despondency that we are able to lift up our heads and hearts with joy and exultation But whence comes it that Christians are so born up under their sufferings that they faint not why it is reducible to their experimentall knowledge of the love of Christ Because the love of Christ sayes he verse 5. is shed abroad into our hearts by the holy Ghost given unto us Which words are not to be referred to that which is next only but to all that went before It is a Christians sense and tast of the love of Christ through the effusion of it into his heart by the Spirit which keeps him from fainting o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd gloriantes cervices erigant caput attollant Harmar Lexic Etymol in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and makes him to glory in tribulation Sect. 3. Quest BUt how comes it that the love of Christ thus known and experienced is such a cordial against fainting under tribulations Answ This may be gathered from that which goes before where we have these grounds of it 1. Because the sting and bitterness of every suffering is taken away from them Guilt and Wrath are the things which make afflictions so painful and distastful as they commonly are it 's the feeling of the guilt of sin and fear of the wrath of God as mingled with their sufferings which so often affright men and make them to faint under them but now he who knows the love of Christ having apprehended it by faith and having the sense of it shed abroad in his heart by the Holy Ghost is justified and at peace with God thus he begins the Chapter Being justified by faith we have peace with God And the fear of Guilt being taken away by Justification and the fear of Wrath by Reconciliation he may well lift up himself in courage and confidence under whatever sufferings he meets with and say with Luther Feri Domine nam à peccatis absolutus sum Strike Lord for thou hast pardoned mine iniquities Nor is there any wonder to be made at their stability and stedfastness in this state of grace and peace from which all their afflictions and sufferings cannot remove them seeing they are brought into it by the hand of Christ By whom we have access or rather p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adducti sumus Bez. Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rectè vertit adductionem transitivè potiùs quaÌ„ absolute aditum Par. in loc are inducted in this grace wherein we stand verse 2. 2 Because those who have this sense of the love of Christ in their hearts are able to look through their tribulations to the great recompence of reward which they know will make abundant recompence for all at last Thus in the end of the second verse We rejoyce in hope of the gl ry of God The hope of the glory of God is an excellent means to keep a soul from fainting under tribulations This is a remedy of Christs own prescribing to his Disciples and all believers Fear not little flock it is your Fathers good pleasure to give you the Kingdom Luke 12 32. Let not your hearts be troubled in my Fathers house are many Mansions John 14.1 2. This hope the Saints have and thereby are kept from fainting yea made to rejoyce in all their tribulations 2 Cor. 4.16 17. For this cause we faint not For our light afflictions which are but for a moment work for us a far more exceeding and eternal weight of glory Whiles we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Looking by an eye of faith into another world they saw glory for afflictions a weight of glory an exceeding a more exceeding a far more exceeding weight of glory for light afflictions eternal glory for momentany afflictions and through hope of enjoying this glory after they had suffered a while here they were kept from fainting Nay it is said of the believing Hebrews That they took joyfully the spoyling of their goods how why as it follows knowing in themselves that they had in heaven a better and an enduring substance Heb. 10.34 Martyrs look not at their Cross but at their Crown sayes q Periculâ— non respicit Martyr coronas respicit Bas one of the Fathers Nor doth he feel his chains and torments upon his body whose mind is in heaven as r Nihil crus sentit in nervo cuâ— jus animus in coelo Tert. another speaks 3. Because of those excellent effects and fruits which such do find wrought and brought forth by their present sufferings Not only that which they have in hope but also what they have in hand not only their future glory but also their present improvement in grace by their tribulations doth keep them from fainting under them as the Apostle sets it forth by an excellent Climax verse 3 4 5. Knowing that tribulation worketh patience c. As ill as affliction and suffering is in it self and to wicked men it is of great advantage to the souls of the Saints and an happy exchange it is to part with outward comforts for spiritual graces But let us take a survey of the words you shall see what good fruit is brought forth from this bitter root Knowing See how he begins Not ghessing or thinking but knowing that is s Mâ—nt on James pag. 17. Either being assured from the Spirit teaching and the proof that hath been made by others and our selves Or distinctly considering by spiritual discourse acting our thoughts upon the nature quality of our sufferings the promises which are made to them That tribulation worketh patience Here is the first good fruit Tribulation worketh t In choataÌ„ augeat paulatim veluti conficiat Bez. in loc Significat reminchoatam provehere eò usque donec perficiatur Camor Myroth p. 259. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 increaseth perfecteth patience carrieth on to perfection that patience which is already begun as the word imports A strange Paradox that tribulation which is the cause of so much murmuring and impatience should work patience and yet so it is not in all but in the people of God not of it self but from the Spirit working by and with it And it 's an usual form of speaking in Scripture to ascribe that to the instrument which is proper to the efficient cause only u Ut autem medicus ex rebus venenatis noxiis componit saluberrima pharmaca ita Deus opt max. suâ sapientiâ ex afflictionibus quantumvis rebus malis praeclarissimas virtutes producit qualis est patientia P. Mart. in loc Thus as a Physician out of the mâ—st poisonous and hurtful things compounds very wholsom medicines the great and gâ—od God by his infinite wisdom doth produce even from afflictions which are evil in
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
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
of minds and friendly society Hence it is that all our Companies and Fraternities in Cities have their Guild-halls where they meet and â—â—asts likewise at certain times for the mainâ—aining of love and amicable correspondence Therefore this Sacrament was called by the Ancients Synaxis a collection gathering together or assembling the faithfull namely inâ—o thatVnity which Christ by his Merits â—urchased by his Prayer obtained and by â—is Spirit wrought in them 3. This makes that Sacrament agreeable â—o its Type the Jewish Passover which was not only a Feast of Remembrance but also a Feast of Love It was Commanded to be one whole Lamb and eaten in one Family and not to have one bone of it broken to signifie that there should be allVnity and no Schism or Rupture in the Church which is Christs Body The bread also was to be eaten without Leaven which might signifie how far they should be removed from the swelling of passion and sowreness of malice who did eat of the same unleavened-bread And the Apostle makes this application of it to Christians in reference to this Supper 1 Cor. 5.7 8. 4. The Rites in use among the Primitive Christians which were annexed to this Sacrament do clear this Their Holy Kisse Romans 16.16 which the Apostle St. Peter calls the Kisse of Charity 1 Peter 5.13 Their Love-Feasts Jude 12. which as x Caena nostra de nomine rationem sui ostendit vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id quod dilectio penes Graecos est Tert. Apol. cap. 39. p. 58 See Jenkins on Jude pt 2. p. 256 269 Tertullian observes carried their Nature in their Name called so to signifie and strengthen Love among Christians Their collections for the poor 1 Cor. 16.1 2. These were all in Testimony of Love and for the preservation of Charity among Christians 5. Our Saviour himself put this out of doubt for immediately before he ordained this Sacrament he gave his Disciples an Example of love in washing their feet which was for their instruction to teach them to love and condescend to one another John 13.15 You see by this that one end of the Lords Supper was for the advancement of love among Christians nor is there any sin more contrary to this Ordinance as y Non est peccatum Sacramento Eucharistiae aequè adversúm atque discordia Luth. Loci com clas 2. p. 141. Luther notes than dissention z Ushers Ser. before the Parl. on 1 Cor. 10.17 p. 8 9 p. 13. Christians therefore should remember that as oft as they come to the Lord table so oft do they enter into new bonds of peace and tie themselves with firmer knots of Love together this blessed Communion being a sacred Seal not only of the union which we have with our Head by Faith but also of our Conjunction with the other members of the body by Love And therefore it is a lamentable thing Dolendum quidem est quum nos pauci numero idem profiteamur Evangelium sacrae Coenae occasione quam praecipuum inter nos unitatis vinculum esse decebat in varias sententias distrahi Calv. Epist fol. mihi pag. 246. to behold how this Holy Sacrament which was ordained by Christ to be a bond whereby we should be knit