Sect. 1.

THese words are a branch of the Apostles Prayer for the Ephesi­ans,The cohe­rence of the Text with the Verses foregoing. begun at the fourteenth Verse, and reaching to the end of the Chapter; made indeed upon design, but a holy and good one, viz. To prevent their fainting at his present tribulations for the Gospel, v. 13.14. I desire that you faint not at my tribulations for you, which is your glo­ry. For this cause I bow my knees unto the Father [Page 2] of our Lord Jesus Christ, &c. And because he knew, that the experimental knowledge of the love of Christ, would be a special means to keep them close to Christ and his Truth, notwith­standing all discouragements; therefore, among other things, he prayes, That they being rooted and grounded in love, might be able to compre­hend with all Saints, what is the breadth, and length, and depth, and height, And (as it is in the Text) to know the love of Christ, which pas­seth knowledge; which love, duly and rightly taken in, would tend to their establishment, as good rooting doth to a Tree and a firm founda­tion to a Building: for so the wordsRadicati propper a­gricultu­ram, fun­dati prop­ter aedifi­cationem. Aug. Epist. 120. (mihi) p. 697. Duae simili­tudines, quas adhi­bet, expri­munt quàm firma, & constans debeat esse in nobis charitas; Paulus vult cam penitùs animis nostris infixam esse, ut sit quasi benè fu [...]datum aedificium, & profunda plantatio. Calv. in loc. [...], rooted and grounded (in the 17th. Verse) do import.

Sect. 2.

The seve­ral Read­ings.BUT I come to the words themselves, and I meet with several readings and interpre­tations of them among Expositors, which I shall mention, and pitch upon that, which I conceive most agreeable to the Apostles meaning in this place.

(1.) The Syriack Translation (as I find it rendred byUt cog­n [...]scatis magnitudi­nem cha [...]i­tatis Chri­sti. Trem. Tremelius) runs thus, That you may know the greatness of the love of Christ. This is good, those two words (passing knowledge) being supplyed by one word (greatness:) yet [Page 3] it seems to be defective; for (according to the sense of this place) there is not only a positive, but a superlative greatness in the love of Christ, an exceeding greatness, as is expressed concern­ing Gods Power, Eph. 1.19.

(2.) The vulgar Latine runs thus, Scire eti­am supereminentem scientiae charitatem Christi: which Erasmus (from the ambiguity of the word scientiae, being both the Genitive and Da­tive Case) is doubtful how to paraphrase, whe­ther according to the Dative Case, To know the love of Christ, which is greater than can be known; or according to Ambrose, which excelleth, or hath the preheminence of our knowledge; or else, according to the Genitive Case, To know the ex­cellent love of the knowledge of Christ: Posterior sensus ma­gis quadrat. ad Graecum sermonem. Eras. in loc. but he enclines to this latter sense, as most agreeable to the Greek. Of this Reading I shall speak more under the next Head: and in the mean time I have this to say against Erasmus his drawing of the Vulgar Translation to this sense, That I much question whether it be agreeable to the mind of that Interpreter, whoever he was: for its likely, if he had intended any such thing, he would have otherwise placed the words, not Scire supereminentem scientiae charitatem Chri­sti, but Scire supereminentem charitatem scientiae Christi. Besides, the great Patrons of this Trans­lation, (I mean the Papists) carry the sense quite another way, at least those which I have seen, as Dion, Carthus, Estius, Tirinus, A La­pide, of whom more afterwards.

(3.) The next Reading, is that which was even now mentioned, Ʋt (que) sciretis eximiam [Page 4] dilectionem cognitionis Christi, And that you may know the excellent love of the knowledge of Christ; Nor is Erasmus single in owning of it.Hiero­n [...]mus in­terpretatur, eximiam dilectio­nem cogni­tionis Ch [...]i­sti. Bez. in loc. Beza fathers it upon Hierome. Det & vobis [...], inquit, [...] ut intelligatis excellen­t [...]m, at (que) superemi­n [...]ntem amorem il­lius cogni­tionis Chri­sti. Hoc est qu [...]m, cùm ad cogniti­onem sui nos voca­vit, exhi­buit, ac de­claravit nobis Chri­stus. Heins. in loc. Heinsius contends stiffly for it, and expounds it to this sense, That the Apostle prayes for their knowledge, and under­standing of that excellent, transcendent, and un­speakable love, which Christ exhibits and declares to the Sons of Men, when he calls them to the knowledge of himself. In his verbis potest esse trajectio, quasi dicat Apo­stolus, excellentem Dei charitatem in ipsâ Christi cognitione, quae nobis contigit, elucere. Vorst. Schol. in loc. Vorstius is not against it, and expounds it to the same sense.Summam illam dilectionem, Dei scilicet, & proximi, quae ex cognitione Christi oritur. Grot. in loc. Grotius allows it, and gives this sense of it, That they might know, that is, experience in themselves that love of God and their Neighbour, which ari­seth from the knowledge of Christ: He tells us of a M. S. in which the words are thus, [...], and sayes, that it seems there were some Copies in Hierome's time, which had it thus, because he so expounds it. And our English Annotator, who treads in his steps, (Dr. Hammond) makes mention of a M. S. of the Kings, wherein the words are so placed. And indeed if the words were so read in all, or the most Copies, it were indisputably on their side; but seeing it is other­wife, I crave leave to dissent, and (reserving all due reverence to the learned Authors fore­mentioned) to conclude with Beza, Quidam in hoc explicando loco frustrà se torserunt, ut Hieronymus, qui interpretatur eximiam dilectionem cognitionis Christi, obscuro sensu, & trajectione ità violentâ, ut admitti certè non possit. Beza in loc. That [Page 5] those who go this way, do but in vain trouble them­selves to produce an obscure sense of the words, not without a more violent transposition than can be well admitted, especially seeing they may be car­ried without any straining, to a better sense another way.

(4.) Another Reading is that of Ambrose, who renders it, Scire etiam supereminentem sci­entiam charitatis Christi, as if it were not [...], but [...]; And thus Augustine reads it in his 120th. Epistle, (mihi) p. 697. To know the transcendent knowledge of the love of Christ: But this requires a greater mutation of the words than the former, to make it good; nor do I find, or hear of any Original Copy to countenance it, as the other hath. Besides this, Augustine mentions it only in transitu; and though Ambrose thus renders the words, yet his Comment is wholly agreeable to the sense I aim at, if it were his, (which yetBellar. de script. Eccles. p. 64. Geth. Pa­trolog. p. 281. Rivet. Crit. Sacr. lib. 3. cap. 18. many learned men do question.) I shall produce instances from him afterwards, and in the mean time shall leave this, and come to that which I conceive to be the main.

(5.) In the last place therefore, Beza reads the words thus, Cognoscere charitatem illam Christi omni cognitione superiorem, which our English Translatours follow, and render it as you read, And to know the love of Christ which passeth knowledge. Now from this Translation (which is so generally known, and received a­mong us) I am not willing to recede without just occasion, which not finding as to this place, I shall cloze with it, and give you that which I [Page 6] conceive to be the true and proper sense, and meaning of the words.

Sect. 3.

The mean­ing of the words.THE Apostle prayes, That they might know,) that is,Per [...] intel­ligitur non nuda & simplex no­titia, sed affectiva cum deside­rio, app [...]o­batione, & dil [...]ctione conjuncta. Gen. Ha-Harm. in Joan. 14.17. (mihi) p. 933. not by a bare notional, but affectionate knowledge, such as is accompa­nyed with desire, approbation and love; [...], hic est in semet expe­riri. Grot. in loc. by an experimental knowledge;Ut possitis scire, id est, animo complecti, & pro dignitate aestimare charitatem Christi. Estius in locum. that they might know, so as to embrace with the heart, and esteem according to its dignity and worth, this love of Christ.

The love of Christ,) which some extend to Christ and God the Father;Chari [...]otem Christi, & Dei Patris eandem intelligo Rolloc. in locum. others to God in Christ;Quam Christus, & Deus per Christum nobis exhibuit. Tirinus in loc. Quam exhibuit nobis Deus in Christo, vel quâ Christus ipse Filius Dei nos complexus est. Bez. in loc. others leave it as indifferently ap­plicable to the love which God hath shewed in his Son, as John 3.16. Rom. 5.8. Or that love, with which Christ himself, the Son of God, hath embraced us, as John 15.13.Post Dei Patris infinitam, & incomprehensibilem cognitionem, & in [...]narrabilem clementiam, Christi quo (que) agnoscere nos vult charitatem. Ambros. in loc. Ambrose re­strains it to the love of Christ: After the infi­nite, and incomprehensible knowledge of God the Father, and his unspeakable mercy, he would have us also acknowledge the love of Christ.Charitatem Christi, quam exhibuit nobis. A Lapide in locum. Quâ nos dilexit. Est. in loc. The like doth A Lapide, and Estius: The love [Page 7] of Christ, which he hath shewed to us, and wherewith he hath loved us. And in this sense I shall take it in the ensuing discourse, having spoken of the love of God in Christ from ano­ther place, 1 John 4.9, 10.

Which passeth knowledge.) This admits of a double interpretation.

(1.) To take [...], knowledge, objective­ly, for that habit of knowledge, which a man hath attained in other things, and [...] for excelling, as it is used 2 Cor. 3.10. and then the meaning is this, He prayes, that they might know that love of Christ, the knowledge whereof excells all other knowledge in the world whatsoe­ver. Now this is a great truth: for our Apo­stle elsewhere, as a Minister, prefers it before all other knowledge, 1 Cor. 2.2. and as a Christian, before all other things, Phil. 3.7, 8. for which he had ventured the loss of all, and in compari­son of which, he reckoned no more of any thing which he had parted with, or had yet besides him, but as loss and dung,Vid. Leigh's Crit. Sacr. in verbo [...]. [...], dogs meat, as the word signifies. A very low, and dimi­nishing term, yet hardly low enough to express any thing by, which comes in competition with Christ, and the knowledge of him.Charita­tem quae procul du­biò caetera­rum rerum excedit cog­nitionem. Theoph. Exaggerat autem Apo­stolus sci­entiam charitatis Christi, quum asse­rit eam [...]x­uperare om­n [...]m aliam cognitionē. Marior. è Sarcer. Nor are there wanting such as countenance this exposi­on;Videri autem po­test Aposto­lus respice­re ad Gno­sticos, qui hoc superbo nomine sese nuncupa­verunt, á scientiâ, quam sibi peculiaritèr venditabant; utitur enim vo­cabulo [...], undè [...]; Atqui longé majus est scire charita­tom Christi, utpote quae universam Gnosticorum, omnium (que) Philosopho­rum scientiam excedit, q [...]ià mysterium charitatis Christi, quâ semetip­sum pro nobis tradidit, in cor hominis cujusquam non ascendit, sicut in genere de huiusmodi mysteriis sapientiae Christianae testatur Apostolus, 1 Cor. 2. Estius in loc. See likewise Dr. Hammond on the place. And some apply it particularly to that [Page 8] knowledge which the Gnosticks boasted of, thinking that the Apostle, in the word [...], had a particular respect to them.

(2.) The next interpretation is to take knowledge subjectively, for the faculty of know­ing, and [...] for exceeding, that is, as we read it, passing, or surpassing, and then the meaning is this, He prayes, That they might know that love of Christ, which for its infinite greatness is without the compass, beyond, and a­bove the reach of humane understanding; nay, it surpasseth all knowledge that is finite, not only Humane, but Angelical, asOmnem superat cog­nitionem, nempè hu­manum, at­ (que) adeò Angelicam. Zanch. in loc. Zanchy notes on the words. To this sense the generality of Ex­positors, both antient and modern, Protestants and Papists, (which I have met with) do inter­pret the place: For Ambrose and Theophylact among the Ancients, I shall have occasion to cite them in the ensuing discourse; for others, I refer the more intelligent Reader to the Mar­gin,Sic alibi pax Dei, quae superat omnem sensum, cu­stodiat car­da vestra. Phil. 4.7. Calv. in loc. Paulus vo­lens signifi­care infini­tatem rei incompre­hensibilis in hunc modū consuevit loqui; sic Phil. 4.7. Sic hoc loco infinitatem hujus charitatis expri­mens, ait, eam superiorem omni cognitione. Rolloc. Quae superat humani ingenii captum, ut quidem plenè animo concipi possit. Bez. Quae scientiam nostram superat, seu quam nunquàm satis hâc in vitâ cognoscere vel expendere possumus. Baldvin. Scire charitatem Christi nostram notitiam suâ magnitudine excede [...]em. Dion. Carthus. Ex­cedentem notitiam nostram, ac majorem quàm ut penitùs a nobis intel­ligi possit; ita paulò inferius dicitur, Deum posse omnia facere supra quàm intelligimus. Estius. Excedentem omnem humanam cognitio­nem, seu quae major sit, quàm ut perfectè sci [...]i, intelligi, vel com­prehendi possit. Tirinus. Quasi diceret, charitas Christi tanta est, ut superet omnem humanam cognitionem, & scientiam. A Lapide. Thus among the Criticks lately set forth together. Scire charitatem Christi superantem captum humanum, vel excellentiorem quàm ut cog­nosci possit. Vat. Q [...]ae tàm in [...]ens est, ut omnem hominum scientiam su­peret. Isid. Clar. where he may find their sense in their own words.

Among these,Est autem haec plana expositio, & cum su­periore Me­taphorâ prorsùs consenti­ens, at (que) etiam cum eo quod scripsit su­prà, vers. 8. Bez. in loc. Beza commends this as a plain exposition, altogether agreeing with the foregoing Metaphor, and with, that which was written in the 8th. Verse of the unsearchable riches of Christ.Haec Graecorum expositio est, eadem­ (que) facilis, perspicua, ut non sit opus aliorū duriores, & minùs probabiles interpreta­tiones hùc adferre. Estius in loc. Estius in like manner com­mends it, as the exposition of the Greek Inter­preters, and that both easie and plain, so that there is no need of adding any other more diffi­cult, and less probable interpretations. Nor do I find any thing opposed so considerable, as to disswade me from assenting to them in this Exposition. As for what is objected by that late Reverend and learnedDr. Ham­mond on the place. Annotator of our own, who thinks this cannot probably be the meaning of the place, that this passing know­ledge should signifie unsearchable, and unintelli­gible, because the Apostle at the same time prayes that they may know it, it hath been long since answered, nor do I think it sufficient to invali­date this interpretation. Yet lest it should lye still as a stumbling block in the Readers way, I shall endeavour the removal of it, and so proceed to that observation which I mainly intend.

In this sense therefore the words contain an Orthodox Paradox: for the Apostle gives the love of Christ this character, That it passeth knowledge, and yet at the same time makes it his prayer for these Ephesians, That they might know it; and both true; nor doth he make a vain prayer, which I shall labour to clear in these par­ticulars.

(1.) The love of Christ passeth the know­ledge of every natural man. His natural capaci­ties can never reach the understanding of it; it [Page 10] is not obvious to sense and reason, nor can a hu­mane knowledge comprehend how, or why it should be, or what it is:Paulus scientiam hic statuit, quae sit om­ni notitiâ superior, & me [...]itò; nam si hùc facultas humana conscende­ret, frustrà peteret nunc Pau­lus ipse, a Deo do­nari. Calv. in loc. Object. If it did not exceed the comprehension of mans natural abilities, the Apostle would never have prayed for it as a gift from God. And if he have a notion that it is, as he may from the light of Scripture, yet his natu­ral corruptions keep him from any saving ac­quaintance with it, from any taste and experi­ence of it, 1 Cor. 2.14. The blindness of his mind keeps him that he cannot know it, and the emnity of his heart keeps him that he will not receive it.

But he writes to believers, and prayes for them, such as he calls Saints, and faithful in Christ Je­sus, Chap. 1.1.

Answ.They were a visible Church, wherein probably all the members were not real Saints, though in the judgement of charity he writes to them, and prayes for them as such: But grant they were all real Saints, yet the love of Christ might be said to pass their knowledge: For

(2.) Though by the help of the Spirit every believer doth know, and that not only notional­ly, but experimentally, by spiritual sight, taste, and feeling the love of Christ: (for the Spirit of God doth make believers 1 Cor. 2.12. Rom. 5.5. know the things that are freely given them of God, and Quis (que) spiritu Dei fretus pro modulo suo tantum percipiat quantum est satis ad salutem. Bez. in loc. sheds abroad this love of Christ into their hearts, so that every one who is partaker of the Spirit of Christ, doth ac­cording to his measure perceive as much of this love, as is sufficient to their salvation.) Yet their present condition being imperfect, they cannot now perfectly comprehend this love in [Page 11] its fulness and dimensions: for1 Cor. 13.12. what we know, we know but in part, and what we see, we see but as through a glass, darkly in this life. The per­fect knowledge of this love is reserved for Hea­ven, though even there Christ in his love will be2 Thes. 1.10. admired as much as apprehended: and there­fore I thinkCharitatē hanc Christi mens hu­mana ca­pit, & non capit, at (que) in eo capit, quòd rapi­tur in ad­mirationē, & videt a­liquid su­peresse, quod per­sentiscere quidèm po­test, atta­men nonità percipere, ut possit expli­care totum. Camer. de Eccles. (mihi) p. 220. Et in Myroth. p. 250. Camero states the matter right, when he sayes, The mind of man (even of him who is most spiritual, and most clearly enligh­tened: for to him I apply it) doth receive this love of Christ, and doth not receive it, receiving it so as to be drawn into admiration, seeing alway somewhat remaining, which he can perceive in­deed, but yet not so, as to be able to explain the whole of it: Thus he. And to this sense doth [...]. Theoph. in loc. Theophylact expound this place: for pro­pounding this Question, Seeing it passeth know­ledge, how shall we know it? he gives this Solu­tion, First, The Apostle sayes indeed, that it pas­seth knowledge, that is, humane knowledge: but you shall know it, not by humane knowledge, but by the Spirit. Again, He doth not say that you shall know this love, how great it is, but only that it is great, and passeth all knowledge. AndNullus sapiens est adeò in hâc vitâ, qui possit perfectè lantam charitatem considerare, sed in futuro saeculo scietur haec charitas. Ansel. in loc. An­selm excludes the best from a perfect understand­ing of it here: There is none so wise (sayes he) in this life, who can perfectly consider so great love, but in the world to come it shall be known.

Object. But if they knew the love of Christ already in part, and could not know it perfectly, to what purpose doth he pray for it?

Answ. To very good purpose: For

(3.) That knowledge which the Saints have of the love of Christ in this life, is capable of further measures and degrees;Etsi in hâc vitâ praesenti plenum hu­jus rei nec sensum, nec cognitionē assequamur tamèn eo us (que) per spi­ritum Dei sanctum in ejusdem sensu, & apprehensi­one profici­mus, ut ex ipsâ effe­ctuū mag­nitudine, causam & fontē hunc dilectionis majorē, & immensiorē esse in Deo ipso statua­mus, quàm ut ab ullo corde hu­mano, ab ullo intel­lectu crea­to tota ejus amplitudo capi possit, & contineri. Bodius in Ephes. p. 401. and though they could not know it perfectly here, yet they might know more of it, and know better what they had already known; and this is that which the Apostle prayes for, that they might have a fur­ther, and fuller measure of knowledge of this love of Christ, which in it self is so great, as that it cannot be perfectly known in this life; and indeed Christians should in their prayers and desires, be reaching after that, both in re­spect of grace and comfort, for themselves and others, which they shall not fully enjoy, till they come to heaven. Thus Paul for himself reached after such a measure of holiness, as the Saints shall have at the resurrection of the dead;Phil. 4.11. That perfection of holiness, that ac [...]ompanieth the estate of the resurrection Trap. If by any means I might attain unto the resur­rection of the dead. And thus he prayes here for these Ephesians, That they might know the love of Christ, which passeth knowledge, and be filled with all the fulness of God.

Sect. 4.

‘BY this time I hope you perceive the Apo­stles meaning. He prayes,The sense of the A­postles Prayer. that these E­phesians might know, that is, know more, with more clearness, certainty, experience and assu­rance of the love of Christ; that singular, emi­nent, excellent love, which yet in it self is so great, that it is without the reach of humane understanding, even that which is most sancti­fied, to comprehend it fully in the dimensions of it.’

Having given you this account of the words,The Ob­servations raised. the Observations which I might draw from them are three.

That the love of Jesus Christ to mankind, is an exceeding great, and incomprehensible love. (1.) It is called love passing knowledge.

The knowledge of this love, and improvement therein, ought to be the study of every Christian in this life. (2.) The Apostle prayes for it, as that which they should long and labour after for themselves.

Acquaintance with Jesus Christ in the great­ness of his love, is an excellent help to stedfastness in the profession of the Gospel, amidst all the diffi­culties and discouragements of the world. (3.) That is the ground of his prayer.

It is the first of these which I mainly intend; yet in the handling of this, I shall have occasion to speak something of the other two.

Sect. 1.

An Intro­duction to the hand­ling of the Doctrine.THE very first letter of his Name is wonder­ful, Isa. 9.6. and he is as wonderful in his love as in any thing else. This is the Golden Mine in the deep things of God, 1 Cor. 2.10. There are unsearchable riches in Christ, Eph. 3.8. and this is the vein that runs through all these riches. The Apostle calls Godliness a mystery, a great mystery, 1 Tim. 3.16. and this love of Christ is the golden string that runs through all these mysteries, and on which they hang together. [...], ulti­mus scopus, aedeo (que), cen­trum Scrip­turae, ad quod omnia referuntur, est Christus Jesus. Gech. Ex­eg. de Sacr. Scrip. p. 27. As Christ is the Center of the whole Scripture, so the love of Christ is the Center of all that vast circumference of good things, which poor Christi­ans have, or hope for by him. A love, as far be­yond the thoughts and understandings of men to comprehend, as it is beyond their merits to de­serve: so that in handling hereof, I may say as a [Page 15] Chrysost. as he is ci­ted by Mr. Trap on the Text.Father doth upon the same subject, I am like a man digging in a deep Spring; I stand here, and the water riseth upon me; I stand there, and the water still riseth upon me, and no hopes of ever fa­thoming this Abysse of love. But if you say, Why then do you take such a subject in hand? I an­swer, Though we can never know it all, yet we may, and must grow in the knowledge of this love of Christ, and dive into this Sea, that hath neither bank nor bottome, and where, as in the Salt Waters, the deeper the sweeter. So that the mysterious depth, and unsearchableness of this love, is no Supersedeas to our studying and preaching, nor to your hearing and learning of it. We cannot preach Christ, but we must preach love, for he is Love: you must give us leave therefore to speak of it, though we do but bal­butire, stammer it out, for we can do no more; we can tell you that it is exceeding great, though how great it is we cannot tell: only because it passeth knowledge, you cannot think we speak too highly of it: forChristus non patitur Hyperbo­len. Christ admits of no Hy­perbole; and if we speak not all, you cannot blame us, for who can declare it? neither Men nor Angels. And yet in speaking and hearing of it, we may say, It is good to be here, that when we cannot comprehend this love of Christ, we may be comprehended by it, which is worth our labour.

In the prosecution of this point,The Me­thod pro­pounded. I shall shew you what love I mean, and give you arguments of its incomprehensibleness, and so apply it.

Sect. 2.

What love here meant. In gene­ral. TO shew you what love I mean; I told you it was the love of Christ before, and I mean in general, his Redeeming love, that love, which he hath manifested and magnified in the redemp­tion and salvation of sinners, (which work lay mainly on the hands of Christ, as to the manage­ment, and accomplishment of it) a work ap­pointed and undertaken on purpose to magnifie love and grace, as the work of Creation was to magnifie power, which it doth, in an unspeakable and unconceivable manner.

Sect. 3.

(3.) THat love, whereby be took our na­ture upon him, Heb. 2.16. not the nature of Angels, but the Seed of Abraham, 2 Cor. 8.9. That he who was rich, should for our sakes become poor; that he Joh. 1.1, 14. who was the Word with God in the be­ginning, and was God, should be made flesh, and dwell among us; that he who was the eternal Son of God, should in the fulness of timeGal. 4.4, 5. be made of a Woman, whom himself had made; that he Phil. 2.6, 7, 8. who was in the form of God, and thought it no robbery to be equal with God, should make himself of no reputation, and take upon him the form of a Servant, and be made in the likeness of men, and be found in fashion as a man. This was love, and this love was exceeding great: Deus a­more venit ad homi­nes, venit in homines, factus est homo. A­more D [...]us invisibilis servis suis factus est similis. Aug. Man. cap 21. It was in love only, that God came unto men, into men, was made man; in love, the invisible God was made like to his own Servants. Howe­ver his other Attributes of Majesty, Power and Glory were eclipsed, yet this of Kindness and Love had a great and clear Epiphany.Tit. 3 4. The kindness and love of God our Saviour, towards man, appeared, sayes the Apostle. Velat [...]o Dei t [...]tis, revelatio charitatis. The veiling of his Deity, was the revealing of his love.Ubi enim Dei inn [...] ­s [...]it huma­ni [...]as, jàm [...]n [...]gni [...]as [...]atere non pot [...]st. Bern. in Epiph. Ser. 1. mihi p. 19. And when his humanity was made known, his kindness could not be concealed: nor was it ordinary kindness and love neither, for (as that [Page 19] devout Father goes on)In quo magis com­mendare poterat be­nignitatem suam, quàm susc [...]piendo carnem me­am? me­am inquā, non carnem Adam, id est, non qualem ille habuit ante casum. Quid tan­ [...]operè de­claret m [...]se­ricordiam ejus, quàm quòd ipsam suscepit mi­seriam? Quid ità pietate ple­num, quàm quòd Dei Verbum propter nos factum est foenum? D [...]mine! quid est homo, quia reputas cum? aut quid apponis erga cum cor tuum? Hic attendat homo, quanta sit cura ejus Deo; hinc scial quid de eo cogi­tet, aut quid sentiat. Quanti fecit te, ex his quae pro te factas est ag­nosce, ut appareat tibi benignitas ejus ex humanitate. Quanto enim minorem se sec [...]in humanitate, tanto majorem exhibuit se in bonitate, & quanto pro me vilior, tanto mihi charior est. Bern. ubi suprà. Wherein could he commend his love more, than by taking my flesh? mine I say, not Adams, I mean that which he had before the Fall. What can so much declare his mercy, as his taking upon him misery it self? What is so full of goodness, as that the Word of God should be made withering grass? (for our flesh is no better, Isa. 40.6, 7.) Lord! what is man, that thou shouldest magnifie him? that thou shouldest set thine heart upon him? Job 7.17. Here man may consider how great Gods care is of him; hence he may learn what to think, what to conceive. Acknowledge, O man, how much he esteemed thee, by what he was made for thee, that his kindness may appear to thee from his humani­ty: for by how much the less he made himself in his humanity, by so much the greater shewed he himself in his goodness; and by how much the low­er he is made for me, by so much the dearer he is to me. Thus he: and with him I conclude this particular.

Sect. 4.

(4.) THat love, whereby he took our sins upon him, Gal 4.4. was made under the Law,2 Cor. 5. ult. made Sin for us,Gal. 3.13. made a Curse for us.Rom. 8.3. He was sent in the similitude of sin­ful flesh; and though he had no sin of his own, yet Isa. 53 6. the iniquities of us all were laid, or made to meet upon him, insomuch as Ch [...]istus summus peccator, non quòd ipse com­miserit peccata, sed quòd ea à nobis com­missa su­sc perit in corpus su­um. Luth. Loci. Com. Clas. prim. p. 35. 36. Luther sayes, he was the chiefest of sinners; not that he commit­ted any himself, (for he knew no sin) but because he took upon himself the sins which we had com­mitted, and bore them in his own body, on the tree, for the satisfaction of divine Justice, as our Spon­sor and Surety. Thus he was a man of sorrows, and acquainted with grief: but he bore our griefs, and carried our sorrows; he was wound­ed for our transgressions, and bruised for our ini­quities, the chastisement of our peace was upon him; he was oppressed and afflicted, numbred with transgressors; his soul was made an offering for sin, and poured out unto death: but it was for the transgressions of his people that he was thus stricken, as the Isa. 3.3, 4, 5, 7, 8, 10, 12. Evangelical Prophet hath it. Phil. 2.8. Thus he humbled himself, and became obe­dient to death, even the death of the Cross, and redeemed us,1 Pet. 1.18, 19. not with corruptible things, as silver and gold, but with his own precious blood. There are three things (saith Bern. Serm. de Pass. (mi­hi) p. 33. Bernard) to be more especially considered in the Passion of Christ, The Suffering it self, the Manner, and the [Page 21] Cause; in the Suffering his Patience, in the Manner his Humility, in the Cause his Love is commended. Here was love then. It was not a forced, but a free undertaking. I lay down my life (saith Joh. 10.15. v. 18. he) for the sheep; no man taketh it from me, but I lay it down of my self; and the ground of this undertaking was his pure and meer love; it was his kind heart that killed him; ne­ver was his love so plainly and fairly written, as in the characters of that blood which he shed on the Cross, which he that runs may read: forSi non diligeret, non patere­tur. Bern. lib. de Pass. cap. 41. p. 73. if he had not loved, he would never have suffered.1 Joh. 3.16. Hereby perceive we the love of God, because he laid down his life for us. Therefore we find his love and his suffering joyned together in Scripture: Gal. 2.20. Who loved me, and gave himself for me.Eph. 5.2. As Christ hath loved us, and given himself for us, an offering and sacrifice to God, of a sweet-smelling savour.v. 25. As Christ loved the Church, and gave himself for it. And this love was great, exceeding great: for if he had not loved much, he would never have suffered so much as he did: In mag­nitudine passionis magnitudo considere­tur chari­tatis. Bern. ibid. Vulnera Christi sunt dolore livi­da, amore fulgida. Gerh. Ho­mil. Part 1. p. 805. the greatness of his love may be considered in the greatness of his Passion. But here how easily might I lose my self in so large a Field, were I not confined? let it serve there­fore to tell you in general, That his pains were intolerable, his sorrows unutterable, his whole Passion unconceivable by any but himself, who by enduring, was fully acquainted with them. His whole life, from first to last, was but one con­tinued Passion: but the extremity of all, was in the cloze of all, which doth more eminently bear that name. Oh! how doleful a Tragedy [Page 22] was this! what dreadful things did he suffer then from all hands! Heaven, Earth and Hell, God, Men and Devils, all laying load on him. Totum pro corpore vulnus. He endured much in his Body, by spitting, pricking, buffeting, scourging, racking, nailing, piercing, till it was all but one wound: but he endured more in his Soul, (which indeed was the soul of his sufferings) insomuch as he wasMark 14.33, 34. The words are all emphati­cal, [...]. of which words see Dr. Pear­son on the Creed. (mihi) p. 385. 40. Cartwright on the Creed. p. 160. Leigh's Crit. Sacr. sore ama­zed, and very heavy, exceeding sorrowful, even unto death; and beingLuk. 22.44. in an agony, his sweat was as it were great drops of blood, falling down to the ground; this made him cry out, Mat. 27.46. My God, my God, why hast thou forsaken me? till at last Joh. 19.30. he bowed his head, and gave up the Ghost-Blessed Lord! whither did thy love carry thee! and how great was that love, which carried thee thus far for us! The Jews said, when he shed tears over dead Lazarus, Behold how he loved him! Joh. 11.36. but with much more reason may we say, when he shed his heart-blood over us that were dead in trespasses and sins, Behold how he loved us! Because of that excessive love (saith Propter nimiam charitatē, quâ nos dilexit De­us, nec pa­ter filio, nec sibi fil [...]us ipse pepercit; verè nimiam, quia & mensuram excedit, madum supe­rat, planè super-emin [...]ns universis. Bern. Serm. in Pass. p. 34. Bernard) wherewith God loved us, neither the Father spared the Son, nor the Son himself, that he might redeem a Servant; truly excessive, because it exceedeth all measure, all bounds, and plainly surpasseth all things. As the e was no sorrow like to his sorrow, so there was no love like to his love. In the Greek Litur­gy there is mention made (and that justly) of his unknown sufferings: be sure then they were the fruit of his unknown love: nothing but love could [Page 23] make him suffer, and nothing but great love could make him suffer such grievous things, as he did for our sakes. Per vul­nera visce­ra. Wat­sons Serm. Part 2. p. 495. Part. 1. p. 447. We may discern his bow­els of love through his wounds; he bled love at every vein; his drops of blood were love-drops, and the more blood he shed for us, the more love he shewed to us, and the more love he deserves from us.

Sect 5.

(5.) THat love, whereby in his own due time heIsa. 55.5. Rom. 8 30. Joh. 17.6. cha. 6.37. Eph. 3.17. 1 Joh. 3.24. 1 Cor. 1.9. Eph. 1.3. Joh. 1.16. 1 Cor. 1.30. Eph. 1.5, 6, 7, 13. Tit. 3.5. Eph. 5.25, 26, 27. Joh. 8.36. Rom. 5.1. Rom. 14.17. Tit. 3.7. Ps. 110.3. Ezek. 16.8. 2 Cor. 11.2. Rev. 1.5 6. Non lavis­set, nisi di­lexisset; quarè non priùs lavit, et postea di­lexit, sed priùs di­lexit, & postea la­vit. Rich. de S. Vic­tore in l [...]c ut citatur à Gerh. in Homil. parte pri­mâ p. 804. calls, and coverts unto himself his Elect, who from all eternity were given him by the Father; and by vertue of Ʋnion with his Person, through a spirit of faith, gives them communion in his blessings and benefits, as they are able to receive in this world, giving them from his own fulness, grace for grace; Wisdome, Righteousness, Sanctification and Redemption; Acceptance, Ad [...]ption, Remission, Obsignation; Regenera­tion, Sanctification, Liberty, Peace, Joy in the Holy Ghost, and whatever may make them happy in this world, and hopeful, as heirs of eternal life, in the world to come. In a word, that whereby he loveth them, and washeth them from their sins in his own blood, and makes them Kings and Priests unto God, and his Father; which de­serves that Doxology which is there annexed to it, to be breathed forth by all who have an in­terest [Page 24] in it, To him be glory, and dominion, for ever, Amen. Indeed it is a day of power, in which a soul is brought into the participation of these priviledges; yet it is power mixt with love, called therefore a time of love. Christ draws fortitèr & suavitèr, strongly by his power, and yet sweetly by his love. And though this love may lye hid and concealed for the present, by reason of those convulsions and terrours which accompany some mens conversion; yet it lyes at the bottome, riseth up, breaketh forth at last, when the wooed soul is won to Christ, and espoused to him as a chaste Virgin, and hath tasted the sweetness of his fellowship, and knows the richness of those possessions and priviledges, in which he hath estated her: then, I say, it ap­pears, and leaves the man full of gratitude, yea of admiration, upon sense of the exceeding great­ness of that love, which hath brought him to all this. Thus it was with Paul, 1 Tim. 1.13. &c. who upon consideration, that he who was a blasphemer, a persecutor, and injurious, should obtain mercy; and that Christ Jesus should come into the world to save him, the chiefest of sinners, is raised and even ravished with the thoughts of it, and cryes out,vers. 14. The grace of our Lord Jesus was ex­ceeding abundant towards me with faith, and love which is in Christ Jesus, and then, as if he want­ed words to express his gratitude, he breaks out into those significant expressions of his affecti­on,vers. 17. Prae ardore erumpit in istam ex­clamatio­nem, quia doerant verba qui­bus suam gratitudi­nem expri­meret. Nā Epiphone­mata praecipuè locum habent, ubi abrumpere orationem cogimur, quia rei magnitudo superat. Quid aut èm Pauli conversione admirabilius? Quan­quàm nos simul omnes admone [...] suo exemplo, nunquàm de gratiâ divinae vocationis esse cogitandum, quin tandèm efferamur admiratione. Calv. in loc. To the King eternal, immortal, invi­sible, [Page 25] the only Wise God, be Honour and Glory, for ever and ever, Amen.

Sect. 6.

THat love, whereby through hisJoh. 17.11, &c. Heb. 7.25. inter­cession, grace, Joh. 10.27, 28, 29. power, spirit, andHeb. 1.14. Psal. 91.11, 12. 1 Pet. 1.4, 5. mi­nistration of Angels, he keeps those whom he hath thus called, and converted unto that King­dome, Glory, Inheritance incorruptible, undefiled, and that fadeth not away, which he hathHeb. 9.12.15. purchased, and is reserved in heaven for them whither he entered, as their Heb. 6.20. fore-runner for them, Joh. 14.2. going before to prepare a place for them, from whence,Acts 3.19.21. when the times of refreshing and restitution of all things shall come, 1 Thes. 4.16. he will de­scend with a shout, with the voice of the Arch­angel, and with the Trump of God; andJohn 14.3. will come again, and take them, with all his members to himself, that where he is, they may be also, not being satisfied, as not being compleat without them, who are Eph. 1.23. his body, the fulness of him that fills all in all. A matter of strong consola­tion to believers, that all they have by Christ, is not confined to this world: for1 Cor. 15.19. if in this life only we had hope in Christ, we were of all men most miserable; and that their hopes and reversi­ons by Christ in the world to come, are so secured by him, that they are as safe and sure, as if they were in hand, and present possession. All which is the fruit of admirable love:Bishop Reynolds on Psal. 110. (mi­hi) p. 233. 40. for the foun­dation of all our mercies, present or future, enjoy­ed [Page 26] or expected, is an overflowing of love in Christ, without stint or measure; a turning of heart, a rowling and sounding of bowels, a love which sur­passeth knowledge, which is as much beyond the thoughts or comprehensions, as it is above the me­rits of men. To conclude this, As there was an infinite price laid down to purchase Heaven and glory for us; and an infinite powerlaid out, in calling and keeping the Elect to the possession of the purchase: so it was, and is no less than in­finite love, that enclined Jesus Christ to lay down that price, and still enclines him to lay out that power on the behalf, and for the benefit of dearly bought, and as dearly beloved souls.This is the love that I mean; and if the devout and diligent Reader would be further affected with it, I re­ferre him to the holy Rapture of Bishop Hall on this subject, first Printed in a small Volume, with another Treatise, called Christ Mystical, and now inserted in the third Volume of his Works, in Folio.

Sect. 1.

