Father of our Lord Jesus Christ c. And because he knew that the experimental knowledge of the love of Christ would be a special means to keep them close to Christ and his Truth notwithstanding all discouragements therefore among other things he prayes That they being rooted and grounded in love might be able to comprehend with all Saints what is the breadth and length and depth and height And as it is in the Text to know the love of Christ which passeth knowledge which love duly and rightly taken in would tend to their establishment as good rooting doth to a Tree and a firm foundation to a Building for so the words a Radicati propper agriculturam fundati propter aedificationem Aug. Epist 120. mihi p. 697. Duae similitudines quas adhibet exprimunt quà m firma constans debeat esse in nobis charitas Paulus vult cam penitùs animis nostris infixam esse ut sit quasi benè fuâ—datum aedificium profunda plantatio Calv. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rooted and grounded in the 17th Verse do import Sect. 2. The several Readings BUT I come to the words themselves and I meet with several readings and interpretations of them among Expositors which I shall mention and pitch upon that which I conceive most agreeable to the Apostles meaning in this place 1. The Syriack Translation as I find it rendred by b Ut cognâ—scatis magnitudinem chaâ—itatis Christi Trem. Tremelius runs thus That you may know the greatness of the love of Christ This is good those two words passing knowledge being supplyed by one word greatness yet it seems to be defective for according to the sense of this place there is not only a positive but a superlative greatness in the love of Christ an exceeding greatness as is expressed concerning Gods Power Eph. 1.19 2. The vulgar Latine runs thus Scire etiam supereminentem scientiae charitatem Christi which Erasmus from the ambiguity of the word scientiae being both the Genitive and Dative Case is doubtful how to paraphrase whether according to the Dative Case To know the love of Christ which is greater than can be known or according to Ambrose which excelleth or hath the preheminence of our knowledge or else according to the Genitive Case To know the excellent love of the knowledge of Christ c Posterior sensus magis quadrat ad Graecum sermonem Eras in loc but he enclines to this latter sense as most agreeable to the Greek Of this Reading I shall speak more under the next Head and in the mean time I have this to say against Erasmus his drawing of the Vulgar Translation to this sense That I much question whether it be agreeable to the mind of that Interpreter whoever he was for its likely if he had intended any such thing he would have otherwise placed the words not Scire supereminentem scientiae charitatem Christi but Scire supereminentem charitatem scientiae Christi Besides the great Patrons of this Translation I mean the Papists carry the sense quite another way at least those which I have seen as Dion Carthus Estius Tirinus A Lapide of whom more afterwards 3. The next Reading is that which was even now mentioned Vtque sciretis eximiam dilectionem cognitionis Christi And that you may know the excellent love of the knowledge of Christ Nor is Erasmus single in owning of it d Hieronâ—mus interpretatur eximiam dilectionem cognitionis Châ—isti Bez. in loc Beza fathers it upon Hierome e Det vobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut intelligatis excellentâ—m atque supereminâ—ntem amorem illius cognitionis Christi Hoc est quâ—m cùm ad cognitionem sui nos vocavit exhibuit ac declaravit nobis Christus Heins in loc Heinsius contends stiffly for it and expounds it to this sense That the Apostle prayes for their knowledge and understanding of that excellent transcendent and unspeakable love which Christ exhibits and declares to the Sons of Men when he calls them to the knowledge of himself f In his verbis potest esse trajectio quasi dicat Apostolus excellentem Dei charitatem in ipsâ Christi cognitione quae nobis contigit elucere Vorst Schol. in loc Vorstius is not against it and expounds it to the same sense g Summam illam dilectionem Dei scilicet proximi quae ex cognitione Christi oritur Grot. in loc Grotius allows it and gives this sense of it That they might know that is experience in themselves that love of God and their Neighbour which ariseth from the knowledge of Christ He tells us of a M. S. in which the words are thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sayes that it seems there were some Copies in Hierome's time which had it thus because he so expounds it And our English Annotator who treads in his steps Dr. Hammond makes mention of a M. S. of the Kings wherein the words are so placed And indeed if the words were so read in all or the most Copies it were indisputably on their side but seeing it is otherwife I crave leave to dissent and reserving all due reverence to the learned Authors forementioned to conclude with Beza h Quidam in hoc explicando loco frustrà se torserunt ut Hieronymus qui interpretatur eximiam dilectionem cognitionis Christi obscuro sensu trajectione ità violentâ ut admitti certè non possit Beza in loc That those who go this way do but in vain trouble themselves to produce an obscure sense of the words not without a more violent transposition than can be well admitted especially seeing they may be carried without any straining to a better sense another way 4. Another Reading is that of Ambrose who renders it Scire etiam supereminentem scientiam charitatis Christi as if it were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus Augustine reads it in his 120th Epistle mihi p. 697. To know the transcendent knowledge of the love of Christ But this requires a greater mutation of the words than the former to make it good nor do I find or hear of any Original Copy to countenance it as the other hath Besides this Augustine mentions it only in transitu and though Ambrose thus renders the words yet his Comment is wholly agreeable to the sense I aim at if it were his which yet i Bellar. de script Eccles p. 64. Geth Patrolog p. 281. Rivet Crit. Sacr. lib. 3. cap. 18. many learned men do question I shall produce instances from him afterwards and in the mean time shall leave this and come to that which I conceive to be the main 5. In the last place therefore Beza reads the words thus Cognoscere charitatem illam Christi omni cognitione superiorem which our English Translatours follow and render it as you read And to know the love of Christ which