together in unity is by Satans malice and the corruption of Mans disposition so strangely perverted the contrary way that it is made the principall occasion of that woefull distraction which we see among Christians at this day and the very fuell of endlesse strifes and contentions Beloved these things ought not so to be though so they have been and still are and Oh! that Christians would at length lay it to heart that Christs end and design in this Ordinance may be accomplished by their mutual love one to another and disappointed by their differences and dissentions Now lay all these together Christs Preaching and Prayer and Passion and appointing this Ordinance for the knitting of Christians hearts together in love and judge you whether they are not a sufficient obligation to all those who profess his Name have tasted of love from him and bear any real love to him again to see that they love one another with a pure heart fervently 1 Pet. 1.22 With the heart sincerely and unfeignedly without complement hypocrisie or dissimulation With a pure heart pure in it self being purified by faith Acts. 15.9 purified in obeying the truth through the Spirit 1 Pet. 1.21 pure in its love loving not for carnal but holy ends and seeking the soul-good of one another in the first place And all this fervently the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Leighs Crit. Sacr. Gerh. in loc p. 136. which notes both the Intention of love that it be with all the might and likewise the Extention of love that it be constant without cessation or interruption Thus should Christians love one another and that for Christs sake who hath deserved and doth expect it at our hands to whom we cannot better express our love at this distance than by loving those who stand in so near a relation to him and are placed in such vicinity to us that they may be called his Proxies to receive the fruits of our love to himself in his absence from us And therefore for a close give me leave to renew my Exhortation to you and to beseech yea conjure you in the words of the Apostle Paul to his Philippians Chapter 2. 1 2. If there be therefore any consolation in Christ if any comfort of love if any fellowship of the Spirit if any bowels and mercies fulfill ye my joy that you be like minded having the same love bring of one accord of one minde You see it's love and unity and unanimity the Subject which I have in hand which he exhorts unto and Oh! how eloquent and emphaticall how strong and cogent is he in those arguments which he useth for the pressing of it I am perswaded sayes b Reynolds Serm. on the place page 2. one that thâ—re is scarce in all the Scripture to be found an Exhortation wherein the duties required are set on with more invincible obsecration with more melting and conquering perswasion than in these words For the uniting of the Pilippians hearts sayes c Ut Philippensium animos componeret ôquam sacro fascino usus est Ipsa suada credo si loqui posset non potuisset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi quot verba tot tela quae nimirum animos nostros percellant sodicent lanâ—inent Mortoni sententia de pace procurand inter â—vangel pag. 25. another he useth a kind of holy charm and inchantment I believe Perswasion it self could not speak more perswasively where there are as many weapons as words able to work upon any heart not possest with an iron sinew Let us take a short view of his Arguments If there be any Consolation in Christ d Reynoâ—ds Ubi suâ—â—â— p. 27 c. Where is there Consolation
Iryn page 879. Grynoeus wrote in a Letter to Chytraeus a little â—efore his death where not only the wound of contention is cured but the scarr which is â—ere oft left upon the place is not to be seen â—here to disfigure the beauty of its rest and â—eace the consideration whereof hath made b Spero me brevi ex his rixis migraturuÌ„ esse ad Ecclesiam in quâ sine Sophisticâ Deus celebrabitur Melanct. Epist p. 224. Spero me brevi in Ecclesiam Coelestem migraturum esse procul remotam ab illis furiis quae nunc Ecclesiam horribiliter turbaâ—t Idem pag. 514. Cupio ex hâc vitâ migrare propter duas causas 1 Ut fruar desiderato conspectu Filii Dei Coelestis Ecclesiae 2 Ut liberer ab immanibus implacabilibus odiis Theologorum Melch. Ad. in Vit. Strigel p. 427. some pious precious souls weary of earth and willing to be dissolved wishing and desiring the wings of a Dove with the Prophet David Psalm 55.6 that they might flee away and be at rest in that place where there is a Rest remaining for the people of God as from all other evils so from this of divisions and dissentions among Brethren Heb. 4.9 And thus much shall suffice to have been spoken concerning the first Affection Love to the Lord Jesus on whom I have given the longer Attendance and served with the more solemnity because of her Royalty