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 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 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 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 Deiâ—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 shâ—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 heaâ—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 beneficâ— 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 râ—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 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
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 Angelâ— sic id ò nuncupantur quòd Deus per ipsorum manum suam potestatem virtutem dominationë exeâ—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 Å¿ Pauli autem verba hunc habent sensuÌ„ quòd Ecclâ—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
Iryn page 879. Grynoeus wrote in a Letter to Chytraeus a little â—efore his death where not only the wound of contention is cured but the scarr which is â—ere oft left upon the place is not to be seen â—here to disfigure the beauty of its rest and â—eace the consideration whereof hath made b Spero me brevi ex his rixis migraturuÌ„ 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 turbaâ—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 Diâ—â—â—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 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. Thaâ—â—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 Whitak Serm. on the place p. 46. Haggai 2. 7. because of his desirableness in himself and in comparison of other things Cant. 5.10.16 Proverbs 3.15 because of the c Desideratus cunctis gentibus dicitur quoniaÌ„ 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 Amor est pondus animi quocunque fertur amore fertur animus in Deum tanquà m in centrum aeternae quietis Aug. de civ Dei lib. 11. ca. 28. p. 677. Less de sum bono lib. 2. cap. 11. p. 201 202. long after him long to know him more long to love him more long to enjoy him more on earth till your knowledge love and longing shall be perfectly satisfied in heaven e Sistitur appetitus in viâ satiatur in patriâ Indeed a Christians appetite is stayed with what he hath from Christ for a Viaticum in his present pilgrimage but it is not fully satisfied till he come home to his own Country and 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 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
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 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 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 quà m 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 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 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
before his Nat. Hist confess by whom I have profited The reason of the silent Dedication foregoing made to many Friends in general without mention of any one in particular if any be inquisitive about it was this because that * The Lady Mary Lister Relict of Sir William Lister of Thornton in Craven in Yorkshire who exchanged this life for a better Aug. 14. 1664. truly honourable person to whom it was intended * Isa 57.2 was entred into peace and brought to rest in the bed of silence before I could get it published and thereby made uncapable of it but infinitely to her advantage who I verily believe was taken from studying to know the love of Christ on Earth that she might be filled with all the fulness of God in Heaven where I leave her and having given this account of my self I shall add what I have to say concerning the present work and its this It was never intended to please the captious but to profit the conscientious nor to tickle the fancies of the curious but to warm the hearts of the devout and pious and therefore I have studied * Nos qui rerum magis quà m verborum amatores utilia potiùs quà m plausibilia sectamur c. in scriptiunculis nostris non lenocinia esse volumus sed remedia c. Salv. de Gub. Dei Praes p. 2. sound matter rather than fine words and to be profitable rather than plausible So that if you are nice and delicate and seek after strong lines quaint expressions high notions and * 1 Cor. 2.4 the enticing words of mans wisdom here is not for you but if you are serious and sollicitous for savoury and wholsom Truths these I can promise you which meeting with a quick appetite and good digestion may through the blessing of God to be * John 6.63 Spirit and life to your souls And that they may be so I would advise every one of you that when you begin to read this Book you would at least send up some short Ejaculation to that God * Hos 14.8 from whom all our fruit is found that there may be a blessing in it to our selves and all others into whose hands it shall come in the attainment whereof I shall think my labour well bestowed and abundantly recompensed especially if you will gratifie with your remembrance at the Throne of Grace the unworthy Author who is Your Servant for Jesus sake PETER WILLIAMS YORK December 24. 