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
41 The nature of grace is too manifest it self and by that means to allure others and gather to its own quality It is set forth in Scripture by the names of Light which shines abroad of Ointment and Perfume which cannot be hid of Leaven and Salt which deriveth its own nature and relish upon a whole lump Therefore the Holy Ghost was given in Tongues fiery Tongues and a rushing wind all which have a quality of self manif station notifying themselvs to others a Jeak on Jude pag 164 The whole country fareth the better for arich Cristians he keepeth open House the more he hath the more he gives he labors to make all like himself his bonds only excepted The lips of the righteous feed many sayes Solomon Prov. 10.21 David promiseth upon his own experiencing Gods mercy to himself to teach Transgressors his wayes Psal 51.13 and so he did Psal 34.8 11. O taste and see that the Lord is good Come yee children hearken unto me and I will teach you the fear of the Lord. As soon as Andrew had met with-Christ he found out and brought his brother Simon to him John 1.40 41 42. As soon as Philip was called to Christ he found out Nathaniel and brought him to Christ also verse 43 45. When the Woman of Samaria had met with Christ she went and called her friends and neighbours out of the City to come to him John 4.28 29 30. Nor can it be otherwise b See Hildersham on the 4th of John Lect. 49. which is all on this subject for the love which they bear to Christ constrains them to do all they can to enlarge his Kingdom and the love they bear to their neighbours makes them do all they can to further the good of their souls Consider further 2. You shall be no losers in so doing for besides the glory which redounds to Christ whose honour as King of Saints is in the multitude of Converts as an earthly Kings is in the multitude of his Subjects Proverbs 14.28 it will tend much to your own benefit and advantage and that both in grace here and in glory hereafter 1. In grace here There is no better way to grow in grace and the knowledge of Christ your selves than by communicating what you have unto others c Hildersh ubi suprà The more you draw unto the knowledge of Christ the more will your own knowledg of him increase Rom. 1.11.12 This is like casting of seed into the earth which brings it back again with great increse Because God knew Abraham would make good use of that which he knew for the instruction of his Family therefore he would hide nothing from him Gen. 18.19 2. In glory hereafter for being employed as Instruments in carrying on this highest and noblest of works the converting of men and so saving their souls from death and hiding a multitude of sins James 5. ult they shall receive the greater recompence of reward Dan. 12.3 They that turn many to righteousnesse shall shine as the Stars for ever and ever Let these considerations move you to set upon this work in those ways whereby it is most likely to be accomplished Now though there are some wayes which are peculiar to some particular persons yet there are others common unto all Christians The Ministers of the Gospell are to disperse the knowledge of Christ by preaching that the sweet savour thereof may through the good hand of God upon them be manifested in all the places whither they are sent to the attracting and drawnig of Souls to come in unto him 2 Cor. 2.14 Magistrates are to do it by their authority providing Orthodox Ministers for the work forementioned and encourageing them in it Thus did Jehosaphat 2 Chron. 17.8 9. and Hezekiah 2 Chron. 30.22 Learned men are to do it by their pens recording and transmitting to posterity the truth as it is in Jesus Rich men are to do it by their purses who are to honour the Lord with their Substance Prov. 3 9. nor can they do it better than by employing what they have to further the propagation of the Gospell for the increase of the knowledge of Christ among the Sons of men But besides these there are three things which all Christians may and ought to do towards the progresse of the knowledge of Christ among others and I advise all into whose hands this shall come that upon the former considerations they would seriously mind the doing of them 1. The first is Prayer This is Primus vagitus infantis Christiani the first cry of an Infant Christian nor is he a child of God who is no acquainted with it Now look that one strain in your Prayers sound this way That the Lord of the harvest would send forth labourers into his harvest Mat. 9.38 That he would give pastors after his own heart to feed his people with knowledge and understanding Jer. 3.15 That he would â—pen unto them whom he sends forth a door of vtterance that they may speak the mysterie of Christ boldly as they ought to speak Col. 4.3 4. Eph. 6 19 20. That they may be delivered from unreasonable men who believe not and their service may be excepted of the Saints 2 Thes 3.2 Rom 15 30 31. That a great doâ—r and effectuall may be opened among their people though they have many adversaries 1 Cor. 16.9 That they may come in the fulnesse of the blessing of the Gospell of Christ Rom. 15.29 and the savour of his knowledge may be manifested by them in every place 2 Cor. 2.14 That thus the d Bishop Taylors Grand Exempl p. 359. Dr. Hamon Plact Cat. p. 310. 4o. Kingdome of Christ may come Mat. 6.10 and his Gospell run and be glorified 2 Thes 3.1 and his way may be known upon earth his saving health among all Nations Psal 67.2 and the Earth may be filled with the knowledge of the Lord as the waters cover the Sea Isaiah 11.9 This is one excellent way 2. The second is I struction Let those who know Jesus Christ themselves teach the knowledge of him to others as they have ability and opportunity especially their Families Friends Relations and Neighbors Instruct the ignorant in the ways of Christ admonish the unruly who wander from him and stand out against him encourage the towardly support the weak comfort the feeble minded 1 Thes 5.14 Tell those with whom you have to do how good the Lord is what he hath done for your souls tell them of Christs unsearchable riches his infinite love the great things which he hath done and suffered for poor sinners their misery without him their happinesse in him and perswade them to come in to him and close with him and taste how good and gracious he is Psal 66.16 Psal 34.8 that 's another way 3. The third is Example the good conversation of Christians do notably adorn the doctrine of God our Saviour Tit. 2.10 and win such as are without to professe
