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.

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 words a a Radicati propper agriculturam , fundati propter aedificationem . Aug. Epist. 120. ( mihi ) p. 697. Duae similitudines , quas adhibet , exprimunt quàm firma , & constans debeat esse in nobis charitas ; Paulus vult cam penitùs animis nostris infixam esse , ut sit quasi benè fu●datum aedificium , & profunda plantatio . Calv. in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , rooted and grounded ( in the 17th . Verse ) do import .

Sect. 2.

The several 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 by b b Ut cogn●scatis magnitudinem cha●itatis Christi . Trem. Tremelius ) runs thus , That you may know the greatness of the love of Christ . This is good , those two words ( passing knowledge ) being 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 : c c 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 , Vtque sciretis eximiam dilectionem cognitionis Christi , And that you may know the excellent love of the knowledge of Christ ; Nor is Erasmus single in owning of it . d d Hieron●mus interpretatur , eximiam dilectionem cognitionis Ch●isti . Bez. in loc. Beza fathers it upon Hierome . e e Det & vobis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inquit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut intelligatis excellent●m , atque superemin●ntem amorem illius cognitionis Christi . Hoc est qu●m , cùm ad cognitionem sui nos vocavit , exhibuit , ac declaravit nobis Christus . Heins . in loc. Heinsius contends stiffly for it , and expounds it to this sense , That the Apostle 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 . f f 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 . g g Summam illam dilectionem , Dei scilicet , & proximi , quae ex cognitione Christi oritur . Grot. in loc . Grotius allows it , and gives this sense of it , That they might know , that is , experience in themselves that love of God and their Neighbour , which ariseth from the knowledge of Christ : He tells us of a M. S. in which the words are thus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 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 , h h Quidam in hoc explicando loco frustrà se torserunt , ut Hieronymus , qui interpretatur eximiam dilectionem cognitionis Christi , obscuro sensu , & trajectione ità violentâ , ut admitti certè non possit . Beza in loc. That those who go this way , do but in vain trouble themselves to produce an obscure sense of the words , not without a more violent transposition than can be well admitted , especially seeing they may be carried without any straining , to a better sense another way .

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

( 5. ) In the last place therefore , Beza reads the words thus , Cognoscere charitatem illam Christi omni cognitione superiorem , which our English Translatours follow , and render it as you read , And to know the love of Christ which passeth knowledge . Now from this Translation ( which is so generally known , and received among us ) I am not willing to recede without just occasion , which not finding as to this place , I shall 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 , k k Per 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 intelligitur non nuda & simplex notitia , sed affectiva cum desiderio , app●obatione , & dil●ctione conjuncta . Gen. Ha-Harm . in Joan. 14.17 . ( mihi ) p. 933. not by a bare notional , but affectionate knowledge , such as is accompanyed with desire , approbation and love ; l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hic est in semet experiri . Grot. in loc . by an experimental knowledge ; m m Ut possitis scire , id est , animo complecti , & pro dignitate aestimare charitatem Christi . Estius in locum . that they might know , so as to embrace with the heart , and esteem according to its dignity and worth , this love of Christ .

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

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

( 1. ) To take 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , knowledge , objectively , for that habit of knowledge , which a man hath attained in other things , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for excelling , as it is used 2 Cor. 3.10 . and then the meaning is this , He prayes , that they might know that love of Christ , the knowledge whereof excells all other knowledge in the world whatsoever . Now this is a great truth : for our Apostle elsewhere , as a Minister , prefers it before all other knowledge , 1 Cor. 2.2 . and as a Christian , before all other things , Phil. 3.7 , 8. for which he had ventured the loss of all , and in comparison of which , he reckoned no more of any thing which he had parted with , or had yet besides him , but as loss and dung , r r Vid. Leigh's Crit. Sacr. in verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , dogs meat , as the word signifies . A very low , and diminishing term , yet hardly low enough to express any thing by , which comes in competition with Christ , and the knowledge of him . s s 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 ; t t Videri autem potest Apostolus respicere ad Gnosticos , qui hoc superbo nomine sese nuncupaverunt , á scientiâ , quam sibi peculiaritèr venditabant ; utitur enim vocabulo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , undè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Atqui longé majus est scire charitatom Christi , utpote quae universam Gnosticorum , omniumque Philosophorum scientiam excedit , q●ià mysterium charitatis Christi , quâ semetipsum pro nobis tradidit , in cor hominis cujusquam non ascendit , sicut in genere de huiusmodi mysteriis sapientiae Christianae testatur Apostolus , 1 Cor. 2. Estius in loc. See likewise Dr. Hammond on the place . And some apply it particularly to that knowledge which the Gnosticks boasted of , thinking that the Apostle , in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , had a particular respect to them .

( 2. ) The next interpretation is to take knowledge subjectively , for the faculty of knowing , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for exceeding , that is , as we read it , passing , or surpassing , and then the meaning is this , He prayes , That they might know that love of Christ , which for its infinite greatness is without the compass , beyond , and above the reach of humane understanding ; nay , it surpasseth all knowledge that is finite , not only Humane , but Angelical , as u u Omnem superat cognitionem , nempè humanum , atque adeò Angelicam . Zanch. in loc. Zanchy notes on the words . To this sense the generality of Expositors , both 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 , w w Sic alibi pax Dei , quae superat omnem sensum , custodiat carda vestra . Phil. 4.7 . Calv. in loc. Paulus volens significare infinitatem rei incomprehensibilis in hunc 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 , x x Est autem haec plana expositio , & cum superiore Metaphorâ prorsùs consentiens , atque etiam cum eo quod scripsit suprà , vers. 8. Bez. in loc. Beza commends this as a plain exposition , altogether agreeing with the foregoing Metaphor , and with , that which was written in the 8th . Verse of the unsearchable riches of Christ . y y Haec Graecorum expositio est , eademque 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 learned z z Dr. Hammond on the place . Annotator of our own , who thinks this cannot probably be the meaning of the place , that this passing knowledge should 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 : a a Paulus scientiam hic statuit , quae sit omni notitiâ superior , & me●itò ; nam si hùc facultas humana conscenderet , frustrà peteret nunc Paulus ipse , a Deo donari . Calv. in loc. Object . If it did not exceed the comprehension of 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 b b 1 Cor. 2.12 . Rom. 5.5 . know the things that are freely given them of God , and c c Quisque spiritu Dei fretus pro modulo suo tantum percipiat quantum est satis ad salutem . Bez. in loc. sheds abroad this love of Christ into their hearts , so that every one who is partaker of the Spirit of Christ , doth according to his measure perceive as much of this love , as is sufficient to their salvation . ) Yet their present condition being imperfect , they cannot now perfectly comprehend this love in its fulness and dimensions : for d d 1 Cor. 13.12 . what we know , we know but in part , and what we see , we see but as through a glass , darkly in this life . The perfect knowledge of this love is reserved for Heaven , though even there Christ in his love will be e e 2 Thes. 1.10 . admired as much as apprehended : and therefore I think f f Charitatē hanc Christi mens humana capit , & non capit , atque 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 g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Theoph. in loc. Theophylact expound this place : for propounding this Question , Seeing it passeth knowledge , how shall we know it ? he gives this Solution , First , The Apostle 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 . And h h Nullus sapiens est adeò in hâc vitâ , qui possit perfectè lantam charitatem considerare , sed in futuro saeculo scietur haec charitas . Ansel . in loc. Anselm excludes the best from a perfect understanding of it here : There is none so wise ( 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 ; i i Etsi in hâc vitâ praesenti plenum hujus rei nec sensum , nec cognitionē assequamur tamèn eo usque 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 ; k k 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 . l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ultimus scopus , aedeoque , 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 m m Chrysost. as he is cited by Mr. Trap on the Text. Father doth upon the same subject , I am like a man digging in a deep Spring ; I stand here , and the water riseth upon me ; I stand there , and the water still riseth upon me , and no hopes of ever fathoming this 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 : for n n Christus non patitur Hyperbolen . Christ admits of no Hyperbole ; and if we speak not all , you cannot blame us , for who can declare it ? neither Men nor Angels . And yet in speaking and hearing of it , we may say , It is good to be here , that when we cannot comprehend this love of Christ , we may be comprehended by it , which is worth our labour .

In the prosecution of this point , The Method propounded . I shall 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 , o o 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. p p Hoc tamèn foelicissimo non abstante quem apud patrem fruebar statu , sic filiis hominum delector , ut cum iis versari lubet , & benedictiones omni genere communicare . Cartwright in loc. Notwithstanding his most blessed condition with his Father , yet so great was his 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 ; q q Psal. 40.6 , 7. 8. Heb. 10.5 , 6 , 7. that when sacrifice and offering , burnt-offerings and sacrifices for sin would not do , 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 , r r Perfodisti aures , id est , me tibi jure perpetuo mancipatum tenes . Allusio ad morem de quo Deut. 15.17 . Grot. in . loc. as some think , to that 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 Prophet s s Isa. 63.5 . ; t t Goug● on Heb. p. 433. As his divine power made him able to effect what he offered , so his love and pity moved him to offer his aid for mans Redemption .

Sect. 3.

( 3. ) THat love , whereby be took our nature upon him , u u Heb. 2.16 . not the nature of Angels , but the Seed of Abraham , w w 2 Cor. 8.9 . That he who was rich , should for our sakes become poor ; that he x x Joh. 1.1 , 14. who was the Word with God in the beginning , and was God , should be made flesh , and dwell among us ; that he who was the eternal Son of God , should in the fulness of time y y Gal. 4.4 , 5. be made of a Woman , whom himself had made ; that he z z Phil. 2.6 , 7 , 8. who was in the form of God , and thought it no robbery to be equal with God , should make himself of no reputation , and take upon him the form of a Servant , and be made in the likeness of men , and be found in fashion as a man . This was love , and this love was exceeding great : a a Deus amore venit ad homines , venit in homines , factus est homo . Amore D●us invisibilis servis suis factus est similis . Aug. Man . cap 21. It was in love only , that God came unto men , into men , was made man ; in love , the invisible God was made like to his own Servants . However his other Attributes of Majesty , Power and Glory were eclipsed , yet this of Kindness and Love had a great and clear Epiphany . b b Tit. 3 4. The kindness and love of God our Saviour , towards man , appeared , sayes the Apostle . c c Velat●o Dei t●tis , revelatio charitatis . The veiling of his Deity , was the revealing of his love . d d Ubi enim Dei inn●●s●it humani●as , jàm ●●n●gni●as ●atere non pot●st . Bern. in Epiph. Ser. 1. mihi p. 19. And when his humanity was made known , his kindness could not be concealed : nor was it ordinary kindness and love neither , for ( as that devout Father goes on ) e e 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 , f f Gal 4.4 . was made under the Law , g g 2 Cor. 5. ult. made Sin for us , h h Gal. 3.13 . made a Curse for us . i i Rom. 8.3 . He was sent in the similitude of sinful flesh ; and though he had no sin of his own , yet k k Isa. 53 6. the iniquities of us all were laid , or made to meet upon him , insomuch as l l Ch●istus summus peccator , non quòd ipse commiserit peccata , sed quòd ea à nobis commissa susc perit in corpus suum . Luth. Loci . Com. Clas. prim . p. 35. 36. Luther 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 m m Isa. 3.3 , 4 , 5 , 7 , 8 , 10 , 12. Evangelical Prophet hath it . n n Phil. 2.8 . Thus he humbled himself , and became obedient to death , even the death of the Cross , and redeemed us , o o 1 Pet. 1.18 , 19. not with corruptible things , as silver and gold , but with his own precious blood . There are three things ( saith p p 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 q q 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 r r Si non diligeret , non pateretur . Bern. lib. de Pass. cap. 41. p. 73. if he had not loved , he would never have suffered . s s 1 Joh. 3.16 . Hereby perceive we the love of God , because he laid down his life for us . Therefore we find his love and his suffering joyned together in Scripture : t t Gal. 2.20 . Who loved me , and gave himself for me . u u Eph. 5.2 . As Christ hath loved us , and given himself for us , an offering and sacrifice to God , of a sweet-smelling savour . w w v. 25. As Christ loved the Church , and gave himself for it . And this love was great , exceeding great : for if he had not loved much , he would never have suffered so much as he did : x x In magnitudine passionis magnitudo consideretur charitatis . Bern. ibid. Vulnera Christi sunt dolore livida , amore fulgida . Gerh. Homil. Part 1. p. 805. the greatness of his love may be considered in the greatness of his Passion . But here how easily might I lose 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 . y y Totum pro corpore vulnus . He endured much in his Body , by spitting , pricking , buffeting , scourging , racking , nailing , piercing , till it was all but one wound : but he endured more in his Soul , ( which indeed was the soul of his sufferings ) insomuch as he was z z Mark 14.33 , 34. The words are all emphatical , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . of which words see Dr. Pearson on the Creed . ( mihi ) p. 385. 40. Cartwright on the Creed . p. 160. Leigh's Crit. Sacr. sore amazed , and very heavy , exceeding sorrowful , even unto death ; and being a a Luk. 22.44 . in an agony , his sweat was as it were great drops of blood , falling down to the ground ; this made him cry out , b b Mat. 27.46 . My God , my God , why hast thou forsaken me ? till at last c c Joh. 19.30 . he bowed his head , and gave up the Ghost-Blessed Lord ! whither did thy love carry thee ! and how great was that love , which carried thee thus far for us ! The Jews said , when he shed tears over dead Lazarus , Behold how he loved him ! Joh. 11.36 . but with much more reason may we say , when he shed his heart-blood over us that were dead in trespasses and sins , Behold how he loved us ! Because of that excessive love ( saith d d 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 . e e 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 he f f Isa. 55.5 . Rom. 8 30. Joh. 17.6 . cha. 6.37 . Eph. 3.17 . 1 Joh. 3.24 . 1 Cor. 1.9 . Eph. 1.3 . Joh. 1.16 . 1 Cor. 1.30 . Eph. 1.5 , 6 , 7 , 13. Tit. 3.5 . Eph. 5.25 , 26 , 27. Joh. 8.36 . Rom. 5.1 . Rom. 14.17 . Tit. 3.7 . Ps. 110.3 . Ezek. 16.8 . 2 Cor. 11.2 . Rev. 1.5 6. Non lavisset , nisi dilexisset ; quarè non priùs lavit , et postea dilexit , sed priùs dilexit , & postea lavit . Rich. de S. Victore in l●c ut citatur à Gerh. in Homil. parte primâ p. 804. calls , and coverts unto himself his Elect , who from all eternity were given him by the Father ; and by vertue of Vnion 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 , x x 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 , y y vers. 14. The grace of our Lord Jesus was exceeding abundant towards me with faith , and love which is in Christ Jesus , and then , as if he wanted words to express his gratitude , he breaks out into those significant expressions of his affection , z z 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 his a a Joh. 17.11 , &c. Heb. 7.25 . intercession , grace , b b Joh. 10.27 , 28 , 29. power , spirit , and c c Heb. 1.14 . Psal. 91.11 , 12. 1 Pet. 1.4 , 5. ministration of Angels , he keeps those whom he hath thus called , and converted unto that Kingdome , Glory , Inheritance incorruptible , undefiled , and that fadeth not away , which he hath d d Heb. 9.12.15 . purchased , and is reserved in heaven for them whither he entered , as their e e Heb. 6.20 . fore-runner for them , f f Joh. 14.2 . going before to prepare a place for them , from whence , g g Acts 3.19.21 . when the times of refreshing and restitution of all things shall come , h h 1 Thes. 4.16 . he will descend with a shout , with the voice of the Archangel , and with the Trump of God ; and i i John 14.3 . will come again , and take them , with all his members to himself , that where he is , they may be also , not being satisfied , as not being compleat without them , who are k k 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 : for l l 1 Cor. 15.19 . if in this life only we had hope in Christ , we were of all men most miserable ; and that their hopes and reversions by Christ in the world to come , are so secured by him , that they are as safe and sure , as if they were in hand , and present possession . All which is the fruit of admirable love : m m Bishop Reynolds on Psal. 110. ( mihi ) p. 233. 40. for the foundation of all our mercies , present or future , enjoyed or expected , is an overflowing of love in Christ , without stint or measure ; a turning of heart , a 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 Arg. 1 love , passing knowledge , because it is the love of Christ . It was said of Gideon , Judges 8.21 . As the man is , so is his strength ; and it must be said of Christ , As he is , so is his love . Now he being an infinite person , his love must needs be infinite love , or else he would not love like himself . He was Man indeed , that he might be capable of loving us in such a way as we needed : but he was God also , that he might accomplish the ends and designs of his love , which were our Redemption and Salvation : now Christ being God , and so infinite in his nature ( which is a piece of every Christians Creed , and those who deny it now , will * * Quos suo tempore compescet aeternus Dei filius . Aret. Probl. loc. 3. p. 11. feel it to their shame and sorrow another day ) that love which is in him , and inseparable from his Essence ( for God is Love , 1 John 4.16 . ) is undoubtedly infinite ; and as soon may n n Infinitū , 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 ? o o 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 : for p p Job 5.9 . he doth great things , and unsearchable , marvellous things without number . Who can answer the Quaeries put by the mighty God to q q Job 38.39 , 40 , 41 , Chapters . Job ? r r Eccles. 11.5 . Who knoweth the way of the Spirit ? or how the bones do grow in the Womb of her that is with Child ? The formation , 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 , is s s Jer. 17.9 . deceitful above all things , and desperately wicked , who can know it ? Who can see the t t Ezek. 1.16 . wheel within the wheel , the secret spring of Providence , that moves and turns the many , and seemingly cross revolutions in the world ? u u 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 then w w Job 11.7 , 8 , 9. can we by searching find out God ? can we find out his love to perfection ? It is as high as Heaven , what can we do ? It is deeper than Hell , what can we know ? The measure thereof is longer than the Earth , and broader than the Sea , to allude to that of Zophar to Job . How can we understand the love of Christs heart , who are such strangers to the lusts of our own hearts ? for x x Psal. 19.12 . who can understand hsi errours ? sayes the Kingly Prophet . Let him that thinks to attain unto it , first y y Isa. 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 , z z 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 , a a Prov. 30.4 . What is his Name ? and what is his Sons Name ? But to shut up this , As soon may a man find out God , who is unsearchable , as find out the love of Christ to perfection : for God is love , and Christ is God , and his love like himself , infinite . That 's the first .

