Philanthrōpia, or, The transcendency of Christs love towards the children of men Laid down by the apostle St. Paul, in Ephes. 3. 19. A treatise formerly preached, but now enlarged and published for common benefit. By Peter Williams, preacher of the Gospel. Williams, Peter, preacher of the Gospel. 1665 Approx. 620 KB of XML-encoded text transcribed from 152 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A66441 Wing W2750A ESTC R220006 99831444 99831444 35907

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A66441) Transcribed from: (Early English Books Online ; image set 35907) Images scanned from microfilm: (Early English books, 1641-1700 ; 2121:11) Philanthrōpia, or, The transcendency of Christs love towards the children of men Laid down by the apostle St. Paul, in Ephes. 3. 19. A treatise formerly preached, but now enlarged and published for common benefit. By Peter Williams, preacher of the Gospel. Williams, Peter, preacher of the Gospel. [14], 120, 113-158, p. 161, 158-275, [9] p. printed by E.M. for Nathanael Webb, and are to be sold at his shop, at the sign of the Royal Oak in St. Pauls Church-yard, near the little North door, London : 1665. The first word on the title page is in Greek. With an imprimatur leaf dated Octob. 15. 1664. and signed Joh. Hall. With a table of contents, marginal notes, and a final bibliography and advertisment page. Reproduction of the original in the Trinity College Library, Cambridge.

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eng Bible. -- N.T. -- Ephesians III, 19 -- Sermons -- Early works to 1800. God -- Love -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-04 Assigned for keying and markup 2012-06 Keyed and coded from ProQuest page images 2013-09 Sampled and proofread 2013-09 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

Royall Oake Woodcut printer's device of an oak tree bearing three crowns.

〈 in non-Latin alphabet 〉 , OR, The Tranſcendency of CHRISTS LOVE towards the Children of Men. Laid down by the Apoſtle St. Paul, in Epheſ. 3.19. A Treatiſe formerly Preached, but now enlarged and publiſhed for common benefit. By Peter Williams, Preacher of the Goſpel.

I determined not to know any thing among you, ſave Jeſus Chriſt, and him crucified, 1 Cor. 2.2.

Chriſt is all in all, 〈◊〉 . 3.11.

As the Father hath •… d me, ſo have I loved you, Joh. 15.9.

〈 in non-Latin alphabet 〉 . Iſidor. Peluſ. lib. 1. Epiſt. 10.

〈 in non-Latin alphabet 〉 . Macar. Hom. 16. p. 237.

Jeſus Chriſtus totus ſuavis eſt, totus ſalubris eſt, totus delectabilis, totus deni que , ſecundum Sponſae vocem, deſiderabilis. Bern. Ser. 2. poſt Epiph. p. 22.

LONDON, Printed by E. M. for Nathanael Webb, and are to be ſold at his Shop, at the Sign of the Royal Oak in St. Pauls Church-yard, near the little North door, 1665.

IMPRIMATUR.

Joh. Hall. R. P. D. Epiſc. Lond. à Sac. Domeſt. Ex Aedibus Londinenſ. Octob. 15. 1664.
THE DEDICATION. To his Chriſtian and Dearly Beloved Friends in YORK, and elſewhere:

THE AUTHOR (as a publick and permanent Teſtimonial of his unfeigned affection to them, and real Gratitude for their Reſpect and Favour towards him) Humbly dedicates this enſuing Treatiſe (being the Firſt-fruits of his Labours in this kind:)

Earneſtly beſeeching the God of all Grace, that he would grant them ſuch a knowledge of this (in it ſelf) incomprehenſible Love of Chriſt, as may tend unto, and end in their being filled with all the fulneſs of God:

And that (through 〈◊〉 urrence of his Spirit and Bleſſing) this 〈◊〉 ••• atiſe may be made ſom way uſeful and ſerviceable thereunto.

The Epiſtle to the Readers.

IF you would know why I have made this adventure to appear thus publickly, it is, That I might Evangelizare manu, & ſcriptione; and ſpeak among the people (with whom I have been converſant) when I am dead and gone. For though Speech hathH bet n ſci quid laten is energiae viva vor, & in au o diſcipuli de docto is ore tran ſuſa ſortiu; ſon •• . Jer. a wonderful ſecret Energy accompanying of it, and Multo magis viva vox aſſicit. Plin. Epiſt. lib. 2. Epiſt. 3. Nep. p. 95. Eraſ. •• g. p. 218. a living voyce is more affecting and perſwaſive than a dead letter (and therefore God hath appointed Preaching to be a ſtanding Ordinance in his Church; as the moſt ready and likely way of conveying Sacred Truths to the minds and hearts of men) yet hereinWard. Verba volant. Sc ipta manent. Writing hath the advantage of Preaching, that whereas this is confined only to a few, that is extended to many; and whereas this requires preſence, and continues but for a while, that hath its uſe in abſence, and is more permanent. Sermons are like ſhowers of rain, which water for the inſtant. Books are like Snow, which lies longer on the Earth; theſe may preach, when the Author cannot, and (which is more) when he is not.

As for this preſent Book, it Treats of a Subject altogether unexceptionable, it being as noble, ſweet, and of as neceſſary concernment, as any I could pitch upon. What Subject more Noble than Jeſus Chriſt Col. 2.3.? in whom are hid all the treaſures of wiſdom and knowledge Field of the Church. lib. 1. cap. 4. p. 8. out of Naz. Orat. 4. de ſil. 1. p. 133. . In whom all things appear full of mercy, and full of marvel. God before all Eternity, and yet made man in time; born of a Woman, and yet a Virgin; wrapped in ſwadling bands, and yet glorified by the Angels, &c. What more ſweet than Love? And what love more ſweet, than the love of Chriſt? This is that which the Church ſayes Cant. 1.2, 3. Delici is omnibus, & lantitiis potiores amores tuos duco. Merc. in loc. , is better than Wine, and makes his Name as Oyntment poured forth to the attracting of hearts to himſelf. This is thatCant. 3.10. firm pavement on which Believers may ſtand confidently without fear of falling. That victoriousCant. 2.3, 4. Banner, under the ſhelter whereof they may ſit down chearfully, without fear of being foiled by their Enemies, and find his fruit ſweet to their taſte. What is of greater concernment to us, than to know this love of Chriſt, as we ought to know it, ſo as in heart and life, in affection and converſation, to be in ſome meaſure aſſimilated and conformed thereunto? Our preſent Juſtification and Sanctification depend upon it; for by his knowledge ſhall my righteous ſervant juſtifie many Iſa. 53.11., ſayes the Lord by his Prophet. AndPhil. 3.10. by knowing him, we become conformable to his death, ſayes the Apoſtle. And our future ſalvation no leſs; forJohn 17.3. this is life Eternal, to know the true God, and Jeſus Chriſt, whom he hath ſent, ſaith our Saviour. Theſe are the matters here Treated of, which I confeſs are fitter for a David to handle,2 Sam. 23.1. The man raiſed on high, the anointed of the God of Jacob, the ſweet Pſalmiſt of Iſrael: Or for a Paul, 2 Cor. 12.4. who was caught up into Paradiſe, and heard 〈 in non-Latin alphabet 〉 , unſpeakable words, than for one every way ſo inconſiderable as I am: Nay, its more fit for one of thoſe Purae intelligentiae, the Angels that are about the Throne, than for any dark and dim-ſighted Mortal to diſcourſe of theſe things. And therefore the ſenſe of my own weakneſs and inſufficiency, hath been all along a grand diſcouragement, and ſtill is a ground of fear to me, leſt this excellent Subject ſhould be too much debaſed in ſo low a hand, and prove to be but Salv. Ornamentum in luto, by ſo mean handling of it. Yet ſuch as it is, I have adventured it to publick View; and when I have added a few Lines, to give the Readers a juſt account concerning my ſelf and it, I ſhall diſcharge them of any further trouble by way of Preface. And for my ſelf, I have this to ſay, That though I fall ſhort of what ſhould be done upon ſuch a Subject, and might be done by others of greater abilities, and better accompliſhments; yet I have done as I was able, not ſerving Chriſt and his Church2 Sam. 24.25. with that which cost me nothing, which (I truſt) is accepted with the Lord, and ſhall be with his people. Indeed I can challenge little for my own, beſides the Method and Subſtratum, having gathered moſt of the enlargements and ſuperſtructure elſewhere, which I the rather choſe to do, becauſe I thought it might perhaps render the whole the more acceptable to ſome Readers; nor ſhall I herein (I hope) incur from any that are candid and ingenuous, the imputation of Plagiariſm, becauſe I punctually and faithfully quote the Authors themſelves, and therebyPliny's Epiſtle to Vespaſ. before his Nat. Hiſt. confeſs by whom I have profited. The reaſon of the ſilent Dedication foregoing, made to many Friends in general, without mention of any one in particular (if any be inquiſitive about it) was this, becauſe thatThe Lady Mary Liſter, Relict of Sir William Liſter of Thornton in Craven in Yorkſhire, who exchanged this life for a better. Aug. 14. 1664. truly honourable perſon to whom it was intended,Iſa. 57.2. was entred into peace, and brought to reſt in the bed of ſilence, before I could get it publiſhed, and thereby made uncapable of it; but infinitely to her advantage, who (I verily believe) was taken from ſtudying to know the love of Chriſt on Earth, that ſhe might be filled with all the fulneſs of God in Heaven, where I leave her; and having given this account of my ſelf, I ſhall add what I have to ſay concerning the preſent work, and its this: It was never intended to pleaſe the captious, but to profit the conſcientious; nor to tickle the fancies of the curious, but to warm the hearts of the devout and pious; and therefore I have ſtudiedNos qui rerum magis quàm verborum amatores, utilia potiùs quàm plauſibilia ſectamur, &c. in ſcriptiunculis noſtris non lenocinia eſſe volumus, ſed remedia, &c. Salv. de Gub. Dei. Praeſ. p. 2. ſound matter, rather than fine words; and to be profitable, rather than plauſible. So that if you are nice and delicate, and ſeek after ſtrong lines, quaint expreſſions, high notions, and1 Cor. 2.4. the enticing words of mans wiſdom, here is not for you; but if you are ſerious, and ſollicitous for ſavoury and wholſom Truths, theſe I can promiſe you, which meeting with a quick appetite, and good digeſtion, may (through the bleſſing of God) to beJohn 6.63. Spirit and life to your ſouls. And that they may be ſo, I would adviſe every one of you, that when you begin to read this Book, you would at leaſt ſend up ſome ſhort Ejaculation to that God,Hoſ. 14.8. from whom all our fruit is found, that there may be a bleſſing in it to our ſelves, and all others into whoſe hands it ſhall come; in the attainment whereof, I ſhall think my labour well beſtowed, and abundantly recompenſed, eſpecially if you will gratifie with your remembrance at the Throne of Grace, the unworthy Author, who is

Your Servant for Jeſus ſake, PETER WILLIAMS. YORK, December 24. 1664.
The Contents of the Book. CHAP. I. Sect. 1. THe coherence of the Words. Page. 1 Sect. 2. The ſeveral Readings. Page. 2 Sect 3. The meaning of the Words. Page. 6 The Objections anſwered, which are made againſt the ſenſe aſſerted. Page. 10 Sect. 4. The ſenſe of the Apoſtles Prayer. Page. 13 Three Obſervations raiſed. ibid. CHAP. II. The first Obſervation. Page. 14 Sect. 1. An Introduction to the handling of it. ib. The Method propounded. Page. 15 Sect. 2. What love is here meant in general. Page. 16 More particularly. ibid. Sect. 3. The three firſt particulars. Page. 18 Sect. 4. The fourth particular. Page. 20 Sect. 5. The fift particular. Page. 23 Sect. 6. The ſixth particular. Page. 25 CHAP. III. The greatneſs of Chriſts love confirmed by Arguments. Page. 27 Sect. 1. The firſt Argument. ibid. Sect. 2. The ſecond Argument. Page. 30 Sect. 3. The third Argument. Page 34 Sect. 4. The fourth Argument. Page 40 CHAP. IV. Sect. 1. The fifth Argument. Page 51 Sect. 2. The ſixth Argument. Page 54 Sect. 3. The ſeventh Argument. Page 61 Sect. 4. The eighth Argument. Page 63 CHAP. V. The Application of the firſt Ʋſe, for exhortation to labour to know this love of Chriſt. Page 67 Sect. 1. The Preface to the handling of it. ibid. Sect. 2. Directions about our knowledge of Christs love. 1. That it be an affectionate knowledge. Page 71 Sect. 3. The firſt Branch of the firſt Direction, That it be a knowledge accompanied with love to Chriſt. Page 73 CHAP. VI. Reaſons why we ſhould love Chriſt. Page 75 Sect. 1. The firſt Reaſon. ibid. Sect. 2. The ſecond Reaſon. Page 78 Sect. 3. The third Reaſon. Page 88 Sect. 4. The fourth Reaſon. Page 98 CHAP. VII. Rules for our love to Chriſt. Page 103 Sect. 1. The firſt Rule about the Manner. ib. Sect. 2. The firſt Branch of the firſt Rule, That it be ſincere. Four Characters of ſincere love. Page 106 Sect. 3. The ſecond Branch of the firſt Rule, That it be ſtedfast and constant. Wherein this conſtancy appears. Page 112 CHAP. VIII. Tbe ſecond Rule. The Meaſure. Page 113 Sect. 1. Chriſt to be loved above enjoyment. Page 114 Sect. 2. Chriſt to be loved above Relations. Page 118 An Objection anſwered. ibid. Sect. 3. Chriſt to be loved above our lives. Page 125 Sect. 4. Objections anſwered. Page 134 CHAP. IX. The third Rule about expreſſing our love to Chriſt. Page 145 Sect. 1. By love to all men. Page 146 Sect. 2. By love to the Saints especially. Page 149 Sect. 3. Mutual love commanded by Chriſt. Page 157 Sect. 4. Chriſts Prayer for it. Page 165 Sect. 5. One main end of instituting the great Ordinance of the Supper. Page 172 CHAP. X. The ſecond Branch of the firſt Direction. Let your love run to him by deſire, and reſt on him by delight. Page 182 Sect. 1. Deſire after Chriſt. ibid. Sect. 2. Reſt on him by delight. Page 185 Sect. 3. Let truſt and fear be attendants. Page 191 Sect. 4. Objections anſwered. Page 194 Sect. 5. Objections anſwered. Page 199 CHAP. XI. The ſecond Direction about our knowledge of Chriſts love, That it be an effectual knowledge. Page 201 Sect. 1. By way of Application, with experience and aſſurance to our ſelves. Page 201 Sect. 2. By way of Admiration. Page 208 Sect. 3. By way of Gratulation. Page 213 Sect. 4. By way of Obligation. Page 216 CHAP. XII. The third Direction, That it be a progreſſive knowledge. Page 232 Sect. 1. In reſpect of our ſelves. Page 233 Sect. 2. In reſpect of others. Page 241 CHAP. XIII. General motives to know this love of Chriſt. Page 246 Sect. 1. The double evidence that it carries with it. Page 247 Sect. 2. The influence it hath. Page 251 Sect. 3. A Queſtion anſwered. Page 255 Sect. 4. The ſecond Ʋſe for Caution. Page 264 Sect. 5. The laſt Ʋſe for conſolation. Page 271
The tranſcendency Of CHRISTS Love towards the Children of Men. EPHES. 3.19.

The former part of the Verſe:

And to know the love of Chriſt, which paſſeth knowledge.

CHAP I.
Sect. 1.

THeſe words are a branch of the Apoſtles Prayer for the Epheſians,The coherence of the Text with the Verſes foregoing. begun at the fourteenth Verſe, and reaching to the end of the Chapter; made indeed upon deſign, but a holy and good one, viz. To prevent their fainting at his preſent tribulations for the Goſpel, v. 13.14. I deſire that you faint not at my tribulations for you, which is your glory. For this cauſe I bow my knees unto the Father of our Lord Jeſus Chriſt, &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. 〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 , inquit, 〈 in non-Latin alphabet 〉 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, 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ; 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 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 〈 in non-Latin alphabet 〉 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; 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , knowledge, objectively, for that habit of knowledge, which a man hath attained in other things, and 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , undè 〈 in non-Latin alphabet 〉 ; 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 knowledge which the Gnoſticks boaſted of, thinking that the Apoſtle, in the word 〈 in non-Latin alphabet 〉 , had a particular reſpect to them.

(2.) The next interpretation is to take knowledge ſubjectively, for the faculty of knowing, and 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 . 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.

CHAP II. The Point then is this.

THat the love of Jeſus Chriſt, which he hath ſhewed to the Children men,Doct. is an exceeding great and incomprehenſible love; A love that paſſeth knowledge.

Sect. 1.

An Introduction to the handling of the Doctrine.THE very firſt letter of his Name is wonderful, Iſa. 9.6. and he is as wonderful in his love as in any thing elſe. This is the Golden Mine in the deep things of God, 1 Cor. 2.10. There are unſearchable riches in Christ, Eph. 3.8. and this is the vein that runs through all theſe riches. The Apoſtle calls Godlineſs a myſtery, a great myſtery, 1 Tim. 3.16. and this love of Chriſt is the golden string that runs through all theſe myſteries, and on which they hang together. 〈 in non-Latin alphabet 〉 , 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 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.

More particularly.

In particular.(1.) I mean that love of the Lord Jeſus, whereby, when from all eternity he was the darling and delight of his Father, Prov. 8.30. ever by him, as one brought up with him, and was daily his delight, v. 31. rejoycing alway before him, yet even then his delights were the Sons of Men. Hoc tamèn foeliciſſimo non abſtante quem apud patrem fruebar ſtatu, ſic filiis hominum delector, ut cum iis verſari lubet, & benedictiones omni genere communicare. Cartwright in loc. Notwithſtanding his moſt bleſſed condition with his Father, yet ſo great was his Philanthropie, his love to mankind, that he was ſo delighted in us, as to be willing to converſe with us, and communicate all kind of bleſſings to us.

(2.) That love, whereby he ſo freely and readily undertook the great, and coſtly work of fallen mans recovery: that when man could not help himſelf, and all the Angels in Heaven were not able to adminiſter ſufficient help for his reſtoration, but mans redemption had ceaſed for ever, in reſpect of any poſſible aſſiſtance from the creature to advance and effect it, then he willingly ſubmitted to it;Pſal. 40.6, 7. 8. Heb. 10.5, 6, 7. that when ſacrifice and offering, burnt-offerings and ſacrifices for ſin would not do, then he ſaid, Lo, I come to do thy will, O God. Yea, it was his delight to do this will of God, in ſaving loſt man, and this Law (though a ſanguinary Law to him, and that which was to coſt him his hearts-blood, his life) was within his heart, as the Pſalmiſt expreſſeth it. He was content to be a bored Servant for the good of mankind: Mine ears haſt thou opened, or digged, (ſayes he in his Type, v. 6.) an alluſion, Perfodiſti aures, id eſt, me tibi jure perpetuo mancipatum tenes. Alluſio ad morem de quo Deut. 15.17. Grot. in. loc. as ſome think, to that cuſtome among the Jews, mentioned Exod. 21.6. Deut. 15.17. who bored the ears of their Servants, who liked, and were willing to abide in their ſervice. That when he looked, and there was none to help, and he wondered that there was none to uphold, then his own arm brought ſalvation, to allude to that of the ProphetIſa. 63.5.;Goug on Heb. p. 433. As his divine power made him able to effect what he offered, ſo his love and pity moved him to offer his aid for mans Redemption.

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 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 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: for Si 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 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, 〈 in non-Latin alphabet 〉 . 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 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 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, 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 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.

CHAP. III:

MY next work is to give you the Arguments, (2) The incomprehenſibleneſs of Chriſts love cofirmed by Arguments. by which the incomprehenſible greatneſs of this love of Chriſt may be confirmed and demonſtrated.