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
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
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
one notes Whatsoever thou keepest by impiety thou most certainly losest but that which thou losest in the way of Godliness thou most certainly preservest 3. All that love the Lord Jesus in sincerity do love him above themselves and their own lives Thus the Apostle Paul in his Farewell Sermon to the Church of Ephesus Acts 20.22 23 24. And now behold I go bound in the Spirit to Jerusalem not knowing the things that shall befall me there Save that the holy Ghost witnesseth in every City saying that bonds and afflictions abide me But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy and the Ministry which I have received of the Lord Jesus Neither count I my life dear unto my self * Tantum abest vincula metuam ne moâ—tem quidem defugio Hebraeis praetiosam habere vitam dicitur qui ei parcit 2 Reg 1.13 14. contra nullo pretio babere qui noâ— parcit Ezec. 36.5 Grot. in loc I am so far from fearing bonds that I avoid not death it self There is an Hebraism in the words for according to that dialect he is said to count his life dear who spares it and he counts is not dear who doth not spare it as Grotius observes †Turpe est caeco vivendi amore sic nos teneri ut propter vitam perdamus vivendi causas Neque enim simplicitèr vitaÌ„ naÌ„ pro â—ihilo ducit sed ejus respectum obliviscitur ut cursum suum absolâ—at ministerium suum compleat quod à Christo accepit Calv. iâ— loc Nor doth he simply make nothing of his life but only forgets his respect of it in reference to the honour and service of Jesus Christ in the Ministry of the Gospell and the finishing his own course with joy and indeed it is a base thing for a man to be so in love with life as for it to lose the ends of his being it was otherwise with our Apostle who counted not his very life dear to himself Again in the very next chapter Acts 21.13 when Agabus had foretold the danger that would attend him upon his going to Jerusalem and friends disswaded him from going thither he answered What mean you to weep and break my heart I am ready not onely to be bound but to die also at Jerusalem for the Name of the Lord Jesus * Ecce verè strenuus miles ardens amatâ—r sorâ—ts pagnator impâ—rterritus praeâ—a quem nihil seperare potest á charitate Dâ—i quae est in Christo Jesu Domino nostro Lorin in loc é Carthus behold a truely stout souldier an ardent Lover a valiant Champion an undoubted Preacher whom nothing can seperate from thâ— love of God w ch is in Christ Jâ—sus our Lord †Suo responso declarat Paulus non nisi mortis contemptu pâ—â—â—â—os fore Chr sti servos ad praestandum efficium nec probè unquam animateâ—â—ore ad vivendum Domino nisi qui vitam suam pro testimonio verâ—tatis libenter deponat Calv. in loc By which answer Paul declares that the servants of Christ will never be ready to perform their duty but by the contempt of death nor will they ever be well animated to live unto the Lord unlesse they will freely lay down their life for the testimony of the Truth Thus it is said of the faithfull ones in Rev. 12.11 That they loved not their lives to the death that is * Mede in loc They valued their life at nothing or spent it freely for Christ as Mr. Mede expounds it †Brightman in loc They loved not their lives unto the death more than God or they neglected or contemned them that is in respect of the Truth as Mr. Brightman hath it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Tâ—o Taylor in loc pag. 618. They slighted dispised their lives and rather exposed them to hazard and losse than to be removed from their holy profession as Dr. Taylor notes †Semetipsos parvi duxerunt pro Christo etiam instantemortis periculo Grot. They set themselves at a low rate for Christ even when they were in present danger of death so Grotius * Non dilexerunt vitam suam magis quà m mortem pro Christi gloriâ oppetendam Par. in loc They loved not their life more than suffering death for the Glory of Christ so Pareus The meaning is They loved not their lives so farre as to avoid death for Christs sake but freely ventured and laid down their lives and suffered death it self in witnessing to the Truth of the Gospell and professing the Name of Christ Thus have the Martyrs in all ages loved Christ who have offered up their lives as a sacrifice for Christ not onely with patient submission but also with earnest desire yea with stedfast resolution to offer them up all though they had never so many A Noble Gentleman in the persecution of the Church of Christ in the Valtoline †Clarks Gen. Martyr p. 327. as my Author reports being threatned with death unless he would abjure his Faith answered God for bid that to save this temporall life I should deny my Lord Jesus Christ who with his precious blood upon the Crosse redeemed me at so dear a rate and having so long freely and publickly professed him should now hazard the losse of eternal life to which I was elected before the foundation of the World I say God forbid whereupon they murthered him †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ign. Epist ad Rom. Edict Usser mihi p. 86. Oh that I were with the wilde beasts which are prepared for me said Ignatius I would allure them to make a quick dispatch of me and if they would not I would provoke them Sulpitius Severus in his History writing concerning the persecution in the time of Diocletian and Maximinian hath this observation of the Christians readinesse to suffer death for Christs sake * Certatim gloriosa in certamina â—uebatur multoque avidiùs tum Martyria gloriosis mortibus quaerebantur quà m nunc Episcopatus pravis ambitionibus appetuntur Sulpit. Ser. Hist sacr lib. 2. p. 385. They rushed sayes he with strife and emulation into those glorious conflicts and much more greedily were Martyrdoms soughâ—â—y glorious deaths than Bishopricks now are coveted with corrupt ambitions And Georgius †Memorabilis Eusebii locus quem quisque Christianus scire debet Quo tempore de hâc persecutione loquitur mirandam supra modum alacritatem vimque reverà divinam singularem animi propensionem eorum qui in Christum crediderunt intuebamur Simulatque enim sententia contra priores pronuntiata fuit alii aliundè ad tribunal judicis prosilierunt seque Christianos confiteri acerbitates multiplicia tormenta pro nihilo ducere absque metu terrore pro religione loqui cum gaudio denique risu laetitiâ postremam mortis sententiam