1664. The Contents of the Book CHAP. I. Sect. 1. THe coherence of the Words Page 1 Sect. 2. The several Readings Page 2 Sect 3. The meaning of the Words Page 6 The Objections answered which are made against the sense asserted Page 10 Sect. 4. The sense of the Apostles Prayer Page 13 Three Observations raised ibid. CHAP. II. The first Observation Page 14 Sect. 1. An Introduction to the handling of it ib. The Method propounded Page 15 Sect. 2. What love is here meant in general Page 16 More particularly ibid. Sect. 3. The three first particulars Page 18 Sect. 4. The fourth particular Page 20 Sect. 5. The fift particular Page 23 Sect. 6. The sixth particular Page 25 CHAP. III. The greatness of Christs love confirmed by Arguments Page 27 Sect. 1. The first Argument ibid. Sect. 2. The second Argument Page 30 Sect. 3. The third Argument Page 34 Sect. 4. The fourth Argument Page 40 CHAP. IV. Sect. 1. The fifth Argument Page 51 Sect. 2. The sixth Argument Page 54 Sect. 3. The seventh Argument Page 61 Sect. 4. The eighth Argument Page 63 CHAP. V. The Application of the first Vse for exhortation to labour to know this love of Christ Page 67 Sect. 1. The Preface to the handling of it ibid. Sect. 2. Directions about our knowledge of Christs love 1. That it be an affectionate knowledge Page 71 Sect. 3. The first Branch of the first Direction That it be a knowledge accompanied with love to Christ Page 73 CHAP. VI. Reasons why we should love Christ Page 75 Sect. 1. The first Reason ibid. Sect. 2. The second Reason Page 78 Sect. 3. The third Reason Page 88 Sect. 4. The fourth Reason Page 98 CHAP. VII Rules for our love to Christ Page 103 Sect. 1. The first Rule about the Manner ib. Sect. 2. The first Branch of the first Rule That it be sincere Four Characters of sincere love Page 106 Sect. 3. The second Branch of the first Rule That it be stedfast and constant Wherein this constancy appears Page 112 CHAP. VIII Tbe second Rule The Measure Page 113 Sect. 1. Christ to be loved above enjoyment Page 114 Sect. 2. Christ to be loved above Relations Page 118 An Objection answered ibid. Sect. 3. Christ to be loved above our lives Page 125 Sect. 4. Objections answered Page 134 CHAP. IX The third Rule about expressing our love to Christ Page 145 Sect. 1. By love to all men Page 146 Sect. 2. By love to the Saints especially Page 149 Sect. 3. Mutual love commanded by Christ Page 157 Sect. 4. Christs Prayer for it Page 165 Sect. 5. One main end of instituting the great Ordinance of the Supper Page 172 CHAP. X. The second Branch of the first Direction Let your love run to him by desire and rest on him by delight Page 182 Sect. 1. Desire after Christ ibid. Sect. 2. Rest on him by delight Page 185 Sect. 3. Let trust and fear be attendants Page 191 Sect. 4. Objections answered Page 194 Sect. 5. Objections answered Page 199 CHAP. XI The second Direction about our knowledge of Christs love That it be an effectual knowledge Page 201 Sect. 1. By way of Application with experience and assurance to our selves Page 201 Sect. 2. By way of Admiration Page 208 Sect. 3. By way of Gratulation Page 213 Sect. 4. By way of Obligation Page 216 CHAP. XII The third Direction That it be a progressive knowledge Page 232 Sect. 1. In respect of our selves Page 233 Sect. 2. In respect of others Page 241 CHAP. XIII General motives to know this love of Christ Page 246 Sect. 1. The double evidence that it carries with it Page 247 Sect. 2. The influence it hath Page 251 Sect. 3. A Question answered Page 255 Sect. 4. The second Vse for Caution Page 264 Sect. 5. The last Vse for consolation Page 271 The transcendency Of CHRISTS Love towards the Children of Men. EPHES. 3.19 The former part of the Verse And to know the love of Christ which passeth knowledge CHAP I. Sect. 1. THese words are a branch of the Apostles Prayer for the Ephesians The coherence of the Text with the Verses foregoing begun at the fourteenth Verse and reaching to the end of the Chapter made indeed upon design but a holy and good one viz. To prevent their fainting at his present tribulations for the Gospel v. 13.14 I desire that you faint not at my tribulations for you which is your glory For this cause I bow my knees unto the