And they are ſuch as theſe:

Sect. 1.

IT muſt needs be great and incomprehenſible 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 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 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,

If Chriſt hath loved us as his Father loved him, then his love is exceeding great and incomprehenſible.

But Chriſt hath loved us as his Father loved him.

Therefore; &c.

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 〈 in non-Latin alphabet 〉 , 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 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 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 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.

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. 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 therefore Paulus 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 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 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 non-Latin alphabet 〉 , in perpetuum, for ever, according to 〈 in non-Latin alphabet 〉 . 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 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 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 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 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 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. 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 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 of Valer. Max. lib. 4. cap. 7. p. 213. Damon and Pythias, two Pythagorean Philoſophers: for when one of them was condemned to death by Dionyſius the Tyrant, the other offered to 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 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 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, 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 (as Fulgoſ. 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 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.

(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 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.

CHAP. IV.
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, 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 〈 in non-Latin alphabet 〉 . 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, 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, 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. 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 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 by Ainſworth in loc. Expoſitors) And therefore God is wont to reſerve the fulleſt draught of this ſweeteſt Wine till laſt, to ſtrengthen his Children againſt 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 of ſuch things as 1 Cor. 2.9. Malo ſimpliciter intelligere Dei gratias, quae fidelibus quotidiè conferuntur. Calv. in loc. Trap. eye hath not ſeen, nor ear heard, neither have 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 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 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, 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 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 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 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 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 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, 〈 in non-Latin alphabet 〉 , which ſignifies an earneſt, ſtrong, and unſatisfied deſire; 〈 in non-Latin alphabet 〉 , 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. 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.

CHAP V. I proceed now to Application.Applic.

THE firſt and main Uſe which I ſhall make of this point, Ʋſe 1. The firſt Uſe of Exhortation, to labour to know the love of Chriſt. ſhall be to turn this Prayer of the Apoſtle for theſe Epheſians into an Exhortation unto every one that ſhall read theſe lines, that he would make it his great buſineſs, ſtudy, and endeavour to know the Lord Jeſus, and that in his love.

Sect. 1.

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

This is the great buſineſs of a Goſpel Miniſter, for himſelf and his People to ſtudy, know and preach Jeſus Chriſt. This was 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 〈 in non-Latin alphabet 〉 , 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.

Si Chriſtum diſcis, nihil eſt ſi caetera neſcis; Si Chriſtum neſcis, nihil eſt ſi caetera diſcis.

Engliſhed thus, If Chriſt thou know, it will ſuffice, Though elſe thou knoweſt naught; If Chriſt be hid, thou art not wiſe, Though all elſe thou be taught.

Now the love of Chriſt is the main matter to be ſtudied, and known by every one who would ſtudy and know Jeſus Chriſt; and indeed we cannot miſs of love in the ſtudy and knowledge of Chriſt: for Chriſt is love. His Name, his Natures, his Offices, his Doctrine, his Life, his Death, his 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, 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 non-Latin alphabet 〉 , 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.

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

Sect. 2.

IN the proſecution of this Exhortation, I ſhall do theſe two things, 1. I ſhall direct your knowledge, that you may not miſtake about it. 2. I ſhall excite you to it by the encouragements which the Apoſtle 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 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 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 O foelix hominum genus, Si veſtros animos amor, Quo coelū regitur, regat. Boet. de Conſol. Phil. lib. 2. (mihi) p. 47. O happy you, whoſe hearts by love Are rul'd, which rules in Heaven above!

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.

CHAP. VI.

(1.) WOuld you have a reaſon for your love?Reaſons and Motives for loving Jeſus Chriſt. Truly were it ſo with you as it ſhould be, this fire would burn into a flame without blowing: but the truth is, mens hearts have loſt their ingenuity, elſe there would not need ſo much adoe to perſwade them to that which is not only their duty, but their priviledge, it being indeed an honour that Jeſus Chriſt will give us leave to love him. Conſider therefore, becauſe need ſo requires, thoſeHoſ. 11.4. bonds of love which your Lord hath caſt forth to draw in your hearts to the love of himſelf.

Sect. 1.

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

(1.) It's the ſum of all that he requires of you. As love from Chriſt is the top of your happineſs, ſo love to Chriſt is the ſum of your duty. The whole Law is briefly comprehended; all the Commandments (which are exceeding broad, and of vaſt extent, Pſal. 119.96.) are ſumm'd up, and epitomized in this ſingle word, this ſweeteſt Monoſyllable, Love, 〈 in non-Latin alphabet 〉 . 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 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, 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. 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. 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 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. 〈 in non-Latin alphabet 〉 , 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 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 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 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 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. This Goodwin 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 a Forbeſ. ubi ſuprà. Sect 14. learned man) condemns this enumeration; and though he make three kinds, yet he makes two of thoſe forementioned to be but one, and adds another, reckoning them thus, The firſt was called Neſipha, 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 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, 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.

(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 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 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 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 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 . Macar. Hom. 31. (mihi) p. 410. All in all, as Macarius ſpeaks. Even Chriſt crucified, (though to the blind world the greateſt ſtumbling block, and Rock of offence) yet to them who have their ſenſes rightly exerciſed to diſcern him, is moſt amiable. When he is to the Jews a ſtumbling-block, and to the Greeks fooliſhneſs, even then to them who are called, both Jews and Greeks, it is Chriſt the Power of God, and the 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 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 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!

(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 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 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 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 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 heart, as to make her ſick of love, Cant. 2.5 Sibs 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 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 〈 in non-Latin alphabet 〉 , called a ſinner, Luke 7.37. whatever her name was, (for it was not Mary Magdalen, though ſhe be ſo called in the Contents of that Chapter in our Bibles, as a learned D 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 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . 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, 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, Herb Poems p. 40.Ah! my dear God! though I am clean forgot, Let me not love thee, if I love thee not.

Nor is this to be 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 thee only. Thus much by way of motive to perſwade your love.

CHAP. VII.

(2.Direction how Jeſus Chriſt is to be loved.) WOuld you have a Guide for your love? I ſhall in ſome few particulars direct you how you ſhould love the Lord Jeſus.

Sect. 1.

(1.The firſt general Direction reſpects the quality of it, grounded on Epheſ. 6.24.) LOok that your love be ſuch for quality, as the Apoſtle makes the character of true love to Chriſt, which hath the bleſſing entailed upon it, Epheſ. 6.24. Grace be with all them that love the Lord Jeſus in ſincerity: ſo it is in the Text of our Bibles, and in the Margin, With incorruption. In the Greek it is 〈 in non-Latin alphabet 〉 , 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, 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 〈 in non-Latin alphabet 〉 , for that which is in our own Tranſlation, In ſincerity. Thus 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , potest que hoc 〈 in non-Latin alphabet 〉 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 a Ferguſſon on the place. late Writer) are here deſcribed from this, that they love the Lord Jeſus in ſincerity, or incorruption, that is, not for a time only, but conſtantly; not in 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 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 the Reynolds 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 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, 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 (as Greenham p. 516. one of our own ſpeaks) If we love not Chriſt more than his benefits, we are not worthy of him. A Chriſtian doth, and may lawfully love the Ordinances, 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, 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 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 the Probatio 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 〈 in non-Latin alphabet 〉 . Some derive the Greek word for love, 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 , becauſe 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 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 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 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; 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 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 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 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; 〈 in non-Latin alphabet 〉 . Ignat. Epiſt. ad Roman. Edit. Uſſer. (mihi) p. 86. Now I begin to be a Diſciple I care for neither things viſible nor inviſible, ſo that I may but obtain Jeſus Chriſt. Let fire, 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 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.

CHAP. VIII.

(2.) LOok that your love to Chriſt be, The ſecond generall direction reſpects the meaſure of our love. Modus diligendi Deum eſt ſine modo diligere. B rn. de d l. Dec. (mihi) p. 295. for the meaſure of it, without meaſure. There can be no exceſſe in loving Chriſt, as there may be in loving other things; the Woman in the Goſpell loved much, Luke 7.47. but not too much. As his love to us was a tranſcendent love, ſo muſt ours be to him, it muſt tranſcend our love to all other things in the World. We are to love him (ſayes a Reyn. of the Paſſ. pag. 82. learned Man) above all things.

(1.) Appretiativè, ſetting an higher price upon his Glory and Command, than upon any other thing beſides.

(2.) Intenſivè, with the greateſt force and intention of our ſpirit, ſetting no bounds, or meaſure, to our love of him.

(3.) Adaequatè, as the compleat, perfect, and adequate object of all our love, in whom it muſt begi , and in whom it muſt end. Chriſt muſt be loved (ſaith the Reyn. on Pſal. 110. pag. 74. ſame Authour in another place) with a principall, and ſuperlative love, grounded on the experience of the ſoul in it ſelfe, that there is ten thouſand times more beauty, and amiableneſſe in him, than in all the honours, pleaſures, profits, ſatisfactions, which the world can afford: that in compariſon, or competiti n with him, the deareſt things of this World; the Parents of our Body, the Children of our Fleſh, the Wife of our Boſome, the Bloud of our Veines, the Heart in our Breaſt, muſt not onely be laid down, and loſt as ſacrifices, but hated as ſnares, when they draw us away from him. Preſton of Love pag. 162. Indeed we do not love him as God, but as a Creature, if we do not love him above all: to ſay we love him as God, & yet, not to love him above all, is a contradiction. Nay we love him not at all, if we love him not above all. For (as Pinks Triall of Love pag. 33. one obſerves) ſo much only do we love Chriſt, as we love him more than we love any thing elſe beſides, though never ſo lovely.

(1.) Becauſe we have infinitely more reaſon to love him, than it is poſſible we ſhould have to love any thing elſe, and therefore it is not to be accounted love unto him, if we can afford as much and more to ſomething elſe.

(2.) Becauſe, if we love but one thing better than we do him that one thing may force us to deſpight, forſake, and betray him, as accurſedly, as if we preferred an hundrd things before him; yea he that reſolvedly prefers but one thing before his Communion with Chriſt, will quickly be intreated by his own heart to prefer more.

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, as Walſ. none but Chriſt pag. 62. I find Bernard profeſſed himſelf to do, Pluſquam tua, pluſquam tuos, pluſquam te.

(1.) Love Jeſus Chriſt pluſquam tua, more than all your enjoyments of eſtate, riches, wealth, Chriſt is to be loved above our enjoyments. houſes, lands, and whatever you have in this World: for ſo 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, 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 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. 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 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 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 〈 in non-Latin alphabet 〉 . Grot. Simpliciſſima interpretatio eſt, quae 〈 in non-Latin alphabet 〉 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 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 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 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 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. 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 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 , 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 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.

〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉 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.

〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 (hoc est, generari in vitam) ubi perditae fuerint, peri •• e eſt ac ſi homines negaret in terrá vivere, quia verae demum & ſolidae vitae initium eſt renunciare mundo. Calv. in loc. Calvin notes) when he makes uſe of this word, and it is as if he ſhould deny men to to live upon the earth, becauſe then do men begin to live a true and ſolid life, when they leave the World. The meaning of the word (which ſurely is very 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 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, wch. 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 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. 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 . 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 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. 〈 in non-Latin alphabet 〉 . 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, 〈 in non-Latin alphabet 〉 . Horn. Comment. in Sulpit. Sev. loc. ſupra dictum. Hornius in his Commentary upon 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, 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. 〈 in non-Latin alphabet 〉 . If any man, ver. 26. and 〈 in non-Latin alphabet 〉 . 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 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 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, 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 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 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 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. 〈 in non-Latin alphabet 〉 . 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 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 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.

CHAP. IX.

ANd ſo much for that ſecond direction con-the Meaſure of your love to C riſt. I ſh •• l adde, but one more; which concerns the expreſſing of your love to Chriſt in his preſent diſtance from you.

(3.The third Dir ction concerns the expreſſing of our love to Chriſt,) Expreſſe your love to Chriſt, in his preſent diſtance from you, by your love one towards another, and towards all men, according to the Apoſtles diſtribution, 1 Theſ. 3.12.

Sect. 1.

By love to all men. (1.) A Chriſtians love is to extend is ſelf to all men. This our Saviour intends, when he bids us every one love our neighbour, as 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 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 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 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 good to all, yet there is a 〈 in non-Latin alphabet 〉 , 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 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 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 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 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 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 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 〈1 page duplicate〉 〈1 page duplicate〉 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 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, 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 〈 in non-Latin alphabet 〉 ponitur 〈 in non-Latin alphabet 〉 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 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. 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— Herberts Poems. The Bag. p. 145.Storms are the triumph of his art, Well may he cloſe his eyes, but not his heart.

Now hereby he teacheth us to be constant in our love one to another, to continue and perſevere in our love to the end, Heb. 13.1. yea to abound and increaſe more and more, as the Apoſtle 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 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. 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 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, 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 this Ferguſ. on the place. That out of Chriſt all things are ſcattered, and diſordered, the whole world is a confuſed Chaos, and horrible confuſion, but in and by him, by his Merit, and in his Body, all his Elect (whether Angels or Men, 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 〈 in non-Latin alphabet 〉 is well rendred) that is,Significat 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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 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, 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 (ſayes Goodwin Ubi ſuprà pag. 2. 3. one) That Chriſt in reconciling us to God himſelf, carried it ſo, and did it under ſuch a conſideration and respect, as neceſſarily drew on, and involved our reconciliation one with another. (2.) The other is Privative, and that is, Slaying the Enmity, removing that which was the cauſe and occaſion of the breach, and difference, betwixt God and us, which was only ſin, which our Saviour took upon himſelf, and thereby took away.

Now, the Means of accompliſhing both theſe is one, and the ſame, though 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 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 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, 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 〈 in non-Latin alphabet 〉 , 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, 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, and ſeeking the ſoul-good of one another in the firſt place. And all this fervently; the word is 〈 in non-Latin alphabet 〉 , 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 hearts (ſayes Ut Philippenſium animos componeret, ôquam ſacro faſcino uſus eſt? Ipſa ſuada, credo, ſi loqui poſſet, non potuiſſet 〈 in non-Latin alphabet 〉 , 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, 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 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 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 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 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,

CHAP. IX.

The ſecond branch of the firſt Di ••• tion, about 〈…〉 of Chriſts Love.(2.) LET your Love to the Lord Jeſus, run towards him by Deſire, and reſt on him by Delight, whichAmor currit per deſiderium, quieſcit per gaudium. it is proper for true Love to do. Know him ſo, as to love him, and love him ſo, as to deſire him, and delight in him.

Sect. 1.

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, 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 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. 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— Come, Lord, my head doth burn, my heart is ſick, Herberts Poems Home. p. 99. While thou doſt ever, ever ſtay: Thy long deferrings wound me to the quick, My Spirit gaſpeth night and day. O ſhew thy ſelf to me, Or take me up to thee!

Sect. 2.

(2.) LET your Love to Chriſt reſt on him by Delight.With Delight. If you love him whom you have not ſeen, then, though now you ſee him not, yet believing, 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 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 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, 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 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, 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, 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 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, 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 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 〈 in non-Latin alphabet 〉 (id eſt) 〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉 . 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, 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, 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 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, 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.

CHAP. XI.

(2.) LOok that your knowledge of the love of Chriſt be Cognitio ffectiva; Direction 2. That it be an effectuall knowledg. let it not be an empty, barren, ineffectual knowledge, but ſuch as is full, fruitful, and effectual. And that theſe four wayes.

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; 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.

(1.) Such a knowledge of Chriſts love is attainable. A Chriſtian may know the love of Chriſt with aſſurance of his intereſt in it. Culverwels White Stone p. 134. This indeed is a most excellent truth, the flos lactis, the very cream of that 〈 in non-Latin alphabet 〉 , that ſincere milk which is to nouriſh ſouls, 'tis the budding and bloſſoming of happineſs, the Antedating of heaven, the prepoſſeſſion of glory, and therefore envied us by Satan, who by his Romiſh inſtruments would wreſt it out of our hands; But we have more clear light from Scripture, to diſcern the truth of what we hold in this particular, than to be eaſily cheated of ſo fair a Jewel of our Crown, as if it were counterfeit. Here we ſee ſo many eminent Chriſtians both in the Old and New Teſtament, ſetting their Seals to this truth, by their own experience, that we cannot but ſubſcribe to it. Ab eſſe ad poſſe is a fair Argument, and I ſhall uſe no other to prove what I aſſert.

Other Chriſtians have attained a certainty in their knowledge of Chriſt and his Love, not only Objectivè, that there is a Chriſt, and that there is ſuch a love; but alſo Subjectivè, that this Chriſt is theirs, and this love theirs: And therefore ſo may you. That others have, is clear. In Job 19.25. you may hear Job appropriating a Redeemer to himſelf. I know that my Redeemer liveth. He aſſerts his intereſt in Chriſt, as his Redeemer; and therefore no wonder if he be ſo confident of his being acquitted at Gods Tribunal, as he is, Chapter 13 18. I know that I ſhall be juſtified. A believer then may arrive at aſſurance, full aſſurance of intereſt in Jeſus Chriſt. Such an Application did Thomas make to himſelf, when he cried out, John 20.28. My Lord, and my God. See (ſayesVide Dei mirabilia, quis credidiſſet ex tàm pertinaci incredulitate tantam futuram fidem? Fer. in loc. Ferus on the place) the wonderful things of God; who would have believed, that ſo great faith ſhould have riſen out of ſuch obſtinate unbelief, which he had diſcoverd juſt before? And what ſhould this teach us, but (as the ſame Author Non ſatis eſt credere, quòd Dominus, & Deus ſit, niſi credas, quòd Dominus, & Deus tuus ſit. Fer. ibidem. hath it a little after) That it is not enough to believe that Chriſt is Lord and God, unleſs we believe that Chriſt is Lord and our God. Thus the Apoſtle Paul, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himſelf for me. See how he applys to himſelf the love of Chriſt, and the fruits of it. This is ſo clear, as the adverſaries themſelves cannot deny, but that many choice ones have had a full and ſatisfying light ſpringing in upon their ſouls, and clearing their eternal condition to them, but then they ſay, it is by way of extraordinary revelation, a ſpeciall priviledge vouchſafed to ſome few of Gods choiceſt Worthies by a rare indulgence. And yet (as to the matter in hand) the way and manner of the Apoſtles expreſſing themſelves in this particular, ſhews, that this is not a priviledge peculiar only to a few, but common to all believers. I ſhall bring two places to prove this, the one is 1 John 4.16. the other Rom. 5.5. in both which places, beſides their aſſerting the thing it ſelf, the great point of aſſurance, in moſt ſignificat tearms, they ſpeak of it in the plurall number, and make mention only of common means for obtaining of it. Let us conſider the places. In the one place, ſayes the Apoſtle John, We have known and believed the love, that God hath to us. In the other place, ſayes the Apostle Paul, The love of Chriſt is ſhed abroad into our hearts by the Holy Ghoſt, which is given unto us. Now both the one, and the other do (1.) Aſſert aſſurance: John ſpeaks of knowing the love of God, and the word he uſeth, 〈 in non-Latin alphabet 〉 , ſignifieth 〈 in non-Latin alphabet 〉 Significat ve e, certò, & ſolide cognoſcere. Leighs Crit. ſacr. to know truly and certainly, and it is a knowledge with Application, We know the love that God hath to us. Paul ſpeaks of the ſhedding abroad the love of God, which is no other than witneſſing of this love to our hearts, asDei dilectio effuſa dicitur, id eſt, abundamer t ſ ata hominum animis Grot. in loc. Grotius obſerves. The ſence of this love, wher by we perceive that we are beloved by him, and taſt that he is gracious, asCharitas Dei dicitur effuſa in cordibus noſtris, quia ſc ſus illius charitatis eſt effaſus, ea imus e im os à D o diligi, & guſtamus, quàm bon •• , & ſ •• vis eſt Dominus. Gerh. in loc Gerhard notes. It is a Metaphoricall expreſſion, and can ſignifie nothing elſe than this, for (asQuod larg t r effunditur in corda no tra, id corda replet, & quod corda replet, id non potest anlatere, quin certiſſi •• e ſentiatur. Pare s in loc. Pareus hath it) That which is plentifully poured out into our hearts, doth fill our hearts, and that which doth fill our hearts, cannot be hid, but muſt certainly be perceived by us. And they do (2) Expreſſe it in ſuch a way, as ſhews it to be a thing not peculiar to ſome few, but common to many; for firſt, It is expreſſed plurally, not I know the love of God to me, as of one, but we know the love of God to us, as of many beſides himſelf: and, The love of God is ſhed abroad, not into my heart only, but into our hearts, intimating that it was not peculiar to himſelf, but common to other believers with himſelf. And then, Secondly; They both mention a common means of obtaining it. John mentions faith. We have known, and believed, that is, (asCognovimus credendo, talis enimnotitia non niſi fide percipitur Calv. in loc. Calvin obſerves) We have known by believing, becauſe ſuch a knowledge ſprings from faith. Now, though all men have not faith, 2 Theſ. 3.2. yet all true Chriſtians have, and ſuch a faith, as is capable of improving into aſſurance. And then, Paul mentions the Holy Ghoſt, the love of God is ſhed abroad into our hearts, by the Holy Ghoſt, whereby we come to know the things that are freely given us of God, 1 Cor. 2.12. Now all who have reall intereſt in Chriſt are partakers of this Spirit, for If any man have not the Spirit of Chriſt, he is none of his; All have him as a Sanctifier, and many have him as a Sealer. So that this aſſurance of Chriſts love, is not ſo peculiar unto ſome, nor vouchſafed to them in ſuch an extraordinary way, but that others may attain unto it. Seeing therefore it hath been attained by others, and is attainable by you in an ordinary way, let the conſideration of it quicken your endeavours after it: Indeed it is not a thing which will be done Sedendo, & votis, by ſitting ſtill, and wiſhing for it; no, it will coſt you labour and diligence, 2 Pet. 1.10. before you come to it; but think not much of a little pains to obtain that, which will make ſuch abundant recompence for the pains beſtowed about it, when it is obtained. Content not your ſelves therefore with a low meaſure of faith, but go on from faith to faith, till you come from affiance to confidence, ſo as to know the love which God hath unto you. And beg, beg hard the Spirit of Chriſt, (which is promiſed to thoſe who ask him, Luke 11.13.) that you may know the things, which are freely given you of God, and particularly, this love, having it ſhed abroad into your hearts by the Holy Ghoſt, given unto you.