excipere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horn. Comment in Sulpit. Sev. loc supra dictum Hornius in his Commentary upon this Author and this place produceth a Testimony out of Eusebius concerning the Martyrs courage under this same Persecution which I have translated and inserted here for he sayes every Christian ought to know it and it is very suitable to the point in hand We beheld sayes the Historian the exceeding wonderfull and truely divine power and singular readiness of mind that was in those who believed in Christ For as soon as Sentence was pronounced against some that went before others from another place leapt out before the judgement seat and confessed themselves Christians making no reckoning of their severities and manifold torments but did speak for Religion without fear or terrour yea received the last Sentence of death with joy laughter and gladness in so much as they sang and sent up Hymns and Thanksgivings unto the God of all even to their last breath In the persecutions of latter times there was the like resolution courage and constancy in those who suffered * Wards life of Faith in death pag. 158. and pag. 160. If I had ten heads said Henry Voes they should all off for Christ God forbid that I should rejoyce in any thing save in the Crosse of Christ. * Wards life of Faith in death pag. 158. and pag. 160. It is a small matter said another to dy once for Christ if it might be I could wish I might dy a thousand deaths for him †Masons Acts of the Church pag. 274. If every hair of my head were a man I would suffer death in the faith I am in said John Ardly a Martyr in Queen Maries dayes Thus hath the love of Saints towards Christ been strong as death and so must ours if we would love him aright Sect. 4. I Have been larger here then was at first intended and yet before I leave it I must crave leave to answer a double Objection Object 1. If this be so that we must love Christ above our lives if we would be his Disciples indeed then it seems there are none true Saints but such as are also Martyrs Answer It is so a See Pinks Trial pag. 44 45 c. but then you must thus distinguish There is Actual and Habitual Martyrdom 1. Actual then life is really laid down for the sake of Christ and his Gospell Such Martyrs have those been who in all ages generations have sealed the Truth with their blood and stood unto their profession of Christ even to the suffering of death from the hands of violent and bloody men 2. Habituall when there is Praeparatio animi a Readinesse of mind to lay down our life for Christ whensoever he shall call for it When there is faith enough to encourage and love enough to constrain us to be Martyrs if the honour of our Profession should require it Such a one was Paul who was ready to dy at Jerusalem for the Name of Christ as you have heard before Now there are none true Saints who are not Habituall Martyrs at least and Actuall too when they are called unto it They do not love Christ as they ought who do not love him a ove their lives so as actually to lay them down for his sake when he doth call for them and to be habitually disposed so to do if he should call for them Indeed Christ doth not alway put his followers upon such an expence as to lay down their lives for him he doth not alway call them to be Actuall Martyrs bâ—t yet it will concern every one who professeth the Name of Christ to looke that he have alway this habitual preparation of mind 1. Because these are the terms of Christianity at all times even in the most calm and serene estate of the Church in which if a Christian find not his heart disposed to lay himself and all that is near and dear to him even his life at the feet of Christ to serve his interest and promote his Glory he hath reason to question the truth of his profession 2. Because those things which have come from the mouth of Christ to this purpose in the Gospell have not come from him as Counsels of Perfection which concern only some particular persons who aim at an higher degree of Glory in the world to come than others have as the Papists would bear us in hand but as Precepts of Necessity which concern every one as if you look into the chapter so often mentioned Luke 14. Those words ver 26.33 were spoken to the great multitudes which followed Christ as appears from ver 25. and they run generally without exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If any man ver 26. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one of you ver 33. Nor do b Those forementioned p. 60 the grounds and reasons of loving Christ above all concern some only or some above others but all equally and indifferently and therefore there is no colour of pretence to think that some only are obliged by it 3. Because times and the state of things quickly change and alter nor doth the Church ever enjoy such a calm but a terrible storm may arise unexpectedly and quite dash it away and therefore there is no man though born in the most peaceable time of the Gospell but e're the glass of his life be run out he may meet with a fiery tryall And seeing this hath been the way of his providence towards the best of Churches and Saints what reason have any to expect exemption Shall the Earth be forsaken for us or the Rock removed out of his place as he in Job cap. 18.4 4. Because what ever indulgence and abatement may be given to the Church wherein you live yet as particular Professors and Christians though you live and dy during the publick tranquility of it yet you may be privately brought to that plunge that you must either hazard your life or else in some fearfull manner against your Conscience dishonour and deny Jesus Christ As may be the case of Merchants who travell into forein parts and may suddenly fall into such hands as may force them to deny Christ or dy for him Yea at home many may take away our lives who cannot take away our other contentments as Romish Assassinats have deprived Kings of their lives when they could not of their Kingdoms It is certain that whosoever cares not for his own life is master of another mans and by consequence of his Religion if he love his life above it How easie were it they are the words of the forecited reverend Author for a Ruffian that had no Religion of his own to pull such a one into a corner and with a naked blade to make him forswear his Religion as often as he pleased yea if the trick were in use such a one might be robbed of his Religion upon the highway seeing any man that were so disposed
