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 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 quà m 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 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 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 Paulus nihil per istas dimensiones intelligit quà m Christi charitatem de quaÌ„ continuò post Calv. in loc Quos termi â—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 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 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 Ad designandum quòd ea â—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 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
charitatis medullis habent quidèm pietatis similitudinem sed non veritateÌ„ 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 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 Qâ—od vinculum est perfectissimum animos scilicet conjungens Grot. in loc the most perfect bond because it doth joyn hearts together Col. 3.14 x Dr. Reynolds of the Pasoâ—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 coeluÌ„ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In summaÌ„ ac compendium reducituâ— nà mtota Lex nihil aliud is quà m amoâ—em Dei proximi praecâ—pit Bâ—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 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 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 â—race the salt which seasons every Sacrifice â—ithout which the exquisitest service is but a â—ead carkass embalmed The greatest gift withâ—ut love is rejected the least with it is acceptâ—d Love is an act of grace of it self other â—hings are not acts of grace without love as Almes yea Martyrdome it self is nothing withâ—ut love 1 Cor. 13.3 but small things are made â—reat by love A Cup of cold Water Mat. 10. A Widows Mite Luke 21. find acceptance â—s coming from love It 's love whereby a Chriâ—â—ian comes nearest to God who is love and â—e who dwelleth in love dwelleth in God and God â—n him 1 John 4.16 It s love which removes â—im furthest from hypocrisie for in this only the â—ypocrite cannot imitate him he can speak and â—o and suffer but he cannot love and the want â—f this spoils all It s your best nay it s your All â—ts all that the Apostle desires Christians may reâ—urn to God for the mercy and peace bestowed on â—hem Jude 2. b Solus amor est ex omnibus animae motibus sensibus atâ— 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 motiâ—ns and affections of the soul by which the Creaâ—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 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 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 Morn Exercise Part. 2. 40. pag. 218. Blessing of the Eternal God 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 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
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 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 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 Dâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. p. 88. My Love is crucified making Christ the only object of his love They were the dying words of 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 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 Amat non immerito qui est amaâ—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 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 Eiâ— 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 Optat incorruptibilitatem id est immortalitatem coelesteÌ„ gloriam in vitaÌ„ 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 Ad immortalitatem vel cum immortalitaté vitâ videlicet aeternâ metâ ejus gratiae quaÌ„ 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 Gratia quae non corrumpitur Trem. Grace which is not corrupted And 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 Incorruptibilem hanc gratiam oppoâ—o ego Anâ—themati illi aeterno quod Paulus alibi denuncial adversus eos qui non diligunt Dominum nostrum Jâ—sum Christum Rolloc in loc Rolloc understands it in this sense opposing this incorruptible grace to that eternal curse
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 oâ— the Saintâ—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 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 Ut ca objectâ— melius videntur quae suâ—t magis in lace posita quia lux est formale obâ—ectuÌ„ visâ—s sic illi homines magis amantur qui sunt Deo magis conjuncti quia Deus est formale propriuÌ„ 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 Sanctior est copula cordium quà m corporuÌ„ Bed The bond of grace is more eminent than the bond of nature and d Sanctâ—ora membra sunt maâ—ori charitate amplectenda Aug. where there is the most holiness such are to be embraced with the most love thus 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 A complaint of the want of love among Christians otherwise It was said of the Christians in Tertullians time 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 pudâ—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 Meritò primum Dei judicium fuit in aquâ contra ardoreÌ„ luxuriae ultimum vero judicium erit in igne contra teporeÌ„ 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 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 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 Ammâ—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 Hildersham on Psal 51. p. 691. a Reverend and holy man more than thirty years agoe which
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
of minds and friendly society Hence it is that all our Companies and Fraternities in Cities have their Guild-halls where they meet and â—â—asts likewise at certain times for the mainâ—aining of love and amicable correspondence Therefore this Sacrament was called by the Ancients Synaxis a collection gathering together or assembling the faithfull namely inâ—o thatVnity which Christ by his Merits â—urchased by his Prayer obtained and by â—is Spirit wrought in them 3. This makes that Sacrament agreeable â—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 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 Non est peccatum Sacramento Eucharistiae aequè adversúm atque discordia Luth. Loci com clas 2. p. 141. Luther notes than dissention 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 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 Reynolds Serm. on the place page 2. one that thâ—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 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 lanâ—inent Mortoni sententia de pace procurand inter â—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 Reynoâ—ds Ubi suâ—â—â— p. 27 c. Where is there Consolation
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 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 MysteriuÌ„ est sacrum secretum secretam habens intelligentiaÌ„ 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 dâ—pth length aâ—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 aâ— last die a shameful painful accursed death for â—hem to pay their scores to Divine Justice and to bring in everlasting Righteousness eternal Redemption and Salâ—ation for them This is strange and extraordinary love worthy â—o bâ— admired for no reason c n be given of it hâ— loveâ— us thus because he loved us and upon no â—ther aâ—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 Propriè obliviscenâ—em Enosh denotare videtur Euseb De praepar Evang. l. 11. miâ—i c. 4. p. 148. Eusebius wâ—ll have it deriving it from Nashah which signifies to forget forgetful of thee and of thy benefits towards him Or rather i Homo dicitur Enosh sed demum post aeâ—umnosum conditionem autegrâ—ssae praevâ—â—catâ—â— culpâ iâ— munâ—u i roductâ—â—â— ca vox â—am homiâ—em 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inopâ—ae variae moleâ—â—ori morâ—is necâ—ssituâ— moriendi ut veâ—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 tâ— shew eminent care and kindnesse to him as words of memory in the hebrew language do import according to the learned 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 offâ—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 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