(2.) Such a knowledge of Chriſts love, when attained, is exceeding ſweet and comfortable. I confeſſe, your future ſafety and happineſs lyes in this, that Chriſt loves you, but your preſent comfort lyes in your knowing that he loves you. Robinſons Eſſayes. p. 11. He whom God loves, though he know it not, is an happy man, but he that knows it, knows himſelf to be happy, and that is moſt comfortable. It's true, that the love of Chriſt in it ſelf is better than Wine, ſweeter and more delightfull than all earthly delicates and creature-comforts whatſoever, but it is not ſweet to us, till it be ſhewed and ſealed, manifeſted and aſſured by the kiſſes of his mouth, which are the tokens and pledges of his love, which made the Church ſo earneſt in deſiring of them, Cant. 1.2. Indeed there is no comfort without it. Quid eſt Deus, niſi meus? What is God, if he be not mine? is a true ſaying; and what is the love of Chriſt to me, if I have no ſhare in it? And there is but little difference (as to preſent comfort) betwixt having no ſhare in it, and not knowing whether we have or no. A condemned man that hath his pardon granted, though he ſhall not die, yet he hath little comfort in his life, till he know it. And though a Chriſtian, who is beloved of Chriſt, ſhall not periſh, yet his life will be full of trouble, and his heart exceedingly tormented, and diſquieted, if he know it not, and though he go to heaven, it will not be with ſuch full ſail, he will not have an entrance administred ſo abundantly, as otherwiſe it might. Wall. None but Chriſt. p. 52. Good and evil affect not, till it be apprehended; Job lamented not all his loſſes, till a meſſenger related them to him; nor did Jacob rejoyce that Joſeph was alive, till he knew it. Who joyes in an inheritance fallen to him, till he know it? nor can we joy in Chriſt as a Saviour, nor in his love, till we know him to be our Saviour, and that he hath loved us. The beſt knowledge of the Sun, is by ſeeing its light, and feeling its influence; the knowledge of Hony, is by taſt; and the beſt knowledge of Chriſt and his love, is by taſting, and ſeeing that he is gracious. Lay both theſe together, and they may be a ſtrong inducement to make you look after a knowledge of the love of Chriſt, by way of Application, Experience, and Aſſurance, which is the firſt particular.

Sect. 2.

By way of Admiration. (2.) BY way of Admiration. Know Jeſus Chriſt in his love, ſo as to admire him and it. We are wont to ſupply the defect of our apprehenſions, about great and extraordinary matters, with admiration, now what more worthy of our admiration than Jeſus Chriſt, whoſe Name is wonderful, Iſaiah 9.6. and his Love, which (as the Text tells us) paſſeth knowledge? He is Wonderful in his Perſon and in his Works, and no leſſe wonderful in his Love, which doth influence all his works of Wonder for our good. We admire Myſteries (whichMyſteriū est ſacrum ſecretum, ſecretam habens intelligentiā Dav. in Col. p. 132 are holy ſecrets, hardly underſtood) and ſurely then we have reaſon to admire Chriſt, to whom the great Myſtery of godlineſs is reducible, for what is it (according to the Apoſtles account, 1 Tim. 3.16) but God was manifeſted in the fleſh, juſtified in the Spirit, ſeen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory. All which are meant (whatever ſome have delivered to the contrary) of Chriſt, and (as Hierom ſaid of the Revelations, Quot verba, tot Sacramenta) I may ſay of theſe words, As many words, ſo many myſteries, and as many myſteries, ſo many matters of admiration. Study and meditate upon the Lord Jeſus and his love, as much as you can, that you may have ſome underſtanding of him and it, but when you have gone as farr as you can, there will be ſtill Plus ultrà. The riches that are in Chriſt are unſearchable riches, Epheſ. 3.8. The love that he hath manifeſted unto us is unknowable love, the dimenſions of it for height, d pth, length, a d breadth are unmeaſurable, verſe 18.19. And therefore, when you are at a loſſe in your ſearch, ſtand ſtill in holy ſilence, and fall to admiring what you fall ſo infinitely ſhort of apprehending. Admire him in his Philanthropie, his love to mankind in general. That the eternall Son of God, ſhould ſet his heart upon the Sons of Men, and love them, them rather than the Angels, them, when fallen as well as the Angels, when ungodly, rebels, and enemies; that he ſhould love them ſo as to leave his Glory, which he had from all eternity with his Father, and be made fleſh for them, and lead a life full of miſeries and neceſſities, and a laſt die a ſhameful, painful, accurſed death for hem, to pay their ſcores to Divine Juſtice, and to bring in everlaſting Righteouſneſs, eternal Redemption, and Sal ation for them. This is ſtrange and extraordinary love, worthy o b admired, for no reaſon c n be given of it, h love us thus, becauſe he loved us, and upon no ther a count. Here then is a fit place to cry out with David, Pſalm 8.4. Lord! what is man, that thou art mindful of him, or the ſon of man, that thou viſiteſts him? What is man, Enoſh, forgetful man, (as Propriè obliviſcen em Enoſh denotare videtur, Euſeb. De praepar. Evang. l. 11. (mi i) c. 4. p. 148. Euſebius w ll have it, deriving it from Naſhah, which ſignifies to forget) forgetful of thee, and of thy benefits towards him. Or rather, Homo dicitur Enoſh, ſed demum poſt ae umnoſum conditionem autegr ſſae praev •• cat •• culpâ i mun u i roduct ••• , ca vox am homi em 〈 in non-Latin alphabet 〉 , inop ae variae, mole ori mor is, nec ſſitu moriendi, &, ut ve bo dicem, adverſis rebus obnoxium connotat. Martinius. Lexic. Philol. in Praef. 〈◊〉 Sickly, mortall, miſerable man, as others, who better derive it from Anaſh, which ſignifies to be ſick and in miſery. What is this man, that thou ſhouldſt be mindfull of him? not ſo as barely to remember him, but ſo as t ſhew eminent care and kindneſſe to him, as words of memory in the hebrew language do import, according to the learned Rivet. in loc. Rivets obſervation on the place: and what is the Son of Man, the Son of Adam, the Son of him, whoſe originall was earth and duſt (as the word Adam ſignifies) who by his Apoſtacy and rebellion had forfeited thy favour and love, What was he, that thou ſhouldſt viſit him? not with a grievous but gracious viſitation, not to puniſh and deſtroy him, as he had deſerved, but to redeem and ſave him; What matchleſſe, admirable love was this! Admire his ſingular ſpecial love to your ſouls; you, who are believers. That when others (after all this) are left without the knowledge of Chriſt and his love, he hath made it known to you, by his Word and Goſpel; that when thouſands among whom you live, who hear of Chriſt and his love, and have offers of both made unto them, are left with the reins on their own necks, to follow lying vanities, and forſake their own mercy, to refuſe, reſiſt, and rebel againſt all the off rs of grace, and you have hearts, and natures, as full of emnity and oppoſition againſt Chriſt as any, and have manifeſted ſo much, and gone on to maintain it, for ſome time, more or leſſe, yet the Lord hath at length turned the ſtream, taken the ſtone out of your hearts, overcame the reſiſtance of your froward Spirits, made you willing in the day of his power; and drawn you effectually to run after him, and cloſe with him, ſo that you are now in Chriſt partakers of his love, having it ſhed abroad in our hearts by the Holy Ghoſt given unto you, and are under his care and keeping, till you come to receive the end of your Faith, the ſalvation of your ſouls, to be filled with all the fulneſſe of God, to ſee him face to face, whom now you ſee through a glaſſe darkly, and to be for ever ſatitfied from that Fountain of love immediately, whence you have but ſmall ſnips and taſtes through the Conduits of Ordinances here. Is not this ſtrange love? and can any other Reaſon be given of it, but the good pleaſure of your Redeemer? Even ſo becauſe it ſeemed good in his ſight. How ſhould this make you retire inward? and in contemplation and admiration of theſe things, cry out in imitation of the Man after Gods own heart. 2 Sam. 7.18. Who am I, O Lord God, and what is thy poor creature, that thou haſt brought me hitherto? And this was yet a ſmall thing in thy ſight, O Lord God, for thou haſt ſpoken of thy ſervants ſoul, for a great while yet to come, even ſo long as eternity: And is this the manner of Man, O Lord God. And what can I ſay more unto thee? For thou, Lord God, knowweſt, and loveſt thy ſervant, for thy loves ſake, and according to thy heart thou haſt done all theſe things, to make thy Servant know them, and taſte of them. Wherefore thou art great, O Lord God, and thy love is great, there is none like unto it, and be thou admired and adored in the greatneſſe of thy love, wherewith thou haſt refreſhed the ſoul of thy Servant, for ever. Thus admire the love of Chriſt; and to engage you herein, know, that it is admired by Angels, who, Calvin in loc. with wonder and admiration, deſire to look into theſe things, 1 Pet. 1.12. and it ſhall be admired by glorified Saints, to all eternity, 2 Theſ. 1.10. The happineſs of heaven (ſayes Doctor Holdſworths Ser. p. 526 one) is all extaſy, an extaſy of admiration at the love which hath been ſhewed to them, and experienced by them in bringing them thither. Now it is good for Chriſtians to begin that work on earth, which they ſhall be ever doing when they come to heaven. And let me tell you, for the further quickning of you to this work, that the knowledge which you have of the love of Chriſt, which doth not leave you admiring of it, is but a drie and carnal, not a ſavory and ſpiritual knowledge. I hope the conſideration of all this, will make the Devout Soul breath forth it ſelf in ſuch language as this, which he may learn of a Biſhop Halls Holy rapture, p. 212. holy man, wherewith he ends his Patheticall Meditation of the love of Christ, and with that I ſhall end this particular. Lord! what room can there be poſſibly in theſe straight and narrow hearts of ours, for a due admiration of thy tranſcendent love and mercy? I am ſwallowed up, O God, I am willingly ſwallowed up in this bottomleſs abyſſe of thine infinite love, and there let me dwell in a perpetual raviſhment of Spirit, till being freed from this clog of earth, and filled with the fulneſs of Chriſt, I ſhall be admitted to enjoy that, which I cannot now reach to wonder at, thine incomprehenſible bliſſe and glory, which thou haſt laid up in the higheſt heavens for them that love thee, in the bleſſed communion of all thy Saints and Angels, thy Cherubim, and Seraphim, Thrones, Dominions, and Principalities, and Powers, in the beatifical preſence of thee the ever-living God, the eternal Father of Spirits, Father, Son, and Holy Ghoſt, one infinite Dei y, in three co-eſſentially, co-eternally, co-equally glorious perſons, To whom be bleſſing, honour, glory, and power, for ever, and ever, Amen.

Sect. 3.

(3.) BY way of Gratulation.By way of Gratulation. Know the love of Chriſt, ſo as to be Thankeful for it. Nature it ſelf teacheth us to be grateful to thoſe, who have ſh wed kindneſs unto us, and ſhall we receive ſo many benefits from Jeſus Chriſt, the fruits of his meer love, and not think every one of us, with David, of a Quid retribuam? What ſhall I render to the Lord, for all his benefits towards me? Pſalm 116.12. and ſeeing he needeth not, nor doth deſire more, and we can give no better, let us not be backward to take the cup of ſalvation, and call upon the Name of the Lord, verſe 13. If he had called for ſome greater thing, would we not have done it? how much more, when he ſayes only, Offer unto God Thanksgiving, and pay thy vows to the moſt high, Pſalm 50.14. and counts himſelf glorified thereby, for (ſayes he verſe 23.) Whoſo offereth praiſe glorifieth me. Yea, he hath let us know, by the man after his own hea t, That this praiſing of him with a ſong, and magnifying him with thanksgiving, is better pleaſing unto him, than an Ox, or Bullock, that hath horns and hoofs, Pſalm 69.30, 31. The love of Chriſt in redeeming and ſaving loſt ſinners ſhould not be thought or ſpoken of without a Doxology, by all that hear of it, eſpecially by thoſe who have tasted of it. This ſhould make Chriſtians keep a perpetual 〈 in non-Latin alphabet 〉 eſt gratum ſe declarare pro accepto benefic , illud agnoſcendo, et autorem ejus praedicando, Dav. in Coloſſ. p. 22. Euchariſt, declaring themſelvs thankfull for ſo great a benefit, by acknowledging of it, and ſpeaking to the praiſe of the Author of it. The Scripture is not without examples for your imitation in this particular, and therefore go you forth by the footſteps of the flock, write after the Copies which are ſet before you, take with you the words, and in the ſence of Chriſts love, ſay with David 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. And again, Pſal. 103.1, 2, 3, 4. Bleſſe the Lord, O my Soul, and all that is within me, bleſs his holy Name; Bleſs the Lord, O my Soul, and forget not all his benefits; who forgiveth all thine iniquities, who healeth all thy diſeaſes; who redeemeth thy life from deſtruction, who crowneth thee with loving kindneſſes and tender mercies. With the Mother of our Lord, Luke 1.46, 47. My ſoul doth magnifie the Lord, and my ſpirit doth r joyce in God my Saviour, For he hath regarded the low eſtate of his poor ſervant. With thoſe in Rev. 5.9, 12, 13. Worthy is the Lamb that was ſlain, and hath redeemed us to God by his blood, out of every Kindred, and Tongue, and People, and Nation, to receive power, and riches, and wiſdom, and ſtrength, and honor, and glory, and bleſſing; and therefore bleſſing, honour, glory, and power, be unto him, that ſitteth on the Throne, and unto the Lamb for ever, and ever. Finally, with John,Gratias egit, & agere nos docet immortales Chriſto protantis beneficiis, quòd lavit, quòd fecit Sacerdotes, & Reges Deo, & patri, Par. in loc. Rev. 1.5, 6. Ʋnto him that hath loved us, and waſhed us, from our ſins in his own Blood, and hath made us Kings and Prieſts unto God, and his Father, to him be glory and dominion for ever and ever, Amen. Thus Christians, ſound forth the praiſes of him, who hath thus loved you; ſeeing he hath ſhewed ſo much good will towards you, and wrought ſo much peace for you, which you deſerved not, do not deny to aſcribe glory to him, to whom it of ſo much right belongs, Luke 2.14. His heart hath been enlarged in love towards you, and you are not ſtraightned in him. Oh! be not ſtraightned in your own bowels, but be you alſo enlarged in love, and thankfulneſs unto him. If the love of Chriſt be implanted in our hearts, it will ſpring out at your lips, and your mouths will ſhew forth his praiſe; (q) If your Souls have been ſatisfied with this marrow and fatneſs, Pſ. 63.5. your mouths will praiſe him with joyfull lips. Whereas he, whoſe heart and lips are not filled with bleſſing and praiſe to Chriſt for his love, gives clear evidence againſt himſelf, that he hath neither part nor lot in this matter. He never taſted of the love of Chriſt, who is not thankfull for it.

Sect. 4.

By way of Obligation to holineſs and obedience.(4.) BY way of Obligation to Holineſs and Obedience. Know the love of Chriſt, ſo as thereby to be reſtrained from ſin, and conſtr i ed to duty and ſervice. And here I would ſay two things;

(1.) The love, grace, and mercy of Chriſt, which he hath manifeſted in undertaking for us, as our M diator and Redeemer, is the ſtrongeſt motive that can be to Holineſs, and Obedience. This is that which the Scripture uſeth, Rom. 6. The ſcope of that wh le Chapter is to advance Holineſſe and Obedience, and the prime and principall motive, which he uſeth thereunto, is the Grace of God in Chriſt. Ver. 1. Shall we continue in ſin, that grace may abound? God forbid. And ver. 15. Shall we ſin becauſe we are not under the Law, but under Grace? God forbid. Its the Devils Logick to argue from grace to ſin, from love to looſeneſs, which the Apoſtle caſts off with abhorrency, as unworthy to be entertained by an ingenu us, gracious heart, ſo much as in thought, they are ungodly men, who thus turn the grace of God into laſciviouſneſſe, Jude 4. Again Rom. 12.1, 2. I beſeech you, Brethren, by the mercies of God, that you preſent your Bodies a living ſacrifice, holy and acceptable, which is your reaſonable ſervice, and be not conformed to this world, &c. You ſee here, that the mercies of God are the ſtrong bonds, by which the Apoſtle would draw theſe Romans from following the World in the corruptions, and luſts of it, and engage them to ſervice and obedience: and indeed the moſt naturall, and proper inference from mercy is duty, and ſeeing our infinite miſery, hath met with the infinite mercy of our God to relieve us in it, & redeem us from it, what other can be the reſult of it with a ſerious Chriſtian, but the yeelding up of himſelf to the God of his mercies? Thus 1 Cor. 6 20. Ye are bought with a price, therefore glorifie God in your body, and in your ſpirit, which are Gods. The love of Chriſt in going to the price of our Redemption, ſhould be a ſtrong obligation to us to glorifie him with thoſe Bodies and Souls, which he hath Redeemed, at ſo dear a rate. Thus the Apoſtle Peter exhorting to holineſſe, 1 Pet. 1.14, 15, 16. (as obedient children not faſhioning yourſ lvs according to the former luſts in your ignorance, but as he which hath called you is holy, ſo be ye holy in all manner of Converſation. &c.) makes the love of Chriſt in ſhedding his blood for them, the great Motive. Ver. 18, 19. Foraſmuch as you know, that you were not redeemed with corruptible things as ſilver and gold, but with the precious blood of Jeſus Chriſt. So Cap. 4.1. He makes the love of Chriſt in dying for us, a ſtrong reaſon, why Chriſtians ſhould conform to his croſſe by crucifying their luſts. Foraſmuch then as Chriſt hath ſuffered for us in the fleſh, arm your ſelves with the ſame mind. This love of Chriſt is ſo ſtrong a Motive, to Holineſſe and Obedience, Niſi pluſquàm ferrei ſimus, facere non poterimus, quin totos nos devoveamus Chriſto, dum reputamus quanto amore nos proſectutus eſt, quum mortem pro nobis ſubiit Calv. in 2 Cor. 5. that unleſſe we are more hard than iron, we cannot but devote our ſelves wholly to Chriſt, when we conſider how greatly he loved us, when he ſhed his blood, and laid down his life for us.