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 QuantuÌ„ est quod nescimus Quo magis studiis incumbimus eo magis nos vidâ—mus quòd nihil sciamus Bever Epistol Quest de Ter. vitae p. 86. How much is there which we know not and say as Father Paul of Venice was wont to say The more we study it the more we see how little or nothing we understand of it Even Agur himself though a very wise man yet in his own thoughts in respect of the knowledge of God and Christ was but at the first beginning of his Catechism a Prov. 30.4 What is his Name and what is his Sons Name But to shut up this As soon may a man find out God who is unsearchable as find out the love of Christ to perfection for God is love and Christ is God and his love like himself infinite That 's the first Sect. 2. MY next Argument shall be 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 Omnia diligit Deus quae fecit inter ea magis diligit creaturas rationales in illis eas ampliùs quae sunt mâ—mbra â—nigeniti sui multo magis ipsum â—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 tà m perfectè fervidè sicut seipsum viz. amore immenso secundum naturam verò assumptam diligit eum amore praecipuo magis viz. quà m 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 Unum comparationis membruÌ„ Sicut dilexit me pater ego vos dilexi alterum verò Manâ—te in dilectione meâ Mald. Maldonate would have the words to run thus As the Father hath loved me and I have loved you so continue in my love taking love in the last clause for that love by which we love Christ and the two former branches for a double Argument to urge continuance in that love as if the meaning were d Discipulos ad di igendum se hortatur idque duas ob causas alteram quòd se quoque pater diligat aequum sit ut illi diligant quem pater tantoperè dilexit alteram quòd ipse quoquè eos diligat ità rec procum eos sibi amorem debere Idem Continue in your love to me because my Father loveth me and it is but equal that you should love him whom the Father loves so much and likewise because I have loved you and therefore you ought to love me again But he confesseth e Omnes quos legerim interpretes existimant comparationem Christum non nisi inter se patrem facere Idem that all the Interpreters which he had read do take the comparison to lie betwixt the love of the Father to himself and his love to his Disciples and I shall not follow him in his singularity when the commâ—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 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 â—â—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 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 Significat non vulgareÌ„ dilectionem
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 quà m ut animam suâ—m ponat quis pro am cis suis Tu maâ—o 〈◊〉 hâ—buisti Domine ponâ—ns cam pro inimicis cum enim adhuc inimici essemus per mortem tuam tibi reconciliati sumus patri Qâ—aenam aâ—â—a videdebitur esse vel fuisse vel fore huic simâ—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 Vocâ—s illae fuerunt eximiâ— 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 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 Fulgoâ— 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 Valer. Max. lib. 5. cap. 6.
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 Å¿ Isa 40.11 Joh. 10.11 Shepherd to his Flock of a t Isa 49.15 Heb. 2.13 Mother to her Children of a u Ephes 5.23.30 Head to the Body of one w Joh. 15.14 Friend and x Heb 2.11 Brother to another of a y Eph. 5.25 26 27. Husband to his Wife 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 quà m 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 Apostolus per Dei dona ipsum Christum impâ—imis imò fere unum intelligit quum nihil nobis nisi in Christo sit laâ—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 1 Cor. 13.12 saw but through a glass darkly and knew but in part When he speaks of Christ he speaks of him as one in whom are d Eph. 3.8 unsearchable riches and when he mentions the love of Christ in the Text he he calls it a love which passeth knowledge Ask a Saint that hath had the fullest and longest knowledge and experience of Christ and his love and he will tell you he hath gotten no more than what leaves him admiring the 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