Sect. 2.

MY next Argument shall be 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 . b b Omnia diligit Deus quae fecit , & inter ea magis diligit creaturas rationales , & in illis eas ampliùs , quae sunt m●mbra ●nigeniti sui , & multo magis ipsum ●nigenitum . Gerh. loc. 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 utramque ejus naturam , quia secundum naturam divinam diligit cum tàm perfectè , & fervidè sicut seipsum ( viz. ) amore immenso ; secundum naturam verò assumptam diligit eum amore praecipuo , magis ( viz. ) quàm cuncta simùl creata . Dion . Carth. in loc. ( mihi ) p. 854. The Father loves the Son according to both his natures ; according to his divine nature he loves him so perfectly and ardently as himself , that is , with an unmeasurable love ; according to his humane nature , he loveth him with a principal love , above all the creatures besides . Now Christ 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 . c c 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 , d d Discipulos ad di igendum se hortatur , idque duas ob causas ; alteram quòd se quoque pater diligat , & aequum sit , ut illi diligant , quem pater tantoperè dilexit ; alteram quòd ipse quoquè eos diligat , ità rec procum eos sibi amorem debere . Idem . Continue in your love to me , because my Father loveth me ; and it is but equal that you should love him whom the Father loves so much ; and likewise , because I have loved you , and therefore you ought to love me again . But he confesseth , e e Omnes quos legerim interpretes existimant comparationem Christum non nisi inter se & patrem facere . Idem . that all the Interpreters which he had read , do take the comparison to lie betwixt the love of the Father to himself , and his love to his Disciples , and I shall not follow him in his singularity , when the comm●nly received sense is so clear and plain . Nor is love in the last clause to be taken for that love , which believers bear to Christ , as he would have it , but for that love which Christ bears to them .

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

( 2. ) Besides , this best agrees with that which goes before , and that which comes after . Immediately before he mentions his love to them , and therefore this cannot well be expounded to any other sense , than their taking care for to demean themselves , as that they may continue in the experience of his love towards them . And immediately after , he compares his 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 : g g 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 . h h Significat non vulgarē dilectionem suam erga ipsos , neque plane talem , qualis esse solet dilectio a creaturâ promonans , sed talem esse , qualis est creatoris ipsius , & Dei amor . Nota igitur Christum non tantum nos priorem dilexisse , ut est , nos diligimus eum , quia ipse nos dilexit prior , 1 Joh. 4.19 , sed etiam talem esse ejus erga nos amorem , qualis est ille Dei amor , hoc est , infinitum , & incomprehensiblem , &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 . i i Colligitur autem ex hoc ultimo exhortationis argumento , quod Christus omnes verè credentes summo & ineffabili amore prosequitur , si quidem ita diligit eos , ut ipse a patre diligitur , quo nihil quicquam dulcius , nihil jucundius cordi pio & contrito nunciari potest ; quid enim ulterius desiderare possumus , si certi sumus , nos ita a Christo diligi , ut ipse a patre diligitur , quàm nemo dubitare potest esse summam & ineffabilem dilectionem ? &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 , k k Quamobrem verè dicitur , Eph. 3.19 . Amorem Christi omnem humanam intelligentiam superare . Cart. Har. p 930. That it is truly said , as it is in the Text , That the love of Christ passeth all knowledge . That 's the second Argument .

Sect. 3.

