Tria sunt omnia, or, A necessary narration and distinct discussion of faith, hope and love legible in The idea of the book / by R. Mayhew ...

SECT. III.

CHAP. I. Whether there be a Gospel-Love, and what this Gospel-Love is?

AS there is a Gospel-Faith, and a Gospel-Hope, so there is a Gospel-Love. These three divine graces (Faith, Hope, and Love) are (as it were) a crea∣ted Trinity, and have (as it were) some glimering Parility of a Trinity uncreate. Both Moralists and Divines say, that Love is the Weight of the Soul; it inclines us to this or that thing; which way soe∣ever the Affection goeth, the Mind also goeth, and the Action followeth. This was the Definition of Plato concerning Love; That it is an Ardor, a Flame of a Soul dead in his own Body, and living in another. As there is a Love of Com∣passion, with which an Enemy is to be loved; Love your enemies; So, there is a Love of Complacency, by which a Friend is to be loved: The Spouse loved to lean, as well as leaned where she loved;

Who is this that commeth up from the wilderness leaning upon her beloved? Love, is referrible to God, and Man.

To God. [ 1] As 'tis referred to God, so it signifieth,

His divine Essence. [ 1] God infinitely delights himself in his Son, who is his wisdom; in his Spirit, which is his power; in his Creatures, and in his Children. God is Love: He is Love in the Abstract; he is (as it were) a Compound of Love.

His divine purpose. [ 2] Jacob have I loved. This is the foreknowledg of God, and the good pleasure of his will.

To Man. [ 2] As Love is referrible to God, so to Man, and thus 'tis reducible to three heads; carnal; moral; spiritual.

Carnal. [ 1] There is a carnal Love, which falls under a three fold notion, and is reducible to three heads; Sin; Self; World.

Sin. [ 1] There is a love to Sin, and that's the worst Love. Though Sin be an evil; yet there is a love to Sin. Though it may be said of Sin, as it is said of War, to be a complex evil, yet there is a love to Sin. Though the Name, and the Nature of Sin be Evil, yet there is a love to Sin. Though Sin

be a burdening, and a breaking of God, yet there is a love to Sin. The Prophets prophesie falsly, and the people bear rule by their means, and my people love to have it so; but what will ye do in the end there∣of? Though Sin be a darkning of the Glory of God, and a defacing of the Image of God, yet there is a love to Sin. Though Sin be a crucifying of the Son of God; a grieving of the Spirit of God; and the greatest injury to the Soul of Man; yet there is a love to Sin. Though Sin maketh Angels, Devils, and irritates a God to cast them out of Heaven, into Hell, yet there is a love to Sin. Though Sin (the plague of plagues) did provoke that God, who is infinite in Attribute, as well as in Essence, to turn Adam (the Emperor of the Universe) and his capti∣vating Consort (the Emperess of the Universe) out of Eden into the wide World, yet there is a love to Sin. Though Sin be a cursed Inmate, and a cursed Make-bate between God, and Man; be∣tween Man, and Man; between Man, and Himself, yet there is a love to Sin. Though Sin hath been the unhappy Womb of all the penal, and prodigi∣ous Judgments that have been in the

World, yet there is a Love to Sin Though Sin hath been daring of an angry Deity to rain (as it were) Hell out of Heaven upon Sodom, and Gomor∣rah' yet there is a love to Sin. Though Sin hath made that work in Countries; in Cities; in Churches; in Families; in Souls, yet there is a love to Sin. Though Sin had not a Being (from) God; can∣not have a Being (with) God; and stri∣keth at the Being (of) God, yet there is a love to Sin. Lovers of pleasures more than lovers of God. The Greek is ele∣gant; 'tis an Agnomination, or Allusion to words, when the most differing signi∣fication is taken away. There is no Sin in the nature of Angels, there is nothing but Sin in the nature of Men. Man (naturally) is a Vessel of Sin, and a Vassal unto Satan, and yet there is a love to Sin. Though God be a hater of Sin, Man is a lover of Sin.

Self. [ 2] As there is a love to Sin, so there is a love to Self. Self-love, is a great Sin, for a man is to deny himself, not to love himself. If any one will come after me, let him deny himself, and take up his cross, and follow me. Self-love, makes a Man lovely in his own, but loathsom in Gods eyes. Those that deny not themselves, and their

own ends for Christ, will deny Christ for their own ends, and will be denyed by Christ in the end. A Man may dye (for) Christ, and yet not dye (in) Christ. Man (though the epitomy of the creation) is but a peice, and patch of the Earth, who should rather be (out) of love, than (in) love with himself. The civil rule is so defaced, that the most of men are com∣pounds of self; let their Neighbour sink, or swim, it is all one with them; that it is become proverbial, Every man for him∣self: But, if (onely) for himself, 'tis a maxim drawn in Hell, and ushered into the world by the Prince of Darkness; for, we are not only born for our selves. Bles∣sed Bradford, had low thoughts of him∣self; he would often subscribe himself John the Hypocrite and a very painted Sepulchre. Let not any Region of thy self, be an unknown land to thy self. Many, are proud of their knowledg, yet pride is the Daughter of Ignorance. I hate (saith one) that which I am, and desire that which I am not. Though a proud man is said to know himself too much, yet he doth not know himself enough; yea, not at all, as he ought to know himself. Oh beg! beg! beg! beg of the God of Gods, to alienate thee from

thy self, and annihilate in thee whatso∣ever opposeth himself. Let Antony, or Augustus win, 'tis all one to some; by contrary winds they can sail to their own ends. A Holy heart loves good thoughts, but it loves not thoughts of its own good∣ness. When Titus had taken the City of Jerusalem, the Army saluted him Empe∣ror; presenting him with Crowns and Garlands; which he modestly refused, saying, I have only lent my Hands, and my Help, to God, and his People. Many do, as Hind the Robber did, who retur∣ned some part of the Money he took from others, to be the better thought off, and the less pursued. Abraham (though the Father of the faithful, and (as it were) one of Gods Privy Councel) had low thoughts of himself, and writes himself Dust and Ashes. Jacob (though sent from the Angel (which was Christ) with the name of Israel (a princely power with God) according to the import of the word) had low thoughts of himself, and writes himself less then the least of Gods mercies. Agur (though one of the ho∣liest, and wisest men in his day) had low thoughts of himself, and writes himself more brutish than any man, and not ha∣ving the understanding of a man. Paul

(though cried up for an earthly Angel) had low thoughts of himself, and writes himself less than the least of all Saints. Nothing, can be less than the least; but, he thought himself so much less than o∣thers, as that he writes down himself less than indeed he was. There is a manifold Self, of which take a Tast.

There is a sinful self. [ 1] Shall we con∣tinue in sin, that grace may abound? How shall we that are dead to sin, live any longer therein?

There is a natural-self. [ 2] As the other took in a mans Lusts, so this takes in a mans Arts, and Parts; Gifts, and Reason. But covet earnestly the best gifts. Be zealous after the best things, so the greek; studiously affect them.

There is a religious-self. [ 3] This takes in a mans Duties, and Services, whether ordinary, or extraordinary. Not having mine own righteousness which is of the law, but that which is thorough the faith of Christ, the righteousness which is of God by faith.

There is a moral-self. [ 4] This includes a freedom from gross, hainous, and enor∣mous wickedness. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as Bishops in anothers

Diocess; as priers into other mens matters; greek.

There is a relative-self. [ 5] This includes the nearest, and dearest Relations in the flesh. That they who have wives, be as though they had none.

There is a lawful-self. [ 6] This takes in things indifferent. All things are lawful unto me, but all things are not expedient; all things are lawful for me, but I will not be brought under the power of any. Though the words be general, yet they make nothing for Libertines; for that rule of the Logicians here holdeth, That words how general soever they seem, are to be restrained to the matter treated of. Now the matter was concerning the use of things indifferent, as meats, and drinks, &c. There is a love to self, but a Man should rather hate than love himself. If any one cometh unto me, and hateth not his Father, and Mother, Wife and Chil∣dren; Brethren, and Sisters; yea, and his own life, he cannot be my disciple. Here are not (only) Relations (though the nearest, and the dearest) but (also) Life, the Top of all: If Relations; yea, if Life, stands in competition with Christ, these must be hated, rather than he should not

be loved; or, these must be loved less than he; they must be loved in subordina∣tion (to) him, not in coordination (with) him.

The World. As there is a love to Sin, [ 3] and to Self, so to the World. Christ, is the best Indies. It is no sin to be rich, but when riches are gotten by sin. The Earth is Gods Footstool, yet many make that their Throne; Heaven is Gods Throne, yet many make that their Footstool; they tread, and trample upon the things of Heaven, while they set their hearts upon the things of the Earth. Demas hath forsaken me, having embraced this present World. The World was more to him than the Gospel, and Christ the Sum of it; the World was more to him than the Church, and Communion with it. Is it not pity that no more are cloathed with the Sun? and pity that no more have the Moon under their feet? many live as if God had sent them a voyage into the world to trade for Cockles, and Pebbles, when God sent them into the world to trade for Paradise, and for Pearls. Who but the Alexanders and Caesars of the world? the Nero's and Nimrods of the world? the Pharaohs, and Pilates of the

world, have (ordinarily) been the Lords of the world? Ahasuerus (a prince, or Head, as the word importeth) reigned from India to Aethiopia, over 127 provinces, which might well have served 127 Per∣sons, and yet may it not be rather feared that he is gone to Hell, then hoped that he is gone to Heaven? The World, is a fools Paradise, and yet there is a love to the world. This is the motto of the World, This something, is nothing, and yet there is a love to the world. The world is a Cheat; a Mountebank; a Bitter-sweet; a Pageant; like Sodom Apples, more in shew, than in Substance, and yet there is a love to the world. It was a good moral Instruction that fell from the shame of Philosophy, the course to make a man rich, is to encrease his wealth, but to restrain his covetous desires. That Cardinal was an Atheist, as well as a Papist, who preferred a part in Paris, to a part in paradise. Riches are but a sweet poison, as one saith. Praise the world, and worldly things, no farther than Naaman was; He was Captain of the Host of the King of Syria; he was a great Man with his Master, and honoura∣ble; he was also a mighty man in valour,

but he was a Leper. There is a (But) which mars all: There is a Blot in the Scutcheon; a Blur in the end of the En∣comium; a Blank in the Catastrophe; a Prickle under the Rose; but he was a Leper. Though the World, and the Soul must part, or Christ and the Soul will not meet, yet there is a love to the world. As Oil increaseth the flame of the Fire, so the more a man hath of the world, the more his Heart is inflamed with it, and yet there is a love to the World. There is nothing in the Creature that is of any long Continuance, much less of any long Contentment, and yet there is a love to the World. The two poles shall sooner meet than the love of Christ, and the love of the world, and yet there is a love to the world. Ahab is sick for the vine∣yard of Naboth, though he hath a whole Kingdom to walk in.