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
g Grot. in loc offering himself up to God as a sacrifice but for our sakes that we also might be sanctified Joh. 17.19 Why did he give himself for us and bear our sins in his own body on the Tree but that he might sanctifie and cleanse us that we might be presented glorious without spot or wrinkle that we might be holy and without blemish Ephes 5.25 26 27. That he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works Tit. 2.14 That we being dead to sins should live unto righteousness 1 Pet. 2.24 Why did he rise again but that he might be Lord of dead and living Rom. 14.9 and that we might bring forth fruit unto God Rom. 7.4 Why is he sent to any people in the Ministry of the Gospel but to bless them in turning them from their iniquities as Acts 3.26 Indeed what is the end of the whole work of our Redemption from first to last but that we being delivered out of the hands of our enemies might serve him without fear in holiness and righteousness before him all the days of our life Luke 1.74 75. Now what a shame would it be for Christians by sin and disobedience to frustrate this end of Christs love in dying for us and as much as in them lyes to make the Cross and Redemption of Christ to be in vain and of none effect 2. Without this you make void your own profession your Christianity falls to the ground as a thing of nought in respect of truth and reality and in respect of profit and benefit to your selves Let every one that nameth the Name of Christ sayes the Apostle 2 Tim. 2.19 that professeth himself to be a Christian that being asked to whom he belongs owns Christ for his Lord and Master glorieth in and boasts of that relation let every such a one that would be in deed and in truth what he says and shews he is in word and tongue depart from iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him be an h Melius est Apostatam esseinferni impietatis quà m coeli pietatis Luth. Loci com Clas 5. p. 116. Apostate make and maintain the greatest distance from sin and iniquity Let him avoid it not pass by it turn from it and pass away as the Wise man expresseth it Prov. 4.15 Otherwise though he have a name to live he is dead Rev. 3.1 He is a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outwardly not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inwardly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Letter not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit as the Apostle phraseth it Rom 2.28 29. the shadow of Christianity he may have but wants the substance he may have a profession but wants power which is all in all in Religion and so is nothing at all in Gods account An Idâ—l is nothing 1 Cor. 8.4 and a formal Christian is no more a painted Image without life having eyes bâ—t sees not feet but walks not Such as call themselves Christians and are not so â—ndeed destroying the power and vertue of that hâ—ly Name by their wickednesse as i Nos qui nos Christianos esse dicimus perdimus vim tanti nominis vitio pravitatis Salv. de Gub. Dei lib. 3. p. 99 Salvian speaks for a k Nomen sine actu officio suo nihil est Idem p. 100. name is nothing no not the name of Christian without duty and action answerable thereunto l Christi nomen induere non per Christi viaÌ„ pergere quid aliud est quà m praevaricatio divini nominis Cypr. de Zelo mihi pag. 373. They are meer cheats in Religion and and prevaricators of the name of Christ who calâ— themselves Christians and yet walk not the way of Christ sayes Cyprian Whatever amiableness there be in the name of Christ and the profession of Christianity there is none at all in those who are without holiness and obedience they are but Sues cum ornamento as m Salvian ubi suprà p. 101. Salvian phraseth it Swine still though deckt and adorned nay they are odious and loathsome They who profess to know God and in works deny him are abominable Tit. 1. ult A Christian living in sin and serving his lusts is a horrible spectre yea a monster in the account of God sayes n Christianus in peccato vivens concupiscentiis suis serviens horrendum spectrum imò monstrum censetur coraÌ„ Deo Dav. in Col. p. 206. one of our own Thus you see that without holiness men make void the truth and reality of their Christianity and for profit and benefit they are like to receive none by it Our happiness sayes o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat Epist ad Magnes p. 52. a Father stands not in being called but in being Christians and therefore it becomes us to look that we be not only Christians in name but in reality p Si vita Sanctorum nobis deerit appellatio Sanctorum nihil proderit Dav. in Col. p. 9. Nihil prodest nomen sanctum habere sine moribus Salv. de Gub. Dei lib. 3. p. 99. The name of Saints will be of no advantage to those who live not Saint-like holy lives Christ will profit that man nothing who is Sine Christo Christianus bearing his Name without participating of his Nature and doing his will q Professio externa nihil prodest si adsint mala opera Qui se Christi esse dicit ut vere cum suo bono talis sit longè absit à vitâ impurâ Al os quà m tales Christus non agnoscit Grot. in 2 Tim. 2.19 An outward profession avails not if accompanied with wicked practices He that sayes he is Christs that he may be so indeed and to his own advantage must keep at the greatest distance from an unholy life for none but such doth Christ acknowledge for his own The unprofitableness of such mens Religion may appear from an induction of such particulars as these for 1. It leaves them short of acquaintance with Christ They who have truly learned Christ have been taught to put off the old man with his deceitful lusts and to put on the new man which after God is created in righteousness and true holiness Ephes 4.20 21 22 23 24. Hereby we do know that we know him if we keep his commandments He that saith I know him and keepeth not his commandments is a lyar and the truth is not in him 1 John 2.3 4. Again 2. It leaves them short of relation to him and interest in him They are not Christs for they who are Christs have crucified the flesh with the affections and lusts Gal. 5.24 They are not the friends of Christ for they who are such do keep his commandments John 15.14 Again 3. It leaves them short of union with Jesus Christ for If any man be in Christ he is a new creature 2 Cor. 5.17 he walks as Christ