Arg. 3 MY third Argument for the exceeding greatness , and incomprehensibleness of the love of Christ , shall be drawn from the infinite fulness of it , in respect of its dimensions : l l 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 m m 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 Christique charitatem referantur , cujus & praemissa , & subjectae est mentio . Bod. in loc. p. 398. Calvin , with other Expositors , conceive that the Apostle understands nothing by these dimensions but the love of Christ , of which he speaks so immediately after : Only the Question is , From whence the expression is taken . First , Some think it may be an allusion to the heaving and waving of Offerings among the Jews under the Law , which you find mentioned , Exod. 29.26 . On which words n n Vide Fagium in locum . Fagius in his Annotations upon the Chaldee Paraphrase hath this note out of the Hebrew Doctors , That there was a double Ceremony used in some of the Jewish Sacrifices , and particularly in this , which was for the consecration of their Priests : The one was an heaving upward and downward , and this was called ( Terumah ) from ( Rum ) Elevare , to heave ; The other was a moving forward and backward , on the right hand , and on the left , that is , from East to West , and then from North to South , and this was called ( Tenuphah ) from ( Nuph ) Agitare , to wave . Thus the shoulder of the Ram of Consecration was to be heaved , and the breast waved before the Lord , v. 26. 27. called therefore the Heave-offering , and Wave-offering . These Ceremonies ( according to o o Vide Lyr. in loc. & Cartwr . Annot. in Exod. p. 382. Rabbi Solomon ) were thus performed ; Moses did put his hands under the hands of Aaron and his Sons , who held the things that were to be offered , and first lifted them upward , then drew them downward , and afterwards drew them Eastward , Westward , Northward and Southward . The Jews had a good meaning in these Rites : p p Ad designandum , quòd ea ●fferebant Deo , qui coelo , & terrae , & quatuor orbis partibus dominatur . Lyr. Cart. Fag . ut suprà . for hereby was signified , That God was the Lord of Heaven and Earth . And we may make a good use of it our selves , q q Ainsworth on the place . If Ministers would learn from hence , how with all their heart , and with all their strength they should give themselves unto the Service of God in his Church , with much labour , and manifold afflictions , even as the Prince of our salvation was consecrated also through afflictions , 2 Cor. 6.4 . &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 learned r r Moralem considerationem qui addunt , mihi probantur , agitatione pectoris , & armi exaltatione monitos nos suisse toto pectore , & opere invigilandum esse divinis , excitato semper animo . Rivet . in Exod. mihi p. 1157. Rivet points us unto ; who also tells us , that s s I●terpretes Christiani eum Ritum ad Christum ●eferent , ut indicetur , quàm latè pateat ejus ben●ficium , & meritum , & quae sit regni ill us ampli●udo . Idem . ibid. Christian Interpreters refer this Rite to Christ , that hereby may be shown , how largely the merit and benefits of Christ do extend , and what is the amplitude of his Kingdome . t t Vide B●z . Grot. & Bod. in loc. Beza and Grotius think , that the Apostle might have respect hereunto in this place , and so doth Bodius . 2dly , Others take it to be a Metaphor drawn from u u Quae addita hic sunt , a Mathematicis d●sumpta sunt , qui solidum corpus ferè sic definiunt , quòd habeat latitudinem , longitudinem , & prefunditatem , quos terminos ad Christi dilectionem transfert . Aret. Thus Ba●dvin . Rolloc . &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 : w w Infinitae re●nquenda sunt ab arte . Bed . Ax. Philos. p. 99. for indeed the love of Christ is beyond all natural dimensions : but whether it hath respect to one or the other , or both of these , the application of these dimensions to the love of Christ , according to the sense of Interpreters , will serve abundantly to confirm that which I bring it for . Thus therefore it is expounded by divers of them : First , That the length of 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 it s said , Having loved his own , which were in the World , he loved them to the end , John 13.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in perpetuum , for ever , according to x x 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 ( as y y Dr. 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 Vncircumcision , 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 a * * It is worthy of that ejaculation of the devout Bishop Hall in his Rapture , p. 186. Oh love , and mercy more deep than those depths 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 ( as * * Dilectio 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 ) y y Voc●s illae fuerunt eximi● & stupendi amoris . Rivet . in Exod . ( mihi ) p. 1190. were words of eminent and stupendious love , as the learned Rivet observes , who , though he saw no inconvenience in either sense , yet preferreth the former , as less liable to exception , and attended with fewer difficulties , and sufficient to express the affection of these holy men , who chose to dye , rather than live to see their People destroyed and rejected . z z Multum charitatis in isto Rege apparet . Pet. Martyr in loc. It was great love and affection in David towards his People , when he desired that the Lords hand might be stretched out against himself and Family , rather than against them , 2 Sam. 24.17 . It was no less love that moved Esther to hazard her own life , for saving of the Jews , who were her own 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 . a a Fulgo● . de dictis , factisque memorab . lib. 5. cap. 6. p. 152. C. Marius waging War against the Cimbrians , was warned in a dream , that if he sacrificed his Daughter Calphurnia , he should obtain the Victory , which he did , and overcame his enemies . The like did Erecteus , as the same Author informs me , and adds , That the greatness of his love to his Countrey , overcame his fatherly affection towards his Daughter . b b Valer. Max. lib. 5. cap. 6. mihi p. 261 , 262. Curtius and Decius among the Romans are famous : The former for leaping into the Earth , when it opened 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 . c c Idem ibidem . p. 264. Codrus likewise among the Grecians is renowned , who being King of Athens , and understanding from the Oracle at Delphos , that the War which then greatly wasted that 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 d d Valer. Max. lib. 4. cap. 7. p. 213. Damon and Pythias , two Pythagorean Philosophers : for when one of them was condemned to death by Dionysius the Tyrant , the other offered to dye for him : But greater the love of those who did indeed dye for their friends , e e Idem ibidem . p. 210. as Volumnius did for Lucullus , who hearing that M. Antonius had slain his friend , because he took part with Brutus and Cassius , made great lamentation for him , and continued so to do , till he was brought before Antonius , to whom he 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 late f f Martinius 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 . g g Clark's Mirror . fol. p. 209 Vrbinius 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 . h h Valer. Max. p. 202. Tiberius Gracchus having found two Snakes in his House , was told , that upon letting go the Male it would be sudden death to his Wife , and to himself upon letting go the Female : but he preferring his 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 . i i Clark's Mirror . fol. p. 293. Cabadis King of Persia being Deposed , and shut up in close Prison , and his Brother Blazes set up in his room , the Wife of Cabadis first procures Horses to be laid in the 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 . 'T was 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 k k 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 , l l Clark's general Martyrol . p. 52. The same story I find in Ambrose his second Book concerning Virgins ; only the names of the persons are not mentioned Operum Tom. 4. ( mihi ) p. 100. &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 Virgin , refusing to sacrifice to the Idols , was condemned by the Judge to the Stews , which Sentence being executed , there were many wanton young men ready at the door , to press into the House where she was : but one of the Brethren , called Didymus , putting on a 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 , for m m Fateor equidem magna charitas est , cum quis pro amico ponit animam ; vix inquit Paulus , pro bono quis moriatur . At haec charitas longè maior est , quū quis pro inimico ponit animam suam , neque ejusmodi amor inter homines reperitur . Christus autem pro inimicis suis mortuus est ; ergò singulari quodam amore , cujus exemplum nullum extat inter homines , nos pres cuius est . Rolloc . in Joan. p. 800. Friends , for a Wife , for a Husband , for a Master , for a Child , for a Father , for a fellow-Christian : but it was otherwise here : Christ died for ungodly sinners and enemies , as I told you before : so that if we consider Christ in the greatness and glory of his person , and Man in his meanness , vileness and opposition to himself ; and then consider love breaking forth from Christ so far towards such a one , as to shed his blood , and lay down his life for him , and that upon no other account , but his own free and undeserved love , it may make us cry out with admiration , How great is his goodness ! how great is his love ! This is that which raiseth the love of Christ so far above , out of our sight and reach : n n Tantus nos dilexit tantùm , & gratis , tantillos & tales . Ber. de dil . Deo . p. 296. That so great a person should love so low , and vile ones , as we were ; so much , and that freely : For ( to use the words of o o Quis enim potest colligere mysterii hujus charitatis rationem , ut & Deus hominis causâ homo naesceretur , deindè moreretur pro hominibus , pro servis Dominus , pro creaturâ Creator , pro impiis Pius ? Propter quid ità nos dilexit ? Aut ut quid nostrum haberet , qui nullius indiget ? nunquid non charitas haec super scientiam hominum est ? Aut quis hominum poterit hanc charitatem alicui exhibere , quanquàm impar sit , ac per hoc supereminet humana commenta ? Ambros . in Text. Ambrose ) who can gather a reason of the mystery of this love , that God for Mans sake should become Man , and then dye for Men ; the Lord for Servants , the Creator for his Creature , the Holy One for the Vngodly ? 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 ( as p p Non enim est pater , non mater , non amicus , non alius quisquam , qui nos tantùm dilexcrit , quantùm tu , Domine , qui fecisti nos . Abso●beat igitur quaeso , amantissime Domine , mentem meam ab omnibus , quoe sub coe●o sunt , ignita , & melliflua vis tui amoris , ut totus tibi inhaercam , solâque suavitatis tuae dulcedine pascar , delecter , inebrier . Idiot . 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 the q q Mal. 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 ( for r r Heb. 13.8 . he is the same yesterday , to day , and for ever ) under the Word and Sacraments , which are the glasses , by which we see darkly , and know in part that love of Christ , which we cannot see directly as it is , nor know perfectly in this life . Indeed ours have advantage of theirs in point of clearness : but still the representations which we have are by mediums , not immediately , which we cannot bear . Thus throughout the Scripture we have the love of Christ to his people shadowed out under the resemblance of such relations , as are nearest , and most obvious to us , and best known by us . As of a s s Isa. 40.11 . Joh. 10.11 . Shepherd to his Flock , of a t t Isa. 49.15 . Heb. 2.13 . Mother to her Children , of a u u Ephes. 5.23.30 . Head to the Body , of one w w Joh. 15.14 . Friend and x x Heb 2.11 . Brother to another , of a y y Eph. 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 z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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. a a Nequè enim nos illuminat Spiritus , ut abducat vel tantillum a Chrislo , sed ut thesauros illos , qui in Christo sunt absconditi , reseret . In summâ , non aliis quàm Christi divitiis nos locupletat Spiritus , ut ejus gloriam per omnia illustret . Calv. in loc. He shall 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 , b b Apostolus per Dei dona ipsum Christum imp●imis , imò fere unum intelligit , quum nihil nobis nisi in Christo sit la●gitus . Bez. in loc. v. 12. and among other things they come to know the love of Christ , and to know it more abundantly by the Spirit : for , 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 he c c 1 Cor. 13.12 . saw but through a glass darkly , and knew but in part . When he speaks of Christ , he speaks of him as one in whom are d d Eph. 3.8 . unsearchable riches ; and when he mentions the love of Christ in the Text , he he calls it a love which passeth knowledge . Ask a Saint that hath had the fullest and longest knowledge and experience of Christ , and his love , and he will tell you , he hath gotten no more than what leaves him admiring the 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 , and e e Maxima pars eorum quae scimus est minima pars eorum quae nescimus . that the greatest part of what he knows , is but the least part of that which he knows not . The devout Author of the Contemplations of Divine love concealed himself , and set them forth under the name of Idiota , and Idiot , it may be , from an humble apprehension of his own ignorance of that love which he wrote of . But this is not to be understood as arising from any defect on the Spirits part , as if he were not able to teach this love perfectly ; but on our part , because being finite and frail creatures , we are not subjects capable of receiving it fully as it is . Indeed if Christ should let forth himself in the sulness of his love towards his Saints , considered in their present mortal and imperfect estate , they were never able to bear it , but must use the language of Christ to his Spouse , according to our Translation , f f Cant. 6.5 . Turn away thine eyes from me , for they have overcome me . ( though as spoken by Christ , it is otherwise interpreted by g g Ainsworth in loc. Expositors ) And therefore God is wont to reserve the fullest draught of this sweetest Wine till last , to strengthen his Children against 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 h h 1 Cor. 2.9 . Malo simpliciter intelligere Dei gratias , quae fidelibus quotidiè conferuntur . Calv. in loc. Trap. eye hath not seen , nor ear heard , neither have 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 of i i Phil. 4.7 . the Peace of God which passeth all understanding , which Believers experience whiles they are here below , to the keeping their hearts and minds as in a Garrison , against all assaults . And another k k 1 Pet. 1.8 . Apostle tells us of a joy unspeakable , and full of glory , which believers have from Jesus Christ , and the sense of his love apprehended by faith . The present peace , comfort and joy of a Christian in this life , is many times unspeakable and unconceivable , that passeth all understanding : how much more 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 of l l M. Leighs Sermon at the Funeral of Mrs. Brettergh , p. 16. 17. Mr. John Holland , an eminent Minister of the Gospel in his time , He , the day before he 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 of m m This 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 . It s true , that in Heaven the capacities of the Saints shall be enlarged to the utmost , and they shall be filled according to that enlargement ; they shall want nothing to make them perfectly blessed ; they shall have as much of this love in the beatifical fruits of it , as they can hold , and shall be able to hold incomparably more than now they can : but yet even then and there they will not be able to hold it all : for that which is infinite , can never be comprehended by that which is finite , there being no proportion betwixt them . So that what is said of the joy of our Lord in Mat. 25.21 . is true of the love of our Lord ; it s too big to enter into us , therefore we must enter into it . As a large Vessel put into the Ocean takes in of the water till it be full , yet cannot contain it all , but when it can hold no more is swallowed up : so the Saints , who here sip and taste of the love of Christ , shall in Heaven drink more of it , till they be everlastingly swallowed up by it . Jesus Christ , even at his second coming , when he shall take up his Saints to be where he is , Joh. 14.3 . to behold , that is , enjoy his glory , Joh. 17.24 . will even then be admired in all them that believe , 2 Thes. 1.10 . admired for that love which brought them thither ; and admired for that glory which they shall enjoy there , as the fruits of this love . n n Dr. Sclater on Thes. p. 50. The measure of the glory will be so great , as shall fill the enjoyers with wonder at the grace ; beholders with no less than admiration at the power of the bestower . When a glorified Saint shall consider himself raised from the dust , yea the dunghill , to sit with Princes , to be made like , and equal to the Angels , to see God , and enjoy an exceeding and eternal weight of glory , when he hath deserved no such matter , but the contrary , and thousand , yea millions of men , his equals , if nos his betters , passed by , how will it fill such a one with extolling , and admiring the rich grace and love of the great God , and our Saviour Jesus Christ ? We our selves ( sayes o o Nos 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 , neque tamen etiam tùm animus creaturae etiam glorificatae poterit infinitam illam totam comprehendere , quae in Deo est : saltèm id scimus , quòd illâ charitate toti implebimur , cùm Deus erit omnia in omnibus . Rolloc . in Joan. p. 7●6 . Rolloc ) do now perceive the love of God to be shed abroad in great plenty into our hearts by the Holy Ghost , which is given unto us : but we are not able to comprehend it altogether at once in this life . And in the life to come , we shall be amazed at that admirable love , though even then the mind of a glorified creature shall not be able to comprehend all that infinite love which is in God : Yet this at least we now know , That we shall be altogether filled with that love , when God shall be all in all . To conclude this , how exceeding great must that love needs be , which the Saints in glory shall not be able fully to comprehend ! That 's the seventh Argument .

Sect. 4.

MY last Argument , Arg. 8. wherewith I shall conclude what I have to say , as to the Doctrinal part of this Proposition , is this , The love of Christ must needs pass all humane , p p Omnem superat cognitionem , nempè humanam , adeoque Angelicam . Zanch. in loc. ut suprà . for it surpasseth all Angelical knowledge . The Angels being purae Intelligentiae , of pure Intelligences , and of larger capacities than the rest of the creatures , do know more than we ; yet their knowledge is but like that of the creatures , finite and limited ; q q Certissimum est Angelos etsi multa sciant , m●l a lamen etiam nescire . Estius in Sentent . lib. 2. dist. 7. p. 75. though by their natural knowledge they know many things , yet not all things . There are many things which they are ignorant of : they know not the hearts of men , 1 Kings 8.39 . nor many things to come , Isa. 41.23 . nor the time when the Day of Judgement shall be , Mat. 24.36 . This great mystery of Christ , and his love in redeeming and saving of Man , the very Angels themselves knew not at the first : for as the Apostle speaks , Eph. 3.9 . It was from the beginning of the World hid in God ; nor could they have known it at all by a natural knowledge . If all the Angels in Heaven had 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies an earnest , strong , and unsatisfied desire ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies a diligent and accurate inspection , to look and pry narrowly , by stooping down to see the inside of things that are obscure , and under cover . It 's thought to be an allusion to the posture of the Cherubims , which were put upon the Mercy-seat with their faces looking down into it , Exod. 25. Now there are two wayes especially , by which the knowledge of Angels in the Mystery of Christ and his love , seems to be improved .

( 1. ) By the Church . This is clear from Ephes. 3.8 , 9 , 10. where the Apostle tells us , that the manifold Wisdome of God is made known by the Church to the Principalities and Powers in heavenly places , that is , the Angels , ( so called r r Angel● sic id ò nuncupantur , quòd Deus per ipsorum manum suam potestatem , virtutem , & dominationë exe●ceat . Calv. in Eph. 1.21 . because of their Princely power under God over the 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 s s 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 , Vse 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 Vnum Magnum , nay the Vnum Maximum in our Ministry .

This is also the great business of every Christian for himself , to know Jesus Christ : our life depends upon it , according to our 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 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 ; Varietas delectat , variety delights ; and there is so much variety in this one subject , the love of Christ , as renders the study of it very delectable .

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

Sect. 2.

IN the prosecution of this Exhortation , I shall do these two things , 1. I shall direct your knowledge , that you may not mistake about it . 2. I shall excite you to it by the encouragements which the Apostle 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 the t t Multa scilic●t laudabilia , atque 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 u u Scientia foris stat , dilectio intrat . Lyr. in Eph. 3.19 . knowledge stand without , and gives us a view of Christ , yet its love that enters in , clasps about him , and cleaves to him : So that notwithstanding all our knowledge , Christ and we shall still abide strangers , and the distance remain , till love bring us together , which is the bond of perfectness , that is , w w Q●od vinculum est perfectissimum , animos scilicet conjungens . Grot. in loc . the most perfect bond , because it doth joyn hearts together , Col. 3.14 . x x 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 , those * * Hos. 11.4 . bonds of love which your Lord hath cast forth to draw in your hearts to the love of himself .

Sect. 1.

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

( 1. ) It 's the sum of all that he requires of you . As love from Christ is the top of your happiness , so love to Christ is the sum of your duty . The whole Law is briefly comprehended ; all the Commandments ( which are exceeding broad , and of vast extent , Psal. 119.96 . ) are summ'd up , and epitomized in this single word , this sweetest Monosyllable , Love , y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 the z z Hoc praeceptum Dei amandi , & alterum amandi proximi , dicuntur Hebraeis summae magnae . Grot. in loc . Jews called the Commands of loving God , and our Neighbour , The great 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 . a a Amor est primum , & maximum donum , quo nihil magis donari potest , cùm per ipsum caetera omnia donantur . Lessius de summo bono . lib. 2. cap. 6. p. 134. See Jenkins on 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 . It s 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 . It s your best , nay it s your All ; ●ts all that the Apostle desires Christians may re●urn to God for the mercy and peace bestowed on ●hem , Jude 2. b b Solus amor est ex omnibus animae motibus , sensibus , at● affectibus , in quo potest creatura , etsi non ex aequo , respondere auctori , vel ipsi mutuam rependere vicem . Aug. Manual . cap. 18. ( mihi ) p. 233. It s only love of all the moti●ns and affections of the soul , by which the 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 . c c 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 . d d 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 e e Morn . Exercise . Part. 2. 40. pag. 218. Blessing of the Eternal God ; f f 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 . It s 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 ; g g Gerh. Har. in loc. which is not to be understood of a general , but special love ; not of first love , but after love ; not of a love of benevolence , but of friendship and complacency ; he will so shed abroad his love into your hearts by the Holy Ghost , that you shall know , and feel , and taste the love of the Father and Son towards you ; which appears further from that which is promised afterwards . 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 . h h Osculari p o amare , obedire , obsequi , se humilitèr subjicere ; ho●um signum q●ippe antiquitùs osculu●s erat . Glass . Rhet. Sacr. p. 1094. Osculum in sacrâ Scripturâ significat unionem , charitatem , pacem , reverentiam , Durand . Rat. 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 . i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 . k k Precibus finitis mutuo nos invicem osculo salutamus . Just. Mart. Apol. 2. Justin Martyr mentions this as a practice in his time : When Prayers are ended , we salute one another with a Kiss .