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 Haec Graecorum expositio est eademque facilis perspicua ut non sit opus alioruÌ„ 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 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 Paulus scientiam hic statuit quae sit omni notitiâ superior meâ—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 1 Cor. 2.12 Rom. 5.5 know the things that are freely given them of God and 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 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 2 Thes 1.10 admired as much as apprehended and therefore I think f CharitateÌ„ hanc Christi mens humana capit non capit atque in eo capit quòd rapitur in admirationeÌ„ 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Etsi in hâc vitâ praesenti plenum hujus rei nec sensum nec cognitioneÌ„ assequamur tamèn eo usque per spiritum Dei sanctum in ejusdem sensu apprehensione proficimus ut ex ipsâ effectuuÌ„ magnitudine causam fonteÌ„ hunc dilectionis majoreÌ„ immensioreÌ„ esse in Deo ipso statuamus quà m 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
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
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 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 Nos ipsi sentimus effundi amorem Dei in corda nostra câ—piosâ copiâ per SpirituÌ„ Sanctum qui datus est nobis sed totum semèl comprehendere in hâc vitâ non possumus In alterâ verò vitâ stupebimus ad admirabileÌ„ 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. 7â—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 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 Certissimum est Angelos etsi multa sciant mâ—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 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
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 preâ—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 * Nunquà m satis dicitur quod nunquà m 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 Multa scilicâ—t laudabilia atque admiranda possunt in homine reperiri quae sine
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 O ignis qui semper ardes nunquam extingueris O amor qui semper ferves nunquaÌ„ 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 Certe Domine quia fecisti me debeo amori tuo meipsum totum quia me redâ—misti debeo meipsum totum quia tantum promittis debeo meipsum imo tantum debeo amori tuo plus quam mâ—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 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 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 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 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 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 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 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 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
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 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 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 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 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 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 Quem ex animo diligo Mercer in loc Whom I love with my very soul 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 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 Meretricius amor est plus annulum quaÌ„ 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 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 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 Å¿ Nobilis amator non quiescit in dono sed in me super omne donum Thom. A â—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 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 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 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 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 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 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 Amor si non operatur non est Greg. Love if it be not operative is not at all b Qui praecepta Dei contemnit Deum non diligit neque enim regem diligimus si odiâ— 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 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 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 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 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 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 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 Jacâ—soâ— 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 Contemptus est Romanus furor favoâ— 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 Hemâ— 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 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 Anisworth Jackson Roboâ—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 Persecutiones possumus â—ccipere adversatorum terrorem minas ne hae quidem amorem Ecclesiae in Christum extiguere possint minùs bland tâ—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 Grot. Vorst Calv. Bez. Eras Pareus Pisc Expositors for that love with which the Lord loveth us yet some of the q Ambros Ansel Theoph. Ancients take them for that love which we have towards him And 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 Å¿ Qui non est paratus omnia pati ad voluntateÌ„ stare dilecti non est dignus amatoâ— appellari Opoâ—tet amantem omnia dura amara propter dilectuÌ„ lib nâ—èr amplecti nec ob contraria accidâ—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 Nec retardali estis ab aâ—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 Ita animati ut incorruptam fidei firmitâ—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 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 visâ—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 Hostes veritatis non tantum non perhoâ—rescimus sed provocamus inimicos Dei jam hoc ipso quòd non câ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 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 Non abduci blanditiis nec seduci fallaciis nec injuriis frangi 〈◊〉 corde toto animo tota virtuâ—e deligeâ—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 Bâ—rn de dâ—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 begiâ— 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 competitiâ—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
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 Reynolds Sermon of the peace of the Church p. 16. 17. Of Brotherly Recoâ—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 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 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
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