also walked 1 John 2.6 and that is not after the Flesh but after the Spirit for the law of the Spirit of life in Christ Jesus sets them free from the law of sin and death Rom. 8.1 2. Again 4. It leaves them short of communion and fellowship with Jesus Christ for those only have fellowship with him who walk in the Light as he is in the Light but if we say that we have fellowship with him and walk in darkness we lie and do not the truth 1 John 1.6 7. Now how vain and unprofitable must that mans profession needs be which leaves him thus without Christ without the true knowledge of him relation to him union and communion with him surely it will never be available to salvation and therefore no wonder if 5. It leaves them short of acceptance with Christ at the last day and admission into glory for as the Scripture testifies Mat. 7.21 22 23. there be many who cry Lord Lord make a fair outward shew and profession who for want of doing his will seconding that profession with power and practice shall be turned off with a Non novi vos I know you not among the workers of iniquity 3 Without this your profession will but tend to agravate your sin and condemnation 1. Your Sin This reflects the greatest dishonour upon Christ and Religion for the Name of Christ is blasphemed among the Gentiles through such as these Rom. 2.24 and the way of truth is evil spoken of 2. Pet. 2.2 The unholy lives of Christians open the mouths of Turks and Infidels to speak against Christ and Christianity Lo these are they that worship Christ their religion is such as the professors are and as the Disciples are such is their Lord and Master as the worshippers are such is he who is worshipped by them as r Ecce quales sunt qui ChristuÌ„ colunt Talis profecto secta est quales sectatores Aestimari de cultoribus suis potest ille qui coliâ—ur Qâ—â—andò â—â—â—m bonus Magister est cujus tam malus videmus esse Discipulos Salv. de Gub. Dei lib. 4. pag. 149. Salvian brings them in blaspheming Thus they increase their own personal guilt by way of participation the guilt of others blasphemies redounding upon them by whom they were occasioned This makes Christians to be worse than Heathens for Thereby as the same s Ex hoc ipso utique deteriores sumus barbaris si non meliores sumus qui meliores esse debemus Criminosior enim culpa est ubi honestior flatus Salv. ibidem p. 133. Salvian excellently we are worse than they if we are not better because we should be better for the more honourable any mans state is the more criminal is his fault And again a little after t Nos qui Christiani esse dicimur si simile aliquid barborum impuritatibus facimus graviùs erramus Atrociùs enim sub sancti nominis professione peccamus Ubi sublimior est praerogativa major est culpa ipsa enim errores nostros religio quam profitemur accusat Salv. ibid. p. 154. If we who are called Christians do any thing that is like to the impurities of Heathens we err worse than they for we sin the more fouly under the profession of a holy Name where there is the higher priviledge there is the greater fault for that Religion which we profess doth accuse the offences which we commit 2. Your condemnation Such as professe to know Christ and yet in works deny him as they contract a greater guilt so they do deserve and incurre a greater and a sorer punishment The higher any are raised towards heaven by profession and priviledges the lower shall they be cast into hell if they walk not up thereunto This is the condemnation the very emphasis of damnation the sting of hell that light is come into the world and men love darkness rather than light John 3.19 It had been better for such not to have known Christ and the way of righteousness than to walk contrary thereunto 2 Peter 2.21 Tyre and Sidon Sodom and Gomorrah will fare better in the day of Judgment and meet with an easier Hell than such shall Mat. 11.21 c. Their holy name increaseth their guilt and their profession of goodness makes their wickedness the more damnable as u Magis damnabilis est malitia quam titulus bonitatis accusat reatus impii pium nomen Salv. lib. 4 de Gub. Dei p. 154. Salvian observes Now that this may never be your case 1. Dwell upon the Love of Christ in Redeeming of you by Meditation till you be constrained by the Argument that it carryes along with it to hate and avoid all sin and to yield up your selves sincerely to his service Set your selves therefore to meditate how far his love carried him in doing and suffering for you Consider his Incarnation Life Death remember that it was sin which put him to all that paine and trouble that labour and sorrow which he endured that the removing of this evil of sin made him so willingly undergo all that evil of suffering which you read of And then As to Sin reason thus with your selves Was sin the great cause and instrument of Christs death were my sins the cords that bound him the whips that scourged him the thorns that wounded him the nails that fastned him the spear that pierced him and fetcht his heart-blood from him and shall I love the sins that kil'd my Saviour shall I use them kindly who thus abused him God forbid I would not embrace him as a friend who had slain my Father nor hug in my bosome that Serpent which had stung my friend to death and shall I entertain and cherish sin which hath dealt worse than so with my everlasting Father my best Friend far be it from me Again Did Jesus Christ do and suffer all this out of his love to me but extream hatred against sin and shall I so ill requite his love as to love that which he hated Did he come to take away sin and shall I resume and embrace it was he sent to condemn it and shall I justifie it was he manifested to destroy the works of the Devil and shall I save them did he die for sin x Clarks Lives quarto p. 189. The Glory of their times p. 471 and shall I live in it was he cut of to finish transgression and make an end of sins and shall I continue in sin that grace may abound doth he make daily approaches to me to turn me from mine iniquities and shall I as constantly return to them God forbid Methinks the consideration of these things should set a Christian as far from sin as Anselme was who said x That if he should see the shame of sin on the one hand and the pains of hell on the other and must of necessity choose one he would rather be trust into hell without sin than go into heaven
