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
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.
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
lovely and delectable And indeed so he is If there be any thing unlovely in him do not love him but because he hath Omnes rationes amabilitatis he is maximè diligibilis as the Schoolmen speak He is most to be beloved because he hath all grounds of amiablenâ—ss in him What is it which is most taking with you which is not in him 1. Is it Beauty He is white and ruddy the chiefest the Standard-bearer among ten thousand Cant. 5.10 Fairer than the Children of Men Psal 45.2 h Pulchritudinem Christi fuisse eximiam omnimodam dubitare nesas est Rivet in Psal 45. pag. 214. Fol. It s a hainous and detestable thing to doubt of his excellent and perfect beauty He is the brightness of his Fathers glory and the express Image of his person Heb. 1.3 2. Is it Riches He is proprietor and possessor of unsearchable riches according to the Apostle Ephes 3.8 He is appointed Heir of all things Heb. 1.2 3. Is it Honour God hath highly exalted him and given him a name above every name Phil. 2.9 higher than the Kings of the Earth Psal 89.27 King of Kings and Lord of Lords is the Name written on his Thigh and Vesture Rev. 19.16 The Lord of Glory as he is called in 1 Cor. 2.8 The King of Glory as David styles him Psal 24.7 that is a most glorious Lord and King by an usual Hebraisme 4. Is it Power and Authority All power that is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belong both to him as those places intimate authority is given to him in Heaven and Earth Mat. 28.18 he hath a power whereby he is able to subdue all things to himself Phil. 3.21 5. Is it great Wisdome and Vnderstanding In him are hid all the treasures of Wisdome and Knowledge Col. 2.3 He hath not a little Wisdome but treasures of Wisdome all the treasures of Wisdome 6. Is it Goodness of disposition He may be better than Titus Vespatian called Deliciae generis humani The delight and darling of mankind How earnestly doth he invite and beseech poor sinners to come in to him that they may be saved Isa 55.1 c. Mat. 11.28 2 Cor. 5.20 Vide Watsons Sermon of Christs loveliness passim How patiently doth he wait for their acceptance of his offers of grace Rev. 3.10 even till his head be filled with dew and his locks with the drops of the night Cant. 5.2 How readily doth he embrace and heartily welcome those who come in to him though they have been Prodigals and stood out long against his entreaties Luke 15.20 c. How sadly doth he resent the delayes and denyals of obstinate sinners with sorrow in his heart Mark 3.5 with tears in his eyes Luke 19.41 and lamentable complaints in his mouth Verse 42. Mat. 23.37 John 5.40 all which shews what a gracious disposition he is of 7. Is it Sweetness of Conversation That which was said of Saul and Jonathan 2 Sam. 1.23 They were lovely in their lives is much more true of Christ His life was purer than the Sun-beams as Chrysostome speaks his life was a fair Copy without any blot his lips never spake a word amisse Psa 45. Luke 4.22 John 7.46 his feet never did tread one step awry he went about doing good Acts 10.38 his whole life was a pattern of good works 8. Is it Vsefulness to others Herein he is most eminent He is our Light The Sun of Righteousness more useful than the Sun in the Firmament Mal. 4.2 He is our Life our life of grace and comfort here springs from him John 1.16 Luke 2.25 and so doth our life of glory hereafter Col. 3.4 John 17.22 24. In a word He is our All. i Omnia ad salutem necessaria in omnibus fidelibus sanctificatis Christo copulatis Dav. in Col. p. 306. All that is necessary to salvation in all the faithful that are sanctified and united to him Col. 3.11 k Watsons Sermon on the Text. p. 420. All good is eminently in him and all good is conveyed derivatively from him He is made unto Believers a Paradise a Tree of Life a Jewel a Crown c. yea l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Hom. 31. mihi p. 410. All in all as Macarius speaks Even Christ crucified though to the blind world the greatest stumbling block and Rock of offence yet to them who have their senses rightly exercised to discern him is most amiable