( 2. ) It signifies likewise Subjection , Reverence and Obedience . Thus Samuel kissed Saul when he had anointed him King , in token of subjection and obedience to him , 1 Sam. 10.1 . Thus Idolaters kissed their Idols , in token of Reverence , 1 Kings 19.18 . Hos. 13.2 . Now this place may be understood of both these ; and all men , even the greatest of men , Kings and Judges of the Earth , are charged to kiss the Son , to love , and submit themselves to the Lord Jesus , and that under a dreadful penalty if they do it not , lest he be angry . You cannot change the nature of Christ by your not loving of him ; he will be loving , and will love still : ●ut you may change the property of it , as to ●our selves ; he will not love you , nay , you will ●urn it into anger against 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 . l l Injurius est animae suae . Pagn . They are injurious to their souls ; m m Expoliat an●mam suam . Mont. They spoil and rob their souls ; n n V●m addit animae suae . Jun. They offer force and violence to their souls ; o o Rapit an●ma● suam . Merc. in Lexic . Pag. & in loc. They ravenously devour their souls , as the words are variously rendered by Interpreters , but to the same purpose . p p Chamas significat apertam injuriam , & violentiā . Merc. The word signifies open injury and violence . But besides this ,

( 2. ) They love death . q q Quia impudentes sibi exitium accersunt , dùm me negligunt , mortem amare vid●ntur , quia in exitium suum ruunt . Merc. in loc. Because ( as Mercer notes upon the place ) they foolishly call destruction upon themselves ; Whiles they neglect me , they seem to love death , because they violently rush upon their own 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 't is 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 . r r August . Epist. 178. ( mihi ) p. 921. Pinks Sermon upon this place . p. 3. The words here used , which render the place difficult , are Anathema Maranatha ; the former of which is a Greek word , and signifies accursed , separated , devoted to the Curse . It 's questioned whether s s Beza in loc. & Pet. Martyr . Eras . Pareus . Ravanell . in verbo Maranatha . Maranatha be one , or two , or three words : but most agree that 't is 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 . t t Deusius and Buxtorph , as I find them cited by Forbes . in his Instruct . Histor. Theol. lib. 12. cap. 3. Sect. 14. Godwin . Jewish Antiq. lib. 5. cap. 2. Leighs Critic . Sacr. in the word Maranatha . Some make three kinds , which they reckon thus , Niddui , Cherem , Shammatha . Niddui , which was the first and lowest , and signifies separation , was that whereby the Offender was separated from al● commerce and society with man or woman , within the distance of four cubits , for the space of thirty 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 u u Goodwin ibid. p. 185. Shammatha is by some conjectured to be of Enoch'● constitution , and that in the inflicting of it , w w 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 x x Forbes . ubi suprà . Sect 14. learned man ) condemns this enumeration ; and though he make three kinds , yet he makes two of those forementioned to be but one , and adds another , reckoning them thus , The first was called 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 . y y Itaque commodiùs quoque 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 , z z Qui in eo damnatus esset , Domino quasi in manus citra ullam veniae spem dederetur . Bez. in loc. Vide etiam Sclaterum in loc . the compounded Anathema , which had Shammatha , according to the Jews , or Maranatha , according to the Apostles phrase , added to it . This Grotius calls Gravissimum Cherem ; and Beza , with Calvin , take it to be the form , by which the most grievous and 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 ; and a a Eoque 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 , as b b Non sit ci Wil●s adventus ejus , qui jam completus est , & sic ad damnationem sit ei secundus , qui adhuc futu●us est . Ansel . in loc. Anselme interprets it , Let him have no benefit by his first coming , which is past ; and let his second coming , which is to come , be to his damnation ; Or , c c Pinks Ser. p. 5. as another , Let him be accursed , and that in the most desperate manner , expecting due vengeance from the Lord , when he cometh with his holy millions to execute judgement upon all , and to convince all that are ungodly , as it is , 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 . d d 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 , e e 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 , f f 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 . g g Totus desideria . Pag. Totus desideratissimus . Jun. Ainsworth Sibs Bowels opened . p. 373. All , every whit of him , is desires , much to be desired , wholly amiable . As if she had said , Why should I stand upon particulars ? whatever I have said , or can say of him , is infinitely short of his worth , and therefore I '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 . h h Pulchritudinem Christi fuisse eximiam , & omnimodam , dubitare nesas est . Rivet . in Psal. 45. pag. 214. Fol. It s 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 * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 belong both to him , as those places intimate . authority ) is given to him in Heaven and Earth , Mat. 28.18 . he hath a power , whereby he is able to subdue all things to himself , Phil. 3.21 .

( 5. ) Is it great Wisdome and Vnderstanding ? 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 Vespatian 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 Vsefulness to others ? Herein he is most eminent . He is our Light . The Sun of Righteousness , more useful than the Sun in the Firmament , Mal. 4.2 . He is our Life : our life of grace and comfort here springs from him , John 1.16 . Luke 2.25 . and so doth our life of glory hereafter , Col. 3.4 . John 17.22 , 24. In a word , He is our All. i i 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 . k k 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 l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 . m m 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 , n n ●●ux Christi est clavis Pa●adisi . Damasc . the opening of Heaven , which was shut against us . Well then : lay these things together , and if it appear that Jesus Christ is thus lovely , there is no question but he deserves to be loved by you , especially if you take in the other consideration upon which he deserves your love ; and that is

( 2. ) Upon the account of his love to your selves . It 's true , o o Tam bonus est , & pulcher in se Deus , ut licet non amasset nos , nec benefecisset , nec fecisset , amandus esset supra omnes ematores , benefactores , & conditores nostros , imo etiamsi adisset nos , & malefecisset . N●irem . de Adorat . in Spir. & Verit. p. 369. that 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 , p p Quia bonus est in se D us , plus debemus amare , quam quia nos amat , & benefacit . Idem . p. 375. we ought to love him more because he is good and amiable in himself , than because he loveth us , and is beneficial to us . But though the loveliness of Christ be sufficient to deserve our love , and we can never love him at so high a rate as his amiableness deserves , ( for , q q 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 . r r 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 , ( sayes s s Amat Deus , ut ametur cum amat , nihil aliud vu●t quam amari , sciens , amore esse beatos , qui se amaverint . Aug Man . ( mihi ) p. 236. Austin ) and when he loves , he desires nothing but to be loved again , knowing that those who love him , are happy in that love . I have already made out the exceeding greatness of 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 ? t t Ambrose Looking unto Jesus . p. 658. That the Judge of all the World should be accused , judged and condemned ; That the eternal Son of God should be found struggling with his 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 , u u 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 . w w O duri , & indu●ati , & obdurati filii Adam , quos non emollit tanta benignitas , tanta flāma , 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 ! x x Omnis equitas ditit , ut dilectus diligentem diligat ; & amatus amanti mutuam charitatem impendat . Bern. de Caenâ Dom. Ser. 13. All equity dictates , that he who is beloved , should love him again by whom he is beloved ; and shall Christ only have love unjustly detained from him , after he hath loved us ? y y 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 ; and z z Nimis durus est animus , qui amorem , si nolebat impendere , nolit rependere . Aug. de Catech. rud. cap. 4. there is too much of the stone in that 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 ? a a O anima mea , insignita Dei imagine , redempta Christi sanguine , desponsata fide , dotata spiritu , ornata virtutibus , deputata cum Angelis ! Dilige illum , a quo tantum dilecta es , 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 : b b 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 , c c 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 Virgins love thee . The Vpright love thee . The Virgins , that is , d d Ainsworth on the place . those chosen , called , and faithful ones , who with chaste and pure minds serve the Lord only , and worship him in spirit and truth , and stand with Christ on Mount 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 . e e Trap on the place . That they removed their Tent from Mithcah , which signifies Sweetness , to Hashmonah , which signifies Swiftness , to teach us ( saith one ) that the Saints have no sooner tasted of Christs sweetness , but they are carried after him with incredible swiftness : For ( as f f Amor Dei amorem animae parit , & cam intendere sibi facit . Aug. Man . p. 236. Austin observes ) The love of God doth breed and bring forth the love of the soul , and makes it to be intent upon himself . The Upright , that is , g g Ainsworth . those who have upright hearts , and righteous conversations : These , upon the remembrance of the love of Christ , manifested by his Sufferings , Death , Resurrection , Ascension , and the graces and benefits flowing from them to his Church , do love him , that is , are confirmed and encreased in love to him more and more . h h 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 , i i 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 . k k Jeanes Scholast. pract . Divin . Part 1. on Col. 1.19 . p. 221. The remembrance of his love to her , had such an impression upon her heart , as to make her sick of love , Cant. 2.5 l l 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 . m m 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 ( as n n Fides non est nuda , otiosa , & frigida notitia , sed inflammat cor ad amorem Christi . Qui verè in Christum credant , eundem etiam diligunt . Gerh. in Petr. p. 78. Gerhard notes on that place ) a naked , idle , cold knowledge , but inflames the heart with the love of Christ ; they who truly believe in Christ , do also love him . That Woman who is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , called a sinner , Luke 7.37 . whatever her name was , ( for it was not Mary Magdalen , though she be so called in the Contents of that Chapter in our Bibles , as a learned o o 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 p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. Epist. ad Rom. p. 89. Ignatius , who saw Christ in the flesh , being about twelve years old when he was Crucified , thus wrote to the Romans , Believe me that I love Jesus , who gave himself for me ; and a little before , in the same Epistle , he writes , q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ibid. p. 88. My Love is crucified , making Christ the only object of his love . They were the dying words of r r Melch. Adam . Vit. Ger. Theol. p. 154. Luther , I bless thee , heavenly Father , that thou hast revealed Jesus Christ unto me , whom I have believed , whom I have professed , whom I have loved , whom I have glorified . t t Wards Sermons 8. p. 15. Wals. None but Christ p. 64. Mr. Welsh , a Suffolk Minister , being in a deep muse , after some discourse that had passed of Christ , and tears trickling abundantly from his eyes before he was 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 truly u u Amat non immerito , qui est ama●us sine merito ; amat sine fine , quia sine principio se cognoscit amatum . Bern. Epist. 107. he loves deservedly , who was loved without desert ; he may well love without end , who knows himself to have been beloved without beginning , as the Father speaks . w w Wall . None but Christ . p. 64. Indeed our cold love of Christ would be almost as great a wonder as his great love to us , and might make us justly fear that we never savingly knew him .