as Queen Regent in the soul As for the rest which are her Train of Handmaids waiting on her I shall dispatch them with the more ease and brevity yet can I not wholly omit them forasmuch as Love her self is not compleat without them Briefly thus CHAP. IX The second branch of the first Diâ—â—â—tion about 〈…〉 of Christs Love 2. LET your Love to the Lord Jesus run towards him by Desire and rest on him by Delight which a Amor currit per desiderium quiescit per gaudium it is proper for true Love to do Know him so as to love him and love him so as to desire him and delight in him Sect. 1. Thaâ—â—t be accompanied with Desire 1. LET your Love to Christ run towards him in desires earnest hungring and thirsting desires afterVnion and Communion with him The tidings which you have of him in his word as the Desire of all Nations b Whitak Serm. on the place p. 46. Haggai 2. 7. because of his desirableness in himself and in comparison of other things Cant. 5.10.16 Proverbs 3.15 because of the c Desideratus cunctis gentibus dicitur quoniaÌ„ omnes gentes illius adventu redemptione multùm indigebant unaquaeque res quasi pondere naturae appetit id quo maximè indiget Riber in loc absolute need which all have of him without whom they can neither live comfortably nor die happily as being without God and without hope so far as they are without Christ Ephes 2.12 and because of his desire towards them to do them good and communicate of his fulness to them Prov. 8.31 Cant. 7.10 this should render him desirable unto you whatever he is in the thoughts and esteem of the blind unbelieving world Isaiah 53.2 and should make him actually desired by you even by all of you that you may tast and see how good and gracious how loving and lovely he is Psalm 34.8 And every tast which any of you who know and love and believe in him have had of his sweetness and fulness should set you on longing for more not with pain as at first but with pleasure Know Christ therefore so as to love him and love him so as to d Amor est pondus animi quocunque fertur amore fertur animus in Deum tanquà m in centrum aeternae quietis Aug. de civ Dei lib. 11. ca. 28. p. 677. Less de sum bono lib. 2. cap. 11. p. 201 202. long after him long to know him more long to love him more long to enjoy him more on earth till your knowledge love and longing shall be perfectly satisfied in heaven e Sistitur appetitus in viâ satiatur in patriâ Indeed a Christians appetite is stayed with what he hath from Christ for a Viaticum in his present pilgrimage but it is not fully satisfied till he come home to his own Country and Fathers House in which respect our present life is but a life of desires in comparison and the life to come most properly the life of enjoyments Whiles the men of the world make choyce of many things to be the objects of their desires do you pitch upon Christ who alone is sufficient to satisfie your desires which all other things never can When you hear many say Who will shew us any good and place that good in some outward thing do you with David say Lord lift thou up the light of thy countenance upon me Psalm 4.6 Whom have I in heaven but thee and there is none on earth that I desire besides thee e Arrowsmiths Armil Catech Aph. 1. Exerc. 4 page 59. Psalm 73.25 f Let Diotrephes say It is good for me to have the preheminence Judas It is good for me to bear the Bag Demas It is good for me to embrace this present world But do you conclude with David Psalm 73.38 It is good for me to draw nigh to God And in drawing nigh to him let your souls follow hard after him Psalm 63.8 Panting after him as the Hart panteth after the Water brooks Psalm 42.1 Thirsting and longing for him as the dry and thirsty land for water Psalm 63.1 Thus pant and thirst and long for his manifesting himself to you in mediate communion in grace Let him kisse ne with the kisses of his mouth Cant. 1.2 Stay me with Flagons comfort me with apples for I am sick of Love Cant. 2.5 Let my beloved come into his Garden and eat his pleasant fruits Cant. 4.16 Make hast my beloved and be thou like a Roe or a young Hart upon the mountains of spices Cant. 8.14 And 2. for his coming to take you up into immediate communion with himself in Glory O! when shall I come and appear before God in Glory Psal 42.2 When wilt thou shew me the path of life that I may come into thy presence where is fulness of joy and pleasures for evermore Psalm 16.11 When shall I behold thy face in righteousness so as to be satisfied with thy likeness Psalm 17.15 I desire to be dissolved and to be with Christ Phil. 1.23 Even so come Lord Jesus come quickly Revel 22.20 I conclude this in the words of that Devout Soul Come Lord my head doth burn my heart is sick Herberts Poems Home p. 99. While thou dost ever ever stay Thy long deferrings wound me to the quick My Spirit gaspeth night and day O shew thy self to me Or take me up to thee Sect. 2. 2. LET your Love to Christ rest on him by Delight With
