to labour after the knowledge of the love of Christ, and to know it more and more. To this end, be much and earnest in prayer for the plentiful effusion of this love into your hearts by the Holy Ghost, given unto you; totus figatur in cord, qui totus fuit fixus in Cruse, That he who was wholly fastened to the Cross, may be wholly fixed in your hearts, as the h August. Father speaks. Then come what will, what can come, you need not fear, you need not faint, whatever you be separated from, you shall not be separated from Christ, and his love; and whatever conflicts you have now, you shall be conquerors, more than conquerors in the end, through him that loved you. And thus I have, at last, dispatched this first, and main Use; There is something to be superadded by way of Caution and Comfort, with which I shall briefly conclude the whole matter. Sect. 4. Use 2 THE next Use is by way of Caution. Take heed of despising and rejecting this Love in the Offers of it by the Ministry of the Gospel. Of Caution, that we despise not this Love in the Offers of it. Hath the Lord Jesus thus loved you, and is he still at the cost of sending i 2 Cor. 5.20. Ambassadors to make tenders of love to you, and will you not accept them? shall motions of love be made to your souls from the Lord of Life and Glory (as there are in his Word and Ordinances) and will you not hearken to them? Doth he make Proclamation to all that will, k Rev. 22.17. to come and drink of the water of Life freely, l Isa. 55.1. to buy wine and milk without money and without price, to taste how gracious and loving he is, and will you still m verse 2. lay out your money for that which is not bread, and your labour for that which satisfieth not? Doth he n Rev. 3.20. stand at the door, and knock, o Isa. 30.18 waiting to be gracious to you, and bestow his love upon you, even p Cant. 5.2 till his head be filled with dew, and his locks with the drops of the night, and will you not open to him, and give him admission? will you q Jona. 2.8. for the following of lying vanities, forsake your own mercy? Wilt thou, O covetous Worldling, slight and refuse the love of Christ, for the dung and dross of this present world? Wilt thou, O voluptuous Epicure, prefer thy Cups and Queans, thy base perishing lusts, before it? Wilt thou, O ambitious wretch, choose an airy title of honour, a preferment to some slippery place in the Kingdoms of this world, which are but Fancies, and Fallacies, before an interest in this love? Alas! Sirs, do you not know, that this r Rev. 6.16. Lamb of God can be angry, that he hath Wrath as well as Love, and Wrath as infinite as his Love, for s Ps. 90.11 Who knows the Power of it? according to his Fear so is his Wrath: and for whom can you imagine this Wrath to be reserved, but for his t Nah. 1.2. enemies? and such are they, who slight and refuse his Love. Take heed then what you do; Take heed of flying from the arms of his Love, till you fall headlong into the fire of his Wrath; If you have refused and rebelled hitherto, yet now come in, and u 2 Chro. 30.8. yield yourselves to the Lord, and be no more stiffnecked. Now x Ps. 2.12. kiss the Son lest he be angry. Take heed of persisting any longer in your enmity, and opposition, for y Job 36.18, 19 Because there is wrath, he may take you away with a stroke, and then a great ransom cannot deliver thee: He will not esteem thy riches, no, not gold, nor all the forces of strength. But if he continue to exercise the z Rom. 2.4, 5. riches of his goodness in his forbearance and long-suffering towards you, and you go on to despise it, and are not led to repentance by it; know this from the Lord, that you do but treasure up wrath against the day of wrath, and revelation of the righteous judgement of God. Beware therefore betimes, and a Heb. 3.7, 8. to day, whiles it is called to day, harden not your hearts, but hear his voice, and accept of the offers of grace, which are made unto you, lest you feel at last by woeful experience, the truth of that which you will not now believe, that b Heb. 10.31. It is a fearful thing to fall into the hands of the living God, who in that great and terrible day will deal (1.) In pure wrath (without any mixture of mercy or pity) with those who now despise and refuse his love. c Prov. 1.26, 28. He will laugh at their calamity, and mock when their fear cometh: Then shall they call upon him, but he will not answer, they shall seek him early, but they shall not find him. Nor (2.) shall they ever be able to escape it. d Rev. 6.16. Though they call to the mountains to fall on them, and the rocks to cover them, that they may be hid from the face of him that sitteth on the Throne, and from the wrath of the Lamb, it shall not secure them. Nor (3.) shall they be able to abide it; as it is unavoidable, so it is intolerable. Wicked men e P●● 2.12. perish from the way, if his wrath be kindled but a little: how then shall they abide it, when it is throughly kindled? when that f 〈◊〉. 