I hope by this time you are sufficiently convinced of the reasonableness of knowing Christ so as to love him , which methinks should make every one of you breath after Christ and his love , in the language of the Seraphical Doctor : x x 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which because it hath been variously interpreted , I shall first open the words , and then deduce what I intend from them . y y 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 . z z 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 . a a Gratia quae non corrumpitur . Trem. Grace which is not corrupted . And b b Sic maneant in gratia , quod non decidant ab ea , sed perveniant ad gloriam , quae est gratia consummata . Lyr. in loc . Lyra's note agrees hereunto , who 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 . c c Incorruptibilem hanc gratiam oppo●o ego An●themati illi aeterno , quod Paulus alibi denuncial adversus eos qui non diligunt Dominum nostrum J●sum Christum . Rolloc . in loc. Rolloc understands it in this sense , opposing this incorruptible grace to that eternal curse , which the same Apostle denounceth in another place , ( of which I have spoken before ) against those who love not the Lord Jesus . Some understand this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for that which is in our own Translation , In sincerity . Thus d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quod alias verti salet immortalitas , hic sonat integritatem , ac sinceritatem animi , vacantis omni corruptelâ vitiorum . Eras . in loc. Erasmus , whose note is , That though this word is wont to be elsewhere rightly rendred Immortality , yet here it signifies integrity , and sincerity of a heart free from all sinful corruption . e e 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 . Several f f Videsis , 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 thus g g Significatur is , qui nullâ vi , nullis precibus , nullis illecebris se corrumpi , id est , a recto abduci patitur . Talis animi status hic dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , potestque hoc 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verti constantèr . Grot. in loc . Grotius , who 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 . h h Intelligo de constantiâ & sinceritate . Aret. in loc. Others I find , who take in both these latter Interpretations , and understand it both of sincerity and constancy too . Believers ( sayes a i i Fergusson on the place . late Writer ) are here described from this , that they love the Lord Jesus in sincerity , or incorruption , that is , not for a time only , but constantly ; not in 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 , k k 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 l l 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 . m m Quem ex animo diligo . Mercer . in loc. Whom I love with my very soul . n n 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 . o o Dr. Preston of Love . p. 155. The Lord will have the whole stream of your affection , desires , intentions and endeavours to run to him ; there must not a rivulet run out of it ; it must not be drained away , but the whole stream must be all bestowed upon himself ; there must be no division there , but he must have all ; and there is good reason for it : for he hath loved us with his whole heart , and his whole soul , Jer. 32.41 . Christ then must be the 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 . p p 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 ( sayes q q Amat profecto castè , qui ipsum quem amat , quaerit , non aliud quicquam ipsius . Bern. Ser. 7. in Cant. p. 138. Bernard ) loves chastely , who seeks him whom he loves , not any other thing which he hath . It s adulterate love , to love the priviledges and blessings of Christ above himself ; and ( as r r Greenham p. 516. one of our own speaks ) If we love not Christ more than his benefits , we are not worthy of him . A Christian doth , and may lawfully love the Ordinances , 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 . s s Nobilis amator non quiescit in dono , sed in me super omne donum . Thom. A ●emp . de Imit . Christ . lib. 3. cap. 6. ( mihi ) p. 153. That is the noble lover , who rests not in any gift received from Christ , but rests in Christ above every gift : so the devout A Kempis brings in Christ speaking to the soul . 2. That it is a love of the Person , considered in the utmost extent of that relation of a Husband ; that is , not only as a Cherisher and Preserver , but also as a Head , Guide and Lord . Thus a Christians sincere love to Christ , respects , and is carried out to whole Christ ; not only as Jesus to Save , but also as Lord to Rule . It looks at Christ as Mediator , and loves him in all the offices of his Mediatorship ; not only as t t Isa. 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 ; u u Morn . Exercise . Part 2. p. 229. if thy heart be not knit to him , as thy High Priest with God ; if thou hast not affectionately entertained him as thy Master and Teacher ; in a word , if thou art not consecrated unto God by Christ ; if thou art not a loyal Subject , and a willing Disciple , love in sincerity doth not dwell in thee . 3. That it is an unshared , and incommunicable love . When a Woman is married to an Husband , if she love him sincerely , as she ought , he hath no Corrivals in her affection , but she gives him her whole love , and doth not divide it betwixt him and others ; her heart is set upon him more , than all the World besides : so it is with a Christian who truly loves Christ : He hath none in Heaven but Christ , and there is none on Earth that he desires besides him , Psal. 73.25 . His Motto is that of the w w Lambert Martyr , None but Christ , None but Christ . As Christ is all in all to him , so he is all in all his affections for Christ . x x Reynolds on Psal. 110. p. 74. The fourth character , It is Real . As the rising of the Sun drowneth all those innumerable Stars which shined in the Firmament before , so the beauty of this Sun of Righteousness doth blot out , or else gather together unto 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 y y Probatio dilectionis est exhibitio operis . Bern. in Coen . Dom. Ser. 8. Father speaks . It s in vain for men to talk of loving Christ , if they do not walk after him , in a free , chearful , universal , and constant obedience to his Commandments . z z Leighs Crit. Sacr. in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Some derive the Greek word for love , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because love is alway operative . As Fire is the most active Element , so Love is the most working Grace . Indeed a a Amor , si non operatur , non est . Greg. Love , if it be not operative , is not at all . b b Qui praecepta Dei contemnit , Deum non diligit ; neque enim regem diligimus , si odi● ejus leges habemus . Isid. He doth not love God , who contemns his Precepts ; as we love not a King , when we hate his Laws . c c Vide Hardy on John . Part 2. p. 472. 473. We cannot approve the sincerity of our love , but by the reality of our obedience . He who loveth Christ ( sayes d d Qui diligit Christum , probat , & sectatur ea , quae Christo grata esse novit , atque odit & fugit quae Christo minimè placere novit . Contra verò ubi non est Praeceptorum Christi observatio , ibi non est vera dilectio , quamvis multa sit de dilectione gloriatio , &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 a e e Amor Jesu nobilis ad magna operanda impellit , & ad desideranda semper perfectiora excitat . Amor onus non sentit , labores non reputat , plus affectat quam valet . Amor onus sine onere portat , & omne amarum dulce , ac sapidum efficit . A Kemp. de Imit . Christi . lib. 3. cap. 5. ( mihi ) p. 149. 150. devout man speaks ) doth 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 the * * So 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 , f f 1 Joh. 2.16 . Ambitiosus honos , & opes , & foeda voluptas ; Haec tria pro Trino Numine Mundus habet . the lust of the flesh , the lust of the eyes , and the pride , the pleasures , profits , preferments of this life , can bribe or corrupt him in his love to Christ , but he remains inviolable against all these . Now he can say , having loved him , and tasted of his 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 , g g Quia nihil ad mortuum pertineat . Calv. in loc. Gal. 6.14 . I am crucified to the World . This is one Branch of the character of true love to Christ , as it is set down , Cant. 8.7 . If a man would give all the substance of his House for love , it would be utterly contemned : which though Ainsworth interpret to the sense , That neither Love , nor any other Grace can be purchased by money , yet ordinarily it is interpreted to such a sense , as will serve the end I bring it for , viz. That the soul which is truly affected to Jesus Christ , will not be perswaded out of it by any thing which this World can afford . Thus Mercer : h h Opibus non ducitur , aut quaestu Ecclesia , ut a Christi amore discedat , cum omnia sua propter Christum parata sit relinquere . Merc. in loc. The Church is not drawn by riches or gain to 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 : i i Jac●so● in loc. If a man , though the wealthiest man in the World , should proffer a Christian all his wealth , to hire him to abandon his love and loyalty to Christ , he would look upon it with scorn and indignation , with contempt and detestation . A true Believer will part with all he hath for 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 , k k 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 , l l 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 , m m Crashaw's gracious life of Gal. Carao . p. 211. Let their money perish with them , who esteem all the Gold in the World worth one 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 will * * Gen. 49.24 . abide in strength against this as well as the other , by the hands of the mighty God of Jacob. This love in the heart of a Christian is a fire , that hath a most vehement flame , which many waters cannot quench , nor the floods drown , as it is expressed Cant. 8.6 , 7. Where , n n Anisworth , Jackson , Robo●ham , in loc. by Waters and Floods , ( according to a usual Metaphor in Scripture , 2 Sam. 22.17 . Psal. 32.6 . Psal. 42.7 . ) are meant many and sore afflictions , persecutions , troubles and temptations ; and so that which is intended , is , That no 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 : o o Persecutiones possumus ●ccipere , & adversatorum terrorem , & minas ; ne hae quidem amorem Ecclesiae in Christum extiguere possint ; minùs bland t●ae , illecebrae . Merc. in loc. By Waters and Floods ( 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 by p p Grot. Vorst Calv. Bez. Eras . Pareus . Pisc . Expositors for that love with which the Lord loveth us : yet some of the q q Ambros . Ansel . Theoph. Ancients take them for that love which we have towards him ; And r r Nec 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 . s s 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 the t t Nec 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 . u u Ita animati , ut incorruptam fidei firmit●tem non blanditiae decipiant , non minae terreant , non cruciatus ac tormenta devincant . Nec plus ad dejiciendum potest terrena poena , quam ad erigendum tutela 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 . w w Tolerâstis usque ad consummationem gloriae durissimam quaestionem , nec cessistis suppliciis , sed vobis potiùs supplicia cesserunt . Idem ibid. Steterunt torti torquentibus fortiores ; & pulsantes ac laniantes ungulas pulsata ac laniata membra vicerunt . Inexpugnabilem fidem superare non potuit diu saeviens plaga repetita , quamvis rupta compage vis●crum torquerentur in servis Dei jam non membra , sed vulnera . Idem ibid. They endured the most grievous Inquisition to the consummation of their glory ; nor did they yield unto punishments , but punishments rather yielded unto them : And a little after , The tormented stood stronger than their tormentors ; their beaten and torn members overcame those instruments of cruelty wherewith they were beaten and torn . Cruel stripes , of long continuance , and often renewed , could not overcome their impregnable faith ; no , not though their very bowels were digged out , and not so much the members , as the wounds of the servants of God were tormented . In another place having written to some Martyrs , they return him an answer , wherein , among other things they tell him , x x 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 ; y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ignat. Epist. ad Roman . Edit. Usser . ( mihi ) p. 86. Now I begin to be a Disciple I care for neither things visible nor invisible , so that I may but obtain Jesus Christ . Let fire , 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 . When * * Idem . 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 that z z Disce , O Christiane , quemadmodum diligas Christum , disce amare dulcitèr , ne illecti ; prudentèr , ne decepti ; fortitèr , ne oppressi ab amore Domini avertamus . Bern. in Cant. Ser. 20 p. 148. Father directs ) sweetly , lest being enticed ; wisely , lest being deceived ; and strongly , lest being oppressed you be turned aside from your love of the Lord . a a 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 . b b 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Grot. Simplicissima interpretatio est , quae 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 exponit minùs amare quendam . It is certain ( sayes Grotius ) that this word is to be taken improperly , for it is a wicked thing to hate ones Parents , and impossible to hate ones self , Ephes. 5.29 . And therefore he expounds this hating by lesse loving . Thus Deodate takes it , and thus ( they both observe ) the word ( to hate ) is sometimes taken in Scripture , see Gen. 29.31 , 33. Deut. 21 , 15.16 . Thus Glassius takes it : * * Odiss● , post ponere , & minus● curare , seu prae al o chario●i negligere , significat . Glassius Gram. sacr. p. 582. Rhet. sacr. p. 10 56. Vide Vorst . Philolog . sacr. cap. 5. pag. 149 , 150. To hate ( sayes he ) Signifies to put behind , and lesse to care for one , or to neglect in comparison of another who is more dear , and more highly esteemed .

So that this phrase , 1. Is not to be understood in a strict but in a moderate sence . To hate is not to love ; and this , 2. Not absolutely , but comparatively : not to love them in comparison of Christ , not to love them so much a● Him , or more than Him . To set them behind Him , and to care for them lesse than Him , and to neglect them in comparison of Him , who ought to be more dear to them . 3. This to be understood upon occasion of their standing in competition with Him . † † Si nos à Christo sequendo impediat nostrorum amor , fortiter resistendum est . Calv. in loc. If the love of our relations hinder us from following of Christ , it is strongly to be resisted , as Calvin observes . And 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 . It s 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 that * * Nihil quicquam est carius , pensiusque nobis , quam rosmet ipsi . Anl. Gel. Noct. Attic . lib. 12. cap. 5. ( mihi ) p. 269. nothing is more dear and precious ; therefore will a man part with any thing , with all things , for the preservation of it . 'T was 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 † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 de amare nimio et praepostero hic usurpatur Gerh. Har. p. 127. Gerhard notes ) He that so loves his life , as that from a desire and endeavour of keeping it , he denyes me and my Gospell .

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

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

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

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

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 † † Shall save it . ; So a third hath it , Mark 8.35 . Though they lose the Cabinet , they save the Jewel ; they lose the life of the Body , b●● save the life of the Soul , which is far better .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Shall preserve it ; So it is Luke 17.33 . A Word , that is but once more used in the New-Testament , and that is Acts 7.19 . which hath respect to Pharaohs command to cast the Israelitish males into the River as soon as they were born , Exod. 1.22 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the end they might not live . † † Verbum significat soetum vivum parere Chemn Lyser . Har. in loc. Vivum animal producere . Scap. The word signifies to bring forth a living creature . Beza renders it by Vivificabit , and makes it the same with 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Shall quicken it . Our Translation renders it , Shall preserve it . Christ doth hereby very fitly expresse the frailty of our present life ( as * * Conci●●è expri●it Christus praesentis vitae fragilitatem , quum dicit animas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( hoc est , generari in vitam ) ubi perditae fuerint , peri●●e est ac si homines negaret in terrá vivere , quia verae demum & solidae vitae initium est renunciare mundo . Calv. in loc. Calvin notes ) when he 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 habere 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 , which is in Christ J●sus our Lord † † Suo responso declarat Paulus , non nisi mortis contemptu p●●●●os fore Chr sti servos ad praestandum efficium , nec probè unquam animate●●ore ad vivendum Domino , nisi qui vitam suam pro testimonio ver●tatis libenter deponat Calv. in loc. By which answer Paul declares , that the servants of Christ will never be ready to perform their duty , but by the contempt of death ; nor will they ever be well animated to live unto the Lord , unlesse they will freely lay down their life for the testimony of the Truth . Thus it is said of the faithfull ones , in Rev. 12.11 . That they loved not their lives to the death , that is , * * Mede in loc. They valued their life at nothing , or spent it freely for Christ , as Mr. Mede expounds it . † † Brightman in loc. They loved not their lives unto the death more than God , or they neglected or contemned them , that is , in respect of the Truth , as Mr. Brightman hath it . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dr. T●o . Taylor in loc. pag. 618. They slighted , dispised their lives , and rather exposed them to hazard and losse , than to be removed from their holy profession . as Dr. Taylor notes . † † Semetipsos parvi duxerunt pro Christo etiam instantemortis periculo , Grot. They set themselves at a low rate for Christ , even when they were in present danger of death , so Grotius . * * Non dilexerunt vitam suam magis quàm mortem pro Christi gloriâ oppetendam , Par. in loc. They loved not their life more than suffering death for the Glory of Christ , so Pareus . The meaning is , They loved not their lives so farre as to avoid death for Christs sake ; but freely ventured , and laid down their lives , and suffered death it self , in witnessing to the Truth of the Gospell , and professing the Name of Christ ; Thus have the Martyrs in all ages loved Christ , who have offered up their lives , as a sacrifice for Christ , not onely with patient submission , but also with earnest desire , yea , with stedfast resolution to offer them up all , though they had never so many .