IT must needs be great and incomprehensible Arg. 1 love, passing knowledge, because it is the love of Christ. It was said of Gideon, Judges 8.21. As the man is, so is his strength; and it must be said of Christ, As he is, so is his love. Now he being an infinite person, his love must needs be infinite love, or else he would not love like himself. He was Man indeed, that he might be capable of loving us in such a way as we need­ed: but he was God also, that he might accom­plish the ends and designs of his love, which were our Redemption and Salvation: now Christ being God, and so infinite in his nature (which is a piece of every Christians Creed, and those who deny it now, willQuos suo tempore compescet aeternus Dei filius. Aret. Probl. loc. 3. p. 11. feel it to their shame and sorrow another day) that love which [Page 28] is in him, and inseparable from his Essence (for God is Love, 1 John 4.16.) is undoubtedly in­finite; and as soon mayInfinitū, secundum quod infi­nitum, est ignotum. Bed. Ax. Philos. p. 97. finite creatures (such as we are) comprehend that which is infinite, as be able to comprehend this love of Christ. Alas! there are lower and lesser things which puzzle and non-plus the most reaching head a­mong us, and how shall we then be able to reach this?Vide Lessi [...] li­brum de summo bo­no. p. 54. &c. Glanvils Vanity of Dogmati­zing. The natural Works of Creation and Providence have many secrets which we cannot dive into, many riddles which we cannot un­fold: forJob 5.9. he doth great things, and unsearch­able, marvellous things without number. Who can answer the Quaeries put by the mighty God toJob 38.39, 40, 41, Chapters. Job? Eccles. 11.5. Who knoweth the way of the Spirit? or how the bones do grow in the Womb of her that is with Child? The formation, quick­ning, growth of a Child in the Womb, is a my­stery to us. Who is there that is fully acquaint­ed with the introduction, nature, and workings of his own soul? which, as now it is, isJer. 17.9. de­ceitful above all things, and desperately wicked, who can know it? Who can see theEzek. 1.16. wheel within the wheel, the secret spring of Providence, that moves and turns the many, and seeming­ly cross revolutions in the world?Psal. 77. [...]9. Who can trace Gods way in the Sea, and his path in the great Waters, and his footsteps, which are not known? and how thenJob 11.7, 8, 9. can we by searching find out God? can we find out his love to perfecti­on? It is as high as Heaven, what can we do? It is deeper than Hell, what can we know? The measure thereof is longer than the Earth, and broader than the Sea, to allude to that of Zophar [Page 29] to Job. How can we understand the love of Christs heart, who are such strangers to the lusts of our own hearts? forPsal. 19.12. who can understand hsi errours? sayes the Kingly Prophet. Let him that thinks to attain unto it, firstIsa. 40.12. measure the Waters in the hollow of his hand, and mete out the Heaven with a span, and comprehend the dust of the Earth in a measure, and weigh the Moun­tains in scales, and the Hills in a ballance, as the Prophet speaks. Study it we may, and must make it the chief of our studies, to know it ex­perimentally and savingly: but yet after our most diligent study, and the highest knowledge of it, which we can attain unto in this life, we must sit down content with that learned mans Motto, in reference to Science in general,Quantū est quod ne­scimus! Quo magis studiis in­cumbimus, eo magis nos vid [...] ­mus, quòd nihil scia­mus. Be­ver. Epi­stol. Quest. de Ter. vi­tae. p. 86. How much is there which we know not! and say as Father Paul of Venice was wont to say, The more we study it, the more we see, how little or nothing we understand of it. Even Agur him­self, though a very wise man, yet in his own thoughts, in respect of the knowledge of God and Christ, was but at the first beginning of his Catechism, Prov. 30.4. What is his Name? and what is his Sons Name? But to shut up this, As soon may a man find out God, who is unsearchable, as find out the love of Christ to perfection: for God is love, and Christ is God, and his love like himself, infinite. That's the first.

Sect. 2.

MY next Argument shall be formed out of Christs own words, Joh. 15.9. As the Father hath loved me, so have I loved you. From whence I thus argue,

The Minor is proved from the place foremen­tioned, which will strongly conclude that which I bring it for. There is no doubt, but as the Father is Fons Deitatis, the Fountain of the Dei­ty, so he is Fons amoris, the Fountain of love; and as he is the Fountain of love, surely he lets out the largest measures of love upon Jesus Christ. Omnia diligit De­us quae fe­cit, & in­ter ea ma­gis diligit creaturas rationales, & in illis eas ampli­ùs, quae sunt m [...]m­bra [...]nige­niti sui, & multo ma­gis ipsum [...]nigeni­tum. Gerh. loc. com. Exeges. p. 295. ex Augustin. God loves all he made, es­pecially rational creatures; more espe­cially be­lievers: but above all his only begotten Son. Pater diligit filium secundum utram (que) ejus naturam, quia secundum naturam divinam diligit cum tàm perfectè, & fervidè sicut seipsum (viz.) amore immenso; secundum naturam ve­rò assumptam diligit eum amore praecipuo, magis (viz.) quàm cuncta simùl creata. Dion. Carth. in loc. (mihi) p. 854. The Father loves the Son accord­ing to both his natures; according to his divine nature he loves him so perfectly and ardently as himself, that is, with an unmeasurable love; according to his humane nature, he loveth him with a principal love, above all the creatures be­sides. Now Christ sayes here, that he hath lo­ved us, as his Father loved him, which question­less is in a most transcendent manner.

I know there are that expound this Scripture to another sense, which must not pass without some consideration, that it may not prejudice the conclusion which I would draw from it.Unum comparati­onis mem­brū, Sicut dilexit me pater, & ego vos di­lexi; alte­rum verò, Man [...]te in dilectione meâ. Mald. Maldonate would have the words to run thus, As the Father hath loved me, and I have loved you, so continue in my love; taking love in the last clause, for that love, by which we love Christ, and the two former branches for a dou­ble Argument, to urge continuance in that love; as if the meaning were,Discipu­los ad di i­gendum se hortatur, id (que) duas ob causas; alteram quòd se quo (que) pater diligat, & aequum sit, ut illi di­ligant, quem pater tantoperè dilexit; alteram quòd ipse quoquè eos diligat, ità rec procum eos sibi amorem debere. Idem. Continue in your love to me, because my Father loveth me; and it is but equal that you should love him whom the Father loves so much; and likewise, because I have loved you, and therefore you ought to love me again. But he confesseth,Omnes quos legerim in­terpretes existimant comparationem Christum non nisi inter se & pa­trem facere. Idem. that all the Inter­preters which he had read, do take the comparison to lie betwixt the love of the Father to himself, and his love to his Disciples, and I shall not follow him in his singularity, when the comm [...]nly re­ceived sense is so clear and plain. Nor is love in the last clause to be taken for that love, which believers bear to Christ, as he would have it, but for that love which Christ bears to them.

(1.) The very words sound to this sense: for it is [...], which Beza well translates, Manete in illâ meâ chari­tate; Continue in that my love, In charitate, quâ ego vos prosequor. Bez. in loc. Vide plura in Gerh. Harmon. in loc. p. 1008. which I bear towards you, as he expounds it.

(2.) Besides, this best agrees with that which [Page 32] goes before, and that which comes after. Im­mediately before he mentions his love to them, and therefore this cannot well be expounded to any other sense, than their taking care for to demean themselves, as that they may continue in the experience of his love towards them. And immediately after, he compares his Fathers love and his own again, v. 10. and prescribes them the same means for abiding in his love, which himself used for abiding in his Fathers love, viz. Obedience. Now as the Fathers love signifies his Fathers love to him in one part of the verse, so Christs love in the other part, sig­nifies his love to them. It appearing then by these considerations, that Christs love to them is here meant, the Argument which he useth for their continuing in his love, is drawn from the great­ness of it, in respect whereof it would be not only their duty, but their priviledge to continue in it; [...]d the greatness of this love he sets forth by way of comparison, which because he could not find on earth, (for as to any humane compa­rison it is altogether matchless, as I shall shew you more afterwards) he fetcheth one from heaven, and sayes, he loved them as his Father loved him, and that must needs be with an ex­ceeding great, and incomprehensible love. So In­terpreters generally expound it, a taste where­of I shall give you in the words of some of them:Sicut im­pensè & infinitè me dilexit pa­ter, sic ego vos impen­sè & insi­nite diligo. Cart. Har. Metaphr. in loc. p. 927. As my Father hath loved me greatly and in­finitely, so do I love you greatly and infinitely: thus doth Mr. Cartwright paraphrase it.Significat non vulga­rē dilecti­onem suam erga ipsos, neque plane talem, qua­lis esse solet dilectio a creaturâ promonans, sed talem esse, qualis est creato­ris ipsius, & Dei a­mor. Nota igitur Chri­stum non tantum nos priorem di­lexisse, ut est, nos diligimus eum, quia ipse nos dilexit prior, 1 Joh. 4.19, sed etiam talem esse ejus erga nos amorem, qualis est ille Dei amor, hoc est, infinitum, & incomprehensiblem, &c. Rolloc. in Johan. p. 796. It [Page 33] signifieth (sayes Rolloc in loc.) that his love to­wards them was not common and ordinary, nor such as is wont to proceed from the creature; but it was such as is the love of God the Creator him­self: Note therefore, that Christ did not only love us first, as it is 1 John 4.19. We love him, be­cause he loved us first, but also, that his love to­wards us, is such as is that love of God, that is infinite and incomprehensible. The love of Christ towards his own, (as Mr. Hutcheson observes in his Comment on this place, Doct. 3.) is match­less, and can be resembled by no love on earth, but is like his Fathers love to him, as being eter­nal, sincere and intimate; incomprehensible, infi­nite and unchangeable, as the other is. Let Gerhards note on the place seal up this testimo­ny.Colligitur autem ex hoc ultimo exhortatio­nis argu­mento, quod Christus omnes verè credentes summo & ineffabili amore pro­sequitur, si quidem ita diligit eos, ut ipse a patre di­ligitur, quo nihil quic­quam dul­cius, nihil jucundius cordi pio & contrito nunciari potest; quid enim ulterius desiderare possumus, si certi sumus, nos ita a Christo diligi, ut ipse a patre diligitur, quàm nemo dubitare potest esse summam & ineffabilem dilectionem? &c. Gerh. Harm. p. 1010. We may gather from hence (sayes he) that Christ loves believers with the highest and ineffable love, seeing he loves them so as he is loved of the Father, than which nothing can be decla­red more sweet, more pleasant to a godly contrite heart: for what can we desire more, if we are assured that we are so loved of Christ, as he is loved of the Father? Who can doubt, but that it is the highest and ineffable love? There is indeed a difference in this, That the Father loveth Christ our Mediator, as God, per naturam, na­turally, because coëssential and coëqual with himself; as Man, per gratiam unionis, by the grace of Union, because the humane nature is [Page 34] assumed into the person of the Word. But Christ loves believers by grace and adoption. But there is an agreement in this, That first, as the Father loved Christ from eternity, so Christ hath loved us from eternity. Secondly, As the Father loves Christ truly, sincerely and ineffably, so Christs love to us is true, sincere and ineffable. Thirdly, As the Father out of love bestowed all blessings upon Christ as Man, so Christ out of love bestoweth blessings of all kinds upon us. Fourthly, As the Father loveth Christ constantly, and for ever, so Christ also loveth us constantly and for ever: so that upon the whole matter we may conclude, as Mr. Cartwright doth his Comment on this place,Quamo­brem verè dicitur, Eph. 3.19. Amorem Christi om­nem huma­nam intel­ligentiam superare. Cart. Har. p 930. That it is truly said, as it is in the Text, That the love of Christ passeth all knowledge. That's the second Argument.

Sect. 3.

Arg. 3 MY third Argument for the exceeding greatness, and incomprehensibleness of the love of Christ, shall be drawn from the infinite fulness of it, in respect of its dimensions: Col. 1.19. It hath pleased the Father that in him should all ful­ness dwell, and all fulness of love, as well as any thing else. The Apostle speaks something of the dimensions of it, in the Verse preceding the Text, v. 18. where he ascribes length and depth, breadth and height to it; and thence concludes it to be a love which passeth knowledge. [Page 35] I know that some of the Ancients have applied this to several things, which I willingly omit, as not conducing to my present purpose, nor indeed agreeable to the Apostles scope, which is to magnifie the love of Christ, and engage the Ephesians in the study of it: and thereforePaulus nihil per istas di­mensiones intelligit, quàm Chri­sti charita­tem, de quā continuò post. Calv. in loc. Quos ter­mi [...]os ad Christi di­lectionem transfort. Aret. Longe sati­us videtur, ut hae di­mensiones ad illam ipsam Dei Christi (que) charitatem referantur, cujus & praemissa, & subjectae est mentio. Bod. in loc. p. 398. Calvin, with other Expositors, conceive that the Apostle understands nothing by these dimensions but the love of Christ, of which he speaks so immediately after: Only the Questi­on is, From whence the expression is taken. First, Some think it may be an allusion to the heaving and waving of Offerings among the Jews under the Law, which you find mention­ed, Exod. 29.26. On which wordsVide Fa­gium in locum. Fagius in his Annotations upon the Chaldee Para­phrase hath this note out of the Hebrew Doctors, That there was a double Ceremony used in some of the Jewish Sacrifices, and particularly in this, which was for the consecration of their Priests: The one was an heaving upward and downward, and this was called (Terumah) from (Rum) Elevare, to heave; The other was a moving forward and backward, on the right hand, and on the left, that is, from East to West, and then from North to South, and this was called (Tenu­phah) from (Nuph) Agitare, to wave. Thus the shoulder of the Ram of Consecration was to be heaved, and the breast waved before the Lord, v. 26. 27. called therefore the Heave-offering, and Wave-offering. These Ceremonies (ac­cording toVide Lyr. in loc. & Cartwr. Annot. in Exod. p. 382. Rabbi Solomon) were thus per­formed; Moses did put his hands under the hands of Aaron and his Sons, who held the things that [Page 36] were to be offered, and first lifted them upward, then drew them downward, and afterwards drew them Eastward, Westward, Northward and Southward. The Jews had a good meaning in these Rites:Ad desig­nandum, quòd ea [...]f­ferebant Deo, qui coelo, & terrae, & quatuor or­bis parti­bus domi­natur. Lyr. Cart. Fag. ut suprà. for hereby was signified, That God was the Lord of Heaven and Earth. And we may make a good use of it our selves,Ains­worth on the place. If Ministers would learn from hence, how with all their heart, and with all their strength they should give themselves unto the Service of God in his Church, with much labour, and manifold affli­ctions, even as the Prince of our salvation was consecrated also through afflictions, 2 Cor. 6.4. &c. Heb. 2.10. And if both Ministers and People would learn, how with raised and enlarged hearts and minds they should be conversant in the things of God, as the learnedMoralem considerati­onem qui addunt, mi­hi proban­tur, agita­tione pecto­ris, & armi exaltatione monitos nos suisse toto pectore, & opere invi­gilandum esse divi­nis, excita­to semper animo. Ri­vet. in Exod. mihi p. 1157. Rivet points us unto; who also tells us, thatI [...]terpretes Christiani eum Ritum ad Christum [...]eferent, ut indicetur, quàm latè pateat ejus ben [...]ficium, & meritum, & quae sit regni ill us ampli [...]udo. Idem. ibid. Christian Inter­preters refer this Rite to Christ, that hereby may be shown, how largely the merit and benefits of Christ do extend, and what is the amplitude of his Kingdome. Vide B [...]z. Grot. & Bod. in loc. Beza and Grotius think, that the Apostle might have respect hereunto in this place, and so doth Bodius. 2dly, Others take it to be a Metaphor drawn fromQuae addita hic sunt, a Mathematicis d [...] ­sumpta sunt, qui solidum corpus ferè sic definiunt, quòd habeat latitu­dinem, longitudinem, & prefunditatem, quos terminos ad Christi di­lectionem transfert. Aret. Thus Ba [...]dvin. Rolloc. &c. on the place. Mathematici­ans, who make the dimensions of solid bodies to be the bredth and length and depth, which [Page 37] dimensions the Apostle transfers to the love of Christ, and one more than is usually attributed unto bodies, viz height: Infinitae re [...]nquen­da sunt ab arte. Bed. Ax. Philos. p. 99. for indeed the love of Christ is beyond all natural dimensions: but whether it hath respect to one or the other, or both of these, the application of these dimen­sions to the love of Christ, according to the sense of Interpreters, will serve abundantly to con­firm that which I bring it for. Thus there­fore it is expounded by divers of them: First, That the length of Christs love notes its eternity, and that both a parte ante, backward: thus he sayes, I have loved thee with an everlasting love, Jer. 31.3. and his delights were with the Chil­dren of Men, before they had a being, or the World its beginning, Prov. 8.31. And also a parte post, forward: thus its said, Having loved his own, which were in the World, he loved them to the end, John 13.1. [...], in perpetuum, for ever, according to [...]. Gerh. Har. in loc. è Chrysost. Chrysostomes gloss, he continued alway loving them. Thus according to the Hebrew, (La Netzech) and (Le Gnolam) in finem, and in aeternum are all one, as Psal. 103.9. and (asDr. Good­win. The heart of Christ in Heaven, &c. p. 8. one observes) the scope of this speech is to shew, how Christs heart and love would be towards them, even for ever, &c. You have both put together, Psal. 103.17. where the mercy of the Lord is said to be from everlasting to everlasting upon them that fear him. Second­ly, The breadth of Christs love notes its extent unto all the Elect, in all Ages, of whatever Na­tion, sex or condition, without any respect of persons. Thus he is said to be the same yester­day, to day, and for ever, Heb. 13.8. and would [Page 38] have all men to be saved, and come to the know­ledge of the truth, that is, all ranks and sorts of men, 1 Tim. 2.4. wherefore he bids his Apo­stles go, and teach all Nations, and preach the Gospel to every creature, Mat. 28.19. Mark 16.15. For there is no difference betwixt the Jew and the Greek, but the same Lord over all is rich in mercy to all that call upon him, Rom. 10.12. There is neither Jew nor Greek, Circumcision nor Ʋncircumcision, Barbarian, Scythian, Bond nor Free, Male nor Female, but Christ is all in all, and they are all one in Christ Jesus, Col. 3.11. Gal. 3.28. Thirdly, The depth of it notes its condescension to the lowest depths, to draw sinners from thence, of which the Psalmist speaks, Psal. 86.12, 13. I will praise thee, O Lord my God, with all my heart; and I will glo­rifie thy Name for evermore: for great is thy mercy towards me, and thou hast delivered my soul from the lowest Hell. Fourthly, The height of it notes its reaching up to the joyes of Heaven and happiness, and carrying up souls thither: I will come again, and take you to my self, that where I am, there may you be also, John 14.3 Father, I will that those also whom thou hast given me, may be with me, where I am, that they may behold, that is, enjoy my glo­ry, John 17.24. You see the Dimensions of Christs love: Now let a poor Christian set him­self about the meditation of this love in these its dimensions; he may sooner lose himself, than find out this love to perfection. Alas! if a poor, finite, short, and dim-sighted creature begin to look backward into eternity past, to find out the [Page 39] rise of this love; and then look forward into eter­nity to come, to follow the reach of it, how soon must he be fain to sit down, and aknowledge himself far short, and utterly uncapable of ever reaching the length of it? If he again consider, how much love every poor sinner needs, and how the love of Christ hath filled, and furnished so many thousands and millions of elect souls in all ages past hitherto, till it hath lodged them safe­ly in glory; and then consider again, how ma­ny more are yet to spend upon it, unto the end of the world: he will rather cry out in admira­tion, Behold! what manner of love is this! how great! how unmeasurable! than be able to say, he hath measured the breadth of it. And then if he consider, from how great aIt is wor­thy of that ejaculati­on of the devout Bishop Hall in his Rapture, p. 186. Oh love, and mercy more deep than those depths frō which thou hast saved me, and more high, than that Heaven to which thou hast advanced me! depth of misery it redeemeth, and to how great a height of happiness it raiseth poor sinners, viz. from a close Prison to a choice Palace, from a low Dun­geon to a high Throne, from pressing Chains to a pleasing Crown, from the blackest darkness to the brightest light, from intolerable torment to unspeakable joy, from most grievous bondage to the most glorious liberty, from doleful and cur­sed communion with damned Spirits, to delight­ful and blessed communion with God in every per­son, and glorified Saints and Angels; from a state beyond expression or conception for shame and misery, to a state unspeakable, and uncon­ceivable for glory and happiness; in a word, from the lowest Hell to the highest Heaven; he may well conclude with the Apostle, That it is a love which passeth knowledge: sooner may the deepest head, the clearest eye, the largest heart [Page 40] be swallowed up of this love, than be able to comprehend it fully in these dimensions: for (asDilectio Christi no­bis proponi­tur, in cujus meditatione nos exerce­amus dies ac noctes, & in quā nos qu si demerga­mus Calv. in Eph. 3.18. Calvin well notes upon these words) The love of Christ which is propounded to us, is so large a subject, that we may exercise our selves in the meditation of it day and night, and plunge our selves into this boundless, bottomless Ocean, till we be swallowed up of it: but we can never per­fectly understand it. That's the third Argu­ment.

Sect. 4.

MY fourth Argument is this, The love of Christ must needs be exceeding great and incomprehensible, because it never had, nor is capable of a parallel instance among the Sons of Men. If Men were able to express such a love as this of Christs, they might be able to know his love, as I can understand the love of man to man, because I am able to express the same to others: but Christs love never was, nor ever can be parallel'd: his love to mankind is as much above theirs one to another, as the Hea­vens are above the Earth, Isa. 55.8.9. If all the affection of the whole Creation were resident in one particular person, yet it would lie as much short of the love of Christ, as finite doth of infi­nite: and therefore our Saviour fetcheth a comparison from Heaven whereby to set it forth, and sayes, He loved us, as his Father loved him, John 15.9. which I made my se­cond [Page 41] Argument.Gerhard Harmon. p. 1016. The degrees of love are to be measured both by the object and matter of it. (1.) In respect of the object; the lowest degree is, when a man loves one that loves him, and doth good to him, Mat. 5.46. Luke 6.32, 33. The next is, when one loves him by whom he is not beloved, and from whom he receives no benefit; The highest is, when one loves his ene­my, who doth not only not love him, but hate him; nor only doth him no good, but heaps in­juries upon him, Mat. 5.44. Luke 6.35. (2.) In respect of the matter three degrees likewise may be reckoned: the lowest, when one doth good to his Neighbour, out of the substance which he hath; the next, when he bestows all the goods which he hath, of body, mind and estate upon his Neighbour; the highest, when he layes down his life. Now though there may be found, who will lay out themselves, and their estates for the good of those who love them, and are beneficial to them; nay of those that love them not, and are no way beneficial to them; yea that hate them, and have done them ill turns; yea, though there may be some (but very rarely) found, that have laid down their lives for their lovers and friend yet where can we find an instance of those who have laid down their lives for enemies, and injurious ones, save this of Christs laying down his life for us? The height of all humane affection is expressed in two places of Scripture, John 15.13. Rom. 5.6. which amounts to no more than this, The laying down of life for friends, for good men, scarcely for a righteous man, which circumstances render it [Page 42] unworthy to be laid in the ballance with the love of Christ, who laid down his life for the ungodly, for sinners and enemies, Rom. 5.6, 8, 10. in consideration whereof, Bernard breaks out thus pathetically, Majorem charitatem nemo ha­bet, quàm ut animam su [...]m ponat quis pro am cis suis. Tu ma [...]o [...] h [...]buisti, Domine, pon [...]ns cam pro inimi­cis; cum enim adhuc inimici es­semus, per mortem tu­am & tibi reconciliati sumus, & patri. Q [...]aenam a [...]a vide­debitur esse, vel fuisse, vel fore huic sim [...]lis cha­ritati? Vix pro justo quis moritur; tu pro im­piis passus es, moriens propter de­licta no­stra, qui venisti justificare gratis peccatores, servos facere fratres, captivos cohaeredes, Exules Reges. Bern. de Pass. Dom. (mihi) pag. 34. Greater love than this hath no man, that a man lay down his life for his friends: but thou, O Lord, hadst greater love, who didst lay down thy life for thine enemies: for when we were yet enemies, we were reconciled by thy death, both to thy self, and to thy Father. What other love either is, or was, or shall be seen like to this love? Scarcely for a righteous man will one dye: but thou sufferedst for the ungodly, dying for our sins, who camest to justifie sinners freely, to make servants brethren, captives co-heirs, and Ex­iles Kings. Thus he. Give me leave here to lay before you some examples of the love of the children of men towards one another, as they are recorded in Sacred Writ, or in other Histo­ries, and we shall still find the love of Christ be­yond the highest and noblest of them.

(1.) We read of those who have gone far in love to their Countrey, and the people with whom they have lived. Moses and Paul, for their Coun­treymen the Jews, the one sayes to God, If thou wilt not forgive their sin, blot me, I pray thee, out of the Book which thou hast written, Exod. 32.32. The other sayes, I could wish that my self were accursed from Christ for my Brethren, my Kinsmen according to the flesh, Rom. 9.3. [Page 43] which words, (whether we understand them of a temporal death absolutely, according to Hierome, or of eternal death conditionally, if it might be, if it were possible, as others take them)Voc [...]s il­lae fuerunt eximi [...] & stupendi a­moris. Ri­vet. in Ex­od. (mihi) p. 1190. were words of eminent and stupendi­ous love, as the learned Rivet observes, who, though he saw no inconvenience in either sense, yet preferreth the former, as less liable to ex­ception, and attended with fewer difficulties, and sufficient to express the affection of these holy men, who chose to dye, rather than live to see their People destroyed and rejected. Multum charitatis in isto Rege apparet. Pet. Mar­tyr in loc. It was great love and affection in David towards his People, when he desired that the Lords hand might be stretched out against himself and Family, rather than against them, 2 Sam. 24.17. It was no less love that moved Esther to ha­zard her own life, for saving of the Jews, who were her own Countreymen, and designed to destruction by the plot of wicked Haman, re­solutely venturing into the Kings presence un­called, and against Law, which, if the golden Scepter had not been held forth, had cost her her life, Esther 4.16. Even among the Hea­thens there have been found those, who out of love to their Countrey and People, have parted with the lives of their Children, yea their own lives. Fulgo [...]. de dictis, factis (que) memorab. lib. 5. cap. 6. p. 152. C. Marius waging War against the Cimbrians, was warned in a dream, that if he sacrificed his Daughter Calphurnia, he should obtain the Ʋictory, which he did, and overcame his enemies. The like did Erecteus, as the same Author informs me, and adds, That the great­ness of his love to his Countrey, overcame his fa­therly [Page 44] affection towards his Daughter. Valer. Max. lib. 5. cap. 6. mihi p. 261, 262. Cur­tius and Decius among the Romans are famous: The former for leaping into the Earth, when it opened it self, and, as was said, would not be clo­zed till the best thing in Rome were cast into it; The latter, for rushing into the midst of the Ene­mies, when his party were like to be overcome in Battel by them; both to the loss of their own lives for the preservation of their Countrey. Idem ibi­dem. p. 264. Codrus likewise among the Grecians is re­nowned, who being King of Athens, and under­standing from the Oracle at Delphos, that the War which then greatly wasted that Countrey, would not be ended, unless he were slain by the hand of the Enemy, ventured incognito into the Enemies Quarters, and by a wound given to one of the Souldiers, provoked, and procured his own death.

(2) We read of those who have ventured far in love to their friends. Jonathans love to David was wonderful, passing the love of Wo­men, 2 Sam. 1.26. He loved him as his own soul, 1 Sam. 20.17. insomuch as he incurred his Fathers displeasure, and hazarded his own life in his excuse and defence, v. 27, to 34. Great was the love ofValer. Max. lib. 4. cap. 7. p. 213. Damon and Pythias, two Pythagorean Philosophers: for when one of them was condemned to death by Dionysius the Ty­rant, the other offered to dye for him: But great­er the love of those who did indeed dye for their friends,Idem ibi­dem. p. 210. as Ʋolumnius did for Lucullus, who hearing that M. Antonius had slain his friend, because he took part with Brutus and Cas­sius, made great lamentation for him, and con­tinued [Page 45] so to do, till he was brought before Anto­nius, to whom he spake after this manner, Com­mand me, O Emperour, to be forthwith carried to the Body of Lucullus, and slain there: for I ought not to survive him, who have been the cause of his unhappy Warfare. This was no sooner asked but it was granted, and he being brought to the place where his dead friend lay, after he had kissed his right hand, and taken his head into his bosome, he was presently beheaded besides him. The like friendship was betwixt Tapeus and Zo­gius in the Kingdom of China, and the like fate happened to them, as I find it recorded by a lateMartini­us Histor. Sinicae. Dec. prim. p. 116. 117. Author. Tapeus being by the Empe­rour condemned to dye for no just cause, Zogius not able to bear it, and being moved with the ca­lamity of his friend, exposed himself to apparent danger on his behalf, often rebuking the Empe­rour for it with great freedome, who at last being enraged, said, Thou openly discoverest thy self to be a Traytor, who to favour a Friend, art not afraid to offend a King. To which Zogius for vindicating of himself, answered boldly, You are mistaken, O Emperour: He that is true to his Friend, will be so to you; nor is it fidelity to­wards you, to forsake a guiltless Friend. You have condemned to death my Friend, who is in­nocent, convicted of no crime, against all Laws, and the custome of good Kings. Because I desire to preserve him, I came under suspition of trea­son: but what affinity hath Rebellion with faith­fulness, goodness and love? I defend the cause of my Friend, that you may not deal unjustly and tyrannically, being faithful to both, but more to [Page 46] you: for both he that preserveth the innocent doth well, but he that rectifies the erroneous doth better. Then the Emperour in a fury said, Either leave off your prating, or dye with your Friend. To whom Zogius answered, It doth not become an honest man, for the prolonging of his life, to de­sert that which is lawful and right; nor, for the avoiding of death, to confute by his deeds the things which he hath spoken agreeable to reason. The things which I have spoken tend to this, That you may see how unjust a death you occasion to Tapeus: for where there is no fault, there is no room for punishment. The Emperour vexed at this constancy, commanded them both pre­sently to be slain, not knowing (sayes the Hi­storian) That it is more glorious to dye in the maintaining of friendship, than to preserve ones life by unfaithfulness.

(3.) We read of great love among other Relations.Clark's Mirror. fol. p. 209 Ʋrbinius Papinian the Roman, had a Servant, who hearing that the Souldiers were about to slay him, came to him, and chan­ged Apparel with him; took his Ring and put it on his own finger, and letting him out at the back-door, went and lay, down in his Masters Bed, so that when the Souldiers came, taking him for the Master, they slew him, who willingly chose death to save his Masters life. This was great love in a Servant.Valer. Max. p. 202. Tiberius Gracchus ha­ving found two Snakes in his House, was told, that upon letting go the Male it would be sudden death to his Wife, and to himself upon letting go the Female: but he preferring his Wives life be­fore his own, commanded the Male to be killed, [Page 47] and himself dyed soon after. This was great love of a Husband to his Wife.Clark's Mirror. fol. p. 293. Cabadis King of Persia being Deposed, and shut up in close Prison, and his Brother Blazes set up in his room, the Wife of Cabadis first procures Horses to be laid in the wayes, and then ingratiating her self with the Prison-Keeper, got leave often to visit her Husband. At last she changed Apparel with him, and he getting thereby out of Prison, fled upon those Horses, and at last recovered his King­dome again: but she being discovered, was by the command of Blazes cruelly put to death. This was great love of a Wife to her Husband. 'Twas great love in David as a Father, which made him mourn as he did for Absolom, though an ungrateful and ungracious Son, and to wish that he had dyed for him, 2 Sam. 18.33. And it was great love of a Son to a Father, which was shewed by one of Toledo (asFulgos. lib. 5. cap. 4. p. 159. Fulgosus relates the story) whose Father being condemned to dye, he never left entreating by prayers and tears, till he obtained that his Father might be released, and himself killed in his room. I am sensible how far beyond my first intentions I have enlarged my self in the mention of these examples; and therefore craving the Readers pardon for this excursion, I shall quickly ac­commodate the whole to my present purpose, when I have given one instance more of brother­ly love among Christians, the rule whereof is set very high, That from the consideration of the love of Christ, in laying down his life for us, we ought to lay down our lives for the Brethren, 1 Joh. 3.16. and this example which I am now [Page 48] to mention, comes up to it. In the seventh Persecution under Decius,Clark's general Martyrol. p. 52. The same story I find in Ambrose his second Book con­cerning Virgins; only the names of the persons are not mention­ed Operum Tom. 4. (mihi) p. 100. &c. Masons Acts of the Church. p. 11. Marc. Ma­rul. Spalat. de institut. benè vi­vendi. lib. 3. cap. 2. p. 226. Andr. Hon­dors. Thea­trum Histo­ricum. (mi­hi) p. 499. at Antioch, Theo­dora a godly Ʋirgin, refusing to sacrifice to the Idols, was condemned by the Judge to the Stews, which Sentence being executed, there were many wanton young men ready at the door, to press into the House where she was: but one of the Breth­ren, called Didymus, putting on a Souldiers ha­bit, would have the first admittance, and coming in, he perswaded her to change garments with him, and so she in the Souldiers habit escaped away, and Didymus was left to the rage and wondring of the people, being found a man. Hereupon he was presented to the President, to whom he presently confessed the whole matter, professing himself to be a Christian, and so was condemned; which Theodora hearing of, think­ing to excuse him, she came and presented her self to the Judge as the guilty party, desiring that she might be condemned, and the other excused: but the cruel Judge neither considering the vertue of the persons, nor the innocency of the cause, most inhumanely condemned them both, first to be be­headed, and then burnt, which was accordingly executed. Here was great love; and indeed I have all along singled out the most eminent in­stances which I have met with, of love among the Children of Men. But yet all this lies far short of Christs love towards us: For

(1.) There is so vast a difference betwixt the persons suffering, that the best of them are not to be compared with Christ, who is worth ten thousand of us; and the life which he laid down, infinitely more valuable than ten thousand of ours.

[Page 49](2.) The death which they underwent, was a debt which must have been paid by all of them sooner or later, whether they would or no: but Christ lay under no obligation to dye, only he voluntarily undertook it for our sakes.

(3.) The objects for which they suffered, were amiable and obliging: It was for a Coun­trey, forFateor equidem magna cha­ritas est, cum quis pro amico ponit ani­mam; vix inquit Pau­lus, pro bo­no quis mo­riatur. At haec chari­tas longè maior est, quū quis pro inimico ponit ani­mam suam, ne (que) ejus­modi amor inter homi­nes reperi­tur. Chri­stus autem pro inimi­cis suis mortuus est; ergò singulari quodam a­more, cujus exemplum nullum extat inter homines, nos pres cuius est. Rolloc. in Joan. p. 800. Friends, for a Wife, for a Hus­band, for a Master, for a Child, for a Father, for a fellow-Christian: but it was otherwise here: Christ died for ungodly sinners and ene­mies, as I told you before: so that if we consi­der Christ in the greatness and glory of his per­son, and Man in his meanness, vileness and op­position to himself; and then consider love breaking forth from Christ so far towards such a one, as to shed his blood, and lay down his life for him, and that upon no other account, but his own free and undeserved love, it may make us cry out with admiration, How great is his goodness! how great is his love! This is that which raiseth the love of Christ so far above, out of our sight and reach: Tantus nos dilexit tantùm, & gratis, tantillos & tales. Ber. de dil. Deo. p. 296. That so great a person should love so low, and vile ones, as we were; so much, and that freely: For (to use the words ofQuis enim potest colligere mysterii hujus chari­tatis rationem, ut & Deus hominis causâ homo naesceretur, deindè mo­reretur pro hominibus, pro servis Dominus, pro creaturâ Creator, pro impiis Pius? Propter quid ità nos dilexit? Aut ut quid nostrum ha­beret, qui nullius indiget? nunquid non charitas haec super scientiam hominum est? Aut quis hominum poterit hanc charitatem alicui exhi­bere, quanquàm impar sit, ac per hoc supereminet humana commenta? Ambros. in Text. Ambrose) who can gather a [Page 50] reason of the mystery of this love, that God for Mans sake should become Man, and then dye for Men; the Lord for Servants, the Creator for his Creature, the Holy One for the Ʋngodly? Wherefore did he thus love us? What was it to gain of ours, who himself stands in need of no­thing? Is not this love above the knowledge of men? or, Who among the Sons of Men can shew this love to another, though there be no compare, and in this surpasseth all humane conception? Was ever love like this? No, it is incompara­ble: for (asNon enim est pater, non mater, non ami­cus, non a­lius quis­quam, qui nos tan­tùm dilex­crit, quan­tùm tu, Domine, qui fecisti nos. Ab­so [...]beat igi­tur quaeso, amantissi­me Domi­ne, mentem meam ab omnibus, quoe sub coe­ [...]o sunt, ig­nita, & melliflua vis tui a­moris, ut totus tibi inhaercam, solâ (que) suavitatis tuae dulcedine pascar, de­lecter, inebrier. Idiot. Contemplat. de Amore Divino. cap. 5. p. (mihi) 353. one speaks) There is neither Father, nor Mother, nor Friend, nor any other, who hath loved us so much as thou, O Lord, who hast made us: Let therefore, I beseech thee, O most loving Lord, the hotly-flaming, and sweetly-flowing force of thy love swallow up my mind from all things under Heaven, that I may wholly cleave unto thee, and be only fed, delighted, and even overcome with thy sweetness. That's the fourth Argument.

Sect. 1.

MY next Argument shall be taken from the way which God takes for the repre­senting and applying of this love to us,Arg. 5. that we may have some apprehension of it, and acquain­tance with it.

(1.) For Representation. The love of Christ appears to be incomprehensible, because the course which is taken for bringing us to some sight of it, is by mediums and reflections. The light of the Sun is so strong and piercing, and our sight so weak and tender, that our eyes are dazled when we look directly upon it: and therefore the best sight we have of it is by some medium or reflection. Such is the love of Christ: the beams of it from theMal. 4.2. Sun of Righteousness are so strong, that it would soon overcome our weak and dimm sight to look directly upon it, and therefore he shadows it out to us, and re­flects it upon us, that we may discern something of it. You know how the Church under the Old Testament had Christ and his Love shadow­ed out under Types and Sacrifices, and we have the representation of the same Christ, and the same Love (forHeb. 13.8. he is the same yesterday, to day, and for ever) under the Word and Sacra­ments, which are the glasses, by which we see darkly, and know in part that love of Christ, [Page 52] which we cannot see directly as it is, nor know perfectly in this life. Indeed ours have advan­tage of theirs in point of clearness: but still the representations which we have are by mediums, not immediately, which we cannot bear. Thus throughout the Scripture we have the love of Christ to his people shadowed out under the re­semblance of such relations, as are nearest, and most obvious to us, and best known by us. As of aIsa. 40.11. Joh. 10.11. Shepherd to his Flock, of aIsa. 49.15. Heb. 2.13. Mother to her Children, of aEphes. 5.23.30. Head to the Body, of oneJoh. 15.14. Friend andHeb 2.11. Brother to another, of aEph. 5.25, 26, 27. Husband to his Wife, &c. Now God doth hereby condescend to speak to us, as it were in our own Idiom and language, that we might have some glimpse of that love reflected through these relations, which we cannot fully conceive, nor understand as it is in it self. To which I add this also, That the main end of Christs coming in the flesh, and taking our nature upon him, was to bring himself nearer to us, not only that he might be capable of expressing his love to us in such a way as we needed, by dy­ing and suffering for us, but also that we might be more familiarly acquainted with his own, and his Fathers love towards us, as he gave an [...]. Joh. 1.18. Exegesis and declaration of it in our nature, which in it self passeth knowledge.