6.17 great day of his wrath is come, who shall be able to stand? for even of present wrath it is said, g Nahum 1.6. Who can stand before his indignation? and who can abide the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him. And the sting of all is this, (4.) That there will never be any end, or mitigation of it. The Wrath of God is often compared to fire, and this wrath to come, which I am speaking of, is h Mat. 3.12. unquenchable fire, and the burn of it i Isa. 33.14 everlasting burn. It is wrath that shall k John 3.36. abide upon unbelievers, and never be taken off to eternity. Now l Ps. 50.22 consider this, you that forget God, and slight Jesus Christ, and neglect the great salvation which is offered to you; lest he tear you in pieces, and there be none to deliver you. One would think, that what hath been said, should be sufficient to startle and awaken the most secure sinners; And the Lord make it effectual to that end and purpose, unto all such, into whose hands this shall come. Sect. 5. THe last Use is by way of Consolation. The Use 3 consideration of the greatness of Christ's love may administer abundance of comfort to the Saints, who know it, By way of Consolation to those who have a right knowledge of the love of Christ. so as to have an interest in it. If the love of Christ be so incomprehensible, as you have heard, than you need not fear to be supplied. Your wants and necessities are many and great, its true, but there are unsearchable riches of love in Christ, from whence you may have enough for your relief. Notwithstanding all the communications, which have been made of Christ's love to the Saints in all ages, and generations past, he is as full as ever, and will be as long as there is a Saint on this side heaven to need him; he may be imparted, but cannot be impaired; he is the same yesterday, and to day, and for ever, Hebrews 13.8. What is it that troubles you, against which you may not find strong Consolation, from the love of Christ? (1.) Is it Sin that troubles you, so that you bewail it, and mourn and grieve for it, and go bowed down all the day long because of it? Truly this is the only thing that can justly create trouble to a Christian, but this doth it necessarily, because of the evil of it, nor can he claim a title to the love of Christ, to whom sin is not grievous; for though the Gospel tells us, That where sin hath abounded, there grace much more abounds, Rom. 6.20. yet it is only there, where the sin that hath abounded in the life, in the commission of it, doth abound in the heart, & conscience, in contrition for it, & detestation of it. But yet even here there is relief from the love of Christ, so far as to keep you from dejection & desperation, though not from a due sense and deep humiliation; for (1.) Is it the Gild of your many and great sins, which affrights you? Consider, there is love enough in Christ to pardon them. Christ's love can cover a multitude of sins, and will cover all the sins of penitent sinners: If man's love will do this, 1 Pet. 4.8. Prov. 10.12. much more Christ's, whose ways are not as our ways, nor his thoughts as our thoughts, for as the heavens are higher than the earth: so are his ways higher than our ways, and his thoughts than ours, Isaiah 55.8, 9 he means his thoughts and ways of mercy, and so says the Psalmist expressly, Psalm 103.11. As the heaven is high above the earth: so great is his mercy toward them that fear him. She was a great sinner, of whom he said, Luke 7.47. Her sins which are many are forgiven her: The eye of favour and love (as the m Favoris oculus velut nox est ad omnem labem. Arab. prov ut citat. a Culu. Act of Obliv. p. 34. Arabic proverb hath it) is as the night to every fault, to hid and conceal it, that it be not seen. (2.) Is it the power of your corruptions, which you groan under, and desire deliverance from? There is love enough in Christ to subdue them, Mich. 7.19. and by the law of the Spirit of life, to make you free from the law of sin and death, Romans 8.2. love enough to sanctify you throughout, and thoroughly throughout, 1 Thes. 5.23. as well as to justify you. (2.) Is it Temptations from Satan, that trouble you? There is love enough in Christ to pity you, because of them. He was in all points tempted as we are, yet without sin, and therefore is such an Highpriest, as is touched with the feeling of our infirmities, Heb. 4.15. love enough to help and secure you in them, for, In that he himself suffered being tempted, he is able also to secure them that are tempted, Hebrews 2.18. love enough to save your out of them, for, the God of Peace will bruise Satan under your feet shortly, Romans 16.20. (3.) Is it the Snares and Dangers of this World, that trouble you? Know, that as he had love enough to give himself for us, that he might redeem us from this present evil world, Gal. 1.4. so he