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 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 Gâ—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 Å¿ In quantum quisque amat in tantuâ— timet As far as a man loves Christ so far will he thus fear him for t Res soliciti pleâ—â— 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 â—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 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 Vide Dei mirabilia quis credidisset ex tà m 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat veâ—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 Dei dilectio effusa dicitur id est abundamer tâ—sâ—ata hominum animis Grot. in loc Grotius observes The sence of this love wherâ—by we perceive that we are beloved by him and tast that he is gracious as b Charitas Dei dicitur effusa in cordibus nostris quia scâ—sus illius charitatis est effasus â—eaâ—imus eâ—im â—os à Dâ—o diligi gustamus quà m bonâ—â— sâ—â—vis est Dominus Gerh. in loc Gerhard notes It is a Metaphoricall expression and can signifie nothing else than this for as c Quod largâ—tâ—r effunditur in corda noâ—tra id corda replet quod corda replet id non potest anlatere quin certissiâ—â—e sentiatur Pareâ—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 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 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
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 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 constrâ—iâ—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 Mâ—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 whâ—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 ingenuâ—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 yoursâ—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 Nisi plusquà m 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 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 Leighs Crit. sacr in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some deduce the Metaphor that we cannot make an escape 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 â—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 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
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 Per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligitur non nuda simplex notitia sed affectiva cum desiderio appâ—obatione dilâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic est in semet experiri Grot. in loc by an experimental knowledge 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 Chariâ—otem Christi Dei Patris eandem intelligo Rolloc in locum others to God in Christ 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 Post Dei Patris infinitam incomprehensibilem cognitionem inâ—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 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 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 Å¿ Charitatem quae procul dubiò caeterarum rerum excedit cognitionem Theoph. Exaggerat autem Apostolus scientiam charitatis Christi quum asserit eam â—xuperare omnâ—m aliam cognitioneÌ„ Marior è Sarcer Nor are there wanting such as countenance this exposion 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 qâ—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 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 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 moduÌ„ 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 nunquà m satis hâc in vitâ cognoscere vel expendere possumus Baldvin Scire charitatem Christi nostram notitiam suâ magnitudine excedeâ—em Dion Carthus Excedentem notitiam nostram ac majorem quà m ut penitùs a nobis intelligi possit ita paulò inferius dicitur Deum posse omnia facere supra quà m intelligimus Estius Excedentem omnem humanam cognitionem seu quae major sit quà m ut perfectè sciâ—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 quà m ut cognosci possit Vat. Qâ—ae tà m inâ—ens est ut omnem hominum scientiam superet Isid Clar. where he may find their sense in their own words Among these x Est autem haec plana expositio cum superiore Metaphorâ prorsùs
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 Si non diligeret non pateretur Bern. lib. de Pass cap. 41. p. 73. if he had not loved he would never have suffered Å¿ 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 Gal. 2.20 Who loved me and gave himself for me 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 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 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 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 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 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 Mat. 27.46 My God my God why hast thou forsaken me till at last 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 Propter nimiam charitateÌ„ quâ nos dilexit Deus nec pater filio nec sibi filâ—us ipse pepercit verè nimiam quia mensuram excedit madum superat planè super-eminâ—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 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 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 lâ—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 Adâ—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 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 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 vers 17. Prae ardore erumpit in istam exclamationem quia doerant verba quibus suam gratitudinem exprimeret NaÌ„ Epiphonemata praecipuè locum habent ubi abrumpere orationem cogimur quia rei magnitudo superat Quid aut èm Pauli conversione admirabilius Quanquà m nos simul omnes admoneâ— suo exemplo nunquà m 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 Joh. 17.11 c. Heb. 7.25 intercession grace b Joh. 10.27 28 29. power spirit and 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 Heb. 9.12.15 purchased and is reserved in heaven for them whither he entered as their e Heb. 6.20 fore-runner for them f Joh. 14.2 going before to prepare a place for them from whence g Acts 3.19.21 when the times of refreshing and restitution of all things shall come 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 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 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 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 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 InfinituÌ„ 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 Vide Lessiâ— 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 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 Job 38.39 40 41 Chapters Job 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 Å¿ Jer. 17.9 deceitful above all things and desperately wicked who can know it Who can see the 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 Psal 77. â—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 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 Psal 19.12 who can understand hsi errours sayes the Kingly Prophet Let him that thinks to attain unto it first y Isa 40.12 measure the Waters in the hollow of his hand and mete out the Heaven with a span and comprehend the
should be conversant in the things of God as the learned 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 Å¿ Iâ—terpretes Christiani eum Ritum ad Christum â—eferent ut indicetur quà m latè pateat ejus benâ—ficium meritum quae sit regni ill us ampliâ—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 Vide Bâ—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 Quae addita hic sunt a Mathematicis dâ—sumpta sunt qui solidum corpus ferè sic definiunt quòd habeat latitudinem longitudinem prefunditatem quos terminos ad Christi dilectionem transfert Aret. Thus Baâ—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 Infinitae reâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 froÌ„ 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 quaÌ„ 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 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.