(2.) For Application. The love of Christ appears to be great and incomprehensible, foras­much as after it hath been declared and repre­sented in that plain and familiar way which you have heard of, yet so far short are we of under­standing it to any good purpose, by our own rea­son, [Page 53] and abilities of nature, that without the help of the Spirit, we cannot attain unto any saving knowledge of it. This therefore is the great work which the Spirit hath to do in the Church, and for which he proceeds from the Father and the Son, namely to bring the Elect to a sight, taste and experience of this love of Christ, and to lead them on unto further mea­sures, and higher degrees in this knowledge and experience, till they attain perfection. To this end our blessed Saviour being to leave the world, leaves a promise of the Holy Ghost to supply his absence, Joh. 16.7. and he tells us what his office and business should be, both in reference to to the World, and in reference to Believers. In reference to the World, that were yet Strangers, his business was to bring them to Christ, to know and taste of his love, and that, by convincing them of sin, righteousness and judgement, v. 8, 9, 10, 11. In reference to Believers, that were already called and con­verted, his business was to bring them to fur­ther acquaintance with Jesus Christ, and fuller experience of his love. Thus he tells them v. 14.Nequè enim nos illuminat Spiritus, ut abducat vel tantil­lum a Chri­slo, sed ut thesauros illos, qui in Christo sunt absconditi, reseret. In summâ, non aliis quàm Chri­sti divitiis nos locuple­tat Spiri­tus, ut ejus gloriam per omnia illustret. Calv. in loc. He shall glorifie me: for he shall receive of mine, and shew it unto you; He shall give you further insight into the mysteries of my love, which I could tell you of my self, but that you cannot bear them now, v. 12. The Apostle confirms this, who tells us, That as no man knows the things of a man, but the spirit of man which is in him, so no man knows the things of God, but the Spirit of God, 1 Cor. 2.11. But how then come any of us to know them? Why, sayes he, [Page 54] God hath revealed them to us by his Spirit, v. 10. who is therefore given to believers, that they may know the things that are freely given them of God, Apostolus per Dei do­na ipsum Christum imp [...]imis, imò fere unum in­telligit, quum nihil nobis nisi in Christo sit la [...]gitus. Bez. in loc. v. 12. and among other things they come to know the love of Christ, and to know it more abundantly by the Spirit: for, sayes the same Apostle, The love of God is shed abroad in our hearts by the Holy Ghost, which is given to us, Rom. 5.5. The first sight, and further tastes of the love of God in Christ, is from the Holy Ghost. Now as the gift of the Spirit is in it self a great gift of love, and indeed next to the gift of Christ the greatest, (the Evangelist makes it equivalent to all good things, Luke 11.13. compared with Mat. 7.11.) so it argues the love of Christ to be exceeding great, that the glorious Spirit of God is given on purpose to bring us to acquaintance with it. If we were able to comprehend it of our selves, there would be no need of the Holy Ghosts influence, and assistance to bring us to the right understanding of it. That's the fifth Argument.

Sect. 2.

Arg. 6.MY next Argument is this, The love of Christ must needs be a love passing knowledge, because those who have attained to the highest pitch in the knowledge of this love, do yet fall far short of knowing it to perfection in this life; and yet the present fruits and effects of what they do attain unto, are very great and incom­prehensible. [Page 55] This Argument hath two Branch­es, and both tend to confirm the truth in hand.

(1.) Those who have attained to the highest pitch in the knowledge of this love of Christ, do yet fall far short of knowing it to perfection in this life, which is an undoubted evidence of its in­comprehensible greatness. Alas! it is but little, very little, which the best of Saints do know of it here upon Earth, in comparison of what is to be known, and shall be known of it by them in Heaven. Even Paul himself, who went as far as any in the knowledge of Christ and his love, yet confesseth that he1 Cor. 13.12. saw but through a glass darkly, and knew but in part. When he speaks of Christ, he speaks of him as one in whom areEph. 3.8. unsearchable riches; and when he mentions the love of Christ in the Text, he he calls it a love which passeth knowledge. Ask a Saint that hath had the fullest and longest knowledge and experience of Christ, and his love, and he will tell you, he hath gotten no more than what leaves him admiring the fulness which is in Christ, which he is never able to compre­hend; he will tell you of a plus ultrà still, which which he can never reach; an Abysse of love, which he can never fathome. It pleaseth him indeed to live and dye in the study and meditati­on of it, yet without hopes of coming to the perfect knowledge of it, though he should live Methuselahs age; he will confess himself at last to be a meer Ignoramus in the things of Christ, andMaxima pars eorum quae scimus est minima pars eorum quae nesci­mus. that the greatest part of what he knows, is but the least part of that which he knows not. The devout Author of the Contemplations of Di­vine [Page 56] love concealed himself, and set them forth under the name of Idiota, and Idiot, it may be, from an humble apprehension of his own igno­rance of that love which he wrote of. But this is not to be understood as arising from any de­fect on the Spirits part, as if he were not able to teach this love perfectly; but on our part, be­cause being finite and frail creatures, we are not subjects capable of receiving it fully as it is. In­deed if Christ should let forth himself in the sul­ness of his love towards his Saints, considered in their present mortal and imperfect estate, they were never able to bear it, but must use the language of Christ to his Spouse, according to our Translation,Cant. 6.5. Turn away thine eyes from me, for they have overcome me. (though as spo­ken by Christ, it is otherwise interpreted byAins­worth in loc. Expositors) And therefore God is wont to reserve the fullest draught of this sweetest Wine till last, to strengthen his Children against Sa­tans assaults, (which are usually fiercest towards their latter end) and to sweeten their passage hence, which is accompanied with such admi­rable effects, as is a further evidence of the greatness of that love from whence it proceeds; which is the second Branch of the Argument.

(2.) The present fruits and effects of what Believers do attain unto in the knowledge of Christs love, are many times so great, as do un­doubtedly argue the love it self to be far greater. If the fruits of this love be such as pass under­standing, this love it self must needs do so much more. Quod efficit tale, illud est magìs tale. And yet so it is. The Apostle makes mention [Page 57] of such things as1 Cor. 2.9. Malo sim­pliciter in­telligere Dei grati­as, quae fi­delibus quotidiè conferun­tur. Calv. in loc. Trap. eye hath not seen, nor ear heard, neither have entred into the heart of man, prepared by the Lord for them that love him: which is primarily to be understood of those Favours and Love-tokens which God bestows upon his people here; that Gospel-joy, and pre­sent comforts which Saints have in this life; that praemium ante praemium, for he reserves not all for the life to come, but gives a few Grapes of Canaan in this Wilderness. Thus in another place he makes mention ofPhil. 4.7. the Peace of God which passeth all understanding, which Believers experience whiles they are here below, to the keeping their hearts and minds as in a Garrison, against all assaults. And another1 Pet. 1.8. Apostle tells us of a joy unspeakable, and full of glory, which believers have from Jesus Christ, and the sense of his love apprehended by faith. The present peace, comfort and joy of a Christian in this life, is many times unspeakable and un­conceivable, that passeth all understanding: how much more then that love which influen­ceth all this? If there be so much in the fruit, the effect, the stream, what is there in the root, the cause, the fountain? Surely the love of Christ must needs be exceeding great, when the shedding of it abroad into the hearts of his people by his Spirit, in a little more than ordi­nary measure, whiles they are upon earth, doth so transport them into an extasie of un­expressible joy and consolation, as sometimes it doth; especially those discoveries of himself, and manifestations of his love, which he makes to some of his special Favourites towards their [Page 58] dissolution, which I hinted before, and shall here give a double instance of it in two famous Christians; the one is ofM. Leighs Sermon at the Fune­ral of Mrs. Brettergh, p. 16. 17. Mr. John Holland, an eminent Minister of the Gospel in his time, He, the day before he dyed, as often before, so then more eagerly, called for a Bible, saying, Come, O come, death approacheth, let us gather some flowers to comfort this hour: which being brought, he turned with his own hands to the eight Chapter of the Epistle to the Romans, and giving the Book to a stander by, bid him read. At the end of every Verse he made a pause, and gave the sense of it. Having thus continued his Meditation and Exposition for the space of two houres, or more, on the sudden he said, O stay your reading, what brightness is this I see? Have you light up any Candles? To which he that stood by, answered, No, it is the Sunshine: for it was about five a Clock in a clear Summers Evening. Sunshine (saith he) nay, it is my Saviours shine: Now farewell World, welcome Heaven: the Day-star from on high hath visited my heart; O speak it when I am gone, and preach it at my Funeral: God dealeth familiarly with Man: I feel his Mercy, I see his Majesty, whether in the body or out of the body I cannot tell, God knoweth; but I see things that are unutterable.

The other is ofThis is in her life, which was written by a Friend, and joyn­ed with the Ser­mon fore-mention­ed; and another Sermon upon the same oc­casion. Mrs. Katharine Brettergh, a gracious Gentlewoman, of the Family of the Bruens in Cheshire. She, in the beginning of that Sickness whereof she dyed, had a very sore conflict with Satan, who prevailed so far, as to bring her into great doubt and fear concerning [Page 59] her condition: but it pleased God before her death, to bruise Satan under her feet, and to make her more than a Conquerour, filling her with joy, and peace in believing: so that the joy of her heart broke out at her lips, in such expressi­ons as these. Whiles her Husband read the 17th. Chapter of John, when he came to the ninth Verse, she cryed out, O Lord Jesu, dost thou pray for me? O blessed, and sweet Saviour, how wonderful! how wonderful! how wonderful are thy Mercies! Then reading the 22d. Verse, with marvellous joy she uttered the words of David many times over, I confess before the Lord his loving kindness, and his wonderful Works before the Sons of Men: for he hath sa­tisfied my soul, and filled my hungry soul with goodness. When he came to the 24th. Verse, she said, Now I perceive, and feel the counte­nance of Christ my Redeemer is turned towards me, and the bright-shining beams of his mercy spread over me. And then again remembring some passages in that Chapter, she said, O my sweet Saviour, shall I be one with thee, as thou art one with thy Father? and wilt thou glorifie me with that glory which thou hadst with the Fa­ther before the World was? And dost thou so love me (who am but dust and ashes) to make me partaker of glory with Christ? What am I, poor wretch, that thou art so mindful of me? Oh how wonderful! how wonderful! how won­derful is thy love! Oh thy love is unspeakable, that hast dealt so graciously with me! Oh I feel thy mercies, and oh that my tongue and heart were able to sound forth thy praises as I ought, [Page 60] and as I willingly would do! Afterwards she had these expressions, Now blessed Lord, thy comfortable presence is come; yea Lord, thou hast had respect to thy Handmaid, and art come with fulness of joy, and abundance of consolati­ons; O blessed be thy Name, O Lord my God! Again, a Christian Friend coming to see her, and marvelling at her exceeding joyes, desired the continuance of them; whereupon she burst out, and said, Oh the joyes! the joyes! the joyes that I feel in my soul! oh! they be wonderful! they be wonderful! they be wonderful! And a­gain, not long after, she said to a Minister who came to see her, Oh! my soul hath been compas­sed about with terrours of death, fear within, and fear without; the sorrows of Hell were upon me, knots and knorres were upon my soul, and a roaring Wilderness of woe was within me: but blessed, blessed, blessed be the Lord my God, who hath not left me comfortless, but like a good Shepherd, hath he brought me into a place of rest, even to the sweet running Waters of Life, that flow out of the Sanctuary of God; and he hath led me into the green Pastures, where I am fed, and exceedingly comforted, &c. Oh! blessed be the Lord! Oh! blessed be the Lord, that hath thus comforted me, and hath brought me now to a place more sweet unto me than the Garden of Eden! Oh the joy! oh the joy! the delightsome joy that I feel! Oh how wonderful! how wonderful! how wonderful is this joy! Oh! praise the Lord for his mercies, and for this joy, which my soul feel­eth full well; Praise his Name for evermore. And thus she continued, till at last she slept in [Page 61] the Lord. Now from all this put together, I conclude, That seeing the love of Christ shed abroad in the hearts of his people, hath such ad­mirable effects to the filling of them with such unspeakable joy and comfort; and seeing it is but little in comparison, which the highest, best, and most priviledged Saints do know, and taste of this love, here below: surely this love must needs have an exceeding great, and incompre­hensible fulness in it self. That's the sixth Ar­gument.

Sect. 3.

MY next Argument is this,Arg. 7. It appears to be a love which passeth knowledge, because when the spirits of just men shall be made perfect in Heaven, where they shall know, and receive most of this love; yet even then they shall not be able to comprehend all of it, but rather be com­prehended by it. Its true, that in Heaven the capacities of the Saints shall be enlarged to the utmost, and they shall be filled according to that enlargement; they shall want nothing to make them perfectly blessed; they shall have as much of this love in the beatifical fruits of it, as they can hold, and shall be able to hold incom­parably more than now they can: but yet even then and there they will not be able to hold it all: for that which is infinite, can never be comprehended by that which is finite, there be­ing no proportion betwixt them. So that [Page 62] what is said of the joy of our Lord in Mat. 25.21. is true of the love of our Lord; its too big to enter into us, therefore we must enter into it. As a large Vessel put into the Ocean takes in of the water till it be full, yet cannot contain it all, but when it can hold no more is swallow­ed up: so the Saints, who here sip and taste of the love of Christ, shall in Heaven drink more of it, till they be everlastingly swallowed up by it. Jesus Christ, even at his second coming, when he shall take up his Saints to be where he is, Joh. 14.3. to behold, that is, enjoy his glo­ry, Joh. 17.24. will even then be admired in all them that believe, 2 Thes. 1.10. admired for that love which brought them thither; and admired for that glory which they shall enjoy there, as the fruits of this love.Dr. Scla­ter on Thes. p. 50. The mea­sure of the glory will be so great, as shall fill the enjoyers with wonder at the grace; beholders with no less than admiration at the power of the bestower. When a glorified Saint shall consider himself raised from the dust, yea the dunghill, to sit with Princes, to be made like, and equal to the Angels, to see God, and enjoy an exceeding and eternal weight of glory, when he hath deser­ved no such matter, but the contrary, and thou­sand, yea millions of men, his equals, if nos his betters, passed by, how will it fill such a one with extolling, and admiring the rich grace and love of the great God, and our Saviour Jesus Christ? We our selves (sayesNos ipsi sentimus effundi a­morem Dei in corda nostra c [...]pi­osâ copiâ per Spiritū Sanctum, qui datus est nobis: sed totum semèl com­prehendere in hâc vi­tâ non pos­sumus. In alterâ verò vitâ stupe­bimus ad admirabilē illam dile­ctionem, ne (que) tamen etiam tùm animus creaturae etiam glo­rificatae poterit in­finitam il­lam totam comprehen­dere, quae in Deo est: saltèm id scimus, quòd illâ charitate toti implebimur, cùm Deus erit omnia in omnibus. Rolloc. in Joan. p. 7 [...]6. Rolloc) do now per­ceive [Page 63] the love of God to be shed abroad in great plenty into our hearts by the Holy Ghost, which is given unto us: but we are not able to comprehend it altogether at once in this life. And in the life to come, we shall be amazed at that admirable love, though even then the mind of a glorified creature shall not be able to comprehend all that infinite love which is in God: Yet this at least we now know, That we shall be altogether filled with that love, when God shall be all in all. To con­clude this, how exceeding great must that love needs be, which the Saints in glory shall not be able fully to comprehend! That's the seventh Argument.

Sect. 4.

MY last Argument, Arg. 8. wherewith I shall con­clude what I have to say, as to the Do­ctrinal part of this Proposition, is this, The love of Christ must needs pass all humane, Omnem superat cog­nitionem, nempè hu­manam, a­deo (que) An­gelicam. Zanch. in loc. ut su­prà. for it surpasseth all Angelical knowledge. The An­gels being purae Intelligentiae, of pure Intelligen­ces, and of larger capacities than the rest of the creatures, do know more than we; yet their knowledge is but like that of the creatures, finite and limited;Certissi­mum est Angelos etsi multa sciant, m [...]l a lamen etiam nescire. Estius in Sentent. lib. 2. dist. 7. p. 75. though by their natu­ral knowledge they know many things, yet not all things. There are many things which they are ignorant of: they know not the hearts of [Page 64] men, 1 Kings 8.39. nor many things to come, Isa. 41.23. nor the time when the Day of Judge­ment shall be, Mat. 24.36. This great my­stery of Christ, and his love in redeeming and saving of Man, the very Angels themselves knew not at the first: for as the Apostle speaks, Eph. 3.9. It was from the beginning of the World hid in God; nor could they have known it at all by a natural knowledge. If all the Angels in Heaven had sate in counsel from the begin­ning of the World to this day, for contriving a way to save man, salvâ Dei justitia, they could never have found it out; nor could they have known it when it was contrived, if he who con­trived had concealed it: but they came to know it at the first by revelation from God. How soon it was revealed to them, is not re­vealed unto us, and therefore cannot be deter­mined by us: yet this appears, that the know­ledge which they had of it by revelation, was not compleat at first, but was improved by ob­servation and experience.Leigh's Body of Divinity. p. 271. Hence that di­stinction of the knowledge of Angels (among the Schoolmen) into Natural, Revealed and Experimental. Their natural knowledge was improved, quoad speciem, by Revelation: by it they know that which they knew not before; and their knowledge by revelation was impro­ved quoad gradum, by Experience: by it they knew in fuller measure what they knew before; they knew the substance of it by revelation, but the circumstances of it more clearly and fully by experience and observation. Gods revealing it to them at first in the general, hath made them [Page 65] more eager in pursuit of the particulars; hence it is said, 1 Pet. 1.12, That the Angels desire to look into the mystery of Christ and the Gospel; and the words there used are emphatical, [...], which signifies an earnest, strong, and unsatisfied desire; [...], which signifies a diligent and accurate inspection, to look and pry narrowly, by stooping down to see the inside of things that are obscure, and under cover. It's thought to be an allusion to the posture of the Cherubims, which were put upon the Mercy-seat with their faces looking down into it, Exod. 25. Now there are two wayes especially, by which the knowledge of Angels in the Mystery of Christ and his love, seems to be improved.

(1.) By the Church. This is clear from Ephes. 3.8, 9, 10. where the Apostle tells us, that the manifold Wisdome of God is made known by the Church to the Principalities and Powers in heavenly places, that is, the Angels, (so calledAngel [...] sic id ò nun­cupantur, quòd Deus per ipsorum manum su­am potesta­tem, virtu­tem, & do­minationë exe [...]ceat. Calv. in Eph. 1.21. because of their Princely power under God over the Kingdomes of the World;) and this he sayes was one intent of his preaching the Gospel. If it had not been for the Churches sake that God would reveal so glorious a mystery, the Angels in Heaven must have been for ever ignorant of it; and after they had received notice of it by private revelation from God, yet was their knowledge of it encreased by Gods dispensati­ons to, and in the Church, by reason whereof the Church was Pauli au­tem verba hunc ha­bent sensū, quòd Eccl [...] ­sia ex Ju­daeis pari­ter ac gen­tibus colle­cta, qu si speculum sit, in quo contem­plantur Angeli mi­rificam Dei sapientiam, quam pri­ùs nescie­rant. Calv. in Eph. 3.10. a glass, in which they saw, and observed the manifold Wisdome of God, and got further and fuller experience of the mystery of Christs love, and our redemption thereby. [Page 66] Thus by the Prophecies and Promises of the Old Testament, and by the performances and preaching of the New, and by the Providences and Ordinances of both, (whereof the Church was the seat and center) the Angels came to further acquaintance with Christ, and the way of mans salvation by him, which they desired to look into.

(2.) By Christ himself; by beholding and attending upon him in our nature, both as hum­bled on Earth, and exalted to glory in Heaven. This is that which the Apostle reckons as a part of the great Mystery of Godliness, 1 Tim. 3.16. that Christ was seen of Angels. They knew Christ was to come into the World by Divine Revelation; they knew more of him by those Prophetical Praedictions which were made of him, & more yet by attending upon him, & mi­nistring unto him whiles he was in our flesh up­on Earth, carrying on the Work of our Redem­ption; and yet more by beholding of him now he is glorified in Heaven, sitting in our nature at his Fathers right hand: And yet even now they know not all of Christ, and his love towards us: there is that in Christ which dazles the sight, and exceeds the comprehension of the glorious Angels. Now if the love of Christ passeth their knowledge, surely it must needs surpass ours.

And thus I hope I have sufficiently cleared and confirmed the truth of my Assertion, That the love of Jesus Christ is exceeding great and in­comprehensible.

Sect. 1.

MY great desire,The Pre­face to the handling of it. and design is to bring you nearer to Christ, and to that end I lay before you this grand attractive of his love, to draw you unto more acquaintance and familia­rity with him and it: therefore I first preach­ed, and now publish it, and I make it my ear­nest request to you all, to whom this shall come, that you would not lay aside this advice which I now give you, of studying this love of Christ, and getting a sound, saving knowledge of it, e­specially seeing it is a matter of so general, so great and necessary concernment; so general, as that none can exempt himself; so great, as that your All depends upon it; and so ne­cessary, [Page 68] as that you are undone without it.

This is the great business of a Gospel Mini­ster, for himself and his People to study, know and preach Jesus Christ. This was Pauls deter­mination among the learned Corinthians, 1 Cor. 2.2. to know nothing but Jesus Christ, and him crucified: for indeed this was the end of his Apostleship, as he tells the Ephesians, Chap. 3. 8. to preach among the Gentiles the unsearchable riches of Christ. All our studies and preach­ing, which are not Christ directly or reductive­ly, are but [...], things by the by, and will not tend to any comfortable account at last. We may please our selves, and it may be those that hear us too, by preaching other things: but we shall not save our selves, and those that hear us, unless we pre [...]ch Jesus Christ. We are but Prevaricators in our office, if Jesus Christ be not the Ʋnum Magnum, nay the Ʋnum Maximum in our Ministry.

This is also the great business of every Chri­stian for himself, to know Jesus Christ: our life depends upon it, according to our Saviours own words, Joh. 17.3. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. For the excellency of this knowledge, the Apostle Paul counted all things but dross and dung, Phil. 3.8. This is the one thing necessary, without which all a mans other knowledge will but hasten and heighten his condemnation.

Englished thus,

Now the love of Christ is the main matter to be studied, and known by every one who would study and know Jesus Christ; and indeed we cannot miss of love in the study and knowledge of Christ: for Christ is love. His Name, his Natures, his Offices, his Doctrine, his Life, his Death, his Priviledges, his Ordinances, his All have a deep tincture of love in them; and this love is to be known, and that it may be known, to be studied by us, by all of us, even the best of us.

If you say, We hear this often enough,Object. and know this well enough.

I answer,Nun­quàm satis dicitur, quod nun­quàm satis discitur. That is never said enough, Answ. which is never learned enough; And though you know the love of Christ, do you know it as you ought to know it? If you do not, you must go over it again, that you may know it better; and you do not know Christ as you ought, nor his love as you ought, until you have him and it by heart. You who know most and best, are yet to seek: you know but in part; there are all the treasures of wisdome and knowledge hid in Christ, [Page 70] Col. 2.3. unsearchable riches, Ephes. 3.8. which can never be traced and found out. You may be all your time searching and digging into them; and yet, though you should live never so long, not come to the bottome at last, but must breath out your soules with an [...], in the conclusion, oh! the depth: for this is a love which passeth knowledge.

Object.If you say, that it is an heartless, hopeless work which I put you upon, when I bid you study to know the love of Christ, seeing it pas­seth knowledge.

Answ.I Answer, That it's true the love of Christ is such as passeth knowledge; the riches of Christ are unsearchable riches: but yet the unsearch­able riches of Christ should not make us idle, but active, in digging and searching them out as far as we can; the unknowable love of Christ should not deaden and straiten, but quicken and enlarge our appetite, to endeavour after as full a knowledge as we may. What wise man will stand still, or go back, because he cannot finish his journey in a day? Will not men dig for Gold, because they cannot get to the bot­tome of the Mine? And shall we refuse to know as much as we can of this love of Christ, because we cannot comprehend as much as there is? Far be it from any of us to cherish any such thought: for the checking whereof consi­der,

(1.) That you may know enough of Christ and his love to serve for your souls salvation, which its your great interest to mind and look after, as the great end of your being.

[Page 71](2.) You shall not need fear to be cloyed and glutted in the study of this love; Ʋarietas delectat, variety delights; and there is so much variety in this one subject, the love of Christ, as renders the study of it very delectable.

(3.) The deeper you go in this love of Christ, the sweeter; yea, if (asPlut. Moral. Tom. 2. Lat. 8. (mihi) p. 117. Plutarch notes) Eudoxus was content to be burnt up by the Sun, if he might have liberty first to stand so near, as to learn the figure, magnitude and form of a Star; how much more and better should a Christian be content to enter upon, and proceed in the search, study, knowledge and understanding of this love of Christ, till he be at last swallowed up of that which he is never able fully to comprehend!

Sect. 2.

IN the prosecution of this Exhortation, I shall do these two things,

• 1. I shall direct your knowledge, that you may not mistake about it.
• 2. I shall excite you to it by the encourage­ments which the Apostle layes down about the Text, that you be not disheartned, so as to decline your duty in this particular;

By way of Direction, which is needful:(1.) Directions about our knowing the love of Christ. for all knowledge of the love of Christ is not suffici­ent and saving; there is a general, notional, speculative, historical knowledge, which will [Page 72] be prejudicial, and not profitable in the end; though this be good, as far as it goes, yet where there is no more, it is not sufficient. Those who know the love of Christ in the notion on­ly, for Discourse sake, or for a Professions sake only, will fall as short of Heaven as the most ig­norant person; yea, those who know the love of Christ no better than thus, will but descend the more learnedly into Hell, and incurre the more severe condemnation. Now that you may not mistake here, nor miscarry hereafter in this business of knowing the love of Christ, I shall direct you to mind the qualifications of your knowledge; and I shall mention three.

Direction 1. That it be affecti­onate know­ledge.(1.) Look that your knowledge of the love of Christ be Cognitio affectiva, an affectio­nate knowledge; let it not swimme in your heads only by empty Notions, but sink down into your hearts, in sweet, savoury, warming, and lively affections towards him. And

Sect. 2.

(1.) SEE that you have such a knowledge of Christ and his love, The first Branch of the first Direction, That it be a know­ledge ac­compani­ed with love. as is accompanied with love to him. True love is grounded in knowledge, and true knowledge hath love built upon it. Though your heads be never so full of the know­ledge of Christ, yet if your hearts be not also full of love to him, it will neither be acceptable to Christ, nor profitable to your selves. The Apostle tells us how little the understanding of all mysteries, and all knowledge will profit a man without love, 1 Cor. 13. for, as theMulta scilic [...]t lau­dabilia, at (que) admi­randa pos­sunt in ho­mine repe­riri, quae sine chari­tatis me­dullis ha­bent qui­dèm pieta­tis similitu­dinem, sed non verita­tē habent. Prosper. ad Ruf. de grat. & lib. arbitr. (mihi) p. 125. Father observes, There may be many commendable and admirable things found in a man, which, without the marrow of love, have indeed a shew, but not the truth of godliness. Love is the great affecti­on of Union; it is gluten animi, the cement of the soul. Though Scientia foris stat, dilectio intrat. Lyr. in Eph. 3.19. knowledge stand without, and gives us a view of Christ, yet its love that enters in, clasps about him, and cleaves to him: So that notwithstanding all our knowledge, Christ and we shall still abide strangers, and the distance remain, till love bring us together, which is the bond of perfectness, that is,Q [...]od vinculum est perfectissimum, ani­mos scilicet conjungens. Grot. in loc. the most perfect bond, because it doth joyn hearts to­gether, Col. 3.14.Dr. Reynolds of the Pas­o [...]s. p. 96. So that herein Divine [Page 74] Love hath the same kind of vertue with Divine Faith; that as this is the being and subsisting of things to come, and distant in time: so that is the union and knitting of things absent, and distant in place; as Christ and Christians are, he being in Heaven, and they on Earth, whom yet having not seen they love, 1 Pet. 1.8. and by love are united to him, and become one spirit with him, 1 Cor. 6.17. And therefore

Give me leave here a little to commune with you about your love to Christ, and to shew you why, and how you should love him; the one to move you to it, the other to guide you in it.

Sect. 1.

(1.The first Reason for our love to Christ.) IT's the sum of all that the Lord re­quires of you, and the best of all that you can return unto him.

(1.) It's the sum of all that he requires of you. As love from Christ is the top of your happiness, so love to Christ is the sum of your duty. The whole Law is briefly comprehended; all the Commandments (which are exceeding [Page 76] broad, and of vast extent, Psal. 119.96.) are summ'd up, and epitomized in this single word, this sweetest Monosyllable, Love, [...]. In summā, ac compen­dium redu­citu [...]; nàm­tota Lex nihil aliud is quàm a­mo [...]em Dei, & proximi praec [...]pit. B [...]z. in loc. Rom. 13.9. Love is the sum and substance of what we owe to God and Man; the short summary and com­pendium of a Christians whole duty: whence the Apostle calls the observance hereof the ful­filling of the Law, v. 10. and theHoc prae­ceptum Dei amandi, & alterum a­mandi proximi, di­cuntur He­braeis sum­mae magnae. Grot. in loc. Jews cal­led the Commands of loving God, and our Neigh­bour, The great Summes. Now as the Servants of Naaman said to him, 2 Kings 5.13. so say I to you, If the Lord had commanded you some greater thing, would you not have done it? If he had required you to sacrifice your Children, to burn your bodies to ashes, would you not have done it? how much more then when he bids you give him only your hearts your love?

(2.) It's the best of all that you can return unto him.Amor est primum, & maximum donum, quo nihil magis donari po­test, cùm per ipsum caetera om­nia donan­tur. Lessius de summo bono. lib. 2. cap. 6. p. 134. See Jenkins on Jude. Part 1 (mihi) p. 140. 4. and Manton on Jude. p. 117. Amor ubi venerit, caeteros omnes in se traducit, & captivat affe­ctus. Amor per se sufficit, per se placet, & propter se. Ipse meritum, ipse praemium, ipse causa, ipse fructus, ipse usus, per amorem enim conjungimur Deo. Aug. Man. cap. 18. (mihi) p. 234. Love is the best thing that the best man ever gave to Christ: It's love that doth engage all besides, and sweetens all that is en­gaged. Love is Queen Regent in the soul; and all other Graces, Gifts, Duties, Services, at­tend her beck, and serve her interest, and are welcome before the Throne, according to the strain of love that is in them. Love is the ker­nel of every gift, the beauty of every performance, the marrow of every duty, the lustre of every [Page 77] [...]race, the salt which seasons every Sacrifice, [...]ithout which, the exquisitest service is but a [...]ead carkass embalmed. The greatest gift with­ [...]ut love is rejected; the least with it is accept­ [...]d. Love is an act of grace of it self; other [...]hings are not acts of grace without love, as Almes; yea Martyrdome it self is nothing with­ [...]ut love, 1 Cor. 13.3. but small things are made [...]reat by love; A Cup of cold Water, Mat. 10. A Widows Mite, Luke 21. find acceptance, [...]s coming from love. It's love whereby a Chri­ [...]ian comes nearest to God, who is love; and [...]e who dwelleth in love, dwelleth in God, and God [...]n him, 1 John 4.16. Its love which removes [...]im furthest from hypocrisie: for in this only the [...]ypocrite cannot imitate him; he can speak, and [...]o, and suffer: but he cannot love, and the want [...]f this spoils all. Its your best, nay its your All; [...]ts all that the Apostle desires Christians may re­ [...]urn to God for the mercy and peace bestowed on [...]hem, Jude 2.Solus a­mor est ex omnibus animae motibus, sensibus, at [...] affe­ctibus, in quo potest creatura, etsi non ex aequo, re­spondere auctori, vel ipsi mu­tuam re­pendere vi­cem. Aug. Manual. cap. 18. (mihi) p. 233. Its only love of all the moti­ [...]ns and affections of the soul, by which the Crea­ [...]ure, though not in a way of equality, can an­swer his Creator, and make any return to him. And its only by love that the Redeemed of the Lord can return unto him their Redeemer, for his great love in working Redemption for them. And therefore seeing you can do no better nor more for Christ, it is but reasonable that you should love him: But that's not all: For

The se­cond Rea­son.Sect. 2.

(2.) COnsider how strongly this love o [...] Christ is urged in Scripture, and from thence you may see further reason to love him. He is not content barely to propound and prescribe it, but useth such arguments, a [...] may allure or affright, draw or drive, perswade or force you to observance and obedience.

(1.) As if there were something valuable in your love, he doth invite and encourage you to love him by the great and precious Promises which he hath made unto it.Haec pre­catio vice oraculi ha­benda est, &c. Calv. in Ephes. 6.24. That Aposto­lical benediction, Ephes. 6.24. may be under­stood in the nature of a Promise: the words are, Grace be with all them that love our Lord Jesus Christ in sincerity. Now Grace is as large a word for Blessing, as Love for Duty; of the same extent in the New Testament with Peace in the Old.Hebraeo­rum usitata salutatio erat, Pax tibi. At post pate­factum re­demptionis humanae mysterium, in quo fon­tem gratiae Deus ape­ruit huma­no generi, gratiam etiam ad­jungebant. Dav. in Coloss. p. 11. The form of Blessing a­mong the Jews, was, Peace be unto you, Gen. 43.23. but when the Mystery of Mans Re­demption was revealed, in which God opened a fountain of Grace to mankind, it was chan­ged into Grace be unto you, as appears in the Epistles, where Grace is wished by the Apostles unto Christians, either by it self, or in con­junction with Peace by way of Amplification. By this Grace is meant the Morn. Exercise. Part. 2. 40. pag. 218. Blessing of the Eternal God; Pink's Tryal of a Christians sincere love to Christ on that Text. All those precious Mercies, [Page 79] and glorious Benefits, which flow from the grace and favour of God. Its a short, but compre­hensive word, and contains all good in it; yet this grace in its greatest fulness, and utmost lati­tude, is wished for, and shall be bestowed on all those that love the Lord Jesus in sincerity. To this you may add Joh. 14.21.23. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, &c. In these two Ver­ses there are four things promised to those who truly and obedientially love the Lord Jesus.

(1.) There will be no love lost to lay it out upon Christ; you shall have it again with advan­tage: for if you love him so as to keep his Com­mandments, Christ hath promised love for love, his Fathers love, his own love for your love. He that loveth me, shall be loved of my Father, and I will love him; Gerh. Har. in loc. which is not to be un­derstood of a general, but special love; not of first love, but after love; not of a love of bene­volence, but of friendship and complacency; he will so shed abroad his love into your hearts by the Holy Ghost, that you shall know, and feel, and taste the love of the Father and Son towards you; which appears further from that which is promised afterwards. Christs love to such as love him, will not be an empty and idle, but a full and operative love: For

(2.) He sayes he will manifest himself to you. I will love them, and will manifest my self to them. He will deal with you as with Friends, and will make known to you whatsoever shall be necessary for your salvation, John 15.15. [Page 80] he will impart a fuller knowledge of himself to you, by the spirit of Wisdome and revelation, Eph. 1.17. and larger tastes of his love. You shall be kissed with the kisses of his mouth, Cant. 1.2. brought into his Banqueting-house, and his Banner over you love, under the shadow whereof you shall sit with great delight, and his fruit shall be sweet to your taste, Cant. 2.3.4. He will so manifest himself in a way of love to his people, as to give them occasion to cry out with that holy man,Aliquan­do intro­mittis me in affectum multùm in­usitatum introrsùs, ad nescio quam dul­cedinem, quae si per­ficiatur in me, nescio quid erit, quod vita ista non e­rit. Aug. Conf. lib. 10. cap. 40. At some times thou inwardly infu­sest into me a delight that I am not usually ac­quainted with, a sweetness of I know not what kind, which could it be once perfected in me, it should be I know not what manner of height, which this life shall never arive unto. Such manifesta­tions will Christ give of himself to those who love him, as none know but they who experi­ence them; nor can they themselves sufficient­ly express them. But then

(3.) He sayes further, that his Father and he will come unto you. We will come to him; that is, We will make secret and sweet approach­es to such a sould by the spirit, for the further en­lightning, quickning, comforting, supporting, and strengthning of him, till he be sealed up to the Day of Redemption. This is a great matter, yet not all: for

(4.) He promiseth that his Father and he will make their abode with you: and make our abode with him: whereby is signified the con­tinuance and duration of that grace which is shown by the Father, Son, and Holy Ghost, when they come to a beloved and loving soul. [Page 81] They will not come as Sojourners, but as Dwel­lers; not turn aside to tarry with you for a night, but abide with you for ever. Now what great­er thing can be promised unto, or bestowed upon the Sons of men in this life, than that which is comprehended in these words? and yet these are promised to the love of Christ: so that if a man should set his love to sale, he can­not do it to more profit and benefit to himself, than by laying it out upon Christ, who is most rich and liberal in his rewards to his people for their love, as appears from what hath been said; though there be more yet, even that which nei­ther eye hath seen [...] nor ear heard, nor can enter into the heart of man to conceive, which the Apo­stle sayes is prepared for those that love the Lord, 1 Cor. 2.9. And if any evil befall them, that also (through the skill and care of their wise Physician,Venenum pro reme­dio. who can make a soveraign Treacle of the most deadly poyson) shall co-operate for the good of those who love God, according to the Promise, Rom. 8.28. But these I leave to be enlarged in your own Meditations, and pass on.

(2.) If this golden Key of the Promises open not the door of your hearts, to let Christ into the possession of your love, behold the iron Hammer of the Threatnings ready to force it open. Mens dead, dull, and disingenuous spi­rits need this as well as other wayes; and Christ is so resolv'd upon our love, that he will leave no means unattempted to procure it. Know therefore that it is not an arbitrary mat­ter whether you love Christ or no: for necessi­ty [Page 82] lies upon you, and woe be to you if you love him not. Love Christ, or you are lost and un­done for ever. See what the Scripture speaks in this particular.