Reason be given of it but the good pleasure of your Redeemer Even so because it seemed good in his sight How should this make you retire inward and in contemplation and admiration of these things cry out in imitation of the Man after Gods own heart 2 Sam. 7.18 Who am I O Lord God and what is thy poor creature that thou hast brought me hitherto And this was yet a small thing in thy sight O Lord God for thou hast spoken of thy servants soul for a great while yet to come even so long as eternity And is this the manner of Man O Lord God And what can I say more unto thee For thou Lord God knowwest and lovest thy servant for thy loves sake and according to thy heart thou hast done all these things to make thy Servant know them and taste of them Wherefore thou art great O Lord God and thy love is great there is none like unto it and be thou admired and adored in the greatnesse of thy love wherewith thou hast refreshed the soul of thy Servant for ever Thus admire the love of Christ and to engage you herein know that it is admired by Angels who l Calvin in loc with wonder and admiration desire to look into these things 1 Pet. 1.12 and it shall be admired by glorified Saints to all eternity 2 Thes 1.10 The happiness of heaven sayes m Doctor Holdsworths Ser. p. 526 one is all extasy an extasy of admiration at the love which hath been shewed to them and experienced by them in bringing them thither Now it is good for Christians to begin that work on earth which they shall be ever doing when they come to heaven And let me tell you for the further quickning of you to this work that the knowledge which you have of the love of Christ which doth not leave you admiring of it is but a drie and carnal not a savory and spiritual knowledge I hope the consideration of all this will make the Devout Soul breath forth it self in such language as this which he may learn of a n Bishop Halls Holy rapture p. 212. holy man wherewith he ends his Patheticall Meditation of the love of Christ and with that I shall end this particular Lord what room can there be possibly in these straight and narrow hearts of ours for a due admiration of thy transcendent love and mercy I am swallowed up O God I am willingly swallowed up in this bottomless abysse of thine infinite love and there let me dwell in a perpetual ravishment of Spirit till being freed from this clog of earth and filled with the fulness of Christ I shall be admitted to enjoy that which I cannot now reach to wonder at thine incomprehensible blisse and glory which thou hast laid up in the highest heavens for them that love thee in the blessed communion of all thy Saints and Angels thy Cherubim and Seraphim Thrones Dominions and Principalities and Powers in the beatifical presence of thee the ever-living God the eternal Father of Spirits Father Son and Holy Ghost one infinite Deiâ—y in three co-essentially co-eternally co-equally glorious persons To whom be blessing honour glory and power for ever and ever Amen Sect. 3. 3. BY way of Gratulation By way of Gratulation Know the love of Christ so as to be Thankeful for it Nature it self teacheth us to be grateful to those who have shâ—wed kindness unto us and shall we receive so many benefits from Jesus Christ the fruits of his meer love and not think every one of us with David of a Quid retribuam What shall I render to the Lord for all his benefits towards me Psalm 116.12 and seeing he needeth not nor doth desire more and we can give no better let us not be backward to take the cup of salvation and call upon the Name of the Lord verse 13. If he had called for some greater thing would we not have done it how much more when he sayes only Offer unto God Thanksgiving and pay thy vows to the most high Psalm 50.14 and counts himself glorified thereby for sayes he verse 23. Whoso offereth praise glorifieth me Yea he hath let us know by the man after his own heaâ—t That this praising of him with a song and magnifying him with thanksgiving is better pleasing unto him than an Ox or Bullock that hath horns and hoofs Psalm 69.30 31. The love of Christ in redeeming and saving lost sinners should not be thought or spoken of without a Doxology by all that hear of it especially by those who have tasted of it This should make Christians keep a perpetual * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est gratum se declarare pro accepto beneficâ— illud agnoscendo et autorem ejus praedicando Dav. in Coloss p. 22. Eucharist declaring themselvs thankfull for so great a benefit by acknowledging of it and speaking to the praise of the Author of it The Scripture is not without examples for your imitation in this particular and therefore go you forth by the footsteps of the flock write after