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 Fateor equidem magna charitas est cum quis pro amico ponit animam vix inquit Paulus pro bono quis moriatur At haec charitas longè maior est quuÌ„ 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 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 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 quanquà m 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 Non enim est pater non mater non amicus non alius quisquam qui nos tantùm dilexcrit quantùm tu Domine qui fecisti nos Absoâ—beat igitur quaeso amantissime Domine mentem meam ab omnibus quoe sub coeâ—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 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 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
to be a meer Ignoramus in the things of Christ and 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 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 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 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 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 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 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 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
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
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 sâ—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 chiâ—fâ—st room in your hearts for him whilest these things are in your hands and 〈◊〉 they come in competition with Christ to thrâ—w them oâ—â— as intollâ—rable burdens and tramplâ— them under foot as drosse and dung Thâ—s is to love Christ aright thus have the â—â—riâ—â—â— lâ—â—eâ— him His Disciples forsook all to follow him Mat. 19 27. Thou knowest Lord said * 〈…〉 Clâ—rks English Mâ—â—tyâ—ol p. 146. To the lâ—ke puâ—pose spake another Martyr Stephâ—â— Knight p. 132. one oâ— 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 â—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 lâ—sers in what they pure with upon his account for what they venture of the things of this World shall be mâ—de up in himself in the blessings of his Grace here and Glory hereafter * Amiserum omnia 〈◊〉 habebâ—â—â— nunquid fidem nunquid pâ—etatem nunquid interioris hâ—miniâ— boâ—â— qui est aâ—â—â— Deum dâ—â—es Hae suâ—t opâ—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 Noâ—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 peâ—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.
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 loâ—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 câ—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 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 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 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 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 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 â—e goes over it again in the seventeenth verse These things I command you that you love one â—nother intimating that this one thing was â—ll things all that ever he had spoken to them â—nd given them in charge were either comâ—rehended in this or to be referred to it Thus â—ur Saviour enjoyned and enforced this duty of â—ove among Christians this was his Doctrine which he preached to and pressed upon his Disciples and in them upon our selves
nimam nempè SpirituÌ„ 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 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 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 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 Reconciliare nihil aliud est quà m amiâ—â—tiaÌ„ offensione aliquâ gravi dicemptam resarcire sic iniinâ—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 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 Å¿ Reyâ— 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 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 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
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
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 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 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 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 seâ—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 Non pertinet ad â—o Domine nâ—â— de tuis est qui te noâ— diligit nec diligit te qui sciâ—â—ter essendit Cypr. de Bapt. Christi p. 494. Cyprian nâ—r is he in the number of thine who doth not love thee nor doth he love thee who knowingly offâ—nds thee Even this Lord of life and love is to be served with fear and his most beloved and loving ones are to râ—jâ—yce with trembling Psalm 2.11 l Sâ—ought Magi. â—â—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
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 Nunquà m justus arbitratus se comprehendissè nunquà m 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 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 plantâ—… 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 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 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 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 Filius 60 annoruÌ„ ad senectutem filius 70 annoruÌ„ ad canitieÌ„ 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 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 Minimè pro certo est bonus qui melior esse non vult ubi incipis nolle fieri melior ibi etiaÌ„ 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 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 Indefessum proficiendi studium jugis conatus ad perfectionem perfectio reputatur Bern. Epist 253. p. 262. Father speaks n Mant. on Jude p. 120. Christ