with sin And for Service reckon thus with your selves If the Lord Jesus hath thus loved me to suffer such indignities and hardships for me and bestow so many so great so wonderful blessings upon me surely I owe the greatest love duty and obedience to him y Sanè etiamsi millies pro ejus gloriâ possem sanguinem fundere mille annis maximos labores subire ne millessimaÌ„ partem vel unius beneficii possem compensare c. Less de Sum. bono lib 4. c. 4. p. 577. Surely were I able a thousand times to shed my blood for his glory and to undergo the hardest labours a thousand years I were never able to make a compensation for the thousand part of one of his benefits because all his benefits are of infinite worth and were we able to give it would require infinite love and service at our hands But because we cannot do that I firmly resolve to do that which I easily may through his assistance and wherewith the Divine goodness is well pleased namely with all care to keep all his Commandments so that I will rather die than wilfully break any of them yea I will devote my whole life to his service that all my thoughts words and actions may be directed to his glory Thus reason your selves into the obedience and service of Jesus Christ by the consideration of his great love towards you in being humbled and becoming obedient to the death of the Cross for you 2. Draw forth by faith the Power of Christs love in dying for you and rising again for the bringing you into conformity thereunto By faith believe that there is such a power and apprehend and apply it to your selves till you find That you are planted toge her with Christ in the likeness of his death and resurrection Rom. 6 5. So that what was done in him naturally and properly be done in you by way of Analogy and Proportion as z Quod in Christo sactum est per naturam id in nobis fieri intelligit per analogiam proportionem Chrys in loc Chrysostome expounds these words That as he died a true naturall death for sin by a real separation of his soul from his body so you may dy a true spiritual death to sin by a real separation of your souls from the body of sin not from this or that member but from the whole body and every member For a Non mundatur nisi qui omnibus peccatis renunciavit Quis enim mundum dixerit hominem qui vel in unâ tantùm cloacâ volatetur Paris de virtut cap. 22. as none will account that man clean who is found wallowing but in one filthy sink so neither is that Christian clean who hath not renounced all his sins As his was though violent and painful yet voluntary death he gave himself for â—our sins Gal. 1.4 and laid down his life freely John 10.17 18. So though in the mortification of your lusts you offer violence to them and suffer pain in your selves many an agony and soul conflict yet your dying to sin must be voluntary and the sacrificing of your lusts a freewill offering to the Lord. That as his Resurrection was to a new life so you may be raised up from the death of sin to walk iâ— newness of life Rom 6.4 having a new principle the Spirit and not the flesh a new rule the word and not the world a new end not your selves but God the praise and glory of God Phil. 1.11 For so Jesus Christ in that he liveth he liveth unto God Rom. 6.10 b In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza renders in gloriam thinking that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that the Apostle intends by this clause to set forth the final cause of Christs resurrection which is the glory of the Father vide Bez. in loc To the glory of God the Father v. 4. As he being raised from the dead died no more death hath no more dominion over him v. 9. So you being raised from sin may no more be turned to folly sin may have no more dominion over you Thus conform your selves to Christ in his death and resurrection which because you cannot do of your selves by your own power exercise faith on the operation of God in raising of Christ from the dead till you come to know experimentally the power of his resurrection feeling the same power put forth in your selves for the raising you up to newnesse of life and making you conformable to his death So much for that second Direction concerning your knowledge of the love of Christ that it be effectuall There is yet one more which is this CHAP. XI Direct 3. That it be a progressive knowledge 3. LOok that your knowledge of the love of Christ be Cognitio progressiva a progressive knowledge and that in two respects Sect. 1. 1. IN respect of your selves In respect of our selvs Be not content that you have a true knowledge of Jesus Christ and his love nor take up your rest in any measure of that knowledge to which you have already attained but labour to abound and increase more and more Do you know the love of Christ with an affectionate and effectuall knowledge as you have been directed yet stay not here but go on to know him and it more affectionatly so as to love him more abundantly to desire him more ardently to delight in him more contentedly to trust in him more firmly and to fear offending him more solicitously go on to know him more effectually so as to apprehend his love more confidently and apply it to your selves more assuredly to admire it more humbly to be more cordially and fruitfully thankfull for it to be further removed from sin even the least appearance of it and more devoted to his service standing compleat and perfect in all the will of your God To this purpose consider 1. That it is the property of every true Christian thus to grow and encrease more and more The path of the just is as the shining light that shineth more and more till it be perfect day Prov. 4.18 The righteous shall hold on his way and he that hath clean hands shall wax stronger and stronger Job 17.9 You cannot evidence that you know Christ at all in truth unlesse you grow in the knowledge of him for Then shall we know if we follow on to know the Lord Hos 6.3 Thus the Apostle Paul sayes of himself Phil. 3 12 13 14. Not as though I had attained either were already perfect but I follow after if that I may apprehend that for which also I am apprehended of Christ Jesus Brethren I I count not my self to have apprehended but this one thing I do forgetting those things that are behinde and reaching forth to those things which are before I presse toward the mark for the prize of the high calling of God