hath still love enough to make you partakers of his victory, which he hath obtained over the world, John 16.33. and to make you conquerors over it by faith, 1 John 5.4. and in the mean time to keep you from the evil of the world, though he doth not take you out of it, John 17.15. (4) Is it the Duties and Difficulties of your course, which trouble you, not in themselves, but because of your weakness and infirmity, by reason whereof you cannot deal with them? There is love enough in Christ to help your infirmities by his Spirit, Rom. 8.6. to assist you in your duties, Phil. 4.13. to support you under, and carry you through, all the difficulties of your pilgrimage; to be continually with you and hold you by the right hand, to guide you with his counsels, and at last receive you to glory, Psalm 73.23, 24. (5.) Is it your Afflictions you meet with, that trouble you? yet in Christ's love you may have peace and comfort enough to cheer you amidst all your Tribulations, John 16.33. There is Favour enough in his love to answer all the frowns and displeasures of men; Honour enough to answer all your abasements; Riches enough to answer all your poverty; Liberty enough to answer all your outward restraints. Here is love enough to be your ease in pain; your health in sickness; your gain in losses; your peace in war; your joy in sorrow; your life in death: In a word, here is love enough to keep you here, and to crown you hereafter; love enough for this, and another world, even for all Eternity. Only look to it by Meditation, lay hold of it for your present subsistence by Faith, plead it by Prayer, and take heed of abusing it by making it an occasion to sin; n Cùm gratia Dei sit mellen, nè comedas eam totam. If the grace of God be as Honey for sweetness, do not make a prey of it, and devour it all together, by any ungodly practice; take heed of turning it into wantonness, Judas 4. by continuing in sin, that grace may abound, Romans 6.1. for that will be bitterness in The END. The Authors cited in this Treatise. AVgustin Ambrose Anselm Aretius Ainsworth Is. Ambros. Melch. Adamus Arrowsmith Anon. The Glory of the times. Alciat Aristotle Assembl. Annot. Beza Bellarmine Bodius Bernard Bede Beverovicius Baldwin Boetius Bonaventure Brentius Brightman Baxter Brinsley Buxtorph Baine Basil. Calvin Isid. Clarius Camero chrysostom Th. Cartwright Ch. Cartwright Clark Crashaw Cyprian Chemnitius Caryl Cotton Culverwel Calixtus Casaubon Dionys. Carth. Davenant Durantus Damascen Despaigne Downham. Erasmus Estius Eusebius. Fagius Fulgosus Forbesius Fergusson Fulgentius Ferus Franzius. Grotius Gerhardus Gouge Glanvil Goodwin Glassius Godwin Gilbertus in Cant. Greenham Gregorius A. Gellius Gurnal. Heinsius Hammond Hall Hondorsius Herbert Hemingus Hardy Hildersham Hierom Holdsworth Hopkins Harmar. Junius & Trem. Idiota Jenkins Just. Mart. Ignatius Isidor. Jackson Jeanes. Kempis A Lapide Edw. Leigh Luther Lessius Lyranus W. Leigh Lond. Min. Lorinus Lukin Lactantius Ludolphus. Marlorat. Maldonat. P. Martyr Mart Martinius. Mason Marc. Marula. Manton Montanus Mercer Macarius Mede Musculus Marton Melancton Mat. Martinius. Nieremberg Nicols. Owen. Pearson Plutarch Prosper Pink Pagnin Piscator Preston. Perkins Pierce Patrick Parisiensis Pliny. Rivet Rolloc Reynolds Ravanel. Robotham Fr. Roberts Alex. Roberts Robinson Ribera. Sibs Scapula Sulpitius Severus. Spanhemius Salmeron. Sixt. Senensis Staughton Scharpius Salvian Schrevelius Tertullian Tirinus Theophylact Trap Tollet Bp. Jer. Taylor. D.T. Taylor. Fra. Tailor Vorstius Vatablus Valerius Maximus. Usher. Watson Ward Wall White Whitaker. Zanchy. Books Printed, and are to be sold by Nathanael Webb, at the Royal Oak in St. Paul's Churchyard, and William Grantham, at the Black Bear, near the little North-door. 1665. SErmons upon Solemn Occasions, collected into one Volume, in Quarto, by Dr. Nathanael Hardy, Dean of Rochester. — The first Epistle General of St. John, unfolded and applied, in Quarto, by the same Author. Mr. Isaac Ambrose's Works, Containing The first, middle, and last things, in three Treatises of Regeneration, Sanctification; with Meditations on Life, Death, Hell and Judgement. — Redeeming the time. A Sermon Preached in Preston, at the Funeral of the Lady Margaret Houghton, in Quarto. Three Gospel Ordinances, viz. 1. War with Devils. 2. Ministration of, and Communion with Angels. 