CHAP. I. Of the ſence of the words, and their uſefulneſſe unto all Chriſt-obeying Chriſtians.

WHere affection is the ſpring of action, and operation, love is perfect to perpetuitie. Chriſt act's as he is, he's with out end, ſo is his love. Things of Heaven are all laſting, everlaſting: you may gueſſe at their beginnings, but never at their endings.

The word in the originall 〈 in non-Latin alphabet 〉 . properly ſignifies, to love ſomething by adhering to it with the mind and heart:Suidas, ſeu aliquem amore complector & cum aliquo amicitiam colo: as 1 Joh. 2 10. Mat. 6.24. cha. 22.37. Mark. 10.21. 〈 in non-Latin alphabet 〉 . ſo to be content and ſatisfied with it, as that a man deſires nothing elſeMe aut amabis, aut quo contentus ſum diliges. Cic. Others ſay 'tis more then 〈 in non-Latin alphabet 〉 as com • ounded of 〈 in non-Latin alphabet 〉 valdè, & 〈 in non-Latin alphabet 〉 , acquieſco: quae enim diligimus in iis acquieſcimus. Alſied- in Lexic. ſigniſicat contentum eſſe acquieſcere, Caſaub. in Mar. 10.21. 〈 in non-Latin alphabet 〉 apud LXX. Interpretes, non ſemper pro diligere, ſed & pro amicis blandiſque verbis compellare, & laudare, ſumitur, ut Cant. 1.14.2. Paral. 18.2.. 'Tis hearty love, Chriſt is ſaid* to love the young man: viz. hee ſpake friendly to him, and dealt gently with him, as the word there imports. Bleſſed Meſsiah the Saints Saviour, at his laſt departure from them; adhered to them with all his might, ſoule, mind, and ſtrength: and was ſo fully ſatisfied with them, tooke ſuch great content in them, as that he deſir'd no other portion beſides them. And thus ſpeaking ſweetly and kindly to them, call's them his ownePeculiaritèr deſtinatus, Theſſ. 1. v. 5. peculiaris, ab 〈 in non-Latin alphabet 〉 , cujus eſt certa quaedam, & minime cum caeteris communis idea, Cajet. 1 Cor: 11.6. vide Bezam in loc. The Lord Chriſt is call'd 〈 in non-Latin alphabet 〉 , God's owne Sonne, quod ſit filius Dei per aeternam generationem., as being his peculiar portion.

His owne, every word of Chriſt hath its weight, every word drop's ſweetneſſe as the hony combe. Chriſtians you ſee your bleſſed lot, you are Chriſt's owne, and Chriſt is your owne. This comfortable kind of ſpeaking to Chriſtians is very uſefull in Scripture; as Jeſus Chriſt is the faithfull's owne, ſo the faithfull are Jeſus Chriſt's own, Rom. 14.4. God is termed 〈 in non-Latin alphabet 〉 the beleeving Chriſtians owne maſter, he ſhall be holden up by his owne Maſter; for God is able to make him ſtand.

Chriſtians! have you had experience of the powerfull workings of Gods love towards you, and on your Spirits? and doe you feare a finall falling, a partiall, or totall declining from Jeſus Chriſt, and his ſweeteſt wayes of ſoule-raviſhing contentments? Remember God's your owne, he both can, and will make you ſtand. Thoſe that truſt in the Lord, ſhall be as Mount Sion, that ſhall never be removed.

In generall conſider, Chriſt hath and may claime title to all by a right of dominion, and ſo all then are Chriſts owne, as he's Lord of all creatures. But Chriſts flock are his owne thus.

1. By right of donation, God hath given ſome to Chriſt, and what's more a mans owne, then that which is given him? The great God gives great gifts like himſelfe: millions of ſoules had Chriſt given him, 1 Tim. 2.6.

2. By right of purchaſe and Redemption, Jeſus Chriſt hath bought ſome, 1 Cor. 6.20. given precious, Fortaſis epithetum, (pretioſa) nonnullum habet reſpectum ad pretium ſanguinis Chriſti, & meritorium ejus-Lorinus, in locum bloud for ſome precious ſoules, 1 Pet. 1.19. 〈 in non-Latin alphabet 〉 , he gave himſelfe for us: not onely 〈 in non-Latin alphabet 〉 a ranſome, but alſo 〈 in non-Latin alphabet 〉 , a counter-ranſome for all our ſinnes. Oh thou man of God, ponder theſe things well in thine owne minde. Chriſt gave his owne ſelfe for thy ſelfe, and art not thou then his owne? canſt thou then have the heart to act ſuch a part of unkindneſſe againſt him as to ſerve thy ſelfe? God forbid.

3. By right of conqueſt, hee hath conquerd ſome with kindneſſe, and overcome ſome with unexpreſſible love, he hath ſubdued them to himſelfe, and their ſinnes with Satan downe to the duſt, and therefore they may well be his, and ſhall not he have the greateſt ſhare in them? May not Chriſt ſay to a ſubjected ſoule, as Paul to Philemon: thou oweſt mee even thine owne ſelfe? Me think's the ſoule ſhould thus reply, yea Lord, and take me and all mine, for thine owne uſe, my ſoule, Spirit, ſtrength, what I am, or may be, for it's thine owne.

4. By right of ſtipulation, Ezek. 16.8. or Covenant-making, I entred into a Covenant with thee and thou becameſt mine: 〈 in non-Latin alphabet 〉 I entred into a contract, or bargain with thee, and ſhall not the Lord have his bargaine?

5. By right of a gracious communication, ſome are ſweetly ſanctified to the uſe of Chriſt, to the ſervice of Chriſt and no other. The Lord hath ſet apart him that's godly for himſelfe. Some are veſſells of honour, fitted for their Maſters uſe, Jo. 17.19.22. Pſ. 4.3.

6. A Beleever is Chriſts owne, by a right of Regeneration, as he's begotten againe, in and after Chriſt's owne Image. God the Father, through Chriſt by his Spirit, hath begotten them againe into Chriſt's owne likeneſſe. The firſt Adam begat a ſonne in his own likeneſſe, after his owne Image Gen. 5.3. 〈 in non-Latin alphabet 〉 vel ut aliqui volunt, 〈 in non-Latin alphabet 〉 . genuit ſecundum figuram ſuam., the ſecond Adam did ſo too. And being begotten againe in his likeneſſe, as children truly like their owne heavenly Father: they are truly and properly call'd his own children. End ſignifies diverſlyDeni que Eraſmus tandem Beza, ad finem uſ que i. e. indeſinentur Piſcator. Omni tempore hoc eſt ſemper perpetuò.. Firſt the continuation of a thing, Pſal. 102.17, 18. He ſhall regard the prayer of the deſtitute, and not deſpiſe it, this ſhall be written for the Generations to come, i. e. inperpetuum for ever. Iſal. 9.7. The Lord ſhall endure for ever. * Aſſiduè Druſius, this ſence from the place, Nazian. perpetuò vulg. lat. in finem.

Where the Chaldie hath it in ſaeculum, the Septuagint, 〈 in non-Latin alphabet 〉 , Chriſt loves his owne with an everlaſting love.

Chriſtians! doe yee ſometimes doubt, through miſapprehenſions and miſtakes? 'tis without cauſe given on Jeſus his part. Secondly, end's put ſometimes for extremitie, as miſery ſorrow, and ſuffering, is the end of ſinning; death is the end of life, ſorrow, miſery, and death, is mans extremity. Meſsiah loves his owne, in all their extremities.

3. Sometimes it ſignifies perfection The Graecians ſignificantly call end and perfection by one and the ſame terme, 〈 in non-Latin alphabet 〉 ſignificat tam perficio, quam finem facio, fineo, obeo, or conſummo, benevertit ergo Poeta, Phyllirides pucrum, citharâ perfecit Achillem. alſo as growth is the end of youth, i. e. the perfection of youth.

Glory is the end of grace, viz. the perfection of grace, for grace is initiall glory, glory begun: a chriſtian, that is ſanctified, ſeaſoned, and ſet apart to the Lords uſe, begin's to live the life of glory even here in the Kingdome of grace. Grace is glory inchoate, Glory is grace conſummate.

4. Sometimes the ſcope, or finall cauſeScopus, ſeu, cauſa finalis, Rom. 10.4. 1 Tim. 1.5. ſignificat etiam exitus ſeu eventus. Phil. 3.19. James 5.11. of things: Chriſt is called 〈 in non-Latin alphabet 〉 , the end of the Law, for righteouſneſſe to every man that beleeveth, viz. that perfection of holineſſe, and that exquiſite righteouſneſſe, with greateſt fulnes, which the moſt holy God, and his moſt holy Law aimed at: and which is more, he did compleatly anſwer, and fully ſatisfie the exacteſt mandates, and precepts, of the ſame ſtricteſt Law for every beleeving ſoule. Chriſt loves his to the ſame end the Law aimes at, viz. to make them holy, and preſent them blameleſſe, before his Father with exceeding great joy. Ah Lord! who is wiſe, and ſee'th not ſtrength of love ſhed abroad by the Spirit in the hearts of thine?

In this text it's put for death onley, he loved them to the end, i. e. to the death, not that death could put an end to Chriſt's love, by which he adhered, and doth adhere to his. Chriſt's love's immortall. Mors igitur non finit omnia. Death only ends mortall things, Death was not able to breake the bands of friendſhip, which were betwixt head and members, Chriſt and chriſtians, that could not deſtroy the power of union betwixt him and his, for how could death put an end to that which tooke away its ſting from it? Chriſt's love to his ſubdu'd him to incounter with Death, Hell, and the grave, who is now triumphing over all principalities and Powers. The ſence then may be ſuch as this, that it put an end to his terrene, and mortall life, and converſation, amongſt them hereMors vocatur 〈 in non-Latin alphabet 〉 non quòd omnia in morte, & cum morte, ſiniantur, quia etiam de Chriſti morte, haec appellatio uſurpatur, ſed quia terrenae & mortali huic vitae, ac mundanae converſationi finem imponit. Gerh. in locum comin Joh. 13.1., and ſo hee loved them to the end of that courſe he ſteered with them here in the body. For 'twas come to this, that bodily preſence muſt now for a time be ſuſpended, corporall fellowſhip certainly ended, though very ſad newes to the hearts of his followers, Diſciples, yet all in love. Now he and his muſt be taken aſunder for a time, that they may be joyn'd together againe, when time ſhall be no more. Thus when Jeſus knew the houre was come, that he ſhould depart out of this world to the Father, loving his owne he loved them, did cleave to them, even unto the end. The note from the words then may be ſuch as this. Chriſt loves chriſtians with a laſting, yea, an everlaſting love. Loving he loved and that to the end.

CHAP. II. Of the nature of Chriſts Love. ALl motion is as the propenſion is, in the primum mobile, firſt moover. God is good, that's his nature, and he does good, that's the fruit of his peereleſſe goodneſſe, ſome deſcriptions have their bounds, but can you limit limitleſſe love? Chriſt's love is ſuch as himſelf is, full of all amiable glory: Chriſt's goodnes is not hid, we'le ſhew you firſt what it is, & then the degrees on't.

FIrſt Chriſt's love unto beleeving ſoules, is for kind, ſincere, without mixture, a love without hatred, a liking without loathing. The ſonnes of men love with a mixed kind of love, there love hath ſome ingredient of diſlike in it, which is ſoone diſcovered as occaſion ſerves. But the Sonne of God doth not ſo, is not ſo eaſily incenſed againſt thoſe he loves. Men hate the perſons of men, men when they are offended with the failings of others, doe forthwith, if they can, avenge themſelves: upon the perſons of thoſe by whom they are injured. But Chriſt takes vengeance onely on ſinne, thou waſt a a God that forgaveſt them, ſaith the Prophet, though thou took'ſt vengeance on their inventions, Pſ. 99.8. Chriſt ſeeth himſelfe in chriſtians whom ſinne cannot deſtroy, he loves them for his owne ſake, hee accepts what's his, forgives what's theirsAccipit ſuum, remittit tuum..

Chriſt loves them becauſe himſelfe is in them, and cannot loath them, for as hee cannot deny himſelfe, ſo neither can he diſlike himſelfe.

2. It is not ſelf-iſh, he loves not for rewards, if hee did, where ſhould he have them? other lovers aime at themſelves ſo much in loving others, as that oft-times they looſe themſelves in ſelfelove, every man had rather be better to himſelfe then to anotherOmnes ſibi melius eſſe malle quam alteri. Teren. . But Chriſt may truly ſay to his friends,2 Cor. 12.14. as Paul did to the Corinthians. I ſeeke not yours but you; he's better to others then to himſelfe, ſuffer'd for many, but brought not ſuffering on any. Chriſt ſeeks not himſelfe; but thy ſelfe. Oh ſoule! hath hee any dowry with thee, when hee makes thee his ſpouſe? thou haſt nothing of thine owne to give him but thy ſinne: thou art nothing of thy ſelfe for him, but a heape of earth, ſenſeleſſe, a meere rudis indigeſtaque moles, what is there in thee that ſo great a Majeſtie ſhould ſet his love upon thee? Or if there were ſomething in thee for Chriſt, as there is not, is he a gainer by it? can he receive that hee doth not poſſeſſe alreadyTalis eſt dilectio Dei erga nos, quatenus nihil boni à nobis ipſi propriè accreſcit. Ameſius de conſc. & ejus caſ. l. 4. c. 10. 2 Cor. 4.15.? Nay are not we receivers and he a giver?

Conſider his love, he is what hee is for your ſakes, you ſonnes of love and choſen friends, all things are for your ſakes, that the abundant grace might, through the thanks-giving of many, redound to the glory of God. Speaking in the antecedent verſe of Chriſts reſurrection, he died and was buried for you, and is riſen againe for your ſakes. Loe, ſee an infallible character of a non-ſelfe lover! hee ſanctified himſelfe, Joh. 17.19. ſet apart himſelfe for you, herein is the praiſe of his grace; that when hee was rich he became poore for your ſakes: 2 Cor. 8.9. that you through his poverty might be made rich. And you know it ſaith Paul, God hath made you to know it; that this was his free Grace: that he ſought not yours, but you.