To be delivered from an inordinate love of our natural life, and all the con∣cerns thereof, is a greater mercy then to be gratified with a confluence of all worldly desirables, and yet there is a love to the world. The Duke of Venice, did truly write upon his Tomb, there remaineth nothing to me but this Sepulchre, and yet

there is a love to the world. The whole Turkish Empire (saith Luther) is but a Crust, which the Master of the Family may cast to a Dog, and yet there is a love to the world. He that loves the world much, can love Christ but a little, if at all. Covetousness, looks like a sin inconsistent with the truth of grace, and yet there is a love to the world. If any man loveth the world, the love of the Father is not in him. 'Tis one thing to be wisely-worldly, and another thing to be worldly-wise. They will buy the world at too dear a rate that pay one sin for it, and yet there is a love to the world. Prosperity, puffs up the heart with pride, that Man looks upon himself as God; thus Alexander, Antiochus, Domitian, Herod, Nebucadnezzar, and Senacherib did. He is richest, not that possesseth most, but that desireth least, and yet there is a love to the world. The people of God, have never so much of the Word about them, as when they have least of the World about them, and yet there is a love to the World. Though God preferreth one Soul above all the world, yet there is a love to the world. Though one calls Covetousness the Metropolis of Vice; and

another calls it the element of evils, yet there is a love to the world. Though Covetousness be called the Root of all evils, yet there is a love to the world. For the love of money is the root of all evil. In which words we have the Subject, and the Comment.

The Subject. The love of Money. [ 1] 'Tis but one word in the Greek, signi∣fying the Desire, or Love, or Study of Money. It is a preposterous, and inordinate love.

The Comment. [ 2] But what of this study of Money? 'Tis the Root; the root of evil; yea, of all evils; so the Greek. The Apostle saith not that it is the Cause, principle, or Original, but the Root; and that not of a few, but of many, evils; yea, not (only) of very many, but (also) of all evils: As if a covetous man, who is (as it were) a Com∣pound of Self, and of the World, were ready to commit any sin.

There are some things that were (from) everlasting, [ 1] but are not (to) everlasting. Thus, the Decrees of God had no beginning, but have an end, in their determinate time. This is true concerning the mission of Christ into the

world. In the fulness of time, God sent his Son, made of a woman (a woman shall compass a man) made under the law (not only under the ceremonial law as a Jew, but also under the moral law as a Man) to redeem those that were un∣der the law.

There are some things which were not (from) everlasting, [ 2] and yet are (to) everlasting. Thus, Angels; yea, the Souls of men, and women, which had a Beginning, but shall not have an end. The Soul, is a Blossom of Eternity; hath a stamp of Immortality, and cometh not under the Arrests of Death. But are rot able to kill the Soul.

There are some things neither (from) everlasting, [ 3] nor (to) everlasting. Of this sort are all worldly things; for they had a Beginning, and shall have an End. God, will give them their End, as he is Omega, who gave them their Beginning, as he was Alpha. Wilt thou set thine eyes upon that which is not? for riches certain∣ly make themselves wings, they flie away as the Eagle towards Heaven.

There only is the God of Gods (who is the Being of Beings) that is (from) everlasting, [ 4] and (to) everlasting. From

everlasting, to everlasting, thou art God. Or, thou art; Septuagint. But the He∣brew is thus: Ume gnolam gnad gnolam attah El: And from Eternity, unto Eter∣nity, thou art God. Now, the things of the world perish from their using; yea, perish from their use, and yet there is a love to the world.

Moral. As there is a carnal, [ 2] so there is a moral love, which I shall reduce unto three heads; Magisterial; Parental, and Conjugal.

Magisterial. [ 1] This is a love from the Master to the Servant. A good Master, hath a great love, especially for a good Servant. The Centurion's love was great to his Servant; it is expresly said, that he had a servant which was dear un∣to him, but he was sick, and ready to dye; now, hearing of Jesus, he sent unto him the Elders of the Jews, beseeching him that he would come, and heal his Ser∣vant. A Servant dear unto him: The word imports a Servant of great price; or, a precious, and honourable Servant. Good and faithful Servants are rare, and therefore precious. May not that be said of Servants, which is said of all other Relations among men? for a few

good, there are many bad; and (like Jeremiah's Figs) the good (usually) very good, but the bad (usually) very bad. There was not one Servant that went into the Ark with Noah, nor out of Sodom with Lot, which (undeniably) demonstrate that few Servants were good.

Parental. [ 2] As there is a Magisterial, so there is a Parental love. Davids love to Absalom was great, if not too great: That I had dyed for thee, oh Absalom my Son! my Son! Was Absalom dead Spiritually? Is Absalom dead natu∣rally? or rather violently? yea, is Absalom dead everlastingly? Is he damned, as well as dead? It may be this was the reflection that was like a Dart to the Heart of David: Oh that I had dyed, that he might have lived! Oh that I had gone to the grave of silence, that he might not have gone to Hell! The love of Jacob to Benjamin was great; so great, that the life of the Father seemeth to be bound up in the life of the Son. Kill the Son, and you kill the Father; one grave will serve for both. But, as there is a love from the Father to the Child, so there is a love from the Mother, to the Child. The

love of the Mother is a great love, if not the greatest love. Can a woman forget her sucking Child, from having compassion on the Child of her womb? Is there such a Woman among Women? Can a Woman lay aside her nature? Is not that Woman very unworthy to be ranked among Women, that can desert the Babe of her Breast, and expese it to have its Brains dashed out? or, its Bowels troden out? Is there such a Woman? 'Tis pity there should be such a Woman.

Conjugal. As there is a Magisterial, [ 3] and a Parental, so there is a conjugal love. This is a love from the Husband to the Wife, and from the Wife to the Husband. Husbands love your Wives, and be not bitter against them. A Meta∣phor taken from such things as are bitter in the Taste; Gall, mingled with sweet things, makes them distastful: So, if the Husband be bitter, the Wife will not digest it. Among the Heathen, the Gall of the Sacrifice (that was slain, and offered at Nuptials) was cast out of doors; to sig∣nifie, that persons (in a conjugal-state) should be as Doves without a Gall. A man loves his Child as something of him∣self, but he loves his Wife as Himself.

The Athenian-Lawgiver, commanded, that Men, and Women, should marry to∣gether for Issue, Pleasure, and Love, but not for Money. Did they so then? 'tis to be feared that few do so now. 'Tis said of Wallaeus, and his Consort, that their mutual care was so to please each other, as by Deeds to prevent each others Desires. Conjugal-Love is (at least ought to be) great love. The love of Abra∣ham to Sarah was great; of Isaac, to Rebecca was great; of Jacob, to Rachel was great; of Elkanah, to Hanna was great; of Augustus, to Livia was great; who dyed in the embracement of her with these words; Remember that we were one; live, and farewel. As there was love in life, so there was love in death. Husbands, love your Wives, as Christ loved the Church, and gave him∣self for it. This (as) is an (as) of quality, not of equality; for Christ so loved the Church, as to give himself to death for it, even the death of the cross; but, thus, Man doth not for his Wife; if he did, it would be insignificant, for he could not save her; nor sanctifie her; nor satisfie her.

Spiritual. [ 3] As there is a carnal, and

a moral, so there is a Spiritual love. Thus there is a love in God to Man. But God commendeth his love towards us, in that while we were yet sinners, Christ dyed for us. There is (also) a love in Man to God. I love the Lord, because he hath heard my voice, and my supplications. There is a love in Christians to Christians; to all Christians; and as Christians. Since we heard of your Faith in Christ Jesus, and of the love which ye have to all the Saints. And, as there is a love in Christ to Christians; Having loved his own which were in the world, he loved them unto the end; so, there is a love in Chris∣tians to Christ. The upright love thee. By a Christian, I understand not a Babe of Nature, but of Grace; not a Christian of Mans, but of Christs making. It is a person that hath a life (from) Christ, and a life (for) Christ.

[ 1] 'Tis a person that hath a Life (from) Christ. I am crucified with Christ, never∣theless I live; yet not I, but Christ liveth in me. He had a life whereby he did live (saith one) but he had not this life (from) himself, nor (in) himself, to give to others, as Christ did. I live, yet not I. I live (saith another) a Spiritual life, but not I as a natural man.

[ 2] 'Tis a person that hath a Life (for) Christ. Where there is a life (from) him, there is a life (for) him; and, where there is a life (for) him, there must be a life (from) him. To me to live is Christ, and to dye is gain. Or, Christ, is to me life, and death, is gain; so the Greek. The meaning is this, Christ, is my life here by Grace, and hereafter by Glory; he is both the Author, and the end of my life; I live (for) him; I live (to) him; I live (in) him; I live (by) him; and (if I be put to death) it will not endam∣mage me, but advantage me, for I shall exchange Earth for Heaven; a Cottage for a Palace; a Prison for a Paradise. This is a Christian indeed, and the love of this Christian to a Christ, is a Gospel-Love, which now falleth under discus∣sion.

But what is this Gospel Love?

G••spel-Love, is a supernatural Grace, and expansion of the Soul, towards the personal excellency of Christ, as its proper object.

There are four things indispensably necessary, in order to the constituting of a Gospel-Love; the Nature of it; the Original of it; the Soil of it; the Object of it: To these distinctly.