(2.) The Love of Chriſt, in the wayes, whereby he hath expreſſed it to us, eſpecially in dying for us, and riſing again, is the moſt effectual means to promote our holineſs and obedience. Wal none but Chriſt, pag. 68. I have read, That five Monks were ſtudying what was the beſt means to mortify ſin. One ſaid, to meditate on Death; the ſecond, to meditate on Judgement; the third, to meditate of the joyes of Heaven; the fourth, to meditate on the torments of Hell; the fifth and laſt, to meditate of the love and ſufferings of Chriſt: Which indeed is the beſt means of all. There are bands of love called by the Prophet, The cords of a Man, Hoſ. 11.4. becauſe the moſt proper means to prevail with, and work upon Man, who is a reaſonable creature; with theſe bands of love, the Lord Jeſus draws us from ſin to himſelf and ſervice, as in the forementioned place, and Jer. 31.3. Theſe held the Apoſtle Paul faſt bound to his duty, and kept him from deviating, and wandring from Chriſt, ſee 2 Cor. 5.14. The love of God conſtraineth us. He had before been ſpeaking of the force that fear had to make him ſolicitous in the ſervice of Chriſt, becauſe of the account which he was to give, ver. 10, 11. And now he mentions the force of love, the love of Chriſt, which he ſhewed in dying for us, and this (ſayes he) constrains us, 〈 in non-Latin alphabet 〉 . It hems us in on every ſide, as men in a beſieged City, or as beaſts in a pinfold (as Leighs Crit. ſacr. in verbo 〈 in non-Latin alphabet 〉 . ſome deduce the Metaphor) that we cannot make an eſcape. Metaphora eſt in verbo constringendi, quânotatur fieri non poſſe, quin quiſquis mirificum illum amorem quem testatus eſt nobis Chriſtus morte ſuâ, verè expendit, & reputat, quaſi ei alligatur, & arctiſſimo vinculo conſtrictus, ſe in illius obſequium addicat, Calv. in loc. Or it keeps us faſt bound, as with cords and bands, fortiter yet uaviter, not forcedly but freely, that we cannot turn aſide to the crooked wayes of ſin, and diſobedience to the diſpleaſing of Christ, but muſt go, that we are led by him in the wayes of obedience and holineſſe. Totos poſſidet ac regit (amor Christi) ut ejus affiatu quaſi correpti agamus omnia, Bez. in loc. It hath the poſſeſſion and rule of us, ſo as we are acted by its influence and inſtinct. Now the love of Chriſt is an effectual means of holineſſe, and obedience, two wayes; by Argument, and by Power.

(1.) By Argument. This is clear by the forecited paſſage of the Apoſtle 2 Cor. 5.14.15. Where he ſhews, how himſelf and others came to be conſtrained by the love of Chriſt, and that is by way of Argument: The love of Ch iſt (ſaiyes he) conſtraineth us, becauſe we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, ſhould not henceforth live unto themſelves, but unto him which died for them, and roſe again. As if he had ſaid, when we ſet our ſelves ſeriouſly to conſider the love of Chriſt, in the eminent greatneſs of it, as carrying him to the Cr ſſe, the Grave, to Death for us, we find out and conclude upon the e two things, (1.) The miſerable condition of the objects of it; for if one died for all, we determine thus, That then were all dead Morte ſcilicet peccati, per quod irae Dei, aeterniſque poenis facti obnoxii, quid enim attinebat pro omnibus mori, niſi omnes reas mortis inveniſſet, Calixt. in loc. dead in ſin, and thereby liable to the wrath of God and eternal puniſhment, for why ſhould he elſe die for all, if he had not found all in a ſtate of death? (2.) The Holineſs of the end of it. And that he died for all, that they who live, &c. This is our holy reaſoning, and reckoning, that the end of his love in dying for us was, that they who live, who by his favour and benefit are redeemed from warth and damnation, ſhould not henceforth live unto themſelves, not order their lives according to their own will, nor ſerve the luſts and deſires of the fleſh; but unto him that died for them, and roſe again; that is, be ruled wholly by his will, and dedicate themſelvs to his ſervice, living for his uſe and glory, and renouncing whatſoever is contrary to him. Now this (ſays he) conſtraineth us. Theſe are arguments ſo full and forcible, that we are ſurrounded by them, no gap left open for ſin and licentiouſneſs, but we are wholly bound up, and conſtrained in ſervice & obedience to him, who hath thus loved us.

(2.) By Power, As there is an Argument in the love of Chriſt engaging Chriſtians to holineſs and obedience: ſo there is a vertue and power flowing from thence, which doth enable believers thereunto. The death and reſurrection of Chriſt (wherein his love moſt eminently appeared) is not only the meritorious and exemplary cauſe of our dying to ſin, and living to God, but alſo the efficient cauſe of it, by a ſecret power and vertue iſſuing from thence to thoſe that believe. Nam ut humanitatem Verbo unitā virtute Verbi excitavit à morte: ſic etiàm nos ſibi unitos, & inſitos, eâdem virtute exuſcitat ad novam vitam gratiae Dav. in Coloſ. p. 07 For as the Humanity being united to the Word, was by the power of the Word raiſed from the dead: ſo thoſe who are united to him, and implanted in him, are by the ſame power raiſed from the death of ſin to the life of grace. That there is ſuch a power, is clear, from Phil. 3.10. where the Apoſtle ſhews, that the height of his ambition was to know Chriſt, yet not by a notional and empty, but a powerful and effectual knowledge. That I may know him, and the power of his reſurrection, that is, Brinſley Myſtical Implant. p. 191. a power and vertue, flowing from his reſurrection, working the like effect in himſelf, in raiſing him to the life of grace here, and glory hereafter. And the fellowſhip of his ſufferings: Calv. in loc. Not only that which is external, and ſtands in the bearing of the Croſs, but alſo that which is inward, and ſtands in the mortifying of the fleſh, and the crucifying f the old man. And this by being made conformable unto his death, 〈 in non-Latin alphabet 〉 , Conformis factus, or, Configuratus.Brinſley ubi ſuprà p. 132. Not conforming my ſelf, by way of imitation, but, being made conformable by a power out of my ſelf, the power and vertue of Ch iſts death.Nā quiſquis hoc facit, non idagit propriis viribus, ſed cum Chriſto ſepultus eſt in Chriſto reſurrexit, est igitur in Christum inſitus, & Spiritu Chriſti vivificatus, Dav. in Col. p. 207. For whoſoever conforms to Chriſts death and reſurrection, by dying to ſin, and riſing again to newneſs of life, doth it not by any power or ability of his own, but is buried with Chriſt, and raiſed in Chriſt, and is therefore implanted into him, and quickened by his Spirit. Now, this power and vertue is drawn forth from Chriſt by Faith, as appears from Col. 2.12. Buried with him in Baptiſm, wherein alſo you are riſen with him, through the faith of the operation of God, who hath raiſed him from the dead. In which words we have the outward Sign, which doth repreſent a Chriſtians communion with Chriſt in his death, and reſurrection, and that is Baptiſm; As alſo the inward Grace, whereby a Chriſtian comes to be really conformable to Chriſt in both; by the death of ſin, and life of grace, and that is Faith; which is ſet forth both in it ſelf, as it is the Inſtrument, whereby we become real partakers of the benefits of Chriſts death, and reſurrection, which are ſignified in Baptiſm: And alſo in its Author, and Worker, which is God, called therefore Faith of the operation of God, to diſtinguiſh it from a falſe faith of our own fancying; and likewiſe in its Exerciſe, for it pitcheth upon the power of God, put forth in raiſing of Chriſt from the dead, and thence derives a power for the raiſing of the ſoul from the ſptritual death in ſin, to a spiritual life of grace; that is the meaning of that clauſe which is added, who hath raiſed him from the dead, as the Objectum particulare, quod fides potiſſimùm hâc in re intuetur, eſt Dei potentia excitans Chriſtum ex mortuis pro ſalute noſtrâ, Dav. in loc. p. 208. Reverend Davenant hath obſerved.

Now, what is all this for, Chriſtians, but to perſwade you to labour after ſuch a knowledge of Chriſt and his love, as may be effectual to your Holineſs and Obedience. And I beſeech you, be not ſatisfied without it; for,

(1.) Without this you croſs and thwart Jeſus Chriſt in one main end and deſign of his love, in undertaking, acting, and ſuffering for us, which was not looſneſs and licentiouſneſs, but holineſs and obedience, that we might ſerve him, as well as be ſaved by him, and that we might be ſaved from ſin, as well as from wrath, and from the filth and power of ſin, as well as the guilt and condemnation of it. Why was he manifeſted in our fleſh, but to take away our ſins, and that h might deſtroy the works of the Devil? 1 John 3.5.8. Why was he called Jeſus, but that he migh ſave his people from their ſins, as you find it See Hopkins Treat on that Scripture. Mat. 1.21. Why did he ſanctifie himſelf (by Grot. in loc. offering himſelf up to God as a ſacrifice) but for our ſakes, that we alſo might be ſanctified? Joh. 17.19. Why did he give himſelf for us, and bear our ſins in his own body on the Tree, but that he might ſanctifie and cleanſe us, that we might be preſented glorious without spot or wrinkle, that we might be holy, and without blemiſh, Epheſ. 5.25, 26, 27. That he might redeem us from all iniquity, and purifie unto himſelf a peculiar people, zealous of good works, Tit. 2.14. That we being dead to ſins, ſhould live unto righteouſneſs, 1 Pet. 2.24. Why did he riſe again, but that he might be Lord of dead and living, Rom. 14.9. and that we might bring forth fruit unto God? Rom. 7.4. Why is he ſent to any people in the Miniſtry of the Gospel, but to bleſs them in turning them from their iniquities? as Acts 3.26. Indeed, what is the end of the whole work of our Redemption, from firſt to laſt, but that we being delivered out of the hands of our enemies, might ſerve him without fear, in holineſs and righteouſneſs before him all the days of our life? Luke 1.74, 75. Now, what a ſhame would it be for Chriſtians, by ſin and diſobedience to fruſtrate this end of Chriſts love in dying for us, and as much as in them lyes to make the Croſs and Redemption of Chriſt to be in vain, and of none effect?

(2.) Without this you make void your own profeſſion; your Chriſtianity falls to the ground, as a thing of nought, in reſpect of truth and reality, and in reſpect of profit and benefit to your ſelves. Let every one that nameth the Name of Chriſt (ſayes the Apoſtle, 2 Tim. 2.19.) that profeſſeth himſelf to be a Chriſtian, that being asked to whom he belongs, owns Chriſt for his Lord and Maſter, glorieth in, and boaſts of that relation, let every ſuch a one, that would be in deed and in truth, what he ſays and ſhews he is in word and tongue, depart from iniquity, 〈 in non-Latin alphabet 〉 , let him be an Melius eſt Apoſtatam eſſeinferni, & impietatis, quàm coeli & pietatis, Luth. Loci com. Claſ. 5. p. 116. Apoſtate, make, and maintain the greateſt diſtance from ſin and iniquity; Let him avoid it, not paſs by it, turn from it, and paſs away, as the Wiſe man expreſſeth it, Prov. 4.15. Otherwiſe, though he have a name to live, he is dead, Rev. 3.1. He is a Chriſtian 〈 in non-Latin alphabet 〉 , outwardly, not 〈 in non-Latin alphabet 〉 , inwardly; 〈 in non-Latin alphabet 〉 in the Letter, not 〈 in non-Latin alphabet 〉 , in the Spirit, as the Apoſtle phraſeth it, Rom 2.28, 29. the ſhadow of Chriſtianity he may have, but wants the ſubſtance, he may have a profeſſion, but wants power (which is all in all in Religion) and ſo is nothing at all in Gods account. An Id l is nothing, 1 Cor. 8.4. and a formal Chriſtian is no more, a painted Image without life, having eyes b t ſees not, feet but walks not. Such as call themſelves Chriſtians, and are not ſo ndeed, deſtroying the power and vertue of that h ly Name by their wickedneſſe, as Nos, qui nos Chriſtianos eſſe dicimus, perdimus vim tanti nominis vitio pravitatis, Salv. de Gub. Dei lib. 3. p. 99 Salvian ſpeaks, for aNomen ſine actu & officio ſuo nihil eſt, Idem. p. 100. name is nothing, no not the name of Chriſtian, without duty and action anſwerable thereunto. Chriſti nomen induere, & non per Chriſti viā pergere, quid aliud eſt, quàm praevaricatio divini nominis? Cypr. de Zelo (mihi) pag. 373. They are meer cheats in Religion and and prevaricators of the name of Chriſt, who cal themſelves Chriſtians, and yet walk not the way of Chriſt, ſayes Cyprian. Whatever amiableneſs there be in the name of Chriſt and the profeſſion of Chriſtianity, there is none at all in thoſe, who are without holineſs and obedience, they are but Sues cum ornamento, asSalvian ubi ſuprà p. 101. Salvian phraſeth it, Swine ſtill, though deckt and adorned, nay they are odious and loathſome. They who profeſs to know God, and in works deny him, are abominable, Tit. 1. ult. A Chriſtian living in ſin, and ſerving his lusts, is a horrible spectre, yea a monſter in the account of God, ſayesChriſtianus in peccato vivens, & concupiſcentiis ſuis ſerviens, horrendum ſpectrum, imò monstrum cenſetur corā Deo, Dav. in Col. p. 206. one of our own. Thus you ſee, that without holineſs, men make void the truth and reality of their Chriſtianity, and for profit and benefit, they are like to receive none by it. Our happineſs (ſayes 〈 in non-Latin alphabet 〉 , Ignat. Epiſt. ad Magneſ. p. 52. a Father) ſtands not in being called, but in being Chriſtians, and therefore, it becomes us to look that we be not only Chriſtians in name, but in reality.Si vita Sanctorum nobis deerit, appellatio Sanctorum nihil proderit, Dav. in Col. p. 9. Nihil prodest nomen ſanctum habere ſine moribus, Salv. de Gub. Dei lib. 3. p. 99. The name of Saints will be of no advantage to thoſe, who live not Saint-like, holy lives. Chriſt will profit that man nothing who is Sine Chriſto Chriſtianus, bearing his Name without participating of his Nature, and doing his will. Profeſſio externa nihil prodeſt, ſi adſint mala opera. Qui ſe Chriſti eſſe dicit, ut vere, & cum ſuo bono talis ſit, longè abſit à vitâ impurâ: Al os quàm tales Chriſtus non agnoſcit, Grot. in 2 Tim. 2.19. An outward profeſſion avails not, if accompanied with wicked practices; He that ſayes, he is Chriſts, that he may be ſo indeed, and to his own advantage, muſt keep at the greateſt diſtance from an unholy life, for none but ſuch doth Chriſt acknowledge for his own. The unprofitableneſs of ſuch mens Religion may appear from an induction of ſuch particulars as theſe; for (1.) It leaves them ſhort of acquaintance with Chriſt. They who have truly learned Chriſt, have been taught to put off the old man with his deceitful luſts, and to put on the new man which after God is created in righteouſneſs, and true holineſs, Epheſ. 4.20, 21, 22, 23, 24. Hereby we do know that we know him, if we keep his commandments: He that ſaith, I know him, and keepeth not his commandments, is a lyar, and the truth is not in him, 1 John 2.3, 4. Again, (2.) It leaves them ſhort of relation to him, and intereſt in him. They are not Chriſts, for they who are Chriſts, have crucified the fleſh, with the affections and luſts, Gal. 5.24. They are not the friends of Chriſt, for they who are ſuch, do keep his commandments, John 15.14. Again, (3.) It leaves them ſhort of union with Jeſus Chriſt, for If any man be in Chriſt, he is a new creature, 2 Cor. 5.17. he walks as Chriſt alſo walked, 1 John 2.6. and that is, not after the Fleſh, but after the Spirit, for the law of the Spirit of life in Chriſt Jeſus, ſets them free from the law of ſin and death, Rom. 8.1, 2. Again, (4.) It leaves them ſhort of communion and fellowſhip with Jeſus Chriſt, for thoſe only have fellowſhip with him, who walk in the Light, as he is in the Light; but if we ſay, that we have fellowſhip with him, and walk in darkneſs, we lie, and do not the truth, 1 John 1.6, 7. Now, how vain and unprofitable muſt that mans profeſſion needs be, which leaves him thus without Chriſt, without the true knowledge of him, relation to him, union and communion with him? ſurely it will never be available to ſalvation; and therefore no wonder, if (5.) It leaves them ſhort of acceptance with Chriſt at the laſt day, and admiſſion into glory, for (as the Scripture teſtifies, Mat. 7.21, 22, 23.) there be many, who cry, Lord, Lord, make a fair outward ſhew and profeſſion, who, for want of doing his will, ſeconding that profeſſion with power and practice, ſhall be turned off (with a Non novi vos, I know you not) among the workers of iniquity.