Psalm 2.12. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Osculari p o amare, obedire, ob­sequi, se humilitèr subjicere; ho [...]um sig­num q [...]ippe antiquitùs osculu [...]s e­rat. Glass. Rhet. Sacr. p. 1094. Osculum in sacrâ Scri­pturâ signi­ficat unio­nem, chari­tatem, pa­cem, reve­rentiam, Durand. Rat. Div. Offic. lib. 4. cap. 53. (mihi) p. 202. The custome of Kis­sing of old, was a sign of affection or subjecti­on, and thus it is used in Scripture to sig­nifie

(1.) Affection. Thus Esau kissed his Brother, Jacob, in token of love and good will, being reconciled to him, Gen. 33.4. Thus the Pri­mitive Christians did: Salute one another with an holy Kiss, Rom. 16.16. 1 Cor. 16.20. [...], ab amore cujus signū est. Rivet. in Psal. 2. pag. 29. This was signified in the Word, and more from the Apostle Peters Adjunct, where he calls it the Kiss of Charity, 1 Pet. 5.14.Precibus finitis mu­tuo nos in­vicem oscu­lo saluta­mus. Just. Mart. A­pol. 2. Justin Martyr mentions this as a practice in his time: When Prayers are ended, we salute one another with a Kiss.

(2.) It signifies likewise Subjection, Reve­rence and Obedience. Thus Samuel kissed Saul when he had anointed him King, in token of subjection and obedience to him, 1 Sam. 10.1. Thus Idolaters kissed their Idols, in token of Reverence, 1 Kings 19.18. Hos. 13.2. Now this place may be understood of both these; and all men, even the greatest of men, Kings and Judges of the Earth, are charged to kiss the Son, to love, and submit themselves to the Lord Jesus, and that under a dreadful penalty if they do it not, lest he be angry. You cannot change the nature of Christ by your not loving [Page 83] of him; he will be loving, and will love still: [...]ut you may change the property of it, as to [...]our selves; he will not love you, nay, you will [...]urn it into anger against your selves. He can [...]e angry, and he will be angry with you, if [...]ou love him not;Habebitis Judicem severum, quem be­nignum do­minum re­cusastis. Rivet. ubi suprà. p. 30. You shall find him a severe [...]udge, whom you have refused as a mild and [...]entle Lord. And a little of this anger is enough [...]or your destruction: for you shall perish from [...]he way, if his wrath be kindled but a little; [...]ou'll perish at the rebuke of his countenance, [...]sal. 80.16. Perishing signifies eternal death [...]nd misery, in opposition to eternal life and happiness. Joh. 3.15. and here it holds forth [...]his unto us, That those who do not love and obey the Lord Jesus Christ, do cast themselves out of the way of Life, Salvation and Happiness, [...]n to a state of Death, Destruction and Misery, which will certainly be their portion, from the just wrath and displeasure of him whom they have provoked by their enmity and disobedi­ence. And shall not this awaken you? But take another Scripture.

Prov. 8.36. But he that sinneth against me, wrongeth his own soul; all they that hate me, love death. It is no wrong to the Text, to un­derstand these words as spoken by Jesus Christ, who having declared his antient love to the Sons Men, calls upon them to hearken unto him, and receive his counsel; and having encouraged them unto it, by telling them it would be their wisdome and happiness, that they should have life and favour this way, v. 32.33.34.35. lest this should not p [...]evail, he concludes by laying [Page 84] open the danger of such as refuse, in the words forementioned. Where you may note

(1.) That they who refuse the counsel of Christ, are sinners against him, and that in the highest degree; they are Christ-haters.

(2.) That it is of dismal consequence to be in the number of those who love not, but hate Christ, (and not to love him, is to hate him, there is no medium betwixt them) the conse­quence whereof is

(1.) That they wrong their souls. Injurius est animae suae. Pagn. They are injurious to their souls; Expoliat an [...]mam su­am. Mont. They spoil and rob their souls; V [...]m ad­dit animae suae. Jun. They offer force and violence to their souls; Rapit a­n [...]ma [...] su­am. Merc. in Lexic. Pag. & in loc. They ravenously devour their souls, as the words are variously rendered by Interpreters, but to the same purpose.Chamas significat apertam injuriam, & violen­tiā. Merc. The word signifies open injury and violence. But be­sides this,

(2.) They love death. Quia im­pudentes sibi exitium accersunt, dùm me negligunt, mortem a­mare vi­d [...]ntur, quia in exitium suum ru­unt. Merc. in loc. Because (as Mercer notes upon the place) they foolishly call destruction upon themselves; Whiles they neglect me, they seem to love death, because they vio­lently rush upon their own ruine. Now, besides that destruction is the portion of those who are enemies to Jesus Christ, these two things are observable from this place.

(1.) That 'tis self-murder in all those who love not the Lord Jesus; it is felo de se; their destruction is from themselves; they them­selves lay violent hands on their own souls.

(2.) That it is wilful self-murder. They do wilfully rush upon their destruction, and will not be with-held from it, as if they were in love with their own death, and ambitious of ever­lasting [Page 85] burnings, than which, what can tend more to aggravate their sin and condemna­ [...]ion? And shall not this move you? Well: I shall shut up this with that of the Apostle, 1 Cor. 16.22. If any man love not the Lord Je­sus Christ, let him be Anathema Maranatha; which is a denunciation of the heaviest curse against that man or woman, who in the midst his profession doth not sincerely and unfeign­edly love the Lord Jesus. But this being a place of some difficulty, it may not be amiss to spend a little time in the opening of the words, and giving you the sense of them.August. Epist. 178. (mihi) p. 921. Pinks Ser­mon upon this place. p. 3. The words here used, which render the place difficult, are Anathema Maranatha; the former of which is a Greek word, and signifies accursed, sepa­rated, devoted to the Curse. It's questioned whetherBeza in loc. & Pet. Martyr. Eras. Pa­reus. Ra­vanell. in verbo Ma­ranatha. Maranatha be one, or two, or three words: but most agree that 'tis of the Sy­riack dialect, and signifies the Lord cometh, or, our Lord cometh. Now for the better un­derstanding of the place, you must know, that it is generally conceived by the learned, that the Apostle in these expressions had a special re­spect to the Jewish way of Excommunication, which we are therefore necessarily to take into our consideration, for the better clearing of that which lyes before us. And here I find some difference about the several kinds and de­grees of the Jewish censures, and the enume­ration of them.Deusius and Bux­torph, as I find them cited by Forbes. in his In­struct. Hi­stor. The­ol. lib. 12. cap. 3. Sect. 14. Godwin. Jewish An­tiq. lib. 5. cap. 2. Leighs Critic. Sacr. in the word Marana­tha. Some make three kinds, which they reckon thus, Niddui, Cherem, Shammatha. Niddui, which was the first and lowest, and signifies separation, was that [Page 86] whereby the Offender was separated from al [...] commerce and society with man or woman, with­in the distance of four cubits, for the space of thir­ty dayes. Cherem, which was the next, and signifies the same with Anathema, devoted t [...] the Curse, was that whereby the Offender was i [...] the publick audience of the whole Church exclu­ded from its Communion, without any limitation of time, and with Curses annexed out of the Law of Moses. Shammatha, which was the last, and highest, and signifies (as some think) then is death; or rather (as others) the Lord com­eth, was that whereby the excommunicated per­son (having besides all other maledictions ou [...] of the Law, this clause superadded, Our Lor [...] cometh) was left as desperate and quite forlorn, (without all hope of pardon or restitution) into the hands of the Lord, to receive from him an heavy doom at his coming. ThisGoodwin ibid. p. 185. Sham­matha is by some conjectured to be of Enoch' [...] constitution, and that in the inflicting of it,Forbes. ibid. Sect. 16. his own Prophecy was used, in the words of the Apostle Jude, v. 14. 15. Behold the Lord cometh with ten thousands of his Saints, to exe­cute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodlily committed, and of all their hard speeches, which ungodly sinners have spoken against him. But Jacobus Capellus (as I find him mentioned by aForbes. ubi suprà. Sect 14. learned man) con­demns this enumeration; and though he make three kinds, yet he makes two of those fore­mentioned to be but one, and adds another, reckoning them thus, The first was called Nesi­pha, [Page 87] whereby the party was shut out from the Camp seven dayes, as Miriam was, Numb. 12.14.15. The second Niddui, as before. The third Cherem, or Shammatha, (for he makes them both one) was that, whereby the Offender was driven from all communion, and all humane commerce, and society interdicted him, as one cut off, till he repented. Ita (que) commodi­ùs quo (que) videtur di­stribui ex­communi­catio in duas speci­es, &c. Bez. in loc. Grotius in loc. & in Luc. 6.22. Pinks Ser­mon. pag. 3. 4. Others make but two kinds, and reckon the third only the highest de­gree of the second, thus: The first, Niddui, the second, Cherem: Now to this Cherem, the Apostles Anathema here doth correspond; and of this there were two degrees, The single and lesser Anathema, which is the same with Che­rem; and the greater, the extream, Qui in eo damna­tus esset, Domino quasi in manus ci­tra ullam veniae spem dederetur. Bez. in loc. Vide etiam Sclaterum in loc. the com­pounded Anathema, which had Shammatha, according to the Jews, or Maranatha, accord­ing to the Apostles phrase, added to it. This Grotius calls Gravissimum Cherem; and Beza, with Calvin, take it to be the form, by which the most grievous and extream Excommunica­tion was performed; the sense and signification whereof was, (x) That he who was condemned by it, was given up into the hands of the Lord without hope of pardon; andEo (que) sig­nificatur Dominū in adventu suo certò perditurum esse talem peccatorē. Ravanel. in verbo Marana­tha. That the Lord at his coming would certainly destroy such a sin­ner. Now the Apostle being to denounce judgement against those who love not the Lord Jesus, makes choice of this way and form to ex­press himself by, as the most grievous and dread­ful which he could find out: the meaning where­of is this, Let such a one as loves not the Lord Je­sus, not be barely accursed, but accursed as the Jews curse the most obstinate Offenders in their [Page 88] greatest Excommunication, that is, asNon sit ci Wil [...]s adventus ejus, qui jam com­pletus est, & sic ad damnatio­nem sit ei secundus, qui adhuc futu [...]us est. Ansel. in loc. An­selme interprets it, Let him have no benefit by his first coming, which is past; and let his second coming, which is to come, be to his damnation; Or,Pinks Ser. p. 5. as another, Let him be accursed, and that in the most desperate manner, expecting due vengeance from the Lord, when he cometh with his holy millions to execute judgement upon all, and to convince all that are ungodly, as it is, Jude 14.15. So that as ever you would escape the Curse, and obtain the Blessing; as ever you would have the appearing of Christ at the last day, to be to your salvation, and not to your most fearful and intolerable condemnation, it will concern you to look that you be found in the number of those who love him in this day.

The thrid Reason.Sect. 3.

(3.) COnsider how well he deserves your love, and that upon a double ac­count.

(1.) Upon the account of his great loveliness. Of Christs loveliness, as descri­bed by the Church, in Cant. 5. See Owen of Com­munion with God. p. 78. to 87. If you will not credit this without testimony, you have it both from Heaven and Earth. From Heaven God the Father, from the excel­lent Glory, by a voice declared concerning him, 2 Pet. 1.17. This is my beloved Son, in whom I am well pleased, Morn. Exercise. Part 2. pag. 241. He knew of whom he spake, for he was his Son; and he doth not say he was pleased with him only, but well-pleased, [Page 89] that is delighted and satisfied. And was he worthy of Gods love, and can you doubt whether he hath deserved yours? From Earth you have his Churches character and commendation of him, Cant. 5.16. He is al­together lovely, Color, ca­put, comae, oculi, genae, labia, ma­nus, ven­ter, crura, pes, guttur, omnia haec figuratè describun­tu [...] in laude sponsi, & quasi in clausulâ, & brevi capitulo to­tum conclu­dens, totus (inquit) desiderabi­lis. Gilber­tus in loc. inter Ber­nard. opera She had been from the tenth Verse describing him in all his lineaments, and setting forth the perfections of every part, his head, hair, eyes, cheeks, lips, hands, belly, legs, countenance and mouth, and in the cloze, summs up all in this short, but full Encomium, That he is altogether lovely. Totus de­sideria. Pag. Totus desi­deratissi­mus. Jun. Ainsworth Sibs Bow­els opened. p. 373. All, every whit of him, is desires, much to be desired, wholly amiable. As if she had said, Why should I stand upon particulars? whatever I have said, or can say of him, is infinitely short of his worth, and therefore I'le shut up all in this, that he is al­together lovely; all over, from top to toe amiable, lovely and delectable. And indeed so he is. If there be any thing unlovely in him, do not love him: but because he hath Omnes rationes ama­bilitatis, he is maximè diligibilis, as the School­men speak; He is most to be beloved, because he hath all grounds of amiablen [...]ss in him. What is it which is most taking with you, which is not in him?

(1.) Is it Beauty? He is white and ruddy, the chiefest (the Standard-bearer) among ten thousand, Cant. 5.10. Fairer than the Chil­dren of Men, Psal. 45.2.Pulchri­tudinem Christi fuisse eximiam, & omnimodam, dubitare nesas est. Rivet. in Psal. 45. pag. 214. Fol. Its a hainous and detestable thing to doubt of his excellent and perfect beauty. He is the brightness of his Fa­thers glory, and the express Image of his person, Heb. 1.3.

[Page 90](2.) Is it Riches? He is proprietor and pos­sessor of unsearchable riches, according to the Apostle, Ephes. 3.8. He is appointed Heir of all things, Heb. 1.2.

(3.) Is it Honour? God hath highly exalted him, and given him a name above every name, Phil. 2.9. higher than the Kings of the Earth, Psal. 89.27. King of Kings, and Lord of Lords, is the Name written on his Thigh and Vesture, Rev. 19.16. The Lord of Glory, as he is called in 1 Cor. 2.8. The King of Glory, as David styles him Psal. 24.7. that is, a most glorious Lord, and King, by an usual Hebraisme.

(4.) Is it Power and Authority? All power (that is [...], and [...] belong both to him, as those pla­ces inti­mate. authority) is given to him in Heaven and Earth, Mat. 28.18. he hath a power, whereby he is able to subdue all things to himself, Phil. 3.21.

(5.) Is it great Wisdome and Ʋnderstand­ing? In him are hid all the treasures of Wisdome and Knowledge, Col. 2.3. He hath not a little Wisdome, but treasures of Wisdome; all the treasures of Wisdome.

(6.) Is it Goodness of disposition? He may be better than Titus Ʋespatian called Deliciae ge­neris humani, The delight and darling of man­kind. How earnestly doth he invite and beseech poor sinners to come in to him that they may be saved! Isa. 55.1. &c. Mat. 11.28. 2 Cor. 5.20.Vide Wat­sons Ser­mon of Christs loveliness, passim. How patiently doth he wait for their acceptance of his offers of grace? Rev. 3.10. even till his head be filled with dew, and his locks with the drops of the night, Cant. 5.2. How readily doth he embrace, and heartily welcome [Page 91] those who come in to him, though they have been Prodigals, and stood out long against his entreaties! Luke 15.20. &c. How sadly doth he resent the delayes and denyals of obstinate sinners! with sorrow in his heart, Mark 3.5. with tears in his eyes, Luke 19.41. and lamen­table complaints in his mouth, Verse 42. Mat. 23.37. John 5.40. all which shews what a gracious disposition he is of.

(7.) Is it Sweetness of Conversation? That which was said of Saul and Jonathan, 2 Sam. 1.23. They were lovely in their lives, is much more true of Christ. His life was purer than the Sun-beams, as Chrysostome speaks; his life was a fair Copy without any blot; his lips never spake a word amisse, Psa. 45. Luke 4.22. John 7.46. his feet never did tread one step awry; he went about doing good, Acts 10.38. his whole life was a pattern of good works.

(8.) Is it Ʋsefulness to others? Herein he is most eminent. He is our Light. The Sun of Righteousness, more useful than the Sun in the Firmament, Mal. 4.2. He is our Life: our life of grace and comfort here springs from him, John 1.16. Luke 2.25. and so doth our life of glory hereafter, Col. 3.4. John 17.22, 24. In a word, He is our All. Omnia ad salutem necessaria in omnibus fidelibus, sanctifica­tis, & Christo co­pulatis. Dav. in Col. p. 306. All that is ne­cessary to salvation, in all the faithful that are sanctified and united to him, Col. 3.11.Watsons Sermon on the Text. p. 420. All good is eminently in him, and all good is conveyed derivatively from him. He is made unto Belie­vers a Paradise, a Tree of Life, a Jewel, a Crown, &c. yea [...], &c. [...]. Macar. Hom. 31. (mihi) p. 410. All in all, as Macarius speaks. Even Christ crucified, (though to the blind [Page 92] world the greatest stumbling block, and Rock of offence) yet to them who have their senses rightly exercised to discern him, is most amiable. When he is to the Jews a stumbling-block, and to the Greeks foolishness, even then to them who are called, both Jews and Greeks, it is Christ the Power of God, and the Wisdome of God, 1 Cor. 1.23.24. which made the Apostle resolve to know, and to glory in nothing but Christ cruci­fied; the Cross of Christ, 1 Cor. 2.2. and Gal. 6.14. The more bloody he was for us, the more lovely should he be to us: because therein he shewed most love to us. Sihs Bowels open'd. p. 374. By how much the more he was abased for us, this makes him the more lovely, that out of love he would abase him­self so low. When greatness and goodness meet together, how goodly is it! And likewise, be­cause from hence ariseth our greatest benefit and advantage. Christs Cross is our Crown, his Passion the ground of our hope and expectation, his shame our glory, his pain our ease, his curse our blessing, his stripes our healing, his confine­ment our liberty, his condemnation our justifica­tion, his suffering our reigning, his death our life: for his Cross was the atonement of Divine wrath, the condemnation of sin, [...]ux Christi est clavis Pa­ [...]adisi. Da­masc. the opening of Heaven, which was shut against us. Well then: lay these things together, and if it ap­pear that Jesus Christ is thus lovely, there is no question but he deserves to be loved by you, especially if you take in the other conside­ration upon which he deserves your love; and that is

(2.) Upon the account of his love to your [Page 93] selves. It's true,Tam bo­nus est, & pulcher in se Deus, ut licet non a­masset nos, nec bene­fecisset, nec fecisset, a­mandus es­set supra omnes e­matores, benefacto­res, & con­ditores no­stros, imo etiamsi a­disset nos, & malefe­cisset. N [...]i­rem. de Adorat. in Spir. & Verit. p. 369. that Christs goodness and amiableness is such, as that it deserves our love, though he had never loved us, nor done good to us; yea, after he hath loved us,Quia bonus est in se D us, plus debe­mus ama­re, quam quia nos amat, & benefacit. Idem. p. 375. we ought to love him more because he is good and amiable in himself, than because he loveth us, and is benefi­cial to us. But though the loveliness of Christ be sufficient to deserve our love, and we can never love him at so high a rate as his amiable­ness deserves, (for,Jenkins on Jude 4. Part 1. p. 152. as one sayes, If every leaf and spire of grass, nay all the stars, sand, atomes in the world were so many souls and Sera­phims, whose love should double in them every moment to eternity, yet could not their love be e­nough for the loveliness of our God.) yet Christ, that he may not fail of catching our love, casts out the bait of his own love, to allure ours to himself. He beginneth and loveth, that we may love him again, 1 John 4.19.Manton on Jude. p. 100. As water is cast into a Pump, when the springs lye low, to bring up more water, so Christ hath shed, and poured out his love upon us, that our love might rise up to him again by way of gratitude and recompence. God loves, that he may be lo­ved, (sayesAmat Deus, ut ametur cum amat, nihil aliud vu [...]t quam amari, sciens, amo­re esse beatos, qui se amaverint. Aug Man. (mihi) p. 236. Austin) and when he loves, he desires nothing but to be loved again, knowing that those who love him, are happy in that love. I have already made out the exceeding great­ness of Christs love towards us, in the underta­king and accomplishing of our Redemption, the consideration whereof cannot, without [Page 95] monstrous ingratitude, but engage us to love him again.

(1.) Can you think of Christs Undertaking for us, and not love him? That he, not like Jonah would be cast into the Sea to allay a storm raised for his own sake, but, when our sins had raised a storm of Divine wrath, would be cast in to allay it. When he saw the misery of Man­kind, he said, Let it come on me.

(2.) Can you think of his Incarnation and not love him? That he should divest himself of his Robes of Glory, and condescend to take upon him the Rag of our flesh; That he, who was God, and Lord of all, should humble him­self, and empty himself, and make himself of no reputation, and be made in the likeness of man; yea take upon him the form of a servant, Phil. 2.6.7.

(3.) Can you think of his Passion and not love him? Indeed his Incarnation was a Passi­on, and his whole life as continued suffering: but I mean that which is emphatically so called; that which he suffered at, or immediately be­fore his death, which who can think of, and not be all in a flame of love?Ambrose Looking unto Je­sus. p. 658. That the Judge of all the World should be accused, judged and condemned; That the eternal Son of God should be found struggling with his Fathers wrath; That he who had said, I and my Father are one, should sweat drops of blood in his Agony, and cry out, My God, my God, why hast thou forsaken me? as he did on the Cross; That the Lord of Life should with unconceivable pains breath out his soul, and dye on the Tree of shame and curse!

[Page 94](4.) Can you think that all this should be for us, and not love him? That when he was a man of sorrows, and acquainted with grief, Manton on Jude. p. 109. they were our griefs which he bore, and our sorrows which he carried, Isa. 53.3, 4. The ve­ry same griefs that we should have suffered, so far as his holy person was capable of them; his de­sertion was equivalent to our loss, his Agonies to to our Curse, and punishment of sense. We were the Malefactors, and the Kings Son chose our Chains, and suffered in our stead.

(5.) Can you think that he suffered all this for us very willingly, and not love him? When he had undertaken to be baptized with this bap­tism, he was straightned till it was accomplished, Luke 12.50. He did with the like indignation rebuke Peter disswading from his Cross, as he did the Devil tempting him to Idolatry; Get thee behind me Satan, Mat. 16.23. compared with Mat. 4.10. He was satisfied with all the travel of his soul, as it was the means of our salvation, Isa. 53.11. as if he had said, Wel­come Agonies, welcome stripes and wounds, wel­come Curse, welcome Cross, welcome Death, so that poor souls be saved.

(6.) Can you think of his love in all this, and not love him? his infinite love, far beyond his sufferings, and the outward expressions of it, as the Windows of the Temple were more large and open within than without? Can you think of it and not love him?

(7.) Can you think that all this was intend­ed to constrain your love, and not love him? He made himself so vile, that he might be the [Page 96] more dear, and precious unto us; every one of his wounds is a mouth open to plead for your love. Certainly if love brought Christ from Heaven to Earth, to the Cross, to the Grave, it should carry our hearts to him in Heaven a­gain, with ardent and fervent love.O duri, & indu [...]a­ti, & ob­durati filii Adam, quos non emollit tanta be­nignitas, tanta flā ­ma, tam ing [...]ns ar­dor amo­ris! Bern. Serm. in Pent. (mi­hi) p. 45. And oh hard, and extreamly hardened Sons of Adam, whom so great bounty, so great a flame and heat of love doth not mollifie, and melt into love again! Omnis e­quitas di­tit, ut di­lectus dili­gentem di­ligat; & amatus a­manti mu­tuam cha­ritatem impendat. Bern. de Caenâ Dom. Ser. 13. All equity dictates, that he who is beloved, should love him again by whom he is beloved; and shall Christ only have love unjustly detained from him, after he hath loved us?Magnes amoris amor. Love is the Loadstone of love; and were it not a shame­ful thing, that Christs love should lose its at­tractive power upon us, on whom it is most laid out? It is not first love that is required of us, but only a reflection of his own love back again; andNimis durus est animus, qui amorem, si nolebat impendere, nolit rependere. Aug. de Catech. rud. cap. 4. there is too much of the stone in that mans heart, who if he will not begin and lead, will not follow in this way of love, and repay love for love. Well, for a cloze of this, I shall shew you how the consideration of Christs love hath warmed and affected others hearts, and leave it as a goad in your sides to quicken your imitati­on. What should this, but make us call upon our souls to the love of him who hath thus loved us, as Austin did?O anima mea, insignita Dei imagine, redempta Christi sanguine, desponsata fide, dotata spiritu, ornata virtutibus, deputata cum Angelis! Dilige illum, a quo tantum dilecta es, intende illi, qui intendit tibi, quaere quaerentem te, amae am itorem tui, a quo amoris, cujus amore praeventa [...]s, qui est causa amor [...]s us. Aug. Man. (mihi) p. 240. O my soul, stampt with [Page 97] the Image of God, redeemed with the blood of Christ, espoused by faith, endowed with the spi­rit, adorned with graces, committed to the tuiti­on of Angels! Love him by whom thou art so much beloved; mind him who mindeth thee; seek him that seeketh thee; love thy Love, by whom thou art loved, who hath prevented thee with his love, and is the cause of thy love. But because we cannot so much as love him without his influence, let us go to him as he doth:O ignis qui semper ardes, & nunquam extingue­ris! O a­mor, qui semper fer­ves, & nunquā te­pescis, ac­cende me! accendor totus a te, ut totus diligam te, Minus e­enim te amat, qui tecum ali­quid amat, quod non propter te amat. Dili­gam te, Domine, quoniam tu prior di­lexisti me. Aug. So­lil. p. 164. O fire, which alway burnest, and art never extinguished! O love, which art alway hot, and never coolest, kindle me; let me be wholly enfla­med by thee, that I may wholly love thee: for he loves thee too little, who loves any thing with thee, which he doth not love for thee. Lord, let me love, yea, with thine help I will love thee, because thou hast first loved me. Let Anselme conclude this matter, who thus breaths after a loving Savi­our,Certe, Domine, quia fecisti me, debeo amori tuo meipsum totum; quia me re­d [...]misti, debeo meipsum totum; quia tantum promittis, debeo meipsum; imo tantum debeo amori tuo plus quam m [...]ipsum, quantum tu es major me, pro quo dedisti teipsum, & cui promittis teipsum. Fac (precor) Domine, me gustare per amorem quod gusto per cognitionem, sentiam per affectum quod sentio per intellectum. Plus debeo quam meipsum totum, sed nec plus habeo, nec hoc ipsum possum per me reddere totum. Trahe me, Domine, in amorem tuum, & hoc ipsum totum. Totum quod sum, tuum est conditione; fac totum tuum dilectione. Ansel. Medit. de Gen. Hum. cap. 7. (mihi) p. 269. 16. Inter opera. Tom. 3. (mihi) p. 199. Fol. Surely, O Lord, because thou hast made me, I owe my whole self to thy love; because thou hast redeemed me, I owe thee my whole self; be­cause thou promisest so much, I owe thee my whole self; yea, I owe to thy love as much more than my self, as thou art greater than me, for whom thou hast given thy self, and to whom thou promi­sest [Page 98] thy self. Cause me, O Lord, I beseech thee, to taste that by love, which I taste by knowledge; let me feel by affection, that which I feel by under­standing. I owe thee more than my whole self, but I neither have more, nor can I give thee this wholly of my self. Lord draw me, and that wholly into thy love. All that I am is thine, by condition, make me all thine by love and affection. Thus he. — And now lay these things together, His loveliness in himself, his love towards you, sure­ly it will strongly conclude that he deserves your love, which should be a strong incentive to you to love him. Give me leave to add one motive more, and I have done.

Sect. 4.

The fourth Reason.(4.) ALL true believers, who have a sa­ving knowledge of Christ, and ex­perienced his love towards themselves, do, and cannot but love him. The Church testifies this, saying to him in her conference with him, Cant. 1.3, 4. The Ʋirgins love thee. The Ʋpright love thee. The Virgins, that is,Ains­worth on the place. those chosen, called, and faithful ones, who with chaste and pure minds serve the Lord only, and worship him in spirit and truth, and stand with Christ on Mount Sion, whom you find described, Rev. 14.3, 4. These love the Lord for the odour of his good ointments, which they perceive by his Word and Spirit; they love him because he first loved [Page 99] them, and hath shed abroad his love in their hearts by the Holy Ghost, which is given to them. It is said of the Israelites, Numb. 33.29.Trap on the place. That they removed their Tent from Mithcah, which signifies Sweetness, to Hashmonah, which sig­nifies Swiftness, to teach us (saith one) that the Saints have no sooner tasted of Christs sweetness, but they are carried after him with incredible swiftness: For (asAmor Dei amo­rem animae parit, & cam inten­dere sibi facit. Aug. Man. p. 236. Austin observes) The love of God doth breed and bring forth the love of the soul, and makes it to be intent upon himself. The Upright, that is,Ains­worth. those who have upright hearts, and righteous conversations: These, up­on the remembrance of the love of Christ, mani­fested by his Sufferings, Death, Resurrection, Ascension, and the graces and benefits flowing from them to his Church, do love him, that is, are confirmed and encreased in love to him more and more. Robo­tham on Cant. p. 80. As fire is encreased by adding of fuel unto it, so is our love to Christ, upon fresh and new manifestations of his great love towards us. That the Church her self did love Christ, is clear from the whole Book of Canticles, Watsons Christs loveliness. p. 435. which is nothing else, but a Divine Epithalamium, or Marriage-Song, in which are all the strains of holy love set forth in the purest Allegories and Metaphors, such as do represent that dear affe­ction and union which is betwixt Christ and his Church. She calls him her Beloved, Cap. 2.3. nor did she love him from the teeth outward, (as we say) but with a love fetch'd as deep as the bottome of her heart: O thou whom my soul lo­veth, sayes she, Cap. 1.7.Jeanes Scholast. pract. Di­vin. Part 1. on Col. 1.19. p. 221. The remembrance of his love to her, had such an impression upon her [Page 100] heart, as to make her sick of love, Cant. 2.5Sibs Bowels open'd. p. 305. A sickness not unto death, but unto life; a sickness that never ends, but in comfort and satis­faction. It wrought in her a love of a most power­ful and unconquerable influence; a love as strong as death, Cant. 8.6. a love as forcible and irre­sistible as death, trampling upon, and breaking through all difficulties, that occurre in perform­ance of duties unto, or undergoing of sufferings for Christ. A love inflamed into jealousie, and this jealousie as cruel, or hard as the Grave, as it there follows, that is, as inexorable unto all the ene­mies of Christ, unto her most profitable and plea­sant sins, her darling and most indulged lusts. A love of the same nature with fire: the coales thereof are coals of fire, which hath a most vehe­ment flame. ibid. For

(1.) As Fire is the hottest of Elements, so her love of Christ was more solidly intense, than her love of any creature whatsoever. She was, as it were all of a fire with the love of him.

(2.) As the motion of fire is upwards, towards Heaven, so the Churches love of Christ was as a fiery Chariot, whereby she was carried up into Heaven.

(3.) As fire burns all things combustible, so her love of Christ consumed all her corruptions; and whereas elementary fire may be quenched, the love of Christ is a coelestial flame: Many Waters cannot quench it, neither can the Floods drown it, v. 7. It could not be extinguished or abated by the calamities which she underwent for his sake; And in the last place, It was so sincere and incorrupt, as that it could not be bribed by any [Page 101] treasure. If a man would give all the substance of his house for love, it would be contemned. The Apostle Peter could appeal to Christ himself in the case, when he demanded of him the third time,Joh. 21.17. Simon Peter lovest thou me? Lord, thou knowest all things, thou knowest that I love thee. The same Apostle witnesseth concerning Belie­vers, to whom he wrote, that they did love the Lord Jesus, 1 Pet. 1.8. yea, though they had never seen him. Multum est amare eum, quem de facie non nove­ris. Grot. in loc. It is much to love one whom we never saw; and yet these loved Christ, whom they never saw, from what they had heard of him by the preaching of the Apostles, and from what they knew, and tasted of him by faith. Faith is not (asFides non est nuda, otiosa, & frigida no­titia, sed inflammat cor ad a­morem Christi. Qui verè in Christum credant, eundem etiam dili­gunt. Gerh. in Petr. p. 78. Gerhard notes on that place) a naked, idle, cold knowledge, but inflames the heart with the love of Christ; they who truly believe in Christ, do also love him. That Wo­man who is [...], called a sinner, Luke 7.37. whatever her name was, (for it was not Mary Magdalen, though she be so called in the Contents of that Chapter in our Bibles, as a learnedD [...]spaigne Shibboleth. p. 11. &c. French-man observes) She (I say) having experienced the great love of Christ, in forgiving her many sins, did love him again; yea, she loved much, v. 47 [...]. Ignat. Epist. ad Rom. p. 89. Ignatius, who saw Christ in the flesh, being about twelve years old when he was Crucified, thus wrote to the Romans, Believe me that I love Jesus, who gave himself for me; and a little before, in the same Epistle, he writes, [...]. ibid. p. 88. My Love is crucified, making Christ the only object of his love. They were the dying words ofMelch. Adam. Vit. Ger. Theol. p. 154. Luther, [Page 102] I bless thee, heavenly Father, that thou hast re­vealed Jesus Christ unto me, whom I have belie­ved, whom I have professed, whom I have loved, whom I have glorified. Wards Sermons 8. p. 15. Wals. None but Christ p. 64. Mr. Welsh, a Suffolk Minister, being in a deep muse, after some dis­course that had passed of Christ, and tears trick­ling abundantly from his eyes before he was a­ware, being urged for the cause thereof, con­fessed ingenuously, It was because he could not draw his dull heart to prize Christ aright, nor to love him enough. And it was a high expression of devout Herbert in his Poems,

Nor is this to be wondred at: for his love con­strains them; and trulyAmat non immerito, qui est a­ma [...]us sine merito; amat sine fine, quia sine princi­pio se cog­noscit ama­tum. Bern. Epist. 107. he loves deservedly, who was loved without desert; he may well love without end, who knows himself to have been belo­ved without beginning, as the Father speaks.Wall. None but Christ. p. 64. Indeed our cold love of Christ would be almost as great a wonder as his great love to us, and might make us justly fear that we never savingly knew him.

I hope by this time you are sufficiently con­vinced of the reasonableness of knowing Christ so as to love him, which methinks should make every one of you breath after Christ and his love, in the language of the Seraphical Doctor:Ei [...], dul­cissime Je­su, transfi­ge saluber­rimo vul­nere amoris tui medul­las animae meae, ut ve­rè ardeat, langueat, & liquefi­at, & solo desiderio tuo defici­at. Bona­ven. Soli­lo. cap. 2. Well, sweetest Jesus, strike through the in­most parts of my soul with the most wholesome wound of thy love, that it may truly burn, and be sick of love; and melt and faint with desire of [Page 103] thee only. Thus much by way of motive to perswade your love.

Sect. 1.

(1.The first general Direction respects the quali­ty of it, grounded on Ephes. 6.24.) LOok that your love be such for quali­ty, as the Apostle makes the chara­cter of true love to Christ, which hath the bles­sing entailed upon it, Ephes. 6.24. Grace be with all them that love the Lord Jesus in since­rity: so it is in the Text of our Bibles, and in the Margin, With incorruption. In the Greek it is [...], which because it hath been variously interpreted, I shall first open the words, and then deduce what I intend from them.Optat in­corruptibi­litatem, id est, immor­talitatem, & coelestē gloriam in vitā aeter­nâ. Pisc. in loc. Piscator takes this as a distinct bles­sing, which the Apostle prayes for on the behalf of these Ephesians. He had before prayed for Peace, Love, with Faith and Grace; and here (sayes he) he wisheth for them incorruptibility, [Page 104] that is, immortality, and heavenly glory in the life eternal. Ad im­mortalita­tem, vel cum im­mortalita­té, vitâ vi­delicet ae­ternâ, & metâ ejus gratiae quā pro fideli­bus preca­tur. Bez. Beza renders it Ad immorta­litatem, or Cum immortalitate, To, or with im­mortality, and refers it to Grace in the begin­ning of the Verse, as if the meaning were, Grace be with them that love the Lord Jesus, unto im­mortality, that is, eternal life, which is the end of that grace, which he begs for Believers. To this sense is the Syriack Version by Temellius. Gratia quae non corrumpi­tur. Trem. Grace which is not corrupted. AndSic ma­neant in gratia, quod non decidant ab ea, sed perveniant ad glori­am, quae est gratia con­summata. Lyr. in loc. Lyra's note agrees hereunto, who sayes the Apostle here prayes, That they may so abide in grace, as not to fall from it, but to reach unto glory, which is grace consummate and made perfect. Incorruptibilem hanc gratiam oppo [...]o ego An [...]themati illi aeter­no, quod Paulus alibi denuncial adversus eos qui non diligunt Dominum nostrum J [...]sum Christum. Rolloc. in loc. Rol­loc understands it in this sense, opposing this incor­ruptible grace to that eternal curse, which the same Apostle denounceth in another place, (of which I have spoken before) against those who love not the Lord Jesus. Some understand this [...], for that which is in our own Translation, In sincerity. Thus [...], quod alias verti salet immortalitas, hic sonat integritatem, ac sinceritatem animi, vacantis omni corruptelâ vi­tiorum. Eras. in loc. Erasmus, whose note is, That though this word is wont to be elsewhere rightly rendred Immortality, yet here it signifies integrity, and sincerity of a heart free from all sinful corruption. Subindicare voluit Paulus, tunc demùm omni corruptelâ fore vacuum cor hominis, si omni hypocrisi caret. Calv. Calvin follows [Page 105] this sense, and sayes, that the Apostle useth this word, to signifie, that then is the heart of man void of corruption, when it is without hypocrisie. SeveralVidesis, Vorstium, Bodium, Baldvinū, & Hemin­giū in loc. others follow this sense, but I passe them over. Some understand the words accord­ing to the sense of the Margin, with incorrupti­on, that is, with constancy and continuance. Thus the Greek Scholiast (as I find mentioned by Bodius) expounds it, of a perpetual and incor­ruptible love, which fails not, nor is diminished, but grows, and is encreased day by day, till it come to the highest pitch of perfection. And thusSignifi­catur is, qui nullâ vi, nullis precibus, nullis ille­cebris se corrumpi, id est, a recto abdu­ci patitur. Talis ani­mi status hic dicitur [...], potest (que) hoc [...] verti constantèr. Grot. in loc. Grotius, who sayes it may well be rendred Constantly, and that such a one is signified by it, as will not suffer himself to be corrupted, nor drawn away from that which is right by any force, intreaties, or allurements whatsoever. Intelligo de constan­tiâ & sin­ceritate. Aret. in loc. Others I find, who take in both these latter Interpretations, and understand it both of sin­cerity and constancy too. Believers (sayes aFergusson on the place. late Writer) are here described from this, that they love the Lord Jesus in sincerity, or in­corruption, that is, not for a time only, but con­stantly; not in hypocrisie, or shew only, but sin­cerely and really. And truly, there is such a near, and necessary conjunction betwixt these two, that they cannot well be separated, (for that which is sincere, will be constant, and that which is constant, is sincere) especially seeing the word signifies both; and therefore hence I would direct you (as ever you would obtain that grace, favour, and all good, which in this Apostolical benediction is annexed unto it) that you look your love to Christ be for the quality [Page 106] of it sincere and stedfast, pure and permanent, without reservation, and without recidiva­tion.