The Nature of it. Gospel-Love, [ 1] is a Grace. As Faith, and Hope, so Love is a Grace, a chief one; a choice one. That Love is a Grace, (if not the chiefest, and the choicest one) is evident, for 'tis in conjunction with Faith, and Hope, bearing the Garland from them both. When those three Goddesses (say the Poets) strove for the Golden Ball, Paris adjudged it to the Queen of Love. There are (if I may so write) three celestial Graces; three theological Virtues, in an holy emu∣lation, striving for the Chiefdom, and the great Doctor of the Gentiles gives it to Love. There abideth Faith, Hope, and Love; these three; but the greatest of these is love. That Love is greater than Faith, or Hope, will appear (beyond all modest contradiction) by an induction, and reflection of these following particu∣lars.

Love is greatest as to Title. [ 1] Reflect the Titles of Love, and so it appears greatest.

Love, that's called the new Commandment. A new commandment write I unto you. Where is Faith or Hope, so called? 'Tis called a new com∣mandment.

[ 1] Because it was an excellent command∣ment.

[ 2] Because imposed upon such as are re∣newed.

[ 3] Because renewed by the Lord after it had been (as it were) antiquated, and almost extinguished.

Love, [ 2] that's called the bond of perfec∣tion. Above all things put on charity (Love, so the Greek-Text) which is the bond of perfectness. Above all things put on love, for this is as a garment put upon all others; and this is the bond: Not such a bond as tyes one thing to another, but properly such a bond as doth couple, and conjoyn; bind, and unite many things together; which is the bond of perfection; or integrity. Now, where hath Faith, or Hope, such a Title?

Love, [ 3] that's called the fulfilling of the Law. All the Law is fulfilled in one word, even in this, thou shalt love thy Neighbour as thy self. Where is Faith, or Hope, so called? This seemeth to be opposed to the doctrine of the false A∣postles, which urged Ceremonies alone. Some, restrain the law to the second table; others, take it absolutely for the whole law; because none can love his Neighbour as himself, but he must needs love God; now, the love of God and

our Neighbour, contains in it the whole Law.

Love is greatest as to Dignity. Love, [ 2] seems to be more noble than Faith, or Hope; the reason is obvious, because 'tis more blessed to give, than to receive. Faith, and Hope, are on the taking hand, but Love gives. The property of Faith, and Hope, is to receive into themselves, but the property of Love is to lay out it self for others.

Love is greatest as to manifestation. [ 3] Faith, and Hope, are unseen, and may be dissembled, but Love appears visibly upon the Stage. I know thy works, and thy charity; that is, thy love.

Love is greatest as to Similitude. [ 4] Faith and Hope, do not make a man like unto God, but Love doth. God, can never be said to believe, or to Hope, but we know that he loves; yea, we know that he is Love. God, is love, and he that dwelleth in love, dwelleth in God, and God in him.

Love is greatest as to Latitude. Faith, [ 5] and Hope, are under restriction, but Love is not. Faith, and Hope, are restrained within the Limits of our particular per∣sons; The just shall live by his Faith;

Rejoycing in Hope; but Love is like the Firmamental Sun, which shines upon all, good, and bad; and throws his beams upon all, not forbearing to warm the Earth, which beareth weeds.

Love is greatest as to Longitude. [ 6] Faith and Hope, are shorter lifed than Love. Love, outlives Faith, and Hope. Love, is the longest lifed Grace. Our Love, shall not end with our Life, but our Faith, and our Hope shall. As Love transcends Faith and Hope under the notion of Latitude, for Faith and Hope are within the bounds of a mans person, but Love is to God himself; and from him to our Friends; yea, our enemies; so love tran∣scends Faith and Hope under the notion of Longitude; for Faith shall go into Vision, and Hope shall go into Fruition, when Time goeth into Eternity; but Love shall go with the Soul, and be with the Soul in an Eternity. There is no need of Faith in Heaven, for that is a place of Vision; nor of Hope, for that is a place of Fruition. If ever I be gra∣ciously arrived at this Harbour; at this Haven, at this Heaven; if ever I be graciously passed thorough the gates into this city, which hath foundations, the

builder, and maker whereof is God, I shall not find Faith there, for that is gone into Vision; nor Hope there, for that is gone into possession; but I shall find Love there; yea, (there) I shall find nothing but Love.

The Original of it. [ 2] Gospel-Love is a (supernatural) Grace. As Faith, and Hope, so Love, is an outlandish Plant, and of a divine extract. As Faith, and Hope, so Love is not a Slip growing in our own garden; it is born above; it comes down from Heaven into the Soul. The Af∣fection of Love is natural, but the Grace of Love is supernatural. It is the Fruit of the Spirit. But the fruit of the Spirit is love.

The Soil of it. The Soil, [ 3] for this Seed is the Soul. Tell me (oh thou whom my Soul loveth) where thou feedest; where thou makest thy flocks to rest at noon. This grace of Love is a Seed cast into the Soul; it is an expansion, or going out of the Heart. Saw ye him whom my Soul loveth?

The Object of it. [ 4] This is the perso∣nal excellency of Christ. That is coun∣terfeit, but not currant love; false, but not true love, to follow Christ for loaves. Love, that is true, is rather taken with

the Fountain, than with the Stream; with the Hand, than with the Token; with the Jewel, than with the Cabinet. I will love thee, Jehovah, my strength. Love, that is true, is rather taken with the Giver, than with the Gift; with what Christ (is) rather than with what Christ (gives;) with the God of Mercy, than with the mercy of God. The per∣sonal excellency of Christ; the Beauty of Christ; the purity of Christ; the perfec∣tion of Christ, &c. they are the Objects of this Gospel-love. Whom have I in Heaven but thee? and there is none on earth that I desire besides thee. As if the Psalmist had said, Lord Jesus, not thine but Thee; not thine, without Thee; not thine in compare with Thee; not the Token, without the Hand; not the Stream, without the Fountain; not the Gift, without the Giver: Lord Jesus, not the Field without the Pearl; not the Cabinet, without the Jewel; not the Shadow, without the Substance: Lord Jesus, not the Pool, without the Angel; not the Gallery, without the King; not the mercy of God, without the God of the mercy. I have been prolix, but pardon the pro∣lixity (for some may be as long in going

(one) mile, as others may be in going (two) miles) and resent the Sentiment, that, Gospel-Love is a supernatural Grace, and expansion of the Soul, towards the personal Excellency of Christ, as its proper Object.

CHAP. II. How this personal Excellency of Christ appears, that is the pro∣per Object of this Gospel-Love.

THat Christ is an excellent person, an excelling person, is evinced to my hand, and none will deny, that acknowledg his Deity. Did any under∣stand Christ better than the Church? so well as the Church? Now, she writes him white and red: These, are the best Temperature of Man; they are the (natural) and the (native) Badges of Beauty: But what follows? The Ar∣mour-bearer among ten thousand. Did Luke write most excellent Theophilus? certainly then I may write most excellent Jesus. Was Felix written (by the chief Captain) most excellent Governour? then Christ may be written the most ex∣cellent person. The great Doctor of the Gentiles was so graciously taken with a Christ, that he accounted all things but loss, for the excellency of the knowledg

of this most excellent person. Was it said of Joseph (and that by Pharaoh) is there such a man as this is, in whom the Spirit of God is? What may then be said of a Jesus? Was it said of a Job (and that by a God) that there was none like him in the earth? What then may be said of a Jesus? Was it said of David, thou art worth, or (as) ten thousand of us? what then may be said of a Jesus, whose personal Excellency is the proper Object of Gospel-Love? certainly he is of more worth than ten thousand Josephs; Jobs; Davids.

But wherein doth the personal Excel∣lency of Christ appear?

Christ is excellent in Name. Some, have a great name, but not a good name; thus Sennacherib had; hear ye the words of the great King, the King of Assyria. Others, have a good name, but not a great name; God hath chosen the poor of this world to be rich in Faith, and heyrs of the kingdom. Christ, hath both a great, and a good name. God (in para∣dise) lapt up the name of Christ in the seed of the woman: Jacob, in Shiloh; Daniel, in a certain one, &c. That the name of Christ is great, is evident: His

name shall be called wonderful; Counsel∣lor; the mighty God; the Father of eter∣nity; the prince of peace. The name of Christ is great: Thou shalt call his name Emmanuel; God with us. And, as the name of Christ is great, so the name of Christ is good. In his days Judah shall be saved, and Israel shall dwell safely, and this is the name whereby he shall be called, Je∣hovah our Righteousness; so the Hebrew. Christ, hath a good as well as a great name: Thou shalt call his name Jesus, for he shall save his people from their sins. A great name (with the Earth) is better than a good name, but a good name (with Heaven) is better than a great name. One name in Heaven, is worth ten thou∣sand names on earth. Christ, excels in name; the name of Christ, 'tis Honey in the Mouth; 'tis musick to the ear; 'tis a Jubile to the Heart. Had it not been for (this) name, we should not have had a name; at least a name not worth the having. That must needs be an excel∣lent name, when there is no other name under Heaven given amongst men where∣by they can be saved. 'Tis still evident: Being made so much better than the Angels; as he hath obtained a more excellent name

than they; for unto which of the Angels said he at any time, thou art my Son this day have I begotten thee: And again; I will be to him a Father, and he shall be to me a Son: And again; when he bringeth in the first begotten into the world, he saith, And let all the Angels of God, worship him. Angels, are not to be wor∣shipped, for Angels are to worship.