A Noble Gentleman in the persecution of the Church of Christ in the Valtoline ( † † Clarks Gen. Martyr . p. 327. as my Author reports ) being threatned with death , unless he would abjure his Faith , answered , God for bid , that to save this temporall life , I should deny my Lord Jesus Christ , who with his precious blood upon the Crosse redeemed me at so dear a rate ; and having so long freely and publickly professed him , should now hazard the losse of eternal life , to which I was elected before the foundation of the World , I say , God forbid ; whereupon they murthered him . † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ign. Epist. ad Rom. Edict Usser . ( mihi ) p. 86. Oh that I were with the wilde beasts which are prepared for me ( said Ignatius ) I would allure them to make a quick dispatch of me , and if they would not , I would provoke them . Sulpitius Severus , in his History , writing concerning the persecution in the time of Diocletian and Maximinian , hath this observation of the Christians readinesse to suffer death for Christs sake : * * Certatim gloriosa in certamina ●uebatur , multoque 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 Georgius † † Memorabilis Eusebii locus , quem quisque Christianus scire debet ; Quo tempore ( de hâc persecutione loquitur ) mirandam supra modum , alacritatem , vimque reverà divinam , & singularem : animi propensionem eorum , qui in Christum crediderunt , intuebamur Simulatque enim sententia contra priores pronuntiata fuit , alii aliundè ad tribunal judicis prosilierunt , seque Christianos confiteri , acerbitates , & multiplicia tormenta pro nihilo ducere , absque metu , & terrore , pro religione loqui , cum gaudio denique risu , & laetitiâ postremam mortis sententiam excipere , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Horn. Comment. in Sulpit. 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 ; a a 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If any man , ver. 26. and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Every one of you , ver. 33. Nor do b b Those forementioned . p. 60 the grounds and reasons , of loving Christ above all , concern some only , or some above others , but all equally and indifferently , and therefore there is no colour of pretence to think that some only are obliged by it . ( 3. ) Because times and the state of things quickly change and alter , nor doth the Church ever enjoy such a calm , but a terrible storm may arise unexpectedly , and quite dash it away , and therefore there is no man , though born in the most peaceable time of the 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 . c c 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 ( sayes e e Fugam cis permittit periculi , sed non officii Paraeus in loc . one ) to flee from danger , though not from duty . Only you must look , that your fear and aversation be not excessive , so as to distract you in point of duty , nor to make you 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 . f f 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 . g g 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 . h h pag. 300. 301. In te stas , & non stas , & frustra nititur , qui non innititur , Aug. Dependent Spirits are the wisest , and ablest , nothing is stronger than humility , that goeth out of its self ; or weaker than pride , that resteth upon his own bottom . And therefore it hath been seen , that i i pag. 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 . k k Clarks Life of Saunders , p. 496. The story of Saunders and Pendleton is known , and fit for our present purpose . These two meeting together in the beginning of Queen 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 (l) (l) No● minùs difficile est homini credere , quàm cudaveri volare . thou couldest no more do of thy self , than a dead man can fly ) he will not deny thee power to suffer , whatever he calls thee out unto ; seeing this , as well as the other , is his gift , ( as was said before ) and the purchase of Christs blood ; especially if you consider his promises , Of giving power to the faint , and increasing strength to them that have no might . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vide Leigh● Crit Sac● . Isaiah 40.29 . Of giving his Spirit to help our infirmities , Rom. 8.26 . to help with us over against us , as the word signifies . Of not suffering us to be tempted above what we are able , and making a way for our escape , that we may be able to bear it , 1 Corinth. 10.13 . Of making his strength perfect in the weakness of her servants , 2 Cor. 12 9. Besides , God is never more for us , than when we are m●st for him , whose glory lyes at stake , as well as our lives , and he is more curious of that , than we can be of this . Moreover your Saviour , having had experience of all the amazements and horrors of death , when he suffered it for you , cannot forget both to pity and succour you , when you suffer it for him , for in that he himself hath suffered , being 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 use u u Beatus 〈◊〉 , qui inl●diget quid s●t ama e Jesum , & contemnere scipsum prop●er Jesum , A Kemp. de Imit . Christi , lib. 2. cap. 7. pag. 111. à Kempis his words , for a close of this head ) Blessed is that man , who knows what it is to love the Lord Jesus , and to contemn himself f r Jesus his sake . The difficulty whereof may make us breath out our desires to him , that helpeth to will and to do , in the words of the same devout Author . o o Amem te plusquam , nec me , nisi propter te , Idem lib. 3. cap 5. pag. 151. Oh! grant , that I may love thee more than 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 , a a 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 ( b b Ham. Pract. Cat. edit. 5. p. 53.40 . Grot. in Luc. 10.33 Salmer in Parab . Tract. 16. for such were the Jews to the Samaritans ) c c Proximus non sanguinis propinquitate , sed rationis societate pensandus est , in quá soccii su●● omnes homines , Aug. Epist. 52. ( mihi ) pag. 267. There is a propinquity of nature , as well as of Blood , and this neighbourhood is to be esteemed according to the former , and not only according to the latter . d d Ille cui à nobis praebend●m est , vel à quo nobis praebendum est , officium misericordiae rectè proximus deci●ur Aug. de doct. Christiana , Edit. Calixt . quarto , lib. 1. cap. 30. So that he is rightly called our Neighbour to whom we may shew , or from whom may be sh●wn unto us , any office or work of mercy . e e M●nt . on James , pag. 260 , 261. Thus all mankind is , according to the expression of Scripture , our own flesh , Isaiah 58.7 . Our 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 f f Quod praestamus nostris per affectum , praestemus alienis per humanit atatem , Lact. de vero cultu , lib. 6. cap. 12. ( ●●hi ) pag. 347. Lactantius . ) 2. To those who are bad , as well as to those who are good . g g 〈◊〉 apere 〈…〉 erea●us , nemo tame● est à benefic●●s charita●●s exclude●dus , Fulg. Ser. de charitate , p. 506. Though in this work of love some ar● to be preferred before others , yet none are to be excluded . A wicked man is partaker of the humane nature , and under a possibility of being made partaker of the Divine nature , and therefore to be loved ; you were , as he , before conversion , and God can convert him , and make him , as you are , and therefore love him . Hereby you will imitate your heavenly Father , Who maketh his 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 . It s true , that David sayes , he did hate those , that hate the Lord , Psal. 139.21 . and so will every good man , but ( h h Vir pius odit improbum , sed perfecto odio , perfectum autem odium est , quod nec justitiâ , nec scientiâ caret , id est , ut nec propter vitia homines oderis , nec vitia propter homines diligas . 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 i i Amicos d●ligere omnium est , inimicos autem solorum Christianorum , Tert. ad Scap. Tertullian ) but Christians onely will love their enemies . k k 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 . l l 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 . m m 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 . a a 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 . b b 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 . c c Sanctior est copula cordium quàm corporū , Bed . The bond of grace is more eminent than the bond of nature ; and d d Sanct●ora membra sunt ma●ori charitate amplectenda . Aug. where there is the most holiness , such are to be embraced with the most love ; thus e e Beatus , qui amat te , & amicum in te , & inimicum propter te . Aug. Conf. lib. 4. cap. 9. page 73. Though all men are to be loved for 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 f f A complaint of the want of love among Christians . otherwise . It was said of the Christians in Tertullians time , g g Tert. Apol. cap. 39. p. 47. Vide , ut invicem se diligant , See , how they love one another . Then there was so much love , that it was , Ad stuporem Gentilium , To the wonder of the Gentiles ; but now there is so little , that it is , Ad pud●rem Christianorum , To the shame of Christians . We live in the last and worst days of the world , 2. Timoth. 3.1 . in which ( as our Saviour foretold , Mat. 24.12 . ) iniquity abounds , and the love of many waxeth cold . It was the conjecture of h h 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 i i Wats . Perfume of Love . pag. 625 , 626. one ) is almost ready to go out , scarce any sparks of it yet remaining among us , but instead of the fire of love , the 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 k k 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 l l 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 : m m Reynolds Sermon of the peace of the Church . p. 16. 17. Of Brotherly Reco●e l. p. 8 , 19. Indeed it were to be desired , though hardly to be hoped , that in the Church of God , there were no noise of axes , and hammers , no difference in 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 , n n Sixt. Senens . Bibl. lib. 4. p. 309. Gerh. Patrolog . p. 317. Rivel . crit. Sacr. lib. 4 p. 1133. though it be none of his ) reports of St. John , That whiles he abode at Ephesus , to a very great age , so that he was hardly led to the Church betwixt two , when he was not able to make any long discourse to his hearers , he used 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 . o o 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 , p p 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 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 , q q 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 . Now r r Intonante 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 . s s Gerh. ubi supra . I , who am your one , and only Master , Mat. 23.8 ▪ 10. I , to whom your audience and obedience hath been bespoken by a voice from the excellent glory , Mat. 17.5 . 2 Pet. 1.17 . I whom you own as your Lord and Master , John 13.13 . I command you to love one another , and therefore it concerns you , who are my Disciples , and followers , to observe me herein . Again ( 3. ) It is a commandement , which I give unto you , as a special token , and priviledge . t t 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 . u u Wats . Perfume of Love , p. 618. Which is not to be understood , as if it were so new , as never to have been heard of before ; for it it was as old as Moses , written in the ancient Statutes and Records , 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 . x x Particula 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ponitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 id est , quia ego vos ditexi , ideò aequum est ut & vos invicem diligatis . Gerh. Har. p. 855. So some take this As here , for Because , as if the meaning were , Because I have loved you , it is but equal and reasonable , that you should love one another . Thus he propounds his own love towards us , in taking our nature upon him , coming in flesh , living so lovingly and kindly among those with whom he conversed , and at length sealing up all with his blood and death , as a strong Obligation to us , to love one another ; and so indeed it is , What can be greater ? y y G●rnals Christian Armour , Part 2. p. 424. What should not the love of Christ command a Christian ? if it were to lay down his life for the brethren , would it be denied ? how much less , when it is only to lay down our strifes and animosities , and to embrace one another in love ? If Christ your Master and Lord , your Head and your King , hath thus loved you , who are but Disciples , Servants , Members , and Subjects , much more ought you to love your fellow-servants , members , and subjects . ( 2. ) We have the highest and best Rule , and pattern , for our love to Christians . Christ by his love to us , hath not only given us an Argument why , but also a Direction how , we should love one another , and we are bound to conform to him herein . He that saith , he abideth in Christ , ought himself also so to walk , as Christ also walked , 1 John 2.6 . and We must walk in love , as Christ also loved us , 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 . z z 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 , a a 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 — b b 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 . c c Gerh. Harm. p. 856. Dr. Pierce Sermon on the place ( mihi ) p. 405. He doth not say , Hereby you shall be my Disciples , but hereby it shall be known , for we are made Disciples by faith , but manifested to be so by love . Nor doth he say , hereby I shall know that you are my Disciples , for he knew all men , and needed not that any should 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 , d d 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 . e e 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 , f f 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 Vnity 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 Vnity 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 ; g g 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 Vnion 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 h h Fergus . on the place . That out of Christ all things are scattered , and disordered , the whole world is a confused Chaos , and horrible confusion , but in and by him , by his Merit , and in his Body , all his Elect ( whether Angels or Men , whe her already glorified , or yet upon earth ) who before were separated from God , and one another , are recapitulated , and gathered together into one ( as the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is well rendred ) that is , i i Significat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●artes dissectas , & divulsas , in uaū corpus conjungere , ut quum oratores brevem enumerationem argumentorum texunt , aut qui calculis subductis singula in unam summam revoca● . Bez. in loc. Qui dispersos in unum agmen cogit , rectè dicitur eos 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Grot. in loc . Are made one with God by the union of Faith , and one among themselves by the union of Love , as k k In ejus corpus co●les●e●do , & Deo unimur , & inter nos mutuò fumus conjunct● Calv. in loc. Calvin observes on the place . Now this was effected by his 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 , l l 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 Vnion . m m 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 Vnion , 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 Vnion , n n Non ait , ut conjungeret quales erant , sed ut conderet , hoc est , crearet denuò , & regeneraret utrumque populum inter se conjungendum ▪ Rolloc . ibidem . which was not by moulding them up together in the same condition , wherein he then found them , but by changing , creating anew , and regenerating of them first , and then uniting them , and therefore it is not said to make one man , but one New man , so making peace ; Christ 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 : o o Ceremonias has Inimicitas vocat , quia praeter caeteros , hic erat unus finis , & usus Caeremoniarum , quòd per has Deus discrevit suum populum ab omnibus aliis gentibus . Rollo . in loc. These were a wall of partition betwixt the Jews and the Gentiles , whereby they were separated and distinguished one from another ; And they were the Enmity , that is , the ground of the Enmity , that was betwixt them , for which they were set one against another , p p Grot. in loc. the Jew despising the Gentile , and the Gentile hating the Jew , upon the account of them . These Jesus Christ abolished , and took away , thereby to unite the differing parties , and make peace betwixt them .

By way of Proportion hereunto , the Parts of the Peace betwixt God and us , likewise two . ( 1. ) One Positive ; Reconciliation . That he might reconcile both unto God in one Body , verse the sixteenth , that is , that he might make up the breach , distance , and estrangement , which sin had made , and bring us into that state of amity and friendship , which we once enjoyed ; for that is the notion of Reconciliation , as is observed q q Reconciliare 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 r r Goodwin Ubi suprà pag. 2. 3. one ) That Christ in reconciling us to God himself , carried it so , and did it under such a consideration and respect , as necessarily drew on , and involved our reconciliation one with another . ( 2. ) The other is Privative , and that is , Slaying the Enmity , removing that which was the cause and occasion of the breach , and difference , betwixt God and us , which was only sin , which our Saviour took upon himself , and thereby took away .

Now , the Means of accomplishing both these is one , and the same , though 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 . s s 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 . t t Goodwins Peace-maker . p. 41. As it was appointed to be a seal of the Covenant of Grace , between God and us , ratified thereby : so also to be a Communion , the highest outward pledge , and ratification , and testimony of love and amity , among the members of Christ themselves . That it is so , is clear enough ,

( 1. ) From that of the Apostle , 1 Cor. 10.17 . For we being many , are one bread , and one body , for we are all partakers of that one bread . The very Elements signifieVnion ; One bread , and One cup , import one Body . Though naturally their parts were separated in 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 . u u 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 thatVnity , 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 allVnity , 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 x x Caena nostra de nomine rationem sui ostendit ; vocatur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id quod dilectio penes Graecos est . Tert. Apol. cap. 39. p. 58 See Jenkins on Jude pt. 2. p. 256 , 269 Tertullian observes ) carried their Nature in their Name ; called so to signifie and strengthen Love among Christians . Their collections for the poor , 1 Cor. 16.1 , 2. These were all in Testimony of Love , and for the preservation of Charity among Christians .