degrees of the Jewish censures and the enumeration of them t Deusius and Buxtorph as I find them cited by Forbes in his Instruct Histor Theol lib. 12. cap. 3. Sect. 14. Godwin Jewish Antiq lib. 5. cap. 2. Leighs Critic Sacr. in the word Maranatha Some make three kinds which they reckon thus Niddui Cherem Shammatha Niddui which was the first and lowest and signifies separation was that whereby the Offender was separated from alâ— 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 tâ— the Curse was that whereby the Offender was iâ— 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 ouâ— of the Law this clause superadded Our Lorâ— cometh was left as desperate and quite forlorn without all hope of pardon or restitution into the hands of the Lord to receive from him an heavy doom at his coming This u Goodwin ibid. p. 185. Shammatha is by some conjectured to be of Enoch'â— constitution and that in the inflicting of it 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 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 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 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 Eoque significatur DominuÌ„ in adventu suo certò perditurum esse talem peccatoreÌ„ Ravanel in verbo Maranatha That the Lord at his coming would certainly destroy such a sinner Now the Apostle being to denounce judgement against those who love not the Lord Jesus makes choice of this way and form to express himself by as the most grievous and dreadful which he could find out the meaning whereof is this Let such a one as loves not the Lord Jesus not be barely accursed but accursed as the Jews curse the most obstinate Offenders in their greatest Excommunication that is as b Non sit ci Wilâ—s adventus ejus qui jam completus est sic ad damnationem sit ei secundus qui adhuc futuâ—us est Ansel in loc Anselme interprets it Let him have no benefit by his first coming which is past and let his second coming which is to come be to his damnation Or c Pinks Ser. p. 5. as another Let him be accursed and that in the most desperate manner expecting due vengeance from the Lord when he cometh with his holy millions to execute judgement upon all and to convince all that are ungodly as it is 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 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 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 Color caput comae oculi genae labia manus venter crura pes guttur omnia haec figuratè describuntuâ— 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 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
for 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 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 Å¿ Amat Deus ut ametur cum amat nihil aliud vuâ—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 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 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 O duri induâ—ati obdurati filii Adam quos non emollit tanta benignitas tanta flaÌ„ma tam ingâ—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 Omnis equitas ditit ut dilectus diligentem diligat amatus amanti mutuam charitatem impendat Bern. de Caenâ Dom. Ser. 13. All equity dictates that he who is beloved should love him again by whom he is beloved and shall Christ only have love unjustly detained from him after he hath loved us y Magnes amoris amor Love is the Loadstone of love and were it not a shameful thing that 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 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 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 praeventaâ—s qui est causa amorâ—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
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) Noâ— minùs difficile est homini credere quà m 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 Leighâ— Crit Sacâ— 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 mâ—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 aâ—d Relations but also our Lives And to use u Beatus 〈◊〉 qui inlâ—diget quid sâ—t ama e Jesum contemnere scipsum propâ—er Jesum A Kemp. de Imit Christi lib. 2. cap. 7. pag. 111. à Kempis his words for a close of this head Blessed is that man who knows what it is to love the Lord Jesus and to contemn himself f r Jesus his sake The difficulty whereof may make us breath out our desires to him that helpeth to will and to do in the words of the same devout Author o Amem te plusquam nec me nisi propter te Idem lib. 3. cap 5. pag. 151. Oh! grant that I may love thee more than my self nor my self at all unlesse for thee CHAP.
and â—hall we be so disingenious as not to hearken â—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 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 miâ—â— 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 musâ— 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 greaâ— 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 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 bâ—t yet he had in his eye also their reconciliation and union with one another and next to that this was mainly inâ—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 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 Significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—artes dissectas divulsas in uauÌ„ corpus conjungere ut quum oratores brevem enumerationem argumentorum texunt aut qui calculis subductis singula in unam summam revocaâ— Bez. in loc Qui dispersos in unum agmen cogit rectè dicitur cos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. in loc Are made one with God by the union of Faith and one among themselves by the union of Love as k In ejus corpus coâ—lesâ—eâ—do Deo unimur inter nos mutuò fumus conjunctâ— 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 clâ—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 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 Non ait Unum populum sed unum hominem ut arctior conjunctio significetur non tà m civium ejusdem civitatis quà m membroruÌ„ ejusdem corporis habentium unum Caput nempè Christum unam quasi a
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 experiâ—nced what it is to have e 2 Cor. 13.14 Communion with the Spirit in his f Joh. 16.8 Convincing g 2 Thes 2.13 Sanctifying h John 14.26 Teaching i Rom. 8.14 Leading k Rom. 8.26 Strengthening l John 14.16 Comforting and m Rom. 5.5 Confirming influences as a Spirit of n Ephes 1.17 18. Wisdom and Revelation as a Spirit of o Rom. 1.4 Zech 12.10 Grace and Holiness as a Spirit of p Isa 11.2 Counsell and Knowledge as a Spirit of q John 16.13 Truth as a Spirit of r Isa 11.2 2 Tim. 1.7 Might and Power as the Å¿ John 14.16 Comforter as a t Rom. 8.16 Witnesse and u Ephes 1.13 Seal and x verse 14. Earnest If you have ever found the benefit of Communion of Saints and know what it is to have fellowship with them in the same Relations Principles Ends Interests Gifts Graces Ordinances Providences Priviledges Hopes of which y 1 Cor. 12 4 7 11 12 13. Ephes 4.3 4 5 6.15 16. Col. 2.19 the Spirit of Christ is both the Vinculum and Vehiculum knitting and uniting the whole Body of Saints to their Head and the Members one to another furnishing every Member with supplies and influencing with life and power for communicating of those supplies for the good of one another and of the whole If these things are so and you have any sense and experience of them it will be your great concernment to love one another because as there is nothing doth more further and strengthen your fellowship with the Spirit and by the Spirit with one another than Love doth so there is nothing doth z Ephes 4.30 31 32. Mat. 12.25 more weaken and obstruct both than divisions and 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 sâ—nâ—ence of Death the sword of Persecution but â—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 Spâ—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 â—ail of here upon earth yet this is some relief â—nd comfort that it shall be fully and comâ—leatly obtained in heaven where all darkness â—hall be removed from the minds of Gods â—eople and all corruption from their hearts â—he cause of present strifes and contentions and nothing but love and concord shall sway and â—ear rule for ever where Luther and Zuinâ—lius and all dissenting Brethren shall be â—ade friends and agree well together as a Si non amplius in his terris te visurus sum â—bi tamen conveniemus ubi Luthero cum Zuinglio optime convenit Melch. Adam in vitâ
mixture of mercy or pity with those who now despise and refuse his love c Prov. 1.26 28. He will laugh at their calamity and mock when their fear cometh Then shall they call upon him but he will not answer they shall seek him early but they shall not find him Nor 2. shall they ever be able to escape it d Rev. 6.16 Though they call to the mountains to fall on them and the rocks to cover them that they may be hid from the face of him that sitteth on the Throne and from the wrath of the Lamb it shall not secure them Nor 3. shall they be able to abide it as it is unavoidable so it is intollerable Wicked men e Pâ—â— 2.12 perish from the way if his wrath be kindled but a little how then shall they abide it when it is throughly kindled when that f 〈◊〉 6.17 great day of his wrath is come who shall be able to stand for even of present wrath it is said g Nahum 1.6 Who can stand before his indignation and who can abide the fierceness of his anger his fury is poured out like fire and the rocks are thrown down by him And the sting of all is this 4. That there will never be any end or mitigation of it The Wrath of God is often compared to fire and this wrath to come which I am speaking of is h Mat. 3.12 unquenchable fire and the burnings of it i Isa 33.14 everlasting burnings It is wrath that shall k John 3.36 abide upon unbelievers and never be taken off to eternity Now l Ps 50.22 consider this you that forget God and slight Jesus Christ and neglect the great salvation which is offered to you lest he tear you in pieces and there be none to deliver you One would think that what hath been said should be sufficient to startle and awaken the most secure sinners And the Lord make it effectual to that end and purpose unto all such into whose hands this shall come Sect. 5. THe last 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 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