Christ is excellent in Nature. [ 2] as god never had a son, without suffering, so god never had but one son without sin; now, this son was christ, who was made the son of man, that men might be made the sons of god. he was made sin for us, who knew no sin, that we might be made the righteousness of God in him. 'Tis not for want of ignorance of their own hearts, that there is in some a pre∣tension unto personal perfection. Who can say I have made my heart clean, I am pure from my sin? When was there a Soul without sin? Did not Adam (the Emperor of the Universe) disobey? The woman gave unto me, and I did eat. Did not Abraham (the Father of the faithful, and the Friend of God) dissem∣ble? Say, I pray thee, thou art my Sister. Did not Jacob (a prayer, and prevailer

with Christ) supplant his Brother? The voice is Jacob's voice, but the hands are the hands of Esau. Had not Moses (though a Minister of Righteousness, and mediator of the old Covenant) his passion? Hear now ye rebels; must we fetch you water out of this rock? Had not David (though a man after Gods own heart) a pang of forbidden fear? I shall one day perish, or be (consumed) by the hand of Saul. Had not Jonah (though his name signifieth a Dove, and Doves (they say) are without a Gall) his pettish hu∣mour? Lord, take my life from me, for it is better for me to dye, than to live. Had not Peter (though of a Fisherman, made a Fisher of Men) a plague sore? Then began he to curse, and to swear, saying, I know not the man. I might multiply instances; I shall add but one more: Had not Paul (though a tall, if not the tallest Cedar in Lebanon) sin running in his veins? I have a law in my members, warring against the law of my mind. These; all these, had weeds in their Garden, but Christ had none; had Dross in their Gold, but Christ had none; had Seams in their Coats, but Christ had none; had Rubbish in their

Houses, but Christ had none; had Leaven in their Hearts, but Christ had none; had Sin in their Souls, but Christ had none; He was in all points tempted like as we are, yet without sin.

Christ is excellent in Love. [ 3] The Love of Christ, that's a sweet Monosyllable indeed. As Sin is the worst, so Grace is the best Monosyllable: As Lust is the worst, so Love is the best Monosylla∣ble. The Love of Christ, that is a sweet Dish indeed! Do I write a Dish in∣deed? I may write a Feast indeed: It is no wonder that the Jews said, Behold how he loved him. Did ever any one live, as Christ lived? for he lived and sinned not. Did ever any one love, as Christ loved? for he loved, and washed from sin in the blood of himself. Christ's feet, were washed with Mary's tears, such was her love to him; but Mary's heart, was washed with Christ's blood, such was his love to her. Shall I suggest the love of David to Absalom? of Jacob to Benjamin? of Jonathan to David? as a spark to the Furnace, and as a Drop to the Ocean, so is the love of a Christian, to the love of a Christ▪ Christs looks, are loves; his life, was a

life of love, and his love, was love to the life: Did he not come into this world rather to love than to live? rather to dye than to stay?

Christ is excellent in Light. [ 4] A dark state, is a dismal state; a dungeon state, is a dreadful state. Man (naturally) is a Bartimeus; he is blind; born blind. May it not be said of any one, as they said of their Son? That this is our Son we know, and that he was born blind we know. If Christ Jesus shines not in our Horizon, we are in the dark; yea, we are darkness it self in the very Abstract. And ye who were sometimes darkness, are now made light in the Lord. Now Abstracts (in Scripture, and common Dialect) are emphatically significant, and carry more than an ordinary sense in them. As the Sun (in the Firmament) is the worlds bright eye, so Christ (the Sun of righte∣ousness) is the Churches bright eye. As the eye is the light of the body, so Christ is the light of the soul. Christ, stiles himself the light of life. He that fol∣loweth me shall not walk in darkness, but shall have the light of life. Did a Job say, I was eyes to the blind? What may a Jesus then say? who is the life of light, as well as the light of life.

Christ is excellent in wisdom. Satan, [ 5] is subtle, and so are his Servants: The children of this world are wiser in their generation than the children of light; but they are wise unto damnation, not unto Salvation; they are wise to do evil, to do good they have no knowledg. Christ, is wiser than all; wisest of all; he can turn their wisdom into folly, and out-shoot them in their own Bow. This barbarous and brutish; this beastly and bloody; this murderous, and merciless generation upon our Borders, and in our Bowels, shall one day know, that there is no in∣chantment against Jacob, neither is any divination against Israel; according to this time it shall be said concerning Jacob, and Israel, what hath God wrought? The wisdom that man hath, is a poor pittance; a poor moity, but in Christ are hid all the treasures of wisdom, and knowledg. That mans wisdom is but conceit, who is wise in his own conceit. Solomon, was wiser than all men, but Christ is wiser than all Angels. Christ is the wisdom of men; the wisdom of Angels; the wisdom of God; the God of wisdom. I am understanding. Is not this a lofty Dialect, evincing the truth of his Deity?

Christ is excellent in Wealth. [ 6] As Christ is most wise, so he is most wealthy. There are mines of Gold, but Christ is a mine of Grace. He is full of grace, and truth. Christ, is an Ore indeed; he is able to enrich a Beggar, that is worth nothing; yea, a Bank-rupt, that is worse than nothing. Of his fulness have all we received, and grace for grace. As the paper (from the press) receiveth letter for letter; as the Wax (from the Seal) receiveth print for print; as the Glass (from the Image) receiveth face for face; so the Christian (from Christ) receiveth grace for grace. Luther, would not be put off with Gold, without Grace, and Glory. Christ, must needs be rich; must needs be richest, for he is the pearl of great price. Christ, is a pearl of that value, that he can pay all thy debts, and bear all thy charges.

Christ is excellent in Counsel. [ 7] Counsel is mine, and sound wisdom. Achitophel, was the Counsellor of David, but Christ is the Counsellor of Sion; the Counsellor of his Jedediah's. His name shall be called won∣derful; Counsellor. Apollo, was the Oracle of the Heathen, but Christ is the Oracle of the Christian. Is not that a Dialect

becoming a Deity? My counsel shall stand, and I will do all my pleasure. As Christ commands, so he counsels. I counsel thee to buy of me: But what? Gold; the most excellent, and the most estimated of all Mettals: Yea, Gold tried in the fire, not counterfeit, but currant coin; the graces of the Spirit: And rayment; the righteousness of Christ: Yea, white ray∣ment; white, being a natural colour, and beyond all artificial colour.

Christ is excellent in Comfort. [ 8] There is no solid, spiritual, and substantial comfort to the soul, unless Christ be the Preacher, and the Text too, I, even I, am he that comforteth thee. Not I, or another, but I and none other. 'Tis (purely) the voice of Christ, that stilleth the voice of desperation. Christ, saith to a person, (whose soul is like a troubled Sea) as Jethro did to Moses, go in peace; as Eli did to Hannah, go in peace; as Jona∣than did to David, go in peace; as David did to Absalom, go in peace; as Elisha did to Naaman; go in peace: Thus Christ said to the Woman that had the plague, Go in peace, and be whole of thy plague: Thus Christ said to Mary Magda∣len (that City-sinner) Thy faith hath

saved thee, go in peace: And thus Christ; said unto the woman that touched him, Be of good comfort, thy faith hath made thee whole, go in peace.

Christ is excellent in Conduct. [ 9] Christ, is the Shepheard, and he leadeth the Sheep. That Christ is the Leader of the Church, is evident. I lead in the way of righteous∣ness; in the midst of the paths of judgment. He leadeth in Summer, and in Winter too; in fair weather, and in foul weather too; in the streets of Sion, and of Sodom too. The Lamb which is in the midst of the throne shall feed them, and shall lead them to living fountains of water. Those (actually) Christs, are under the Conduct of Christ, from the Wilderness to Canaan; from Earth to Heaven; from Grace to Glory. Christ leadeth out of a state of Sin, into a slate of Grace, and thorough a state of Grace, into a state of Glory. Thou shalt guide me with thy counsel, and afterward receive me to glory.

Christ is excellent in power. [ 10] All power in Heaven is devolved upon Christ. He is the Object of the Angels adoration. He hath the Angels at his command, and can send them forth as an heavenly Host,

to assist his people. Peter, (saith Christ) thinkest thou not that I can now pray to the Father, and he shall give me more than 12 legions of Angels? And, as he hath power over Heaven, so over the Earth; as he is the Object of the Angels adoration, so of the Saints admiration, When he shall come to be glorified in his Saints, and admired in all them that bleieve. And, as Christ hath power over Heaven, and over Earth, so over Hell: As he is the Object of the Angels adoration, and of the Saints admiration, so of the Devils consternation. That at the name of Jesus every knee should bow; things in Heaven; Angels, and the spirits of just men made perfect: Things on Earth; Saints and Sinners: Things under the Earth; infernal Spirits.

CHAP. III. Inferences from a Gospel Love.

THe Lover of Christ, hath much in Reversion. Though the lover of Christ hath much in possession, yet more in reversion. The Apostle hath a lovely, and a lofty strain: Eye hath not seen, nor ear heard, neither hath it entred into the heart of man, the things that God hath prepared: But for whom? for them that love him. I have read of one that commanded a liberal sum of money should be given to one that fell in love with him: The Steward asked under what Item he should put it: The Emperor answered, Item, to the Woman that loved Vespatian. But now, Soul, when Christ gives he doth not put it un∣der an Item of Money, but of Mercy: not under an Item of Gold, but of Glory: Item, Heaven, with the Sinless∣ness thereof; Heaven, with the Sorrow∣lessness thereof; Heaven, with the Temp∣tationlessness thereof; Heaven with the Timelessness thereof, to the Soul that

loves me. Item, the things which are invisible; and inaudible; and inconceiva∣ble, to he Man that loves me; to the Woman that loves me. Art a lover of Christ? Drink then of the brook by the way, and lift up thy head, for man sees not; hears not; conceives not, the things that Christ hath prepared for them that love him. Art a lover of Christ? then though thou didst come (unto) this work mourning like a Dove, and hast been (at) this work groaning like a Turtle, yet go away (from) this work singing like a Lark, for man hath not seen, nor heard, nor conceived, the things that Christ hath prepared for them that love him. 'Tis true; every lover of Christ, may (as one did) mourn over his want of love to Christ; A Minister, weeping at the Table as he sat at meat, was asked wherefore he wept; who answered, I weep, because I can love Christ no more. Do ye see the tears of repentance stand in mine eyes? 'Tis because I can love Christ no more. Do ye see Tears run down my Cheeks? 'tis because I can love Christ no more. Do ye see my Tears fall upon my Plate? 'Tis because I can love Christ no more. But, Soul, though to love Christ

no more be a ground of Sorrow, yet the promise (to the lover of Christ) is a ground of Joy. The promise is made to the lover of Christ. Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him.

But what is this Crown under pro∣mise for the lovers of Christ?

This word (Crown) passeth thorough various expressions in the sacred Scrip∣ture but all amount (unto) and meet (in) one, and the same thing.