When he is to the Jews a stumbling-block and to the Greeks foolishness even then to them who are called both Jews and Greeks it is Christ the Power of God and the Wisdome of God 1 Cor. 1.23.24 which made the Apostle resolve to know and to glory in nothing but Christ crucified the Cross of Christ 1 Cor. 2.2 and Gal. 6.14 The more bloody he was for us the more lovely should he be to us because therein he shewed most love to us m Sihs Bowels open'd p. 374. By how much the more he was abased for us this makes him the more lovely that out of love he would abase himself so low When greatness and goodness meet together how goodly is it And likewise because from hence ariseth our greatest benefit and advantage Christs Cross is our Crown his Passion the ground of our hope and expectation his shame our glory his pain our ease his curse our blessing his stripes our healing his confinement our liberty his condemnation our justification his suffering our reigning his death our life for his Cross was the atonement of Divine wrath the condemnation of sin n â—â—ux Christi est clavis Paâ—adisi Damasc the opening of Heaven which was shut against us Well then lay these things together and if it appear that Jesus Christ is thus lovely there is no question but he deserves to be loved by you especially if you take in the other consideration upon which he deserves your love and that is 2. Upon the account of his love to your selves It 's true o Tam bonus est pulcher in se Deus ut licet non amasset nos nec benefecisset nec fecisset amandus esset supra omnes ematores benefactores conditores nostros imo etiamsi adisset nos malefecisset Nâ—irem de Adorat in Spir. Verit. p. 369. that Christs goodness and amiableness is such as that it deserves our love though he had never loved us nor done good to us yea after he hath loved us p Quia bonus est in se D us plus debemus amare quam quia nos amat benefacit Idem p. 375. we ought to love him more because he is good and amiable in himself than because he loveth us and is beneficial to us But though the loveliness of Christ be sufficient to deserve our love and we can never love him at so high a rate as his amiableness deserves
and dearliest loved by us so as that when it comes to this that we cannot enjoy both to leave them and cleave unto Christ to undervalue any advantages which we may have by them in comparison of those which come by Christ and to be hardned against all their tears entreaties and offers which tend to the keeping or drawing us from His service Thus have the Saints loved Him Hierom deserves to lead the way in the instances which shall be produced for that noble resolution recorded of him in these words * Clarks lives part 1. p. 132. If my Father stood weeping on his knees before me and my Mother hanging on my neck behind me and all my Brethren Sisters Children and Kinsfolk howling on every side to retain me in a sinfull life I would fling my Mother to the ground run over my Father despise all my Kindred and tread them under my feet that I might run to Christ When †Clarks â—n â—rtyrol â—g 93 94 Saturus a nobleman in Africk was threatned by Genserick that if he would not turn Arian he should forfeit his house and goods that his Children should be sold and his Wife given to the Camel-driver his Wife hearing of her doom went to him with her garments rent her hair disheveled her Children at her heels and a sucking infant in her hands whom casting at her Husbands feet she said to him Have compassion of me thy poor Wife and of these thy Children look upon them let them not be made slaves let not me be yoked to a base marriage that which thou art required to do thou dost it not willingly but by constraint and therefore it will not be laid to thy charge But he gave her answer in the words of Job Thou speakest like a foolish Woman Thou actest the Devils part If thou lovedst thy Husband thou wouldest never seek to draw him to sin which will prove the second death I am resolved therefore as my Lord commands me to forsake Wife Children Lands House c. that I may be his Disciple Thus * Idem p. 249. George Carpenter a Bavarian Martyr said to one that came to him in prison and bad him recant his errors that he might return to his Wife and Children My Wife and