3. Looking unto Jesus. A view of the Everlasting Gospel, or the Souls eyeing of Jesus, as carrying on the great Work of Man's salvation, from first to last, in Quarto. A Discourse of Ananias and Saphyra, laying open their sin and punishment, by Mr. Will. Houghton, in Quarto. Hadadrimmon, Sive Threnodia Anglicana ob Regicidium; A Sermon on the 30th of January, 1660. being the Annual Solemn Fast for the horrid Murder of King Charles the I. on David's Humiliation for cutting off the Royal Robe, and detestation of cutting off the Royal Head of the Lords Anointed. Noah's Dove, with her Olive Branch, or the happy tidings of the abatement of the Flood of England's Civil Discords. A Thansgiving Sermon for the Restauration of his Sacred Majesty Charles the II. by Will. Cole, B. D. Knowledge and Practice, or a Discourse of the chief things necessary to be known, believed, and practised in order to Salvation, by Samuel Cradock, B. D. Mr. Richard Vines, A Treatise of the Institution, right Administration and receiving of the Sacrament of the Lords Supper; delivered in twenty Sermons, at St. Laurence Jury, in Quarto. 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Mr. John Lawson's [Glean and Expositions of some of the more difficult places of holy Scripture] in Quarto. Mr. Edward Thorp, [The new Birth, or Birth from above] in Quarto. Roberti Heggi, Dunelmensis aliquot Sacrae Paginae Loca, Lectiones, in Quarto. The Beacon flaming, with a non obstante, against those that plead for liberty of Printing and publishing Popish Books] in Quarto. Mr. Nathanael Stephen's [A Precept for the Baptism of Infants out of the New Testament] in Quarto. Mr. Edmund Calamy, [The Monster of sinful Selfseeking Anatomised] A Sermon. Mr. John Warren of Hatfield Regis in Essex, [The Potent Potter] A Sermon. — [The unprofitable Servant] A Sermon Preached at the Assize at Chelmsford in Essex, in Quarto. — [Man's Fury subservient to God's Glory] A Sermon on the fifth of November. Dr. Robert Gell, [A Sermon, touching God's Government of the World by Angels,] preached before the Astrologers, in Quarto. — Noah's Flood returning, A Sermon preached before the Right Worshipful Company of Drapers, in London, in Quarto. Dr. John Whincop, [Gods Call to Weeping and Mourning] A Sermon, preached at a Fast before the Parliament, in Quarto. Mr. George Walker, A Sermon. Mr. William Good, (Jacob Raised) A Sermon. Mr. Thomas Goodwin, (The great Interest of States and Kingdoms) A Sermon. Mr. Samuel Kem, (The King of Kings) His privy marks for the Kingdom's choice of Members: A Sermon preached upon the choice of Burgesses for the Parliament, in 4. M. Ben. Hubbard (Sermo Secularis) Or, a Sermon to bring to remembrance the deal of Jehovah with this Kingdom of England, in Quarto. M. I. P. A Sermon Preached upon Matth. 22.21. Wherein is set forth the King's due in part, and People's duty, in Quarto. Mr. Ambr. 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Mr. Giles Firmin, An Examination of Dr. Owen's Nature of Schism; with a Discourse concerning Parochial Congregations in England; Also a Plea for Ordination by Imposition of hands, etc. in Octavo. J. Votier. Entitled, Vox Dei & Hominis, God's Call from Heaven echoed by Man's Answer from Earth. A Treatise of Effectual Calling, in Octavo. Mr. Robert Young, (A Sovereign Antidote against all Grief, with the Victory of Patience) in 8. Mr. Ben. Needler (Expository Notes, with Practical Observations upon Genesis) in 8. Bp. Davenant, (An Exhortation to Brotherly Communion betwixt the Protestant Churches) in 8. (The Beehive of the Romish Church) A work of all good Catholics to be read, and most necessary to be understood, in 8. Mr. John Simpson, (The perfection of Justification against the Pharisees, the Purity of Sanctification against the Stainers of it; the unquestionableness of Glorification against the Saducees) in 8. — (Vindiciae Literarum, The Schools guarded) or the excellency and usefulness of Arts, Sciences, Languages, History, and all sorts of Humane Learning, in subordination to Divinity, etc. in 8. by Tho. Hall, B. D. Mr. John Warren of Hatfield in Essex, (Principles of Christian Practice) Illustrated with Questions and Scripture-Answers, in 8. Mr. Daniel Evans, (Baptismal Catechism) showing unto what person, whether of riper years, or as yet Infants, the Sacrament of Baptism ought to be administered according to the Scriptures, in 8. God's great care of his good People in bad times, by Mr. James Nalton, late Minister in Foster-lane, London. Mr. Thomas Gery, The Fort Royal of Christianity Defended, or a demonstration of the Divinity of the sacred Scriptures, with a discussion of the great controversies in Religion, about universal Redemption, , Original-sin, etc. in 12. — Holy Meditations upon God's Attributes, and other chief points of Religion, in 12. — A Mirror for Anabaptists. Mr. Thomas Jackson (The true Evangelical Temper) wherein Divinity, and Ecclesiastical History are interwoven and mixed, etc. in 12. Hen. Carpenter, The Deputy Divinity, or Inferior Deity and Subordinate God in the World, A Discourse of Conscience, in 12. Rich. Sibbs, Antidotum contra Naufragium fidei & bonae Conscientiae, in 12. Mr. Mullard, (Celestial Soliloquies) composed of several Divine Meditations and Prayers drawn from the holy Scripture, in 12. Francis Thin Esq; (The perfect Ambassador) treating of the Antiquity, Privileges and behaviour of men belonging to that Function, in 12. FINIS.