'Tis called an Inheritance. [ 1] Are inheri∣tances nothing? Naboth, had an inheri∣tance, and he valued it. Shall I give away the inheritance of my fathers unto thee? This was but a vineyard, and he might have had a better for it, or the worth of it in money; but what man∣ner of inheritance is this inheritance? To an inheritance incorruptible, undefiled, and that fadeth not away, reserved in Hea∣ven for you. It is incorruptible, not perishing with the things of the world: 'Tis undefiled, not defiled with abuse: It fadeth not away with Antiquity: And, 'tis reserved in Heaven: 'Tis safe;

'tis sure; 'tis secure; and will be thy se∣curity, that art a lover of Christ.

'Tis called the Joy of the Lord. [ 2] Well done good and faithful servant, enter thou into the joy of thy Lord. For the joy of the Lord to enter into us, is for Heaven to enter into us; for us to enter into the joy of the Lord, is for us to enter into Heaven. On Earth, there are Tones of Sorrow, with Tunes of Joy, but in Heaven, there are Tunes of Joy, without Tones of Sorrow. Heaven, is not a Baca, a valley of tears; not a Bochim, a house of mourning; but a Shushan, a City of joyfulness.

'Tis called the Kingdom. [ 3] Come ye blessed of my Father, inherit the Kingdom prepared for you. Are not Kingdoms great things, with great Men? This was the flagitious position, of a flagitious Ma∣chiavel, That breach of faith for King∣doms is no sin. Will not men swim (as it were) through a Sea of blood to a King∣dom? Here is a Kingdom, and 'tis the Kingdom of Heaven; the third Heaven; the Heaven of Heavens.

'Tis called the Crown of Life. [ 4] Fear none of those things which thou shalt suffer: What none? No: What not

binding, and banishing? No: What not Poverty, and Prison? No: What not Fire and Massacre? No: What not Rack, and Stake? No: Behold the Devil (in his Seconds, and Servants) shall take some of you (not all of you) and cast into prison (not into Hell) and ye shall have tribulation ten days (not for ever:) Be thou faithful unto death; there's the pre∣cept; and I will give thee a crown of life; there's the promise. A Crown represents un∣to us Dignity, plenty, and perpetuity. A Crown is round, as if it had neither be∣ginging nor ending.

'Tis called a Crown of Righteousness. [ 5] I have fought a good fight; I have finished my course; I have kept the faith: Here are three Metaphors; the first is taken from wrestling; I have fought a good fight: The second is taken from running I have finished my course: The third; is taken from standing, or keeping in the Field; I have kept the faith: But what follows? Henceforth is laid up for me a Crown of righteousness. Though this Crown, be a Crown of Mercy, and a gift of Grace, yet it may be also called a Crown of Righteousness, and that in a twofold respect.

Upon the account of God. [ 1] The Crown is promised to the overcomer. He that overcometh shall not, not (so the Greek) be hurt of the second death. This Man, shall not be blasted, but blessed; shall not be damned, but saved; shall not go to Hell, but to Heaven.

Upon the account of it self. [ 2] It is a righteous thing with God to render the Crown, for the Cross. It is a righteous thing with God to recompence tribulation to those that trouble you: And you who are troubled rest with us, when the Lord Jefus shall be revealed from Heaven with his mighty Angels. As it is a righteous thing with God to send the Sinner to Hell, so it is a righteous thing with God to send the Saint to Heaven. As it is a righteous thing with God to avenge himself upon the persecuting in this world, so it is a righteous thing with God to right the persecuted in (another) world, that can meet with no right in (this) world.

'Tis called a Crown of Glory. [ 6] A Crown is the most excellent Badge of royal Majesty. But we see Jesus, who was made a little lower than the Angels; for the suffering of death: That is, that

he might be fitted to suffer death, which he had not been, if he had not been made a little lower than the Angels, by taking upon him our humane nature; for, Christ was made lower than the Angels that he might suffer death, as well as in suffering of death: But what follows? Crowned with glory, and honour, All Crowns are glorious, and Glory is a Crown. A Crown, and Glory, are of such neer alliance, that they differ more in Sound than in Substance, and are often put together as one thing. Exalt her, and she shall promote thee; a Crown of glory shall she deliver thee. He hath strip∣ped me of my glory, and taken the Crown from my head.

But why shall those have a Crown (with) a Christ hereafter, that have a Cross (for) a Christ here?

In a four fold respect; the Father; the Son; the Spirit; the Saint.

In respect of the Father. [ 1] Thus the Crown is in a way of Mercy. There is no reason to be given of Mercy, but Mercy. I will have mercy, on whom I will have mercy. As mercy is the element of the Father, so the motive of the Father, and the Father hath no motive but his

mercy. Let there be no fear little little flock; there's a negative precept: For it pleaseth your Father to give you the king∣dom; there's a positive promise. The Crown, is the Fathers gift; and for the Father to please to give, is for the Fa∣ther freely to give; to give with all imaginable freeness; yea, with a freeness uninimaginable. The Crown is given upon the account of God's Mercy, not upon the account of Man's Merit.

In respect of the Son. [ 2] Thus the Crown is in a way of merit. Though the Mercy of the Father be the moving cause, yet the merit of the Son is the meritorious cause of this Crown. This will appear by an induction, and reflecti∣on of three reasons.

Because Christ hath prepared this. [ 1] The Crown is prepared by Christ. In my Fathers house; in heaven; for as God hath his lower house, which is the Heart, so he hath his upper house, which is Heaven; as he inhabits Eternity, so he dwells with him that is of a poor, and of a contrite spirit: But what of this house? There are in it many mansions; the word mansion signifieth a Remaining; denoting the perpetuity, and eternity of the State;

but my Line is too short to sound this Bottom; heaven is best known by the in∣habitants therein, and thereof: If it were not so, I would have told you; would not my Father hide from Abraham the thing that he would do, and shall I hide from you the thing that I go about? I go to prepare a place for you. I go to make Heaven ready for you, and I will also make you ready for Heaven. Though I be your Husband, yet I am also your Harbinger, and I go before to take up Lodgings for you. Christ is the Churches Harbinger; the Churches forerunner; he is ascended to Heaven that he may pre∣pare mansions for his. Whether the fore∣runner is for us entred, even Jesus. Christ, as Head, is gone before, to take possession of Heaven for the Church his Body.

Because Christ hath prayed for this. [ 2] Christ hath prayed for the Crown. As Christ hath prepared this, so, he hath prayed for this. Father, I will; 'tis a Dialect becoming a Deity, and doth evince the Deity of Christ: Father, I will: But what doth Christ will? That those which thou hast given me, be with me where I am. That is, when I am with thee; invested with that Glory

whereof I am now divested. Here is Christ's prayer, that His might be with him; with him in Heaven; and was not Christ heard in all that he prayed for?

Because Christ hath promised this. [ 3] May not the word of Christ be taken? As Christ hath prepared this Crown; and prayed for this Crown; so, he hath pro∣mised this Crown. And I, if I be lifted up, will draw all men unto me. There is a twofold lifting up of Christ, igno∣minious, and glorious; a lifting up on the Cross, and a lifting up in the Gospel. And I, if I be lifted up from the earth, will draw all men unto me. As Christ draws out of a state of Sin, into a state of Grace, so he draws out of a state of Grace, into a state of Glory.

In respect of the Spirit. [ 3] As those who have a Cross (for) a Christ here, shall have a Crown (with) a Christ here∣after, in respect of the Father, and of the Son, so in respect of the Spirit. In whom, after ye believed, after ye believed, ye were sealed with that holy spirit of promise. The words are very emphatical, ye were sealed: Now, that nature of a Seal, is to make all things sure. But what follows?

Which is the earnest of our Inheritance; This word, is not Greek, but Syriac originally; which signifieth more than earnest, for it signifieth (as some say) a Pawn, or Hostage, as well as an earnest: But, take it as an earnest, this is only used in contracts of buying and selling; 'tis a part of the whole, and engageth the whole.

In respect of the Saint. [ 4] A Saints life, would be a sad life, should there only be a Cross; but as there is a Cross here, so there shall be a Crown hereafter. If in this life only we have hope in Christ, we are of all men the most miserable: But the Saint shall have a compensation hereafter for all his crosses, and calamities here; for all his dangers, and deaths here; for all his sorrows, and sufferings here; for all his trials, and travels here. The righteous perisheth: The righteous; that is, the righteous man, or woman; the righteous person: But, what of him? or her? He, or She perisheth; that is, dyeth, and the body perisheth: Is, here all? No: And merciful men (men of kindness, or of godliness) are taken away; none considering that they are taken away from the evil to come. From the evil

of sin, and from the evil of suffering.

Ah but my Temptations are many!

Art actually Christ's? thou art more loved by Christ than hated by Satan. The mercy of a Christ, is more than the Malignity of a Satan; and Christ loves his, more than Satan can hate his. Christ (by his own blood) hath once entred into the holy place, having obtained eternal into the holy place, having obtained eternal redemption for us. Thou art redeemed for ever, but thou shale not be tempted for ever.

Ah but my Tribulations are many!

Art a lover of Christ? then all things shall work together for thy good. There is (unto the lovers of Christ) under every providential Occurrence, an uni∣versal Concurrence of things for good. All things shall work together for good to to them that love God. All things; as national, and congregational, so personal. As it was said, 'tis Good that Nero perse∣cuteth; so, it may be said, it was (for) good that Nero persecuted.

Art a lover of Christ? [ 2] Suffer but a while, thou hast but a while to suffer. The longest night will have an end. After ye have suffered a while. 'Tis but a while; yea, a little while; yea, a very little

while, that thou hast to bear the cross, For yet a very little while, and the indig∣nation shall cease, and mine anger in their destruction. The Cross is transient, the Crown is permanent.

Art a lover of Christ? [ 3] then the last dish will be the best. Hast a cross (for) Christ? thou shalt have a Crown (with) Christ. Hast a Hell here? thou shalt have a Heaven hereafter. Hast thy worst here? thou shalt have thy best hereafter. Hast thy bitter here? thou shalt have thy sweet hereafter. Hast thy Wilder∣ness here? thou shalt have thy Canaan hereafter. Christ, hath reserved the best wine until the last; he will make the last Act, the best part of the Comedy. Mark the perfect man, and behold the upright, for the end of that man is peace.