Thirdly, it is chaſte, undefiled, whence thoſe Epithites, Love, Dove, undefiled ſiſter, Cant. 5.2. to take away the ſuſpition of unchaſte loveUt tolleretur ſuſpicio foedi amoris. Hirom. adver. Iovinian, lib. 1. Tam à me pudica eſt, quam mea ſi ſoror ſit, Plautus. : for this name ſiſter implies a deteſtation of all fleſhly impurity. Ignatius that holy Martyr call'd Chriſt by this name, my love, ſaith he, was crucifi'd: carnall eares, eyes, and hearts, take in carnall conceits of Chriſts love, ſport themſelves with the Letter: but the ſeries of the letter is nothing ſerious, as Bernard notesNihil enim ſerium habet literae ſeries. Ber. ſup. Cant. ſerm. 6.. And therefore let the ſpirituall Spouſe of Chriſt, conceive ſpiritually of ſuch heavenly and ſweet expreſſions of loveut ſpiritualis audi ſpiritualitèr amatoria verba cantai, Orig. in Cant. hom. 2. Non virum & foeminam, ſed verbum & animam ſentias. Ber. ibid.: view not ſo much the outſide of the phraſe as the inſide of the ſence. He loves you chriſtians with a pure, perfect and undefiled love. Breake the bone of the letter and thou ſhalt find the marrow of the ſencefrange os literae, & invenies medullam intelligentiae. Petrus Bleſ. Ser. 3. 'Tis the property of beaſts to live on chaffe, of men to live on corne,Fumentorum eſt paleis hominum frumentis veſci. Greg. proeam. in Cant. goe forth therefore from the ſence of the fleſh to the underſtanding of the mindEgredimini deſenſu carnis, ad intelctum mentis. Ber in Epipha. ſer. 2..

Fourthly, It is full, in him all fulneſſe dwells Omne imperfectum redigitur ad perfectum, ſi nos ad Chriſtum, à quo omnis perfectio deſcendit. Savanat. Expoſ. 4. orat. Domini., Col. 1.19. it hath height, and depth, length and breadth, in it: of his fulneſſe we receive grace for grace, Joh. 1.16. Chriſt had not grace by meaſure, in this he was anointed above his fellowes: who had grace only by meaſure. There is not onely in Chriſt 〈 in non-Latin alphabet 〉 a ſufficiency, but alſo 〈 in non-Latin alphabet 〉 a redundancie of grace, as the Philoſopher diſtinguiſheth, for this the Apoſtle affirmeth, he hath a ſufficiency and Fulneſſe of grace, 2 Cor. 9.8. 〈 in non-Latin alphabet 〉 in every neceſsity, 〈 in non-Latin alphabet 〉 at every time, 〈 in non-Latin alphabet 〉 of every grace. fulneſſe is for emptineſſe, and 'tis the joy and glory of Chriſtians, my friends, that their fulneſſe is in their head.

That 'tis where 'tis ſafe, and from whence it flowes fully and ſweetly into their ſoules. Chriſt is the well, thou beleeving ſoule let downe thy bucket, and drinke and live. Chriſt loues out of the abundance of goodneſſe, becauſe hee expects no profit out of us: for wee are unprofitable ſervants: but our love to him is out of the want of goodneſſe, becauſe wee ſtand in need of GodSed ejus amor ex abundantia bonitatis, quia nullum è nobis commodum expectat; nos enim ſervi ſumus inutiles Deo, Luk. 17.10. noſtra autem erga eum eſt ex indigentia, quia Deo indigemus. Ameſius in medul. l. 2. cap. 7.. Chriſt hath in him the fulneſſe of a fountaine, give he ne're ſo much out to us: he hath ne'r the leſſe in himſelfe hee is an inexhauſtible well-ſpring of life, he is not only full in himſelfe, and for himſelfe: but alſo communicatively unto others.

Fifthly, Chriſt's love is freeNon habet quo intret gratia, ubi meritum occupavit. Bern. in cant. ſerm. 67., acts freely in diſpenſation to every ſpirituall ſoule, I will love them freely, Hoſ. 14.4.2. Cor. 5.4. men oft-times doe not the good they might, when they have opportunity; but Chriſt ſeeks for an opportunity, waites for it, goes about doing good. You have ſome lovers that will love; but then there is this defect in their love, it is onely extorted from them, by kindneſſes and curteſies done to them, and received by them, from them whom they affect: but can you force love from ChriſtOmnia quae de Chriſto legeris non neceſſitate, ſed ſponte facta reperies Orig. in gen. hom. 8. Matth. 10.8.? if you could you need not: for he love's freely, he's free enough, freely you have received. Chriſt's bowells yerne fully, all his gifts are given freely, come from him freely. Rom. 8.32. Rom. 3.24. Juſtification comes freely, Sanctification, Glorification freely, The Lord did not ſet his love upon you, nor chooſe you becauſe you were more in number then any people: for ye were the feweſt of all people; but becauſe he loved you, Deut 7.7, 8. he did it not from any motive ariſing from you; for there was nothing in you to draw and kindle his love: but he did it becauſe he did itAmat quia amat Bern. . He chooſeth none worthy of himſelfe, but by chooſing them makes them worthyNullū eligit dignum, ſed eligendo efficit dignum. Aug. cont. Iuli, Pelag. l. 5. c. 3.. Theſe things demonſtrate freenes of grace to be in Chriſt, & to flow from him into beleevers.

Firſt, in that when hee ſets his love upon a ſoule, hee finds nothing in that ſoule worthy of love: he findes much matter of loathing; but nothing that's matter of love, as an object fit and ſutable for Divine love to faſten upon. When a poore ſinner lieth buried in pollutions, and fleſhly defilements, and hath no cauſe in him moving Chriſt to love, hee makes lovely, and then loves, though he findes that ſoule loathſome, Ezek. 16. from the third to the eight.

Chriſt himſelfe became uncomely, Iſa. 53.2. that hee might the better cover their uncomely parts with his comelineſſe, he was without forms and comelineſſe, and when men ſaw him, there was no beauty that they ſhould deſire him: this he was for your ſakes. Chriſt doth as wee our ſelves doe, upon thoſe members that we thinke to be leſſe honourable; 1 Cor. 12.23. even on them we beſtow more abundant honour, and on our uncomely parts, more abundant comelineſſe. Chriſt beſtoweth on the more uncomely ſinner, receiving him, the more abundant comelineſſe: ſo that the greateſt ſinners, make the moſt gracious Saints. Paul was once, one of the chiefe of ſinners, the worſt of men: but after the Lord Chriſt in mercy look'd on him: and wrought kindly upon his Spirit, he became then one of the beſt of men; in labours more abundant for Chriſt then all others. Oft-times it falls out, that ſuch as are moſt rejected of men, are moſt reſpected of God. A lame Mephiboſheth, a halting creeple, a blind Phariſee, a leprous Samaritan, Luk. 12 16. an ulcerous Lazarus, a woman with a bloudy iſſue, Mark. 5.34. Perſons uncleane, and contemptible, objects of diſdaine in the eyes of menNon deſormitate corporis animus foedatur: ſed pulchritudine animi corpus ornatur. Senec. , he hath choſen alſo perſons of meane employments, as Amos a heards-man, Gideon a thraſher, Abel a ſhepheard, Noah a husbandman, Joſeph a Carpenter, Peter and Andrew fiſhers; James and John fiſhers, mending their nets were called, and a Jaylor with many others of this world's poore, who were rich in Faith, when choſen. Mary a harlot, Rachel a harlot, Paul a blaſphemer: ſome of all ſorts of ſinners have been and ſhall bee ſaved through the riches of his grace: yet God forbid you ſhould ſinne that Grace may abound: doe not ſo ſinne againſt Chriſt; for if yee are Chriſt's, yee dare not.

Secondly, in that he comes upon a loveleſſe ſinner, and ſinfull ſoule, unſeene, unſought, and not deſired.

1. Unſeen, a man by nature is borne ſpiritually blind, hee ſee's not his owne wants, nor Chriſt's worth: the ſinfulneſſe of ſinne, nor the goodneſſe and ſweetneſſe of a Saviour: he ſee's not his owne miſery, perceives not the nature of the Lords mercy, he conſiders not his ſpirituall penury. Chriſt comes upon the ſpirits of men inviſibly, unſeen, which ſhewes 'tis from free love: and that no proviſion can be made in any ſoule for the Lord Chriſt; but what hee brings along with him.

Secondly, unſought, I am found of them that ſought me not; I ſaid behold me, behold me, to a people that was not called by my name, I ſaiah 65.1. viz. the heathen Gentiles, that could not ſeek, nor grope for, and after Jeſus Chriſt: a people that had not ſo much as a good name, to commend them (if it were poſſible) to Chriſt, much leſſe good natures. What then moved this bleſſed lover to ſet his love upon them? was it any thing they had for Chriſt, or to bring unto Chriſt? ſurely no. What then? 'twas the freeneſſe of Chriſt's will to doe good, that moved him to love freely. I will have mercy on whom I will have mercy, that's his determination. He's unſought, not ſought of them: but they are ſought of him. He's the ſeeker before converſion, (if there be any) which muſt needs be, if there be any reconcilement betwixt God and the ſoule. Luke 9.10. I am come to ſeek and to ſave that which is loſt. Chriſt ſeekes us before we doe or can ſeek him, we are loſt till then. Chriſt elects us alſo, before we can elect him: Joh. 15.6. you have not choſen mee ſaith Chriſt, but I have choſen you: you ſee then Chriſt's love is free, and acts freely towards ſuch as he will ſave.

Thirdly, Chriſt workes on the ſoules of men when not deſired, naturall men doe not know him, are not acquainted with him, Iob. 21.14. his outgoings and incommings before them,Scientia non habet inimicum praeter ignorantem. Tolerabilior eſt paena vivere non poſſe, quam neſcite. Senec. they are enemies to the knowledge of a crucified Chriſt, and it is certaine there can be no deſire of unknowne objects: When we ſhall ſee him, there is no beauty that we ſhould deſire him, Iſaiah 53.2. The Prophet predicts what carnall and naturall men would thinke, and conceive of Chriſt in their naturall conditions. If men ſee no beauty in Chriſt, no lovelineſſe and ſweetneſſe in him, it is impoſſible they ſhould deſire him: for 'tis the excellencie, luſter, and beauty of an object, that ſtrengthneth deſires towards it, and fixeth the eye of the intellect, the underſtanding upon it. Chriſt loves when not deſired, and therefore loves freely.

Fourthly, it's free for that it acts againſt repulſesChriſt ſometimes workes his workes on croſſe and perverſe natures: ſome Chriſtians have as croſſe ſpirits by nature, as can be in nature found: yet he chooſeth them when better, and ſweeter natures are refus'd. Ah Lord! what a great myſtery of godlineſſe is this?, love cannot be acquired by doing injuries, deſerved by repulſes: and therefore free, Iſaiah 65.23. I ſtretched out my hands all the day, to a rebellious people: a people that provoketh me to anger continually to my face. Was this the way to be beloved of God? much leſſe to procure love: was it not the direct way to be ruined, ſtripped of God, Chriſt and all goodneſſeMaium eſt agere quod prohibetur, ſed agere quia prohibetur peſſimum. Joh. 21.14.? and yet you ſee he ſtretcheth out his arme, he not onely put's it forth; but alſo ſtretcheth it forth, as if he ſhould ſtraine himſelfe, to embrace thoſe that will come out of darkneſſe, into marvellous light and liberty. Is not this grace free? what ſo free as this? Naturall men before Chriſt's Spirit comes into their hearts, in powerfull workings; they cry out: Lord depart from us, we will none of thy wayes: and did not the Lord in love, draw nigh to them, where were they? what would their end be? Chriſt's love is free.

Sixtly, it's attractive, it's a drawing love, I have drawne thee with loving kindneſſe, Jer. 31.3. Some lovers love dearely: but cannot draw their objects nigh to them: they love but are not loved againe: their love is fruitleſſe: But Chriſt's love begets love, love like it ſelfe. Draw me ſaith the Spouſe, and I will runne after thee. Chriſt could draw teares from Peters eyes, with one looke of love, and he wept bitterly Petrus, tunc flevit quando in cum Chriſtus reſpexit. Bern. de mod. benè viv. ſer. 10. Petrus flevit & tacuit, quia quod defleri ſolet, non ſolet excuſari, & quod defendi non poteſt. ablui poteſt. Ambr. 10.3. ſer. 46. Greg. Homil. 30. in Evang. ſaith the Text. Chriſt's love is magnes amoris the Loadſtone of love. it drawes Iron hearts to it, and makes them melt before the Sun of Righteouſneſſe: when it ſhines upon them ſweetly.

Chriſt's love is a heart raviſhing love, he can ſnatch a Paul into the third heavens, and fill him with joy, peace and glory inviſibly: he can ſo wrap him up in the thoughts of his love, and fruits of his goodneſſe, as that the man is loſt in God, is in an extaſie, cannot tell you what hee ha's ſeen, felt, or heard. Gracious ſpirits! you can ſay Amen to the truth of theſe things. Ha's not his love ſerved you as zeale did David? ha's't not eaten you up? 'twill firſt, or laſt ſerve you ſo, yee favourites of Heaven. Chriſt's effectuall love is not laid out in vaine: for loving to the end, hee holds his object cloſe to himſelf, till he hath it where it cannot get from him: even in his owne manſion and dwelling place. Chriſt drawes with bands of love, Hoſea 11.3. Chriſtians, if words will not faſten you to your Saviour, deeds muſt, he hath bands for you: and if hee get you in bands, he'l hold you faſt.

Seventhly, it's coercive, both within himſelfe, and alſo in all his members. What made him to veile his glory, become fleſh, and ſave his people, but loveNihil enim eſt quod non toleret, qui perfectè diligit.? he loved me, and what followes? he gave himſelfe for me: when once you have his love, you have his heart, whatſoever he is and hath: heare the Father ſpeake to dejected ſoules. Iohn 3.16. God ſo loved the world, that hee gave his onely begotten Son, that whoſoever Quod omnibus promittitur, ſingulis promittitur. beleeveth in him ſhould not periſh, but have everlaſting life. So lov'd, viz. ſo infinitely, ſo tranſcendently, ſo incomprehenſibly, there's a ſic without a ſicut, marke that wiſely and well.

Doth thy unſutableneſſe to Chriſt, and unworthineſſe of Chriſt afflict thee? Remember his love will cauſe him to ſtoope to thee, and make thee worthy in himſelfe. And that very apprehenſion, if cordiall and reall, if hearty and ſincere: even that I ſay is a fruit of Chriſt's love, ſhed abroad in thy heart already, this abaſing of thy ſelfe is a lifting up of Chriſt in thine own ſoule, who hath already made thy heart his home. What force is that which moved him, who of himſelfe is ſo violent in all victory, to be ſo vanquiſhed with all violenceQuae eſt iſta quaeſo vis, tam violentia ad victoriam, tam victam ad violentiam? Bern. ſuper Cant. ſer. 64. Nulla vis major pietate verá eſt. Triumphat de Deo amor. Id. Ibid.? Amor eſt, nothing but the force of love: Nazianzen calls love a ſweet tyrantDulcis, tyrannus. Nazianzen, orat. 28. in Maxim..

In his members, what gives life and motion to all the parts of his body myſticall but love? all action of theirs are the product of his affection to them: the more Chriſt's love ha's its perfect worke on a beleeving ſoule, the more lively and lovely are the reachings out of that ſoule towards Chriſt: the bleſſed light of the Lords favourable countenāce, ſhining out unto a Spirituall ſoule, makes labours many, after Meſsiah's preſence, love's coercive.

Eightly, 'tis immutable, cannot change, varie, or alter, neither length of time, diſtance of place, nor ſtrength of deformity, can worke an alteration in his love. The love of man is very variable, we love by fits, and ſo doth every foole, he loves in his mood, while the pang laſteth: But as the torrent is up and downe, ſo it is with many lovers, they are either as high as the skies, or elſe as low as hell: either thoſe they love are the beſt with them, or the worſt living, becauſe they are unſteady, conſtant in nothing, but in inconſtancy. But the love of Chriſt is alwayes the ſame, the injuries we doe to Chriſt, although they have their fruit in diſcomfort, and occaſion the hiding of his face, with the ſuſpenſion of the manifeſtations of his love for a ſeaſon, which indeed is a hell on earth to a ſanctified ſouleSubſtractio gratlae eſt maxima poena. Alſt. in ſent: l. 2. tract. 30. q. 2.. Yet theſe injuries, even theſe I ſay, doe not alter, or leſſen his love to hisNube ſolet pulſa candidus eſſe dies. Ovid. Afflictio dat intellectum, quos Deus diligit caſtigat. Deus optimum quem que aut mala valetudine, aut luctu afficit. Seneca. Unde datum eſt vulnus, contigit inde ſalus.: for God can viſit tranſgreſsions with arod, and iniquities with ſtripes; nevertheleſſe his loving-kindneſſe ſhall continue with his, 〈 in non-Latin alphabet 〉 , Nocumenta, Documenta. Schola cruis, Schola lucis. Detrimenta corpotum, incrementa virtutum. Greg. Iam. 1.17. and hee will not ſuffer his faithfulneſſe to faile towards them, Pſal. 99.32, 23. Chriſt can ſcourge his friends for and from their ſinnes, as well as for the exerciſe of their graces: and yet love them dearly, conſtantly, and ardently. In him is no variableneſſe, nor ſhadow of turning. Not ſo much as a ſhadow, colour of alteration, or mutation; 〈 in non-Latin alphabet 〉 , he will in no wiſe caſt you out, Joh. 6.37. and he that eſcapes the Lords affliction, may ſuſpect his owne adoptionQui excipiturd munero flagellatorum, excipitur à numero filiorum.. Trees are rooted the more firmely by ſhakingDeus unicum habet filium ſine peccato, nullum ſine flagello.. The Perſian Kings ſhunned familiarity with their Subjects, and were ſeldome ſeene, that they might be the more honouredPerſona Regis ſub ſpecie Majeſtatis occulitur. Iuſt. l. 1.: ſo Chriſt ſerv's Chriſtiās.

1. 'Tis not length of time that can worke, or occaſion an alteration in his love. It's everlaſting, I have loved thee with an everlaſting love, Hoſ. 2.19. Jer. 31.3. Behold I will betroth thee unto me for ever. Wee may through tract and length of time, forget and be forgotten. As Joſeph forgot his Brethren, and was forgotten of them. Length of time may either wholly weare out out affections, or elſe coole and leſſen their heat, and ſtrength, towards our familiars: But Chriſt's love tak's not cold, is not cooled towards his, 'tis alwayes firme, free, full, fervent, Heb. 13.5. Hee hath ſaid, I will ne'r leave thee, nor forſake thee. The words are emphaticall; 〈 in non-Latin alphabet 〉 , there is a duplication of the ſubject of the Promiſe, I will not leave, I will not forſake, and a multiplication of NegativesEſt negationis conduplicatio, ut fit vehementior pollicitatio. Eſtius in locum., there are five negatives in the promiſe, by which he intimates, he will not, yea he will not ſurely, he will not forſake his ſervants: he will never totally reject them, he will not utterly forſake them. I will not leave you comfortleſſe, or as Orphanes, as children without parents 〈 in non-Latin alphabet 〉 Non deſcrit, etiamſi deſe rere videatur, non deſerit etiamſi deſerat. Auſtin. Nam non diceſſit Deus, quando receſſit..

Secondly, no diſtance of place were it never ſo great, yea, although 'twere as great, as that which is betwixt the loweſt earth, and higheſt heaven: yet cannot this part Chriſt and Chriſtians, or impare the ſtrength of his affections towards them, worke the leaſt alteration in his love: yea even now, although his glorious Majeſty poſſeſſeth the heavens, yet his heart is where 'twas, 'tis towards his Saints on earth. You bleſſed babes and friends of Chriſt! your head in the heavens prayes for you, pleads for you, takes notice of you, and all your ſufferings: he's in Heaven enter'd before you, but 'tis to make way for you, fit a place for you, and preſerve your roomes till you come, aſſure your ſelves he cannot forget you, doe not you forget him.

Thirdly, nor can ſtrength of deformity worke a change in his love, he can love Job on the dunghill, with his filthy carcaſe, Jerymiah in the d'ungeon with his rotten raggesAnima quae nunc pannoſo veſtitu & ſervili habitu, tegi putatur: in regno Coelorum Regina, & nobilis Regi aſtans reperitur. Baſil. l. de vera Virg., Lazarus whil'ſt begging with his running ſores: Jonah in the Whale's belly, though his head's bound up with weeds. Abel tumbling in his own bloud, Paul and Silas in the ſtocks, with contemptible chaines: as he is no reſpecter of perſons, ſo neither is hee a reſpecter of conditions: hee ne'r withholds his affection, from his people in affliction.

CHAP. III. Of the degrees, or rather the immenſities of of Chriſt's unſearchable love.

INfinitneſſe ha's no demenſities, by finite conſiderations.

Chriſt's love is of an infinite nature.

There's a meaſure in every thing ſait's our Proverb: but Chriſt's love out-vies the worlds Proverb: 'tis without me aſure, ha's no meaſure in it. It's nothing above Geometrie, that's an Art that may teach to meaſure the earth; but the Heavens are not ſo farre from the Earth, as the degrees of Chriſt's love are above all Arts and parts of men.

Can you meaſure him who ha's meaſur'd the waters in the hollow of his hand, Iſaiah 40.12. and meeted out Heaven with a ſpan?

Chriſt's love's immenſe, knowing Chriſtians can tell you ſo, and that no mortall can deſcribe its meaſure, we'l illuſtrate its greatneſſe a little, as the earthlineſſe of the inſtrument will permit, and leave the reſt to be revealed in Heaven, to all heavenly minds.

THe degrees of love as well as the truth, ſtrength, force, and ardencie thereof, are as the relation is in which it acts, which may be ſhadowed out thus.

Firſt, Chriſt loves more then friends, there may be a knitting of ſoules among friends, as in Jonathan and David: but did you ever heare of a knitting of natures?1 Sam. 18.1. vide 2 Sam 1.26. friends of Chriſt! Chriſt hath knit your natures to his, you are one nature as well as one fleſh, are you glad on't? can the two natures of two friends be united in one perſon? Chriſt hath don't, this is the myſtery of perfect love. The Law commands, love thy neighbour as thy ſelfe, but extends no farther: but Chriſt hath done a great deale more, marke beleeving ſoule! Chriſt's love to thee, hath excell'd the love of friends. For Chriſt lov'd thee not onely as himſelfe, as his Father commanded: but alſo more then himſelfe, as his love conſtrain'd. Hath hee not given his owne life to ſave thine? was not his ſoule wearie to the death, to refreſh thine, under the powers of that death which is death indeed? 'tis the ſecond death I meane, to which the firſt is but a ſhadow. Hee was as a ſheep led to the ſlaughter, to free his ſheep from ſuch ſhambles. I lay downe my life for my ſheep, that's the heavenly voice, doe you heare it you ſheep of Chriſt? Joh. 10.15. Can Paul crie up ſome that would, for his good, have pull'd out their right eyes, ſo well they lov'd him? oh ſanctified ſoules! you have greater cauſe to crie up Chriſt? for hee would and did draw out both his eyes, yea his precious ſoule to doe you good, both now and in your latter end alſo, ſo well be lov'd you, and he is the ſame hee was, you bleſſed babes of Chriſt.

Secondly, Friends may peradventure die for friends, and that's the greateſt love that man can ſhew, Joh. 15.13. but Chriſt's love is more, he died for foesNon exiſtentes immo & reſiſtentes. Ber. ſup. Cant. ſer. 20. Rom. 5.8., Chriſt can bleed freely, to make a reſiſting rebell live ſweetly, the life of God. Chriſt will crowne thoſe with glory, that had a heart to crowne him with thornesPudeat ſub ſpinato Capite Membrum fieri delicatum. Bern. in feſto. omn. Sanct. ſer. 5., if they'l receive him, he's kind to the unthankfull, that's his goodneſſe, hee can bleſſe them that have curs'd him, love them that hate him, pray for them that perſecute him, oh fleſh and bloud! thou canſt not doe theſe things.

This is the praiſe of Chriſt's love, if you ſay he died for his friends, we may anſwer as he did, for his friends indeed, as being heartily lov'd of ChriſtPro jam amicis nondum quidem amantibus, ſed tamen tam amatis. Bern. in Pſal. qui habitat.: though like unkind friends, they loved him not againe. Or as Aquinas, not his friends as loving him any thing, onely his friends as lov'd by him aloneNon amici quaſi amantes tantum amici ut amati. Thom. Aquin. in Johan. uti Barrad. to 4. l. 4. c. 15..

And, which is more, Chriſt in ſuffering was no murmurer in the leaſt meaſure; he was led as a ſheep to the ſlauohter, and open'd not his mouth, cloſed his bleſſed lips and was ſilent; Oh Lamb of God! thou art exceeding good, when wee ſuffer for friends, there is ſome heart-riſings in us, ſome harſh and hard expreſſions fall from us: diſcontented words are utter'd by us, yea much more when wee ſuffer for our enemies. But Chriſt was free from this, did not charge his God with folly, what ever he brought on him.

Some grudge to doe him ſervice, who never grudg'd to ſave them, would they once accept of his love. Sweet Chriſt's ill ſerv'd of ſome, who have been well ſerv'd of him, ſome thinke all too much they doe for Chriſt, who thought all too little that he could doe for them, would they come in; But they'l not come to him that they may have life, ſad ſoules! I'le ſigh for you, thus he refuſeth his owne cure, who acquaints not the Phyſitian with his griefeIpſe ſibi denegat ceram, qui medico non publicat cauſam. Aug. Epiſt. 118, hee dies deſervedly who refuſeth Chriſt bringing life eternallyMerito peritaegrotu • qui medicum non vocat, ſed ultrò venienentem reſpuit. Muſculus. Prima pars ſanitatis, eſt velle ſanati. Seneca. .

Secondly, Chriſt loves more then a Father, he loves children of Light more then Parents can doe theirs. David may wiſh hee had dyed for his Abſolom; but the heart's deceitfull, and chiefly deluſive in its affections. That love may ſeeme ſtrong, which in great undertakings and workings may prove weake. Chriſt did not onely wiſh a death once, to preſerve his from dying twice; but did alſo embrace it: will you heare his comfortable ſayings, in two or three words? 'tis this, I lay downe my life, no man takes it from me, few words but full of worth. They came from his heart; had David died, he could but have kept one alive, and that not long: but Chriſt's dying hath kept millions alive, who ſhall never die the ſecond death. Chriſtians! what ſay you to your heavenly Father? can you love as you are beloved? how can you forget his goodneſſe? you cannot live, much leſſe die without the comforts of his love, without him yee can doe nothing, Joh. 15.5. 〈 in non-Latin alphabet 〉 ſeorſim à me, ſevered from meCalv. Camer. &c. .

Thirdly, Chriſt loves more than a husband, where's the huſband that will marry with a black, deform'd, and adulterous wife? and when he hath got her, ſo love her as to lay downe his life for herQuis enim poteſt ſic ducere, ut moriatur pro ea quam vult ducere? Si enim mori pro ea quam vult ducere voluerit, non e • it qui ducat. Securus autem ille pro ſponſa mortous eſt, quam reſurgens e • at ducturus. Aug. in Pſal. 122.? Chriſt hath done it, and thou knoweſt it, beleeving ſoule! if thou know'ſt what thou wert, when Chriſt betroth'd thee to him. Chriſt matcheth like Moſes, Moſes his ſpouſe could not be more defective in nature and outward comelineſſe, than was Chriſt's Spouſe in grace, and inward comelineſſe: and yet thou Spouſe of Chriſt! conſider, Moſes could not doe that for his Spouſe which Chriſt hath done for thee, Moſes married a certaine Ethiopian, but could not metamorphiſe or change her colour Moſes E •• i • yſſ • u • quand • m duxit uxorem, ſed ejus non potuit mutare colorem. Bern dom. 1. • oſt. octa. Epiph ſer. 2., ſhe was as black, when made his wife, as ever ſhe was before: But Chriſt makes of black white, findes foule, but makes faireIn ſola anima pulchritudo, & turpitudo apparent, & ideo is ſolus vir pulcher eſt, qui eſt virtute preditus. Alexan. poedog. l. 2. c. 12., that's his method. Pſal. 45.13. 〈 in non-Latin alphabet 〉 . All the glory of the Kings Daughter is within, as the Septuagint read the words, 'tas ever been Chriſt's lot to light of ſpiritually uncomely Spouſes, ſweet Lord! thou marrieſt meerely for love, when Chriſt ſeekes a ſoule he ne're askes the queſtion, what is ſhe, or what hath ſhe, he'le have her if ſhe'l have him, ſo great's his love. 'Tis not dowry or feature he have it? all he aimes at is love for loveQuam quaeris alium, inter ſponſus, neceſſitudinem, vel connexionem, praeter amari & amare. Bern. in Cant. ſer. 31..

Fourthly, Chriſt loves man more than man loves himſelfe, all men ſeeme to love themſelves, but really they doe it not, thy ſoule's thy ſelfe, and that's neglected, whence are all thoſe cares and paines about thy carcaſe? why lay'ſt thou ſo much out on duſt? Is the bodies worth like the ſoule'sQuid de te, tu ipſe tàm malè meiuiſti, ut inter bona tua nolis aliquod eſſe malum niſi tcipſum, Aug. in ſerm. de temp. ? was not he found a foole that heaped up goods for many yeares, and plac'd felicity in them, and in one night, loſt them ſoule and all? canſt thou ſay thou lov'ſt thy ſelfe, and yet workeſt not towards Heaven for thy ſoule, thy better part? what ſhall the body be ſed, warmely clad, ſweetly accommodated, and ſhall onely the ſoule be brought to poverty? Is this ſelfe-love to let ſelf die for ever, for lack of looking too? wilt thou bury a living ſoule in a dead body, who for many years hath given life to thy members, & at the cloſe of dayes wilt thou lodge it in a hell of tormentQui fecit te ſine te, non ſalvabit te ſine te. Aug. Quid miſerius miſero non miſerante ſeipſum?? oh noble ſoule! thou art a ſpirit whoſe nature's to be active and act upward: but thy priſon the body hath been thy ruine. Bleſſed God! what a bad caſe is ſuch a ſoule in?