before his Nat. Hist confess by whom I have profited The reason of the silent Dedication foregoing made to many Friends in general without mention of any one in particular if any be inquisitive about it was this because that * The Lady Mary Lister Relict of Sir William Lister of Thornton in Craven in Yorkshire who exchanged this life for a better Aug. 14. 1664. truly honourable person to whom it was intended * Isa 57.2 was entred into peace and brought to rest in the bed of silence before I could get it published and thereby made uncapable of it but infinitely to her advantage who I verily believe was taken from studying to know the love of Christ on Earth that she might be filled with all the fulness of God in Heaven where I leave her and having given this account of my self I shall add what I have to say concerning the present work and its this It was never intended to please the captious but to profit the conscientious nor to tickle the fancies of the curious but to warm the hearts of the devout and pious and therefore I have studied * Nos qui rerum magis quà m verborum amatores utilia potiùs quà m plausibilia sectamur c. in scriptiunculis nostris non lenocinia esse volumus sed remedia c. Salv. de Gub. Dei Praes p. 2. sound matter rather than fine words and to be profitable rather than plausible So that if you are nice and delicate and seek after strong lines quaint expressions high notions and * 1 Cor. 2.4 the enticing words of mans wisdom here is not for you but if you are serious and sollicitous for savoury and wholsom Truths these I can promise you which meeting with a quick appetite and good digestion may through the blessing of God to be * John 6.63 Spirit and life to your souls And that they may be so I would advise every one of you that when you begin to read this Book you would at least send up some short Ejaculation to that God * Hos 14.8 from whom all our fruit is found that there may be a blessing in it to our selves and all others into whose hands it shall come in the attainment whereof I shall think my labour well bestowed and abundantly recompensed especially if you will gratifie with your remembrance at the Throne of Grace the unworthy Author who is Your Servant for Jesus sake PETER WILLIAMS YORK December 24. 1664. The Contents of the Book CHAP. I. Sect. 1. THe coherence of the Words Page 1 Sect. 2. The several Readings Page 2 Sect 3. The meaning of the Words Page 6 The Objections answered which are made against the sense asserted Page 10 Sect. 4. The sense of the Apostles Prayer Page 13 Three Observations raised ibid. CHAP. II. The first Observation Page 14 Sect. 1. An Introduction to the handling of it ib. The Method propounded Page 15 Sect. 2. What love is here meant in general Page 16 More particularly ibid. Sect. 3. The three first particulars Page 18 Sect. 4. The fourth particular Page 20 Sect. 5. The fift particular Page 23 Sect. 6. The sixth particular Page 25 CHAP. III. The greatness of Christs love confirmed by Arguments Page 27 Sect. 1. The first Argument ibid. Sect. 2. The second Argument Page 30 Sect. 3. The third Argument Page 34 Sect. 4. The fourth Argument Page 40 CHAP. IV. Sect. 1. The fifth Argument Page 51 Sect. 2. The sixth Argument Page 54 Sect. 3. The seventh Argument Page 61 Sect. 4. The eighth Argument Page 63 CHAP. V. The Application of the first Vse for exhortation to labour to know this love of Christ Page 67 Sect. 1. The Preface to the handling of it ibid. Sect. 2. Directions about our knowledge of Christs love 1. That it be an affectionate knowledge Page 71 Sect. 3. The first Branch of the first Direction That it be a knowledge accompanied with love to Christ Page 73 CHAP. VI. Reasons why we should love Christ Page 75 Sect. 1. The first Reason ibid. Sect. 2. The second Reason Page 78 Sect. 3. The third Reason Page 88 Sect. 4. The fourth Reason Page 98 CHAP. VII Rules for our love to Christ Page 103 Sect. 1. The first Rule about the Manner ib. Sect. 2. The first Branch of the first Rule That it be sincere Four Characters of sincere love Page 106 Sect. 3. The second Branch of the first Rule That it be stedfast and constant Wherein this constancy appears Page 112 CHAP. VIII Tbe second Rule The Measure Page 113 Sect. 1. Christ to be loved above enjoyment Page 114 Sect. 2. Christ to be loved above Relations Page 118 An Objection answered ibid. Sect. 3. Christ to be loved above our lives Page 125 Sect. 4. Objections answered Page 134 CHAP. IX The third Rule about expressing our love to Christ Page 145 Sect. 1. By love to all men Page 146 Sect. 2. By love to the Saints especially Page 149 Sect. 3. Mutual love commanded by Christ Page 157 Sect. 4. Christs Prayer for it Page 165 Sect. 5. One main end of instituting the great Ordinance of the Supper Page 172 CHAP. X. The second Branch of the first Direction Let your love run to him by desire and rest on him by delight Page 182 Sect. 1. Desire after Christ ibid. Sect. 2. Rest on him by delight Page 185 Sect. 3. Let trust and fear be attendants Page 191 Sect. 4. Objections answered Page 194 Sect. 5. Objections answered Page 199 CHAP. XI The second Direction about our knowledge of Christs love That it be an effectual knowledge Page 201 Sect. 1. By way of Application with experience and assurance to our selves Page 201 Sect. 2. By way of Admiration Page 208 Sect. 3. By way of Gratulation Page 213 Sect. 4. By way of Obligation Page 216 CHAP. XII The third Direction That it be a progressive knowledge Page 232 Sect. 1. In respect of our selves Page 233 Sect. 2. In respect of others Page 241 CHAP. XIII General motives to know this love of Christ Page 246 Sect. 1. The double evidence that it carries with it Page 247 Sect. 2. The influence it hath Page 251 Sect. 3. A Question answered Page 255 Sect. 4. The second Vse for Caution Page 264 Sect. 5. The last Vse for consolation Page 271 The transcendency Of CHRISTS Love towards the Children of Men. EPHES. 3.19 The former part of the Verse And to know the love of Christ which passeth knowledge CHAP I. Sect. 1. THese words are a branch of the Apostles Prayer for the Ephesians The coherence of the Text with the Verses foregoing begun at the fourteenth Verse and reaching to the end of the Chapter made indeed upon design but a holy and good one viz. To prevent their fainting at his present tribulations for the Gospel v. 13.14 I desire that you faint not at my tribulations for you which is your glory For this cause I bow my knees unto the