Ah! but my Corruptions are many!

This is sad; this is saddest. Flee from sin as from a most pestilential plague; as the Pest of Pests; yet sorrow not as one without hope. Little children I write unto you that ye sin not: Ye had better be sick than sinning, be sighing than sin∣ning; be suffering than sinning; be doing than sinning; be dying than sinning; Yet if any one sin, we have an Advocate

with the Father, Jesus Christ the righte∣ous.

Ah but I question whether Christ loves me! Oh that I did but know that Christ loves me! I could leap over a wall, and run thorough a troop, if I did but know that Christ loves me. Oh! how shall I know that Christ loves me?

Dost thou love Christ? certainly then Christ loveth thee. I love them that love me, and they that seek me early shall find me. Christ, is first in love; the love of a Christ is primary, the love of a Christian is secondary; the love of a Christ is the cause, the love of a Christian is but the effect. We love him: Why? because he first loved us. There is the Sun, and then the Light; the Tree, and then the Fruit; love (from) Christ, and then love (to) Christ.

Ah but I question whether I love Christ! Though Christ may love me, yet I question whether I love him. As a word filty spoken, so a word fitly writ∣ten, is like an apple of gold, in a picture of Silver: But how shall I know whe∣ther my love to Christ be of the right Stamp?

Is it jealous? then 'tis real. Art more

jealous of thine own heart, than of the hearts of others? thy love then to Christ is real. Eleven, of the twelve Apostles, seemed to have a holy jealcu∣sie upon themselves, for every one of them began to say, Lord, is it I? 'Tis true, at last Judas spake, but he spake last, Master is it I? He saith unto him, thou hast said. Judas, was plotting his Apprehension, and Crucifiction, and yet he saith, master is it I? The rest might be in earnest, and truly jealous though he was not. God, was jealous for Sion, with great jealousie: And the Apostle was jealous of the Corinthians, with a godly jealousie; or (according to the Greek) with the zeal of God. Thus, a lover of Christ, keeps up a holy jea∣lousie upon himself; he dreads a disobli∣ging of Christ; a disquieting of Christ; a disturbing of Christ; a disgusting of Christ. I charge you ye daughters of Jerusalem, that ye stir not up, nor awake my love, until he pleaseth.

Is it cordial? [ 2] then 'tis real. Is thy love not only in word, but also in truth? not complemental, but cordial? then 'tis right, and real. My little children, let us not love in word, neither in tengue, but in∣deed,

and in truth. We are to love in word, and in tongue, but not in word, and tongue only; our Deeds must speak the Truth of our Loves. The love of an Hypoerite to Christ, is like the shining of a Glow-worm, it shineth but it heateth not.

Is it uncessant? [ 3] then 'tis of the right Stamp. True love knoweth no playing days; it ever hath a rest of contentation, but it never hath a rest of cessation. As he was never a Friend, that is not ever a Friend, so he was never a Lover, that is not ever a Lover. As Christ once loving his, ever loveth his, so a Christian (of his making) once loving him, ever loveth him. That Christ may dwell in your hearts by faith; that ye being rooted, and grounded in love. As Christ dwells in the hearts of his lovers, by his special, and spiritual presence, and influence; so these are rooted, and grounded in love; their love is firm, and strong: But what follows? That we may be able to com∣prehend with all Saints, what is the bredth, and length, and height, and depth. The Apostle here sets out the love of Christ, with Depth, and Height; with Length and Bredth, the four Dimensions

of the Cross; to indicate, intimate, and insinuate unto us, that upon the extent of the Tree, was the most exact love that ever was, with all the dimensions in this Kind represented.

Is it loyal? [ 4] then 'tis real. True love, is not so much set upon what Christ hath, as upon what Christ is; not so much set upon his, as it is set upon him. Christ, is sweet without any thing, but nothing is sweet without Christ. Whom have I in Heaven but thee? or on earth that I desire besides thee? True love desires no wages; it is wages enough to it self; it pays it self in seeing and serving the beloved. In keeping of them there is great reward. Grace, shews us wages in the work. God (saith one) will reward his people according to their work. The Nurse doth much for the Child, so doth the Mother; the Nurse doth it for the love of wages, but the Mother doth it for the wages of love. A wise man may look for his Advantage in the end of his work, though he be not to make Advantage the end of his work. Though Christians are not mercenary, to work as Hirelings for pay, yet (in the Issue) they shall have

better than pay for all their works. Though Christ will not be served (for) wages, yet Christ will not be served (without) wages; yea, such wages, as will weigh down all our works, and all our woes. We can never want pay, or reward for that work, which is a reward, and can pay it self.

Is it expansive? [ 5] then 'tis of the right Stamp. If love be true 'tis exten∣sive; it extends it self to all the Saints. Since we heard of your faith in the Lord Jesus, and of the love which ye have to all the Saints. Is this text antiquated? Opinion, must not byass our Affection. If love hath the Stamp of a Christ upon it, then Mephibosheth is loved for the sake of Jonathan; then the Child is loved for the sake of the Father; then the Christian is loved for the sake of Christ. Are there not some men that cannot love others, because they are not altogether so broad, and long as them∣selves? Whosoever is right, or wrong, in point of Opinion, I dare write he is wrong, that is not right in point of Affe∣ction. It's reported of the Primitive Chri∣stians, Behold how the Christians love! Love, is called an old commandment,

and a new commandment, but we are now making it no commandment. Doth not a difference in Opinion, beget a diffe∣rence in Affection? Many men have a good Opinion of their own Opinions, though their Opinions be not good. 'Tis said of Bucer, and Calvin, that they loved all in whom they could espie any thing of Christ. It is not indispensably necessary concerning mens going to Heaven, and entring thorough the gates into the city, that they are of this judg∣ment, or of that perswasion (holding the head, holding the foundation) but their living in love is necessary. Divide, and rule; divide and rage; divide, and ruine, is the sophistry of the prince of darkness. Division is an unhappy weed, and it grows apace. 'Tis pity that Abraham, and Lot, should fall out by the way. 'Tis pity that Man should make Two, whom God hath made One. 'Tis pity that one Christian should now say to another, as one Man formerly spake to another, Speak something that we may be Two. Division of Tongues, hindred the building of Babel; division of Hands, Heads and Hearts, hinders the building of Beth-el.

Is it expensive? then 'tis real. [ 6] He that most loves a Christ, will most lay out himself for Christ. A true lover of Christ, is willing to be at cost for Christ. Verbal love, is like painted fire, and a golden loaf, but real love (with David) will not have that which cost it nothing. The woman, thought not her ointment, (though precious) too good for Christ. When Jesus was in Bethany, in the house of Simon the Leper, there came unto him a woman having an Alabaster box of very precious oint∣ment, and poured it on his head, as he sat at meat.

Is it expressive? [ 7] then it hath the image of a Christ upon it. A lover of Christ, is not a mute, but hath a mouth for Christ. Lovers, will speak one (of) another, and (for) another, when they cannot speak one (with) another. The Husband is at Sea, or beyond Sea, but the Wife speaks (of) him, and speaks (for) him. As he is a lover of Christ, that delights in seeking a Christ; in serving a Christ; in suffering for a Christ, as well as in seeing a Christ; so he is a lover of Christ, that delights in speaking of a Christ; in speaking for a Christ; in speaking

to a Christ, as well as in speaking with a Christ. A lover of Christ, is big with expression; must give vent to its Soul; it cannot but speak the things which it hath seen, and heard. A lover of Christ, will give his Vote for Christ, whatever the danger be; and the difficulty be; and the death be. Thus Peter did: Ye denied the holy one, and the just, and desired a murderer to be granted unto you; and killed the prince of life, whom God raised from the dead, whereof we are witnesses.

Is it sociable? [ 8] then 'tis right, and real. My God, and I (saith one) are good company. Man, is a sociable creature, and he loves Company, but 'tis the Company that he loves. Is acquaintance with Christ thy ambition? is enjoyment of Christ thy Center? is converse with Christ thy Element? then thou art a lover of Christ. It is said of Ignatius, that being opened, there was found in his heart (written in letters of Gold) My Love is crucified. One also (in a tract of his) speaks of a woman, who medi∣tating the torments of Hell, together with the hatred of the damned there, prayed, that though she were damned, yet

she might love God. Was not enjoy∣ment of God, and Christ, the ambition of the Psalmist? My soul thirsteth, my flesh longeth for thee, in a dry and weary land without water, to see thy power and thy glory, so as I have seen thee in the Sanctuary.

Is it submissive? then 'tis real. [ 9] Art thou graciously willing to be killed all the day long for a Christ? art graciously willing to bleed or burn, for a Christ? art graciously willing to bear the indig∣nation of the Lord because thou hast sinned against him? art graciously willing to dye a Sacrifice (for) Christ, if thou mayst no longer live a Servant (of) Christ? art graciously willing to suffer the loss of all things for Christ? then thy love is real. 'Tis re∣corded of the Hebrews, and transmitted to posterity, that they took joyfully spoiling, knowing in themselves that they had in heaven a better, and an enduring substance. They were glad they had any thing to lose (for) a Christ, knowing they should lose nothing (by) a Christ. They were glad of an opportunity to put off their worldly goods at so great a rate, as a proof of the sincerity of their graces.

Our goods never go off at so high a price, nor come to so good a market, as when they are spoiled in a good cause. These, were not concerned for their Goods, as Micah was for his Gods, for they knew they were gracious here, and that they should be glorious hereafter. True love, flies not (like Chaff) in the face of him that fans it. Though I cannot dispute for a Christ, yet I can dye for a Christ, said the Martyr.