Others ſeem to ſeek out for their ſoules, ſeeme to ſhew ſome love to themſelves, but doe no more then grope after true bliſſe. Some ſeeke to be, and doe well in their latter end: but 'tis but as the Sodomites grop'd for Lots doore in the darke. Reach after it they doe, but 'tis onely ignorantly, as ſome worſhip they know not what, ſo ſome ſeeke they know not what: others ſeeke they know not where, vitam beatam quaerunt in regione mortis. They ſeeke Heaven in Hell,Is eſt homo calamitatis fabula, inſoe-Ncitatis tabula. the living among the dead, a living Chriſt in wayes of death. Is this to love thy ſelfe? The Lord bee good to ſuch a ſoule.

Chriſt loves thee more then thou loveſt thy ſelfe: for his care is more for thy ſoule then is thine owne. Thou canſt let ſlip away precious opportunities, of ſoule refreſhing rarities, and ne're obſerve the emptineſſe of all ſeene things: but Chriſt watcheth alwayes, ne'r ſlumbreth, ne'r ſleepeth, waites that hee may be gracious to thy graceleſſe ſelfe. Oh ſinner! what's the frame of thy heart when thou ponder'ſt theſe things? Did'ſt thou ever heare of ſuch a friend that could overlove thy ſelfe in thee, ſeeke things for thy owne peace like to Chriſt? Is not this love of the higheſt degree? do's not this ſpeake him an inlarging good, when thou art ſtraitning thine owne bowells againſt, and towards thy ſelfe, in the things of thine owne welfare.

Fifthly, Chriſt loves more then a ſoule. For, firſt a ſoule may leave her bodie in the duſt, but cannot raiſe't up againe: but Chriſt will raiſe his body though buried in bottomes of greateſt depth. Secondly, the ſoule quickens with a borrowed life, but Chriſt quickens with his own life. Chriſt loves his owne bodie, more then the ſoule can love her owne body. Two things ſhew the ſoule's ſtrength of love to her owne body.

1. Feare of death. 2. Loathneſſe to die.

For the firſt, men tremble to thinke of that ſeparation which is then made betwixt ſoule and body, it's as he calls it, a terrible ſeparationHorrendum divortium, Bern. ſup. Cant. ſer. 26., not onely of the dead from the living, but alſo of the dead from it ſelfe, a ſeparation of the dead body from its owne ſoule, which is it ſelfe.Timore caſto autem timeat, homo ſeparationem à Deo. Bern.

Secondly, loathneſſe to dye, the ſoule ſhrink's at the bodies diſſolution, and they each of them grieve to part with each other. Is there not in them, who ſhall live for ever, a loathneſſe to die? which loathneſſe, ariſing neither from a deſire of poſſeſſing preſent pleaſures, nor from a feare of ſuffering future torments in hell fire, muſt needs ſpring from this root, the love that is betwixt ſoule and body. Hylarion, when he was about to die, ſpake to his ſoule thus, Goe out my ſoule, goe out, what feareſt thou? what doubteſt thouEgredere, anima mea, Egredere: quid times? quid dubitas? Hierom. in vita Hillarion. ? diſcovering that his ſoule was loath to leave her earthly home, loath to goe to her heavenly Father, the onely Father of Spirits, oh the love it ſelfe of none, but of ſuch an one who is love its ſelfe D. Walſ. ſer. liſe & death of Chriſt. 1 Joh. 4.8. God is love.

Chriſt's and Chriſtians union is greater then that of ſoule and body, thus. 1. The ſoule is truly and properly ſaid to be in the body, but the body cannot truly and properly be ſaid to be in the ſoule, for 'tis impoſſibleUltra poſſe non eſt eſſe.. But Chriſt is ſaid to be in his, and they are ſaid to be in him. 2. There is a greater union between the one, then is between the otherCaput & corpus unus eſt Chriſtus. Auſt. , and therefore the greater love: for the more the unitie is, the more is the amity.

Sixthly, Chriſt loves man more then man loves God, though you take in the beſt of men within the limits of this concluſion. Abraham may give a Sonne, an onely ſonneSint & in hoc parenti triplicata ſupplicia, ſilius, chariſſimus, quem diligis Orig. in locum. Fulmen non minus terribile Abrahamo, quam ſi jubetur cor ſibi cruere, immo ſecum univerſo mundo in Infernum praecipitare. Paraeus in Gen. 22., a ſonne he lou'd to the Lord his God in love, through many ſtraits, and yet not be ſo much in love with God, as he's in love with him: a man may give his owne life, ſelfe, and ſoule to Jeſus Chriſt, and yet not love as he's belov'd. For firſt, love in this life is little, and can you think its acts are ſo great; Nothing acts beyond the compaſſe of its owne abilities. Secondly, wee are the Lords debtors, our lives are his by right: but Chriſt is debtor to none, he paid many debts of many thouſands, but ow'd not a mite to anyPromittendo ſe fecit debitorem. Aug. . 3. Chriſt's love to us is greater then ours to him, for 'tas a greater fruit, his love makes lovely: but ours addes nothing to his beauty, wee may get by him, but what gaines he by us? can we augment his glory? that were to help the Sunne to ſhine, whoſe glory needs no increaſe. Deare friends! tell mee what thoughts have you of Chriſt's love, and what worke doth it make on your ſpirits? can you at laſt admire the height, depth, length, and breadth, of ſuch a grace, in ſuch a perſon as Chriſt is? you ſee, friends of Chriſt! all theſe lovers have done worthily, Prov. 31.29. and yet as Solomon ſaith of the vertuous woman, many daughters have done vertuouſly, but thou excelleſt them all: ſo may I ſay of Chriſt and much more, many lovers have done worthily, but thou excelleſt them all.

CHAP. IV. Of the Diſcoveries and manifeſtations of Chriſts love.

SOme things have a greater ſhew than ſubſtance; but the things of Chriſt are no ſuch things.

Some men have got an Art to ſeeme what they are not, theſe doe like themſelves, not like Chriſt: for Chriſt cannot doe ſo:

He's as good as he ſeemes, but cannot ſeeme the halfe of that he is, in himſelfe, and unto his, while they live in this inferiour world.

Some want Bowells, or elſe ſhut up thoſe they have in time of others need; but Chriſt abounds with Bowells, and they are alwayes open, never ſhut againſt his choſen.

Hence is that multiplication of that mercifull word, Hoſea 11.8. How ſhall I give thee up? how ſhall I deliver thee? how ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? and the Lord gives you the reaſon of this his arguing, within himſelfe his heart was turned, his repentings were kindled, ſet on fire within his bleſſ'ed breſt.

Chriſt's love, and the diſcoverie on't, doe paſſe th'apprehenſion of mortall weights; but unto you who muſt put on immortality: bee it ſhadowed out thus.

DIſcoveries of love are either verball, or actuall and practicall. Chriſt diſcovers his love to his by words, or workes, expreſſions or actions. By words, Chriſt lets his know hee loves them, ſpeaking good to them, and of them to his Father.

Firſt, by words of nomination, by the ſweet Epithets hee gives them, as is uſuall among all lovers, ſave that in this; Chriſt outſtrips them all: when hee is verball he is alwayes reall, ſo are not other lovers. Theſe ſweet words demonſtrate love,2 Chron. 20.7. Joh. 15.15. Mark. 3.35. Cant. 4.12. Mal. 3.17. Zach. 2.8. Ioh. 21.5. Cant. 2.10. Dent. 32.9. Cant. 4.11. Cant. 5.2. Love, Dove, undefiled, and thoſe other words elſewhere, my friend, my brother, my ſiſter, my Jewells, the apple of mine eye, my children, my faire ones, my portion, my Spouſe. Are not theſe expreſſions full of love? doe not theſe words of Chriſt ſpeake you beloved? We take it mighty kindly when the great ones of this world ſpeake friendly to us, and we thinke it a favour, a friendſhip more worth then gold. How will ſome plot, contrive, and lay their heads together for a few good words from an earthly Monarch, Prince, or Potentate? Let ſuch behold the King of Kings putting out himſelf freely in ſweeteſt termes. His Spouſe lov'd to heare him ſpeake, let me heare thy voyce, Cant. 2.14. for it's ſweet, and thy countenance is comely. Saints feele ſweetneſſe in their Saviours words: he gives his beloved good names which are better then precious oyntments. Chriſt alſo knowes his by thoſe names, Thou haſt told me ſaith Moyſes, that thou knoweſt me by name. Exod. 33.12.

Though thoſe hee hath elected may keep from him many yeares, and not come at him untill their through converſion: yet when they come to him hee can call them by their names: he can call out Saul, Saul, goe to ſuch a place, thou art a choſen veſſell. Though afflictions both of body and mind may ſo change men as Job was changed, by his noyſome body, poore eſtate, meane dwelling, which was on a dunghill. Or as Lazarus was changed with running fores, ſo as that a man that had ſeen them before, would ſay, that is not Job, this is not Lazarus, yet God hath not forgottē them, he knowes them, yea, he knowes them by name, he can ſay this is my friend Abraham, this is my ſervant Job, this is my ſon Adam, tho'other is my child David, a man after my owne heart: hee calls them together as you doe your children by name, Fetch myſonnes from far ſaith the Lord, he cannot forget his.

What the Heathen Oratour ſpake flatteringly of Julius Caeſar, namely that hee was wont to forget nothing but wrongs and injuriesNihil obliviſci ſolet, niſi injurias. Jer. 31.34. Heb. 8.12. chap. 10.17., is moſt true of God, and Chriſt. He forgets nothing but the ſinnes of his people, I will forgive, and remember their finnes no more. The Lord blots out their ſinnes, that they condemne them not, puts them away that they hurt thē not, caſts them behind his back, as though he regarded them not, caſts them into the Sea, that they drowne them not, covers them, that they appeare not in the Judgement: doth not impute them, as if they were not.

A ſecond ſort of love diſcovering words that fall from Chriſt's ſweeteſt lips, are words of conſolation. Comfort yee, comfort yee my people, ſaith your God: ſpeake you comfortably to Jeruſalem, I ſaiah 40.1.2. O yee rectified Chriſtians! conſider the fruit of Chriſt's words, what fruits words ſpoken of Chriſt have. 'Tis ſaid of Elizabeth, when ſhe heard the ſalutations of Mary, with the tidings of a Jeſus: that the babe leapt in her belly, and ſhe was filled with the Holy Ghoſt. The good woman was tranſported above her ſelfe, that not onely the babe; but her ſelf alſo leaped for Joy: Luke 2.41. to 5. and ſhe brake out into ſinging, of God's great goodneſſe to her.

Conſider what ſoule-raviſhing comfort there is, in words ſpoken by Chriſt. Chriſt's words warme well, as farre as they goe. Did not our hearts burne within us, Luk 24.32. when he talked with us, ſpake to us? were wee not inflam'd with love, raviſh'd with joy, yea, raviſh'd in ſpirit, eſpecially when he opened to us the Scriptures, thoſe precious ſountaines of living waters? when Chriſt ſpeakes to the heart with power, he ſpeakes from his heart in love: and ſuch kind of ſpeaking muſt needs be very taking, in, and upon the Spirits of Saints.

Tell me ô yee ſervants of the moſt High! when you feed, where he feedes his flock, when you reſt with him at noone, in the ſcorching times of trouble, from within, and from without, (tell me I ſay,) Is not this fruit ſweet to your taſte? did you ever taſte the like? Cant. 2.3. what, have you not found your hearts raiſed, your Spirits quickned, your doubts reſolved, your ſoules filled with his marrow and fatneſſe, Pſal. 63.5.6. and that inviſiblyPulcherrimam inſulam videmus, etiam cum non videmus. Lypſ. ep. ad Cambd •• . ? my ſoule ſhall be ſatisfied, as with marrow and fatneſſe, and my mouth ſhall prayſe thee with joyfull lips: when I remember thee upon my bed, and meditate on thee in the night watches, ſaith the Prophet, as if hee ſhould ſay, I cannot once think on thee, and thy goodneſſe: but it fattens my ſoule, and ſtrengthens mee: as a man is ſtrengthned with marrow: much more in the multitude of my thoughts within me, doe thy comforts delight my ſoule, Pſal. 94.19. and elſewhere, the good man is ſo full of the comforts of his good God, after hee had ſpoken peace, and comfort to him; that his mouth is too narrow for his heart and obſervation: and breakes out thus.139. Pſal. 17, 18. How precious are thy thoughts to me oh God? How great is the ſumme of them? If I ſhould count them they are more then the ſands, when I awake I am ſtill with thee. viz. I cannot be from thee, I cannot be without thee, thou art ſo good to me. Thou man of God admire his goodneſſe, deplore thine own vileneſſe.

A third ſort of Chriſt's love diſcovering words, are words of PromiſeQuaelibet divina promiſſio eſt dilectionis Dei erga nos teſtimonium. Calv. l. 3. Jnſt. c. 2. Policitis dives, in praeſtatione ditior., promiſſary words; he diſcovers his love by ſweereſt promiſes: made to them he loves, even as 'tis uſuall amōg all lovers: Promiſes that doe aſſureIn Dei promiſſis nulla falſitas eſt, quia infacienais nulla eſt omnipotenti difficultas. Fulgent. them of ſpirituall helps and ſufficiencies. Firſt, that he prayes to his Father for them. Secondly, that he prayes to his Father in them, he prayes to his, and their Father for them.

Firſt, that their graces faile not. Secondly, that their natures ſoile not. That their graces faile not. Peter, ſaith Chriſt, Satan hath deſired to have you, that he might winnow you, and ſift you as wheat; he would have you in his ſive to ſift out your grace, and preſerve nothing but the chaffe of your ſinnes to witneſſe againſt you:Si homo, Angelus, Archangelus aliquid promiſerit, fortè quis dubitaverit: ſuprema verò eſſentia Spiritus dei teſtimonium nobis intus perhibente, quiſnam dubitationis locus? Chyrſ. apud par. But I have prayed for thee, that thy faith faile not. I will put you in my ſive, and ſift out your chaffe; but preſerve your wheat: for a witneſſe againſt Satan and all his fellowes, the evill Angels, that kept not their ſtanding (as you ſhall doe) but fell from it. And this is the promiſe I'le make unto mine, that I will purely purge away all their droſſe, and take away all their tinne, Iſaiah 1.25. Doe you doubt that your faith may faint, waxe weake, pale, and wanne, that your affections may bee cooled, and leſſened, that your zeale of God & his glory may be quenched? what of this your ebb of grace? I will pray the Father for you, that your graces faile not, And you ſhall have your floud of grace, as well as ebb. But I am troubled with ſuch temptations as I have not heard of, I am ſometimes tempted to beleeve, Chriſt will not pray for me; nor will God heare for ſuch a wretch as I am: well ſaith Chriſt, he is a lyar and was ſo from the beginning. Reſiſt him Debuit juxta vos dicere non quidem ſurgite & orate, ſed ſurgite & reſiſtite. Inquit. Hier. contra pela. l. 2., and ſo weake is his power that he hath, and ſo ſtrong is the power that thou haſt of me: that he will flee from thee Idem hortatur ut pugnemus, adjuvat ut vincamus, deficientes ſublevat, & vincentes coronat..