the Copies which are set before you take with you the words and in the sence of Christs love say with David Psal 86.12 13. I will praise thee O Lord my God with all my heart and I will glorifie thy Name for evermore For great is thy mercy towards me and thou hast delivered my soul from the lowest Hell And again Psal 103.1 2 3 4. Blesse the Lord O my Soul and all that is within me bless his holy Name Bless the Lord O my Soul and forget not all his benefits who forgiveth all thine iniquities who healeth all thy diseases who redeemeth thy life from destruction who crowneth thee with loving kindnesses and tender mercies With the Mother of our Lord Luke 1.46 47. My soul doth magnifie the Lord and my spirit doth râ—joyce in God my Saviour For he hath regarded the low estate of his poor servant With those in Rev. 5.9 12 13. Worthy is the Lamb that was slain and hath redeemed us to God by his blood out of every Kindred and Tongue and People and Nation to receive power and riches and wisdom and strength and honor and glory and blessing and therefore blessing honour glory and power be unto him that sitteth on the Throne and unto the Lamb for ever and ever Finally with John p Gratias egit agere nos docet immortales Christo protantis beneficiis quòd lavit quòd fecit Sacerdotes Reges Deo patri Par. in loc Rev. 1.5 6. Vnto him that hath loved us and washed us from our sins in his own Blood and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever Amen Thus Christians sound forth the praises of him who hath thus loved you seeing he hath shewed so much good will towards you and wrought so much peace for you which you deserved not do not deny to
in Christ Jesus You see that the Apostle though I believe one of the highest forme in the School of Christ did not pretend unto perfection only was continually going forward and making a proficiency and this is the property of every gracious man who as c Nunquà m justus arbitratus se comprehendissè nunquà m dicit satis est sed sempèr esurit sititque justitiam it a ut si sempèr viveret sempèr quantum in se est justior esse contenderit sempèr de bono in melius proficere totis viribus conaretur Bern. Ep. 252. pag. 262. Bernard hath it doth never think that he hath attained never sayes that it is enough but is alway hungring and thirsting after righteousnesse so that if he should alway live he would alway as much as in him lyes strive to be more righteous he would alway endeavour with all his might to go forward from good to better d Mant. on Jude pag. Where there is life there will be growth and if grace be true it will surely encrease Though a painted tree or flower keeps alway at the same pitch and will be as little ten years hence as it is now yet a living tree a living flower grows on still towards perfection so though Pretenders of Religion keep at a stay or rathre when their first heats are spent are fearfully blasted yet those who have true grace who are compared to living plantâ—… and trees do grow in bulke and stature in beauty and fruitfulnesse This is excellently set forth by the Psalmist Psal 92.12 13 14. The Righteous shall flourish like the Palme tree he shall grow like a Caedar in Lebanon Those that be planted in the House of the Lord shall flourish in the Courts of our God They shall still bring forth fruit in old age they shall be fat and flourishing e Godwins Christian growth p. 57. Car. on Job vol. 7. pag. 397. Here is not onely a mention of growing but of flourishing and here 's flourishing thrice mentioned and 't is not onely growing and flourishing like a tree but like a palm tree f Alciat Embl. 36. pag. 177. which flourisheth under oppression and like a Cedar which of all trees is said to be the tallest and shoots up highest and its g Schrevel Comment in Virg. Aeneid l. 7. p. 666 Plin. Nat. hist lib 16 cap. 40. p. 491. Erasm Adag p. 181 195. Schrevel in Pers Sat. 1 Casaub in Pers p. 87. wood most durable like a Cedar not growing in ordinary places but in Lebanon where were the goodliest Cedars Nor doth the Spirit promise here a flourishing of boughs and leavs only as some trees do and no more but in fruit and this not onely for fruit once in a year or for one year but they still bring forth fruit and that not onely in their youth and beginning of grace but in old age and that not onely in the entrance of that state which is called old age threescore years but that which the Scripture calls the perfection of old age threescore years and ten grayheaded old age h Filius 60 annoruÌ„ ad senectutem filius 70 annoruÌ„ ad canitieÌ„ pervenit Buxt Lex in verbo Seib Tayler capit patr cap. 5. p. 32 Caryll on Job v. 5. p. 32. ex Diu. as the learned Hebrews observe upon the word here used for that which follows to an hundred years and upward is dotage as they reckon it What a divine Climax doth the Spirit of God make