Is it superlative? [ 10] then 'tis real. Hath Christ no Competitor? no Corrival? then thy love is of the right Stamp. As Christ bestoweth himself wholly upon a Christian, so a Christian bestoweth him∣self wholly upon Christ. True love, keeps back nothing from Christ, for whom all is too little. He loveth not Christ sincerely, that loveth not Christ singularly, that loveth not Christ super∣latively. Lovest thou me more than these? was the question of Christ to Peter. Lovest thou me more than thy Nets? more than thy Fish? more than thy Friends that are about thee? Or lovest thou me more than these love me? Lord thou knowest all things, thou knowest that I love thee; was the answer of

Peter unto Christ. Peter was asked of the Degree of his Love, but he answer∣ed as to the Truth of it; he was asked as to the measure of it, but he answered as to the manner of it; he was asked as to the quantity of it, but he answered as to the quality of it. Canst thou say with∣out a Check, as one did? Lord Jesus, I love thee more than my possessions; more than my Relations; more than my self; then thy love is right, and real. None (to) Christ, saith the Psalmist; none (but) Christ, said the Martyr; all (in) Christ, saith the Apostle. A lover of Christ, must love nothing much, but that Christ, whom he can never love too much. Ambrose (on the Funeral of Theodosius) observes, that he died with these words in his mouth; I have loved; I have loved: which he conceived to be the Answer of the Emperor to the Angels, asking him how he had behaved himself in the Empire; I have loved; I have loved: That was enough to him, and this will be enough to thee (in a dying hour) that the personal excellency of Christ hath been the Object of thy Love.

Thy Vote must be given for Christ,

and his Church. Art thou a lover of Christ? give then thy suffrage for this Truth, that the personal excellency of Christ, is the object of the Churches love. Be not afraid, nor ashamed to own this, though thou dwellest where Satans seat is. Amnon was Lust-sick; the man keeps his Chamber, until he hath deflou∣red his Sister Tamar Micah was Idol-sick; if ye take away his Gods, and the Priest (though not worth the keeping) he looks upon himself as a Beggar, if not as a Bankrupt. Ahab was Vineyard∣sick; he must have the Vineyard of Na∣both, though he hath a kingdom to walk in; he will set his foot there, though he goes thorough the Blood of the Owner. Judas, was World-sick; this Caitiff will betray a Christ, though he hath but thirty seven shillings, and six pence, for this damnable act; he undertook it for thirty pieces of silver, each piece being one shilling, and three pence. But the Spouse is Love-sick: Stay me with flagons; com∣fort me with apples, for I am sick of love. I charge you, ye daughters of Jerusalem, if ye see my beloved, that ye tell him I am sick of love. As if the Church had said, ah my head-ake; my heart-ake; yea

my heart-strings are ready to break for a sight of Christ; for a smile from Christ: Ah! whatever ye forget to tell him, remember to tell him this, that I am sick of love for him; that I know not how to live another Day, a∣nother Duty, without a Sight (of) him without a Smile (from) him, for his per∣sonal excellency is the Object of my love. Had not Mary Magdalen a great love for Christ? Much was forgiven her, for she loved much. Not that her much loving, was the cause of her much for∣giving, but her much forgiving, was the cause of her much loving, and her much loving the consequent of her much for∣giving. This word (for) doth not sig∣nifie here a cause, as if her Love was the cause of the forgiveness of her sins, but a reason drawn from the Sign; many sins are forgiven her, and hereby you shall know it, because, or in that she loved much. The particle (for) in our com∣mon Dialect, is used as a note of the ef∣fect; or Sign; there is Fire, for I see smoak; this Tree, liveth, for it sprouteth. Much was forgiven her, therefore she hath loved much. The whole scope of the Parable is to shew, that he loves most, unto whom most is forgiven, and

not (contrarily) that most is forgiven unto him that loveth most. The Antithesis, in the same verse, necessitates this Com∣ment: Those words, but to whom little is forgiven, the same loveth little, supposeth this Thesis, because much was forgiven her, she loved much,

Christ must be loved, or the Soul must be damned. There are many things without which we may be, and yet live well; and do well; and dye well; but if we be without love to the personal excel∣lency of Christ, we cannot live well; nor do well; nor dye well. Love (to the personal excellency of Christ,) is indis∣pensably necessary unto Salvation. That God who hath appointed the end hath al∣so appointed the Means, that shall lead unto that end. We may be without possessions, and without Relations; we may be without an Affluence, and a Confluence of these lesser, and lower things, and yet live well; and do well; and dye well; yea, we may be without such Degrees, and pitches of Grace, and yet live well; and do well; and dye well; but there are o∣ther things without which if we be, we cannot live well; nor do well; nor dye well; now, they are these.

Repentance. [ 1] There must be Repen∣tance

towards God. If persons live and dye, without Repentance, they cannot live well; nor doe well; nor dye well. As there is sorrow which worketh wrath, so there is a sorrowing according to God. Re∣pentance must be speedy, without procras∣tination; it must be cordial without dissimulation; it must be general, with∣out exception; it must be continual with∣out interruption. Repentance is so neces∣sary, yea, of such necessity, that a preach∣ing it was imposed among all nations, beginning at Jerusalem. Though Sin (for) a Believer be perfectly covered yet Sin (in) a Believer is not perfectly cured; there are the Remainders of Sin, and these must be mourned over. While there is an Issue of Sin kept open, there must be an Issue of Sorrow kept open; while the Ship springs a Leak, the Pump must be kept at work. There are Turns as well as Tears, in a Gospel-Repentance. It was the saying of one, if thou beest backward in thoughts of Repentance, be forward in thoughts of Hell. 'Tis best not to sin, but (having sinned) the next best is to repent. As God hath a Bag for sins, so he hath a Book for Prayers, and a Bottle for Tears. Tears are the truest

Rhetorick of a troubled Soul; they are a prevailing Suada, beyond the loudest and quaintest Oratory, both with God and Man. I repent (saith one) all my life, but that time I spent in Communion with God, and in doing good. There is a repentance unto salvation, never to be repented of, and this is the gift of God; now, without this repentance, there will be no living well; nor doing well; nor dying well. Except ye repent (and this except is without exception) ye shall all likewise perish. That (saith one) which Christ here threatens to the impenitent, was fulfilled after 40 years; for then Titus (the Emperor of the Romans) on the feast of the Passeover besieged the City and (having taken it) slew many impenitent Jews, as they were sacrifi∣cing.

Faith. [ 2] There must be Faith in the Person of Christ. If persons live, and dye, without Faith in the Person of Christ, they cannot live well; nor do well; nor dye well. If any live, and dye, without Faith they cannot live well, for, the just shall live by his Faith: If any live, and dye without Faith, they cannot do well, for, Whatsoever is not of

Faith, is sin: If any live and dye with∣out Faith, they cannot dye well, for, if ye believe not that I am he, ye shall dye in your sins. Now, if there be dying (in) Sin, there will be damning (for) Sin.

Love. [ 3] As there must be Faith in the Person of Christ, so there must be Love to the personal Excellency of Christ. If persons be without love to the perso∣nal excellency of Christ, they cannot live well; nor do well; nor dye well. If any man loveth not the Lord Jesus Christ, let him be Anathema Maran-atha. Some Texts are short; thus, these are; Pray without ceasing: Rejoyce evermore. Some Texts are sweet; thus, these are; In me ye shall have peace: Go in peace. Some Texts are long, and short; thus, these; Depart from me all ye that work iniquity, I know you not: Depart from me ye cur∣sed into everlasting fire, prepared for the Devils and his Angels. Tis thus here; here is a long and a sharp Text; If any man loveth not the Lord Jesus Christ, let him be Anathema Maran-atha. Is it not enough to amaze, and amuse, (if the Spirit goeth with the Word) the greatest Atheist, and Papist? the greatest Egypti∣an, and Ethiopian? the greatest Saracen, and Socinian? the greatest Man, and

Woman? In this text there is something supposed, and something proposed. Here is,

A Supposition. [ 1] If any man loveth not the Lord Jesus Christ. Herein, there is the Act; the Subject; the Object.

The Act. [ 1] Loveth not. That is, ha∣teth; for is there a medium between loving, and hating? He that is not with me, is against me; and he that gathereth not with me, scattereth.

The Subject. [ 2] Man. If any man. If any one; so the Greek. If any Soul; if any person without exception, or exemption, as to Nation, whither Jew or Gentile; Is he the God of the Jews only? is he not the God of the Gentiles also? As to Sex, whether Man, or Woman: As to Relation, Whether an Isaac, or a Rebecca; a Jacob or a Benjamin: As to Age, whe∣ther a Methuselah, or a Josiah: As to Estate, whether a Croesus, or a Codrus: As to Place whether a man in his Robes, or a man in his Rags. If any one loveth not.

The Object. [ 3] The Lord Jesus Christ. Here is a Christ, emphatically presented in his triple Office, as the Prophet, and Priest, and Prince of the Church. We preach not our selves, but Christ Jesus the

Lord. David was a King, and a Pro∣phet; Jeremiah, was a Priest, and a Prophet; Melchizedech, was a King, and a Priest, but these three Offices together (Prophetical, sacerdotal, regal) never met in any one, but this only one, Christ Jesus the Lord, the Phaenix of the world: If any one loveth not the Lord Jesus Christ.

A Proposition. [ 2] Let him be Anathema Maran-atha. Herein there is the Subject, and the Sentence.

The Subject. Him. That is, Him, [ 1] or Her; the Man, or the Woman; the Husband, or the Wife; the Father, or the Child; the Master, or the Servant; of what Nation soever; of what Age so∣ever; of what Estate soever, of what Place soever.

The Sentence. [ 2] Anathema Maran-atha. Herein, there is the Judgment, and the Duration of that Judgment.

The Judgment. Anathema. [ 1] 'Tis a greek word, which signifieth an Execra∣tion, or a Curse. Now, this is a sad one, if not the saddest one, for 'tis a Gospel one, and Gospel curses, are the saddest curses. Th••ugh we or an Angel from Heaven, preach unto you any other

Gospel, then that which we have preached unto you, let him be accursed: let him be a Curse, according to the greek. It is thus here; and 'tis not said, let this person be anathematized, but an Ana∣thema; accursed, but a Curse.

The Duration of the Judgment. [ 2] Ma∣ran-atha. This consists of two Syriac words; Maran, our Lord; atha cometh. Let this person be a Curse, until Christ cometh to judge both the quick and the dead, for all judgment is committed to the Son, because he is the Son of man. Let this person be Anathema Maran-atha. Reduplication (in the sacred Scripture) signifieth two things.