Chriſt perſwadeth and poſſeſſeth the ſoule of two things to confirme and comfort it. Firſt, that he hath prayed for as bad, as that ſoule can be. 2. That hee alwayes prevailed for what hee prayed, for though 'tis ſaid, that God heares not ſinners, and that their prayers are in his eſteeme as abomination; yet he heares his ſonne, for he is no ſinner, never was. Father I thanke thee ſaith Chriſt Tam refert quis, quam, quid?, that thou haſt heard mee, and I know that thou heareſt mee alwayes, Joh. 11.41.42. The Father loveth the Sonne, and ſheweth him whatſoever himſelfe doth. Joh. 5.20. and hee loves his Saints though they have ſinned, in his Sonne. The Apoſtle gives a ſtrong reaſon of this, for God hath choſen us in him before the foundation of the world, that wee ſhould be holy and without blame: before him in love. So that you ſee, Chriſtians! for your comfort, when the Father did chooſe Chriſt: hee alſo choſe you in Chriſt. Hence, although you are full of blame, blame-worthy in your ſelves; yea although very unholy in your ſelves, reſpecting the ſtrictneſſe that ſhould be in you: yet ſaith the Apoſtle you are choſen in him for this end, that you might be and appeare blameleſſe in this Chriſt before the Father. All this is through love, in love.

Now Chriſtians! looke about you, remember and conſider what a Jeſus you have, how good he is, how dearly and greatly hee loves you, what a friend he is to you with the Father, and then tell me, can you ſhew unkindneſſe to this Chriſt? can you deale diſcourteouſly with him in ſinning againſt him? I tell thee ô man, I tell thee ô woman, whoſoever thou art,Etſi multi Gehennam omnium malorum ſupcemum atque ultimum putant; Ego tamen ſic ſentio, ſic aſſidue praedicabo, multo accerbius eſſe Chriſtum offendere, quam in gehenna malis vexari. Chryſoſt. Matth. Hom. 37. that haſt come under the working power of the Lords goodnes, thou canſt not willingly prove unkind to this friend of friends. And if thou doeſt forget the rocke whence thou art hewne, and the breſts that gave thee ſuck, as ſome have done: will it not grieve thy heart, pierce thy ſoule, and wound thy Conſcience, if it hath any tenderneſſe in it, to heare thy ſweet Saviour replie to thee as Abſolom to Huſhai, 2 Sam. 16.17. Is this thy kindneſſe to thy friend? as he will doe if thou abuſe his love, will not ſuch a ſaying of Chriſt as this be quick and powerfull, ſharper then a two edged ſword to dagg and ſtab thy heart? Conſider thy ſelfe therefore, and be to Chriſt as thou wouldeſt hee ſhould be to thee.

Secondly, Chriſt prayes that thy nature ſoyle not, be not ſoyled by ſinne, the beſt of men have uncleane natures: but Chriſt prayes they may be cleanſed in love, Joh. 17.15. I pray ſaith Chriſt, that thou wouldeſt keep them from the evill of the world, 2 Pet. 20. that they may never be ſtained with 〈 in non-Latin alphabet 〉 , the defilements of the world, and v. 17. Father ſanctifie them through thy truth, thy word is truth. Cleanſe, waſh, purge away their ſoiling ſinnes, even theirs, and all that beleeve through their word, v. 20. Chriſt prayes for all his. And the meaneſt chriſtian if he do's beleeve, ha's a ſhare in Chriſt's prayers for his Sanctification. What though the Lord replies not to a poore Chriſtian when he cries out to him about his ſoule, as Moſes about Miriam, heale her now? what if hee doth not heale now, even now, when thou deſireſt healing, yet heale he will, he heares his ſonne, and thy ſelfe in him, and will heale when healing is beſt for thee. Some languiſh under ſinnes filth, guilt, and preſſure, with a Spirit of bondage, many yeares, cannot beleeve their ſinne is pardoned, their ſoules purged: and yet at the laſt they find Chriſt, who is the meanes of eſcape from the evill of ſinne, doth waſh it away by his bloud, ſo that they can ſenſiblie ſay as that Martyr at the ſtake who had long waited for the Lords Chriſt, he is come, he is come. Yet a little while, and he that ſhall come, will come and will not tarrie.

Thirdly, Chriſt prayeth to the Father in you by his Spirit, (which is another ſpirituall help and ſufficiency) the Spirit it ſelfe makes interceſſion for you, that is, the Spirit of God within you. Rom. 8.26. Thus, firſt by giving matter of prayer to them, all the prayers of the Saints that are made aright, are the dictates of the Spirit of God and Chriſt. The Spirit dictates and works a ſight and ſenſe of ſinne, of a mans owne wants, inward or outward emptineſſe and unworthineſſe; A ſight of Chriſt's fulneſſe, worth and freeneſſe, for the good of all his people; as alſo what he is of God to every beleeving ſoule, viz. wiſdome, Righteouſneſſe, Sanctification and Redemption. Chriſt within you reveales himſelfe and his Father to you, Chriſt is ſaid to pray in Chriſtians; for they have his matter, uſe his matter. Becauſe you are ſonnes, Gal. 4.6. God hath ſent the Spirit of his Sonne into your hearts Remanet quaedam ignorantiae obſeuritas in intellectu ſecundum quam (ut etiam dicitur. Rom. 8.) Quid oremus ſicut oporter, neſcimus, propter varios enim retum eventus, & qui nos ipſos non perfectè cognoſcimus, non poſſimus ad plenum ſcire quid nobis expediat, ideò neceſſe eſt ut à Deoditigamur & protegamur, qui omnia novit & omnia poteſt, Aqu. ſum. 2•. q 109. a. 9. crying. Chriſtians! when you crie unto God, Chriſt by his Spirit is crying in you, and calling out, Abba, Abba, Father, Father, can you then doubt of being heard, when Chriſt prayes in you whom the Father heares alwayes?

Secondly, Chriſt in them, poures forth their requeſts to the Father, and that by words ſutable to his Majeſty, and their neceſſity: this is called the help of the Spirit, by reaſon of mans infirmity; and this help is afforded, becauſe we know not what to pray for as we ought. 'Tis good to have a helper when wee goe into the preſence of a great God, eſpecially when wee are helpleſſe: for did not the Spirit help, who elſe can give ſupplie in ſuch a caſe? Or what can be pleaſing to God, ſave that which comes from God? can any thing lead to God, aſcend unto him, beſides that which deſcended from him? ſurely nothing; onely he that ſearcheth the heart knoweth the mind of the Spirit, becauſe that makes interceſsion according to the will of God, Rom. 8.27. God and Chriſt puts words in his peoples mouthes, as is clear from Hoſ. 14.2. Turning to the Lord ſay theſe words, take away our iniquities, remove our ſinnes from us; receive us graciouſly: be favourable to us, ſo ſhall wee render to thee, the calves of our lips, that is, we will bee thankfull, ſo Luke, 11. from the firſt to the fift. When the Diſciples deſired Chriſt to teach them to pray, hee puts words into their mouthes, ſaying when yee goe to my God, and your God, ſpeake thus, call him Father, the very name prayes for usIpſum nomen, • rat pro no • is., pray him to ſanctifie his owne name, to let his Kingdome come, his Kingdome of grace into the hearts of the graceleſſe, to let his will be done upon you, in you, and by you: and for manner, ſo an earth as 'tis done in heaven, viz. willingly, chearefully, readily, with much willingneſſe, without any the leaſt wearineſſe, aske for bread for the day, all neceſſaries for the comfortable being of the outward man, aske forgiveneſſe of ſinnes, for he is bleſſed to whom the Lord imputes not ſinne, though hee hath little of the things and neceſſaries of this life. Beg, you be not lead into temptation, viz. not ſuffer'd to be tempted, or elſe be kept from falling under the temptation,Jubet orare, ne in tentationem dueantur, i. e. ne ab câ vincantur Aug. l. de Cor. & grat. c. 6. and from being overcome of it, and that you may bee delivered from all evill of ſinne, and ſuffering. Yee ſhall aske what yee will, and it ſhall be done unto you, if yee continue in mee, and my words abide in you, Joh. 15.7. aske and ye ſhall have. Chriſt names not what ſhall be given, to let us know that gift is above all that can be namedNon dicitur quid dabitur, quia donum ſupra omne nomen. Aug. . Secondly, or without words, for prayer is mentall as well as vocall; and although a Spirit of ſon-ſhip is a Spirit of Prayer, and every ſon of God is a man of prayer: yet ſome ſweet ſoules, as deare to Chriſt as others, cannot ſometimes, by reaſon of ſome diſtempers, and diſtractions of body and mind; (I ſay they cannot) utter their minds by words, at the Throne of grace. Rom. 8.26. Now Chriſt by his Spirit helpsEſt metaphora ab onerious ſump • a, quae utrin que admotis manibus ſublevantur, Beza. 〈 in non-Latin alphabet 〉 , ſo Luk. 10.40. The Greek wor •• 's a decompound, and there's great force in it. theſe, ſometimes even to ſigh out their wants and ſorrowes before him, and obtaine o ſometimes to groane out their deſires unto him: ſometimes by weeping, ſhedding teares, which have a ſecret language and voyce in the eares of the Lord of reſts, Pſal. 6.8. Thou haſt heard the voyce of my weeping, and Chriſt himſelfe hath wept for ſomeChriſtū fleviſſe legimus, rifiſſe nunquam. Salvian. l. 6. Cum Spiritus hominis ſuſpi • or, Spiritus Dei aſpirat. Cyprian. Matth. 6., ſometimes the heart's ſo full of ſorrow, ſo ſad, and heavie, that nothing can bee ſaid or done: then, even then the Spirit helps, and all through love.

Chriſt ha's promiſed his beloved friends corporall ſuccours; every morſell a Saint receives: hee hath it in way of a promiſe. The Lord feedes others too, but 'tis onely ſo as he doth the beaſts of the field; in an ordinary way of providence: wicked men may have much, and yet inherit nothing, becauſe they poſſeſe not God in their injoyments, injoy not him in conjunction, and connection with the Creatures. Take no thought ſaith Chriſt, what ye ſhall eate, or what yee ſhall drinke, or wherewithall yee ſhall be cloathed, It's enough for a Gentile, a Heathen, a ſtranger to God and Chriſt to bee cuttingly carefull for theſe things: that hath ne'r a heavenly Father to provide for him Doth your heavenly Father feed the fowles of the Heavens? and ſhall hee not much more feed you? Doth he cloath the Lillies of the field, better than Solomon in all his glory, and cloath the graſſe of the field, Wicked men are like the graſſe of the field with their gloria brevis, whoſe end's to be burn'd. which remaines but for a time? and ſhall hee not cloath thee, who ſhalt live for ever, abide for ever? theſe are ſome of Chriſt's comfortable love diſcovering words.

And many other ſuch like there be, which for number are as the Starres of the Firmament that cannot be told.

'Tis ſaid that one Crane a precious Chriſtian, though of meane eſtate in outward things, being about to die, and it being demanded by his friends, what ſhould become of his children: hee anſwered thus. God that provided for the Ravens, will alſo certainly provide for the young Cranes, and according to the good mans faith ſo it was, that all his children were well provided for in this evill world. Pſal. 34.9. There is no want to them that feare him, that is, of what is good for them, and to miſſe an evill thing is no injurie to them. If the Lord of his goodneſſe doth foreſee, that riches will be a ſnare to one or other his ſonnes of love, and therefore withholds them from them: what doth that child want? ſave ſomething, which if hee had, 'twould make him more wanting in better things. Some have much of the world, and this hath been the fruit of it, the cares of getting and keeping, together with the feares of looſing the things of this life, 'tas almoſt drunke up all that delight, Joy, and content, they ſhould and might have had, in a ſpirituall God, Chriſt, and ſpirituall things. If any man loves this world, the love of the Father is not in him.

Some like the bird that is faſtned to a ſtone, would be on the wing, on high towards Heaven: but when they attempt to aſcend, they are drawne back, and held downe with a ſtone in the heart, and another in the hand. God hath given ſome their hearts deſire, but hath ſent leaneneſſe into their ſoules: and what profit was there in that? had it no been better to have wanted thoſe things, which fat the carcaſſe and ſtarve the ſoule, which is the moſt precious Jewell we have in this world? It is one myſtery in Godlineſſe, to have nothing, and yet lack nothing. A Chriſtian may have nothing and yet lack nothing. Luke 22.35. When I ſent you without purſe, ſcrip, and ſhooes, lacked you any thing? and they ſaid nothing.

Divine Providence makes up outward wants another way: The Martyr had noe food, and yet he lacked none: for as hee had no meat: ſo he had no ſtomack, and all the Apoſtles wants, and ſorrowes, were but an as it were ſo,2 Cor. 6.9.10. but as it were dying, and yet living, as ſorrowfull, yet alwayes rejoycing, as poore, yet rich, and making many rich, as having nothing, and yet poſſeſsing all things. Chriſt was their all, as it were what it was not, for when a Chriſtian poſſeſſeth God; he injoyes all: and what wants hee? ſurely there is none who live in God and his Chriſt, but ſhall be kept alive in this world, and if they be not 'tis no great matter; for this is not their Countrie: they will never be well and at hearts eaſe, till they be at their heavenly home.