(3) Without this, your profeſſion will but tend to agravate your ſin, and condemnation. (1.) Your Sin; This reflects the greateſt diſhonour upon Chriſt and Religion, for the Name of Chriſt is blaſphemed among the Gentiles, through ſuch as theſe, Rom. 2.24. and the way of truth is evil spoken of, 2. Pet. 2.2. The unholy lives of Chriſtians open the mouths of Turks, and Infidels, to ſpeak againſt Chriſt and Chriſtianity. Lo, theſe are they that worſhip Chriſt; their religion is ſuch as the profeſſors are, and as the Diſciples are, ſuch is their Lord and Maſter, as the worſhippers are, ſuch is he who is worſhipped by them, asEcce quales ſunt, qui Chriſtū colunt, Talis profecto ſecta eſt, quales & ſectatores; Aeſtimari de cultoribus ſuis poteſt ille qui coli ur. Q •• andò ••• m bonus Magiſter est, cujus tam malus videmus eſſe Diſcipulos Salv. de Gub. Dei lib. 4. pag. 149. Salvian brings them in blaſpheming. Thus they increaſe their own perſonal guilt by way of participation, the guilt of others blaſphemies redounding upon them, by whom they were occaſioned. This makes Chriſtians to be worſe than Heathens, for Thereby (as the ſameEx hoc ipſo uti que deteriores ſumus (barbaris) ſi non meliores ſumus qui meliores eſſe debemus Criminoſior enim culpa eſt, ubi honeſtior flatus, Salv. ibidem p. 133. Salvian excellently) we are worſe than they, if we are not better, becauſe we ſhould be better; for the more honourable any mans ſtate is, the more criminal is his fault. And again, a little after,Nos qui Christiani eſſe dicimur, ſi ſimile aliquid barborum impuritatibus facimus, graviùs erramus. Atrociùs enim ſub ſancti nominis profeſſione peccamus. Ubi ſublimior eſt praerogativa, major est culpa; ipſa enim errores noſtros religio, quam profitemur, accuſat, Salv. ibid. p. 154. If we who are called Chriſtians, do any thing that is like to the impurities of Heathens, we err worſe than they, for we ſin the more fouly under the profeſſion of a holy Name; where there is the higher priviledge, there is the greater fault; for that Religion, which we profeſs, doth accuſe the offences which we commit. (2.) Your condemnation. Such as profeſſe to know Chriſt, and yet in works deny him, as they contract a greater guilt: ſo they do deſerve, and incurre a greater and a ſorer puniſhment. The higher any are raiſed towards heaven, by profeſſion, and priviledges, the lower ſhall they be caſt into hell, if they walk not up thereunto. This is the condemnation, the very emphaſis of damnation, the ſting of hell, that light is come into the world, and men love darkneſs rather than light, John 3.19. It had been better for ſuch not to have known Chriſt, and the way of righteouſneſs, than to walk contrary thereunto, 2 Peter 2.21. Tyre and Sidon, Sodom and Gomorrah, will fare better in the day of Judgment, and meet with an eaſier Hell, than ſuch ſhall Mat. 11.21, &c. Their holy name increaſeth their guilt, and their profeſſion of goodneſs, makes their wickedneſs the more damnable, asMagis damnabilis eſt malitia, quam titulus bonitatis accuſat, & reatus impii pium nomen, Salv. lib. 4 de Gub. Dei p. 154. Salvian obſerves. Now that this may never be your caſe,

(1.) Dwell upon the Love of Chriſt in Redeeming of you, by Meditation, till you be conſtrained by the Argument that it carryes along with it, to hate and avoid all ſin, and to yield up your ſelves ſincerely to his ſervice. Set your ſelves therefore to meditate how far his love carried him, in doing and ſuffering for you: Conſider his Incarnation, Life, Death; remember, that it was ſin which put him to all that paine and trouble, that labour and ſorrow which he endured, that the removing of this evil of ſin, made him ſo willingly undergo all that evil of ſuffering, which you read of. And then, As to Sin, reaſon thus with your ſelves; Was ſin the great cauſe and inſtrument of Chriſts death? were my ſins the cords that bound him, the whips that ſcourged him, the thorns that wounded him, the nails that faſtned him, the ſpear that pierced him, and fetcht his heart-blood from him? and ſhall I love the ſins that kil'd my Saviour? ſhall I uſe them kindly, who thus abuſed him? God forbid. I would not embrace him as a friend, who had ſlain my Father, nor hug in my boſome that Serpent which had ſtung my friend to death; and ſhall I entertain and cheriſh ſin, which hath dealt worſe than ſo with my everlaſting Father, my beſt Friend? far be it from me. Again, Did Jeſus Chriſt do, and ſuffer, all this out of his love to me, but extream hatred againſt ſin, and ſhall I ſo ill requite his love, as to love that which he hated? Did he come to take away ſin, and ſhall I reſume and embrace it? was he ſent to condemn it, and ſhall I juſtifie it? was he manifeſted to deſtroy the works of the Devil, and ſhall I ſave them? did he die for ſin, Clarks Lives, quarto, p. 189. The Glory of their times, p. 471, and ſhall I live in it? was he cut of to finiſh tranſgreſſion and make an end of ſins, and ſhall I continue in ſin, that grace may abound? doth he make daily approaches to me, to turn me from mine iniquities, and ſhall I as conſtantly return to them? God forbid. Methinks the conſideration of theſe things ſhould ſet a Chriſtian as far from ſin, as Anſelme was, who ſaid, (x) That if he ſhould ſee the ſhame of ſin on the one hand, and the pains of hell on the other, and muſt of neceſſity chooſe one, he would rather be truſt into hell without ſin, than go into heaven with ſin. And for Service, reckon thus with your ſelves; If the Lord Jeſus hath thus loved me, to ſuffer ſuch indignities and hardſhips for me, and beſtow ſo many, ſo great, ſo wonderful bleſſings upon me, ſurely I owe the greateſt love, duty, and obedience to him;Sanè etiamſi millies pro ejus gloriâ poſſem ſanguinem fundere, & mille annis maximos labores ſubire, ne milleſſimā partem vel unius beneficii poſſem compenſare, &c. Leſſ. de Sum. bono. lib 4. c. 4. p. 577. Surely, were I able a thouſand times, to ſhed my blood for his glory, and to undergo the hardeſt labours a thouſand years, I were never able to make a compenſation for the thouſand part of one of his benefits, becauſe all his benefits are of infinite worth, and, were we able to give it, would require infinite love and ſervice at our hands. But becauſe we cannot do that, I firmly reſolve to do that which I eaſily may (through his aſſiſtance) and wherewith the Divine goodneſs is well pleaſed, namely, with all care to keep all his Commandments, ſo that I will rather die, than wilfully break any of them; yea, I will devote my whole life to his ſervice, that all my thoughts, words, and actions may be directed to his glory. Thus reaſon your ſelves into the obedience and ſervice of Jeſus Chriſt, by the conſideration of his great love towards you, in being humbled, and becoming obedient to the death of the Croſs for you.

(2.) Draw forth by faith the Power of Chriſts love, in dying for you, and riſing again, for the bringing you into conformity thereunto. By faith believe that there is ſuch a power, and apprehend, and apply it to your ſelves, till you find, That you are planted toge her with Chriſt in the likeneſs of his death and reſurrection Rom. 6, 5. So that what was done in him naturally and properly, be done in you by way of Analogy and Proportion, asQuod in Christo ſactum est per naturam, id in nobis fieri intelligit per analogiam, & proportionem, Chryſ. in loc. Chryſoſtome expounds theſe words. That as he died a true, naturall death for ſin by a real ſeparation of his ſoul from his body: ſo you may dy a true ſpiritual death to ſin, by a real ſeparation of your ſouls from the body of ſin; not from this or that member, but from the whole body, and every member; ForNon mundatur niſi qui omnibus peccatis renunciavit. Quis enim mundum dixerit hominem, qui vel in unâ tantùm cloacâ volatetur, Pariſ. de virtut. cap. 22. as none will account that man clean, who is found wallowing but in one filthy ſink; ſo neither is that Chriſtian clean, who hath not renounced all his ſins. As his was, though violent and painful, yet voluntary death, he gave himſelf for our ſins, Gal. 1.4. and laid down his life freely, John 10.17, 18. So, though in the mortification of your luſts you offer violence, to them and ſuffer pain in your ſelves, many an agony, and ſoul conflict, yet your dying to ſin muſt be voluntary, and the ſacrificing of your luſts a freewill offering to the Lord. That as his Reſurrection was to a new life; ſo you may be raiſed up from the death of ſin to walk i newneſs of life, Rom 6.4. having a new principle, the Spirit and not the fleſh; a new rule, the word and not the world, a new end, not your ſelves but God, the praiſe and glory of God, Phil. 1.11, For ſo Jeſus Christ, in that he liveth, he liveth unto God, Rom. 6.10, In the Greek it is, 〈 in non-Latin alphabet 〉 , which Beza renders in gloriam, thinking, that 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 , and that the Apoſtle intends by this clauſe to ſet forth the final cauſe of Chriſts reſurrection which is the glory of the Father, vide Bez. in loc. To the glory of God the Father, v. 4. As he being raiſed from the dead died no more, death hath no more dominion over him, v. 9. So you being raiſed from ſin may no more be turned to folly, ſin may have no more dominion over you. Thus conform your ſelves to Chriſt in his death and reſurrection, which becauſe you cannot do of your ſelves, by your own power, exerciſe faith on the operation of God in raiſing of Chriſt from the dead, till you come to know experimentally the power of his reſurrection, feeling the ſame power put forth in your ſelves, for the raiſing you up to newneſſe of life, and making you conformable to his death. So much for that ſecond Direction concerning your knowledge of the love of Chriſt, that it be effectuall. There is yet one more, which is this.

CHAP. XI.

Direct. 3. That it be a progreſſive knowledge.(3.) LOok that your knowledge of the love of Chriſt be Cognitio progreſſiva, a progreſſive knowledge, and that in two reſpects.

Sect. 1.

(1.) IN reſpect of your ſelves. In reſpect of our ſelvs Be not content that you have a true knowledge of Jeſus Chriſt, and his love, nor take up your reſt in any meaſure of that knowledge, to which you have already attained, but labour to abound, and increaſe more and more. Do you know the love of Chriſt with an affectionate, and effectuall knowledge, as you have been directed? yet ſtay not here, but go on to know him and it more affectionatly, ſo as to love him more abundantly, to deſire him more ardently, to delight in him more contentedly, to trust in him more firmly, and to fear offending him more ſolicitouſly; go on to know him more effectually, ſo as to apprehend his love more confidently, and apply it to your ſelves more aſſuredly, to admire it more humbly, to be more cordially, and fruitfully thankfull for it, to be further removed from ſin, even the leaſt appearance of it, and more devoted to his ſervice, ſtanding compleat, and perfect in all the will of your God. To this purpoſe conſider,

(1.) That it is the property of every true Chriſtian thus to grow and encreaſe more and more. The path of the juſt is as the ſhining light, that ſhineth more and more till it be perfect day, Prov. 4.18. The righteous ſhall hold on his way, and he that hath clean hands ſhall wax ſtronger and ſtronger, Job. 17.9. You cannot evidence, that you know Chriſt at all in truth, unleſſe you grow in the knowledge of him, for, Then ſhall we know, if we follow on to know the Lord, Hoſ 6.3. Thus the Apoſtle Paul ſayes of himſelf, Phil. 3 12, 13, 14. Not as though I had attained, either were already perfect, but I follow after, if that I may apprehend that, for which alſo I am apprehended of Chriſt Jeſus; Brethren, I I count not my ſelf to have apprehended, but this one thing I do, forgetting thoſe things that are behinde, and reaching forth to thoſe things which are before, I preſſe toward the mark, for the prize of the high calling of God in Chriſt Jeſus. You ſee that the Apoſtle (though I believe one of the highest forme in the School of Chriſt) did not pretend unto perfection, only was continually going forward, and making a proficiency, and this is the property of every gracious man, who (asNunquàm juſtus arbitratus ſe comprehendiſſè, nunquàm dicit, ſatis eſt, ſed ſempèr eſurit, ſitit que juſtitiam, it a ut ſi ſempèr viveret, ſempèr quantum in ſe est, juſtior eſſe contenderit, ſempèr de bono in melius proficere totis viribus conaretur, Bern. Ep. 252. pag. 262. Bernard hath it) doth never think, that he hath attained, never ſayes that it is enough, but is alway hungring and thirſting after righteouſneſſe, ſo that if he ſhould alway live, he would alway (as much as in him lyes) ſtrive to be more righteous, he would alway endeavour with all his might to go forward from good to better. Mant. on Jude, pag. Where there is life, there will be growth, and if grace be true it will ſurely encreaſe. Though a painted tree or flower keeps alway at the ſame pitch, and will be as little ten years hence, as it is now; yet a living tree, a living flower, grows on ſtill towards perfection, ſo though Pretenders of Religion keep at a ſtay, or rathre, when their firſt heats are ſpent, are fearfully blaſted; yet thoſe who have true grace, who are compared to living plant •… and trees, do grow in bulke and ſtature, in beauty and fruitfulneſſe, This is excellently ſet forth by the Pſalmiſt Pſal. 92.12, 13, 14. The Righteous ſhall flouriſh like the Palme tree, he ſhall grow like a Caedar in Lebanon: Thoſe that be planted in the Houſe of the Lord, ſhall flouriſh in the Courts of our God: They ſhall ſtill bring forth fruit in old age, they ſhall be fat and flouriſhing. Godwins Chriſtian growth, p. 57. Car. on Job. vol. 7. pag. 397. Here is not onely a mention of growing but of flouriſhing, and here's flouriſhing thrice mentioned, and 'tis not onely growing and flouriſhing like a tree, but like a palm tree ( Alciat. Embl. 36. pag. 177. which flouriſheth under oppreſſion) and like a Cedar (which of all trees is ſaid to be the talleſt, and ſhoots up higheſt, and its Schrevel. Comment. in Virg. Aeneid. l. 7. p. 666 Plin. Nat. hiſt. lib 16 cap. 40. p. 491. Eraſm. Adag. p. 181, 195. Schrevel in Perſ. Sat. 1 Caſaub. in Perſ. p. 87. wood moſt durable) like a Cedar, not growing in ordinary places, but in Lebanon, where were the goodlieſt Cedars: Nor doth the Spirit promiſe here a flouriſhing of boughs and leavs only, as ſome trees do, and no more, but in fruit; and this not onely for fruit once in a year, or for one year, but they ſtill bring forth fruit: and that not onely in their youth and beginning of grace, but in old age; and that not onely in the entrance of that ſtate which is called old age, threeſcore years, but that which the Scripture calls the perfection of old age, threeſcore years and ten, grayheaded old age ( Filius 60 annorū ad ſenectutem, filius 70 annorū ad canitiē pervenit. Buxt. Lex. in verbo (Seib) Tayler. capit. patr. cap. 5. p. 32 Caryll. on Job, v. 5. p. 32. ex Diu. as the learned Hebrews obſerve upon the word here uſed) for that which follows to an hundred years, and upward is dotage, as they reckon it. What a divine Climax doth the Spirit of God make in this Scripture, to ſhew that the godlyman, as to his ſtate, is ſo far from declining, that he is ſtill climbing higher and higher: To the ſame purpoſe is that of Hoſ. 14.5, 6. I will be as a dew unto Iſrael, he ſhall grow as the Lilly and caſt forth his roots as Lebanon, his branches ſhall ſpread and his beauty ſhall be as the Olive tree, and his ſmell as Lebanon. Which ſhews how Chriſtians grow by all wayes of growth, upward and downward, in root, branches, and fruit; and this fruit eminent in fairneſs and ſweetneſs, as the Olive tree, as Lebanon. Though the body of a picture doth not grow, yet the body of a living man doth, and ſo doth the body of Chriſt, and every member thereof, that is truely of the body, not tyed thereto by an outward profeſſion onely, but cloſely knit by a real union, as is expreſſed by the Apoſtle in two places, Eph. 4.15, 16. Col. 2.19. in both which places he ſhews the manner of spiritual growth in the Myſticall Body of Chriſt, by proportion of the growth of Members in the Nat ral Body. Chriſt is the Head, from whom the whole Body fitly joyned together, and compacted by that which every joynt ſupplieth according to the effectuall working in the meaſure of every part, maketh increaſe to the edifying of it ſelf in love.See Biſh. Reynolds on Hoſ. 14. Ser. 5. p. 42 to 50. where this place is largely opened. Chriſtians by a ſpirit of faith are united to Chriſt, as an head; and by a ſpirit of love to one another, as members; from which union flows a communion both with Chriſt and one another, and from thence 〈 in non-Latin alphabet 〉 , a ſupply, or demonſtration of nouriſhment, and alſo 〈 in non-Latin alphabet 〉 , an energy or effectual working, and from all a growth and increaſe, even with the increaſe of God, a mighty and great increaſe, according to the Scripture phraſe. Thus you ſee that true Chriſtians, do grow, and if ever you would approve your ſelves Diſciples indeed, members of Chriſts Body, and planted in his houſe, you muſt grow likewiſe; it is but a ſad ſign of hypocriſy, when there is no proficiency.Minimè pro certo eſt bonus, qui melior eſſe non vult, & ubi incipis nolle fieri melior, ibi etiā deſinis eſſe bonus, Ber. Epiſt. 91. p. 230. For certain, he is not good, who hath no mind to be better; he is ſtark naught, that deſires not to be as good as the beſt. That's the firſt Conſideration.

(2.) Conſider, that the higheſt Chriſtians ſtand in need of further growth and proficiency. Its true, Jenk. on Jude p. 162. he that hath the leaſt grace and acquaintance with Chriſt, hath enough to make him thankefull, but he that hath the moſt, hath not enough to make him idle. So long as there is want there ſhould be growth; now grace is not given out at once, but by degrees, where grace is truly wrought, yea gotten to ſome good degree, yet there is ſomething lacking, till grace be perfected in glory, 1 Theſ. 3.10. Here we are in a ſtate of growth and progreſs, not of reſt and perfection, all our preſent perfection is but an unwearied ſtudy, and conſtant endeavour to go on towards perfection, as the Indefeſſum proficiendi ſtudium, & jugis conatus ad perfectionem, perfectio reputatur, Bern. Epiſt. 253. p. 262. Father ſpeaks. Mant. on Jude p. 120. Chriſt ſayes in his laſt prayer to his Father, John 17.26. I have declared unto them thy Name, and will declare it; and to Nathaniel, John 1.50. Believeſt thou? thou ſhalt ſee greater things than theſe. There is more to come, and therefore we ſhould not rest in preſent experiences. He were a fooliſh builder, who would reſt in the middle of his work, and, becauſe the foundation is laid, never mind the ſuper ſtructure: and they are no wiſe Chriſtians, who content themſelves that they are built upon the foundation of the Apoſtles and Prophets, and do not take care to grow into an holy Temple in the Lord, Epheſ. 2.20, 21. As we muſt not alway ſtick in principlss, but go on to perfection: ſo thoſe, who have made the greateſt progreſſe, will find cauſe (by reaſon of what is ſtill lacking in them) of making further proficiency, till they come to be perfect men and women, and reach the meaſure of the ſtature of the fulneſs of Chriſt, Epheſ. 4.13. Even Paul (as you heard before) did not count that he had attained, but ſaw a need of preſſing forward, Phil. 3. and then ſurely much more we. That's the ſecond Conſideration.

(3.) Conſider, that this is the duty of every Chriſtian. It is not enough that you have grace and knowledge, but you muſt grow in grace, and in the knowledge of our Lord and Saviour Jeſus Chriſt; ſo you are required to do, 2. Pet. 3.18. It is not enough that you be in Chriſt, rooted in him, but you muſt grow up into him in all things, and be built up in him, Epheſ. 4.15. Col. 2.7. The Chriſtian muſt be like the Crocodile, that (as Ariſt. de Hiſt. Anim. lib. 5. cap. 33. Franz. Hiſt. Anim. ſacr. p. 199. ſome affirm) grows as long as it lives, and ceaſeth to be when it ceaſeth to grow. Jenkins on Jude p. 162. Chriſtianity knows no Enough, the degrees of a Chriſtians grace, and knowledge of Chriſt, muſt be like numbers, the higheſt whereof being numbred, a higher than that may yet be named. The Motto of every Chriſtian ſhould be that of Charles the fifth, Rivet on Hoſ. p. 653 Plus ultrà, accounting that there is More yet beyond to be attained unto. We are never gotten far enough, till we are gotten home, nor muſt we ever ceaſe growing, till we grow into heaven. If perfection be our pattern, proficiency is our duty. Mant. on Jude pag. 121, 123. Jeſus Chriſt himſelf grew when he was upon earth, we read not that he grew in grace, but we read that he grew in knowledge, Luke 2.40. He grew in wiſdom, and ſtature; the meaning is, his human capacity was enlarged by degrees, according to his progreſs in age and ſtrength, for in all things he was like us except ſin; and our reaſon is ripened, and perfected together with our age. Now, Chriſtians muſt be conformed to Christ in all things, and grow in grace and knowledge, as he grew in wiſdom. That's the third Conſideration.

(4) Conſider, that it is ſuch a Duty, as hath much profit, or dammage, entailed upon the obſervance, or neglect, of it.