Vehemency of spirit in him that speaks. [ 1]

The Certainty of the thing spoken. [ 2] Thus; Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba, Father. 'Tis a repetition in seve∣ral languages, Syriac, and Greek; where∣by we cry Abba, Father. The Spirit of God, is a Spirit of Supplication, in Jew, and Gentile. And, as there is a crying in two languages (Abba Father) so here is a cursing in two languages

(Anathema maran-atha;) to shew, that both Jews and Gentiles, whether men, or women; whether old or young; whether high, or low; whether rich, or poor, if they live and dye, without love to the personal Excellency of Christ, are not only anathematized, but also an Anathe∣ma; are not only accursed, but also a Curse, to the coming of the Lord Jesus Christ to Judgment, and (from that Judgment) for an eternity. Of those three degrees of curses (saith one) which the Jews used in their threefold excom∣munication, this of Anathema Maran∣atha was the highest; including as much as this; Let the Lord come and strike this person with eternal perdition. If any person loveth not the Lord Jesus Christ, let that person be Anathema Maran-atha.

As Gospel-Faith, and Gospel-Hope appear, So Gospel-Love, which bringeth up the Rear. As there's a carnal, and a moral Love, There also is a Gospel-one above. Now Gospel-Love appears a Gospel-Grace; The Spirits fruit, within a Gospel-Race: It also is the noble souls expansion, To Jesus Christ, within the highest mansion; And for its proper Object also makes His Excellency, where are no mistakes: Of Gospel-Love (take from a Dwarf in Stature) Its Object; Soil; Original, and Nature. Christ, JESUS is; most excellent in Name; In Nature too, for sinless is the same: Excelling is a Christ in Love; in Light; In Council; Comfort; Conduct; also Might: Most excellent in Wisdom, and in Wealth, Christ Jesus is, who is the Churches health. Man, Mortal is, and posting to the Grave, But Lovers of a Christ a Crown shall have. Inheritance it is, and Heavens Joy; A Kingdom 'tis, that cannot be a Troy: A Crown of Life, so 'tis in sacred Story; Of Right'ousness; yea 'tis a Crown of Glory. Some Reasons also may be given why The Lovers of a Christ (when they shall dye) With Jesus Christ a lasting Crown shall have, Who had a Cross on this side of the Grave.

THe moving Cause, the Fathers mercy is; The merit of the Son doth follow this; The Earnest of the Spirit cometh next, Which Ushers in (according to the text) The loving Saint, that he may have his Sweet, Who Bitter had, before a winding sheet. Art tempted? yet a Jesus loveth more, Than Satan hates, though he doth greatly roar. Art troubled? suffer but a while, and know, To suffer but a while thou hast below. Art sinful? Ah! this calls for Lamentation, Yet advocates a Christ for Consolation. Christ, loving is, and easie 'tis to try him; Dost love a Christ? then thou art loved by him. Take Symbols also of a Gospel-Love; It jealous is unto a Christ above: 'Tis cordial; uncessant 'tis, and loyal, In persons who appear (divinely) royal: Expansive 'tis; expensive also 'tis; Expressive too, both unto Him, and His: This Gospel-Love, 'tis love that's sociable; Submissive 'tis; superlative, and stable. Thy suffrage give (unto a g•••• less Dove) That Christ is Object of the Churches love. Christ, loved must be by a Man I see, Or damned must the Man for ever be. Thus, to divert, I did attempt to scatter, In Poem here the marrow of the matter.

Notes

• Mat. 5.44
• Cant. 8.5.
• 1 Jo 4.16.
• Rom. 9.13.
• Malum Complex∣um.
• Jer. 5.31
• Din vixi; diu pecca∣vi. Aug. Beza.
• 2 Tim. 3.4.
• Parono∣masia.
• Mat. 16.24.
• Non nobis solum nas cimur.
• Terra in∣cognita.
• Aug.
• Gen. 18.27.
• Gen 32.10.
• Prov. 30.2.
• Eph. 3.8.
• Rom 6.1, 2.
• 1 Cor. 12.31, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Phi. 3.9.
• 1 Pet. 4.15.
• 1 Cor. 7.29.
• 1 Cor. 6.12.
• Verba sunt restringen∣da ad sub∣jectam ma∣teriam.
• Luk. 14.26.
• 2 Tim. 4.10.
• Rev. 12.1.
• Esth. 1.1.
• Hoc ali∣quid, nihil.
• Epicurus.
• Bourbon.
• Dulce ve∣nenum. Ber.
• 2 Reg. 5.1.
• Mat. 19.22.
• 1 Reg. 21.5, 6.
• Hoc solum miht super∣est sepul∣crum.
• Ʋbi Amor, ibi Oculus; vbi Ani∣mus, ibi Digitus.
• 1 Joh. 2.15.
• Bion.
• Timon.
• 1 Tim. 6.10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Gal. 4.4.
• Mat. 10.28.
• Prov. 23.5.
• Psal. 90.2.
• Luke 7.2, 3.
• 2 Sam. 18.33.
• Gen. 44.30.
• Isa 49.15.
• Col. 3.19.
• Tanquam aliquid sui; tan∣quam Se. Solon.
• Clark's 1. Part. Eccl. Hist p. 982.
• Livia nos∣tri conju∣gii memor esto; vive, & vale.
• Eph. 5.25.
• Rom. 5.8.
• Psal. 116.1.
• Col. 1.4.
• John 13.1.
• Can. 1.4.
• Gal. 2.20.
• Aug.
• Perkins.
• Phi. 1.21
• Qu.
• Sol.
• Deser••tio.
• 1 Cor. 13.13.
• For, 1. 1 Jo. 2.8, 9, 10.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Col. 3.14.
• Gal. 5.14.
• Acts 20.35.
• Rev. 2.19.
• 1 Joh. 4.16.
• Hab. 2.4.
• Rom. 12.12.
• Beatus qui amat te; & amicos in te; & inimicos propter te.
• Mat. 5.8.
• Heb. 12.23.
• Gal. 5.22.
• Can. 1.7.
• Can. 3.3.
• Psal. 18.1.
• Psal. 73.25.
• Can. 5.10.
• Luke 1.3.
• Acts 23.26.
• Phi. 3.8.
• Gen. 41.38.
• Job 1.8.
• Mar. 2 Sam. 18.3.
• Qu.
• Sol. 1.
• Isa. 36.13.
• Jam. 2.5.
• Isa. 9.6.
• Mat. 1.23.
• Jer. 23.6.
• Jehovah tsidkenu.
• Mat. 1.21.
• Acts 4.12.
• Heb. 1.4, 5, 6.
• Heb. 1.4, 5, 6.
• 2 Cor. 5.21.
• Prov. 20.9.
• Gen. 3.12.
• Gen. 12.3
• Gen. 27.22.
• Num. 20.10.
• 1 Sam. 27.1.
• Jon. 4.3.
• Mat. 27.74.
• Rom. 7.23.
• Heb. 4.15.
• John 12.35.
• Rev. 1.5.
• Eph. 5.8.
• John 8.12
• Num. 23.23.
• Col. 3.3.
• Pro. 8.14.
• John 1.14.16.
• Mat. 13.45.46.
• Isa. 9.6.
• Isa. 46.10.
• Rev. 3.18.
• Isa. 51.12.
• Mar. 5.34.
• Luke 7.50.
• Luk. 8.48.
• Prov. 8.20.
• Rev. 7.17
• Psa. 73.24.
• Mat. 26.53.
• 2 Thes. 1.10.
• Phi. 2.10.
• Infer. 1.
• 1 Cor. 2.9.
• Vespatian, the Empe∣ror.
• Vespatia∣no adama∣co.
• Jam. 1.12.
• Qu. 1.
• Sol.
• 1 Pet. 1.4.
• Mat. 25.21.
• Mat. 25.34.
• Rev. 2.10.
• 2 Tim. 4.7, 8.
• Ex parte Dei. Rev. 2.11.
• Ex parte Rei.
• 2. Thes. 1.7, 8.
• Heb. 2.9.
• Prov. 4.8, 9.
• Job. 19.9.
• Qu. 2.
• Sol.
• Luke 12.32.
• Joh. 14.1.2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Heb. 6.20.
• John 17.24.
• John 12.32.
• Eph. 1.13, 14.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1 Cor. 15.19.
• Isa. 57.1.
• Marg.
• Ob. 1.
• Sol.
• Heb. 9.12.
• Oh. 2.
• Sol. 1.
• Rom. 8.28.
• Isa. 10.25.
• Psa. 37.37.
• Ob. 3.
• Sol.
• 1 Joh. 2.1.
• Ob. 4.
• Sol.
• Pro. 8.17.
• 1 Joh. 4.19.
• Ob. 5.
• Sol.
• Mat. 26.22.
• v. 25.
• 2 Cor. 11.2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Can. 3.5.
• 1 Joh. 3.18.
• Eph. 3.17.
• v. 18.
• Psal. 73.25.
• Psal. 19.11.
• Secundum laborem. Bern.
• Col. 1.4.
• Ecce quàm diligunt Christia∣ni!
• Aliquid Christi.
• Divide, impera.
• Dic ali∣quid, ut duo simus.
• Mat. 26.6, 7.
• Act. 3.14, 15.
• Dr. Sibbs.
• Ainor meus crucifixus est.
• Dell.
• Psa. 63.1, 2.
• Heb. 10.34.
• Illi non Christum amant qui aliquid plus a∣mant.
• John 21.15, 17.
• Ambrose. plus quam mea; meos; me: Substance; Seed; Self.
• Dilexi; dilexi.
• Inf. 2.
• Can. 2.5.
• Chap. 5.8.
• Luke 7.47.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Particula, non causa∣tiva, sed al∣lativa, vel rationalis. Not, Causa praecedens, but, Sig∣num subse∣quens.
• Inf. 3.
• Luke 24.47.
• Reliquiae peccati.
• Tertullian.
• Dr. Donne.
• Luke 13.3.5.
• Hab. 2.4.
• Rom. 14.23.
• John. 8.24.
• 1 Cor. 16.22.
• Luke 11.23.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Rom. 3.29
• 2 Cor. 4.4.
• Gal. 1.8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• John 5.22.27.
• Rom. 8.15.
• Perkins.