in this Scripture to shew that the godlyman as to his state is so far from declining that he is still climbing higher and higher To the same purpose is that of Hos 14.5 6. I will be as a dew unto Israel he shall grow as the Lilly and cast forth his roots as Lebanon his branches shall spread and his beauty shall be as the Olive tree and his smell as Lebanon Which shews how Christians grow by all wayes of growth upward and downward in root branches and fruit and this fruit eminent in fairness and sweetness as the Olive tree as Lebanon Though the body of a picture doth not grow yet the body of a living man doth and so doth the body of Christ and every member thereof that is truely of the body not tyed thereto by an outward profession onely but closely knit by a real union as is expressed by the Apostle in two places Eph. 4.15 16. Col. 2.19 in both which places he shews the manner of spiritual growth in the Mysticall Body of Christ by proportion of the growth of Members in the Nat ral Body Christ is the Head from whom the whole Body fitly joyned together and compacted by that which every joynt supplieth according to the effectuall working in the measure of every part maketh increase to the edifying of it self in love i See Bish Reynolds on Hos 14. Ser. 5. p. 42 to 50. where this place is largely opened Christians by a spirit of faith are united to Christ as an head and by a spirit of love to one another as members from which union flows a communion both with Christ and one another and from thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supply or demonstration of nourishment and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an energy or effectual working and from all a growth and increase even with the increase of God a mighty and great increase according to the Scripture phrase Thus you see that true Christians do grow and if ever you would approve your selves Disciples indeed members of Christs Body and planted in his house you must grow likewise it is but a sad sign of hypocrisy when there is no proficiency k Minimè pro certo est bonus qui melior esse non vult ubi incipis nolle fieri melior ibi etiaÌ„ desinis esse bonus Ber. Epist 91. p. 230. For certain he is not good who hath no mind to be better he is stark naught that desires not to be as good as the best That 's the first Consideration 2. Consider that the highest Christians stand in need of further growth and proficiency It s true l Jenk on Jude p. 162. he that hath the least grace and acquaintance with Christ hath enough to make him thankefull but he that hath the most hath not enough to make him idle So long as there is want there should be growth now grace is not given out at once but by degrees where grace is truly wrought yea gotten to some good degree yet there is something lacking till grace be perfected in glory 1 Thes 3.10 Here we are in a state of growth and progress not of rest and perfection all our present perfection is but an unwearied study and constant endeavour to go on towards perfection as the m Indefessum proficiendi studium jugis conatus ad perfectionem perfectio reputatur Bern. Epist 253. p. 262. Father speaks n Mant. on Jude p. 120. Christ
themselvs the most excellent graces such as patience is Afflictions do minister matter and occasion for patience and they call for patience and through the blessing of God sanctifying these afflictions and helping a Christians infirmities by his Spirit patience is produced whiles a Christian is helped to consider 1. That these afflictions come from the providence of God that God who is his Father who sends them in love and for his good 2. That hereby he is conformed to his Head Jesus Christ 3. That there are great and precious promises made unto them and that there shall be a gracious issue out of them in due time Nor is it barely produced but also increased and perfected for as Habits are perfected by Acts so are graces perfected by exercise And patience experience This is the second good Fruit. Now many and manifold are the experiences which Christians have by bearing afflictions and that 1 In respect of themselves Thus they experience 1. How depraved their nature is whereby if God should leave them they would murmur and complain quarrel and blaspheme instead of suffering patiently when they are afflicted 2 How weak they are in themselves who would sink under the least burden if not supported by divine manutenency 3. In what state and condition they are spiritually that they are the children of God because conformed to Jesus Christ in the Image of his sufferings which all Gods children are predestinated unto Rom. 8.29 and because they are enabled to bear them as children with patience and submission 4. What grace they have though grace be in them and known to be there by the Lord yet it is not so well known to themselves