(1.) There is much profit redounds to them who put in practice this duty of growing in grace and in the knowledge of Christ, for (beſides their preſent honour in the ſight of others, and comfort in their own boſoms) it will add to their Crown and Glory hereafter. Jenkins on Jude p. 165, 166 If any ſhall follow the Lamb, in whiter and larger robes of glory than others, they are thoſe, whom he hath adorned moſt with the robes of grace here. If any ſhine brighter than others in heaven, they ſhall be thoſe, who have been brighteſt in grace upon earth. Though glory be not beſtowed for any merit in grace, yet I ſee no inconvenience to hold, that 'tis beſtowed according to the proportion of grace. If the more grace a Saint hath, the more he be fitted for glory, then the more grace he hath, the more (it is likely) he ſhall be filled with glory; The more the ſoul is widened with grace, the more capacious will it be of glory; The heavieſt Crowns are fitteſt for the ſtrongeſt heads.

(2.) On the other ſide, there is no ſmall dammage redounds to ſuch as neglect to grow, and increaſe. Gurnals Chriſtian Armour, Part 3. pag. 694. There is no ſuch thing in Religion, as a ſaving Trade of godlineſs; ſome men in their worldly Trade can ſay at the years end, that they have neither got nor loſt, but you cannot ſay thus at the days end, that you are in the evening neither better nor worſe than you were in the morning. We are like thoſe, who are upon a ſwift ſtream, if they let their Oar miſſe its ſtroke, they are driven back again; like thoſe who are going up a ſandy hill, who ſink lower, if they get not up higher.In viis Domini non proficere eſt deficere, non progredi eſt regredi, Balduin in Eph. (mihi) p. 175. In the wayes of God, not to make proficiency is to decline, not to go forward is to go backward. There is no ſtanding at a ſtay in Chriſtianity, Aut aſcendas, neceſſe eſt, aut deſcendas; ſi attentas stare, ruas neceſſe eſt, Bern. Epiſt. 91. p. 230. Either we aſcend or deſcend, and if we attempt to ſtand ſtill, we muſt needs fall down. The grace which a true Chriſtian hath will ſoon be leſs, if he add not to it, and that which a hypocrite ſeemed to have will be none at all, if he ſtick in that condition. Hypocriſy (without repentance) will end in Apoſtacy. Mant. on Jude p. 118, 119. We cannot keep that which we have received, if we do not labour to increaſe it; He that would not improve his Talent, loſt it, Mat. 25. ſo here, we waſt and conſume what we have, if we do not improve it. There are no stinted Trees in Chriſts Garden, if they leave off to grow, they prove do ted, or rotten Trees. An active nature, ſuch as mans is, muſt either grow worſe, or better; therefore we ſhould be careful of the increaſe of grace, as we would be cautions of the loſs of grace. Wherefore (to conclude this) As you would be Chriſtians indeed; As you would anſwer the imperfection of your preſent condition; As you would be obedient to the command of God; As you would not loſe that which you have wrought, but receive a full reward; labour to grow in grace, and in the knowledge of our Lord Jeſus. Thus let it be a progreſſive knowledge in reſpect of your ſelves.

Sect. 2.

(2.) IN reſpect of others. Do what you can for propagating the knowledge of Chriſt unto others. To help this forward a little, In reſpect of others. conſider,

(1.) That if you are Chriſt ans indeed, you will do it. There is nothing more covetous, or prodigall than grace is, a Saint loves to be receiving from God, and imparting unto others. Reyn. on Hoſ. 14. Ser. 5. p. 41 The nature of grace is too manifeſt it ſelf, and by that means to allure others, and gather to its own quality. It is ſet forth in Scripture by the names of Light, which ſhines abroad; of Ointment, and Perfume, which cannot be hid; of Leaven and Salt, which deriveth its own nature, and reliſh upon a whole lump. Therefore the Holy Ghoſt was given in Tongues, fiery Tongues, and a ruſhing wind, all which have a quality of ſelf manif ſtation, & notifying themſelvs to others. Jeak. on Jude, pag, 164 The whole country fareth the better for arich Criſtians, he keepeth open Houſe, the more he hath the more he gives he labors to make all like himſelf, his bonds only excepted. The lips of the righteous feed many, ſayes Solomon, Prov. 10.21. David promiſeth, upon his own experiencing Gods mercy to himſelf, to teach Tranſgreſſors his wayes, Pſal. 51.13. and ſo he did, Pſal. 34.8, 11. O taſte and ſee that the Lord is good. Come yee children, hearken unto me, and I will teach you the fear of the Lord. As ſoon as Andrew had met with-Chriſt, he found out and brought his brother Simon to him, John 1.40, 41, 42. As ſoon as Philip was called to Chriſt, he found out Nathaniel, and brought him to Chriſt alſo, verſe 43, 45. When the Woman of Samaria had met with Chriſt, ſhe went and called her friends and neighbours out of the City, to come to him, John 4.28, 29, 30. Nor can it be otherwiſe, See Hilderſham on the 4th. of John Lect. 49. which is all on this ſubject. for the love which they bear to Chriſt, conſtrains them to do all they can to enlarge his Kingdom; and the love they bear to their neighbours, makes them do all they can to further the good of their ſouls. Conſider further,

(2.) You ſhall be no loſers in ſo doing; for, beſides the glory which redounds to Chriſt (whoſe honour, as King of Saints, is in the multitude of Converts, as an earthly Kings is in the multitude of his Subjects, Proverbs 14.28.) it will tend much to your own benefit, and advantage, and that both in grace here, and in glory hereafter. (1.) In grace here, There is no better way to grow in grace, and the knowledge of Chriſt your ſelves, than by communicating what you have unto others.Hilderſh. ubi ſuprà. The more you draw unto the knowledge of Chriſt, the more will your own knowledg of him increaſe, Rom. 1.11.12. This is like caſting of ſeed into the earth, which brings it back again with great increſe. Becauſe God knew Abraham would make good uſe of that which he knew, for the inſtruction of his Family, therefore he would hide nothing from him, Gen. 18.19. (2.) In glory hereafter; for being employed as Inſtruments in carrying on this higheſt and nobleſt of works, the converting of men, and ſo ſaving their ſouls from death, and hiding a multitude of ſins, James 5. ult. they ſhall receive the greater recompence of reward, Dan. 12.3. They that turn many to righteouſneſſe ſhall ſhine as the Stars for ever and ever. Let theſe conſiderations move you to ſet upon this work, in thoſe ways whereby it is moſt likely to be accompliſhed. Now, though there are ſome wayes which are peculiar to ſome particular perſons, yet there are others common unto all Chriſtians. The Miniſters of the Goſpell are to diſperſe the knowledge of Chriſt by preaching, that the ſweet ſavour thereof may (through the good hand of God upon them) be manifeſted in all the places whither they are ſent, to the attracting and drawnig of Souls to come in unto him, 2 Cor. 2.14. Magiſtrates are to do it by their authority, providing Orthodox Miniſters for the work forementioned, and encourageing them in it. Thus did Jehoſaphat 2 Chron. 17.8, 9. and Hezekiah, 2 Chron. 30.22. Learned men are to do it by their pens, recording, and tranſmitting to poſterity the truth, as it is in Jeſus. Rich men are to do it by their purſes, who are to honour the Lord with their Subſtance, Prov. 3 9. nor can they do it better, than by employing what they have to further the propagation of the Goſpell, for the increaſe of the knowledge of Chriſt, among the Sons of men. But beſides theſe, there are three things, which all Chriſtians may, and ought to do towards the progreſſe of the knowledge of Chriſt, among others, and I adviſe all, into whoſe hands this ſhall come, that, upon the former conſiderations, they would ſeriouſly mind the doing of them. 1. The firſt is Prayer. This is Primus vagitus infantis Christiani, the firſt cry of an Infant Chriſtian, nor is he a child of God, who is no acquainted with it. Now look that one ſtrain in your Prayers ſound this way, That the Lord of the harveſt, would ſend forth labourers into his harveſt, Mat. 9.38. That he would give paſtors after his own heart, to feed his people, with knowledge and underſtanding, Jer. 3.15. That he would pen unto them whom he ſends forth, a door of vtterance, that they may ſpeak the myſterie of Chriſt boldly, as they ought to ſpeak, Col. 4.3, 4. Eph. 6 19, 20. That they may be delivered from unreaſonable men, who believe not, and their ſervice may be excepted of the Saints, 2 Theſ. 3.2. Rom 15, 30, 31. That a great do r and effectuall may be opened among their people, though they have many adverſaries. 1 Cor. 16.9. That they may come in the fulneſſe of the bleſſing of the Goſpell of Chriſt, Rom. 15.29 and the ſavour of his knowledge may be manifeſted by them in every place, 2 Cor. 2.14. That thus the Biſhop Taylors Grand. Exempl. p. 359. Dr. Hamon Plact Cat. p. 310. 4o. Kingdome of Christ may come, Mat. 6.10. and his Goſpell run and be glorified, 2 Theſ. 3.1. and his way may be known upon earth, his ſaving health among all Nations, Pſal. 67.2. and the Earth may be filled with the knowledge of the Lord, as the waters cover the Sea, Iſaiah 11.9. This is one excellent way. 2. The ſecond is I ſtruction. Let thoſe who know Jeſus Chriſt themſelves, teach the knowledge of him to others, as they have ability and opportunity, eſpecially their Families, Friends, Relations, and Neighbors. Inſtruct the ignorant in the ways of Chriſt, admoniſh the unruly, who wander from him, and ſtand out againſt him; encourage the towardly, ſupport the weak, comfort the feeble minded, 1 Theſ. 5.14. Tell thoſe, with whom you have to do, how good the Lord is, what he hath done for your ſouls: tell them of Chriſts unſearchable riches, his infinite love, the great things which he hath done, and ſuffered for poor ſinners, their miſery without him, their happineſſe in him, and perſwade them to come in to him, and cloſe with him, and taſte how good and gracious he is, Pſal. 66.16. Pſal. 34.8. that's another way. 3. The third is Example; the good converſation of Chriſtians do notably adorn the doctrine of God our Saviour, Tit. 2.10 and win ſuch as are without to profeſſe the ſame Goſpell, and embrace the ſame Chriſt with themſelves, 1 Pet. 3.1. whereas their evill converſation opens the mouths and heardens the hearts of evill men againſt Chriſt, and his wayes, Rom. 2.24. 2 Pet. 2.2. Look then, That your converſation be ſuch as becometh the Goſpell, Phil. 1.27. That you be blamleſs, and harmleſs, the Sons of God without rebuke in the midſt of a crooked, and perverſe Nation, ſhining as lights in the world, Phil. 2.15. That you deny ungodlineſs, and worldly luſts, and live ſoberly, and righteouſly, and godly in this preſent world, Tit. 2.12. That as he which hath called you is holy, ſo you be holy in all manner of converſation, 1 Pet. 2.15. Take heed that your lives be not contradictory to your prayers, leſt you pull down with the one hand more than you build with the other; but let all go together, fervent prayers, ſolemn inſtructions, and an holy life, whereby you may become hopefully inſtrumental for propagating the knowledge of Chriſt unto others. Thus look that your knowledge of the love of Chriſt be not only Affectionate and Effectual, but alſo Progreſſive in thoſe two particulars which have been mentioned. And this is all which I have to ſay by way of Direction in this point of knowing the love of Chriſt.

CHAP. XIII.

General Motives, to labour after this knowledg of Chriſts Love.THere is yet one thing more to be done, before I ſhut up this Ʋſe, and that is, to lay down ſome Motives, for the exciting of you to look after this knowledge of the love of Chriſt. This indeed hath been done already, but the former Motives have been ſuited to the particulars, through which we have gone; what I have now to add will reſpect the whole matter, the knowledge of Chriſts love in general; And theſe Motives ſhall be only thoſe encouraging ones, which are laid down by the Apoſtle within the veiw of the Text, that you may not be diſheartned, from the purſuit, and perſecution of that, to which you have been exhorted.

Now theſe are drawn 1. From the Evidence, that this knowledge of Chriſts love gives unto 2. From the Influence that it hath upon thoſe that have attained unto it.

Sect. 1.

(1.) FRom the Evidence, which this knowledge of Chriſts love gives unto thoſe, who have attained unto it.

(1.) Labour to know this love of Chriſt, as you have been directed, for this will be an evidence of your preſent Saintſhip. I gather it from what the Apoſtle ſpeaks, ver. 18. That you may be able to comprehend with all Saints, &c. All that bear the name of Chriſt ſhould ſtudy to know the love of Chriſt, it is their duty; but onely ſuch as are partakers of Chriſt, and are real Saints, are able to comprehend it; All they are able (not all alike, but every one according to his meaſure, all in part, not any perfectly) and only they. Jennes Scholaſt. Pract. Div. Vol. 1. Of Chriſts fulneſſe, pag. 223. The knowledge of Chriſts love is the priviledge of the Saints, common to all believers, yet ſo proper and peculiar to them, as that it belongs to none but Saints. So that if you have an effectionate, effectuall, growing knowledge of the love of Chriſt, then you are Saints; but on the other ſide, if you live in ignorance of the love of Chriſt, or content your ſelves with a notional, ineffectual, ſtinted knowledge of it, you can have no evidence of your Saintſhip. Many are called to be Saints, which yet cannot be called Saints, ſome are called Saints, which yet are not Saints, if you would be Saints indeed, as well as called to be ſuch, or called ſuch, be ſure you be not found without the knowledge of the love of Chriſt, and ſuch a knowledge as hath been propounded to you.

(2.) It will be an Evidence of your Title unto, and intereſt in, that Glory which is to be revealed in the World to come. This follows upon the former; for thoſe who are gracious Saints on earth, may be confident they ſhall be glorious Saints in heaven, whereas thoſe who are not Saints here, cannot be ſaved hereafter; Without ſanctification no ſalvation, 2 Theſ. 2.13. Without holineſs no ſeeing the face of God, Heb. 12.14. And this is evidenced from a true knowledge of Chriſt, for this the Apoſtle makes the end of his praying, that theſe Epheſians might know the love of Chriſt, which paſſeth knowledge, viz. That they might be filled with all the fulneſs of God, as it immediately follows the Text. Which though ſome underſtand of that which is to be enjoyed here, yet I rather take it, as relating to the glory and happineſs of heaven. For though it hath pleaſed the Father, that in Chriſt ſhould all fulneſs dwell, Col. 1.19. and all believers do from his fulneſs receive grace for grace, John 1.16. and they are compleat in him, Col. 2.10. 〈 in non-Latin alphabet 〉 , filled in him (the ſame word with that in the Text) and that in this life, yet you muſt underſtand it aright. Bodius in Epheſ. p. 402. They are compleat in him; not in themſelvs, but in him, who is their Head, and they by vertue of Ʋnion with him, as Members with their Head, may lay claim to his fulneſs. Again, they are compleat with ſuch a fulneſs, as is agreeable to their preſent ſtate; that is, they have found in him all things requiſite to their perfect Redemption, Juſtification, Sanctification, Adoption, and eternal Salvation, ſo that they need not go out to any other to make up what is wanting in him. And therefore (taking it in reference to eternal glory) it is not meant of a ſimple and abſolute compleatneſs, but of ſuch as ſo 〈 in non-Latin alphabet 〉 , in ſome ſence only, that is, initiall, not perfect by faith and hope, not full fruition; jure potiùs, quàm re, by right to it, rather than poſſeſſion of it. They are compleat in him, as expectants of a glory to come, not as ſpectators of a glory that is preſent, as militant, not as triumphant, as paſſing towards, not reigning in their heavenly country, with a fulneſs competent to their preſent condition, not with all the fulneſs of God, which is not enjoyed by any, till they come among the Spirits of just men made perfect, Heb. 12.23. which is only in heaven. Ferguſ. on the place, p. 214. So that the Apoſtle, when he speaks of being filled with all the fulneſs of God, ſeems to aim at the ſetting forth of that moſt glorious and bleſſed eſtate of believers in heaven, where the Saints ſhall have the moſt immediate, and fulleſt enjoyment of God that they are capable of. Jeanes ubi ſuprà p. 224. There will be a full knowledge of God in the beatifical viſion; the full Image of God; a full participation of the Divine Nature; a full union with, and fruition of God; full and immediate influences from God, according to that of the Apoſtle, 1 Cor. 15.28. where he ſayes, God ſhall be all in all, that is, in all the elect he ſhall be vice omnium, instead of all Ordinances to their ſouls, and inſtead of all means and helps to their bodies. And I ſaw no Temple therein (ſaith Saint John, Rev. 21.22, 23.) for the Lord God Almighty, and the Lamb, are the Temple of it; And the City had no need of the Sun, neither of the Moon to ſhine in it, for the glory of God did lighten it, and the Lamb is the light thereof. The meaning of the place is, that God ſhall immediately, by himſelf, ſupply the room of all external means unto his glorified Saints in heaven. There they ſhall be filled with all this fulneſs of God; Though the Saints, even in heaven, ſhall not take in all of God, (for that is impoſſible for finite creature ) yet as much as is poſſible for them they ſhall, and as much as is nec ſſary to make them perfectly bleſſed; here, when they have gotten moſt, there is ſomething, yea much wanting, but then they ſhall be filled as full as they can hold. The Veſſels of glory will then be enlarged to take in more, than now is poſſible for them, and according to that capacity they ſhall be filled with all the fulneſs of God. Now, foraſmuch as this knowledge of the love of Chriſt, which hath been treated of, is a good evidence of right, and title, to this bleſſed condition, it may be a ſtrong Motive to you to labour to be filled with the knowledge of the love of Chriſt here, that you may be filled with all the fulneſs of God hereafter.

Sect. 2.

(2.) FRom the Influence which it hath upon all thoſe, who have attained unto it. Now, a right knowledge of the love of Chriſt, hath a ſtrong influence upon Chriſtians, as a preſervative to keep them from fainting at the tribulations which accompany the Goſpel, their own or others. This may be gathered from the whole ſcope of the Apoſtle in the latter part of this Chapter. In the 13th. verſe, he deſires theſe Epheſians that they would not faint at his tribulations, ((h) 〈 in non-Latin alphabet 〉 , Not ſhrink back, Leighs Crit. ſacr. 〈 in non-Latin alphabet 〉 . Vinci à malo, Animum deſpondere, & quaſi pedem in certamine referre, & ſuccumbere, Gerh. Har. p. 564 as cowards in battel, nor give place in afflictions and dangers, as the word imports; Not be overcome of the evils of ſufferings which accompany the Goſpel, in the preaching and profeſſing of it, ſo as to yield and go back from their duty.) Now, that they might not, he prayes for them, verſe 14, 15, &c. For this cauſe I bow my knees, &c. And there are three things which he prayes for them, that they may be kept from fainting, (1.) Coroboration, and Confirmation, by the Spirit of God, verſe 16. That he would grant you, according to the riches of his glory, to be ſtrengthened with might by his Spirit in the inner man. (2) A further Ʋnion with Jeſus Chriſt verſe 17. That Chriſt may dwell in your hearts by faith. (3.) Intimate acquaintance with Jeſus Chriſt in his love, verſe 17, 18, 19. That you, being rooted and grounded in love, may be able to comprehend with all Saints, what is the bredth, and length, and depth, and height, and to know the love of Chriſt, which paſſeth knowledge, In which words there are three things obſervable.

(1.) That as a Tree or Houſe cannot ſtand faſt and firm againſt boiſterous winds and ſtorms, unleſs the one be well rooted, and the other have a ſure foundation: ſo neither can a Chriſtian hold out in thoſe Trials, which he is like to meet with in his courſe, unleſs he be well rooted, and grounded.

(2.) That the root and foundation, whereon a Chriſtian is kept firm, and ſtedſaſt, in times of trial, and trouble, is Love; That ye being rooted and grounded in love, which ſome take for our love to God, but rather it is meant of Gods love in Chriſt, Chriſts love to us, for (as (i) one well notes) Our love is rather a branch than a root, it is the love of Chriſt, in which we take firm rooting that nothing can ſhake us, and therefore we are ſaid to be rooted in him, Col. 2.7.