Chriſt promiſeth health alſo, and protection to his in mercy, Prov. 7, 8. & c. 4.22. Luke 21.18. all the haires of your head are numbr'dSi ſic cuſtodiuntur, ſuperflua tua, in quanta ſecuritate eſt, anima tua. Aug. Sed ſicut Capillus de capite, ſic nec momentum p • ribit de tempore. B ••• . . If that ſickneſſe and infringement doe ſurprize thee, yet, is it any more but an exchange of mercies? God ſhuts out Moſes from an earthly Canaan, which was an affliction to him, but then gives him a heavenly one for it • n C •• is rep • ſita eſt major comp • nſatio. Calvin. , one mercy for another: did we not ſometimes meet with changes, wee ſhould like Jeſhurom wax fat, and forget the Lord. Afflictions, ſickneſſes, and weakneſſes, with wants and exigencies, are as needfull and as good for ſome as their ordinary food. Yea, if they were not good in themſelves, as there is an evill of puniſhment as well as ſinne: yet God makes them good to ſome, they were good to David, Pſal. 119.1. They give us a true taſte of the bitterneſſe, that is, in the tree of evill: for we in nothing doe more taſte, and ſenſibly perceive the ſinfulneſſe of ſinne than in ſuffering. Hence that, Oh the wormwood and the gall! my ſoule hath them ſtill in remembrance: and is humbled within me, Lam. 3.19.20. Here was the taſte of ſinne in the ſufferingCivitatis evertio eſt morum non murotum caſus. Aug. . It brings to mind our ſin, as in the caſe of Pharaohs Butler. Secondly, it is a mercy in that it drives us to the God of mercie. And meanes of eſcape from ſinne and miſcrie. In their afflictions the'l ſeeke me earlyNum tibi cum fauces urit ſitis, aurea quaeris. pocula. Hor. ſer. l. 1. Sat. 2., ſaith the Lord. Many perſons are careleſly remiſſe in walking with God, and calling on God, can keep from him for dayes together, ſucceſſion of dayes one after another, ſometimes moneths, and ſcarce ſpeake a word to God. Is this thy kindneſſe to thy friend?

Doe we not take it ill, if wee meet a friend as wee walke the ſtreets morning and evening, if our friend gives not the ſalutation, of a good morrow, or a good even? Doe we not ſay he is proud and ſtiffe, or careleſſe and regards not his neighbour? what ſuppoſe yee will God thinke then of ſome that ſerve him worſe? Is it not pride that makes thee paſſe by him, not give him a word, and but ſeldome a thought? Is it not pride that eſtrangeth thee from God? yea, it is, and it will eſtrange God from thee, he knowes the proud afarre off. Is not the whole fabrick of mans body made upright? ſet upward? when other creatures are made to looke downeward, and all to ſignifie that hee ſhould mind God, Heaven, and higheſt thingsOs homini ſublimi dedit Coelumquè videre juſſit, & erectos ad fidera tollere vultus. Ovid. Metamor. l. 1. ſab 1.. Ah Lord! What will the end of theſe things be? will not the end be bitter?

Secondly, Chriſt's love is practicall, and is diſcovered.

1. In his doing for them. 2. In his ſuffering for them. 3. In his ſuffering with them.

Firſt, he ſerv's them, wonder therefore yee Celeſtiall ſoules! he that is Lord of all is a ſervant to all; who are of the election of grace: Matth. 20.28. The ſonne of man came not to be miniſtred unto, but to miniſter. Now what thinke you did ſubdue this conquering King of Saints? make him ſerve? was it not love? great love, free love: he tooke on him the forme of a ſervant, not onely of a good ſervant to obey: but alſo of a bad ſervant to be beatenNon ſolum ſervi ut ſubeſſet, ſed quaſi mali ſervi ut vapularet. Bern. ter. quart. Heb. poenos.. He was as if he had been the worſt of ſervants, buffeted, ſtripped, ſcourged, chaſtized, and pierced, led to priſon to Judgement, and to death, and for your ſakes hee was beaten and abuſed.Cibus hominis muravit ſe, inpabulum pecoris, homine mutato in pecus. Ber. ſup. Cant. ſer. Now Chriſtians! did he not love you? what diſcoveries of love doe you deſire more reall than theſe? The Lord make you ſuch to him, as he is to you.

Secondly, in making exchanges with them, even beſt things for worſtIn primis de ſuis meliora contulit, in ſecundis de noſtris inferiora ſuſcepit; Aug. de tompor. ſer. 9.: living quickning grace, for dead and ſottiſh nature. Spirit for fleſh; Mercy for miſerie; Riches for poverty. Glory for ſhame; a Crowne for a Croſſe; Life for death. Chriſtians! can you tell when you are well? all Chriſt, and all Chriſt's things are yours. Are you pleaſed? If not, the Lord of hoſts is diſpleas'd: you have his help, you have his heart, he is eternally yours; this is love indeed.

Thirdly, in making his ſervices eaſie to them, and that hee do's. (Firſt,) by ſuting and fitting his imployments agreeable to the abilities of his ſervants, his Commandements are not grievous, the more grievous then is the breach of themQuo levi • s mandatum, eò geaviù. peccatum.; men of this world doe put their ſervants on doing more then they are able, oppreſſing them; which thing muſt needs make their ſervice irkeſome, and very unpleaſant. But Chriſtians! here's your comfort, that Chriſt's work doth never over-match the ſtrength of the Operator. 1 Cor 10.13. The faithfull God ſaith Paul will not ſuffer you to be tempted above what you are able to beare, it is a worke of Chriſt, and his ſervice to endure temptation. Chriſt's ſervants! conſider your Maſters love, what if Satan aſſaults you, 'tis not you he encounters withall; but the power of Chriſt in you; and ſo you ſhall bee able to reaſſault Satan. His grace is ſufficient 2 Cor. 12.9. for thee Sufficit mihi gratia tua, cum defici • virtus mea Bern. apud Cornel. à lapide in locum., and which is more, the Lord Chriſt gives thee a medicine with the maladie, a cure with the diſeaſe. Oh ſpirituall ſoule! thy ſtraits and reliefes come hand in hand unto thee, a meanes of eſcape with the temptation; this inſtance may ſuffice. Thou mayſt ſee by this, how ſweetly, God ſeaſon's croſſes with comforts.

Secondly, by a continuation of intrinſecall ſupplies, while's they are ingaged by him that there be no impairing of the ſtrength of his ſervants. Services of men doe oft-times waſt and conſume the ſtrength of ſervants: ſome are even worne out by them, have done ſo much for their Maſters, as that they can doe nothing for themſelves. But in Chriſt's ſervices, the Saints are as able at the laſt, as firſt, for Alpha and Omega is with them. Such as waite on the Lord ſhall renew their ſtrength. Such mount up with wings like Eagles, runne, and ſhall not be weary, walk, & not faint. The ſervices of Chriſt are all ſtrengthning, not at all weakning.

Thirdly, by frequent forbearances when they offend, hee ſhews love in that, other Maſters are prone to make the worſt of every fault: But Chriſt doth not tax thus, diſcourage, diſhearten, and diſcomfort ſo, for every fault. You, righteous Enoch's! that walke with God, can ſpeake better things of God than ſo; if your indeavours be at the higheſt, that you doe what you are able, he makes no words of the ſinnes of your ſervices to diſcourage you; Lam. 3.22. his compaſsions faile not Compaſſio impaſſibilitate perdurat. Bern. de grad. humil., his bowells ceaſe not yerning towards his, Pſal. 78.38. being full of compaſsion he forgave them their iniquity, and deſtroy'd: them not, many a time turned he his anger away, and did not ſtirre up all his wrath: many a time, often Chriſt is frequent in forbearances, he can ſuffer much, and ſuffer long. Chriſtians! is he to you a patterne of like piety?

Fourthly, by exacting no more from them, than he hath promiſed to worke in them. If God will have oneneſſe of heart, newneſſe of Spirit, contrition, faith, patience, love, Ezek. 36.27. c. 11.19, 20. he worke it in youIs dat qui mandat, qui jubet ille juvat.. Friends! many complaine of want of power to ſerve Chriſt, they cannot doe this, or that, or the other: but is it not want of will? Chriſt ſupplies thy former wantDa domine quod jubes, & jube quid vis. Aug. ; He will put his Spirit within you, and cauſe you to walke in his Statutes, and yee ſhall know his Judgements, and doe them; you ſhall be his people, and he will be your God; and if want of will be the burthen, he'l ſupply that want alſo. My people ſhall be willing in the day of my power Juvat idem qui jubet. Auſon. : power, and will goe hand in hand when Gods goodneſſe workes kindly in us.

Fifthly, by a continuation of his preſence with them, for their aſſiſtance, when they faile in point of a right performanceCum nullum agens, ſecundum a gat, niſi in vertute primi ſitquè caro ſpiritur perpetuò rebillis uon poteſt homo licet jam gratiom conſecutus, per ſeipſum operare bonum, & vitare peccatum abſquè novo auxilio Dei ipſum moventis, • irigentis & protegentes, quamvis alia habitualis gratia ad hoc ci neceſſaria non eſt via. Aqui. ſum. 1. q. 2•. q. 103. d. g.. 'Tis ſome eaſe to a ſervants mind, when his Maſter will put to his hand to ſet forward the worke: even ſo Chriſt do's ſpeed the performances of his people, by putting under his hand. Will not this incourage? what can be more inlivening to living Chriſtians? my ſoule followes hard after thee, ſaith David, hee was much in the thoughts of God, God was with him, and he with God: but what's the reaſon? thy right hand upholds mee. Pſal. 63.8. Chriſt's followers take hold on his Croſſe, and Chriſt will lay hands on't too, yea, and beare the heavier end for them. 'Tis with a Chriſtian, as with plants; which the heat, and influence of the Sunne makes to thrive; when Chriſt the Sunne of Righteouſneſſe ſhines upon them, is preſent with them, they proſper: all things grow in their hands, and their comfort's in the hands of Chriſt; ſuch as is his preſence with them, ſuch is their life, and no other.

Sixthly, by ſetting before them the ſame Joy, that his Father ſet before him in all his doings, and ſufferings; the beſt way to encourage a ſervant in his worke is to ſet the reward before his eye: thus God the Father ſerved his Chriſt Heb. 12.2., conſider him therefore, leaſt you be weary of well doing, and faint in your mindes verſ. 3. . Chriſtians! you are apt and prompt to wearineſſe in ſpirituall ſervices, to faintneſſe under the Croſſe of Chriſt; But ſaith the Lord,ver. 2. looke unto Jeſus, conſider his patience, his ſuffering, and remember, for your comfort, how hee now raignes, the greatneſſe and goodneſſe of Chriſt's pay, ſmoth's the the roughneſſe of heavens way.

Secondly, in ſuffering for themMulto efficatior Chriſti mors in bonum, quam peccata noſtra in malum: Chriſtus potentior ad ſalvandam quam Daemon ad per, dendum. Bern. , true lovers will ſuffer to their loſſe; that they may gaine the thing they deſire: and having got that they love, their hearts are at reſt. Chriſt ſuffered loſſe even of his glory for a ſeaſon, that the travaile of his ſoule might proſper in his hands, and that he might inherit the ſonnes of his love, his peculiar portion. Chriſt ſuffered both in life and death, and for their ſakes he lov'd not his life to the death. Conſider the greatnes of that work of dying for them, by the worthineſſe and fitneſſe of the perſon: which makes the ſalvation more glorious then elſe it could have beene; which appeares to have in it a heavenly glory, thus.

Firſt, that onely Chriſt, and his death could be able to part that ſtrife which was betwixt an offended God, and offending man, he is our peace ſaith the Scripture, who hath made both one, and broken downe the middle wall of partition between us: he aboliſh'd the enmity in his fleſh; he made in himſelfe of twaine one new man Epheſ. 2.14, 15.. Before this, God, and his people by election, were twaite, did diſagree, and can two walke together except they agree? if they could, what comfort ſhould a ſoule have, to walk and worke with an Enemie, truſt himſelfe in the hand of an Enemie? Now this bleſſed act of Chriſt's love, hath made God, and his people friends, hath taken away the wall of partition, ſo that now we may goe boldly and freely to the Throne of grace Heb. 4.16., through Chriſt, who before durſt not ſee his face. Now that there was but one, and had not he undertooke it, there had been no other, 'twas greateſt love that he, in mans diſtreſſe, would doe it. There are two reaſons of his fitneſſe in this particular reſpect.

Firſt, he onely could diſcover, how great the breach was that ſinne had made.

Secondly, he only could make the atonement, being in favour with God, the Lords equall.

Secondly, that hee be able to beare the deſerts of the offendor, onely Chriſt was able to beare the juſt demerits of ſinne, that wrath of a Divine Majeſty that was due to ſinne. Alas! humanity cannot ſtand under the wrath of ſuch Diety, a little diſpleaſure of God you ſee, can breake us in pieces beat us to powder. Wee cannot tell how to behave our ſelves under ſmall afflictions, a little paine in the head, tooth, heart, bellie, back, or ſides, caſts us downe; when as all the paines and evills of this life, are leſſe then the leaſt of all our ſinnes; how much leſſe then could humanity ſtand under the wrath due to every ſinne of one perſon? nay, to every ſin of every perſon? It muſt be a God as well as a man that was able to doe this. This Chriſt did, hee ſtood under the ſinnes of all the elect, that ever did, or ever ſhall ſurvive in this inferiour world. Thinke of it then, was there ever any ſorrowes like to his ſorrowes Lam. 1.12.? what a burthen bare hee? The Church uſeth the ſpeech to Chriſt, when ſhe was under but ſmall ſuffering; but might not Chriſt to dampe the Spirit of murmuring under a light Croſſe, have ſaid ſo to her and all her children. You juſt ones! you ſee his fitneſſe to die for you.

Thirdly, that he be able to ſatisfie for the offence, none elſe could ſatisfie Divine Juſtice, and a juſt Law for ſinne, ô! who then would ſinne, ſith ſuch ſuffering was required for ſatisfaction? Some men will feare to offend againſt the civill Law, if they perceive that any great ſatisfaction is required, any great mulct inflicted for the breach of the Law.

Hence murthers, rapines, buggeries are not ſo many as they would be, becauſe the Law exacts no leſſe then life in ſuch a caſe; and pray tell me, what's the life of man to the life of God? of Chriſt? it's nothing; yet ſome out of naturall tenderneſſe, will weep for the death of a man; and that in great meaſure: but have not one teare for Chriſt, thinke not of him, are every day ſtriving as much as in them lies to crucifie the Lord of Glory afreſh, and put him to open ſhame by their ſinnes. If it be not ſo, what meaneth the breaking out of your piercing ſinnes, flinty hearts? ô fooliſh and unkind! will yee thus requite the Lord, and the love of Chriſt?

Fourthly, that hee be without ſinne, he that is a ſinner can but die for his owne ſinne; as in the caſe of two malefactors, the ſuffering of the one cannot acquit the other, becauſe they are both under one and the ſame condemnation: Chriſt was thus afflicted for your ſakes. Silver and gold was not the price of our ſoules, corruptible thing's were invalid to this purpoſe; 'twas precious bloud 1 Pet. 1.18., not of a ſinner, but of one that ſaves from ſinne: a Lamh of God without blemiſh, ſpotleſſever. 19. .

Fifthly, that he perſonate the party offending, ſo as that the ſame perfection of nature may fall for ſinne; which fell in, and by ſinne. Chriſt was the common perſon, perſonating, as a ſecond Adam, the firſt Adam and all his poſterity: offering the ſame nature for ſinne, which fell by ſinne, from the patterne of perfection, God himſelfe. By man came death, and by man came the reſurrection from the dead 1 Cor. 15.21, man for man, perſon for perſon, nature for nature, name for namever. 45. .