Sect. 2.

The first Branch of the first Direction, That it be sincere.(1.) LOok that your love to Christ be a sincere love: for that may be one sense of the word,So it is in our Trans­lation. as I shewed you before.

Quest. But how shall I know that my love to Christ is sincere?

Answ. I shall not handle the case at large: yet I shall give you some characters of such a love, which may give you some light in this matter; and for those who desire further satis­faction, I shall refer them to theReynolds on Psa. 110. p. 59. &c. Pinks Try­al of Chri­stians love to Christ, the three last Sermons especially. Morn. Exercise. Part 2. Serm. 9. p. 218. Authors quoted in the Margin, where they may find the case more fully and largely resolved. The Cha­racters which I shall give, are these,

4 Chara­cters of sincere love to Christ.(1.) Sincere love of Christ is spiritual in its principle and constitution. It is not founded in Nature, but Grace, and springs not from cu­stome, education, formal profession, external communion, or an historical faith: but it is be­gun in a deep sense of our infinite wants and mi­series without Christ,The first character, It is Spiri­tual. together with his suitable­ness, sufficiency, and readiness to relieve and re­scue us; and it is carried on, and further strengthned and encreased by evidence of our propriety and interest in him. Unfeigned love is the daughter of unfeigned faith: Now this [Page 107] faith, as it believes what Christ is in himself, a­bundantly able and willing to answer all the ne­cessities of the soul, works a love of desire after him; and as it applies, and brings home all this with some clearnesse and evidence to the soul, so it works a love of complacency. This is the first Character, and of great concernment: for if ever you would make good your love to Christ, you must make good the ground and principle of it.

(2.) Sincere love is Cordial in the exercise of it. 1. It is with the heart. The se­cond Cha­racter. It is Cordial. O thou whom my soul loveth, sayes the Spouse, Cant. 1.7.Quem ex animo diligo. Mercer. in loc. Whom I love with my very soul. Ains­worth. It notes the un­feignedness and fervency of her love. Sincere love is not complemental, but cordial; it stands not in outward expression, but intimate affection. When Christ wooes for your love, he bids you give him your heart, Prov. 23.26. and sayes as Jehu did to Jonadab, 2 Kings 10.15. Is thine heart right, as my heart is with thine heart? if this be wanting, he values not all your good words, but will say as Delilah did to Sampson, Judg. 16.15. How canst thou say I love thee, when thy heart is not with me? 2. It is also with the whole heart. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, sayes our Saviour, Mat. 22.37. There is no love befitting God but such a love. He loves a broken, but cannot endure a divided heart; he will have all or none. We should love Christ infinitely, and because we cannot, we must love him unfeignedly, which we do not, unlesse we love him with our hearts without halting, [Page 108] and with our whole hearts without halving.Dr. Pre­ston of Love. p. 155. The Lord will have the whole stream of your affection, desires, intentions and endeavours to run to him; there must not a rivulet run out of it; it must not be drained away, but the whole stream must be all bestowed upon himself; there must be no division there, but he must have all; and there is good reason for it: for he hath loved us with his whole heart, and his whole soul, Jer. 32.41. Christ then must be the Center of all the affecti­ons of your whole heart, if you would love him sincerely, as you ought to do.

The third Chara­cter. It is Chaste.(3.) Sincere love is chaste love. The love of a soul to Christ is of the nature of Conjugal love, which when it is chaste hath these properties. 1. That it is a Personal love; a love of the Per­son more than his portion.Meretri­cius amor est plus an­nulum, quā sponsum a­mare. It is the love of a Harlot, to love the Ring more than the Husband. Our love of Christ must be a personal love; we must love him, more than his. He indeed (sayesAmat profecto ca­stè, qui ip­sum quem amat, quae­rit, non ali­ud quic­quam ipsi­us. Bern. Ser. 7. in Cant. p. 138. Bernard) loves chastely, who seeks him whom he loves, not any other thing which he hath. Its a­dulterate love, to love the priviledges and bles­sings of Christ above himself; and (asGreen­ham p. 516. one of our own speaks) If we love not Christ more than his benefits, we are not worthy of him. A Christi­an doth, and may lawfully love the Ordinances, Priviledges, Graces and Benefits which come by Christ, but yet he loves Christs person more than these, and above all these: so that if there were not any of these in hand, or in hope, yet would he look upon Christ as altogether lovely, and love him without these.Nobilis amator non quiescit in dono, sed in me super omne donum. Thom. A [...]emp. de Imit. Christ. lib. 3. cap. 6. (mihi) p. 153. That is the noble lo­ver, [Page 109] who rests not in any gift received from Christ, but rests in Christ above every gift: so the devout A Kempis brings in Christ speaking to the soul. 2. That it is a love of the Person, considered in the utmost extent of that relation of a Husband; that is, not only as a Cherisher and Preserver, but also as a Head, Guide and Lord. Thus a Christians sincere love to Christ, respects, and is carried out to whole Christ; not only as Jesus to Save, but also as Lord to Rule. It looks at Christ as Mediator, and loves him in all the offi­ces of his Mediatorship; not only asIsa. 55.4. Eph. 5.23. Col. 2.6. Wit­nesse, but also as Leader and Commander; not only as Saviour of his Body, but also as Head of his Church; not only as Priest, to satisfie and in­tercede, but also as Prophet, to teach, lead and guide; and as King, to Rule, govern, and exer­cise dominion. As the Heart must not be divi­ded, which is the principle of our love: so Christ must not be divided, who is the object of our love. As we must love with the whole heart, so we must love a whole Christ, or not at all. Take it for a clear truth, (sayes one) That if thou lo­vest not Christ as thy Soveraign Lord; Morn. Exercise. Part 2. p. 229. if thy heart be not knit to him, as thy High Priest with God; if thou hast not affectionately entertained him as thy Master and Teacher; in a word, if thou art not consecrated unto God by Christ; if thou art not a loyal Subject, and a willing Disci­ple, love in sincerity doth not dwell in thee. 3. That it is an unshared, and incommunicable love. When a Woman is married to an Husband, if she love him sincerely, as she ought, he hath no Corrivals in her affection, but she gives him her [Page 110] whole love, and doth not divide it betwixt him and others; her heart is set upon him more, than all the World besides: so it is with a Chri­stian who truly loves Christ: He hath none in Heaven but Christ, and there is none on Earth that he desires besides him, Psal. 73.25. His Mot­to is that of theLambert Martyr, None but Christ, None but Christ. As Christ is all in all to him, so he is all in all his affections for Christ.Reynolds on Psal. 110. p. 74. The fourth character, It is Real. As the rising of the Sun drowneth all those innumerable Stars which shined in the Firmament before, so the beauty of this Sun of Righteousness doth blot out, or else gather together unto it self all those scattered affections of the soul, which were before cast away upon meaner objects. This is chaste love, and the third Character of that which is sincere.

(4.) Sincere love is real love, not not in word and in tongue only, but in deed and in truth. If that be required in our love to Christians, as it is 1 John 3.18. surely it must not be omitted in our love to Christ. Our Saviour himself makes this the proof of our love. If you love me, keep my Commandments, John. 14.15. And again, He, that hath my Commandments, and keepeth them, he it is that loveth me, v. 21. And again, If a man love me, he will keep my words, v. 23. So John 15.14. You are my friends if you do whatso­ever I command you. You see then, That exhibi­tion of works is the probation of love, as theProbatio dilectionis est exhibi­tio operis. Bern. in Coen. Dom. Ser. 8. Fa­ther speaks. Its in vain for men to talk of loving Christ, if they do not walk after him, in a free, chearful, universal, and constant obedience to his Commandments.Leighs Crit. Sacr. in the word [...]. Some derive the Greek word for love, [...], from [...], because [Page 111] love is alway operative. As Fire is the most ac­tive Element, so Love is the most working Grace. IndeedAmor, si non opera­tur, non est. Greg. Love, if it be not operative, is not at all. Qui prae­cepta Dei contemnit, Deum non diligit; ne­ (que) enim re­gem diligi­mus, si odi [...] ejus leges habemus. Isid. He doth not love God, who con­temns his Precepts; as we love not a King, when we hate his Laws. Vide Hardy on John. Part 2. p. 472. 473. We cannot approve the sin­cerity of our love, but by the reality of our obedi­ence. He who loveth Christ (sayesQui di­ligit Chri­stum, pro­bat, & sectatur ea, quae Christo grata esse novit, at (que) odit & fugit quae Christo minimè placere novit. Contra verò ubi non est Praeceptorum Christi observa­tio, ibi non est vera dilectio, quamvis multa sit de dilectione gloriatio, &c. Gerh. Har. (mihi) p. 925. Gerhard) doth approve, and follow those things which he knows to be acceptable unto Christ; and doth hate, and avoid such things as he knows will by no means please him. On the other side, where there is not an observance of Christs Precepts, there is no true love of Christ, though there may be much boasting of it. Deeds speak more strongly than words: If a Wife should boast that she loves her Husband, and in the mean time oppose him in all things, she will never be able to perswade her Husband, nor any others, that she truly loves him: So those who boast that they love this heavenly Husband, the Lord Jesus, and in the mean time trample his Commandments under their feet, do but deceive themselves. The true and noble love of Jesus, (as aAmor Jesu nobilis ad magna operanda impellit, & ad desi­deranda semper perfectiora excitat. Amor onus non sentit, labo­res non reputat, plus affectat quam valet. Amor onus sine one­re portat, & omne amarum dulce, ac sapidum efficit. A Kemp. de Imit. Christi. lib. 3. cap. 5. (mihi) p. 149. 150. devout man speaks) doth inforce to the doing of great things, and doth excite to the desire of more [Page 112] perfect things. Love feels no burden, reckons not of labours, and affects more than it can do. It bears a burden without burden, and makes every bitter thing sweet and savoury. True love of Christ is real and operative, not only full of affection to him, but also of action for him, expressed in o­bedience to his Commandments. These are the Characters of sincere love; and it will concern you to look that your love be thus sincere.

Sect. 3.

The se­cond Branch of the first Direction, That it be stedfast & constant.(2.) LOok that your love to Christ be a stedfast and constant love: for that may be another sense of theSo it is in the Margin of your Bibles: With incorruption. word, as was shewed before.Roberts Eviden­ces. p. 21. Two Cha­racters of constant love. The first is, That it be Invio­lable. True love of Christ is a long-lasting, yea an everlasting affection; it will not waste, putrifie, worm-eat or decay: but is incorruptible. Now there are two things which go to the making up of this stedfast, constant love.

(1.) It must be Inviolable, such as will not be corrupted. Man hath more Suitors for his love than one. Christ sues for it, and Satan sues for it, and neither will be satisfied without it: only with this difference, that Christ will have all or none; but Satan will be content with a part: if he cannot get the whole, he is willing to have it divided: for thereby he knows he shall have all at last, because Christ will not be put off with a piece of the heart, nor accept of [Page 113] half our love. Now as Christ sues by the Word, so Satan sues by the World: but when once Christ hath gained the love of a mans heart in good earnest to himself, not all the baits which Satan layes for him, nor all the fair promises which he makes to him from the Worlds Trini­ty,1 Joh. 2.16. Ambitiosus honos, & opes, & foe­da volup­tas; Haec tria pro Trino Numine Mundus habet. the lust of the flesh, the lust of the eyes, and the pride, the pleasures, profits, preferments of this life, can bribe or corrupt him in his love to Christ, but he remains inviolable against all these. Now he can say, having loved him, and tasted of his sweetnesse, unto all other tempta­tions and allurements from the creature, Frustrà blanditiae venitis ad me; They are no more to him than they are to a dead man: for such a one is he to the World, and all the flattering, enti­cing blandishments of it, as Paul said he was,Quia ni­hil ad mor­tuum perti­neat. Calv. in loc. Gal. 6.14. I am crucified to the World. This is one Branch of the character of true love to Christ, as it is set down, Cant. 8.7. If a man would give all the substance of his House for love, it would be utterly contemned: which though Ainsworth interpret to the sense, That neither Love, nor any other Grace can be purchased by mo­ney, yet ordinarily it is interpreted to such a sense, as will serve the end I bring it for, viz. That the soul which is truly affected to Jesus Christ, will not be perswaded out of it by any thing which this World can afford. Thus Mer­cer: Opibus non duci­tur, aut quaestu Ec­clesia, ut a Christi a­more disce­dat, cum omnia sua propter Christum parata sit relinquere. Merc. in loc. The Church is not drawn by riches or gain to depart from the love of Christ, seeing she is ready to leave all she hath for Christ. To the same purpose one of our own:Jac [...]so [...] in loc. If a man, though the wealthiest man in the World, should [Page 114] proffer a Christian all his wealth, to hire him to abandon his love and loyalty to Christ, he would look upon it with scorn and indignation, with con­tempt and detestation. A true Believer will part with all he hath for Christs sake: but he will not part with Christ for all the World. Such a one was Luther, who could not be tempted by all the fair promises which the Romanists made him of Honour and Wealth, to abate of his zeal and af­fection for Christ and his Truth, but answered all their temptations with this noble resolution,Contemp­tus est Ro­manus fu­ror & fa­vo [...]. Melch. Adam. in vita Lu­theri. p. 114. The fury and favour of the Romish Party is by me alike contemned. So that when one asked, Why they did not stop his mouth with Silver or Gold, another answered,Hem [...] Germana haec Bestia non curat Aurum. ibid. p. 158. Alas! this German Beast cares not for Gold. Such a one was the no­ble Marquess of Vico, who having left his Coun­trey, Relations and Estate, for Christs sake and Religion, and having withstood several tempta­tions to return, was at last assaulted by a subtile and importunate Jesuit, who, among other things, made him fair offers of money, if he would return home: but he resolutely repelled this Temptation in these words,Cra­shaw's gracious life of Gal. Ca­rao. p. 211. Let their money perish with them, who esteem all the Gold in the World worth one dayes society with Jesus Christ. And such a love as this must we have to Christ, if we would be constant to him.

The se­cond is, That it is Invincible.(2.) It must be Invincible, such as cannot be conquered. As Christ hath threatnings to en­force our love, as well as promises to entice it, from the Word; so hath Satan from the World, to keep, or call off our hearts from Christ. He hath a frowning, as well as a smiling World; [Page 115] threats as well as promises, force as well as flat­tery; and where he prevails not by the one, he will make use of the other: but now where a soul is fully bent and fixed in love to Christ, it willGen. 49.24. abide in strength against this as well as the other, by the hands of the mighty God of Jacob. This love in the heart of a Christian is a fire, that hath a most vehement flame, which many waters cannot quench, nor the floods drown, as it is ex­pressed Cant. 8.6, 7. Where,Anis­worth, Jackson, Robo [...]ham, in loc. by Waters and Floods, (according to a usual Metaphor in Scripture, 2 Sam. 22.17. Psal. 32.6. Psal. 42.7.) are meant many and sore afflictions, persecutions, troubles and temptations; and so that which is intended, is, That no threatnings, afflictions and persecutions can beat off the Spouse from the love of Christ. The love of Christ, wherewith the Saints are inflamed, is such as cannot be quenched with any calamities or per­secutions whatsoever. Thus Mercer takes it:Persecu­tiones pos­sumus [...]c­cipere, & adversat­orum terro­rem, & minas; ne hae quidem amorem Ecclesiae in Christum extiguere possint; minùs bland t [...]ae, illecebrae. Merc. in loc. By Waters and Floods (sayes he) we may understand Persecutions, and the terrour and threats of Adversaries; even these cannot quench the love of the Church to Christ: how much less can flatteries and allurements do it? To this purpose is that of the Apostle, Rom. 8.35. ad fin. What shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or Sword? &c. — I am perswaded that neither death, nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor thingt to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in [Page 116] Christ Jesus our Lord. I know these words are generally taken byGrot. Vorst Calv. Bez. Eras. Pareus. Pisc. Expositors for that love with which the Lord loveth us: yet some of theAmbros. Ansel. Theoph. Ancients take them for that love which we have towards him; AndNec inep­ta, nec im­pia est sen­tentia. Pet. Mart. in loc. Peter Martyr (though he follow it not) sayes, it is no ill, or unfit sense. I think Deodat doth well, who takes in both senses: What grief or calamity can make us doubt that Christ hath withdrawn his love from us, and make us cease loving him? So he, and the Commentators forementioned on that place in the Canticles, do make this Scripture parallel with that. And it is a great truth, that as none of these things can make Christ cease loving those whom he hath once loved: so nei­ther can they make a Christian cease loving of Christ, whose heart is sincerely pitch'd upon him in a way of love. It is every ones duty.Qui non est paratus omnia pa­ti, & ad voluntatē stare dilec­ti, non est dignus a­mato [...] ap­pellari. O­po [...]tet a­mantem omnia du­ra, & a­mara prop­ter dilectū lib n [...]èr amplecti, nec ob con­traria ac­cid [...]ntia ab eo deflecti. A Kempis de Imit. Christi. lib. 3. cap. 5. p. 152. He who is not ready to suffer all things, and to stand to the will of his beloved, is not worthy to bear the name of a lover. It becomes him who loves, to embrace willingly all hard and bitter things for his sake whom he loves; nor for all con­trary occurrences to be turned aside from him; And it is the property of every upright Christi­an. This hath been verified in the whole noble Army of Martyrs, in all Ages, who have with the strongest resolution, and most invincible stedfastness, entertained all the threats and tor­ments of their enemies, rather than deny Christ, or be separated from his love. Upon this ac­count they have been tortured, not accepting deliverance, that they might obtain a better re­surrection. Others had tryal of cruel mockings [Page 117] and scourgings; yea moreover of bonds and im­prisonment. They were stoned, they were sawn asunder, were tempted, were slain with the Sword; they wandred about in sheep-skins, and goat-skins, being destitute, afflicted and tormented, as you have it, Heb. 11.35, 36, 37. Thus theNec re­tardali estis ab a [...]i­tormento­rum metu­sed ipsis tormentis magis estis ad aciem provocati, sortes & stabiles ad maximi certaminis praelium prompta devotione prodistis. Cypr. Epist. 9. Father speaks of the Martyrs and Confessors in his time, as good Souldiers of Jesus Christ, That they were not retarded from the battel by fear of torments, but were more provoked to the battel by those very torments, coming forth strong and stedfast, with ready devotion to that battel which had the great­est conflict. Ita ani­mati, ut incorrup­tam fidei firmit [...]tem non blan­ditiae de­cipiant, non minae terreant, non crucia­tus ac tor­menta de­vincant. Nec plus ad dejiciendum potest terrena poena, quam ad erigendum tutela divi­ua. Nor did flatteries deceive, nor threats terrifie, nor pains and torments overcome the incorrupt firmness of their faith, (which wrought by love, as true faith doth, Gal. 5.6.) Nor was any earthly punishment more able to cast them down, than Divine protection was to raise them up. Tolerâstis us (que) ad consummationem gloriae durissimam quaestio­nem, nec cessistis suppliciis, sed vobis potiùs supplicia cesserunt. Idem ibid. Steterunt torti torquentibus fortiores; & pulsantes ac laniantes ungulas pulsata ac laniata membra vicerunt. Inexpugnabilem fidem superare non potuit diu saeviens plaga repetita, quamvis rupta compage vis [...]crum torquerentur in servis Dei jam non membra, sed vulnera. Idem ibid. They endured the most grievous Inquisition to the consummation of their glory; nor did they yield unto punishments, but punish­ments rather yielded unto them: And a little af­ter, The tormented stood stronger than their tor­mentors; their beaten and torn members over­came those instruments of cruelty wherewith they were beaten and torn. Cruel stripes, of long con­tinuance, and often renewed, could not overcome their impregnable faith; no, not though their ve­ry [Page 118] bowels were digged out, and not so much the members, as the wounds of the servants of God were tormented. In another place having writ­ten to some Martyrs, they return him an answer, wherein, among other things they tell him,Hostes veritatis non tan­tum non perho [...]re­scimus, sed provo­camus; & inimi­cos Dei jam hoc ipso, quòd non c [...]ssi­mus, vici­mus. Epist. 26. inter Cypr. Epist. Now we are not only not afraid of the enemies of the Truth, but we provoke them; and in this ve­ry thing, that we yield not to the enemies of God, we overcame them. And a little before they tell him, That it was the Trumpet of the Gospel which animated them to this combat. And among other places, these are two there mentioned which gave them great encouragement, He that loveth Father or Mother more than me, is not worthy of me, Mat. 10.37. and that fore-cited, Rom. 8.35, &c. Who shall separate us from the love of Christ? &c. It was their love to Christ which made them invincible in all their sufferings for Christ; and this was an evidence of the truth and rightness of it, that it was stedfast and invincible. I might give you innumerable instances of this: as many Martyrs so many instances: I shall content my self with naming two or three. Ig­natius, whose heart was enflamed with love to Christ, (as I hinted before) kept this fire in, a­midst the waters and floods of Persecution which he met with. Hear what he sayes whiles he was a Prisoner, a little before his suffering; [...]. Ignat. Epist. ad Roman. Edit. Usser. (mihi) p. 86. Now I begin to be a Disciple I care for neither things visible nor invisible, so that I may but obtain Je­sus [Page 119] Christ. Let fire, cross, concourse of wild Beasts, the cutting, separating and breaking of my bones, the dissipation of my members, the destruction of my whole body, and the torments of the Devil; let all come upon me, only that I may obtain Jesus Christ. Clarks Lives. 4. Vol. 1. p. 7. 8. Polycarpus being ur­ged by the Proconsul to blaspheme Christ, with promise of his liberty, returned this ex­cellent answer, Four score and six years have I served Christ, neither hath he ever offended me in any thing; and how can I then revile my King that hath thus kept me? Being threatned with wild Beasts unless he would repent, he an­swered, Bring them forth, for I have determined with my self not to repent, and turn from the better to the worse. WhenIdem. p. 145. Chrysostome had received a threatning message from Eudoxia the Empress, he returned this answer, Go tell her, Nil nisi pec­catum timeo, I fear nothing but sin. If the Queen will, let her banish me: The Earth is the Lords, and the fulness thereof. If she will, let her saw me asunder: Isaiah suffered the same; if she will, let her cast me into the Sea, I will remember Jonah; if she will, let her cast me into a burning fiery Fur­nace, or among wild Beasts: the three young men, and Daniel were so dealt with; if she will, let her stone me, or cut off my head, I have Stephen and the Baptist my blessed companions; if she will, let her take away all my substance: Naked came I out of my Mothers Womb, and naked shall I re­turn thither again. Thus he. I shall add but the example of Moses, who is an instance of this stedfast love in both parts of it, as you find, Heb. 11.24, 25, 26, 27. When he was come to years, he [Page 120] refused to be called the Son of Pharaohs Daugh­ter; the pleasures of sin, and the treasures of Aegypt. Here was inviolable love. He chose af­fliction with the People of God; esteemed the re­proach of Christ above the Worlds wealth; feared not the wrath of the King. Here was invincible love. This is to love Christ aright; and if you would love him as you ought, you must learn thus to love him; To love him (as thatDisce, O Christiane, quemad­modum di­ligas Chri­stum, disce amare dul­citèr, ne illecti; prudentèr, ne decepti; fortitèr, ne oppressi ab amore Do­mini aver­tamus. Bern. in Cant. Ser. 20 p. 148. Fa­ther directs) sweetly, lest being enticed; wisely, lest being deceived; and strongly, lest being oppres­sed you be turned aside from your love of the Lord. Sit fortis, & constans amor tuus, nec cedens terroribus, nec suc­cumbens laboribus. ibid. Let your love therefore (as he goes on) be strong and stedfast; neither giving way to terrors, nor sinking under labours. Non abduci blanditiis, nec seduci fallaciis, nec injuriis frangi; [...] corde, toto animo, tota virtu [...]e delige [...]e est. ibid. Not to be drawn away with flatteries, nor seduced with fallacies, nor broken and overcome with injuries: this is to love him with all the heart, with all the mind, and with all the strength. Thus love the Lord Jesus sincerely and stedfastly, which is all the directi­on I shall give you for the quality of your love. I now proceed to another Direction.

Sect. 1.

IF you would have these things more parti­cularized, our Saviour hath done it in Luke 14.26.33. From whence I have sufficient ground to call upon you to love Jesus Christ, asWals. none but Christ pag. 62. I find Bernard professed himself to do, Plusquam tua, plusquam tuos, plusquam te.

(1.) Love Jesus Christ plusquam tua, more [Page 115] than all your enjoyments of estate, riches, wealth, Christ is to be loved above our enjoy­ments. houses, lands, and whatever you have in this World: for so sayes our Savior, Luk. 14.33. Who­soever he be that forsaketh not all he hath, he can­not be my disciple. It was a true acknowledge­ment of Austin, Minus te amat, qui tècum ali­quid amat, quod prop­ter te non amat, Aug. Confes. lib. 10. cap. 29. See Reyn. Vanity of the Crea­ture. That he loveth God too little, who loveth any thing besides him, which he doth not love for him. There is so much unsuitable­nesse in the things of the World, which are ter­rene and temporall, to the nature of a mans soul, which is spirituall and immortall; so much in­sufficiency to supply his necessities, and satisfie his desires; nay, so much, not onely of vanity, but also of vexation, in the getting, keeping, in­creasing, using, reviewing, and disposing of these things, that it is a wonder any rationall crea­ture should be transported with any irregular, and in ordinate affection towards them, espe­cially seeing by the vote of Scripture such have not the love of God in them, 1 John 2.15. But what madnesse is it for men to prefer these things in their affections before Jesus Christ? Is it not enough that we may have the World for our use, and use it when we have it; but we must dote upon it, and delight in it, and love it above the Lord himself? which yet too many do, but to their prejudice; for, as the forementioned Father speaks,Non est in eo fun­damentum Christus, cui talia (viz. terre­na, & tem­poralia) praeponun­tur. Aug. de civ. Dei lib. 21 cap. 26. (mihi) pag 656. Christ is not the foundation in that Soul, where these earthly and temporall things are preferred before him. It cuts off their interest in Christ, and their title to Heaven, and Happinesse How much rather should we choose to love a living Christ than a dead crea­ture, a full and sufficient Christ, than a vain, [Page 116] empty creature, an abiding Christ than a peri­shing creature, a s [...]tisfying Christ than a deceiv­ing creature, a contenting Christ than a vexati­ous creature? yea, it is our wisedome, and happi­ness to love Christ so much more than all crea­ture comforts, by how much he is more wor­thy to be beloved; being more amiable in him­self, and more advantageous to those who love him, than they are, or can be. Love Christ therefore above all you have of this World, so as to reserve the chi [...]f [...]st room in your hearts for him, whilest these things are in your hands, and [...] they come in competition with Christ to thr [...]w them o [...], as intoll [...]rable burdens, and trampl [...] them under foot as drosse and dung. Th [...]s is to love Christ aright, thus have the [...] ­ri [...] l [...]e [...] him. His Disciples forsook all to follow him, Mat. 19 27. Thou knowest, Lord, (said [...]. Cl [...]rks English M [...]ty [...]ol. p. 146. To the l [...]ke pu [...] ­pose spake another Martyr Steph [...] Knight. p. 132. one o [...] the Martyrs in Queen Maries time in his last prayer) That if we would but seem to please men in things contrary to thy Word, we might enjoy the commodities of life, as others do, but seeing the world will not suffer me to en­joy them, except I [...] against thy holy Laws, be­hold, I [...]ave here all the pleasures of this life, for the hopes sake of eternall life purchased by Christs bl od, and promised to all them, that fight on his side. Thus must we love him, if we would be his disciples, for this (as was said before out of that place in Luke chap. 14. 33.) is one of the terms of Discipleship: nor need we be afraid to venture thus far for his sake, who hath given us such incouragement, as he hath done, by telling us, Mat. 19.29. That whosoever hath forsaken [Page 117] houses, or lands, &c. for his Names sake, shall receive an hundred fold, and shall inherit ever­lasting life. Christ will see that his people shall be no l [...]sers in what they pure with up­on his account, for what they venture of the things of this World shall be m [...]de up in him­self, in the blessings of his Grace here, and Glory hereafter.Amise­rum omnia [...] habe­b [...]: nun­quid fidem? nunquid p [...]etatem? nunquid interioris h [...]mini [...] bo­ [...], qui est a [...] Deum d [...]es? Hae su [...]t op [...]s christiano­rum, & [...] Aug de civ. Dei lib. 1 cap. 10. (mihi) pag. 21. Austin spends a chapter to shew, that Christians are no losers, in parting with the things of the world for Christs sake, Be­cause they have spirituall riches, which they can­not lose, their Faith, and Godlinesse, and the goods of the Inner-man, whereby they are rich towards God, and which are a Christians truest and best riches; and because they have laid up for them­selves treasures in Heaven, according to our Sa­viours counsell in Mat. 6.20. whither none of their enemies can come to take them away. This made Paulinus the famous Bishop of No [...]a, pray thus un­to God (as the Father there reports concerning him) when the City was wasted by the Goths, and himself taken prisoner;Domine, non excru­cier prop­ter aurum, & argen­tum, ubi e­nim sint omnia mea, tu scis, ib. pag. 22. O Lord, suffer me not to be troubled for gold or silver; for thou knowest, where all my riches are laid up. This made the believing Jews before him, endure joyfully the spoiling of their goods, knowing within them­selves, that they had in heaven a better, and an enduring substance, as the Apostle hath it, Heb. 10.34. And this should make us wil­ling to do the same, when called to it;Optanda nimirum est jactura, quae lucro majore pe [...]satur. Such losse of earthly things for Christ being desire­able, which is recompensed with greater gain in Spirituall and Heavenly things. I shall shut up this, with that of a Devout Man. [Page 118] Oportet dilectum pro dilecto relinquere, quia Jesus vult solus super omnia amari. Di­lectio crea­turae fallax & instabi­lis, dilectio Jesu fidelis & perse­verabilis. Qui adhae­ret creatu­rae, cadet cum labili, qui ample­ctitur Je­sum firma­bitur in aevum. Illum dilige, & amicum tibi retine, qui omnibus re­cedentibus, te non relinquet, nec patietur in fine perire. A. Kemp, de imit. Christi lib. 2. cap. 7. p. 111. It becoms us to leave that which we love, for him whom we love; because Jesus Christ will be alone loved above all things. The love of the creature is deceitfull and unstable, the love of Jesus is faithfull and persevering: he that ad­hereth to the creature will find it slide from him, and shall fall with it, but he that imbraceth Je­sus shall be established for ever. Love him there­fore and retain him for thy friend, who when all things shall give thee the slip, will not leave thee, nor suffer thee to perish in the conclusion. Love him above all the things of the World, which are in thy possession, for (as the same Author hath it a little after)Dilectus tuus talis est naturae, ut alienum non velit admittere; sed solus vult cor tuum habere, & tanquam Rex in proprio Throno sedere. Idem ibid. Thy beloved is of such a nature, that he will not admit a stran­ger, but will have thy heart alone for himself, and sit there as King in his own Throne,

Sect. 2.

Above our Relations (2.) LOve Jesus Christ Plusquam tuos, More than all your Relations, though never so near and dear to you. Hear what our Sa­viour sayes, Luke 14.26: If any man come to me, and hate not Father and Mother, and Wife, and Children, and Brethren, and Sisters, he can­not be my Disciple.

Object. But perhaps this may sound harsh in the ears [Page 119] of some, who may be ready to retort: What hate Father and Mother, &c. This is a hard say­ing, who can bear it?

I shall therefore speak something for the opening, and clearing of this Scripture,Answer. that no Stumbling blocks may from thence lye in the way to discourage any Man from follow­ing Christ.

Know therefore (1. How this is to be under­stood.) It cannot be under­stood, as if Christ would hereby extinguish naturall affections in his Followers towards their Relations, forbidding our love to them, and requiring our hatred of them: No, no; 1. Love to our Relations is implanted by him­self in every one by nature. 2. It is not only allowed, but required by his commandment in Scripture, Exod. 20.12. 3. It was in himself, and expressed by him to his dying hour, for then, out of filial affection did he commend his Vir­gin-Mother to the care of his beloved Disciple, John 19.27. By which example (as the Bellar­min de Sept. verb. dom. lib. 1. c. 11. p. 89. Alex. Ro­berts. Sa­cred Sep­tenary. p. 73. Smith on the Creed p. 230. Gerh. Har­mon. de pass. p. 187. Lear­ned observe) Christ would teach us what affe­ction and care we owe to our Relations according to the flesh. Farre be it from us therefore to imagine, that our Saviour would have us turn Barbarians, when we became Christians, or that he would have us cast off all naturall affe­ction when we come unto him. This is not his meaning. But,

Secondly, Christs end and design is, to re­gulate, and keep within due bounds, our love to our earthly relations, and raise our affection to himself to its due pitch, and height. He would have us to love Father and Mother, &c. But [Page 120] yet so as to reserve a singular, and sovereigne affection for himself; not to suffer our love to them to exceed, or drown our love to Him. Love them we may, but not more than himself, so it is expressed Mat. 10.37. Quiamat supra me. Beza in loc. and so * Beza expounds it here. Certum est voc [...]m hanc im­propriè su­mi, nam parentes odisse im­pium est, semetipsū [...]. Grot. Simpli­cissima inter­pretatio est, quae [...] ex­ponit mi­nùs amare quendam. It is certain (sayes Grotius) that this word is to be taken improperly, for it is a wicked thing to hate ones Parents, and impossi­ble to hate ones self, Ephes. 5.29. And there­fore he expounds this hating by lesse loving. Thus Deodate takes it, and thus (they both observe) the word (to hate) is sometimes taken in Scripture, see Gen. 29.31, 33. Deut. 21, 15.16. Thus Glassius takes it: Odiss [...], post ponere, & minus [...] curare, seu prae al o chario [...]i negligere, significat. Glassius Gram. sacr. p. 582. Rhet. sacr. p. 10 56. Vide Vorst. Philolog. sacr. cap. 5. pag. 149, 150. To hate (sayes he) Signifies to put behind, and lesse to care for one, or to neglect in comparison of another who is more dear, and more highly esteemed.

So that this phrase, 1. Is not to be under­stood in a strict but in a moderate sence. To hate is not to love; and this, 2. Not absolutely, but comparatively: not to love them in com­parison of Christ, not to love them so much a [...] Him, or more than Him. To set them behind Him, and to care for them lesse than Him, and to neglect them in comparison of Him, who ought to be more dear to them. 3. This to be understood upon occasion of their standing in competition with Him. Si nos à Christo se­quendo impediat nostrorum amor, fortiter resistendum est. Calv. in loc. If the love of our rela­tions hinder us from following of Christ, it is strongly to be resisted, as Calvin observes. And [Page 121] so Glassius,Odisse igitur pa­rentes, & alia, religi­onis & pietatis causâ, est, non ita di­ligere ut Christum & ejus do­ctrinam, sed eos post habere, ità ut, vo­catione di­vinâ seren­te, deseran­tur, si in Christi ser­vitio re­moras in­sicere ve­li [...]t. Glas. ubi supra. Qui ta­men illos non odit, sed facit quod plerun­que ex odio fieri solet, quia illos relinquit, Christumque sequitur. Idem, ibidem. To hate our Parents and other things, in the cause of Religion, and Godlinesse, is not to love them so as we love Christ and his Gospel, but to set them behind, so as to leave them (Gods call allowing of it) if they prove Remora's to us in the service of Christ. Yet (as he addes) such an one doth not properly hate, but doth that, which is wont to be done out of hatred, because he leaves them and follows Christ. And then, as it is observed Pinks tryall pag. 6. by one, 4. The hatred here required, is not be understood so much in reference to their persons, as to those favours, and content­ments, which we may receive from them. When we are driven to that pinch, that we must either lose Christ, or the good looks, good words, and good deeds of those, whom we account our best friends, we should so hate, that is, by a Hebraisme, neglect or disesteem whatsoever comforts or fa­vours we could expect from them, that, without any long pause or deliberation, we may be content to let them go, and be glad we are so rid of them, that we may stick close unto Christ. So that to shut up this in the words of a learned man Hic verus se [...]sas inde resultat, Christum Jesum à suis Christianis sic diligi deber [...], ut illa dilectio non tantum di­lectionem parentum, conjugis, liberoru, & qua [...]umvis Christianorum, longè superet, sed etiam si parent [...]s, co [...]ux, vel liberi, vel etiàm quivis alii, nos in aliquibus à Christi doctrinâ, vel sequelâ, avocare vellent, ut eos non tantum nonaudiamus, sed ab iis nos segregemus, & proptereà odio ipsos prosequamur. Chem. Lyser. Har. in loc. This is the true sence that results from the words, That Jesus Christ ought so to be loved by Chri­stians, that this love must not only far surpasse [Page 122] the love of Parents, Wife, Children, and other Christians; but also, if Parents, Wife, or Chil­drens, or any others, would in any things call us off from the Doctine of Christ, and following of him, that we not only hear them not, but separate our selves from them, and upon that account, and in that sence, hate them. Thus must we love Christ, if we would be his Disciples, that is, preferre Him before all our relations in our thoughts, esteem, and affection, even those who are nearest to us, and dearliest loved by us, so as that when it comes to this, that we cannot en­joy both, to leave them, and cleave unto Christ, to undervalue any advantages which we may have by them in comparison of those which come by Christ, and to be hardned against all their tears, entreaties, and offers, which tend to the keeping or drawing us from His service. Thus have the Saints loved Him. Hierom deserves to lead the way, in the instances which shall be produced, for that noble resolution recorded of him in these words: Clarks lives, part 1. p. 132. If my Father stood weeping on his knees before me, and my Mother hanging on my neck behind me, and all my Brethren, Sisters, Children, and Kinsfolk, howling on every side to retain me in a sinfull life, I would fling my Mother to the ground, run over my Fa­ther, despise all my Kindred, and tread them un­der my feet, that I might run to Christ. When Clarks [...]n. [...]rtyrol. [...]g. 93, 94 Saturus a nobleman in Africk was threatned by Genserick, that if he would not turn A­rian, he should forfeit his house, and goods, that his Children should be sold, and his Wife given to the Camel-driver; his Wife hearing [Page 123] of her doom, went to him with her garments rent, her hair disheveled, her Children at her heels, and a sucking infant in her hands, whom casting at her Husbands feet, she said to him, Have compassion of me thy poor Wife, and of these thy Children; look upon them, let them not be made slaves; let not me be yoked to a base marri­age; that which thou art required to do, thou dost it not willingly, but by constraint, and there­fore it will not be laid to thy charge. But he gave her answer in the words of Job, Thou speakest like a foolish Woman; Thou actest the Devils part; If thou lovedst thy Husband, thou wouldest never seek to draw him to sin, which will prove the second death. I am resolved therefore, as my Lord commands me, to forsake Wife, Children, Lands, House, &c. that I may be his Disciple. Thus Idem. p. 249. George Carpenter, a Bavarian Martyr, said to one that came to him in prison, and bad him recant his errors, that he might re­turn to his Wife and Children, My Wife and my Children are so dear to me, that they cannot be bought from me with all the riches, and posses­sions of the Duke of Bavaria, but for the love of my Lord God I willingly forsake them all. Thus Masons Acts of the Church p. 332. Richard Woodman, an English Martyr, being perswaded by the Bishop of Chichester to look to his Wife and Children, answered, God know­eth how dearly I love my Wife and Children in him, but they are in Gods hands, and I have them, as if I had them not, but regard the pleasing of God more than all other things.Clarks English Martyrol. p. 211. A poor woman in Cornwall (another Martyr in Q Maries time) being bid by the Bishop to remember her [Page 124] Husband and Children, answered, I have them, and I have them not, whilest I was at liberty I enjoyed them, but now standing here as I do in the cause of Christ, and his truth, where I must forsake Christ, or my Husband, I am content to stick to Christ only, my heavenly Spouse, and to renounce the other. Many other such Testimo­nies might be produced, but I shall close with that of one Wards Life of faith in death, a­mong his Sermons p. 162. Kilian a Dutch Schoolmaster, who, to such as asked whether he loved not his Wife and Children, answered, Yes: If all the world were gold, and were mine to dispose of, I would give it to live with them, but yet my soul and Christ are dearer to me than all. And thus must we love Christ, if we would love Him a­right, when we are called to it, as they were. I shall conclude this branch with that notable saying of the same Author who ended the for­mer. Flige [...]dis est magis totum muadum habere contrariū, quàm J [...] ­su [...] oss [...] ­sum. [...] o [...]bus C [...] [...]is, s [...] fes [...]s solus dilectus specialis: Diligantur omnes propter Jesum, J [...]s a [...]em propter seipsum. Solus Jesus Christus est singulariter a [...]lus, qui solus bonus, & fidelis prae omnibus invenitur amicis, A. Hemp. de Imit. Christi. lib. 2. cap. 8. pag. 114. It is more eligible to have the whole world against us, than to have Jesus Christ offended; and therefore among all that are dear unto you, let him alone be your beloved in a special manner; Let all others be loved for his sake, but he for his own sake. Jesus Christ alone is singularly to be loved, who alone is found good, and faithfull above all other friends.

Sect. 3.

(3) LOve Jesus Christ plusquam te, More than thy self, than thy own life.Above our own lives. This is one of the things, which our Saviour requires us to hate, if we would be his Disciples indeed, in the place forementioned, Luke 14.26. If any man come to me, and hate not (besides Father and Mother, &c. as before) even his own life, he cannot be my Disciple. The meaning whereof is this, When we cannot preserve our life, without being treacherous to Christ, renouncing our pro­fession of him, and quitting our affection, and service to him, we must so far hate our own lives, as to part with them freely upon the hardest terms, rather than forsake him. Every Christian is bound to love his neighbour as himself, Mat. 22.39. That is, Mant. on James p. 262. pursue his good with the same heart, and in the same way that he would do his own; But he must love his Saviour more than himself. Its true, Caryll on Job Vol. 1. p. 240. that life is a mans most pre­cious treasure, and the most excellent thing in nature, which every one loves so dearly, and prizeth so highly, as thatNihil quicquam est carius, pensius (que) nobis, quam rosmet ipsi. Anl. Gel. Noct. At­tic. lib. 12. cap. 5. (mihi) p. 269. nothing is more dear and precious; therefore will a man part with any thing, with all things, for the preservation of it. 'Twas a great truth, though the Father of lyes spake it, Job 2.4. Skin for Skin, yea all that a man hath will he give f [...]r his life; And yet this precious life, (so it is called Prov. 6.26) must be neglected, under valued, and parted with as a sacrifice, when called for on Christs behalf. [Page 126] When a Christian is driven to this straight, that life and sin, or death and Christ lie before him, and one cannot be avoided; death with Christ is to be chosen, and preferred, and life with sin against Christ is to be refused with abhorrency. This is Christs demand, and ex­pectation from his followers, nor is there any unreasonableness in it, if we consider, (1) That we owe our lives to Christ, who laid down his life for us,Caryll on Job Vol. 1. p. 244. John 10.15. † He did not only spend himself in all to his life, but spent life and all, that we might not perish: though he were the Prince of life, Acts 3.15. yet he became obedi­ent to death, even the death of the Cross, that we might live, Phil. 2.8. And this he did meerly out of his great love to us, Eph. 5.2. Now, if the Lord Jesus did so love us, as to give his life a ransom for ours, Mat. 20.28. He may well expect, that we should not stumble at parting with our lives when he hath need of them, and may get himself glory by our death.Wards ubi supra p. 144. My Sa­viour began to me in a bitter cup, and shall I not pledge him? said Mr. Saunders, when he was at the Stake, and ready to be offered. 2. It is the truest self-love for a man to hate himselfe for Christ, as he hath told us, John 12.25. He that loveth his Life shall lose it, but that hateth his life in this World, shall keep it unto life eter­nall.

He that loveth his Life] that is, with an ex­cessive and preposterous love (for so the word is here to be understood, as [...] de amare ni­mio et prae­postero hic usurpatur Gerh. Har. p. 127. Gerhard notes) He that so loves his life, as that from a desire and endeavour of keeping it, he denyes me and my Gospell.

He shall lose it] He shall not onely not keep it, but destroy it. [...], which signifies not to lose, but destroy, to bring unto utter de­struction; for that is the force of the word here, and in other places, as the Perdere hic non sig­nificat a­mittere, aut facere [...]i charae jacturam, sed exitio tradere, Calv. in loc. Vis hujus verbi i [...] transitivâ significatio­ne usurpa­ti est in ex­tremum ex­itium ad­ducere, Ger. Har. p. 128. Learned observe. The meaning is, That his study to preserve his temporall life upon these terms doth expose him to eternall death and destruction; for it is to be taken in opposition to eternall life in the close of the verse.

But he that hateth his life]Non sim­pliciter vi­ta odio ha­benda sit (quae me­rito cense­tur inter summa Dei beneficia) sed quia eam liben­ter objice­re debent fideles, quum eos à Christi accessu remoratur, Calv. in loc. Hoc comparativè est dictum, quia spernenda sit vita, quoties nobis impedi­mento est ne deo vivamus, Idem ibid. Not simply (for so it is to be reckoned among the cheifest of earthly blessings, to be highly prized and care­fully preserved) but in reference to Christ and his Gospell (out of love to whom, life it self is to be undervalued, neglected, and cast a­way, if it hinder us from living to God, and be a Remora in our way to Christ) Now he that thus hateth his life, and will freely part with it, when called thereunto, for Christs sake (for it is not to be understood, Vide Tolet. & Calv. in loc. as if a man might desperately destroy himself, and put an end to his life upon every slight occasion) such a one shall keep it unto life eternall.] Though it may seem, in the eyes of vain and foolish men, a throwing away of their life; yet it is the safest, and wisest way of preserving it. It is not Jactu­ra, but Mercatura. Their parting with a tem­porall life in this World shall be abundantly re­compensed, with the gain of eternal life. And it [Page 128] is observable, what variety of words are used by the Evangelists in this matter, which proba­bly might be for the help of our Faith in so difficult a case as this is.

[...] Shall keep it.; Sayes this Evangelist here. Though it be a reall parting with it in one sence, viz. temporally; yel it is as real a keeping of it in another, and better sence, viz. eternally.

[...] Shall find it.; So another hath it, Mat. 10.39. Though it be lost, it is not utterly lost; lost at is as to this World, but it shall befound again in the World that is to come; the Glory and happinesse whereof will make sufficient amends for what they leave and lose here.

[...] Shall save it.; So a third hath it, Mark 8.35. Though they lose the Cabinet, they save the Jewel; they lose the life of the Body, b [...] save the life of the Soul, which is far better.

[...] Shall preserve it; So it is Luke 17.33. A Word, that is but once more used in the New-Testament, and that is Acts 7.19. which hath respect to Pharaohs command to cast the Israe­litish males into the River as soon as they were born, Exod. 1.22. [...], to the end they might not live.Verbum significat soetum vi­vum pare­re Chemn Lyser. Har. in loc. Vivum a­nimal pro­ducere. Scap. The word signi­fies to bring forth a living creature. Beza renders it by Vivificabit, and makes it the same with [...], Shall quicken it. Our Translation renders it, Shall preserve it. Christ doth hereby very fitly expresse the frailty of our present life (as Conci [...]è expri [...]it Christus praesentis vitae fra­gilitatem, quum dicit animas [...] (hoc est, generari in vitam) ubi perditae fuerint, peri [...]e est ac si homines negaret in terrá vivere, quia verae demum & solidae vitae initium est renunciare mundo. Calv. in loc. Calvin notes) when he [Page 129] makes use of this word, and it is as if he should deny men to to live upon the earth, because then do men begin to live a true and solid life, when they leave the World. The meaning of the word (which surely is very emphaticall) seems to be this. Whosoever shall lose his life now, shall bring it forth alive again in Eternity. The loss of life for Christ is but a misterious Midwifery towards eternall life. And it may be upon this account the Passion-dayes of the Martyrs were called by the Antients, Natalitia Salutis, The Birth days of Salvation. We shall not end our lives in the fire (said Clarks en [...] M [...]. p. 176. Mr. Julines Palmer the Martyr) but onely change them for a better life, yea for coales we shall receive pearls. Thus doth Christ bring meat out of the eater, and out of the strong sweetnesse to his b [...]loved, and loving ones, making death it self to be a womb of life to those, who lay down their lives for him. So that it is our greatest gain to lose for Christ, and our greatest befriending of our selves to be enemies to our own lives upon the account of his Name, and Gospel. For (as Quic­quid impi­etate con­servaveris, [...]oc certis­s [...]me amit­tis, quic­quid autem pictate a­miseris, hoc cert [...]ssimè coaservas, Brent. Hom. 20. in Luc. 17. pag. 383. one notes) Whatsoever thou keepest by impiety, thou most certainly losest; but that which thou losest in the way of Godliness, thou most certainly preservest. 3. All that love the Lord Jesus in sincerity, do love him above themselves, and their own lives. Thus the Apostle Paul in his Farewell Sermon to the Church of Ephesus. Acts 20.22, 23, 24. And now behold I go bound in the Spirit to Jerusa­lem, not knowing the things that shall befall me there, Save that the holy Ghost witnesseth in e­very City, saying, that bonds and afflictions abide [Page 130] me. But none of these things move me, neither count I my life dear, unto my self, so that I might finish my course with joy, and the Ministry, which I have received of the Lord Jesus. Neither count I my life dear unto my self,Tantum abest vin­cula metu­am, ne mo [...]tem quidem de­fugio. He­braeis prae­tiosam ha­bere vitam dicitur, qui ei parcit, 2 Reg 1.13, 14. contra nul­lo pretio babere qui no [...] parcit, Ezec. 36.5 Grot. in loc. I am so far from fearing bonds, that I avoid not death it self. There is an Hebra­ism in the words, for according to that dialect he is said to count his life dear, who spares it; and he counts is not dear, who doth not spare it, as Grotius observes. Turpe est caeco vi­vendi amo­re sic nos teneri, ut propter vi­tam perda­mus vi­vendi caus­as. Neque enim sim­plicitèr vitā nā pro [...]ihilo ducit, sed ejus respectum obliviscitur ut cur­sum suum absol [...]at, & ministerium suum compleat, quod à Christo accepit, Calv. i [...] loc. Nor doth he simply make nothing of his life, but only forgets his respect of it, in refe­rence to the honour and service of Jesus Christ in the Ministry of the Gospell, and the finishing his own course with joy; and indeed it is a base thing for a man to be so in love with life, as for it to lose the ends of his being; it was otherwise with our Apostle, who counted not his very life dear to himself. Again in the very next chap­ter, Acts 21.13. when Agabus had foretold the danger, that would attend him upon his going to Jerusalem, and friends disswaded him from going thither, he answered, What mean you to weep, and break my heart; I am ready, not onely to be bound, but to die also at Jerusalem, for the Name of the Lord Jesus:Ecce verè strenuus miles, ardens amat [...]r, sor [...]ts pagnator, imp [...]rterritus prae [...]a, quem nihil seperare potest á charitate D [...]i, quae est in Christo Jesu Domino nostro, Lorin in loc. é Carthus. behold a truely stout soul­dier an ardent Lover, a valiant Champion, an un­doubted Preacher, whom nothing can seperate from th [...] love of God, w^ch. is in Christ J [...]sus our LordSuo responso declarat Paulus, non nisi mortis contemptu p [...]os fore Chr sti servos ad praestandum efficium, nec probè unquam animate [...] [...]ore ad vivendum Domino, nisi qui vitam suam pro testimonio ver [...]tatis li­benter deponat Calv. in loc. By [Page 131] which answer Paul declares, that the servants of Christ will never be ready to perform their duty, but by the contempt of death; nor will they ever be well animated to live unto the Lord, unlesse they will freely lay down their life for the testimony of the Truth. Thus it is said of the faithfull ones, in Rev. 12.11. That they loved not their lives to the death, that is, Mede in loc. They valued their life at nothing, or spent it freely for Christ, as Mr. Mede expounds it. Bright­man in loc. They loved not their lives unto the death more than God, or they neglect­ed or contemned them, that is, in respect of the Truth, as Mr. Brightman hath it. [...] for [...]. Dr. T [...]o. Taylor in loc. pag. 618. They sligh­ted, dispised their lives, and rather exposed them to hazard and losse, than to be removed from their holy profession. as Dr. Taylor notes. Semetip­sos parvi duxerunt pro Christo etiam in­stantemor­tis peri­culo, Grot. They set themselves at a low rate for Christ, even when they were in present danger of death, so Grotius.Non di­lexerunt vitam su­am magis quàm mor­tem pro Christi glo­riâ oppe­tendam, Par. in loc. They loved not their life more than suffering death for the Glory of Christ, so Pareus. The meaning is, They loved not their lives so farre as to avoid death for Christs sake; but freely ventured, and laid down their lives, and suffered death it self, in witnessing to the Truth of the Gospell, and professing the Name of Christ; Thus have the Martyrs in all ages loved Christ, who have offered up their lives, as a sacrifice for Christ, not onely with patient submission, but also with earnest desire, yea, with stedfast resolution to offer them up all, though they had never so many.

A Noble Gentleman in the persecution of the Church of Christ in the Valtoline (Clarks Gen. Mar­tyr. p. 327. as my Au­thor reports) being threatned with death, unless [Page 132] he would abjure his Faith, answered, God for bid, that to save this temporall life, I should deny my Lord Jesus Christ, who with his precious blood upon the Crosse redeemed me at so dear a rate; and having so long freely and publickly professed him, should now hazard the losse of eternal life, to which I was elected before the foundation of the World, I say, God forbid; whereupon they murthered him. [...]. Ign. Epist. ad Rom. E­dict Us­ser. (mihi) p. 86. Oh that I were with the wilde beasts which are prepared for me (said Ignatius) I would allure them to make a quick dispatch of me, and if they would not, I would provoke them. Sulpitius Severus, in his History, writ­ing concerning the persecution in the time of Diocletian and Maximinian, hath this obser­vation of the Christians readinesse to suffer death for Christs sake: Certatim gloriosa in certamina [...]uebatur, multo (que) a­vidiùs tum Martyria gloriosis mortibus quaerebantur, quàm nunc Episcopatus pravis ambiti­onibus appetuntur. Sulpit. Ser. Hist. sacr. lib. 2. p. 385. They rushed (sayes he) with strife and emulation into those glorious conflicts, and much more greedily were Mar­tyrdoms sough [...]y glorious deaths, than Bishop­ricks now are coveted with corrupt ambitions. And GeorgiusMemora­bilis Eusebii locus, quem quisque Christianus scire debet; Quo tempo­re (de hâc persecutione loquitur) mirandam supra modum, alacritatem, vimque reverà divinam, & singularem: animi propensionem eorum, qui in Christum crediderunt, intuebamur Simulatque enim sententia contra priores pronuntiata fuit, alii aliundè ad tribunal judicis prosilierunt, seque Christianos confiteri, acerbitates, & multiplicia tormenta pro nihilo ducere, absque metu, & terrore, pro religione loqui, cum gaudio denique risu, & laetitiâ postremam mortis sen­tentiam excipere, [...]. Horn. Comment. in Sulpit. Sev. loc. supra dictum. Hornius in his Commentary up­on [Page 133] this Author, and this place, produceth a Testimony out of Eusebius concerning the Martyrs courage under this same Persecution, which I have translated and inserted here: for he sayes every Christian ought to know it, and it is very suitable to the point in hand We be­held (sayes the Historian) the exceeding wonder­full, and truely divine power, and singular rea­diness of mind, that was in those, who believ­ed in Christ. For as soon as Sentence was pro­nounced against some that went before, others from another place leapt out before the judge­ment seat and confessed themselves Christians, making no reckoning of their severities and mani­fold torments, but did speak for Religion without fear or terrour: yea, received the last Sentence of death with joy, laughter, and gladness, in so much as they sang, and sent up Hymns, and Thanksgivings unto the God of all, even to their last breath. In the persecutions of latter times, there was the like resolution, courage, and constancy in those who suffered. Wards life of Faith in death, pag. 158. and pag. 160. If I had ten heads (said Henry Voes) they should all off for Christ; God forbid that I should rejoyce in any thing save in the Crosse of Christ.Wards life of Faith in death, pag. 158. and pag. 160. It is a small matter (said another) to dy once for Christ, if it might be, I could wish I might dy a thousand deaths for him.Masons Acts of the Church, pag. 274. If every hair of my head were a man, I would suffer death in the faith I am in, said John Ardly, a Martyr in Queen Maries dayes; Thus hath the love of Saints towards Christ been strong as death, and so must ours, if we would love him aright.

Sect. 4.

I Have been larger here, then was at first intended, and yet, before I leave it, I must crave leave to answer a double Objection.

Object. 1. If this be so, that we must love Christ above our lives, if we would be his Disciples indeed, then it seems there are none true Saints, but such as are also Martyrs.

Answer. It is so;See Pinks Trial, pag. 44, 45, &c. but then you must thus distinguish; There is Actual and Habitual Mar­tyrdom 1. Actual, then life is really laid down, for the sake of Christ, and his Gospell. Such Martyrs have those been, who, in all ages, & ge­nerations have sealed the Truth with their blood, and stood unto their profession of Christ, even to the suffering of death from the hands of vi­olent and bloody men. 2. Habituall, when there is Praeparatio animi, a Readinesse of mind to lay down our life for Christ, whensoever he shall call for it. When there is faith e­nough to encourage, and love enough to con­strain us to be Martyrs, if the honour of our Profession should require it. Such a one was Paul, who was ready to dy at Jerusalem, for the Name of Christ, as you have heard before. Now there are none true Saints, who are not Habituall Martyrs at least, and Actuall too, when they are called unto it. They do not love Christ, as they ought, who do not love him a ove their lives, so as actually to lay them down for his sake, when he doth call for them, [Page 135] and to be habitually disposed so to do, if he should call for them.

Indeed Christ doth not alway put his follow­ers upon such an expence, as to lay down their lives for him, he doth not alway call them to be Actuall Martyrs, b [...]t yet it will concern e­very one, who professeth the Name of Christ, to looke, that he have alway this habitual pre­paration of mind; (1.) Because these are the terms of Christianity at all times, even in the most calm, and serene estate of the Church; in which, if a Christian find not his heart disposed, to lay himself, and all that is near and dear to him, even his life at the feet of Christ, to serve his interest, and promote his Glory; he hath reason to question the truth of his profession; (2.) Because those things, which have come from the mouth of Christ to this purpose, in the Gospell, have not come from him as Counsels of Perfection, which concern only some parti­cular persons, who aim at an higher degree of Glory in the world to come, than others have (as the Papists would bear us in hand) but as Precepts of Necessity, which concern eve­ry one; as if you look into the chapter so often mentioned Luke 14. Those words ver. 26.33. were spoken to the great multitudes, which followed Christ, as appears from ver. 25. and they run generally without exception. [...]. If a­ny man, ver. 26. and [...]. Every one of you, ver. 33. Nor doThose forementi­oned. p. 60 the grounds and reasons, of loving Christ above all, concern some only, or some above others, but all equally and in­differently, and therefore there is no colour of [Page 136] pretence to think that some only are obliged by it. (3.) Because times and the state of things quickly change and alter, nor doth the Church ever enjoy such a calm, but a terrible storm may arise unexpectedly, and quite dash it away, and therefore there is no man, though born in the most peaceable time of the Gospell, but, e're the glass of his life be run out, he may meet with a fiery tryall. And seeing this hath been the way of his providence, towards the best of Churches, and Saints, what reason have any to expect exemption? Shall the Earth be forsaken for us, or the Rock removed out of his place? as he in Job. cap. 18.4. (4.) Be­cause what ever indulgence and abatement may be given to the Church, wherein you live, yet, as particular Professors and Christians, though you live and dy, during the publick tranquility of it, yet you may be privately brought to that plunge; that you must either hazard your life, or else in some fearfull manner, against your Conscience, dishonour and deny Jesus Christ. As may be the case of Merchants, who travell into forein parts, and may suddenly fall in­to such hands, as may force them to deny Christ, or dy for him. Yea, at home many may take away our lives, who cannot take away our other contentments, as Romish Assassinats have deprived Kings of their lives, when they could not of their Kingdoms. It is certain, that whosoever cares not for his own life is master of another mans, and by consequence of his Religion, if he love his life above it. How easie were it (they are the words of the fore­cited [Page 137] reverend Author) for a Ruffian, that had no Religion of his own, to pull such a one into a corner, and with a naked blade to make him forswear his Religion, as often as he pleased; yea, if the trick were in use, such a one might be robbed of his Religion upon the highway, seeing any man that were so disposed, with a pistol at his breast, might make him deliver up his Faith, with as much haste as his purse; so that every one had need to have this piece of Christian Armour continually about him, (The shooes of the preparation of the Gospell of Peace. He that would see more of this readi­ness to suf­fer, may consult Mr. Gur­nall upon this Text, Christian Armour part 2. pag 440, &c. Eph. 6.15. and the feet of his Soul well shod with them. (5.) Because there is no better means towards help in the enduring of actuall Mar­tyrdom, if it should come, than by looking after, and making provision of this habitu­all, before the other come; nor is he ever likely to performe Christs expectation of lay­ing down his life for him, when it comes to it, who is not readily disposed thereunto by a serious preparation of mind before hand. It is to be feared he will shrink in the wet­ting, and come off with a Non putâram, in the day of suffering, who did not count the costs of Religion; Expect, and lay in provi­sion for the worst in a day of Serenity and Tranquility. And so much for that first Ob­jection. There remains yet another.

Sect. 5.

OBject 2. Alas! Then I doubt all my love to Christ is a meer Cypher, and stands for nought, for though I am convinced, that Jesus Christ deserves, and I should express such a love as this, yet I tremble at the very thoughts of it, and am afraid I shall fall short of it, If I be called to it, and shall flinch from Christ to save my life?

Answer. (1.) This being a sore and griev­ous Tryall, the greatest that is, called by the Apostle,See Pinks Trial, pag. 54, 55, &c. a fiery Tryall, 1 Pet. 4.12. Nature will manifest, and may be allowed, an aversa­tion from it, as it tends to a separation of soul and body, and that with such painful circum­stances, as this is usually attended with. Yea, Grace it self is allowed a deprecation of it, at the hands of God, if it may stand with his will and pleasure, and an avoidance of it, by with drawing from the hands of men, so farre as it may be done without sin. We have Christs example in all these, who (untill his time was come) did avoid the hands of his malicious, persecuting enemies. John 8.59. chap. 10.39. chap. 11.54. when his time drew near, that he must suffer, at the apprehension of it, his soul was troubled, John 12.27. His soul was exceeding sorrowfull unto death, Mat. 26.38. He was sore amazed, and very heavy, Mark. 14.33. It brought him into such an Agony, that his swe [...]t was, as it were great drops of Blood, [Page 139] falling to the ground, Luke 22.44. In this con­dition he prayed to his Father, that he would save him from this hour, John 12.27. that, if it were possible this cup might pass from him, Mat. 26.39. He offered up prayers and supplications with strong crying and tears, Heb. 5.7. And be sides his example, we have for the last of avoiding danger, his precept, Mat. 10 33. when they persecute you in this City flee into another. He allows them (sayesFugam cis permit­tit periculi, sed non of­ficii Parae­us in loc. one) to flee from danger, though not from duty. Only you must look, that your fear and aversation be not excessive, so as to distract you in point of duty, nor to make you distrustfull of the power of God to help, and carry you through it And look, that your Prayer against it be not absolute, but with submission to the will of God, as Christs was. And look, that your care to secure, and save yourselves be not managed with the use of any unwarrantable means, for that were to choose iniquity rather than affliction, and to hazard our souls for saving the outward man, (2.) Know this, that a Christian of the greatest grace hath not strength enough of his own to carry him through this fiery Tryall with­out divine assistance, whereas the weakest Christian, with Gods help, shall be able to a­bide it with courage, and constancy. If our ability to will and to do is from Christ as it is Phil. 2.13. without him we can do nothing, John 15 5. Then much more our ability to suffer, especially in so high a degree, as this, must needs be from him.Sibs Bruis­ed reed. Edit. 6. p. 298. In such a conflict as this not onely nature will fuil us, but Grace too, unlesse there be [Page 140] a stronger, and new supply: and therefore the divine power of Christ is necessary to carry us above our own strength, especially in such hot service as this, where we meet with greater opposition, than we can deal with alone by our selves.pag. 299. 300. It is dangerous therefore to look for that from our selves, which we must have from Christ; for, since the fall, all our strength lyes in him, as Sampsons in his hair; we are but subor­dinate Agents, moving as we are moved, and working as we are first wrought upon, free so farre as we are freed, no wiser, nor no stronger, than he makes us to be in any thing we undertake. But there is no danger from a humble sence of our own weakness, if it drive us out of our selves unto firm dependence upon him in whom our greatest strength lies, for this is the fit­test seat and subject, for him to perfect his strength in. Nay, this is a good sign; for, as it proceeds from love, and argues a desire not to leave Christ, so it takes the wisest and safest course for its own security, and hath gone further upon Tryall, than greater, but ungroun­ed confidence hath done.pag. 300. 301. In te stas, & non stas, & frustra nititur, qui non inniti­tur, Aug. Dependent Spi­rits are the wisest, and ablest, nothing is stronger than humility, that goeth out of its self; or wea­ker than pride, that resteth upon his own bottom. And therefore it hath been seen, thatpag. 255. weaknesse with humble acknowledgment, watch­fullness, and dependence, hath stood it out, when strength with too much confidence hath failed. You know what Peters confidence in himself (that Though all men forsook Christ, he would not) came to at last, even to a deniall with an [Page 141] oath, yea with cursing and swearing, Mat. 26.33.70.72.74.Clarks Life of Saunders, p. 496. The story of Saunders and Pendleton is known, and fit for our present purpose. These two meeting together in the be­ginning of Queen Maries Reign, and speaking of the persecution which was like to ensue, Mr. Saunders shewed much weakness and many fears, whereas Pendleton shewed great confidence, and said, What man? there is much more cause for me to fear than for you, forasmuch as I have a big and fat body, yet will I see the utmost drop of this grease of mine molten away, and the last gobbet of this flesh of mine consumed to ashes, before I will forsake Jesus Christ and his truth which I have professed; and yet he with all his confidence, when it came to it, played the A­postate, and turned Papist, when the other, by the goodnss and power of God, helping his infirmities, sealed the truth with his blood. Remember therefore, in the midst of the sense of your own weakness and infirmity, that His grace is sufficient for you, 2. Cor. 12.9. And that it is given, and that on the behalf of Christ, (who purchased it by his blood upon earth, and sues it out by his intercession in heaven) not only to believe (that you may be Christians) but also to suffer for his sake (that you may be constant and crowned Christians) Phil. 1.29. Not only the occasion of suffering is given by his providence, but also the ability to suffer, by his influence and assistance; without this you cannot but fall, with this you shall be sure to stand. (3) God hath abundantly pro­vided by his word and works for the encourage­ment [Page 142] of the weakest Christian, if truly such, a­gainst the strongest triall: For thou maist be confident, if thou art one of his, that either he will not call thee out to such suffering, or, if he do, that he will support thee under it, and carry thee through it. All have not the Mar­tyrs faith, nor shall all have the Martyrs fire: yet, if this should prove to be the portion ap­pointed for thee, never fear, but (if thou art a true believer) he, who gave thee power to be­lieve at the first (which No [...] minùs dif­ficile est homini credere, quàm cu­daveri vo­lare. thou couldest no more do of thy self, than a dead man can fly) he will not deny thee power to suffer, whatever he calls thee out unto; seeing this, as well as the other, is his gift, (as was said before) and the purchase of Christs blood; especially if you consider his promises, Of giving power to the faint, and increasing strength to them that have no might. [...]. Vide Leigh [...] Crit Sac [...]. Isaiah 40.29. Of giving his Spirit to help our infirmities, Rom. 8.26. to help with us over against us, as the word signifies. Of not suffer­ing us to be tempted above what we are able, and making a way for our escape, that we may be able to bear it, 1 Corinth. 10.13. Of making his strength perfect in the weakness of her servants, 2 Cor. 12 9. Besides, God is never more for us, than when we are m [...]st for him, whose glory lyes at stake, as well as our lives, and he is more curious of that, than we can be of this. More­over your Saviour, having had experience of all the amazements and horrors of death, when he suffered it for you, cannot forget both to pity and succour you, when you suffer it for him, for in that he himself hath suffered, be­ing [Page 143] tempted, he is able (and no lesse willing) to succour those that are tempted, as the Apostle infers, Heb. 2.18. And his being heard in the days, when he offered up prayers and supplicati­ons, with strong crying and tears to him that was able to save him from death, Heb. 5.7. may be a strong ground of encouragement, to hope and believe, that we, praying for the removall of such a bitter Cup with submission to the Will of God, shall obtain (as he did) though not the removall of it, yet strength under it. Adde un­to all this the instances of Gods presence and power in such cases, enabling the weakest and most timerous, even Women and Children, to undergo this triall for his names sake. Where­fore, (4) For a close, I commend this to the troubled and trembling heart, for his Direction, in such a case. Do not torment thy self with anxious fears and cares, concerning thy holding out in a fiery triall, but rather mind thy present duty, and cast the burden of such things as are to come, upon him, who careth for thee, and will sustaine thee in so doing, neither will he ever suffer the righteous to be moved, Psal. 55.22. 1 Pet. 5.7. Sufficient to such, a day will he the evil of it, when it comes, Mat. 6.34. and therefore do not anticipate, and make it double, to what otherwise it would be,Lukin. Life of faith, Pref. to the Reader Direct. 2. p. 8. 9. by your cares and fears about it before it come. It is true, that a prudent foresight of evil is good, Proverbs 22.3. that is, so to foresee, as to pre­pare for what we cannot avoid, that is our duty, as was said before; but then let me tell you, there is no better way of preparing for it, then by [Page 144] minding our present duty. And therefore in­stead of being thus over-solicitous concerning that which is to come, Do you examine and prove your selves, whether you be in the saith, and Christ be in you, according to your profession, 2 Cor. 13.5. Give all diligence to make your calling and election sure, 2 Pet. 1.10. Acquaint your selves with God, and be at peace with him, Job 22.21. Make this your constant exercise, to have a conscience void of offence, towards God and towards men, Acts 24.16. Draw nigh to God, and keep close to him in humble Communion, and Walk, as before him, in holy, upright, hea­venly Conversation, Psal. 73.28. Gen. 17.1. Make daily improvements in sanctification, mortifying corruption, and growing in Grace, cleansing your selves from all filthinesse of flesh and Spirit, and perfecting holiness in the fear of God, 2 Cor. 7.1. Stand upon your guard a­gainst sins of daily incursion, and take heed of those that wast the conscience, Psal. 19.12, 13. Keep your selves from your own iniquity, Psalm 18.23. and Watch against those temptations, to which you ly exposed, by reason of your present condition, from Satan, the World, and the Flesh, Mat. 26.41. Revel. 16.15. And in simpli­city of heart, resign up your selves to the will and disposall of him, whose you are and whom you serve, Mat. 6.10. And thus doing you may be confident, that neither tribulation, nor distresse, nor persecution, nor famine, nor naked­ness, nor peril, nor sword, nor life, nor death, nor the other thing shall be able to seperate you from any love of God in Christ Jesus our Lord, Rom. 8, 35. &c.

And thus I have shewed you, that Jesus Christ, is to be loved, for the measure of it, a­bove all, not onely our Enjoyments a [...]d Relati­ons, but also our Lives. And (to useBeatus [...], qui in­l [...]diget quid s [...]t a­ma e Je­sum, & contemnere scipsum prop [...]er Je­sum, A Kemp. de Imit. Chri­sti, lib. 2. cap. 7. pag. 111. à Kem­pis his words, for a close of this head) Blessed is that man, who knows what it is to love the Lord Jesus, and to contemn himself f r Jesus his sake. The difficulty whereof may make us breath out our desires to him, that helpeth to will and to do, in the words of the same devout Author. Amem te plusquam, nec me, nisi propter te, Idem lib. 3. cap 5. pag. 151. Oh! grant, that I may love thee more than my self, nor my self at all, unlesse for thee.

Sect. 1.

By love to all men. (1.) A Christians love is to extend is self to all men. This our Saviour intends, when he bids us every one love our neighbour, as our selves, Mat. 22.39. Where, by Neigh­bour, we are not to understand only our own country m [...]n, kindred, and friends,Pareus. Musc. Grot. Per­kins. Wh [...]te in loc. Span­hem. D [...]b. Evan [...]. vol.; D [...]b. 138. according to the corrupt gl [...]sse of the Scribes and Phari­sees, Mat. 5 43. but all men to whom we may be [...], according to Christs own sence in the Parable, Luke 10.30. &c. And so a Stranger, nay, an enemy, may be our neighbour (Ham. Pract. Cat. edit. 5. p. 53.40. Grot. in Luc. 10.33 Salmer in Parab. Tract. 16. for such were the Jews to the Samaritans)Proximus non san­guinis pro­pinquitate, sed ratio­nis socie­tate pen­sandus est, in quá soccii su [...] omnes homines, Aug. Epist. 52. (mihi) pag. 267. There is a propinquity of nature, as well as of Blood, and this neighbourhood is to be esteemed according to the former, and not only according to the latter.Ille cui à nobis praebend [...]m est, vel à quo nobis praebendum est, officium misericordiae rectè proximus deci [...]ur Aug. de doct. Christiana, Edit. Calixt. quarto, lib. 1. cap. 30. So that he is rightly called our Neighbour to whom we may shew, or from whom may be sh [...]wn unto us, any office or work of mercy.M [...]nt. on James, pag. 260, 261. Thus all mankind is, according to the expression of Scripture, our own flesh, Isaiah 58.7. Our bloud, Acts 17.26. And by vertue of this affinity of nature, our love is to reach unto all. We must do good unto all, Gal. 6.10. as God himself doth, whose mercies are said to be over all his works, Psal. 145.9. That is, they are spread, as [Page 147] [...]n Expansum, or Firmament over the whole Creation, which he makes appear by doing good to all. And according to the Rule of the Gospel, we are to bear such a love to our Neigh­bour, in this extended sence, as we do to our selves, we being bound to desire and end [...]avour their good by vertue of their manhood, and humane nature, as we would our own, that is, with the same heart, and in the same way, that we would pursue our own good, we are engaged to persue theirs, though not in the same measure, and proportion; It is a likeness of quality, not of equality, of kind, not of degrees, which our Saviour requires, when he sayes, Thou shalt love thy Neighbour, as thy self. Thus our love is to extend it self. (1.) To those who are farre from us, and strangers to us, as well as to those who are next us Gaius is com­mended for his love to strangers, 3 John 5. That which we do to our own [...], for affections sake, let us do to others, that are strangers to us, for hu­manities sake (saith Quod praestamus nostris per affectum, praestemus alienis per humanit a­tatem, Lact. de vero cultu, lib. 6. cap. 12. ( [...]hi) pag. 347. Lactantius.) 2. To those who are bad, as well as to those who are good. [...] apere [...] e­rea [...]us, ne­mo tame [...] est à bene­fic [...]s chari­ta [...]s exclu­de [...]dus, Fulg. Ser. de charita­te, p. 506. Though in this work of love some ar [...] to be preferred before others, yet none are to be excluded. A wicked man is partaker of the hu­mane nature, and under a possibility of being made partaker of the Divine nature, and there­fore to be loved; you were, as he, before con­version, and God can convert him, and make him, as you are, and therefore love him. Here­by you will imitate your heavenly Father, Who maketh his Sunne to rise on the good and on the bad, and maketh his rain to fall [Page 148] on the just, and on the unjust, Mat. 5.45. Its true, that David sayes, he did hate those, that hate the Lord, Psal. 139.21. and so will every good man, but (Vir pius odit impro­bum, sed perfecto odio, per­fectum au­tem odium est, quod nec justi­tiâ, nec sci­entiâ caret, id est, ut nec propter vi­tia homines oderis, nec vitia prop­ter homines diligas. Dav. in Coloss. p. 31. as a learned man observes) He hates them with a perfect hatred, now (sayes he) perfect hatred is that, which neither wants justice nor knowledge, that is, so as neither to hate mens persons for their vices sake, nor yet to love mens vices for their persons sake. (3.) To enemies, as well as friends; and indeed this is proper to Christianity. All men will love their friends (sayes Amicos d [...]ligere omnium est, inimicos autem so­lorum Chri­stianorum, Tert. ad Scap. Tertullian) but Christians onely will love their enemies.Jenkins on Jude, part 1. p. 131. To be kind to the kind argues civility, to be unkind to the un­kind argues corruption, to be unkind to the kind argueth divelishness, to be kind to the unkind ar­gueth Christianity.Dav. in col. ibid. This doth especially evid [...]nce the force and efficacy of love; for as that fire is hottest, which warms not onely those things which are near, but also those which are at a distance: so is that love the most per­fect, and lively, wich reacheth not onely to friends, but also to enemies.Robin­sons Es­sayes, pag. 145. Let there­fore the grace of God herein especially triumph over our corruption, that whereas by nature, we would be loved of them whom we hate, by grace we may love them which hate us: This is a great work of grace indeed, yet most necessary for all Christs Disciples, for we have his command to love our enemies, to bless them that curse us, and to do good to them that hate us, and to pray for them, that despightfully use us, and persecute us, Mat. 5.44. besides which we have his example; he loved us, when we were strangers, and a far [Page 149] off, Ephes. 2.12, 13. yea, ungodly sinners and enemies against him, Romans 5.6, 8, 10. Colos. 1.21. Now the consideration of this, that we were sometimes foolish, disobedient, de­ceived, serving divers lusts and pleasures, living in malice, and envy, hatefull, and hating one another, and that then the kindness and love of God our Saviour appeared unto us; this (accord­ing to the Apostles arguing, Titus 3.2, 3, 4.) should have a mighty influence upon our spirits, to the melting and moulding of them into love, and meekness, towards all men, even those who are ungodly, and strangers, yea enemies unto us. but I passe this, and come to speak of Christians love one to another.