my Children are so dear to me that they cannot be bought from me with all the riches and possessions of the Duke of Bavaria but for the love of my Lord God I willingly forsake them all Thus †Masons Acts of the Church p. 332. Richard Woodman an English Martyr being perswaded by the Bishop of Chichester to look to his Wife and Children answered God knoweth how dearly I love my Wife and Children in him but they are in Gods hands and I have them as if I had them not but regard the pleasing of God more than all other things * Clarks English Martyrol p. 211. A poor woman in Cornwall another Martyr in Q Maries time being bid by the Bishop to remember her Husband and Children answered I have them and I have them not whilest I was at liberty I enjoyed them but now standing here as I do in the cause of Christ and his truth where I must forsake Christ or my Husband I am content to stick to Christ only my heavenly Spouse and to renounce the other Many other such Testimonies might be produced but I shall close with that of one †Wards Life of faith in death among his Sermons p. 162. Kilian a Dutch Schoolmaster who to such as asked whether he loved not his Wife and Children answered Yes If all the world were gold and were mine to dispose of I would give it to live with them but yet my soul and Christ are dearer to me than all And thus must we love Christ if we would love Him aright when we are called to it as they were I shall conclude this branch with that notable saying of the same Author who ended the former * Fligeâ—dis est magis totum muadum habere contrariuÌ„ quà m Jâ—suâ— ossâ—â—sum 〈◊〉 oâ—â—â—bus Câ—â—â—â—â—â—â—is sâ—â— fesâ—s solus dilectus specialis Diligantur omnes propter Jesum Jâ—â—â—s aâ—â—â—em propter seipsum Solus Jesus Christus est singulariter aâ—â—â—lus qui solus bonus fidelis prae omnibus invenitur amicis A. Hemp. de Imit Christi lib. 2. cap. 8. pag. 114. It is more eligible to have the whole world against us than to have Jesus Christ offended and therefore among all that are dear unto you let him alone be your beloved in a special manner Let all others be loved for his sake but he for his own sake Jesus Christ alone is singularly to be loved who alone is found good and faithfull above all other friends Sect. 3. 3 LOve Jesus Christ plusquam te More than thy self than thy own life Above our own lives This is one of the things which our Saviour requires us to hate if we would be his Disciples indeed in the place forementioned Luke 14.26 If any man come to me and hate not besides Father and Mother c. as before even his own life he cannot be my Disciple The meaning whereof is this When we cannot preserve our life without being treacherous to Christ renouncing our profession of him and quitting our affection and service to him we must so far hate our own lives as to part with them freely upon the hardest terms rather than forsake him Every Christian is bound to love his neighbour as himself Mat. 22.39 That is * Mant. on James p. 262. pursue his good with the same heart and in the same way that he would do his own But he must love his Saviour more than himself It s true †Caryll on Job Vol. 1. p. 240. that life is a mans most precious treasure and the most excellent thing in nature which every one loves so dearly and prizeth so highly as that * Nihil quicquam est carius pensiusque nobis quam rosmet ipsi Anl. Gel. Noct. Attic lib. 12. cap. 5. mihi p. 269. nothing is more dear and precious therefore will a man part with any thing with all things for the preservation of it 'T was a great truth though the Father of lyes spake it Job 2.4 Skin for Skin yea all that a man hath will he give fâ—r his life And yet this precious life so it is called Prov. 6.26 must be neglected under valued and parted with as a sacrifice when called for on Christs behalf When a Christian is driven to this straight that life and sin or death and Christ lie before him and one cannot be avoided death with Christ is to be chosen and preferred and life with sin against Christ is to be refused with abhorrency This is Christs demand and expectation from his followers nor is there any unreasonableness in it if we consider 1 That we owe our lives to Christ who laid down his life for us Caryll on Job Vol. 1. p.