( 5. ) Our Saviour himself put this out of doubt , for immediately before he ordained this Sacrament , he gave his Disciples an Example of love in washing their feet , which was for their instruction , to teach them to love , and condescend to one another , John 13.15 . You see by this , that one end of the Lords Supper was for the advancement of love among Christians , nor is there any sin more contrary to this Ordinance ( as y y Non est peccatum Sacramento Eucharistiae aequè adversúm atque discordia . Luth. Loci com . clas. 2. p. 141. Luther notes ) than dissention . z z Ushers Ser. before the Parl. on 1 Cor. 10.17 . p. 8 , 9 & p. 13. Christians therefore should remember , that as oft as they come to the Lord ; table , so oft do they enter into new bonds of peace , and tie themselves with firmer knots of Love together , this blessed Communion being a sacred Seal , not only of the union which we have with our Head by Faith , but also of our Conjunction with the other members of the body by Love . And therefore it is a lamentable thing , Dolendum quidem est , quum nos pauci numero idem profiteamur Evangelium , sacrae Coenae occasione , quam praecipuum inter nos unitatis vinculum esse decebat , in varias sententias distrahi . Calv. Epist. fol. ( mihi ) pag. 246. to behold how this Holy Sacrament , which was ordained by Christ to be a bond , whereby we should be knit together in unity , is by 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a a Leighs Crit. Sacr. Gerh. in loc. p. 136. which notes both the Intention of love , that it be with all the might , and likewise the 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 b b Reynolds Serm. on the place page 2. one ) that th●re is scarce in all the Scripture to be found an Exhortation , wherein the duties required are set on with more invincible obsecration , with more melting and conquering perswasion , than in these words . For the uniting of the Pilippians hearts ( sayes c c Ut Philippensium animos componeret , ôquam sacro fascino usus est ? Ipsa suada , credo , si loqui posset , non potuisset 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ubi quot verba , tot tela , quae nimirum animos nostros percellant , sodicent , & lan●inent . Mortoni sententia de pace procurand . inter ●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 ] d d 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 have e e 2 Cor. 13.14 . Communion with the Spirit in his f f Joh. 16.8 Convincing , g g 2 Thes. 2.13 . Sanctifying , h h John 14.26 . Teaching , i i Rom. 8.14 . Leading , k k Rom. 8.26 . Strengthening , l l John 14.16 . Comforting , and m m Rom. 5.5 . Confirming influences , as a Spirit of n n Ephes. 1.17 , 18. Wisdom and Revelation , as a Spirit of o o Rom. 1.4 Zech 12.10 . Grace and Holiness , as a Spirit of p p Isa. 11.2 . Counsell and Knowledge , as a Spirit of q q John 16.13 . Truth , as a Spirit of r r Isa. 11.2 . & 2 Tim. 1.7 . Might and Power , as the s s John 14.16 . Comforter , as a t t Rom. 8.16 . Witnesse , and u u Ephes. 1.13 . Seal , and x x verse 14. Earnest . If you have ever found the benefit of Communion of Saints , and know what it is to have fellowship with them in the same Relations , Principles , Ends , Interests , Gifts , Graces , Ordinances , Providences , Priviledges , Hopes , of which y y 1 Cor. 12 4 7 , 11 , 12 , 13. Ephes. 4.3 , 4 , 5 , 6.15 , 16. Col. 2.19 . the Spirit of Christ is both the Vinculum , and Vehiculum , knitting and uniting the whole Body of Saints to their Head , and the Members one to another , furnishing every Member with supplies , and influencing with life and power , for communicating of those supplies for the good of one another , and of the whole . If these things are so , and you have any sense and experience of them , it will be your great concernment to love one another ; because , as there is nothing doth more further and strengthen your fellowship with the Spirit , and by the Spirit with one another , than Love doth ; so there is nothing doth z z Ephes. 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 a a Si non amplius in his terris te visurus sum , ●bi tamen conveniemus , ubi Luthero cum Zuinglio optime convenit . Melch. Adam . in vitâ Iryn . page 879. Grynoeus wrote in a Letter to Chytraeus , a little ●efore his death ; where not only the wound of contention is cured , but the 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 b b Spero me brevi ex his rixis migraturū esse ad Ecclesiam , in quâ sine Sophisticâ Deus celebrabitur . Melanct. Epist. p. 224. Spero me brevi in Ecclesiam Coelestem migraturum esse procul remotam ab illis furiis , quae nunc Ecclesiam horribiliter 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 , which a a Amor currit per desiderium , quiescit per gaudium . it is proper for true Love to do . Know him so , as to love him , and love him so , as to desire him , and delight in him .

Sect. 1.

Tha●●t be accompanied with Desire . ( 1. ) LET your Love to Christ run towards him in desires , earnest , hungring , and thirsting , desires afterVnion , and Communion with him . The tidings which you have of him in his word , as the Desire of all Nations , b b Whitak . Serm. on the place p. 46. Haggai 2. 7. because of his desirableness in himself , and in comparison of other things , Cant. 5.10.16 . Proverbs 3.15 . because of the c c Desideratus cunctis gentibus dicitur , quoniā omnes gentes illius adventu , & redemptione , multùm indigebant , & unaquaeque res quasi pondere naturae appetit id quo maximè indiget . Riber . in loc. absolute need which all have of him , without whom , they can neither live comfortably , nor die happily , as being without God , and without hope , so far as they are without Christ , Ephes. 2.12 . and because of his desire towards them , to do them good , and communicate of his 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 d d Amor est pondus animi , quocunque fertur ; & amore fertur animus in Deum , tanquàm in centrum aeternae quietis . Aug. de civ . Dei . lib. 11. ca. 28. p. 677. & Less . de sum . bono . lib. 2. cap. 11. p. 201 , 202. long after him , long to know him more , long to love him more , long to enjoy him more on earth , till your knowledge , love , and longing , shall be perfectly satisfied in heaven . e e Sistitur appetitus in viâ , satiatur in patriâ . Indeed a Christians appetite is stayed with what he hath from Christ for a Viaticum in his present pilgrimage , but it is not fully satisfied , till he come home to his own Country and 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 , e e Arrowsmiths Armil . Catech. Aph. 1. Exerc. 4 page 59. Psalm . 73.25 . (f) Let Diotrephes say , It is good for me to have the 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 g g 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 . h h Praecipitur . ut non verbis , sed animo , non per hyprocrisin , & distractionem quandam , sed rotundè & sincere faciamus , quod hîc toto corde faciendum dicitur . Cart. in loc. With your heart , sincerely , without dissimulation , pretending to trust in him , when indeed you trust in something else ; and with all your heart , entirely , without division , not partly resting on him , and partly leaning to your selves , or the creature , but give him the whole trust of your whole heart . ( 4. ) Trust in him in reference to all your Concernments , your souls , bodies , lives , estates , liberties , callings , duties , burdens , relations , &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 ( in i i Shalom , 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 ( sayes k k Non pertinet ad ●o , Domine , n●● de tuis est , qui te no● diligit , nec diligit te , qui sci●●ter essendit . Cypr. de Bapt. Christi . p. 494. Cyprian ) n●r is he in the number of thine , who doth not love thee , nor doth he love thee , who knowingly 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 . l l S●ought . Magi. ●●ares Commission . p. 37. We must begin all our service with fear , trembling at our own infirmities , and must end all again with fear , blushing at our own 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 it s said in Luke 1.74 . That the end of our Redemption is , that being delivered out of the hands of our enemies , we might serve without fear ?

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

m m 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 n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( id est ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 absque periculo . Theoph. in loc. Theophylact takes it ; which belongs to all true believers , though but Incipients , whose salvation is sure , though they are not alwayes sure of it . Or else properly , without fear it self , and then , without fear , is as much as with confidence , and assurance , as o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Bez. in loc. Beza takes it , making it parallel with Ephes. 3.12 . But , suppose that fear be meant here in reference to God , then

( 2. ) Fear is to be distinguished in respect of the Subject , the persons fearing , and so it is either Servile , and Slavish , the fear of 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 ; p p Aliud est timere Deum , aliud timere poenam ; aliud est timere patrem , aliud timere judicem ; filius timet patr●m , simul tame● etiam ●um diligit , ●●r timet j●d●cem , simul autem et●am eum odit : hic igitur servilis timor dicitur , ille autem silialis . Ferus in 1 Joan. 4.18 . That is a fear of God as a Judge , This is a fear of him as a Father : That fears him as a Thief doth the Judge , Né puniat , 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 . q q Hildersh . on Psalm 51. p 357 , 358. Destruction from the Lord , was a terror to Job , and kept him from opression , Job 31.21 , 23. and Paul was conscionable in his Ministry from the Terrors of the Lord , 2 Cor. 5.11 . But this fear doth not wholly 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. ) It s true , r r Hildersh . on Psalm 51. p. 365. that in love there is no such fear , nothing is more contrary to the nature of love , than these fears are ; but in the person that hath true love these fears may be .

( 2. ) Perfect love will cast out all these fears , and the perfecter our love to God is , the more it will cast out these fears , & deliver us from them , but the love of the best of 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 . s s In quantum quisque amat , in tantu● timet . As far as a man loves Christ , so far will he thus fear him ; for t t Res soliciti ple●● timoris amor . Love is full of that fear , which makes a man solicitous to avoid what may offend , and follow what may please , him whom we love . And you have as much reason to question the truth of your love from the defect of Reverential , and Filial fear , as from the 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 . u u Culverwels White Stone p. 134. This indeed is a most excellent truth , the flos lactis , the very cream of that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that sincere milk which is to nourish souls , 't is 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 ( sayes x x Vide Dei mirabilia , quis credidisset ex tàm pertinaci incredulitate tantam futuram fidem ? Fer. in loc. Ferus on the place ) the wonderful things of God ; who would have believed , that so great faith should have risen out of such obstinate unbelief , which he had discoverd just before ? And what should this teach us , but ( as the same Author y y Non satis est credere , quòd Dominus , & Deus sit , nisi credas , quòd Dominus , & Deus tuus sit . Fer. ibidem . hath it a little after ) That it is not enough to believe that Christ is Lord and God , unless we believe that Christ is Lord and our God . Thus the Apostle Paul , Gal. 2.20 . I live by the faith of the Son of God , who loved me , and gave himself for me . See how he 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifieth z z 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 , as a a Dei 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 , as b b Charitas Dei dicitur effusa in cordibus nostris , quia sc●sus illius charitatis est effasus , ●ea●imus e●im ●os à D●o diligi , & gustamus , quàm bon●● , & s●●vis est Dominus . Gerh. in loc Gerhard notes . It is a Metaphoricall expression , and can signifie nothing else than this , for ( as c c Quod 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 , ( as d d Cognovimus credendo , talis enimnotitia non nisi fide percipitur Calv. in loc . Calvin observes ) We have known by believing , because such a knowledge springs from faith . Now , though all men have not faith , 2 Thes. 3.2 . yet all true Christians have , and such a faith , as is capable of improving into assurance . And then , Paul mentions the Holy Ghost , the love of God is shed abroad into our hearts , by the Holy Ghost , whereby we come to know the things that are freely given us of God , 1 Cor. 2.12 . Now all who have 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 . e e 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 . f f Wall . None but Christ . p. 52. Good and evil affect not , till it be apprehended ; Job lamented not all his losses , till a messenger related them to him ; nor did Jacob 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 ( which g g Mysteriū 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 h h Propriè obliviscen●em Enosh denotare videtur , Euseb. De praepar . Evang. l. 11. ( mi●i ) c. 4. p. 148. Eusebius w●ll have it , deriving it from Nashah , which signifies to forget ) forgetful of thee , and of thy benefits towards him . Or rather , i i Homo dicitur Enosh , sed demum post ae●umnosum conditionem autegr●ssae praev●●cat●● culpâ i● mun●u i roduct●●● , ca vox ●am homi●em 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inop●ae variae , mole●●ori mor●is , nec●ssitu● moriendi , & , ut ve●bo dicem , adversis rebus obnoxium connotat . Martinius . Lexic. Philol. in Praef. 〈◊〉 Sickly , 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 k k Rivet . in loc. Rivets observation on the place : and what is the Son of Man , the Son of Adam , the Son of him , whose 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 , l l Calvin in loc. with wonder and admiration , desire to look into these things , 1 Pet. 1.12 . and it shall be admired by glorified Saints , to all eternity , 2 Thes. 1.10 . The happiness of heaven ( sayes m m 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 n n 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 * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 , p p Gratias egit , & agere nos docet immortales Christo protantis beneficiis , quòd lavit , quòd fecit Sacerdotes , & Reges Deo , & patri , Par. in loc. Rev. 1.5 , 6. Vnto 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 , o o 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 . It s 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 , r r Nisi plusquàm ferrei simus , facere non poterimus , quin totos nos devoveamus Christo , dum reputamus quanto amore nos prosectutus est , quum mortem pro nobis subiit Calv. in 2 Cor. 5. that 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 . s s Wal none but Christ , pag. 68. I have read , That five Monks were studying what was the best means to mortify sin . One said , to meditate on Death ; the second , to meditate on Judgement ; the third , to meditate of the 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It hems us in on every side , as men in a besieged City , or as beasts in a pinfold ( as t t Leighs Crit. sacr. in verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . some deduce the Metaphor ) that we cannot make an escape . u u Metaphora est in verbo constringendi , quânotatur fieri non posse , quin quisquis mirificum illum amorem quem testatus est nobis Christus morte suâ , verè expendit , & reputat , quasi ei alligatur , & arctissimo vinculo constrictus , se in illius obsequium addicat , Calv. in loc. Or it keeps us fast bound , as with cords and bands , fortiter yet ●uaviter , not forcedly but freely , that we cannot turn aside to the crooked 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 . x x Totos possidet ac regit ( amor Christi ) ut ejus affiatu quasi correpti agamus omnia , Bez. in loc. It hath the possession and rule of us , so as we are acted by its influence and instinct . Now the love of Christ is an effectual means of 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 y y Morte scilicet peccati , per quod irae Dei , aeternisque poenis facti obnoxii , quid enim attinebat pro omnibus mori , nisi omnes reas mortis invenisset , Calixt . in loc. dead in sin , and thereby liable to the wrath of God and eternal punishment , for why should he else die for all , if he had not found all in a state of death ? ( 2. ) The Holiness of the end of it . And that he died for all , that they who live , &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 . z z 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 , a a 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 : b b Calv. in loc. Not only that which is external , and stands in the bearing of the Cross , but also that which is inward , and stands in the mortifying of the flesh , and the crucifying ●f the old man . And this by being made conformable unto his death , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conformis factus , or , Configuratus . c c 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 . d d 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 e e 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 f f See Hopkins Treat on that Scripture . Mat. 1.21 . Why did he sanctifie himself ( by g g Grot. in loc. offering himself up to God as a sacrifice ) but for our sakes , that we also might be sanctified ? Joh. 17.19 . Why did he give himself for us , and bear our sins in his own body on the Tree , but that he might 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , let him be an h h 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , outwardly , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , inwardly ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Letter , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Spirit , as the Apostle phraseth it , Rom 2.28 , 29. the shadow of Christianity he may have , but wants the substance , he may have a profession , but wants power ( which is all in all in Religion ) and so is nothing at all in 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 i i Nos , qui nos Christianos esse dicimus , perdimus vim tanti nominis vitio pravitatis , Salv. de Gub. Dei lib. 3. p. 99 Salvian speaks , for a k k Nomen sine actu & officio suo nihil est , Idem . p. 100. name is nothing , no not the name of Christian , without duty and action answerable thereunto . l l 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 , as m m Salvian 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 , sayes n n Christianus 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 o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ignat . Epist. ad Magnes . p. 52. a Father ) stands not in being called , but in being Christians , and therefore , it becomes us to look that we be not only Christians in name , but in reality . p p 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 . q q Professio externa nihil prodest , si adsint mala opera . Qui se Christi esse dicit , ut vere , & cum suo bono talis sit , longè absit à vitâ impurâ : Al os quàm tales Christus non agnoscit , Grot. in 2 Tim. 2.19 . An outward profession avails not , if accompanied with wicked practices ; He that 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 , as r r Ecce quales sunt , qui Christū colunt , Talis profecto secta est , quales & sectatores ; Aestimari de cultoribus suis potest ille qui coli●ur . Q●●andò ●●●m bonus Magister est , cujus tam malus videmus esse Discipulos 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 same s s Ex hoc ipso utique 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 , t t Nos qui Christiani esse dicimur , si simile aliquid barborum impuritatibus facimus , graviùs erramus . Atrociùs enim sub sancti nominis professione peccamus . Ubi sublimior est praerogativa , major est culpa ; ipsa enim errores nostros religio , quam profitemur , accusat , 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 , as u u Magis 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 , x x Clarks Lives , quarto , p. 189. The Glory of their times , p. 471 , and shall I live in it ? was he cut of to finish transgression and make an end of sins , and shall I continue in sin , that grace may abound ? doth he make daily approaches to me , to turn me from mine iniquities , and shall I as constantly return to them ? God 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 ; y y 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 together with Christ in the likeness of his death and resurrection Rom. 6 , 5. So that what was done in him naturally and properly , be done in you by way of Analogy and Proportion , as z z Quod 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 ; For a a Non mundatur nisi qui omnibus peccatis renunciavit . Quis enim mundum dixerit hominem , qui vel in unâ tantùm cloacâ volatetur , Paris . de virtut. cap. 22. as none will account that man clean , who is found wallowing but in one filthy sink ; so neither is that Christian clean , who hath not renounced all his sins . As his was , though violent and painful , yet voluntary death , he gave himself for ●our sins , Gal. 1.4 . and laid down his life freely , John 10.17 , 18. So , though in the mortification of your lusts you offer violence , to them and suffer pain in 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 , b b In the Greek it is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which Beza renders in gloriam , thinking , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is put for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and that the Apostle intends by this clause to set forth the final cause of 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 ( as c c Nunquàm justus arbitratus se comprehendissè , nunquàm dicit , satis est , sed sempèr esurit , sititque justitiam , it a ut si sempèr viveret , sempèr quantum in se est , justior esse contenderit , sempèr de bono in melius proficere totis viribus conaretur , Bern. Ep. 252. pag. 262. Bernard hath it ) doth never think , that he hath attained , never 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 . d d 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 . e e 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 't is not onely growing and flourishing like a tree , but like a palm tree ( f f Alciat . Embl. 36. pag. 177. which flourisheth under oppression ) and like a Cedar ( which of all trees is said to be the tallest , and shoots up highest , and its g g Schrevel . Comment. in Virg. Aeneid . l. 7. p. 666 Plin. Nat. hist. lib 16 cap. 40. p. 491. Erasm . Adag . p. 181 , 195. Schrevel in Pers. Sat. 1 Casaub . in Pers. p. 87. wood most durable ) like a Cedar , not growing in ordinary places , but in Lebanon , where were the goodliest Cedars : Nor doth the Spirit promise here a flourishing of boughs and leavs only , as some trees do , and no more , but in fruit ; and this not 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 ( h h 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 . i i See Bish. Reynolds on Hos. 14. Ser. 5. p. 42 to 50. where this place is largely opened . Christians by a spirit of faith are united to Christ , as an head ; and by a spirit of love to one another , as members ; from which union flows a communion both with Christ and one another , and from thence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a supply , or demonstration of nourishment , and also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an energy or effectual working , and from all a growth and increase , even with the increase of God , a mighty and great increase , according to the Scripture phrase . Thus you see that true Christians , do grow , and if ever you would approve 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 . k k 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 . It s true , l l 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 m m Indefessum proficiendi studium , & jugis conatus ad perfectionem , perfectio reputatur , Bern. Epist. 253. p. 262. Father speaks . n n 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 o o Arist. de Hist. Anim . lib. 5. cap. 33. Franz . Hist. Anim . sacr. p. 199. some affirm ) grows as long as it lives , and ceaseth to be when it ceaseth to grow . p p 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 , q q Rivet on Hos. p. 653 Plus ultrà , accounting that there is More yet beyond to be attained unto . We are never gotten far enough , till we are gotten home , nor must we ever cease growing , till we grow into heaven . If perfection be our pattern , proficiency is our duty . r r 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 . s s 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 't is 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 . t t 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 . u u 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 , x x Aut ascendas , necesse est , aut descendas ; si attentas stare , ruas necesse est , Bern. Epist. 91. p. 230. Either we ascend or descend , and if we attempt to stand still , we must needs fall down . The grace which a true Christian hath will soon be less , if he add not to it , and that which a hypocrite seemed to have will be none at all , if he stick in that condition . Hypocrisy ( without repentance ) will end in Apostacy . y y 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 . z z 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 . a a 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 , b b See Hildersham on the 4th . of John Lect. 49. which is all on this subject . for the love which they bear to Christ , constrains them to do all they can to enlarge his Kingdom ; and the love they bear to their neighbours , makes them do all they can to further the good of their souls . Consider further ,