Sixthly, that the ſatisfaction be eqivolent to the indemnitie ſuffered and ſuſtain'd.

God ſuffered by the loſſe of his Image in man, ſo as that nothing, except the like in value to what was loſt, is of equall value in the Lords eſteeme. Thus did Chriſt and much more for the Elect, he gave to his Father a more refined, and better accompliſhed nature then Adam loſt: for, Adam was left mutable, and ſo he might either ſtand or fall: But Chriſt hath ſo ordered the matter for Chriſtians, as that, that part of the Divine nature which they have is uncapable of any ſuch mutationQui operatur ut accedamus, operatur ne diſcedamus Aug. de bon. perſev. c. 7. Phil. 1.6., ſooner may the Heavens bow downe to the earth, and the earth it ſelfe aſcend to the Heavens, darkneſſe it ſelfe be made as the Light: then that grace can ceaſe to be grace, till it becomes glory.

Satisfaction muſt be plenary. Firſt, to put a glory upon Juſtice, the Juſtice of him who exacts the reparation, and that for the ſetting forth 1. The auſterity of Juſtice. 2. The impartiality of it.

Firſt, thus it pleaſed the Father to bruiſe Chriſt for ſinners, to ſet forth the auſterity of his Juſtice in this particular, whereas he would not be content with a ſlight ſatisfaction or payment. God will have one worthy for another, yea, a perſon ten thouſand times more worthy to ſatisfie for the wrong, than was he that did the wrong: for, the firſt man was of the earth, earthie, who did the wrong; the ſecond man was the Lord from Heaven 1 Cor. 15.47., who made the ſatisfaction.

Secondly, the impartiality of Juſtice, in diſcovering, that the moſt high will not connive at ſinne, no not in his owne, and onely begotten Sonne, the Sonne of his deareſt love: Rom. 8.32. he ſpared not his owne Sonne, but delivered him up for us all; ſo that if the deareſt Sonne of his deareſt love will take upon him the ſins of the elect, he muſt beare their chaſtizement. Hee was wounded for their tranſgreſsions, and bruiſed for their iniquities, the chaſtizement of their peace was laid on him, and by his ſtriyes they are healed Iſa. 53.5..

Could not Chriſt eſcape for ſinne that he tooke upon him? did not God ſpare a Sonne of love? where then, you ſonnes of wrath! can you bee ſafe from the hand of Juſtice? Every man by nature is a ſonne of wrath, Eph. 2.3. and without this grace Chriſt had not been a Sonne of love, oh yee ſinners in Syon! ſtand amazed at this ſtrictneſſe of God againſt ſinne: and turne not your eyes from the things of your peace; leſt you diſcover your ſelves to bee loſt, to whom the glorious Light of the glorious Goſpell is hid, to whom the way of peace is unknowne: for God will put reſplendent glory upon his Juſtice, in the fall of ſome, as well as riſe of others, the damnation of ſome, as well as ſalvation of others.

Thirdly, doth not his wiſdome and Mercy deſerve to be ſharers in the glory too? doubtleſſe his wiſdome was infinitely ſeene in thisSapientiae Dei quaſi perdix fovet filios, quos non peperit: quaſi gallina congregat pullas ſub alis: quafi Aqulla provocat ad volandum. Bern. ſent.: for who but the Lord himſelfe, and what but the wiſdome of a God could find out ſuch a way to ſatisfie his Juſtice, and propagate his mercy? that auſterity and lenity ſhould dwell together in the ſame breſt. That's a mirrour of Miracles, and are not his mercies above all his workes? who dare deny it? Mercy and Judgements doe proceed from God, as honie and the ſting come from the Bee; Honie comes from the Bee naturally, is not forced, but comes ſweetly and freely. But the ſting comes forth by provocation, ſtimulation. So Mercy comes from God ſweetly, and freelyMagnā injuri •• Deo facit, qui diffidet de ejus miſerecordia. Aug. without forcing, for, who can extort from him? force himBonitas invicti non vincitur, infiniti miſerecordia non finitur. Fulgent. ? 'tis as naturall for God to doe good, as to be good, it's as impoſſible for him to ceaſe to doe, as to ceaſe to be. Mercy is his delight. Now acts of Juſtice are more ſtrange acts to himTua quidem malitia menſuram habet, Dei autem miſerecordia menſuram non haber; tua malitia circumſcripta eſt, &c. Chyeſ. hom. 3. de poenitent., and they are called his ſtrange Acts in the Scriptures. Judgement comes not from him, till he be provok'd, and incenced by us againſt our perſons.

And there is this reaſon of Gods proceeding in this kind, the motive or moving cauſe to his mercy is in himſelfe: but the motive or moving cauſe to acts of Juſtice, is without himſelfe, within usDeus & Pater miſerieordiarum, ſed quòd judicat & condemnat, nos eum quodammodo cogim us Bern. de nat. Dom: . So that when the proper cauſe (which is ſin in us) is removed, then that reall product of ſinne, that fruit and effect of ſinne (which is an incurring of the Lords diſpleaſure) is no more exiſtent. Hence thoſe ſayings of the Lord to Aſa, The Lord is with you while yee are with him: but if you forſake him, hee forſakes you. When wee keep up ſociety with God and Chriſt, he cannot be againſt us, nor can he ever forſake us, untill he be forſaken of usDeus nifi deſerentem ſe non deſerit non nos deſerit fons, ſi nos fontem non deſeramus. Aug. in Johan. 32. Tu me non deſeris niſi prius ego te deſeram. Aug. in ſolilo. c. 14., you ſee the cauſe and the effect. Then who is a God like to our God? that forgives iniquitie, tranſgreſsion and ſinne, and is not angrie for ever, becauſe he delights in Mercy. You have ſeen, you children of Light! the fitneſſe, worthineſſe, and ſufficiency of your Saviours perſon, parts, and courage to ſuffer for you; and how truly hee hath made o're what he hath been, and don, even to you, for your good. Doth not this ſpeake you beloved? doe you not ſee God in the face, and acts of Chriſt ſmiling upon you? Conſider, was he thus fit to ſuffer for you? and is hee now fit to reigne for you? Then account him moſt fit to reigne in you, and to be exalted by you. But we'l glimpſe out the glory of this great worke a little more.

Firſt, that higheſt Majeſty ſhould bow it ſelfe to loweſt indignity, we are but as wormes to himAltus eſt Deus, humilis eſt Chriſtianus, ſi vult ut altus Deus, vicinetur illi, ille humilis fiat: magna myſteria, fratres, Deus ſuper omnia eſt. Erigis te, & non illum tangis: humilias te, & ipſe ad te deſcendit. Aug. in Pſal. 34.. What? that the glorious God ſhould ſeeke for a Harmony with unglorious man, fallen man, man that had loſt all his comelineſſe, man that is borne like a bruit? that he who had for his aſſociates, a glorified God, & glorified Angels; ſhould veile his glory, come downe from Heaven, become fleſh, and be like other men, yea, the meaneſt of them, even a ſervant? Is not this glorious? all glorious? is not this love expreſſed? drawne out ad vivum, to the life?

Secondly, the cohabitation of two natures in one, and the ſame perſon with harmony. Is it not the property of contrarieties to diſagree, not to exiſt peaceably in one, and the ſame ſubject? Fire ye know reſiſts water, (when injected,) with a fiery hiſſing; yet Chriſt you ſee hath effected and accompliſh'd this naturall impoſſibility. He made his Godhead, and manhood, to dwell together in one perſon with peace: and ſtrong was the union. Herein, even in this ſenſe, was that fulfilled in him, which was typed out concerning him by the pillar of God, the cloudy pillar; there was Light and darkneſſe, two contraries in one pillar. Were not our natures darkenes it ſelf, till he joyned his Light with them in one perſon?

Thirdly, in that mans riſing by Chriſt, and living the life of grace and glory, ſhould bee contrived both by Father and Sonne from all eternity even before man was, and had fallen by ſinne from his God. Chriſt's bloud was effectuall before exiſtentSanguis Chriſti profuit, antequam fuit Bern. , that hee ſhould be, and not be, at one and the ſame time be in God, and yet not in the wombe or world, God hath choſen you in Chriſt ſaith the Apoſtle, before the foundation, of the world, then certainly before you had being in the world. This Chriſt was for the good of Chriſtians, and thus Chriſtians were through the goodneſſe of God, and Chriſt. Chriſtians! you were in Gods favour before your generation, before you were begotten and conceiv'd, and God diſcovers it unto you, and that you are beloved, hee ſpeakes you beloved by Regeneration. This may fitly be called a third part of the workes glimpſed gloryQui in factis Dei rationem non videt infirmitatem ſuam conſiderans cur non videat, rationem videt. Greg. in Job. c. 9..

4. In that there is now ſuch a firme league of friendſhip betwixt God and his people, as if they had never been ad oddes in a way of enmitie.

Chriſt and his people are good friends, now they ſpeake together, conferre together, teed together, dwell together, lodge together, and live togetherOmne bonum concordiae cognatum eſt. Spond. in homilia. 2.. Now ſaith Chriſt, my Father is pleaſed, all is well, and wee are well pleaſed too. You are now no more a farre off, but are made nigh by my bloud, 'tis now I in you, and you in me, and both of us one with the Father, hee is my God, and your God, my Father and your Father. Is not here matter for a ſweet ſong? yee Singers of Iſrael! and ſonnes of God? cannot you make melodie in your hearts with the heroick acts of your Maſter? Should you not ſing praiſes for the Victorie of your King, the King of Saints, you could not ſhew your ſelves Royliſts of the Court of Heaven.

Fifthly, in that there ſhould be ſuch a ſutableneſſe, and uſefulneſſe of the worke, unto the deſires and exigencies of Saints. Things may be good in thēſelves, and yet, notwithſtanding, not being found to ſute with the wants of the needie; they are not good unto them. As the body is not ſatisfied with things Spirituall, ſo the ſoule is not content with things Corporall. Externall things may ſatisfie the body, help it, relieve it in diſtreſſe: but when the ſoule is in diſtreſſe, all the world is to it but like a great Cypher, it amounts to nothing. There muſt be a fitneſſe in the object, the eare is not pleaſed with light and colours, nor is the eye with ſoundesEis ſolum fruimur, in quibus voluntas delectata quieſcit. Aquin. S. P. 1.2. q. 11. a. 3.. The ſpirituall man is carried to ſpirituall things: as the naturall man to naturall things: and as in motion there is no reſt, till in a fit place; ſo in this caſe, you cannot quiet a ſpirituall ſoule with a thouſand worlds: Intereſt in God muſt doe her good, or nothing. Every thing is fitted for its object. What comfort doth a piece of fleſh yeild to a ſheep? and of what uſe is a rich paſture to a man? that onely is comfortable to us, that is good to us, and that onely is good to us, that agrees to us. The beſt diſh agrees not with him, who hath an antipathy againſt it.

Silver and Gold, Pearles, and things precious, yea, and many more ſeen things, as honour, preferment, and the like may bee good in themſelves, and for their uſefulneſſe, as they ſerve mens turnes. But applie ſeen things to an unſeen ſoule, and you'l find ſhe cannot reliſh them, ſhe feeles no ſavour in them, no more then in a drie chip, as our Proverb runs, and why? becauſe they doe not agree to her as ſhee is a Spirituall ſubſtance, therefore not good to her. Now of all other good, God is the ſummum bonum Omne bonum in ſummo bono., and his workings towards his children are about the application of things neceſſarie for them, and ſutable to them.

This great worke of Chriſt's dying for you hath ſuch a fruit as will fulfill all your deſires, ſupplie all your wants, redreſſe all your grievances: for in all your comfortleſſe conditions, ye may fetch comfort from Chriſt's ſufferings and death for you, you may fetch ſweetneſſe thence: as thus, when you want, you may argue: did Chriſt die for a time that I may live for ever? and ſhall I thinke he will not keep me alive hereDic nobis qui praeparas, quid praeparas? replebimur bonis dcmus, ſed qui bus? &c. quaerimus qued oculus non videt, &c. Bern. ſer. 11. in Cant. explicans illud Iſayae, c. 64.4. for a time alſo? did the Lord give Chriſt to me, and will he not with him give me a conveniency of other things, at leaſt, as much as is good for me? Thus little children, you may poſſeſſe your ſoules in peace that paſſeth underſtanding. Thus the Apoſtle did, my God ſhall ſupply all wants, yours and mine, and Rom. 8.32. He that ſpared not his owne Sonne, but delivered him up for us all, how ſhall hee not with him freely give us all things, even all that he hath?

The diſtinction of goods in Auguſtine, is exceeding memotable, remarkable, and ſweet; There is ſaith hee, Bona Throni, and there is bona ſcahelli, goods of the Throne of bliſſe and grace, as God, Chriſt, and whatſoever ſpirituall good hee conferres. Secondly, goods of the footſtoole, as the Creatures and comforts of this life, the accommodations of this world, whence wee may inferre. That God, and the godly: Chriſt, and Chriſtians: as they have but one Throne, which is heavenly, (and that to them all) ſo alſo they have but one footſtoole. Now God makes the earth his footſtoole, ſo ſhould the godly doe alſoSi terram amas, terra es: ſi Deum amas, quid vis, ut dicam? Deus es. Aug. . Chriſtians ought in a good ſenſe, to lay the world, and the things of the world, under the ſoles of their feetQuam ſordet mihi terra, cum Coelum intueor? Adrian. Pedibus duntaxat, terram tangentibus. 〈 in non-Latin alphabet 〉 . Chryſt. hom. 2. de incomp. Dēi. nat.: and not make them and prize them as the Crowne of their head. And eſpecially when they hinder you from being crowned with Chriſt's Crowne, which is a Crowne of glory, and your greateſt dignitie.

Now Chriſtians! conſider by this, and what hath been ſaid, what Chriſt, and this bleſſed act of Chriſt is to you: how that you have the goods of the Throne, and now God having given you Chriſt, having procured for you ableſſed Throne to ſet your ſelves upon, what cauſe have you to be troubled, if he denies you, or takes from you a footſtoole, whereon to ſet your feet? Let not your hearts be troubled, you beleeve in God; beleeve alſo in Chriſt, and be eſtabliſhed for ever, yea, beleive his Prophets, and you ſhall proſper.

The ſecond diſcoverie of love by ſuffering on the behalfe of his, is his ſuffering with them. In all their afflictions he was afflicted, and the Angel of his preſence ſav'd them. In his love, and his pitie hee redeemed them, and he hare them and carried them all the dayes of old. 'Tis ſome comfort to have a companion in ſufferingComes in via, pro vehiculo eſt., 'tis much more comfortable to have a helping companion, that will take off ſome of a mans burthen. Hee hath laid help on one that's mighty.