Sect. 3.

(2.) A Christians love is most eminently to be manifested towards the Saints,By love o [...] the Saint [...]s especially. all the Saints Col. 1.4. all, In quibus aliquid Christi videmus, in whom we see any thing of Christ, as it is reported Bucer's was. Though Christian love be very extensive, yet there is an order to be observed in that extent; Next unto Christ, his Saints must have the highest Room in our hearts, and our choisest, chiefest love is to be reserved for them. Jenkins on Jude Part. 1. page 133. Though a love of bene­volence is not to be denied to the bad, yet our love of Complacency must be set upon the good. Though the Holy Ghost hath exempted none from being the Object of our Beneficence (whereby our love is expressed) we must do [Page 150] good to all, yet there is a [...], an especially put upon the houshold of faith; They must have a special preferment in our affection, and a pre­heminence in the fruits of it, Galatians 5.10. Ut ca ob­ject [...] meli­us viden­tur, quae su [...]t magis in lace po­sita, quia lux est for­male ob [...]e­ctū vis [...]s: sic illi ho­mines ma­gis aman­tur, qui sunt Deo magis con­juncti, quia Deus est formale, & propriū objectum charitatis, Dav. in Col. p. 30. Nor is it without reason, that the Saints should be more loved by us than others, be­cause that which is the formall reason of love is most conspicuous in them; for, as those objects are best seen, which are most in the light, because light is the formall object of sight: so those men are most to be loved, who are nearest to God, be­cause God is the formall and proper object of love.Sanctior est copula cordium quàm cor­porū, Bed. The bond of grace is more eminent than the bond of nature; and Sanct [...]ora membra sunt ma [...]o­ri charita­te ample­ctenda. Aug. where there is the most holiness, such are to be embraced with the most love; thus Beatus, qui amat te, & amicum in te, & inimicum propter te. Aug. Conf. lib. 4. cap. 9. page 73. Though all men are to be loved for Christs sake, even enemies, and wicked men, yet believers are to be loved in him, and happy is that man, who thus expresseth his love to Christ. This is a matter of such concernment and consequence among Christians, that I shall crave leave to expatiate a little, in venting the thoughts and desires of my heart about it. And here I could wish, that I had occasion to say to the Christians of this Generation, as the Apostle doth to the Thessalonians, 1. Thes. 4.10. As touching Brotherly love, you need not that I write unto you, for ye your selves are taught of God to love one another, and indeed you do it. But alas! its A complaint of the want of love among Christians. otherwise. It was said of the Christians in Tertullians time, Tert. Apol. cap. 39. p. 47. Vide, ut invi­cem [Page 151] se diligant, See, how they love one another. Then there was so much love, that it was, Ad stu­porem Gentilium, To the wonder of the Gentiles; but now there is so little, that it is, Ad pud [...]rem Christianorum, To the shame of Christians. We live in the last and worst days of the world, 2. Timoth. 3.1. in which (as our Saviour fore­told, Mat. 24.12.) iniquity abounds, and the love of many waxeth cold. It was the conjecture of Meritò primum Dei judici­um fuit in aquâ con­tra ardorē luxuriae; ultimum vero judi­cium erit in igne con­tra teporē charitatis. Ludolph. de vitâ Christi. Part 2. cap. 87. one, That as Gods first judgment a­gainst the old World, was by Water, against the heat of Lust: so his last judgment, upon the World that now is, will be by Fire, against the coldness of Love. Which if true, we may fear that great and terrible day is not far off, seeing the hearts of men, yea of good men, are so cold in love, one towards another. Oh! my friends, for the enmities and animosities, the envy and strife, the divisions and dissentions, the hatred and wrath, which have been, and are, among Christians themselves, not only in o­ther places, but even in England, a place of the greatest light and profession, whereby they maligne, censure, reproach, despise, oppose, bite, and devour one another, there are, at least ought to be, great searchings of heart; and Oh! that my head were waters, and my eyes fountains of tears, to weep day and night for the want of love, in the Christians of this generation towards one another. Hear a little some of the complaints which have been made (and not without cause) about it. The fire of brotherly love (sayes Wats. Per­fume of Love. pag. 625, 626. one) is almost ready to go out, scarce any sparks of it yet remaining among us, but instead of the [Page 152] fire of love, the wild-fire of passion rageth vehe­mently, and is predominant. Many live, as if they had been born on the mountains of Bether, the mountains of division, and as if they had been baptized in the waters of Meribah, the waters of strife. Alas! (sayes Baxters Saints Rest. Edit. 4. Part 1. p. 138. 135 133. 136. another) that Turks and Pagans can agree in wickedness, better than Christians in the truth; that Bears, and Lions, Wolves and Tigers, can agree together, but Christians cannot; that a legion of Devils can agree in one body, and not the tenth part of so many Christians in one Church. I read indeed in Pagan writers, that Christians were as cruel as Bears and Tigers against one another. Am­m [...]anus Marcellinus gives it as the reason of Julians policy,Am. Mar­cell. [...] Juliani. in proclaiming liberty for every party to profess and preach their own opinions, because he knew the cruell Christians would then most fiercely fall upon one another, and so by li­berty of conscience, and by keeping their Children from the Schools of learning, he thought to have rooted out Christianity from the earth. But I had hoped his accusation had come from the malice of the Pagan writer; little did I think to have seen it so far verified. Did I ever think to have heard Christians so to reproach and scorn Christians? and men professing the fear of God, make so little conscience of censuring, vilifying, slandering, and disgracing one ano­ther! Lord! what Devils are we unsanctified, when there is yet such a nature remaining in the sanctified? Such a Nature hath God, in these dayes, suffered to discover it self, even in the godly, that, if he did not graciously and pow­erfully [Page 153] restrain, they would shed the blood of one another, and no thanks to us, if it be not done. It was a just charge and sad complaint made by Hilder­sham on Psal. 51. p. 691. a Reverend, and holy man, more than thirty years agoe, which for the sutable­ness of it to our own case and time, I shall here transcribe. It is utterly a fault among you (said he then) that the difference in judgment and practice, about the Ceremonies of our Church, hath caused such strangeness, and alienation of mind and affection, between such as do truly fear God, both Ministers and people; We are so far from receiving, esteeming, loving, and main­taing society one with another, notwithstanding this difference in judgment about these things, that we are apt to despise and judge one another for it, and doubt whether there be any truth of grace in them that differ from us in these things. Surely (saith the one side) the indifferency, and lawfulness of these things is now so clearly ma­nifested, as these men must needs be wilfully blind, that do not see it. Nay, certainly they cannot chuse but see it well enough, and were it not for a carnal respect to their credit with the people, among whom they have gotten a great name and applause, by standing out so long, they would doubtless conform themselves. And surely (saith the other side) the utter unlawful­ness of these Ceremonies, is now so clearly reveal­ed, that these men must needs be wilfully blind, that see it not; nay, they do see it well enough, and were it not for a carnal respect they have unto their worldly peace, and estate, they would never use them; certainly they sin against their [Page 154] conscience, in observing of them. And what truth of grace can there be in them that are wil­fully blind, and for carnal respects, do thus sin a­gainst their own conscience. And thus do both sides grossely and dangerously erre, and sin against their brethren. And when ye sin so against the brethren, (saith the Appstle 1 Cor. 8.12.) ye sin against Christ. For the experience of all times, and of this present age, proveth evidently, that there be of both sides that fear God unfeigned­ly, and in the whole tenour, and course of whose conversation, the life and power of true godlinesse doth manifestly appear. And if thou do not see this (whosoever thou art, that art most bitter and violent of either side) then art thou certain­ly thy self most wilfully blind. And I do assure thee (in the Name of the Lord, and by good warrant out of his Word) that if thou canst not unfeignedly love every one that truly feareth God (whether he conform, or not conform) if thou canst not bewail and strive against these hard conceits thou hast been wont to entertain against such, thou canst have no comfort at all in thine own estate before God: Thus far he. And is the matter any whit amended now? Truly no; the same occasions of difference in judge­ment remaining, there are the same distances of affection, the same heats and contentions of spirit attending thereupon; nay, I fear, greater, which is very sad to consider: Reynolds Sermon of the peace of the Church. p. 16. 17. Of Bro­therly Re­co [...]e l. p. 8, 19. Indeed it were to be desired, though hardly to be hoped, that in the Church of God, there were no noise of axes, and hammers, no difference in judgments and conceits, but in the best ages of the Church there [Page 155] have been, and therefore we can expect no other, than that there ever will be, varieties and diffe­rences of judgment: But that in this case of un­avoidable differences among good men, there should be no more mutuall charity, meekness, mo­deration, tolerance, and humanity expressed, and one the contrary, so much judging, despising, re­jecting, and insulting over one another, such bit­ter invectives, and voluminous reproaches, such recording of Brethrens infirmities, and raking in­to the sores, which Christ died to heal; such backbiting, slanderous speeches, such secret divi­ding contrivances, and deep designs against Brethren; that disagreement of judgements, should break forth into disunion of hearts; that amidst the variety of our severall conceits, there should be no more care, to preserve still the unity of faith, and love, by which onely we are known to be Christs Disciples; that though there be not Via una, one Way, there should not yet be Cor. unum, one Heart. This is a Lamentation, and will be for a Lamentation. Now, when these things are thus among us (though they ought not so to be) shall we sit still in silence, and stupidity, and suffer the sweet and soft fire of love to dy out quite, and the wild-fire of passion and contention to spread and prevail, without mov­ing a tongue, or hand, or foot towards the repres­sing of the one, and reviving of the other? Shall we see Christians taking one another by the throat, and stand by, as if we were unconcerned in it? This were enough to make the dumb to speak; For surely, should we altogether hold our peace, the stones would immediately cry out, as [Page 156] our Saviour said in another case, Luke 19.40. This may somewhat justifie, and vindicate my writing, when I may not speak, that my Pen may reach those, whom my tongue cannot; especially, when it is upon so harmlesse, and innocent a design, as the abating of wrath, and advancing of love, among Christians, which the love of Christ, (the main subject of this dis­course) doth so naturally, and necessarily lead unto. Suffer me therefore, as I have called up­on you to love the Lord Jesus, now to call up­on you to love one another. The Author of that Comment upon the Epistle to the Galations (in­serted in the sixth Tome of Hieroms works, Sixt. Se­nens. Bibl. lib. 4. p. 309. Gerh. Pa­trolog. p. 317. Rivel. crit. Sacr. lib. 4 p. 1133. though it be none of his) reports of St. John, That whiles he abode at Ephesus, to a very great age, so that he was hardly led to the Church be­twixt two, when he was not able to make any long discourse to his hearers, he used onely to speak these words, Little children, love one another. And truely, were I to finish my Testimony, or my course, so as never to speak, or write more unto you, I could not do it better, than as I now do, by bespeaking your love one to another. Oh! Christians love one another, and I beseech you, let this counsell be acceptable unto you, do not deny me this request, me thinks, you should not, when I come in Christs name, and beg it for his sake, who hath laid such obligations up­on you hereunto, that you must needs be ex­ceeding hard, and obdurate, if you withstand them. Give me leave to propound them to your consideration.

Sect. 5.

(1.) COnsider how strictly this is enjoyned, and how strongly urged by our Lord Jesus. It was his dying charge,The first Motive to perswade mutual love a­mong Christians from Christs commands which he fre­quently inculcated, sweetly insinuated, and pow­erfully pressed upon his Disciples, and in them upon all Christians. Manton on Jude p. 131. Speeches of dying men are received with most veneration, especi­ally the charge of dying friends; Therefore the Brethren of Joseph, fearing lest he should re­member the injuries formerly done to him, used this plea, Thy Father did command before he di­ed, saying, So shall ye say to Joseph, Forgive, I pray thee, now the trespass of thy Brethren, &c. Gen. 50.16, 17. When Christ took leave of his Disciples, he left this as his last charge, that they should love one another, and let us see, how he propounds, and sets this home, that it might take place with them, John 13.34, 35 You may take the rise of this Discourse from the 33 verse, where he gives this sweet, and kind compellation, Little children, and he doth it, to make the easier way for what he had to propound to them; As if he had said,Gerh. Harm. p. 849. It becommeth obedient children to bear in continuall remembrance the words of their dying Father, and it is but necessary for you, who are my children, to keep and carry about with you, for ever fixed in your hearts, this, which, as my dying legacy, I bequeath to you, of loving one another. When he coms to the matter, you may see, how he fils [Page 158] [...] [Page 161] [...] [Page 158] his mouth with Arguments, as many arguments almost as words. A new commandement I give unto you, that ye love one another, &c. You see, (1.) It is a commandement, Gerh. p. 852. not a bare advice, and counsell, which he leaves as an arbitrary matter for them either to do or not to do ac­cording to their own will, and pleasure; but he binds them to it by a weighty, and seri­ous command. NowIntonante divino prae­cepto, [...]on objiciendū, sed obedi­endum, Tert. When the sound of a divine precept enters into our ears, we must leave off objecting, and fall to obeying. (2.) It is a commandement of his own prescribing, a com­mandement I give unto you. Gerh. ubi supra. I, who am your one, and only Master, Mat. 23.8▪ 10. I, to whom your audience and obedience hath been bespoken by a voice from the excellent glory, Mat. 17.5. 2 Pet. 1.17. I whom you own as your Lord and Ma­ster, John 13.13. I command you to love one another, and therefore it concerns you, who are my Disciples, and followers, to observe me herein. Again (3.) It is a commandement, which I give unto you, as a special token, and privi­ledge. Gurnal Christian Arm. part 2. p. 424. He was now taking his farewell of them, and this was as the streakings of that milk wherewith he had fed them; never dropt a sweeter discourse from his blessed lips, he saved his best wine till last: He was now making his last will, and among other things, which he bequeaths to his Disciples, he takes this commandement, as a Father would do his seal-ring off his finger, and gives it unto them. Yet this is not all; for (4.) He gives it them, not barely as a commandement, but as a new Commandement. A new commande­ment give I unto you. Wats. Perfume of Love, p. 618. Which is not to be [Page 159] understood, as if it were so new, as never to have been heard of before; for it it was as old as Moses, written in the ancient Statutes and Re­cords, Lev. 19.18. Nay, as old as Adam, written in the Heart of Man, by Nature, as with the point of a Diamond, in which respects it was an old commandment: And yet new, (1.) Because Excellent, for the Hebrews call that New, Novum He­braicâ di­citur phra­si, non quia novum sed quia prae­stantissimū, Mald. which is Excellent Psal. 33.3. a new song there, is an excellent song; and a new commandement here, is a most excellent commandment; as if he had said, I have given you many command­ments, whiles I have been conversant with you. but now I give you one, which is instar omni­um, one instead of all, one most excellent, this of love. Again, new (2) Because renewed, thus the Jews use to speak, that which is renewed, they call new; thus Jer. 26.10. the new gate there, is the gate that was but repaired, and Ezek 36.26. the new heart is the renewed heart. This commandement of loving one another, Christ here calls a new commandment, com­ing forth now in a new edition, corrected, and enlarged; corrected and amended, from the false glosses and corruptions of the Scribes, and Pharisees: and enlarged from his own example, as it follows in the next words; As I have lov­ed you, that ye also love one another. Before it was only, Thou shalt love thy neighbour as thy self; now it is, Love one another, as I have lov­ed you. And yet he hath not done, for (5.) it is a commandment strengthend with the most forcible Motives. (1.) The first is in the words even now mentioned; That you love one ano­ther, [Page 160] as I have loved you. This Motive is drawn from his own example, his love which he hath shewed unto us, and there are two things in Christs example, which may engage our love one to another; for from his Love towards us, (1.) We have the strongect Reason and ground for our love to Christians.Particula [...] po­nitur [...] id est, quia ego vos di­texi, ideò aequum est ut & vos invicem diligatis. Gerh. Har. p. 855. So some take this As here, for Because, as if the meaning were, Because I have loved you, it is but equal and reasonable, that you should love one another. Thus he propounds his own love towards us, in taking our nature upon him, coming in flesh, living so lovingly and kindly among those with whom he conversed, and at length seal­ing up all with his blood and death, as a strong Obligation to us, to love one another; and so indeed it is, What can be greater?G [...]rnals Christian Armour, Part 2. p. 424. What should not the love of Christ command a Christian? if it were to lay down his life for the brethren, would it be denied? how much less, when it is only to lay down our strifes and animosities, and to embrace one another in love? If Christ your Master and Lord, your Head and your King, hath thus loved you, who are but Disciples, Servants, Members, and Sub­jects, much more ought you to love your fellow-servants, members, and subjects. (2.) We have the highest and best Rule, and pattern, for our love to Christians. Christ by his love to us, hath not only given us an Argument why, but also a Direction how, we should love one another, and we are bound to conform to him herein. He that saith, he abideth in Christ, ought himself also so to walk, as Christ also [Page 161] walked, 1 John 2.6. and We must walk in love, as Christ also loved us, sayes another Apostle, Ephes. 5.2. We must follow Christ in his love, though we cannot do it passibus aequis: We must write after his copy, though we can­not make such fair Characters. We must love one another, as he loved us, though we can never love as much as he; in the same manner, though we fall short in the measure. Gerh. Ub. supra p. 855. J [...]es Schol. pract. Di­vinity. Part 1. in his Treat. of Christs fulness. p. 226. And here there are these things, in which our love of Christians, should be conformable to Christs love towards us. (1.) The love of Jesus Christ towards us was a free love, he loved us when we deserved it not; without consulting his own profit or advantage, but only minding our salvation: and hereby he hath taught us to love one another freely; not respecting our own profit, but the will and command of God, paying it as a debt, not to purchase some benefit to our selves thereby, not lo [...]king at our own things herein, but at the things of others, the good and benefit of those whom we love, more than our own, 1 Cor. 10.24. Philippi. 2.4. (2.) The love of Jesus Christ towards us, was a true and reall love: he did not feign and c [...]un­terfeit a love to us, but did truly love us; it was not complementall, but cordiall; it was not verball, but reall. He went about doing good, and suffering evil, for our sakes, all his life long, Acts 10.38. Heb. 12.3. and then gave himself for us, his blood, his life, out of his great love to us, Ephes. 5.2. and hereby he hath taught us to love one another sincerely, and really, without dissimulation, Romans 12.9. [Page 162] unfeignedly, 1 Peter 1.22. not in word, and in tongue only, but in deed, and in truth also, 1 John 3.18. There must be a work and labor in our love. 1 Thes. 1.3. Heb. 6.10. so as that we must perform all offices of love and kindness to the Saints. Our love towards them must be expressed by sympathizing with them in all conditions, Rejoycing with them that do re­joyce, and weeping with them that weep, Rom. 12.15. Distributing to the necessities of them that want, as we are able, and opportunity is offered to us, Rom. 12.13. Gal. 6.10. 1 John 3.17. James 2.15.16. Bearing with them in their infirmities, Gal. 6.2. Forbearing of them and forgiving of them, when they offend us, Ephes. 4.32. Col. 3.12, 13. Yea, laying down our lives for the brethren, as the case may be, and need sometimes requires, 1 John. 3.16. Rom. 16.3, 4 Phil. 2.17, 18. We must not count our very lives too dear for the brethren,Cotton upon John p. 262. Roberts Bel. Evid. p. 232. when the laying of them down may be ser­viceable to the glory of God, and the good of his Church, and the sparing of them would be pre­judicial both wayes. (3.) The love of Jesus Christ towards us was a constant love. Having loved his own which were in the world, he loved them to the end, John 13.1. Whom Jesus Christ once loves, he loves for ever; nor do the un­kindnesses of his Children tire him out, and make him cease loving of them: They may make him hide his face from them, but not set his heart against them—

Now hereby he teacheth us to be constant in our love one to another, to continue and persevere in our love to the end, Heb. 13.1. yea to abound and increase more and more, as the Apostle prayes, 1 Thes. 3.12. Our love of the Brethren should be perpetual and not be altered, interrupted and abated by their petty unkindnesses, much lesse by the greatest and most miserable change of their outward con­dition, Proverbs, 17.17. Thus have we from the love of Christ, both a Reason, and a Rule, for our love to one another, and by both a strong obligation thereunto, (2.) The second Motive it laid down in the 35. verse. By this shall all men know that you are my Disciples, if you have love one to another. This is the grand Character of Christianity, without which all our profession will come to nothing. There is a great Emphasis in the words, which tends to the stronger enforcing of that which he brings it for.Gerh. Harm. p. 856. Dr. Pierce Sermon on the place (mihi) p. 405. He doth not say, Hereby you shall be my Disciples, but hereby it shall be known, for we are made Disciples by faith, but manifested to be so by love. Nor doth he say, hereby I shall know that you are my Dis­ciples, for he knew all men, and needed not that any should testifie concerning man, John 2.24.25. Nor doth he say, hereby you shall know that you are my Disciples (though that be true 1 John 3.14.) but hereby others shall know; Nor doth he say, hereby they shall ghesse and conjecture, but hereby they shall know, as by a sure and infallible sign. Nor doth he say, hereby your Discipleship shall be known, as a [Page 164] special secret, to very few, but as the Sun in his Meridian, all men shall know it. Nor doth he say, that all men shall know, that you are my Servants and brethren, but my Disciples, whiles you observe my precepts, and follow my example, as Disciples should do. Nor doth he say, that hereby all men shall know, that you seem to be my Disciples in a disguise, but that you are so without a fiction. Lastly, he doth not say, your Discipleship shall be known by the assembling your selves in the house of Prayer, your crying Lord, Lord, your shewing signs and wonders, working miracles, or casting out Devils in my Name, your being Orthodox in judgment, and jumping together in your opi­nions, but by this it shall be known as a Token which never failes, If you have love one to ano­ther. So that this is the Badge of Christianity, and Character of every true Christian, to love one another,Charitas est quaed im forma in­formans a­lias virtu­tes, adeò ut aliae sine charitate informes sint, & virtutum quasi simu­lachra. Rolloc. in Col. 3.14. without which all our Profes­sion, Priviledges, and Performances, are nothing in the account of Christ. One would think our Saviour had by this time said enough to en­gage all Christians to love one another, but he hath not yet done; and therefore, if you passe on to the fifteenth Chapter, you will find him go over it again, and again: In the twelfth verse, sayes he, This is my Commandment, that you love one another, as I have loved you. Gurnals Christian Arm. Part 2. p. 425. As if he would signifie to them, that as he had one Disciple, who went by the Name of the Dis­ciple whom Jesus loved: So he would have a darling Commandment, in which he takes some singular delight; and that this should be it, viz. [Page 165] Their loving one another. And for a Conclusion [...]e goes over it again in the seventeenth verse, These things I command you, that you love one [...]nother; intimating, that this one thing was [...]ll things, all that ever he had spoken to them, [...]nd given them in charge, were either com­ [...]rehended in this, or to be referred to it. Thus [...]ur Saviour enjoyned and enforced this duty of [...]ove among Christians; this was his Doctrine which he preached to, and pressed upon, his Disciples, and in them upon our selves: and [...]hall we be so disingenious, as not to hearken [...]o him, and observe him herein? Yet this is not all, and therefore,

Sect. 4.

(2.The se­cond Mo­tive, from Christs Prayer.) COnsider in the next place his Prayer for it. Having preached it up among his Disciples on earth, in the Chapters fore­mentioned, as if he were resolved not to misse his work, he sets upon praying it down from his Father in Heaven, in the seventeenth Chapter which contains his excellent Prayer, Gurnall Uhi suprà. p. 426. and what he insisted most upon in his Sermon, that he enlargeth most upon in this Prayer. Love was the charge which he laid upon them, and Ʋnity is the blessing which he begs of his Father for them, verse the eleventh, Holy Father, keep through thy Name, those whom thou hast given me; and why all this care? that they may be one as we are. As if he had said, Father, did we ever fall out? was there ever discord betwixt [Page 166] us? why then should they who are thine and mi [...] disagree? So verse the 21. and again verse the twenty third, he is pleading hard for the same mercy; and why so oft? is it so hardly wrung from God, that Christ himself mus [...] tug so often for it? no, sure; but as Christ said of the voice that came from heaven, John 12.30 This voice came not because of me, but for your sakes: So must I say here, This ingemi­nated zeal of Christ, for his peoples unity and love, was for their sakes, that seeing how much his Heart was set upon their loving one another, their hearts might also be more set upon it, [...] seek and pursue it, and that seeing how grea [...] an enemy he was to contentions and divisions, they might be scared from raising and fomenting them. And doth it not concern Christians to make that the matter of their study and endea­vour, which Christ made the matter of his prayer? did he pray for Love and Ʋnity for us, and shall not we strive for it for our selves? Oh! how sad and dismall a sight is it, to be­hold Christians, by their wrath and bitternesse against one another, to make, as much as in them lyes, the Prayer of Christ of none effect▪ Surely, this would have some influence to the uniting of Christian hearts in love, if it were more seriously pondered by them. Yet this is not all,The third from Christs passion. for,

(3) Consider, that he not only Preached it, and Prayed for it, but also Paid for it;Gurnall ibidem p 427. As he went from preaching up love on earth by his Sermon, to pulling it down from heaven by Prayer: so he went from praying to paying for it, [Page 167] and the price which he laid down for it, was his Blood. It's true, that our Reconciliation with God, and Ʋnion with him, was the first and chief thing, which he purchased for his people by his death and bloodshed, b [...]t yet he had in his eye also their reconciliation and union with one another, and next to that, this was mainly in­ [...]ended by him: For his Church is his House and Resting-place, Psal. 132.13.14. and he knew he should take but little rest, if that were on fire by divisions and dissentions. It is his Kingdom, Psal. 2.6. and how should his Laws be obeyed, if all his Subjects were in an hub­bub against one another? In a word, his Church is a people, which he hath taken out of the world for his Name, Acts 15.14. that is, for his Honour, and Glory, but he would have little credit to be the Head of a wrangling di­vided people. And therefore where he prays that they may be made perfect in one, John 17.23. he insists upon this as his great Argument. That the world may know that thou hast sent we. Now that the knitting of Christians to­gether in Love, was one great end of Christs death, is clear from Scripture; take a place or two, Ephes. 1.10. The Apostle here shews, That this was the mystery of Gods will, purposed in himself from all Eternity, and published by the Gospel, viz. That he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him. The meaning of which place is thisFergus. on the place. That out of Christ all things are scattered, and dis­ordered, the whole world is a confused Chaos, [Page 168] and horrible confusion, but in and by him, by his Merit, and in his Body, all his Elect (whether Angels or Men, whe her already glorified, or yet upon earth) who before were separated from God, and one another, are recapitulated, and gathered together into one (as the word [...] is well rendred) that is,Signifi­cat [...] [...]artes dissectas, & divul­sas, in uaū corpus con­jungere, ut quum oratores brevem e­numeratio­nem argu­mentorum texunt, aut qui calcu­lis subdu­ctis singula in unam summam revoca [...]. Bez. in loc. Qui dis­persos in unum ag­men cogit, rectè dici­tur cos [...]. Grot. in loc. Are made one with God by the union of Faith, and one among themselves by the union of Love, asIn ejus corpus co [...]les [...]e [...]do, & Deo unimur, & inter nos mutuò fumus conjunct [...] Calv. in loc. Calvin observes on the place. Now this was effected by his Crosse, as appears from the next Chapter, where we have the matter more cl [...]arly and fully proved: See Ephes. 2.14, 15, 16, For he is our peace, who hath made both one, &c. The main and principal intend­ment of which words, is to set forth the effica­cy of Christs Mediation, towards the effecting of union, peace and reconciliation for the Sons of Men, according as they need: To this purpose,Goodwins Univers. Peace-maker. p. 2. 6. In the beginning of the four­teenth verse, be in generall proclaims Jesus Christ to be our peace. He is our peace, that is, the Author and Worker of our peace. Then, in the following words, he proceeds un­to those particulars, in which we needed, and Christ was made our peace, and they are two. (1.) Between our selves mutually, and here he instanceth in the greatest breach and enmity that ever was, that betwixt Jew and Gentile, this is in part of the fourteenth and the whole fifteenth verse. (2.) Between God and us, in the [Page 169] sixteenth verse. In the handling of these, he layes down the Parts and Means of accompli­shing both, and observes a notable parallel therein.

The Parts of the Peace made among our selves, Jews and Gentiles, are two

(1.) Positive. Making both one, verse four­teen. Making of twain one new man, verse fifteen. He made peace betwixt them, by uniting a distant, different, and divided people. And here you may note. (1.) The Nearness of the Ʋnion. Non ait Unum po­pulum, sed unum ho­minem, ut arctior con­junctio sig­nificetur, non tàm civium e­jusdem ci­vitatis, quàm membrorū ejusdem corporis, habentium unum Ca­put, nempè Christum, & unam quasi a ni­mam, nem­pè, Spiritū ejus San­ctum. Rolloc. in loc. He doth not say, One people, but One man, to signifie the strictness of the Ʋnion, not of Citizens of the same City so much, as of Members of the same Body, having one Head, to wit, Christ, and as it were one Soul, to wit, his Holy Spirit. And then you may further note, (2.) The way of accompli­shing this Ʋnion, Non ait, ut conjun­geret qua­les erant, sed ut con­deret, hoc est, crearet denuò, & regeneraret utrumque populum inter se conjungendum▪ Rolloc. ibidem. which was not by moulding them up together in the same condition, wherein he then found them, but by changing, creating anew, and regenerating of them first, and then uniting them, and therefore it is not said to make one man, but one New man, so making peace; Christ begins this Reconciliation at Renovation.

(2.) Privative. And that is by taking away the occasion and cause of the diff rence. Who hath broken down the middle wall of partition between us, having abolished the enmity, even the Law of Commandments contained in Ordi­nances, [Page 170] verse the fourteenth and fifteenth. This Law of Commandments were those Rites and Ceremonies, unto which the Jews were bound by the Lord under the Old Testament: Ceremo­nias has Inimicitas vocat, quia praeter cae­teros, hic erat unus finis, & usus Caere­moniarum, quòd per has Deus discrevit suum po­pulum ab omnibus a­liis genti­bus. Rollo. in loc. These were a wall of partition betwixt the Jews and the Gentiles, whereby they were se­parated and distinguished one from another; And they were the Enmity, that is, the ground of the Enmity, that was betwixt them, for which they were set one against another,Grot. in loc. the Jew despising the Gentile, and the Gentile hating the Jew, upon the account of them. These Jesus Christ abolished, and took away, thereby to unite the differing parties, and make peace betwixt them.

By way of Proportion hereunto, the Parts of the Peace betwixt God and us, likewise two. (1.) One Positive; Reconciliation. That he might reconcile both unto God in one Body, verse the sixteenth, that is, that he might make up the breach, distance, and estrangement, which sin had made, and bring us into that state of amity and friendship, which we once enjoyed; for that is the notion of Reconciliation, as is ob­servedReconci­liare nihil aliud est, quàm ami­ [...]tiā offen­sione ali­quâ gravi dicemptam resarcire, & sic ini­in [...]cos in pristinam concordi­am reduce­re. Dav. in Col p. 101. by a learned man. Where the phrase of reconciling us in one body is observable, intimating (sayesGoodwin Ubi suprà pag. 2. 3. one) That Christ in re­conciling us to God himself, carried it so, and did it under such a consideration and respect, as necessarily drew on, and involved our reconciliati­on one with another. (2.) The other is Privative, and that is, Slaying the Enmity, removing that which was the cause and occasion of the breach, and difference, betwixt God and us, which [Page 171] was only sin, which our Saviour took upon him­self, and thereby took away.

Now, the Means of accomplishing both these is one, and the same, though diversly expressed. In his flesh, verse the fifteenth, by the Crosse, verse the sixteenth, by his blood, verse the thirteenth; which comes all to one, for this peace, both with God and one another, was wrought by the blood which he shed, and the death which he suffered on the Crosse. By all which you see that Christs eye in his suffering was upon the reconciling of man to man, as well as of man to God. Now (that I may bring this home to my present purpose) is there any thing, that can be desired, more effectual to unite the hearts of Christians toge­ther in love, than the consideration of the Price, which our Lord Jesus laid down for the purchase of it? How can you (Christians) expect the fruit of Christs death in Reconcili­ation to God, if you mind not the other fruit of Reconciliation to his people? How un­worthy a thing were it for you, to uphold that enmity one against another, which Christ came to put away, and to put away that peace and love which he came to purchase? Did it cost him so much, even his Blood, his Life, to suppresse the one, and advance the other; and would it not be a shame for Christians, by their indulged enmities and animosities against one another, to make (as much as in them lyes) the Crosse of Christ of none effect, and his blood to be shed in vain? Consider this; and that Jesus Christ may not loose this fruit of his great [Page 172] cost for your good, see that yove love one ano­ther. I have yet one consideration more to propound to you, which should be of no small weight, with such as professe themselves Chri­stians, and it is this,

Sect. 5.

The fourth Motive from his Instituting his Supper (4.) COnsider, That one main end of his in­stituting the great Ordinance of the Supper was for the upholding and confirming of mutual Love among Christians. Rey [...]. Me­dit. on the Sacr. cap. 14. p. 103, &c. This Sacrament is, as it were, the sinew of the Church, whereby, the faithfull, being all animated by the same Spirit, that makes them one with Christ, are knit together in a bond of peace.Goodwins Peace­maker. p. 41. As it was appointed to be a seal of the Covenant of Grace, between God and us, ratified thereby: so also to be a Communion, the highest out­ward pledge, and ratification, and testimony of love and amity, among the members of Christ themselves. That it is so, is clear enough,

(1.) From that of the Apostle, 1 Cor. 10.17. For we being many, are one bread, and one body, for we are all partakers of that one bread. The very Elements signifie Ʋnion; One bread, and One cup, import one Body. Though naturally their parts were separated in severall grains, and grapes, yet are they by the art of man moulded together, and made up into one artificial body, consisting of divers homogenious parts: so Christians, naturally as disjoynted in their affe­ctions as their beings, are, by the powerfull [Page 173] operation of Christs Spirit, united into one spiri­tual body, a Symbole, and confirmation where­of, they have in this Sacrament; for by partaking of this one bread, they are evidenced to be One Bread, as the Sign, and One Body, as the thing signified. And therefore the same Apostle tells them in the 11. Chapter, verse 18, 20. that because of their divisions and dissentions, though they did come together, it was not to eat the Lords Supper, their very divisions cros­sing the end of its institution.

(2.) This appears likewise from the very act of eating and drinking, as at a Common Feast.Patricks Mensa Mystica. Sect. 1. cap. 6. p. 122, 123. &c. It is generally known, that among all Nations, Jews and Gentiles, their feasting together hath been for a sign of unity, conjunction of minds, and friendly society. Hence it is that all our Companies and Fraternities in Cities have their Guild-halls, where they meet, and [...]asts likewise at certain times, for the main­ [...]aining of love and amicable correspondence. Therefore this Sacrament was called by the Ancients, Synaxis, a collection, gathering to­gether, or assembling the faithfull; namely in­ [...]o that Ʋnity, which Christ by his Merits [...]urchased, by his Prayer obtained, and by [...]is Spirit wrought in them.

(3.) This makes that Sacrament agreeable [...]o its Type, the Jewish Passover, which was not only a Feast of Remembrance, but also a Feast of Love. It was Commanded to be one whole Lamb, and eaten in one Family, and not to have one bone of it broken, to signifie that there should be all Ʋnity, and no Schism, or Rupture, [Page 174] in the Church, which is Christs Body. The bread also was to be eaten without Leaven, which might signifie, how far they should be removed from the swelling of passion, and sowreness of malice, who did eat of the same unleavened-bread. And the Apostle makes this application of it to Christians, in reference to this Supper, 1 Cor. 5.7, 8.

(4.) The Rites in use among the Primitive Christians, which were annexed to this Sa­crament, do clear this. Their Holy Kisse, Romans 16.16. which the Apostle St. Peter calls the Kisse of Charity, 1 Peter 5.13. Their Love-Feasts, Jude 12. which (as Caena no­stra de no­mine ratio­nem sui o­stendit; vocatur [...], id quod dilectio pe­nes Graecos est. Tert. Apol. cap. 39. p. 58 See Jen­kins on Jude pt. 2. p. 256, 269 Tertullian observes) carried their Nature in their Name; called so to signifie and strengthen Love among Christians. Their collections for the poor, 1 Cor. 16.1, 2. These were all in Testimony of Love, and for the preservation of Charity among Christians.