( 2. ) You shall be no losers in so doing ; for , besides the glory which redounds to Christ ( whose honour , as King of Saints , is in the multitude of Converts , as an earthly Kings is in the multitude of his Subjects , Proverbs 14.28 . ) it will tend much to your own benefit , and advantage , and that both in grace here , and in glory hereafter . ( 1. ) In grace here , There is no better way to grow in grace , and the knowledge of Christ your selves , than by communicating what you have unto others . c c 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 d d 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 Vse , 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 . e e 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , filled in him ( the same word with that in the Text ) and that in this life , yet you must understand it aright . f f 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 Vnion 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 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 . g g 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 . h h Jeanes ubi suprà p. 224. There will be a full knowledge of God in the beatifical vision ; the full Image of God ; a full participation of the Divine Nature ; a full union with , and fruition of God ; full and immediate influences from God , according to that of the Apostle , 1 Cor. 15.28 . where he 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) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not shrink back , i i Leighs Crit. sacr . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 Vnion 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 . k k Baine on Eph. p. 412. l l 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 . m m Engl. Annot. the larger , on the place . Jackson also on the place . (l) The preaching of the Gospel , or Christ in the preaching of the Gospel , is a Standard , Banner , or Ensign displayed , Isa. 11.10 . whose Motto or Device is Love , and among others , this may be one reason , Because , as 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 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 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 . n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 2 Cor. 12.10 . Non modo aequo & moderato animo sumus , sed etiam magna laetitiâ perfusi , Bez. in loc. Gloriari est gestu , & . verbis exultare , Par. in loc. The word signifies contentment with , taking pleasure in , and exultation under 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 , o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , quòd gloriantes cervices erigant , & caput attollant , Harmar . Lexic. Etymol . in verbo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and makes him to glory in tribulation .

Sect. 3.

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

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

( 1. ) Because the sting and bitterness of every suffering is taken away from them . 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 p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Adducti sumus , Bez. Beza 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 glory of God . The hope of the glory of God is an excellent means to keep a soul from fainting under tribulations . This is a remedy of 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 q q Pericul● non respicit Martyr , coronas respicit , Bas . one of the Fathers . ) Nor doth he feel his chains and torments upon his body , whose mind is in heaven ( as r r Nihil crus sentit in nervo , cu● jus animus in coelo , Tert. another speaks . )

( 3. ) Because of those excellent effects and fruits , which such do find wrought and brought forth by their present sufferings . Not only that which they have in hope , but also what they have in hand , not only their future glory , but also their present improvement in grace by their tribulations , doth keep them from fainting under them , as the Apostle sets it forth by an excellent Climax , verse 3 , 4 , 5. Knowing that tribulation worketh patience , &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 , s s 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 , t t In choatā augeat , & paulatim veluti conficiat , Bez. in loc. Significat reminchoatam provehere eò usque donec perficiatur , Camor . Myroth . p. 259. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , increaseth , perfecteth patience , carrieth on to perfection that patience which is already begun , as the word imports . A strange Paradox , that tribulation , which is the cause of so much murmuring and impatience , should work patience ; and yet so it is , not in all , but in the people of God , not of 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 . u u 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 . x x Nos enim sumus tanquàm quae , dam aromata , quorum odor , nisi ea contuderis , non sentitur : sumus velutilapides Pyritides , qui non exerunt vim eam quam habent ad comburendum , nisi cum premuntur digitis , Mart. in loc. For we are like some kind of spices , who yield not their fragrant smell , till they are beaten ; we are like y y 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 . z z Pareus in loc. As a souldiewho hath endured the brunt of many a battle , hath run through many hazards , and endured many hardships , gets experience in war , and is called an expert 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 a a Heb. 13.5 . and never leave them nor forsake them for the future , but will be b b Ps. 48.14 their God and guide unto the death . That there shall be an end at last of all their sufferings , and that a glorious end , c c Tim. 2.12 . that having suffered with Christ they shall reign with him ; d d James 1.12 . Rev. 2.10 . that having endured temptation , and been faithfull unto the death , they shall receive the Crown of Life ; e e Rev. 7.14 , 15. that having come out of great tribulation , and washed their robes , and made them white in the blood of the Lamb , they shall be before the Throne of God , and serve Him day and night in his Temple ; (f) that the 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 , g g Sperare , & expectare multos reddit stultos , Pisc . in loc. That hope and expectation makes many fools . The wicked hypocrites hope from God himself , is sure to be disappointed , because grounded on their own vain and false opinions , therefore compared to the giving up of the ghost , Job 11.20 . to the 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. g g 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 ; Vt 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 the h h August . Father speaks . Then come what will , what can come , you need not fear , you need not faint , whatever you be separated from , you shall not be separated from Christ , and his love ; and whatever conflicts you have now , you shall be conquerors , more than conquerors in the end , through him that loved you .

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

Sect. 4.

Vse 2 THE next Vse is by way of Caution . Take heed of despising and rejecting this Love in the Offers of it by the Ministry of the Gospel . Of Caution , that we despise not this Love in the Offers of it . Hath the Lord Jesus thus loved you , and is he still at the cost of sending i i 2 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 , k k Rev. 22.17 . to come and drink of the water of Life freely , l l 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 m m verse 2. lay out your money for that which is not bread , and your labour for that which satisfieth not ? Doth he n n Rev. 3.20 . stand at the door , and knock , o o Isa. 30.18 waiting to be gracious to you , and bestow his love upon you , even p p Cant. 5.2 till his head be filled with dew , and his locks with the drops of the night , and will you not open to him , and give him admission ? will you q q Jona . 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 this r r Rev. 6.16 . Lamb of God can be angry , that he hath Wrath as well as Love , and Wrath as infinite as his Love , for s s Ps. 90.11 Who knows the Power of it ? according to his Fear so is his Wrath : and for whom can you imagine this Wrath to be reserved , but for his t t Nah. 1.2 . enemies ? and such are they , who slight and refuse his Love . Take heed then what you do ; Take heed of flying from the arms of his Love , till you fall headlong into the fire of his Wrath ; If you have refused and rebelled hitherto , yet now come in , and u u 2 Chro. 30.8 . yield your selves to the Lord , and be no more stiff-necked . Now x x Ps. 2.12 . kiss the Son lest he be angry . Take heed of persisting any longer in your enmity , and opposition , for y y Job 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 z z 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 , and a a Heb. 3.7 , 8. to day , whiles it is called to day , harden not your hearts , but hear his voice , and accept of the offers of grace , which are made unto you , lest you feel at last by woful experience , the truth of that which you will not now believe , that b b Heb. 10.31 . It is a fearful thing to fall into the hands of the living God , who in that great and terrible day will deal ( 1. ) In pure wrath ( without any mixture of mercy or pity ) with those who now despise and refuse his love . c c Prov. 1.26 , 28. He will laugh at their calamity , and mock when their fear cometh : Then shall they call upon him , but he will not answer , they shall seek him early , but they shall not find him . Nor ( 2. ) shall they ever be able to escape it . d d Rev. 6.16 . Though they call to the mountains to fall on them , and the rocks to cover them , that they may be hid from the face of him that sitteth on the Throne , and from the wrath of the Lamb , it shall not secure them . Nor ( 3. ) shall they be able to abide it ; as it is unavoidable , so it is intollerable . Wicked men e e P●● 2.12 . perish from the way , if his wrath be kindled but a little : how then shall they abide it , when it is throughly kindled ? when that f f 〈◊〉 . 6.17 great day of his wrath is come , who shall be able to stand ? for even of present wrath it is said , g g Nahum 1.6 . Who can stand before his indignation ? and who can abide the fierceness of his anger ? his fury is poured out like fire , and the rocks are thrown down by him . And the sting of all is this , ( 4. ) That there will never be any end , or mitigation of it . The Wrath of God is often compared to fire , and this wrath to come , which I am speaking of , is h h Mat. 3.12 . unquenchable fire , and the burnings of it i i Isa. 33.14 everlasting burnings . It is wrath that shall k k John 3.36 . abide upon unbelievers , and never be taken off to eternity . Now l l Ps. 50.22 consider this , you that forget God , and slight Jesus Christ , and neglect the great salvation which is offered to you ; lest he tear you in pieces , and there be none to deliver you . One would think , that what hath been said , should be sufficient to startle and awaken the most secure sinners ; And the Lord make it effectual to that end and purpose , unto all such , into whose hands this shall come .

Sect. 5.

THe last Vse is by way of Consolation . The Vse 3 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 the m m Favoris 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 ; n n 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 .