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 creatureâ— yet as much as is possible for them they shall and as much as is necâ—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 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 Baine on Eph. p. 412. 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 suffâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adducti sumus Bez. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertit adductionem transitivè potiùs quaÌ„ absolute aditum Par. in loc are inducted in this grace wherein we stand verse 2. 2 Because those who have this sense of the love of Christ in their hearts are able to look through their tribulations to the great recompence of reward which they know will make abundant recompence for all at last Thus in the end of the second verse We rejoyce in hope of the gl ry of God The hope of the glory of God is an excellent means to keep a soul from fainting under tribulations This is a remedy of Christs own prescribing to his Disciples and all believers Fear not little flock it is your Fathers good pleasure to give you the Kingdom Luke 12 32. Let not your hearts be troubled in my Fathers house are many Mansions John 14.1 2. This hope the Saints have and thereby are kept from fainting yea made to rejoyce in all their tribulations 2 Cor. 4.16 17. For this cause we faint not For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory Whiles we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Looking by an eye of faith into another world they saw glory for afflictions a weight of glory an exceeding a more exceeding a far more exceeding weight of glory for light afflictions eternal glory for momentany afflictions and through hope of enjoying this glory after they had suffered a while here they were kept from fainting Nay it is said of the believing Hebrews That they took joyfully the spoyling of their goods how why as it follows knowing in themselves that they had in heaven a better and an enduring substance Heb. 10.34 Martyrs look not at their Cross but at their Crown sayes q Periculâ— 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 Nihil crus sentit in nervo cuâ— 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 Mâ—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 In choataÌ„ 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 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 mâ—st poisonous and hurtful things compounds very wholsom medicines the great and gâ—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 Nos enim sumus tanquà m 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 Dâ— Pyritide viâ—esis Plin. Nat. hist lib. 37 cap. 11. Nicols Aâ—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 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 Heb. 13.5 and never leave them nor forsake them for the future but will be 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 Tim. 2.12 that having suffered with Christ they shall reign with him 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 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 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 â—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 aâ— 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 â—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 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 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 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 Rev. 22.17 to come and drink of the water of Life freely 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 verse 2. lay out your money for that which is not bread and your labour for that which satisfieth not Doth he n Rev. 3.20 stand at the door and knock o Isa 30.18 waiting to be gracious to you and bestow his love upon you even 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 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 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 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 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 2 Chro. 30.8 yield your selves to the Lord and be no more stiff-necked Now x Ps 2.12 kiss the Son lest he be angry Take heed of persisting any longer in your enmity and opposition for 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 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 repenâ—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 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 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 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
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 Osculari p o amare obedire obsequi se humilitèr subjicere hoâ—um signum qâ—ippe antiquitùs osculuâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab amore cujus signuÌ„ 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 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 â—ut you may change the property of it as to â—our selves he will not love you nay you will â—urn it into anger against your selves He can â—e angry and he will be angry with you if â—ou love him not * Habebitis Judicem severum quem benignum dominum recusastis Rivet ubi suprà p. 30. You shall find him a severe â—udge whom you have refused as a mild and â—entle Lord. And a little of this anger is enough â—or your destruction for you shall perish from â—he way if his wrath be kindled but a little â—ou'll perish at the rebuke of his countenance â—sal 80.16 Perishing signifies eternal death â—nd misery in opposition to eternal life and happiness Joh. 3.15 and here it holds forth â—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 â—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 pâ—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 Injurius est animae suae Pagn They are injurious to their souls m Expoliat anâ—mam suam Mont. They spoil and rob their souls n Vâ—m addit animae suae Jun. They offer force and violence to their souls o Rapit anâ—maâ— 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 Chamas significat apertam injuriam violentiaÌ„ Merc. The word signifies open injury and violence But besides this 2. They love death q Quia impudentes sibi exitium accersunt dùm me negligunt mortem amare vidâ—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 condemnaâ—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 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 Å¿ 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
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 vocâ—m hanc impropriè sumi nam parentes odisse impium est semetipsuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 * Odissâ— post ponere minusâ— curare seu prae al o charioâ—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 aâ— 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 veliâ—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 seâ—sas inde resultat Christum Jesum à suis Christianis sic diligi deberâ— ut illa dilectio non tantum dilectionem parentum conjugis liberoru quaâ—umvis Christianorum longè superet sed etiam si parentâ—s coâ—â—ux vel liberi vel etià m 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