(5.) Our Saviour himself put this out of doubt, for immediately before he ordained this Sacrament, he gave his Disciples an Ex­ample of love in washing their feet, which was for their instruction, to teach them to love, and condescend to one another, John 13.15. You see by this, that one end of the Lords Sup­per was for the advancement of love among Christians, nor is there any sin more contrary to this Ordinance (as Non est peccatum Sacramen­to Eucha­ristiae aequè adversúm at (que) discor­dia. Luth. Loci com. clas. 2. p. 141. Luther notes) than dissention.Ushers Ser. before the Parl. on 1 Cor. 10.17. p. 8, 9 & p. 13. Christians therefore should re­member, that as oft as they come to the Lord; table, so oft do they enter into new bonds of peace, and tie themselves with firmer knots of Love to­gether, [Page 175] this blessed Communion being a sacred Seal, not only of the union which we have with our Head by Faith, but also of our Conjunction with the other members of the body by Love. And therefore it is a lamentable thing,Dolendum quidem est, quum nos pauci nu­mero idem profitea­mur Evan­gelium, sa­crae Coenae occasione, quam prae­cipuum in­ter nos u­nitatis vin­culum esse decebat, in varias sententias distrahi. Calv. E­pist. fol. (mihi) pag. 246. to behold how this Holy Sacrament, which was ordained by Christ to be a bond, whereby we should be knit together in unity, is by Satans malice, and the corruption of Mans disposition, so strangely per­verted the contrary way, that it is made the principall occasion of that woefull distraction, which we see among Christians at this day, and the very fuell of endlesse strifes and contentions. Beloved! these things ought not so to be, though so they have been, and still are; and Oh! that Christians would at length lay it to heart, that Christs end and design, in this Ordi­nance, may be accomplished by their mutual love one to another, and disappointed by their differences and dissentions. Now lay all these together, Christs Preaching and Prayer, and Passion, and appointing this Ordinance for the knitting of Christians hearts together in love, and judge you, whether they are not a suffici­ent obligation to all those, who profess his Name, have tasted of love from him, and bear any real love to him again, to see that they love one another with a pure heart fervently, 1 Pet. 1.22. With the heart, sincerely, and unfeignedly, with­out complement, hypocrisie, or dissimulation. With a pure heart; pure in it self, being puri­fied by faith, Acts. 15.9. purified in obeying the truth through the Spirit, 1 Pet. 1.21. pure in its love, loving not for carnal, but holy ends, [Page 176] and seeking the soul-good of one another in the first place. And all this fervently; the word is [...],Leighs Crit. Sacr. Gerh. in loc. p. 136. which notes both the Intention of love, that it be with all the might, and like­wise the Extention of love, that it be constant without cessation or interruption. Thus should Christians love one another, and that for Christs sake, who hath deserved and doth expect it at our hands, to whom we cannot better express our love at this distance, than by loving those, who stand in so near a relation to him, and are placed in such vicinity to us, that they may be called his Proxies, to receive the fruits of our love to himself, in his absence, from us. And therefore, for a close, give me leave to renew my Exhortation to you, and to beseech, yea conjure you, in the words of the Apostle Paul to his Philippians, Chapter 2. 1, 2. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that you be like minded, having the same love, bring of one accord, of one minde. You see it's love, and unity, and unanimity (the Subject which I have in hand) which he exhorts unto, and Oh! how eloquent and em­phaticall, how strong and cogent is he in those arguments which he useth for the pressing of it. I am perswaded (sayes Reynolds Serm. on the place page 2. one) that th [...]re is scarce in all the Scripture to be found an Exhortation, wherein the duties required are set on with more invincible obsecration, with more melting and conquering perswasion, than in these words. For the uniting of the Pilippians [Page 177] hearts (sayes Ut Phi­lippensium animos compone­ret, ôquam sacro fa­scino usus est? Ipsa suada, cre­do, si loqui posset, non potuisset [...], ubi quot ver­ba, tot tela, quae nimi­rum ani­mos nostros percellant, sodicent, & lan [...]i­nent. Mor­toni senten­tia de pace procurand. inter [...] ­vangel. pag. 25. another) he useth a kind of holy charm and inchantment. I believe, Per­swasion it self, could not speak more perswa­sively, where there are as many weapons as words, able to work upon any heart not possest with an iron sinew. Let us take a short view of his Arguments.

If there be any Consolation in Christ]Reyno [...]ds Ubi su [...] p. 27, &c. Where is there Consolation, but in and by Christ, who is called the Consolation of Israel, Luke, 2.25. and wherein stands this Consola­tion by him, but in being our Peace-maker, making peace and accord betwixt God and man, betwixt a man and himself, and betwixt Man and Man? Here lyes the Spring of all your Comfort, and if you have drawn Waters of Consola­tion hence with joy, and would draw more, be like-minded, having the same love; for how can you expect Comforts from Christ, if you minister discomforts unto one another?

If any Comfort of Love] If you have ever found sweetness in the love of God, in the love of Christ, in Brotherly love, If you ever receiv­ed comfort by my love to you, if you desire to re­turn any comfort back by your love to me, shew the power of that love, which is to unite the mind, hearts, souls, judgments, and affections of Brethren one unto another, through want whereof, you will deprive your selves of one of the sweetest comforts of Christianity.

If any fellowship of the Spirit] If you know, and have experi [...]nced what it is to have2 Cor. 13.14. Com­munion with the Spirit in hisJoh. 16.8 Convincing,2 Thes. 2.13. Sanctifying,John 14.26. Teaching,Rom. 8.14. Leading, [Page 178] Rom. 8.26. Strengthening,John 14.16. Comforting, andRom. 5.5. Confirming influences, as a Spirit ofEphes. 1.17, 18. Wis­dom and Revelation, as a Spirit ofRom. 1.4 Zech 12.10. Grace and Holiness, as a Spirit ofIsa. 11.2. Counsell and Knowledge, as a Spirit ofJohn 16.13. Truth, as a Spirit ofIsa. 11.2. & 2 Tim. 1.7. Might and Power, as theJohn 14.16. Com­forter, as aRom. 8.16. Witnesse, andEphes. 1.13. Seal, andverse 14. Earnest. If you have ever found the benefit of Communion of Saints, and know what it is to have fellowship with them in the same Rela­tions, Principles, Ends, Interests, Gifts, Graces, Ordinances, Providences, Priviledges, Hopes, of which1 Cor. 12 4 7, 11, 12, 13. Ephes. 4.3, 4, 5, 6.15, 16. Col. 2.19. the Spirit of Christ is both the Vin­culum, and Vehiculum, knitting and uniting the whole Body of Saints to their Head, and the Members one to another, furnishing every Member with supplies, and influencing with life and power, for communicating of those supplies for the good of one another, and of the whole. If these things are so, and you have any sense and experience of them, it will be your great concernment to love one another; because, as there is nothing doth more further and strengthen your fellowship with the Spirit, and by the Spirit with one another, than Love doth; so there is nothing dothEphes. 4.30, 31, 32. Mat. 12.25. more wea­ken and obstruct both, than divisions and dissen­tions.

If any Bowels, and Mercies] In Christ towards you; if his tender heart have been wide open to refresh you. In you towards me; if you have any sympathie with a suffering Apostle, with a Father in bonds. In me towards you; if you have ever found in me the compassions [Page 179] of a Father. In you towards your Brethren, if you will not be like Judas, a Disciple with­out Bowels, whose Bowels gushed out, a Bro­ther without Natural affections, shew this tender-heartednesse in being like-minded one to another, having the same love. The Bowels are wrapped round as it were within one another, and so should the hearts and affections of be­lievers be.

Fulfill ye my joy] Afflictions I have enough already, you need not by your dissentions add more. A Prisoner in bonds, expecting the s [...]n­ [...]ence of Death, the sword of Persecution, but [...]hese things trouble me not, I can rej ice in Dungeons, in Bonds, in Deaths, if it go well with the Church of Christ, I prefer Jerusalem above liberty, and life, and my chiefest joyes. This would cumulate and compleat my afflictions, this would be heavier than my chain, darker than my prison, sharper than my sword, worse than a Nero unto me, if you my Chil­dren should wound my soul with your dissentions. God hath used me as a means of much joy to you, in using me as an Instrument to administer the Consolations of Christ, the Comforts of Love, the Fellowship of the Sp [...]rit, the Bowels of Chri­stianity, unto you. And God hath used you as a means of much joy to me. Your fellowship in the Gospel, my joy, Chapter 1.4, 5. Your faith in Christ, your readiness to suffer for his Name, my joy. Your care of me, and supplying my wants once, and again, my joy, Chapter 4.10, 16. These things are the beginnings of joy. Would ye Compleat it? would you make my soul [Page 180] run over with comfort? Would ye Crown me with Glory and Joy? O then, mind the same things, have the same love, and then I have all, I abound, and am full. There is no greater joy to a Minister of the Gospell, than to hear that his Children walk in the Truth, John 3.4. You see how the Apostle, fills his mouth with arguments, that the hearts of these Philippians might be filled with love one towards another. And I shall resume all that hath been said into an heap of Arguments, for the re-inforcing of this duty. There is Consolation in Christ, there is Comfort of Love, there is a Fellowship of the Spirit, there are Bowels and Mercies, there is the joy of many faithful Ministers of the Gospell to be fulfilled, there is a great Ordinance in one main end of it to be observed, there is the Purchase of Christs Blood to be obtained, there is his Pray­er to be answered, and sealed, there is his Ex­ample to be imitated, there is his Love to be returned, there is his Commandment to be o­beyed, there is our Discipleship to be manifested in the truth and power of it; and therefore it is but equall and reasonable, nay simply necessary for all those, who bear the Name of Christians, to love one another, and I beseech you, do it, yea, abound and increase more and more; And the Lord, who is the God of Love and peace, 2 Cor. 13.11. make you to increase and abound in love one towards another, and towards all men, To the end he may stablish your hearts unblame­able in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his Saints, 1 Thes. 3.12, 13. which though we [Page 181] [...]ail of here upon earth, yet this is some relief, [...]nd comfort, that it shall be fully and com­ [...]leatly obtained in heaven, where all darkness [...]hall be removed from the minds of Gods [...]eople, and all corruption from their hearts, [...]he cause of present strifes and contentions, and nothing but love and concord shall sway and [...]ear rule for ever; where Luther and Zuin­ [...]lius, and all dissenting Brethren, shall be [...]ade friends, and agree well together, as Si non amplius in his terris te visurus sum, [...]bi ta­men conve­niemus, ubi Luthero cum Zuin­glio optime convenit. Melch. Adam. in vitâ Iryn. page 879. Grynoeus wrote in a Letter to Chytraeus, a little [...]efore his death; where not only the wound of contention is cured, but the scarr, which is [...]ere oft left upon the place, is not to be seen [...]here, to disfigure the beauty of its rest, and [...]eace; the consideration whereof hath made Spero me brevi ex his rixis migraturū esse ad Ec­clesiam, in quâ sine Sophisticâ Deus cele­brabitur. Melanct. Epist. p. 224. Spero me brevi in Ecclesiam Coelestem migraturum esse procul remotam ab illis fu­riis, quae nunc Ecclesiam horribiliter turba [...]t. Idem. pag. 514. Cupio ex hâc vitâ migrare propter duas causas: (1) Ut fruar de­siderato conspectu Filii Dei, & Coelestis Ecclesiae: (2) Ut liberer ab immanibus, & implacabilibus odiis Theologorum. Melch. Ad. in Vit. Strigel. p. 427. some pious, precious souls weary of earth, and willing to be dissolved, wishing and desiring the wings of a Dove, (with the Prophet David, Psalm. 55.6.) that they might flee away and be at rest, in that place, where there is a Rest re­maining for the people of God, as from all other evils, so from this of divisions and dis­sentions, among Brethren, Heb. 4.9

And thus much shall suffice to have been spoken concerning the first Affection, Love to the Lord Jesus, on whom I have given the longer Attendance, and served with the more [Page 182] solemnity, because of her Royalty, as Queen Regent in the soul; As for the rest, which are her Train of Handmaids, waiting on her, I shall dispatch them with the more ease and brevity, yet can I not wholly omit them, forasmuch as Love her self is not compleat without them. Briefly thus,

Sect. 1.

Tha [...] [...]t be accompa­nied with Desire. (1.) LET your Love to Christ run towards him in desires, earnest, hungring, and thirsting, desires after Ʋnion, and Communion with him. The tidings which you have of him in his word, as the Desire of all Nations,Whitak. Serm. on the place p. 46. Haggai 2. 7. because of his desirableness in himself, and in comparison of other things, [Page 183] Cant. 5.10.16. Proverbs 3.15. because of theDesidera­tus cunctis gentibus dicitur, quoniā om­nes gentes illius ad­ventu, & redem­ptione, mul­tùm indi­gebant, & unaquae (que) res quasi pondere naturae ap­petit id quo maxi­mè indiget. Riber. in loc. absolute need which all have of him, without whom, they can neither live comfortably, nor die happily, as being without God, and without hope, so far as they are without Christ, Ephes. 2.12. and because of his desire towards them, to do them good, and communicate of his fulness to them, Prov. 8.31. Cant. 7.10. this should render him desirable unto you, whatever he is in the thoughts and esteem of the blind, un­believing world, Isaiah 53.2. and should make him actually desired by you, even by all of you, that you may tast and see how good and gracious, how loving and lovely he is, Psalm. 34.8. And every tast which any of you, who know, and love, and believe in him, have had of his sweetness and fulness, should set you on longing for more, not with pain, as at first, but with pleasure. Know Christ therefore so as to love him, and love him so as to Amor est pondus a­nimi, quo­cun (que) fer­tur; & a­more fer­tur animus in Deum, tanquàm in centrum aeternae quietis. Aug. de civ. Dei. lib. 11. ca. 28. p. 677. & Less. de sum. bono. lib. 2. cap. 11. p. 201, 202. long after him, long to know him more, long to love him more, long to enjoy him more on earth, till your knowledge, love, and longing, shall be perfectly satisfied in heaven.Sistitur appetitus in viâ, satiatur in patriâ. Indeed a Christians appetite is stayed with what he hath from Christ for a Viaticum in his present pilgrimage, but it is not fully satisfied, till he come home to his own Country and Fathers House, in which respect our present life is but a life of desires in comparison, and the life to come most pro­perly the life of enjoyments. Whiles the men [Page 184] of the world make choyce of many things to be the objects of their desires, do you pitch upon Christ, who alone is sufficient to satisfie your desires, which all other things ne­ver can. When you hear many say, Who will shew us any good, and place that good in some outward thing? do you with David say, Lord! lift thou up the light of thy countenance upon me, Psalm. 4.6. Whom have I in hea­ven but thee! and there is none on earth that I desire besides thee,Arrow­smiths Ar­mil. Ca­tech. Aph. 1. Exerc. 4 page 59. Psalm. 73.25. (f) Let Diotrephes say, It is good for me to have the preheminence; Judas, It is good for me to bear the Bag: Demas, It is good for me to embrace this present world; But do you conclude with David, Psalm. 73.38. It is good for me to draw nigh to God. And in drawing nigh to him, let your souls follow hard after him, Psalm. 63.8. Pant­ing after him, as the Hart panteth after the Water brooks, Psalm. 42.1. Thirsting, and longing for him as the dry and thirsty land for water, Psalm. 63.1. Thus pant and thirst, and long for his manifesting himself to you in mediate communion in grace. Let him kisse ne with the kisses of his mouth, Cant. 1.2. Stay me with Flagons, comfort me with apples, for I am sick of Love, Cant. 2.5. Let my beloved come into his Garden, and eat his pleasant fruits, Cant. 4.16. Make hast, my beloved, and be thou like a Roe or a young Hart upon the moun­tains of spices, Cant. 8.14. And (2.) for his coming to take you up into immediate commu­nion with himself in Glory. O! when shall I come, and appear before God in Glory! Psal. 42.2. [Page 185] When wilt thou shew me the path of life, that I may come into thy presence, where is fulness of joy, and pleasures for evermore, Psalm. 16.11. When shall I behold thy face in righteousness, so as to be satisfied with thy likeness, Psalm. 17.15. I desire to be dissolved, and to be with Christ, Phil. 1.23. Even so come Lord Jesus, come quickly, Revel. 22.20. I conclude this in the words of that Devout Soul—

Sect. 2.

(2.) LET your Love to Christ rest on him by Delight.With De­light. If you love him whom you have not seen, then, though now you see him not, yet believing, rejoyce with joy unspeakable, and full of Glory, 1 Peter 1.8. If Christ hath brought you into his Chambers, remember his love more than wine, so as to be glad, and re­joyce in him, Cant. 1.4. If he hath brought you into his banqueting house, and his banner over you hath been love, sit down under his shadow with great delight, and let his fruit be sweet to your tast, Cant. 2.3.4. say with David, Psalm 116.7. Return to thy Rest O my soul, for the Lord hath dealt boun­tifully with me. I call for no more at your [Page 186] hands in this, than the Apostle doth of his be­loved Philippians, and in them of all Christi­ans, Phil. 4.4. Rejoyce in the Lord alway, and again I say rejoyce; in which words you see both, Who it is, that is to be the Object of a Christians joy; not himself, nor the world, nor the creature, but the Lord, the Lord Jesus Christ; and also How he is to rejoice in him, viz. Greatly and Abundantly, Rejoyce; and again rejoyce; and continually, rejoyce in the Lord alway: At all times, in all conditions, unto the end. Nor is all this required without sufficient reason, for as Good is the object of Joy, so Jesus Christ is such a good, as renders him a most adequate object of the joy and delight of all his people See these particu­lars more fully ope­ned in D. Reynolds Sermon on Phil. 4.4. p. 8, 9, &c.. (1.) He is a Good ever present with them, Lo, I am with you alway, Mat. 28.20. I will not leave you comfortlesse, I will come to you, John 14.18. He is bodily absent, but spi­ritually present, in his Ordinances, and by his Spirit he is ever among them, to walk in them, as in his House and Temple, 2 Cor. 6.16. Rev. 2.1. to manifest himself to them, to sup with them, and make his abode with them, as his friends and favorites, John 14.21, 23. Rev. 3.20 (2.) He is a most Precious Good; not an ordinary com­mon Good, which if a man want he may com­pensate with some other thing; but a Treasure and Pearl of highest price, in whom are un­searchable riches, Ephes. 3.8. Hidden Trea­sures, Col. 2.3. In comparison of whom all o­ther things are but losse and dung, Phil. 3.7, 8. most precious in the eyes of his people, 1 Pet. 2.7. precious in his own immediate excellencies, The [Page 187] chiefest of ten thousand, Cant. 5.10. precious in the respects he bears to us; in the sweet and in­timate relations of an Husband, Head, Saviour, Brother, &c. precious in the great things he hath done for us, in the rich supplies of grace and peace he doth bestow upon us, in the high dignity whereunto he advanceth us, &c. (3.) He is a full and sufficient Good for his people. There is in Christ something propor­tionable to all their wants. He is Bread, Wine, Milk, Living-water to feed them, Isaiah 55.1. John 6.5. cap. 7.37. He is a Garment of righteousness, to cover and adorn them, Isaiah 61.10. Rom. 13.14. a Pysician to heal them, Mat. 9.12. A Counsellor to advise them, Isaiah 9.6. A Captain to defend them, Heb. 2.10. A Prince to Rule, a Prophet to Teach, a Priest to make Atonement for them. A Husband to Pro­tect, a Father to Provide, a Foundation to Sup­port, a Root to Quicken, an Head to Guide, a Treasure to Enrich, a Sun to Enlighten, a Foun­tain to Cleanse, Acts 5.31. Acts 3.22. Heb. 10, 11, 12.21. Isaiah 54.5. Isaiah 9.6. Heb. 2.11. 1 Cor. 3.11. Revel. 22.16. Mal. 4.2. Zech. 13.1. As the one Ocean hath more Wa­ters than all the Rivers in the World, and one Sun more Light than all the Luminaries in heaven: so one Christ is more All to a poor soul, than if it had the All of the whole World a thousand times over. (4.) He is a most pure Good, with­out any mixture of drosse, or bitternesse, to abate or corrupt the excellency of it. A Lamb with­out spot, and blemish, 1 Pet. 1.19. He did no sin, neither was guile found in his mouth, [Page 188] 1 Pet. 2.22. Holy, harmlesse, undefiled, Heb. 7.26. Never any believer found any thing in him, for the which to repent of making choyce of him. Even the severest things of Christ, are matters of joy unto his servants. If he make them sorrowfull, their sorrow is turned into joy, John 16.20. his very Yoke is easie, and Bur­den light, Mat. 11.30. his Commandments not grievous, 1 John 5.3. nay his very Cross, and afflictions, matter of choice, of joy, of gloriation, of triumph, Heb. 11.25, 29. Acts 5.41. Rom. 5.3. Rom. 8.37. and if his sufferings are so sweet; oh then, how glorious are his Consola­tions? (5.) He is the rarest Good in the world, his whole Name is Wonderfull, Isaiah 9.6. his whole dispensation mysterious, 1 Tim. 3.16. The invisible God manifested, a Son born of a Virgin, the Law-giver made under the Law, the Lord of Glory, who thought it no robbery to be equall with God, humbled, emptied, in the form of a servant, reckoned among transgressors, without form or comliness, rejected, despised, put to shame, a man of sorrows; a dead man raised by his own power, and advanced to the Throne of God: these, and all the particulars of Christ God-man, incarnate, and crucified, are things so profound, and unsearchable, that the very Angels desire to look into them with wonder and astonishment, 1 Pet. 1.12. (6.) He is a various Good, full of exquisite, and copious variety; Wisdom, Righteousnesse, Sanctificati­on, and Redemption, 1 Cor. 1.30. It hath pleased the Father, that in him all fulness should dwell, Ephes. 3.10. He received the Spirit [Page 189] without measure, John 3.34. that there might be enough in him to answer all the desieres and delights of his people. Wisdom to Teach, Righte­ousness to Justifie, Grace to Renew Power to De­fend, Peace to Comfort, Life to Quicken, Glory to Save them; Seven eyes upon one stone, Zech. 3.9. (7.) He is a most prevailing and victorious Good; stronger than the strong-man, Luke 11.22. casting out, and judging the Prince of the World, John 12, 31. chapter 16.11. abolishing death, 2 Timoth. 1.10. taking away sin, destroying the works of the Devil, 1 John 3.5.8. and over­coming the world, and the lusts thereof, John 16.33. treading all his Churches enemies under his and their feet, 1 Cor. 15.25. triumphing openly over them in his Crosse, before God and Angels, Colos. 2.15. ascending up on high, and lead­ing Captivity Captive, Ephes. 4.8. By a way of wisdom catching Satan by the book of his Di­vine power, hidden under the infirmity of his humane nature. By a way of Judgment con­demning him for shedding the innocent blood of the Son of God. By a way of power, vanquish­ing him, and casting him out of the possession, which he had purchast. (8.) He is a perpetuall and durable Good; Death hath no more domini­on over him, Rom. 6.9. He ever lives to make intercession; Heb. 7.25. There is an Oath, an Amen upon the perpetuity of the life and Priest­hood of Christ, Psalm 110.4. Behold, I am alive for evermore, Revel. 1.18. And he lives for ever not only in his Person, but to be for ever the life, portion, and blessedness of his people, because he lives, they shall live also, [Page 190] John 14.19. (9.) He is the proper good of his own people: He hath not onely given himself unto God for them, as their Sa­crifice, but he hath given himself likewise unto them, as their Portion. He is theirs and they his, Cant. 6.3. They his, by a deare Purchase, and he theirs by a sweet Communion. They are said to have him, 1 John 5.12. as a man hath his most peculiar possession; his Name is, The Lord our Righteousnesse, Jeremiah 23.6. he is more ours, than we are our own, and we have infinitely more in him, than in our selves; defective in our selves, compleat in him; weak in our selves, strong in him; dead in our selves, alive in him; miserable in our selves, blessed in him; mutable in our selves, established in him. Now put all this together, Christ being a present, pre­cious, sufficient, pure, rare, various, vi­ctorious, perpetuall, proper Good to his people, he is so fit an Object for their Joy and delight, that it were a wondrous absurdity for any Soul, who knows him, and hath tasted of his love, and makes pro­fession of his Name, to be drowned in sen­suall and worldly delights, or to set up his Rest in any thing short of Christ.

Sect. 3.

(3.) LET Trust and Fear be Attendants upon the Desires and Delights of your Love.With trust and fear.

(1.) Trust in him. If you believe in God, be­lieve also in Christ, John 14.1. You must take him in your way to the Father, if you would trust in him aright, 1 Peter 1.21. John 14.6. and he himself is an Object fit for your trust, who is over all, God blessed for ever, Romans 9.5. (1.) Trust therefore in him alone; whiles some trust in themselves, lean­ing to their own understandings, Proverbs 3.5. trusting in their own righteousness, Ezek. 33.13. others in their Idols, Psalm 115.8. others in their riches, Psalm 52.7. others in Chariots, and Horses, Psalm 20.7. others in Man, ma­king flesh their Arm, Jeremiah 17.5. let Israel, let the house of Aaron, let all that fear the Lord trust in him alone, Psalm 115.9, 10, 11. It is better to trust in the Lord Jesus, than to put con­fidence in man, than to put confidence in Princes, Psalm 118.8, 9. in whom there is no help, for their breath goeth forth, they return to their earth, in that very day their thoughts perish, Psalm 146.3, 4. But happy is he who hath the God of Jacob for his help, whose hope is in the Lord his God, verse 5. Blessed are all they that put their trust in him, Psalm 2.12. (2.) Trust in him at all times, Psalm. 62.8. in times of prosperity, so as not to be puffed up in pride, [Page 192] and presumption; In times of adversity, so as not to sink down in dejection and despondency; In times of prosperity, so as not to forget God, and lift up the heel against him; In times of adversity, so as not to forsake God, and put forth your hands to iniquity. (3.) Trust in him with all your heart, Proverbs 3.5.Praecipi­tur. ut non verbis, sed animo, non per hypro­crisin, & distractio­nem quan­dam, sed rotundè & sincere fa­ciamus, quod hîc toto corde faciendum dicitur. Cart. in loc. With your heart, sincerely, without dissimulation, pretending to trust in him, when indeed you trust in something else; and with all your heart, entirely, without division, not partly resting on him, and partly leaning to your selves, or the creature, but give him the whole trust of your whole heart. (4.) Trust in him in reference to all your Concernments, your souls, bodies, lives, estates, liberties, callings, duties, burdens, relations, &c. You may venture to do it, for He is laid in Sion for a Foundation, and is a tried Stone, a precious Corner-stone, a sure Foundation, Isaiah 28.16. the Rock of Ages, in whom there is everlasting strength, Isaiah 26 4. able to bear the weight of that trust which is devolved on him; In whom whosoever believeth, shall not be confounded, 1 Peter 2.6. You need not fear miscarrying, when you are in the hands of him, who hath thus loved you, with so great, so dear, and costly a love, and out of love hath undertaken for you, especially considering how great his Truth and Faithfulness is, to whatsoever he under­takes, being Truth it self, John 14.6. the A­men, the True and faithful Witness, Revelati­ons 3.14. a merciful and faithful High-priest, Hebrews 2.17. faithful to him that appointed [Page 193] him, Heb. 3.2. and faithful to those for whom he was appointed, verse the sixth. And like­wise, how great a sufficiency of power and ability he hath, commensurate to his affe­ction (being the Mighty God, Isaiah 9.6. the Almighty, Revelations 1 8.) to accomplish all the designs of his love for your good and hap­piness, against all contradiction, and opposition whatsoever; Who also is, and was, and is to come, Revelations 1.8. everliving, to see the full accomplishment of all by his Intercession, whereby he is able to save to the uttermost, all that come to God by him, Hebrews 7.25. Stay your selves therefore by firm trust and depen­dence upon him, for he will keep him in perfect peace (inShalom, Shalom. Heb. peace, peace, as it is in the Ori­ginall) whose mind is stayed upon him, because he trusteth in him, Isaiah 26.3. And they who know his Name, will put their trust in him, for he hath not forsaken those that se [...]k him, Psalm 9.10.

(2.) Fear, least from those Remains of cor­ruption, which are within you, any thing dis­ingenious, or uncomely, should break forth to the distasting, and displeasing of him, by whom you are thus beloved. He doth not belong to thee, O Lord (sayesNon per­tinet ad [...]o, Domine, n [...] de tuis est, qui te no [...] diligit, nec diligit te, qui sci­ [...]ter essen­dit. Cypr. de Bapt. Christi. p. 494. Cyprian) n [...]r is he in the number of thine, who doth not love thee, nor doth he love thee, who knowingly off [...]nds thee. Even this Lord of life, and love, is to be served with fear, and his most beloved, and lov­ing ones, are to r [...]j [...]yce with trembling, Psalm 2.11.S [...]ought. Magi. [...]ares Commis­sion. p. 37. We must begin all our service with fear, trembling at our own infirmities, [Page 194] and must end all again with fear, blushing at our own vertues and excellencies. That salva­tion, which we hope and expect from him, must be wrought out with fear and trembling, and that because he is so gracious, as to work in us both to will and to do, of his own good pleasure, Phil. 2.12, 13. The knowledge of our Redemption by the Blood of Christ, is made an argument by the Apostle, for pas­sing the time of our sojourning here in fear, 1 Peter 1.17, 18, 19. But here it may be Objected.

Sect. 4.

OBject. 1. That its said in Luke 1.74. That the end of our Redemption is, that being delivered out of the hands of our enemies, we might serve without fear?

Answ. In answer hereunto, and for the right understanding of this place, we must di­stinguish Fear.

Bishop Downhams Covenant of Grace, Quarto, (mihi) p. 70, &c. See like­wise Hie­rons A­bridgment of the Gospel. p. 130. Rivet in Psalm 2. p. 27. Scharp. Symphon. p. 139.(1.) In respect of the Object, There is the fear of God, and the fear of our ene­mies. God hath delivered us out of the hands of our enemies, that we should serve him without fear, not of himself, but of those enemies, from whom he hath redeemed us; for as God hath redeemed us from the service of our enemies, that we might serve him: so he hath freed us from the fear of them, that we might fear him only. Isaiah 43.1. Fear not (viz. thine enemies) for I have [Page 195] redeemed thee. And this serving without fear of our enemies, may be taken either Me­tonymically, without cause of fear, and then without fear is as much as without danger, as [...] (id est) [...] abs (que) peri­culo. The­oph. in loc. Theophylact takes it; which belongs to all true believers, though but Incipients, whose salvation is sure, though they are not alwayes sure of it. Or else properly, with­out fear it self, and then, without fear, is as much as with confidence, and assurance, as [...]. Bez. in loc. Beza takes it, making it parallel with Ephes. 3.12. But, suppose that fear be meant here in reference to God, then

(2.) Fear is to be distinguished in respect of the Subject, the persons fearing, and so it is either Servile, and Slavish, the fear of Bond-slaves, which are under the Law, or Filial, and Son like, the fear of Sons, who are not under the Law, but under Grace. The former is properly called Metus, whose effect is Metuere ab aliquo, to be afraid of the object that is feared; The other is Timor, whose effect is to fear and reverence the ob­ject feared. The former is a fearful expecta­tion of some evil from the party feared; The other an awfull reverence of the party feared, not to offend him by doing evil. So that the formal object of the former is Malum poenae, in regard whereof they are afraid of God, of the other Malum culpae, in regard whereof they fear to offend God, and dis­please him. The former is rather Metus poena, than Timor Dei; for if there were no punishment, they that have but this fear, [Page 196] would not fear to offend God; ‘Oderunt peccare mali formidine poenae.’ The other out of love of God, and of goodnesse, though there were no punishment to be fear­ed, feareth to offend; ‘Oderunt peccare boni virtutis amore.’ The former ariseth from a Spirit of Bondage, Romans 8.15. called a Spirit of Fear, 2 Timothy 1.7. and is a fruit and effect of the Law, forcing and compelling those, who are under it, to yield some outward obedience for fear of punishment. The other ariseth from a Spirit of Adoption, Rom. 8. and is a fruit of the Gospel, and of Faith, when a man being perswaded of Gods mercy and good­ness toward [...] him in Christ, feareth to offend so graci [...]us a God, and merciful a Father, ac­cording to that in Psalm 130.4. The former where it is alone, is a Sinfull, the latter a God­ly fear, Heb. 12.28. That a Helish, this a Holy [...]ear;Aliud est timere De­um, aliud timere poe­nam; aliud est timere patrem, a­liud timere judicem; fi­lius timet patr [...]m, si­mul tame [...] etiam [...]um diligit, [...]r timet j [...]d [...] ­cem, simul autem et [...] ­am eum o­dit: hic igi­tur servilis timor dici­tur, ille au­tem silialis. Ferus in 1 Joan. 4.18. That is a fear of God as a Judge, This is a fear of him as a Father: That fears him as a Thief doth the Judge, Né puniat, least he should punish him; This as a Son doth his Father, Né deserat, least he should forsake him: That is accompanied with the hatred of Malefactors, Qui, quem metuunt, oderunt; This is accompanied with the love of Children, who reverence, yet love their Parents. That hath Torment, 1 John 4.18. This is a Trea­sure, [Page 197] Isaiah 33.6. That driveth from God, This makes a man cleave faster to him. That may restrain the outward acts of sin, but This represseth the inward affections to it. Now questionlesse, it is not to be understood, that the Redeemed of the Lord shall serve him without this filial fear, for in reference thereunto, we are required to serve the Lord with fear, Psalm 2.11. nor can we serve him acceptably with­out it, Heb. 12.28. This is one of the chiefest things which God requires of man, Eccles. 12.13. It is the very chief point of Wisdom, Psalm 111.10. So that when it is said in this place, that the Redeemed of the Lord must serve him with­out fear, it must needs be meant of that fear only which is slavish, and of the reign and pre­dominacy of it, as it is in the unregenerate, with­o [...]t any filial fear, not of the remainders of it, as it is mingled with filial fear in Gods own Children in this life. For such as is our Re­demption (I speak of it passively, as it is in us) such is our freedom from servile fear, viz. in­choated, or begun in this life, and increasing by degrees, but not compleat or perfect, till the life to come, which is called the day of our full Redemption, Ephes. 4.30. and being not compleat he [...]e, we are not wholly freed by it from this servile fear. The very best, whiles they carry about them the body of sin (as they do, whiles they carry about them this body of flesh) whiles they have the reliques of corrupti­on remaining in them, are not wholly free from this fear of punishment, there is a mixture of it with ther filial fear in their present [Page 198] state of imperfection, and it hath an influence to the keeping of them from sin, and quickning of them to duty.Hildersh. on Psalm 51. p 357, 358. Destruction from the Lord, was a terror to Job, and kept him from opression, Job 31.21, 23. and Paul was con­scionable in his Ministry from the Terrors of the Lord, 2 Cor. 5.11. But this fear doth not wholly prevaile with the people of God, it hath not the sole influence to keep them from sin, and engage them to duty, there is faith and love mixt with their fear. Paul was constrained by love, as well as awed by fear, 2 Cor. 5.14. As their love to God is not a fel­low-like familiarity, as is among equals, but is (out of apprehension of his greatness, holiness, and justice) tempered with fear, and an awful dread of him: so neither is that fear of God which is in them, a meer servile fear, like that of the slave, that hath nothing to move him to duty, but the fear of the whip, but is (out of an apprehension, and assurance of his goodness) mixed with love, Hosea 3.5. You see then, that it is a meer slavish fear from which the people of God are redeem­ed, so as that it shall not have the sole preva­lency in their service, though there will be some mixture of it with their love, and will have some prevalency in their service, in their present imperfect estate. And this I take to be the true sence of this place.

Sect. 5.

OBject. 2. But it may be said, where there is love, there is none of this fear, for there is no fear in love, but perfect love casteth out fear, as the Apostle hath it, 1 John 4.18.

Answ. (1.) Its true,Hildersh. on Psalm 51. p. 365. that in love there is no such fear, nothing is more contrary to the nature of love, than these fears are; but in the person that hath true love these fears may be.

(2.) Perfect love will cast out all these fears, and the perfecter our love to God is, the more it will cast out these fears, & deliver us from them, but the love of the best of Gods servants, is im­perfect, and will be, till we come to heaven, for there, and there only, are the Spirits of just men made perfect, Heb. 12.23.

Having removed these Objections, (which may be of use for the convincing of some, that fear is not so Anti-evangelicall, as they are apt to mistake it to be, and for the comforting of o­thers, who are ready to conclude against themselves, because of those remainders of servile feare, which they find in their hearts) I resume my exhortation, and renew my request unto you, to fear the Lord. Suppresse all slavish fear, as much as may be, but cherish Reverential and Filial fear. Fear the Lord, and his Greatness, so as to stand in awe of him, and take heed of offending him in any thing, [Page 200] and fear the Lord and his Goodness, so as to be carefull to please him in all things. There is one way of accomplishing both these, and that is, the way of Love, nor can there be a better. G [...]t your hearts inflamed with love towards Christ, and that will suppress slavish fear, for it casts out the fear that hath torment, 1 John 4.18. perfect love casts it quite out, and accord­ing to a Christians growth in love, will this fear decay in him. But it will promote Reve­rential and Filial fear.In quan­tum quis (que) amat, in tantu [...] ti­met. As far as a man loves Christ, so far will he thus fear him; for Res soli­citi ple [...] timoris a­mor. Love is full of that fear, which makes a man solicitous to avoid what may offend, and follow what may please, him whom we love. And you have as much reason to question the truth of your love from the defect of Reverential, and Filial fear, as from the excesse of Slavish fear.

And thus I have at last dispatched this first Direction, concerning your Knowledge of the Love of Christ, that it be Affectionate, so as to love him in the Manner and Measure, and to Express that Love in the Way prescribed; so as to Desire, and Delight in him, to Trust in him, and Fear before him. I proceed to what remains.

Sect. 1.

(1.) BY way of Application, Experience, By way of applicati­on, with assurance to our selves. and Assurance. Content not your selves with the knowledge of Christ, and his love, at a distance, but reach aster such a know­ledge, as may bring all home to your selves. Be not satisfied to know that Christ is the Sa­viour of the world, and hath born great and wonderful love to the Sons of Men, but labor so to know his love and salvation, as to apprehend, appropriate, and apply all to your own comfort, and benefit. To know within your selves, as the Apostle speaks, Heb. 10.34. to know in all your hearts, and in all your souls, as Joshua speaks, Josh. 23.14. viz. sensibly, evidently, experimentally, assuredly, that he is your Sa­viour, stood in your room, bore your sins, and suffered Gods wrath for you, whereby God is as well pleased with you, as if you had suffered for them in your own persons in hell eternally; [Page 202] that he bare a special love to you in particular, and that you have a reall interest in, a sure title to the priviledges, and blessings, which he, out of his infinite love, hath purchased at so dear a rate for poor sinners. Such a knowledg as this would I have you look after, and to help you forward herein there are two things, which I would propound for your Encouragement.