(3.) The way whereby Chriſtians come to be rooted and grounded in love, is, by the knowledge of it, ſuch a knowledge whereby they apprehend and apply it to themſelves, and have the comfortable experience of it in their own hearts; Thus the Apoſtle goes on, That you may be able to comprehend with all Saints, &c. and to know the love of Chriſt, &c. So that by vertue of the coherence of this part of the Apoſtles prayer with his deſign in making of it, this muſt be a true inference. Baine on Eph. p. 412. Jeanes ubi ſuprà p. 224. That a feeling, efficacious knowledge of Chriſts love, and the dimenſions thereof, will embolden and hearten the Saints in their own and others ſufferings, and as a ſoveeign cordial keep them from all despondency, and ſinking of Spirit. There are other places to prove this. The Church Cant. 2.4. ſayes, Chriſts love was a banner over her. His banner over me was Love. Engl. Annot. the larger, on the place. Jackſon alſo on the place. (l) The preaching of the Gospel, or Chriſt in the preaching of the Gospel, is a Standard, Banner, or Enſign diſplayed, Iſa. 11.10. whoſe Motto or Device is Love, and among others, this may be one reaſon, Becauſe, as Souldiers are by their Banner and Enſign, encouraged, & heartned to fight manfully againſt their enemies, and not to ſhrink; but keep cloſe to their colours, in hope of Victory: ſo by the diſcovery of Chriſts love in the Goſpel, Chriſtians, who have faith to apprehend, and apply it, are emboldened to withſtand couragiouſly all their spiritual enemies, and are continually ſupported, and inwardly ſtrengthened, and ſo are enabled to hold out unto the end (under all the trials and troubles which they meet with) in aſſured expectation of Victory at the laſt.

But I return to our Apostle, who in two other places doth confirm this truth, not by barely aſſerting that it is ſo, but by laying down the grounds and reaſons why it is ſo.

One place is Rom. 5. In the 3d. verſe you hear him ſpeak of glorying in tribulations. We glory in tribulations. So far were they from fainting under them, that they gloryed in them. 〈 in non-Latin alphabet 〉 , a high word, and the ſame which he uſeth in reference to hope of the glory of God in the foregoing verſe. A Chriſtian hath ground of glorying in his Preſent croſſe, as well as in his future crown. 〈 in non-Latin alphabet 〉 , i. e. 〈 in non-Latin alphabet 〉 2 Cor. 12.10. Non modo aequo & moderato animo ſumus, ſed etiam magna laetitiâ perfuſi, Bez. in loc. Gloriari eſt gestu, &. verbis exultare, Par. in loc. The word ſignifies contentment with, taking pleaſure in, and exultation under ſuff rings: We are ſo far from ſinking under tribulations by deſpondency, that we are able to lift up our heads, and hearts, with joy, and exultation. But whence comes it, that Chriſtians are ſo born up under their ſufferings, that they faint not? why? it is reducible to their experimentall knowledge of the love of Chriſt. Becauſe the love of Chriſt (ſayes he verſe 5.) is ſhed abroad into our hearts by the holy Ghoſt given unto us. Which words are not to be referred to that which is next only, but to all that went before. It is a Chriſtians ſenſe, and taſt of the love of Chriſt (through the effuſion of it into his heart by the Spirit) which keeps him from fainting, 〈 in non-Latin alphabet 〉 ab 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , quòd gloriantes cervices erigant, & caput attollant, Harmar. Lexic. Etymol. in verbo 〈 in non-Latin alphabet 〉 . and makes him to glory in tribulation.

Sect. 3.

Queſt. BUt how comes it, that the love of Chriſt, thus known and experienced, is ſuch a cordial againſt fainting under tribulations?

Anſw. This may be gathered from that which goes before, where we have theſe grounds of it.

(1.) Becauſe the ſting and bitterneſs of every ſuffering is taken away from them. Guilt and Wrath are the things which make afflictions ſo painful and diſtaſtful as they commonly are; it's the feeling of the guilt of ſin, and fear of the wrath of God (as mingled with their ſufferings) which ſo often affright men, and make them to faint under them; but now he who knows the love of Chriſt (having apprehended it by faith, and having the ſenſe of it ſhed abroad in his heart by the Holy Ghoſt) is juſtified and at peace with God; thus he begins the Chapter, Being juſtified by faith, we have peace with God. And the fear of Guilt being taken away by Justification, and the fear of Wrath by Reconciliation, he may well lift up himſelf in courage, and confidence, under whatever ſufferings he meets with, and ſay with Luther, Feri Domine, nam à peccatis abſolutus ſum; Strike Lord, for thou haſt pardoned mine iniquities. Nor is there any wonder to be made at their ſtability, and ſtedfaſtneſs in this ſtate of grace, and peace, (from which all their afflictions and ſufferings cannot remove them) ſeeing they are brought into it by the hand of Chriſt, By whom we have acceſs (or rather 〈 in non-Latin alphabet 〉 . Adducti ſumus, Bez. Beza 〈 in non-Latin alphabet 〉 rectè vertit adductionem tranſitivè potiùs quā abſolute aditum, Par. in loc. are inducted) in this grace wherein we ſtand, verſe 2.

(2) Becauſe thoſe who have this ſenſe of the love of Chriſt in their hearts, are able to look through their tribulations to the great recompence of reward, which they know will make abundant recompence for all at laſt. Thus in the end of the ſecond verſe, We rejoyce in hope of the gl ry of God. The hope of the glory of God is an excellent means to keep a ſoul from fainting under tribulations. This is a remedy of Chriſts own preſcribing to his Diſciples and all believers; Fear not little flock, it is your Fathers good pleaſure to give you the Kingdom, Luke 12 32. Let not your hearts be troubled, in my Fathers houſe are many Manſions, John 14.1, 2. This hope the Saints have, and thereby are kept from fainting, yea, made to rejoyce in all their tribulations, 2 Cor. 4.16, 17. For this cauſe we faint not, For our light afflictions, which are but for a moment, work for us a far more exceeding, and eternal weight of glory; Whiles we look not at the things which are ſeen, but at the things which are not ſeen; for the things which are ſeen, are temporal, but the things which are not ſeen, are eternal. Looking by an eye of faith into another world, they ſaw glory for afflictions, a weight of glory, an exceeding, a more exceeding, a far more exceeding weight of glory, for light afflictions; eternal glory, for momentany afflictions; and through hope of enjoying this glory, after they had ſuffered a while here, they were kept from fainting. Nay, it is ſaid of the believing Hebrews, That they took joyfully the ſpoyling of their goods; how? why, as it follows, knowing in themſelves, that they had in heaven, a better and an enduring ſubſtance, Heb. 10.34. Martyrs look not at their Croſs, but at their Crown (ſayes Pericul non reſpicit Martyr, coronas respicit, Baſ. one of the Fathers.) Nor doth he feel his chains and torments upon his body, whoſe mind is in heaven (as Nihil crus ſentit in nervo, cu jus animus in coelo, Tert. another ſpeaks.)

(3.) Becauſe of thoſe excellent effects and fruits, which ſuch do find wrought and brought forth by their preſent ſufferings. Not only that which they have in hope, but alſo what they have in hand, not only their future glory, but alſo their preſent improvement in grace by their tribulations, doth keep them from fainting under them, as the Apoſtle ſets it forth by an excellent Climax, verſe 3, 4, 5. Knowing that tribulation worketh patience, &c. As ill as affliction and ſuffering is in it ſelf, and to wicked men, it is of great advantage to the ſouls of the Saints; and an happy exchange it is, to part with outward comforts for ſpiritual graces; But let us take a ſurvey of the words, & you ſhall ſee what good fruit is brought forth from this bitter root.

Knowing] See how he begins: Not gheſſing or thinking, but knowing, that is, M nt. on James pag. 17. Either being aſſured from the Spirit teaching, and the proof that hath been made by others and our ſelves; Or diſtinctly conſidering, by spiritual diſcourſe, acting our thoughts upon the nature & quality of our ſufferings, & the promiſes which are made to them

That tribulation worketh patience] Here is the firſt good fruit, Tribulation worketh,In choatā augeat, & paulatim veluti conficiat, Bez. in loc. Significat reminchoatam provehere eò uſ que donec perficiatur, Camor. Myroth. p. 259. 〈 in non-Latin alphabet 〉 , increaſeth, perfecteth patience, carrieth on to perfection that patience which is already begun, as the word imports. A ſtrange Paradox, that tribulation, which is the cauſe of ſo much murmuring and impatience, ſhould work patience; and yet ſo it is, not in all, but in the people of God, not of it ſelf, but from the Spirit working by, and with it. And it's an uſual form of ſpeaking in Scripture, to aſcribe that to the inſtrument, which is proper to the efficient cauſe only. Ut autem medicus ex rebus venenatis & noxiis componit ſaluberrima pharmaca: ita Deus opt. max. ſuâ ſapientiâ ex afflictionibus, quantumvis rebus malis, praeclariſſimas virtutes producit, qualis est patientia, P. Mart. in loc. Thus (as a Phyſician, out of the m st poiſonous, and hurtful things, compounds very wholſom medicines:) the great and g od God by his infinite wiſdom, doth produce, even from afflictions, which are evil in themſelvs, the moſt excellent graces, ſuch as patience is. Afflictions do miniſter matter, and occaſion for patience, and they call for patience, and (through the bleſſing of God, ſanctifying theſe afflictions, and helping a Chriſtians infirmities by his Spirit) patience is produced, whiles a Chriſtian is helped to conſider, (1.) That theſe afflictions come from the providence of God, that God, who is his Father, who ſends them in love, and for his good. (2.) That hereby he is conformed to his Head, Jeſus Chriſt. (3.) That there are great and precious promiſes made unto them, and that there ſhall be a gracious iſſue out of them in due time. Nor is it barely produced, but alſo increaſed and perfected, for, as Habits are perfected by Acts: ſo are graces perfected by exerciſe.

And patience experience] This is the ſecond good Fruit. Now many and manifold are the experiences, which Chriſtians have by bearing afflictions; and that,

(1:) In reſpect of themſelves. Thus they experience (1.) How depraved their nature is, whereby (if God ſhould leave them) they would murmur and complain, quarrel and blaſpheme, inſtead of ſuffering patiently when they are afflicted. (2) How weak they are in themſelves, who would ſink under the leaſt burden, if not ſupported by divine manutenency. (3.) In what ſtate and condition they are ſpiritually, that they are the children of God, becauſe conformed to Jeſus Chriſt in the Image of his ſufferings, which all Gods children are predeſtinated unto Rom. 8.29. and becauſe they are enabled to bear them, as children, with patience, and ſubmiſſion. (4.) What grace they have: though grace be in them, and known to be there by the Lord, yet it is not ſo well known to themſelves and others, as when it is drawn out; now afflictions are a notable means to draw it out, and give them the experience of it. Nos enim ſumus tanquàm quae, dam aromata, quorum odor, niſi ea contuderis, non ſentitur: ſumus velutilapides Pyritides, qui non exerunt vim eam quam habent ad comburendum, niſi cum premuntur digitis, Mart. in loc. For we are like ſome kind of ſpices, who yield not their fragrant ſmell, till they are beaten; we are like D Pyritide vi eſis Plin. Nat. hiſt. lib. 37 cap. 11. Nicols A c. Gem. p. 236. fire-ſtones, who ſhew not their burning quality, till they are rub'd with ones fingers.

(2.) In reſpect of God. They experience (1.) His Wiſedome, in ordering their afflictions for them in their nature, meaſure, and continuance. (2.) His Power, and all ſufficiency, in upholding and ſtrengthning of them. (3) His Mercy, and goodneſſe, in paſſing by their infirmities, and not dealing in ſtrictneſſe, and ſeverity, with them.(4) His Faithfullneſſe, in not leaving them in their diſtreſſes, not ſuffering them to be tempted above what they are able, and making a way for their eſcape, 1 Cor. 10.13.

(3.) In reſpect of the ſufferings themſelves, they experience what they are, and know how to carry under new troubles without fear and dread, and how to adviſe and comfort thoſe, who are in the like condition. Pareus in loc. As a ſouldiewho hath endured the brunt of many a battle, hath run through many hazards, and endured many hardſhips, gets experience in war, and is called an expert ſouldier, becauſe he doth not ſo much fear dangers and enemies, and knows how to manage military affairs, which one that is raw and untrained doth not; ſo Chriſtians grow expert by the afflictions which they indure, and by being inured to them, can tell the better how to deal with them. So that they will eſteem that a light burden, which others, that are but young beginners, judge almoſt intollerable, and will carry away with eaſe, that which others groan, and are ready to ſink under.

And experience hope] This is the third good Fruit. Hope, that as he hath been with them in troubles paſt: ſo he will be with them now Heb. 13.5. and never leave them nor forſake them for the future, but will bePſ. 48.14 their God and guide unto the death. That there ſhall be an end at laſt of all their ſufferings, and that a glorious end,Tim. 2.12. that having ſuffered with Chriſt they ſhall reign with him; James 1.12. Rev. 2.10. that having endured temptation, and been faithfull unto the death, they ſhall receive the Crown of Life; Rev. 7.14, 15. that having come out of great tribulation, and waſhed their robes, and made them white in the blood of the Lamb, they ſhall be before the Throne of God, and ſerve Him day and night in his Temple; (f) that the triall of their faith ſhould be found to praiſe, and honour, and glory, 1 Pet. 1.7 at the appearing of Chriſt, not according to their merit, but according to his gracious promiſe.

And hope maketh not aſhamed] This is the Crown of a Chriſtians hope, that it ſhall not meet with diſappointment, and end in ſhame and confuſion to him that hath it, as other hopes do. Worldly hope from men is often fruſtrated, becauſe bottomed upon a ſlippery foundation, the words and promiſes of a mutable creature that may deceive; whence aroſe that German proverb,Sperare, & expectare multos reddit ſtultos, Piſc. in loc. That hope and expectation makes many fools. The wicked hypocrites hope from God himſelf, is ſure to be diſappointed, becauſe grounded on their own vain and falſe opinions, therefore compared to the giving up of the ghoſt, Job 11.20. to the ſpiders web, which ſhall be cut off, Job 8.14. Theſe hopes make aſhamed, but ſo doth not the hope of a true Chriſtian; becauſe, being ſet upon an unmoveable baſis, the infallible word of the God of truth, and proceeding from the full aſſurance of faith, and being cheriſhed and ſtrengthened by the earneſt of Gods Spirit in their hearts, it ſhall moſt erta nly be accompliſhed. Now lay all this together, and if thoſe who know the love of Chriſt do enter into tribulation juſtified from Guilt, and at peace with God, and being in, can look through it to a Eternity of glory, with joyful hope and confidence, and do reap ſo many ſweet fruits from it for the preſent, it need not be doubted, but ſuch have ſufficient to keep them from fainting in a day of trouble. The other place (which I ſhall but name) is Rom. 8.35, 37, 38, 39. where we find the Apoſtle ſo far from fainting under tribulations, that he triumphs over them, upon the knowledge and ſenſe of Chriſts love, and that upon a double account.

(1.) Becauſe a true believer is never the leſſe beloved by Jeſus Chriſt, notwithſtanding all his ſufferings. What ſhall ſeparate us from the love of Chriſt? ſhall tribulation, or diſtreſs, or perſecution, or famin, or nakedneſs, or perill, or ſword? verſe 35. that is, none of theſe ſhall; and verſe 38, 39. Neither death, nor life, nor angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate us from the love of God, which is in Christ Jeſus our Lord. What a Cordial is this to a Christian, under all the evils and enemies which he meets with, to conſider that none of them can ſeparate him from the love of Chriſt. His eſtate, his liberty, his relations, his life, may be taken from him, but the love of Chriſt can never be taken from him; He may have many and mighty enemies, Men and Devils ſet againſt him, but Jeſus Chriſt is his friend, and will abide ſo for ever, having loved him once, he will never ceaſe loving of him, but will love him to the end, John 13.1. and this is his Cordial of ſtrong conſolation to chear and refreſh his spirits in all that he endures.

(2) Becauſe a believer ſhall be conqueror, and obtain a glorious Victory after all his conflicts through Chriſt, erſe 37. Nay in all theſe things we are more than conquerors, through him that loved us: mark it, They are conquerors already, yea more than ſo; if there be any thing more, or better than conqueſt, and victory, they have it, vertually, in and through Chriſt at preſent, and they ſhall be really ſo, declared, and appear to be ſo at laſt. Nor doth this ariſe from a doubtful opinion, or probable conjecture, but from a full perſwaſion, and aſſured confidence. I am perſwaded, &c. verſe 39. Pareus in loc. perſwaded from the unchangeable purpoſe of God, his infallible promiſe, and ſure covenant; from the coſtly ſatisfaction and conſtant interceſſion of Jeſus Chriſt; and from the inward teſtimony of the Spirit in my heart, which cannot faile.

Thus I hope the matter is ſufficiently cleared, and confirmed; Wherefore Chriſtians, ſeeing you are told by our Saviour, That in the world you ſhall have tribulation, John 16 33. and by his Apostles, That through much tribulation you muſt enter into the Kingdom of God, Acts 14.22. and ſeeing you know not what evil may be upon the earth, Eccleſ. 11.2. nor how ſoon you may be called to bear your croſs, in following after Chriſt, and have your ſhare in great and much affliction, let me adviſe and perſwade you to prepare for it; and becauſe the love of Chriſt apprehended, and applied by faith, is ſo excellent a cordial againſt fainting at ſuch a time, let me again beſeech you, to labour after the knowledge of the love of Chriſt, and to know it more and more. To this end, be much and earneſt in prayer for the plentiful effuſion of this love into your hearts by the Holy Ghoſt, given unto you; Ʋt totus figatur in corde, qui totus fuit fixus in Cruce, That he who was wholly faſtened to the Croſs, may be wholly fixed in your hearts, as theAugust. Father ſpeaks. Then come what will, what can come, you need not fear, you need not faint, whatever you be ſeparated from, you ſhall not be ſeparated from Chriſt, and his love; and whatever conflicts you have now, you ſhall be conquerors, more than conquerors in the end, through him that loved you.

And thus I have, at laſt, diſpatched this firſt, and main Uſe; There is ſomething to be ſuperadded by way of Caution and Comfort, with which I ſhall briefly conclude the whole matter.

Sect. 4.