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
he shews how himself and others came to be constrained by the love of Christ and that is by way of Argument The love of Châ—ist saiyes he constraineth us because we thus judge that if one died for all then were all dead and that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again As if he had said when we set our selves seriously to consider the love of Christ in the eminent greatness of it as carrying him to the Crâ—sse the Grave to Death for us we find out and conclude upon theâ—e two things 1. The miserable condition of the objects of it for if one died for all we determine thus That then were all dead y Morte scilicet peccati per quod irae Dei aeternisque poenis facti obnoxii quid enim attinebat pro omnibus mori nisi omnes reas mortis invenisset Calixt in loc dead in sin and thereby liable to the wrath of God and eternal punishment for why should he else die for all if he had not found all in a state of death 2. The Holiness of the end of it And that he died for all that they who live c. This is our holy reasoning and reckoning that the end of his love in dying for us was that they who live who by his favour and benefit are redeemed from warth and damnation should not henceforth live unto themselves not order their lives according to their own will nor serve the lusts and desires of the flesh but unto him that died for them and rose again that is be ruled wholly by his will and dedicate themselvs to his service living for his use and glory and renouncing whatsoever is contrary to him Now this says he constraineth us These are arguments so full and forcible that we are surrounded by them no gap left open for sin and licentiousness but we are wholly bound up and constrained in service obedience to him who hath thus loved us 2. By Power As there is an Argument in the love of Christ engaging Christians to holiness and obedience so there is a vertue and power flowing from thence which doth enable believers thereunto The death and resurrection of Christ wherein his love most eminently appeared is not only the meritorious and exemplary cause of our dying to sin and living to God but also the efficient cause of it by a secret power and vertue issuing from thence to those that believe z Nam ut humanitatem Verbo unitaÌ„ virtute Verbi excitavit à morte sic etià m nos sibi unitos insitos eâdem virtute exuscitat ad novam vitam gratiae Dav. in Colos p. â—07 For as the Humanity being united to the Word was by the power of the Word raised from the dead so those who are united to him and implanted in him are by the same power raised from the death of sin to the life of grace That there is such a power is clear from Phil. 3.10 where the Apostle shews that the height of his ambition was to know Christ yet not by a notional and empty but a powerful and effectual knowledge That I may know him and the power of his resurrection that is a Brinsley Mystical Implant p. 191. a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter And the fellowship of his sufferings b Calv. in loc Not only that which is external and stands in the bearing of the Cross but also that which is inward and stands in the mortifying of the flesh and the crucifying â—f the old man And this by being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conformis factus or Configuratus c Brinsley ubi suprà p. 132. Not conforming my self by way of imitation but being made conformable by a power out of my self the power and vertue of Châ—ists death d NaÌ„ quisquis hoc facit non idagit propriis viribus sed cum Christo sepultus est in Christo resurrexit est igitur in Christum insitus Spiritu Christi vivificatus Dav. in Col. p. 207. For whosoever conforms to Christs death and resurrection by dying to sin and rising again to newness of life doth it not by any power or ability of his own but is buried with Christ and raised in Christ and is therefore implanted into him and quickened by his Spirit Now this power and vertue is drawn forth from Christ by Faith as appears from Col. 2.12 Buried with him in Baptism wherein also you are risen with him through the faith of the operation of God who hath raised him from the dead In which words we have the outward Sign which doth represent a Christians communion with Christ in his death and resurrection and that is Baptism As also the inward Grace whereby a Christian comes to be really conformable to Christ in both by the death of sin and life of grace and that is Faith which is set forth both in it self as it is the Instrument whereby we become real partakers of the benefits of Christs death and resurrection which are signified in Baptism And also in its Author and Worker which is God called therefore Faith of the operation of God to distinguish it from a false faith of our own fancying and likewise in its Exercise for it pitcheth upon the power of God put forth in raising of Christ from the dead and thence derives a power for the raising of the soul from the sptritual death in sin to a spiritual life of grace that is the meaning of that clause which is added who hath raised him from the dead as the e Objectum particulare quod fides potissimùm hâc in re intuetur est Dei potentia excitans Christum ex mortuis pro salute nostrâ Dav. in loc p. 208. Reverend Davenant hath observed Now what is all this for Christians but to perswade you to labour after such a knowledge of Christ and his love as may be effectual to your Holiness and Obedience And I beseech you be not satisfied without it for 1. Without this you cross and thwart Jesus Christ in one main end and design of his love in undertaking acting and suffering for us which was not loosness and licentiousness but holiness and obedience that we might serve him as well as be saved by him and that we might be saved from sin as well as from wrath and from the filth and power of sin as well as the guilt and condemnation of it Why was he manifested in our flesh but to take away our sins and that hâ— might destroy the works of the Devil 1 John 3.5.8 Why was he called Jesus but that he mighâ— save his people from their sins as you find it f See Hopkins Treat on that Scripture Mat. 1.21 Why did he sanctifie himself by
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
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