Firſt, Chriſt is with his in loſſes, he beares a ſhare of thoſe loſſes, they ſhall not be all loſſe to them that feare him: he will give them ſomething againe, yea, ſome better thing, then what they have loſt for him, and in following or going along with him: and though the world bee but as loſſe to a ſoule; yet Godlineſſe is great gaine with contentment; He that loſeth his life for Chriſt, and the Goſpels ſake, ſhall ſave it, Mark. 8.35. Chriſt will make up and repair the loſſe againe, and do's not hee give a better thing than this life in the roome on't? What's this life, and all the accommodations thereof to that life which is above? the life of the world's ignoble, moſt mean, and paſſing poore to the life of God, and the glorified in Heaven. Then friends! what looſe you? can you tell? I tell you, that to die here, is to begin to live for ever hereafter.

Secondly, in Infringements and impriſonments of the body hee ſuffers with them, gives reſt unto themTranquillus Deus, tranquillat omnia, & qaictum aſpice • e, quieſcere eſt. Bern. in Cant. 23.: & is it not better you ſenſible ſoules to be in priſon with Chriſt, than to bee at Liberty without him? nay, is it not better to be in Hell with him, than in heaven without him? (if ſuch a thing could be?) doth not his preſence prove a HeavenChriſtus nobiſcum. 1. Politicè, ut Rex in Regno; Dux in exercitu. 2. Occonomicè, ut Pater in domo. 3. Ethicè, ut ratio in homine. 4. Phyſicè, ut anima in corpore, Cornel. à lapide? what's the Heaven above, but the fruition of God and Chriſt, and Chriſtians! tell me: when you injoy much of Chriſt in the cloſet, or Congregation: when you feele the warmth, heat, and vigour of all his love and ſpirituall graces working upon your drooping Spirits, doe they not revive you? put much life in you? his words are Spirit and life, much more then are his works. Is it not your Heaven to enjoy, and for your ſoules to poſſeſſe their beloved's preſenceHeu Domine Deus, rara hora, & brevis mora. Bern. in Cant. ſer. 13. Res delicata eſt Spiritus Dei. Tertu!. Memor ſum, quanta pace fruebar, cum in Domino gaudebam, ideò nunc magis doleo, quia ſcio, quid perdidi, ſcio quàm maxima bona amiſi, redde quod per peccatum mihi abſtuli, redde quod meâ culpâ perdidi. Savanarol. medit in Pſal. Miſerere, &c.?

Thirdly, in wounds, or hurts of the body or mind, if Saul goes to Damaſcus, and treads but on the feet of Chriſt, the meaneſt and loweſt of his ſervants. Doth not Chriſt bow his head, yea, all his body to ſave them? will it not make him crye out, Saul, Saul, why doeſt thou tread on my feet, perſecute me in the leaſt of my members? yea, certainly had he ne'r opened his mouth before, yet then as the dumbe ſonne of Craeſus, by ſtraining his voice had the ſtrings of his tongue unlooſed, when he ſaw his Father like to be butchered, crying, Oh! kill not King Craeſus: ſo Chriſt (could the former be which cannot be in him yet) then, when they ſuffer, he ſuffers with them, and cries as to Saul. Kill not my children, pierce me not, cut mee not in pieces, rob not, impriſon me not, he now plainely ſpeakes this in our eares by his word, could wee but mind it. Chriſtians! when you are touch'd with a hurtfull touch (ſo ſenſible is hee, that) he is touch'd in the apple of his eye too, his eye ſmarts whoſe you are, and hee that made eyes, aſſure your ſelves, will ſoone heale that eye ſore, when 'tis ſeaſonable to doe it.

Laſtly, in hurts of the mind. Are you wounded in Spirit, troubled in mind, tempted? he is tempted with you, wounded with you, troubled with you, is not this love, diſcover'd? Now hee is in Heaven, he is touch'd with a feeling, of your infirmities on earthInchoata in incarnatione, completa in aſcenſione, Cornel. à Lapide.. Are you tempted? ſo was he, and that in all points like to you, ſinne being excepted, viz. ſinne did not tempt him as it doth you, but then he was tempted by Satan to ſinne, as well as Satan tempts you to ſinneThis I take to be the ſenſe of the place.; inſtance that ſore temptation, to caſt himſelfe downe from the pinacle of the Temple, to murther himſelf; and that temptation hee tempted him withall to commit Idolatrie, to fall downe and worſhip a Devill like a Heathen: hee alſo tempted him to diſtruſt, infidelity, when he would have had him make bread of ſtones, as though God could not live without bread, or as though there were not enough of God in the bleſſed man, to ſuſtaine him a little longer, yea, for ever (if he pleaſed) without food.

CHAP. V. Of the ends of Chriſi's love.

EVery thing hath its end Prov. 23.18., and every thing is ſuch as its end is, as the thing is towhich it tends: all's well that ends well, that's the Proverb, not more ancient then true, 'tis the end that crowns the action; when God would prove a perſon, action, or thing to be good or evill, he takes this courſe, obſerves, (and bids us obſerve alſo) what the end of the perſon or thing is, at which it aimes or tends, marke the perfect man, and behold the upright man, ſaith the Lord, for the end of that man is Pſal. 37.37. peace, though hee ha's trouble in his beginning and progreſſe, yet ha's he peace in his end, viz. his way tends to peace, though hee ſowes in teares, yet hee reapes in joy, for Light, is ſowne for the Righteous, and gladneſſe for the upright in heart; men ſow to the end they may reape. Thus he proves an upright man to be a good man, by his good end. So ſaith he, the end of the wicked ſhall be cut off.

Viz. He ſhall miſſe of all that hee aimes at, hee thinkes whatſoever his life be, his death ſhall be good, he aimes at happines after a ſort, but takes aſunder the meanes, from the end; when ſuch an one dies, all his thoughts periſh, where is his hope when God takes away his ſoule, ſaith Job, either his ſinne with himſelfe ſhall have no end, for ſinne in its fruits goe to hell with him, lives for ever with him, ſinnes are his workes and they follow him, or, ſecondly, his end ſhall be, and that moſt certainly, the beginning of his never ending torment, by paine of loſſe and ſenſe, together, viz. his ſinne tends that way, leads thither. Some deſire Heaven but 'tis not ſo much for the ſocietie of God and Chriſt, as from a carnall conceit, that there's no want, there they ſhall have fulneſſe. Doe not carnall men dreame of carnall eating in Chriſt's Kingdome? happie (ſaid the Jewes) are they who ſhall eat bread with thee in thy Kingdome; but this end ſhew'd their deſire was carnall; for Chriſt reproves them, when he tells them, the Kingdome of Heaven conſiſts not in meats, or drinkes, but in Righteouſneſſe and true holineſſe. Every true lover propounds to himſelfe his end, ha's his end, and that's true of Chriſt, hee hath ends for which he loves, and to which his love tends. His ends are ſuch as theſe.

1. To make his object lovely. 2. To preſent his Spouſe blameleſſe. 3. To keep the ſoule ſtainleſſe. 4. To ſave the ſoule harmeleſſe.

FIrſt he loves to make his lovely in his owne bleſſed ſight, and unto his owne glorious ſelfe. Chriſt loves comely Chriſtians, Chriſt's frame on a Chriſtians ſpirit, is a Chriſt-aluring beautie: a choice Spouſe's diſtance from her loyall husband is a cord of love to draw his preſence to her, long ſuſpenſion of perſonall fellowſhip makes communion ſweeter, when injoy'd. Chriſt's preſence is good to Chriſtians, and communion with them is good to him, a ſoules diſtance from her husband Chriſt is verie great, yet many pledges of deareſt love paſſe betwixt them, ſomething of Chriſt, being in the ſoule, brings all Chriſt to dwell there; he loves himſelfe, and delights to dilate where himſelfe is. Some love to fulfill luſt and natures fancie; but Chriſt loves that his object may be lovely, to himſelfe, and all his off-ſpring. The bridegroome loves to ſee his Bride adorn'd on a bridall day, would have her as neat as hand can make her, that her aſpect may bee pleaſing to him, Chriſt loves to cloath his people with a heavenly glory, hee loves a ſoule, that he may preſent it to himſelfe a glorious Creature, 'tis inward Glory I now ſpeake of, Chriſt hath no luſt to feed, ſinnes not found in him he ſeekes nelther bodies pelfe, nor the minds riches, ſweet Meſsiah, thy ends are good.

Chriſt ſets his love on naked ſoules; In ſome parts of the world, ſome buy their wives and cloath them, ſo doth Chriſt in every corner of the earth gives himſelfe for them, and then puts a glory upon them. Chriſt's glory is transforming, ſome have ſeene it as in a glaſſe, and have been changed by it into the ſame Image, from glory to glory, even by the Spirit of the Lord 2 Cor. 3.18.. Chriſt himſelfe aſſum'd our nature; that he might cloath and adorne us with his: like to like, ſaith the Proverb, Chriſt loves his object to make it like him, and then cloſ'es with it, cannot ſtick looſe to it: ſo pure's his love. Other lovers may alter in their love, becauſe they cannot augment their objects luſtre, amiable aſpect; but Chriſt can make his object as comely as hee will; then where is the ground of change? not in the object, not in the Subject, therefore not at all. I the Lord change not, that's his ſaying, who is immutable.

Secondly, Chriſt loves to preſent his object blameleſſe, both to himſelfe, and alſo before his Father. Some lovers will find no fault in the objects they liſt to embrace, but having receiv'd them, find nothing elſe in them but faults: is this to love in truth? you earthlie ſenſuall lovers! Chriſt findes out faults before he eſpouſes a ſoule to himſelfe: but then through love covers them, buries them, forgets them: Chriſt never upbraids a ſoule with what he hath formerly been and done, God upbraids no man. Some ſpeak well of that they like, untill they have got it, and then the worſt word they have's too good for't: but Chriſt ſpeakes worſt of ſoules before hee's wedded to them, but when of twaine they are one fleſh, he ſpeaks and makes the beſt he can of them, and the leaſt good that's in them: hee cannot breake a bruiſed reed, nor can hee quench the ſmoaking flax: hee cannot rip up old breaches betwixt his Spouſe and him, but he's good at kindling ſmalleſt ſparkes of ſaving grace, though buried in a heap of aſhes: he is wont to make much weakneſſe little, and little ſtrength much. Some Lovers will hide nothing they know, by thoſe they have ſeem'd to love, will you call this love? 'tis perfect hatred; but heavenly favourites! your heavenly husband's not ſo unkind, he covers all evills, and uncovers all good in them hee loves. Prov. 16.12. 'Tis ſaid he's able to preſent blameleſſe before his Father, with exceeding great joy Iude 24. , and he's as active, as able in ſuch a kind of preſentation.

Thirdly, he loves to preſent his object ſpotleſſe, Chriſt ſets his love on ſoules to cleanſe them Eph. 5.27., and ſanctifie them to his owne, and his Fathers uſe.

Satan loves to have ſoules that he may ſtaine them, pollute them, bereave them of their glorie, and Chriſt's Image that's in them, he's all for ſoiling of ſoules, that he may foile them, & inſnare them; but Chriſt takes out the ſpots of his owne fleſh; he ſets his love on a ſoule to waſh it from all filthineſſe of fleſh and Spirit, Ezek. 16.6.7. the ſoules time of miſerie, is Chriſt's time of mercy: when thou waſt in thy bloud, I ſaid to thee live, and thy time was the time of love. John tells the ſeven Churches of Aſia, Chriſt lov'd us, and then waſh'd away our ſinnes by his bloud, heavenly husband! thou lov'ſt to good purpoſe. Chriſt loves to make holy as well as happie, he would have her without blemiſh, ſpot, or wrinckle.

Fourthly, Chriſt love's that he may ſave harmeleſſe, preſerve his object free from danger; Satan loves to deſtroy, but Chriſt loves to ſave. All Chriſt's favours run into this: the ſoules ſalvation of whom he loves: he's cal'd the Saviour of his body the Church; Eph. 5.23. the head you know contrives and adviſe's for the whole body. Such a head is Chriſt, he came to ſave, as well as ſeeke loſt ſoules. When Chriſtians are in Chriſt, their ſelves and ſoules are in ſafe hands, Job. 10.29. no man ſhall pluck them out of my Fathers hand ſaith Chriſt, & what power's like to his: Spouſe of Chriſt! thou mayſt truſt thy ſelfe with thy heavenly Husband, put thy life in his hand; for hee came not to deſtroy the beleeving world, but to ſave it. Oh you ſonnes of Sion! how carefull is Chriſt of you? his eye is upon you, his eare open to your cry; Chriſt watcheth his children as you watch yours, he'l not let a child goe out of his ſight, leaſt he catch a fall, and bruiſe or maime himſelfe, and ſpoile his beauty, and when he do's get a fall, Chriſt's eares are open, hee can quickly heare him crie, and then he gives him a helping hand, till he's riſen againe. You are in his hand, and in his heart, and ſhall hereafter dwell in his heavens, what would you more? And now my friends! that Chriſt hath ſhew d his affection by doing and ſuffering for you, he expects action from you towards him, and for him.

Conſider, intelligent hearts!

Firſt, is not he active for you? he praies for you, pleads for you at the Throne of grace, againſt the accuſer of the brethren: then drink not in forſaken ſins, againſt which both your ſelves, and Saviour alſo, hath put up prayers with teares, and ſtrong cries in the dayes of his fleſh.

Secondly: are not Satans vaſſalls active for their Prince of darkneſſe? Doe they not lay their heads and hearts together? unite all their forces, to follow that Prince, who rules in the aire, and workes in the children of diſobedience, to advance his Kingdome, inlarge his Dominion, as Hell hath inlarg'd her ſelfe? doe not they ſeeke to make his Proſelites many? and ſhall the children of darkneſſe be wiſer, and more active in their generation, and for their Prince? then are the children of Light in their generation & for their King and Saviour2 Sam. 1.20. Jeſus Chriſt? God forbid. Tell it not in Gath, publiſh it not in the ſtreets of Askelon, leaſt the daughters of the Philiſtims rejoyce, and leaſt the daughters of the uncircumciſed triumph. Love deſerves love; oh, you children of Light! you cannot give warmth to your garments, but you ſhall receive't againe. Oh then! bee rooted and grounded in faith with love. Comprehend you with all the Saints, what the height, length, depth, & breadth, of Chriſt's love is. Then ſhall you ſing Hallelujah to God in the higheſt Heavens, when the time of refreſhment ſhall bee in the preſence of the Lambe, with exceeding great Joy to Juſt onesSecundum laborem accipient, non ſecundum proventum, Bern. Non meritis operantis ſed miſeratione donantis. Aug. Deus coronat dona ſua, non merita noſtra..