THE next Ʋſe is by way of Caution. Take heed of despiſing and rejecting this Love in the Offers of it by the Miniſtry of the Gospel. Of Caution, that we deſpiſe not this Love in the Offers of it. Hath the Lord Jeſus thus loved you, and is he ſtill at the coſt of ſending2 Cor. 5.20. Embaſſadors to make tenders of love to you, and will you not accept them? ſhall motions of love be made to your ſouls from the Lord of Life and Glory (as there are in his Word and Ordinances) and will you not hearken to them? Doth he make Proclamation to all that will, Rev. 22.17. to come and drink of the water of Life freely, Iſa. 55.1. to buy wine and milk without money and without price, to taſt how gracious and loving he is, and will you ſtill verſe 2. lay out your money for that which is not bread, and your labour for that which ſatisfieth not? Doth heRev. 3.20. ſtand at the door, and knock, Iſa. 30.18 waiting to be gracious to you, and beſtow his love upon you, evenCant. 5.2 till his head be filled with dew, and his locks with the drops of the night, and will you not open to him, and give him admiſſion? will youJona. 2.8. for the following of lying vanities, forſake your owne mercy? Wilt thou, O covetous Worldling, ſlight and refuſe the love of Chriſt, for the dung and droſs of this preſent world? Wilt thou, O voluptuous Epicure, prefer thy Cups and Queans, thy baſe periſhing luſts, before it? Wilt thou, O ambitious wretch, chooſe an aery title of honour, a preferment to ſome ſlippery place in the Kingdoms of this world, which are but Fancies, and Fallacies, before an intereſt in this love? Alas! Sirs, do you not know, that thisRev. 6.16. Lamb of God can be angry, that he hath Wrath as well as Love, and Wrath as infinite as his Love, forPſ. 90.11 Who knows the Power of it? according to his Fear ſo is his Wrath: and for whom can you imagine this Wrath to be reſerved, but for his Nah. 1.2. enemies? and ſuch are they, who ſlight and refuſe his Love. Take heed then what you do; Take heed of flying from the arms of his Love, till you fall headlong into the fire of his Wrath; If you have refuſed and rebelled hitherto, yet now come in, and2 Chro. 30.8. yield your ſelves to the Lord, and be no more ſtiff-necked. NowPſ. 2.12. kiſs the Son leſt he be angry. Take heed of perſiſting any longer in your enmity, and oppoſition, forJob 36.18, 19. Becauſe there is wrath, he may take you away with a ſtroak, and then a great ranſom cannot deliver thee: He will not eſteem thy riches, no, not gold, nor all the forces of ſtrength. But if he continue to exerciſe the Rom. 2.4, 5. riches of his goodneſs in his forbearance and longſuffering towards you, and you go on to deſpiſe it, and are not led to repen ance by it; know this from the Lord, that you do but treaſure up wrath againſt the day of wrath, and revelation of the righteous judgment of God. Beware therefore betimes, andHeb. 3.7, 8. to day, whiles it is called to day, harden not your hearts, but hear his voice, and accept of the offers of grace, which are made unto you, leſt you feel at laſt by woful experience, the truth of that which you will not now believe, thatHeb. 10.31. It is a fearful thing to fall into the hands of the living God, who in that great and terrible day will deal (1.) In pure wrath (without any mixture of mercy or pity) with thoſe who now deſpiſe and refuſe his love.Prov. 1.26, 28. He will laugh at their calamity, and mock when their fear cometh: Then ſhall they call upon him, but he will not anſwer, they ſhall ſeek him early, but they ſhall not find him. Nor (2.) ſhall they ever be able to eſcape it. Rev. 6.16. Though they call to the mountains to fall on them, and the rocks to cover them, that they may be hid from the face of him that ſitteth on the Throne, and from the wrath of the Lamb, it ſhall not ſecure them. Nor (3.) ſhall they be able to abide it; as it is unavoidable, ſo it is intollerable. Wicked menP •• 2.12. periſh from the way, if his wrath be kindled but a little: how then ſhall they abide it, when it is throughly kindled? when that 〈◊〉 . 6.17 great day of his wrath is come, who ſhall be able to ſtand? for even of preſent wrath it is ſaid,Nahum 1.6. Who can ſtand before his indignation? and who can abide the fierceneſs of his anger? his fury is poured out like fire, and the rocks are thrown down by him. And the ſting of all is this, (4.) That there will never be any end, or mitigation of it. The Wrath of God is often compared to fire, and this wrath to come, which I am ſpeaking of, isMat. 3.12. unquenchable fire, and the burnings of itIſa. 33.14 everlaſting burnings. It is wrath that ſhall John 3.36. abide upon unbelievers, and never be taken off to eternity. NowPſ. 50.22 conſider this, you that forget God, and ſlight Jeſus Chriſt, and neglect the great ſalvation which is offered to you; leſt he tear you in pieces, and there be none to deliver you. One would think, that what hath been ſaid, ſhould be ſufficient to ſtartle and awaken the moſt ſecure ſinners; And the Lord make it effectual to that end and purpoſe, unto all ſuch, into whoſe hands this ſhall come.

Sect. 5.

THe laſt Ʋſe is by way of Conſolation. The conſideration of the greatneſs of Chriſts love may adminiſter abundance of comfort to the Saints, who know it,By way of Conſolation to thoſe who have a right knowledg of the love of Chriſt. ſo as to have an intereſt in it. If the love of Chriſt be ſo incomprehenſible, as you have heard, then you need not fear to be ſupplied. Your wants and neceſſities are many and great, its true, but there are unſearchable riches of love in Chriſt, from whence you may have enough for your relief. Notwithſtanding all the communications, which have been made of Chriſts love to the Saints in all ages, and generations paſt, he is as full as ever, and will be as long as there is a Saint on this ſide heaven to need him; he may be imparted, but cannot be impaired; he is the ſame yeſterday, and to day, and for ever, Hebrews 13.8. What is it that troubles you, againſt which you may not find ſtrong Conſolation, from the love of Chriſt?

(1.) Is it Sin that troubles you, ſo that you bewail it, and mourn and grieve for it, and go bowed down all the day long becauſe of it? Truly this is the only thing that can juſtly create trouble to a Chriſtian, but this doth it neceſſarily, becauſe of the evil of it, nor can he claim a title to the love of Chriſt, to whom ſin is not grievous; for though the Gospel tells us, That where ſin hath abounded, there grace much more abounds, Rom. 6.20. yet it is only there, where the ſin that hath abounded in the life, in the commiſſion of it, doth abound in the heart, & conſcience, in contrition for it, & deteſtation of it. But yet even here there is relief from the love of Chriſt, ſo far as to keep you from dejection & deſperation, though not from a due ſenſe and deep humiliation; for (1.) Is it the Guilt of your many and great ſins, which affrights you? Conſider, there is love enough in Chriſt to pardon them. Chriſts love can cover a multitude of ſins, and will cover all the ſins of penitent ſinners: If mans love will do this, 1 Pet. 4.8. Prov. 10.12. much more Chriſts, whoſe wayes are not as our wayes, nor his thoughts as our thoughts, for as the heavens are higher than the earth: ſo are his wayes higher than our wayes, and his thoughts than ours, Iſaiah 55.8, 9. he means his thoughts and wayes of mercy, and ſo ſayes the Pſalmiſt expreſly, Pſalm 103.11. As the heaven is high above the earth: ſo great is his mercy toward them that fear him. She was a great ſinner, of whom he ſaid, Luke 7.47. Her ſins which are many are forgiven her: The eye of favour and love (as theFavoris oculus velut nox eſt ad omnem labem. Arab. prov ut citat. a Culv. Act of Obliv. p. 34. Arabick proverb hath it) is as the night to every fault, to hide and conceal it, that it be not ſeen. (2.) Is it the power of your corruptions, which you groan under, and deſire deliverance from? There is love enough in Chriſt to ſubdue them, Mich. 7.19. and by the law of the Spirit of life, to make you free from the law of ſin and death, Romans 8.2. love enough to ſanctifie you throughout, and thoroughly throughout, 1 Theſ. 5.23. as well as to juſtifie you.

(2.) Is it Temptations from Satan, that trouble you? There is love enough in Chriſt to pity you, becauſe of them. He was in all points tempted as we are, yet without ſin, and therefore is ſuch an High-prieſt, as is touched with the feeling of our infirmities, Heb. 4.15. love enough to help and ſuccour you in them, for, In that he himſelf ſuffered being tempted, he is able alſo to ſuccour them that are tempted, Hebrews 2.18. love enough to ſave yout out of them, for, the God of Peace will bruiſe Satan under your feet ſhortly, Romans 16.20.

(3.) Is it the Snares and Dangers of this World, that trouble you? Know, that as he had love enough to give himſelf for us, that he might redeem us from this preſent evil world, Gal. 1.4. ſo he hath ſtill love enough to make you partakers of his victory, which he hath obtained over the world, John 16.33. and to make you conquerors over it by faith, 1 John 5.4. and in the mean time to keep you from the evil of the world, though he doth not take you out of it, John 17.15.

(4) Is it the Duties and Difficulties of your courſe, which trouble you, not in themſelves, but becauſe of your weakneſs and infirmity, by reaſon whereof you cannot deal with them? There is love enough in Chriſt to help your infirmities by his Spirit, Rom. 8.6. to aſſiſt you in your duties, Phil. 4.13. to ſupport you under, and carry you through, all the difficulties of your pilgrimage; to be continually with you and hold you by the right hand, to guide you with his counſells, and at laſt receive you to glory, Pſalm 73.23, 24.

(5.) Is it your Afflictions you meet with, that trouble you? yet in Chriſts love you may have peace and comfort enough to chear you amidſt all your Tribulations, John 16.33. There is Favour enough in his love to anſwer all the frowns and diſpleaſures of men; Honour enough to anſwer all your abaſements; Riches enough to anſwer all your poverty; Liberty enough to anſwer all your outward reſtraints. Here is love enough to be your eaſe in pain; your health in ſickneſs; your gain in loſſes; your peace in war; your joy in ſorrow; your life in death: In a word, here is love enough to keep you here, and to crown you hereafter; love enough for this, and another world, even for all Eternity. Onely look to it by Meditation, lay hold of it for your preſent ſubſiſtence by Faith, plead it by Prayer, and take heed of abuſing it by making it an occaſion to ſin;Cùm gratia Dei ſit mellen, nè comedas eam totam. If the grace of God be as Honey for ſweetneſſe, do not make a prey of it, and devour it all together, by any ungodly practice; take heed of turning it into wantonneſſe, Jude 4. by continuing in ſinne, that grace may abound, Romans 6.1. for that will be bitterneſs in

The END.
The Authors cited in this Treatiſe. AƲguſtin Ambroſe Anſelm Aretius Ainſworth Iſ. Ambroſ. Melch. Adamus Arrowſmith Anon. The Glory of the times. Alciat Ariſtotle Aſſembl. Annot. Beza Bellarmine Bodius Bernard Bede Beverovicius Baldwin Boetius Bonaventure Brentius Brightman Baxter Brinſley Buxtorph Baine Baſil. Calvin Iſid. Clarius Camero Chryſoſtome Th. Cartwright Ch. Cartwright Clark Craſhaw Cyprian Chemnitius Caryl Cotton Culverwel Calixtus Caſaubon Dionyſ. Carth. Davenant Durantus Damaſcen Despaigne Downham. Eraſmus Eſtius Euſebius. Fagius Fulgoſus Forbeſius Ferguſſon Fulgentius Ferus Franzius. Grotius Gerhardus Gouge Glanvil Goodwin Glaſſius Godwin Gilbertus in Cant. Greenham Gregorius A. Gellius Gurnal. Heinſius Hammond Hall Hondorſius Herbert Hemingus Hardy Hilderſham Hierom Holdſworth Hopkins Harmar. Junius & Trem. Idiota Jenkins Juſt. Mart. Ignatius Iſidor. Jackson Jeanes. Kempis A Lapide Edw. Leigh Luther Leſſius Lyranus W. Leigh Lond. Min. Lorinus Lukin Lactantius Ludolphus. Marlorat. Maldonat. P. Martyr Mart Martinius. Maſon Marc. Marula. Manton Montanus Mercer Macarius Mede Muſculus Marton Melancton Mat. Martinius. Nieremberg Nicols. Owen. Pearſon Plutarch Prosper Pink Pagnin Piſcator Preſton. Perkins Pierce Patrick Pariſienſis Pliny. Rivet Rolloc Reynolds Ravanel. Robotham Fr. Roberts Alex. Roberts Robinſon Ribera. Sibs Scapula Sulpitius Severus. Spanhemius Salmeron. Sixt. Senenſis Staughton Scharpius Salvian Schrevelius Tertullian Tirinus Theophylact Trap Tollet Bp. Jer. Taylor. D.T. Taylor. Fra. Taylor Ʋorſtius Ʋatablus Ʋalerius Maximus. Ʋſher. Watſon Ward Wall White Whitaker. Zanchy.
Books Printed, and are to be ſold by Nathanael Webb, at the Royal Oak in St. Paul's Churchyard, and William Grantham, at the Black Bear, near the little North-door. 1665. SErmons upon Solemn Occaſions, collected into one Volume, in Quarto, by Dr. Nathanael Hardy, Dean of Rocheſter. — The firſt Epiſtle General of St. John, unfolded and applied, in Quarto, by the ſame Author. Mr. Iſaac Ambroſe's Works, Containing The firſt, middle, and laſt things, in three Treatiſes of Regeneration, Sanctification; with Meditations on Life, Death, Hell and Judgement. — Redeeming the time. A Sermon Preached in Preſton, at the Funeral of the Lady Margaret Houghton, in Quarto. Three Goſpel Ordinances, viz. 1. War with Devils. 2. Miniſtration of, and Communion with Angels. 3. Looking unto Jeſus. A view of the Everlaſting Goſpel, or the Souls eying of Jeſus, as carrying on the great Work of Mans ſalvation, from firſt to laſt, in Quarto. A Diſcourſe of Ananias and Saphyra, laying open their ſin and puniſhment, by Mr. Will. Houghton, in Quarto. Hadadrimmon, Sive Threnodia Anglicana ob Regicidium; A Sermon on the 30th of January, 1660. being the Annual Solemn Faſt for the horrid Murder of King Charls the I. on Davids Humiliation for cutting off the Royal Robe, and deteſtation of cutting off the Royal Head of the Lords Anointed. Noah's Dove, with her Olive Branch, or the happy tydings of the abatement of the Flood of Englands Civil Diſcords. A Thanſgiving Sermon for the Reſtauration of his Sacred Majeſty Charls the II. by Will. Cole, B. D. Knowledge and Practice, or a Diſcourſe of the chief things neceſſary to be known, believed, and practiſed in order to Salvation, by Samuel Cradock, B. D. Mr. Richard Ʋines, A Treatiſe of the Inſtitution, right Adminiſtration and receiving of the Sacrament of the Lords Supper; delivered in twenty Sermons, at St. Lawrence Jury, in Quarto. [Hiſtory ſurvey'd, in a brief Epitome: or a Nurſery for Gentry] compriſed in an intermixed diſcourſe upon Hiſtorical and Poetical relations, in Quarto. Mr. Walter Cradock, [Goſpel Liberty] in the Extention and Limitation of it, in Quarto. Mr. John Browning, [Concerning Publick Prayer, and the Faſts of the Church] ſix Sermons, or Tracts, in 4. Reformatio Legum Eccleſiaſticarum ex authoritate primum Regis Henrici 8. inchoata, in Quarto. Chriſt and the Church Parallels, in three Books, Quarto, by Henry Ʋertue. Irenicum, or an Eſſay towards a Brotherly Peace and Union, by Diſcipulus de Tempore Junior. Learn of a Turk, or Inſtructions and Advices, ſent from the Turkiſh Army at Conſtantinople, to the Engliſh Army in London. Mr. Rich. Lewthwait [Ʋindiciae Chriſti & obex errori Arminiano; A Plea for Chriſt] in Quarto. Welſh Common-Prayer, with the Singing-Pſalms, in Quarto. John Ley, Entituled, A Diſcourſe of Diſputation, chiefly concerning matters of Religion, newly publiſhed, in Quarto. Mr. John Lawſon's [Gleanings and Expoſitions of ſome of the more difficult places of holy Scripture] in Quarto. Mr. Edward Thorp, [The new Birth, or Birth from above] in Quarto. Roberti Heggi, Dunelmenſis aliquot Sacrae Paginae Loca, Lectiones, in Quarto. The Beacon flaming, with a non obſtante, againſt thoſe that plead for liberty of Printing and publiſhing Popiſh Books] in Quarto. Mr. Nathanael Stephens [A Precept for the Baptiſm of Infants out of the New Teſtament] in Quarto. Mr. Edmund Calamy, [The Monſter of ſinful Self-ſeeking Anatomized] A Sermon. Mr. John Warren of Hatfield Regis in Eſſex, [The Potent Potter] A Sermon. — [The unprofitable Servant] A Sermon Preached at the Aſſize at Chelmsford in Eſſex, in Quarto. — [Mans Fury ſubſervient to God's Glory] A Sermon on the fifth of November. Dr. Robert Gell, [A Sermon, touching Gods Government of the World by Angels,] preached before the Aſtrologers, in Quarto. Noah's Flood returning, A Sermon preached before the Right Worſhipful Company of Drapers, in London, in Quarto. Dr. John Whincop, [Gods Call to Weeping and Mourning] A Sermon, preached at a Faſt before the Parliament, in Quarto. Mr. George Walker, A Sermon. Mr. William Good, (Jacob Raiſed) A Sermon. Mr. Thomas Goodwin, (The great Intereſt of States and Kingdoms) A Sermon. Mr. Samuel Kem, (The King of Kings) His privy marks for the Kingdoms choice of Members: A Sermon preached upon the choice of Burgeſſes for the Parliament, in 4. M. Ben. Hubbard (Sermo Secularis) Or, a Sermon to bring to remembrance the dealings of Jehovah with this Kingdom of England, in Quarto. M. I. P. A Sermon Preached upon Matth. 22.21. Wherein is ſet forth the King's due in part, and Peoples duty, in Quarto. Mr. Ambr. Staveley, (Index Expurgatorius, Or, a ſhort Examination of the Doctrine of Purgatory) in 4. 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Mr. Giles Firmin, An Examination of Dr. Owen's Nature of Schiſm; with a Diſcourſe concerning Parochial Congregations in England; Alſo a Plea for Ordination by Impoſition of hands, &c. in Octavo. J. Ʋotier. Entituled, Ʋox Dei & Hominis, God's Call from Heaven ecchoed by Man's Anſwer from Earth. A Treatiſe of Effectual Calling, in Octavo. Mr. Robert Young, (A Soveraign Antidote againſt all Grief, with the Victory of Patience) in 8. Mr. Ben. Needler (Expoſitory Notes, with Practical Obſervations upon Geneſis) in 8. Bp. Davenant, (An Exhortation to Brotherly Communion betwixt the Proteſtant Churches) in 8. (The Bee-Hive of the Romiſh Church) A work of all good Catholicks to be read, and moſt neceſſary to be underſtood, in 8. Mr. John Simpſon, (The perfection of Juſtification againſt the Phariſees, the Purity of Sanctification againſt the Stainers of it; the unqueſtionableneſs of Glorification againſt the Saduces) in 8. —( Ʋindiciae Literarum, The Schools guarded) or the excellency and uſefulneſs of Arts, Sciences, Languages, Hiſtory, and all ſorts of Humane Learning, in ſubordination to Divinity, &c. in 8. by Tho. Hall, B. D. Mr. John Warren of Hatfield in Eſſex, (Principles of Chriſtian Practice) Illuſtrated with Queſtions and Scripture-Anſwers, in 8. Mr. Daniel Evans, (Baptiſmal Catechiſm) ſhewing unto what perſon, whether of riper years, or as yet Infants, the Sacrament of Baptiſm ought to be adminiſtred according to the Scriptures, in 8. Gods great care of his good People in bad times, by Mr. James Nalton, late Miniſter in Foſter-lane, London. Mr. Thomas Gery, The Fort Royal of Chriſtianity Defended, or a demonſtration of the Divinity of the ſacred Scriptures, with a diſcuſſion of the great controverſies in Religion, about univerſal Redemption, Free-will, Original-ſin, &c. in 12. —Holy Meditations upon Gods Attributes, and other chief points of Religion, in 12. — A Mirrour for Anabaptiſts. Mr. Thomas Jackson (The true Evangelical Temper) wherein Divinity, and Eccleſiaſtical Hiſtory are interwoven and mixt, &c. in 12. Hen. Carpenter, The Deputy Divinity, or Inferiour Deity and Subordinate God in the World, A Diſcourſe of Conſcience, in 12. Rich. Sibbs, Antidotum contra Naufragium fidei & bonae Conſcientiae, in 12. Mr. Mullard, (Coeleſtial Soliloquies) compoſed of ſeveral Divine Meditations and Prayers drawn from the holy Scripture, in 12. Francis Thin Eſq; (The perfect Embaſſadour) treating of the Antiquity, Priviledges and behaviour of men belonging to that Function, in 12. FINIS.