and others as when it is drawn out now afflictions are a notable means to draw it out and give them the experience of it x Nos enim sumus tanquà m quae dam aromata quorum odor nisi ea contuderis non sentitur sumus velutilapides Pyritides qui non exerunt vim eam quam habent ad comburendum nisi cum premuntur digitis Mart. in loc For we are like some kind of spices who yield not their fragrant smell till they are beaten we are like y Dâ— Pyritide viâ—esis Plin. Nat. hist lib. 37 cap. 11. Nicols Aâ—c Gem. p. 236. fire-stones who shew not their burning quality till they are rub'd with ones fingers 2. In respect of God They experience 1. His Wisedome in ordering their afflictions for them in their nature measure and continuance 2. His Power and all sufficiency in upholding and strengthning of them 3 His Mercy and goodnesse in passing by their infirmities and not dealing in strictnesse and severity with them 4 His Faithfullnesse in not leaving them in their distresses not suffering them to be tempted above what they are able and making a way for their escape 1 Cor. 10.13 3. In respect of the sufferings themselves they experience what they are and know how to carry under new troubles without fear and dread and how to advise and comfort those who are in the like condition z Pareus in loc As a souldiewho hath endured the brunt of many a battle hath run through many hazards and endured many hardships gets experience in war and is called an expert souldier because he doth not so much fear dangers and enemies and knows how to manage military affairs which one that is raw and untrained doth not so Christians grow expert by the afflictions which they indure and by being inured to them can tell the better how to deal with them So that they will esteem that a light burden which others that are but young beginners judge almost intollerable and will carry away with ease that which others groan and are ready to sink under And experience hope This is the third good Fruit. Hope that as he hath been with them in troubles past so he will be with them now a Heb. 13.5 and never leave them nor forsake them for the future but will be b Ps 48.14 their God and guide unto the death That there shall be an end at last of all their sufferings and that a glorious end c Tim. 2.12 that having suffered with Christ they shall reign with him d James 1.12 Rev. 2.10 that having endured temptation and been faithfull unto the death they shall receive the Crown of Life e Rev. 7.14 15. that having come out of great tribulation and washed their robes and made them white in the blood of the Lamb they shall be before the Throne of God and serve Him day and night in his Temple f that the triall of their faith should be found to praise and honour and glory 1 Pet. 1.7 at the appearing of Christ not according to their merit but according to his gracious promise And hope maketh not ashamed This is the Crown of a Christians hope that it shall not meet with disappointment and end in shame and confusion to him that hath it as other hopes do Worldly hope from men is often frustrated because bottomed upon a slippery foundation the words and promises of a mutable creature that may deceive whence arose that German proverb g Sperare expectare multos reddit stultos Pisc in loc That hope and expectation makes many fools The wicked hypocrites hope from God himself is sure to be disappointed because grounded on their own vain and false opinions therefore compared to the giving up of the ghost Job 11.20 to the spiders web which shall be cut off Job 8.14 These hopes make ashamed but so doth not the hope of a true Christian because being set upon an unmoveable basis the infallible word of the God of truth and proceeding from the full assurance of faith and being cherished and strengthened by the earnest of Gods Spirit in their hearts it shall most â—erta nly be accomplished Now lay all this together and if those who know the love of Christ do enter into tribulation justified from Guilt and at peace with God and being in can look through it to aâ— Eternity of glory with joyful hope and confidence and do reap so many sweet fruits from it for the present it need not be doubted but such have sufficient to keep them from fainting in a day of trouble The other place which I shall but name is Rom. 8.35 37 38 39. where we find the Apostle so far from fainting under tribulations that he triumphs over them upon the knowledge and sense of Christs love and that upon a double account 1. Because a true believer is never the lesse beloved by Jesus Christ notwithstanding all his sufferings What shall separate us from the love of Christ shall tribulation or distress or persecution or famin or nakedness or perill or sword verse 35. that is none of these shall and verse 38 39. Neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature