Philanthrōpia, or, The transcendency of Christs love towards the children of men Laid down by the apostle St. Paul, in Ephes. 3. 19. A treatise formerly preached, but now enlarged and published for common benefit. By Peter Williams, preacher of the Gospel.

CHAP. XI.

(2.) LOok that your knowledge of the love of Christ be Cognitio ••ffectiva;* 1.1 let it not be an empty, barren, ineffectual knowledge, but such as is full, fruitful, and effectual. And that these four wayes.

Sect. 1.

(1.) BY way of Application, Experience,* 1.2 and Assurance. Content not your selves with the knowledge of Christ, and his love, at a distance, but reach aster such a know∣ledge, as may bring all home to your selves. Be not satisfied to know that Christ is the Sa∣viour of the world, and hath born great and wonderful love to the Sons of Men, but labor so to know his love and salvation, as to apprehend, appropriate, and apply all to your own comfort, and benefit. To know within your selves, as the Apostle speaks, Heb. 10.34. to know in all your hearts, and in all your souls, as Joshua speaks, Josh. 23.14. viz. sensibly, evidently, experimentally, assuredly, that he is your Sa∣viour, stood in your room, bore your sins, and suffered Gods wrath for you, whereby God is as well pleased with you, as if you had suffered for them in your own persons in hell eternally;

that he bare a special love to you in particular, and that you have a reall interest in, a sure title to the priviledges, and blessings, which he, out of his infinite love, hath purchased at so dear a rate for poor sinners. Such a knowledg as this would I have you look after, and to help you forward herein there are two things, which I would propound for your Encouragement.

(1.) Such a knowledge of Christs love is at∣tainable. A Christian may know the love of Christ with assurance of his interest in it.u 1.3 This indeed is a most excellent truth, the flos lactis, the very cream of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that sincere milk which is to nourish souls, 'tis the budding and blossoming of happiness, the Antedating of heaven, the prepossession of glory, and therefore envied us by Satan, who by his Romish instruments would wrest it out of our hands; But we have more clear light from Scri∣pture, to discern the truth of what we hold in this particular, than to be easily cheated of so fair a Jewel of our Crown, as if it were counter∣feit. Here we see so many eminent Christians both in the Old and New Testament, setting their Seals to this truth, by their own expe∣rience, that we cannot but subscribe to it. Ab esse ad posse is a fair Argument, and I shall use no other to prove what I assert.

Other Christians have attained a certainty in their knowledge of Christ and his Love, not only Objectivè, that there is a Christ, and that there is such a love; but also Subjectivè, that this Christ is theirs, and this love theirs: And therefore so may you. That others have,

is clear. In Job 19.25. you may hear Job ap∣propriating a Redeemer to himself. I know that my Redeemer liveth. He asserts his interest in Christ, as his Redeemer; and therefore no wonder if he be so confident of his being acquit∣ted at Gods Tribunal, as he is, Chapter 13 18. I know that I shall be justified. A believer then may arrive at assurance, full assurance of interest in Jesus Christ. Such an Application did Thomas make to himself, when he cried out, John 20.28. My Lord, and my God. See (sayesx 1.4 Ferus on the place) the won¦derful things of God; who would have believed, that so great faith should have risen out of such obstinate unbelief, which he had discoverd just before? And what should this teach us, but (as the same Authory 1.5 hath it a little after) That it is not enough to believe that Christ is Lord and God, unless we believe that Christ is Lord and our God. Thus the Apostle Paul, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himself for me. See how he applys to himself the love of Christ, and the fruits of it. This is so clear, as the ad∣versaries themselves cannot deny, but that ma∣ny choice ones have had a full and satisfying light springing in upon their souls, and clear¦ing their eternal condition to them, but then they say, it is by way of extraordinary revela∣tion, a speciall priviledge vouchsafed to some few of Gods choicest Worthies by a rare indul∣gence. And yet (as to the matter in hand) the way and manner of the Apostles expressing themselves in this particular, shews, that this

is not a priviledge peculiar only to a few, but common to all believers. I shall bring two pla∣ces to prove this, the one is 1 John 4.16. the other Rom. 5.5. in both which places, besides their asserting the thing it self, the great point of assurance, in most significat tearms, they speak of it in the plurall number, and make mention only of common means for obtaining of it. Let us consider the places. In the one place, sayes the Apostle John, We have known and believed the love, that God hath to us. In the other place, sayes the Apostle Paul, The love of Christ is shed abroad into our hearts by the Holy Ghost, which is given unto us. Now both the one, and the other do (1.) Assert assurance: John speaks of knowing the love of God, and the word he useth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifi∣ethz 1.6 to know truly and certainly, and it is a knowledge with Application, We know the love that God hath to us. Paul speaks of the shedding abroad the love of God, which is no o∣ther than witnessing of this love to our hearts, asa 1.7 Grotius observes. The sence of this love, wher••by we perceive that we are beloved by him, and tast that he is gracious, asb 1.8 Gerhard notes. It is a Metaphoricall expression, and can sig∣nifie nothing else than this, for (asc 1.9 Pareus hath it) That which is plentifully poured out into our hearts, doth fill our hearts, and that which doth fill our hearts, cannot be hid, but must certainly be perceived by us. And they do (2) Expresse it in such a way, as shews it to

be a thing not peculiar to some few, but com∣mon to many; for first, It is expressed plurally, not I know the love of God to me, as of one, but we know the love of God to us, as of many besides himself: and, The love of God is shed abroad, not into my heart only, but into our hearts, intimating that it was not peculiar to himself, but common to other believers with himself. And then, Secondly; They both mention a common means of obtaining it. John mentions faith. We have known, and believed, that is, (asd 1.10 Calvin observes) We have known by believing, because such a knowledge springs from faith. Now, though all men have not faith, 2 Thes. 3.2. yet all true Christians have, and such a faith, as is capable of im∣proving into assurance. And then, Paul men∣tions the Holy Ghost, the love of God is shed a∣broad into our hearts, by the Holy Ghost, whereby we come to know the things that are freely given us of God, 1 Cor. 2.12. Now all who have reall interest in Christ are partakers of this Spi∣rit, for If any man have not the Spirit of Christ, he is none of his; All have him as a Sanctifier, and many have him as a Sealer. So that this assurance of Christs love, is not so peculiar un∣to some, nor vouchsafed to them in such an ex∣traordinary way, but that others may attain unto it. Seeing therefore it hath been attained by others, and is attainable by you in an ordi∣nary way, let the consideration of it quicken your endeavours after it: Indeed it is not a thing which will be done Sedendo, & votis, by sitting still, and wishing for it; no, it will cost you la∣bour

and diligence, 2 Pet. 1.10. before you come to it; but think not much of a little pains to obtain that, which will make such a∣bundant recompence for the pains bestowed a∣bout it, when it is obtained. Content not your selves therefore with a low measure of faith, but go on from faith to faith, till you come from affiance to confidence, so as to know the love which God hath unto you. And beg, beg hard the Spirit of Christ, (which is promi∣sed to those who ask him, Luke 11.13.) that you may know the things, which are freely given you of God, and particularly, this love, having it shed abroad into your hearts by the Holy Ghost, given unto you.

(2.) Such a knowledge of Christs love, when attained, is exceeding sweet and comfortable. I confesse, your future safety and happiness lyes in this, that Christ loves you, but your present comfort lyes in your knowing that he loves you.e 1.11 He whom God loves, though he know it not, is an happy man, but he that knows it, knows himself to be happy, and that is most com∣fortable. It's true, that the love of Christ in it self is better than Wine, sweeter and more delight∣full than all earthly delicates and creature-com∣forts whatsoever, but it is not sweet to us, till it be shewed and sealed, manifested and assured by the kisses of his mouth, which are the tokens and pledges of his love, which made the Church so earnest in desiring of them, Cant. 1.2. In∣deed there is no comfort without it. Quid est Deus, nisi meus? What is God, if he be not mine? is a true saying; and what is the love of

Christ to me, if I have no share in it? And there is but little difference (as to present com∣fort) betwixt having no share in it, and not know∣ing whether we have or no. A condemned man that hath his pardon granted, though he shall not die, yet he hath little comfort in his life, till he know it. And though a Christian, who is beloved of Christ, shall not perish, yet his life will be full of trouble, and his heart exceeding∣ly tormented, and disquieted, if he know it not, and though he go to heaven, it will not be with such full sail, he will not have an entrance ad∣ministred so abundantly, as otherwise it might.f 1.12 Good and evil affect not, till it be apprehend∣ed; Job lamented not all his losses, till a messen∣ger related them to him; nor did Jacob rejoyce that Joseph was alive, till he knew it. Who joyes in an inheritance fallen to him, till he know it? nor can we joy in Christ as a Saviour, nor in his love, till we know him to be our Saviour, and that he hath loved us. The best knowledge of the Sun, is by seeing its light, and feeling its influence; the knowledge of Hony, is by tast; and the best knowledge of Christ and his love, is by tasting, and seeing that he is gracious. Lay both these together, and they may be a strong inducement to make you look after a know∣ledge of the love of Christ, by way of Appli∣cation, Experience, and Assurance, which is the first particular.

Sect. 2.

* 1.13(2.) BY way of Admiration. Know Jesus Christ in his love, so as to admire him and it. We are wont to supply the defect of our apprehensions, about great and extraordinary matters, with admiration, now what more wor∣thy of our admiration than Jesus Christ, whose Name is wonderful, Isaiah 9.6. and his Love, which (as the Text tells us) passeth knowledge? He is Wonderful in his Person and in his Works, and no lesse wonderful in his Love, which doth influence all his works of Wonder for our good. We admire Mysteries (whichg 1.14 are holy secrets, hardly understood) and surely then we have reason to admire Christ, to whom the great Mystery of godliness is reducible, for what is it (according to the Apostles account, 1 Tim. 3.16) but God was manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gen∣tiles, believed on in the world, received up into Glory. All which are meant (whatever some have delivered to the contrary) of Christ, and (as Hierom said of the Revelations, Quot ver∣ba, tot Sacramenta) I may say of these words, As many words, so many mysteries, and as many mysteries, so many matters of admiration. Study and meditate upon the Lord Jesus and his love, as much as you can, that you may have some understanding of him and it, but when you have gone as farr as you can, there will be still Plus ultrà. The riches that are in Christ are

unsearchable riches, Ephes. 3.8. The love that he hath manifested unto us is unknowable love, the dimensions of it for height, d••pth, length, a••d breadth are unmeasurable, verse 18.19. And therefore, when you are at a losse in your search, stand still in holy silence, and fall to ad∣miring what you fall so infinitely short of ap∣prehending. Admire him in his Philanthropie, his love to mankind in general. That the eter∣nall Son of God, should set his heart upon the Sons of Men, and love them, them rather than the Angels, them, when fallen as well as the Angels, when ungodly, rebels, and enemies; that he should love them so as to leave his Glory, which he had from all eternity with his Father, and be made flesh for them, and lead a life full of miseries and necessities, and a•• last die a shameful, painful, accursed death for ••hem, to pay their scores to Divine Justice, and to bring in everlasting Righteousness, eternal Redem∣ption, and Sal••ation for them. This is strange and extraordinary love, worthy ••o b•• admired, for no reason c n be given of it, h•• love•• us thus, because he loved us, and upon no ••ther a••count. Here then is a fit place to cry out with David, Psalm 8.4. Lord! what is man, that thou art mindful of him, or the son of man, that thou visit∣ests him? What is man, Enosh, forgetful man, (ash 1.15 Eusebius w••ll have it, deriving it from Nashah, which signifies to forget) forgetful of thee, and of thy benefits towards him. Or ra∣ther,i 1.16 Sickly, mortall, miserable man, as o∣thers, who better derive it from Anash, which signifies to be sick and in misery. What is this

man, that thou shouldst be mindfull of him? not so as barely to remember him, but so as t•• shew eminent care and kindnesse to him, as words of memory in the hebrew language do import, ac∣cording to the learnedk 1.17 Rivets observation on the place: and what is the Son of Man, the Son of Adam, the Son of him, whose originall was earth and dust (as the word Adam sig∣nifies) who by his Apostacy and rebellion had forfeited thy favour and love, What was he, that thou shouldst visit him? not with a grievous but gracious visitation, not to punish and destroy him, as he had deserved, but to redeem and save him; What matchlesse, admirable love was this! Admire his singular special love to your souls; you, who are believers. That when others (after all this) are left without the know∣ledge of Christ and his love, he hath made it known to you, by his Word and Gospel; that when thousands among whom you live, who hear of Christ and his love, and have offers of both made unto them, are left with the reins on their own necks, to follow lying vanities, and forsake their own mercy, to refuse, resist, and re∣bel against all the off••rs of grace, and you have hearts, and natures, as full of emnity and opposi∣tion against Christ as any, and have manifested so much, and gone on to maintain it, for some time, more or lesse, yet the Lord hath at length turned the stream, taken the stone out of your hearts, overcame the resistance of your froward Spirits, made you willing in the day of his power; and drawn you effectually to run after him, and close with him, so that you are now in Christ

partakers of his love, having it shed abroad in our hearts by the Holy Ghost given unto you, and are under his care and keeping, till you come to receive the end of your Faith, the salvation of your souls, to be filled with all the fulnesse of God, to see him face to face, whom now you see through a glasse darkly, and to be for ever sa∣titfied from that Fountain of love immediately, whence you have but small snips and tastes through the Conduits of Ordinances here. Is not this strange love? and can any other Rea∣son 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 in∣ward? and in contemplation and admiration of these things, cry out in imitation of the Man af∣ter 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, know∣west, 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 1.18 with wonder

and admiration, desire to look into these things, 1 Pet. 1.12. and it shall be admired by glorifi∣ed Saints, to all eternity, 2 Thes. 1.10. The happiness of heaven (sayesm 1.19 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 know∣ledge 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 lan∣guage as this, which he may learn of an 1.20 holy man, wherewith he ends his Patheticall Medi∣tation 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 a∣bysse 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 incompre∣hensible 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, Domini∣ons, and Principalities, and Powers, in the beati∣fical

presence of thee the ever-living God, the e∣ternal Father of Spirits, Father, Son, and Holy Ghost, one infinite Dei••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.* 1.21 Know the love of Christ, so as to be Thankeful for it. Nature it self teacheth us to be grateful to those, who have sh••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 retri∣buam? 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 un∣to 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 hea••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* 1.22 Eucharist, declaring themselvs thank∣full 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 imi∣tation 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 be∣nefits; who forgiveth all thine iniquities, who healeth all thy diseases; who redeemeth thy life from destruction, who crowneth thee with lo∣ving kindnesses and tender mercies. With the Mother of our Lord, Luke 1.46, 47. My soul doth magnifie the Lord, and my spirit doth r••∣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 1.23 Rev. 1.5, 6. Ʋnto 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 e∣ver 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 ascribe glory to him, to whom it of so much right belongs, Luke 2.14. His heart hath been enlarged in love towards you, and you are not straightned in him. Oh! be not straightned in your own bowels, but be you also enlarged in love, and thankfulness unto him. If the love of Christ be implanted in our hearts, it will spring out at your lips, and your mouths will shew forth his praise; (q) If your Souls have been satisfied with this marrow and fatness,o 1.24 your mouths will praise him with joyfull lips. Whereas he, whose heart and lips are not filled with blessing and praise to Christ for his love, gives clear evidence against himself, that he hath neither part nor lot in this matter. He never tasted of the love of Christ, who is not thankfull for it.

Sect. 4.

* 1.25(4.) BY way of Obligation to Holiness and Obedience. Know the love of Christ, so as thereby to be restrained from sin, and con∣str••i••ed to duty and service. And here I would say two things;

(1.) The love, grace, and mercy of Christ, which he hath manifested in undertaking for us, as our M••diator and Redeemer, is the strongest motive that can be to Holiness, and Obedience. This is that which the Scripture useth, Rom. 6. The scope of that wh••le Chapter is to advance Holinesse and Obedience, and the prime and principall motive, which he useth thereunto, is the Grace of God in Christ. Ver. 1. Shall we con∣tinue in sin, that grace may abound? God forbid. And ver. 15. Shall we sin▪ because we are not un∣der the Law, but under Grace? God forbid. Its the Devils Logick to argue from grace to sin, from love to looseness, which the Apostle casts off with abhorrency, as unworthy to be enter∣tained by an ingenu••us, gracious heart, so much as in thought, they are ungodly men, who thus turn the grace of God into lasciviousnesse, Jude 4. Again Rom. 12.1, 2. I beseech you, Brethren, by the mercies of God, that you present your Bodies a living sacrifice, holy and acceptable, which is your reasonable service, and be not conformed to this world, &c. You see here, that the mercies of God are the strong bonds, by which the A∣postle

would draw these Romans from following the World in the corruptions, and lusts of it, and engage them to service and obedience: and in∣deed the most naturall, and proper inference from mercy is duty, and seeing our infinite mi∣sery, hath met with the infinite mercy of our God to relieve us in it, & redeem us from it, what other can be the result of it with a serious Chri∣stian, but the yeelding up of himself to the God of his mercies? Thus 1 Cor. 6 20. Ye are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods. The love of Christ in going to the price of our Redemption, should be a strong obligation to us to glorifie him with those Bodies and Souls, which he hath Redeemed, at so dear a rate. Thus the Apostle Peter exhorting to holinesse, 1 Pet. 1.14, 15, 16. (as obedient children not fashioning yours••lvs ac∣cording to the former lusts in your ignorance, but as he which hath called you is holy, so be ye holy in all manner of Conversation. &c.) makes the love of Christ in shedding his blood for them, the great Motive. Ver. 18, 19. Forasmuch as you know, that you were not redeemed with cor∣ruptible things as silver and gold, but with the precious blood of Jesus Christ. So Cap. 4.1. He makes the love of Christ in dying for us, a strong reason, why Christians should conform to his crosse by crucifying their lusts. Forasmuch then as Christ hath suffered for us in the flesh, arm your selves with the same mind. This love of Christ is so strong a Motive, to Holinesse and Obedience,r 1.26 that unlesse we are more hard than iron, we cannot but devote our selves

wholly to Christ, when we consider how great∣ly he loved us, when he shed his blood, and laid down his life for us.

(2.) The Love of Christ, in the wayes, whereby he hath expressed it to us, especially in dying for us, and rising again, is the most ef∣fectual means to promote our holiness and obe∣dience.s 1.27 I have read, That five Monks were studying what was the best means to mortify sin. One said, to meditate on Death; the second, to me∣ditate on Judgement; the third, to meditate of the joyes of Heaven; the fourth, to meditate on the torments of Hell; the fifth and last, to medi∣tate of the love and sufferings of Christ: Which indeed is the best means of all. There are bands of love called by the Prophet, The cords of a Man, Hos. 11.4. because the most proper means to prevail with, and work upon Man, who is a reasonable creature; with these bands of love, the Lord Jesus draws us from sin to himself and service, as in the forementioned place, and Jer. 31.3. These held the Apostle Paul fast bound to his duty, and kept him from deviating, and wandring from Christ, see 2 Cor. 5.14. The love of God constraineth us. He had before been speaking of the force that fear had to make him solicitous in the service of Christ, because of the account which he was to give, ver. 10, 11. And now he mentions the force of love, the love of Christ, which he shewed in dying for us, and this (sayes he) constrains us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It hems us in on every side, as men in a besieged City, or as beasts in a pinfold (ast 1.28 some de∣duce the Metaphor) that we cannot make an

escape.u 1.29 Or it keeps us fast bound, as with cords and bands, fortiter yet ••uaviter, not forced∣ly but freely, that we cannot turn aside to the crooked wayes of sin, and disobedience to the dis∣pleasing of Christ, but must go, that we are led by him in the wayes of obedience and holinesse.x 1.30 It hath the possession and rule of us, so as we are acted by its influence and instinct. Now the love of Christ is an effectual means of holinesse, and obedience, two wayes; by Argument, and by Power.

(1.) By Argument. This is clear by the fore∣cited passage of the Apostle 2 Cor. 5.14.15. Where he shews, how himself and others came to be constrained by the love of Christ, and that is by way of Argument: The love of Ch••ist (saiyes he) constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but un∣to him which died for them, and rose again. As if he had said, when we set our selves seriously to consider the love of Christ, in the eminent greatness of it, as carrying him to the Cr••sse, the Grave, to Death for us, we find out and con∣clude upon the••e two things, (1.) The miserable condition of the objects of it; for if one died for all, we determine thus, That then were all deady 1.31 dead in sin, and thereby liable to the wrath of God and eternal punishment, for why should he else

die for all, if he had not found all in a state of death? (2.) The Holiness of the end of it. And that he died for all, that they who live, &c. This is our holy reasoning, and reckoning, that the end of his love in dying for us was, that they who live, who by his favour and benefit are redeem∣ed from warth and damnation, should not hence∣forth live unto themselves, not order their lives according to their own will, nor serve the lusts and desires of the flesh; but unto him that died for them, and rose again; that is, be ruled wholly by his will, and dedicate themselvs to his service, living for his use and glory, and renouncing whatsoever is contrary to him. Now this (says he) constraineth us. These are arguments so full and forcible, that we are surrounded by them, no gap left open for sin and licentiousness, but we are wholly bound up, and constrained in ser∣vice & obedience to him, who hath thus loved us.

(2.) By Power, As there is an Argument in the love of Christ engaging Christians to holi∣ness and obedience: so there is a vertue and pow∣er flowing from thence, which doth enable be∣lievers thereunto. The death and resurrection of Christ (wherein his love most eminently ap∣peared) is not only the meritorious and exem∣plary cause of our dying to sin, and living to God, but also the efficient cause of it, by a secret pow∣er and vertue issuing from thence to those that believe.z 1.32 For as the Humanity being united to the Word, was by the power of the Word raised from the dead: so those who are united to him, and implanted in him, are by the same power raised from the death of sin to the life of grace. That

there is such a power, is clear, from Phil. 3.10. where the Apostle shews, that the height of his ambition was to know Christ, yet not by a notio∣nal and empty, but a powerful and effectual knowledge. That I may know him, and the pow∣er of his resurrection, that is,a 1.33 a power and vertue, flowing from his resurrection, working the like effect in himself, in raising him to the life of grace here, and glory hereafter. And the fellow∣ship of his sufferings:b 1.34 Not only that which is external, and stands in the bearing of the Cross, but also that which is inward, and stands in the mortifying of the flesh, and the crucifying ••f the old man. And this by being made conformable unto his death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Conformis factus, or, Configuratus.c 1.35 Not conforming my self, by way of imitation, but, being made conformable by a power out of my self, the power and vertue of Ch••ists death.d 1.36 For whosoever conforms to Christs death and resurrection, by dying to sin, and rising again to newness of life, doth it not by any power or ability of his own, but is buried with Christ, and raised in Christ, and is therefore implanted into him, and quickened by his Spirit. Now, this power and vertue is drawn forth from Christ by Faith, as appears from Col. 2.12. Buried with him in Baptism, wherein also you are risen with him, through the faith of the opera∣tion of God, who hath raised him from the dead. In which words we have the outward Sign, which doth represent a Christians communion with Christ in his death, and resurrection, and that is Baptism; As also the inward Grace, whereby a Christian comes to be really con∣formable

to Christ in both; by the death of sin, and life of grace, and that is Faith; which is set forth both in it self, as it is the Instrument, whereby we become real partakers of the be∣nefits of Christs death, and resurrection, which are signified in Baptism: And also in its Au∣thor, and Worker, which is God, called therefore Faith of the operation of God, to distinguish it from a false faith of our own fancying; and like∣wise in its Exercise, for it pitcheth upon the power of God, put forth in raising of Christ from the dead, and thence derives a power for the raising of the soul from the sptritual death in sin, to a spiritual life of grace; that is the meaning of that clause which is added, who hath raised him from the dead, as thee 1.37 Reve∣rend Davenant hath observed.

Now, what is all this for, Christians, but to perswade you to labour after such a knowledge of Christ and his love, as may be effectual to your Holiness and Obedience. And I beseech you, be not satisfied without it; for,

(1.) Without this you cross and thwart Jesus Christ in one main end and design of his love, in undertaking, acting, and suffering for us, which was not loosness and licentiousness, but holiness and obedience, that we might serve him, as well as be saved by him, and that we might be saved from sin, as well as from wrath, and from the filth and power of sin, as well as the guilt and condemnation of it. Why was he manifested in our flesh, but to take away our sins, and that h•• might destroy the works of the Devil? 1 John 3.5.8. Why was he called Jesus, but that he migh••

save his people from their sins, as you find itf 1.38 Mat. 1.21. Why did he sanctifie himself (byg 1.39 offering himself up to God as a sacrifice) but for our sakes, that we also might be sanctified? Joh. 17.19. Why did he give himself for us, and bear our sins in his own body on the Tree, but that he might sanctifie and cleanse us, that we might be presented glorious without spot or wrinkle, that we might be holy, and without blemish, Ephes. 5.25, 26, 27. That he might redeem us from all ini∣quity, and purifie unto himself a peculiar people, zealous of good works, Tit. 2.14. That we being dead to sins, should live unto righteousness, 1 Pet. 2.24. Why did he rise again, but that he might be Lord of dead and living, Rom. 14.9. and that we might bring forth fruit unto God? Rom. 7.4. Why is he sent to any people in the Ministry of the Gospel, but to bless them in turning them from their iniquities? as Acts 3.26. Indeed, what is the end of the whole work of our Redemption, from first to last, but that we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life? Luke 1.74, 75. Now, what a shame would it be for Christians, by sin and disobedience to frustrate this end of Christs love in dying for us, and as much as in them lyes to make the Cross and Redemption of Christ to be in vain, and of none effect?

(2.) Without this you make void your own profession; your Christianity falls to the ground, as a thing of nought, in respect of truth and re∣ality, and in respect of profit and benefit to your selves. Let every one that nameth the Name of

Christ (sayes the Apostle, 2 Tim. 2.19.) that professeth himself to be a Christian, that being asked to whom he belongs, owns Christ for his Lord and Master, glorieth in, and boasts of that rela∣tion, let every such a one, that would be in deed and in truth, what he says and shews he is in word and tongue, depart from iniquity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let him be anh 1.40 Apostate, make, and maintain the greatest distance from sin and iniquity; Let him avoid it, not pass by it, turn from it, and pass away, as the Wise man expresseth it, Prov. 4.15. Otherwise, though he have a name to live, he is dead, Rev. 3.1. He is a Christian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, outwardly, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inwardly; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Letter, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Spirit, as the Apostle phraseth it, Rom 2.28, 29. the shadow of Christianity he may have, but wants the substance, he may have a profession, but wants power (which is all in all in Religion) and so is nothing at all in Gods account. An Id••l is no∣thing, 1 Cor. 8.4. and a formal Christian is no more, a painted Image without life, having eyes b••t sees not, feet but walks not. Such as call themselves Christians, and are not so ••ndeed, de∣stroying the power and vertue of that h••ly Name by their wickednesse, asi 1.41 Salvian speaks, for ak 1.42 name is nothing, no not the name of Chri∣stian, without duty and action answerable there∣unto.l 1.43 They are meer cheats in Religion and and prevaricators of the name of Christ, who cal•• themselves Christians, and yet walk not the way of Christ, sayes Cyprian. Whatever amiableness

there be in the name of Christ and the profession of Christianity, there is none at all in those, who are without holiness and obedience, they are but Sues cum ornamento, asm 1.44 Salvian phraseth it, Swine still, though deckt and adorned, nay they are odious and loathsome. They who pro∣fess to know God, and in works deny him, are a∣bominable, Tit. 1. ult. A Christian living in sin, and serving his lusts, is a horrible spectre, yea a monster in the account of God, sayesn 1.45 one of our own. Thus you see, that without holiness, men make void the truth and reality of their Christianity, and for profit and benefit, they are like to receive none by it. Our happiness (sayes o 1.46 a Father) stands not in being called, but in be∣ing Christians, and therefore, it becomes us to look that we be not only Christians in name, but in reality.p 1.47 The name of Saints will be of no advantage to those, who live not Saint-like, holy lives. Christ will profit that man nothing who is Sine Christo Christianus, bearing his Name without participating of his Nature, and doing his will.q 1.48 An outward profession avails not, if accompanied with wicked practices; He that sayes, he is Christs, that he may be so indeed, and to his own advantage, must keep at the great∣est distance from an unholy life, for none but such doth Christ acknowledge for his own. The un∣profitableness

of such mens Religion may appear from an induction of such particulars as these; for (1.) It leaves them short of acquaintance with Christ. They who have truly learned Christ, have been taught to put off the old man with his deceitful lusts, and to put on the new man which after God is created in righteousness, and true holiness, Ephes. 4.20, 21, 22, 23, 24. Here∣by we do know that we know him, if we keep his commandments: He that saith, I know him, and keepeth not his commandments, is a lyar, and the truth is not in him, 1 John 2.3, 4. Again, (2.) It leaves them short of relation to him, and interest in him. They are not Christs, for they who are Christs, have crucified the flesh, with the affections and lusts, Gal. 5.24. They are not the friends of Christ, for they who are such, do keep his commandments, John 15.14. Again, (3.) It leaves them short of union with Jesus Christ, for If any man be in Christ, he is a new creature, 2 Cor. 5.17. he walks as Christ also walked, 1 John 2.6. and that is, not after the Flesh, but after the Spirit, for the law of the Spi∣rit of life in Christ Jesus, sets them free from the law of sin and death, Rom. 8.1, 2. Again, (4.) It leaves them short of communion and fel∣lowship with Jesus Christ, for those only have fellowship with him, who walk in the Light, as he is in the Light; but if we say, that we have fel∣lowship with him, and walk in darkness, we lie, and do not the truth, 1 John 1.6, 7. Now, how vain and unprofitable must that mans profession needs be, which leaves him thus without Christ, without the true knowledge of him, relation to

him, union and communion with him? surely it will never be available to salvation; and there∣fore no wonder, if (5.) It leaves them short of acceptance with Christ at the last day, and ad∣mission into glory, for (as the Scripture testifies, Mat. 7.21, 22, 23.) there be many, who cry, Lord, Lord, make a fair outward shew and pro∣fession, who, for want of doing his will, second∣ing that profession with power and practice, shall be turned off (with a Non novi vos, I know you not) among the workers of iniquity.

(3) Without this, your profession will but tend to agravate your sin, and condemnation. (1.) Your Sin; This reflects the greatest disho∣nour upon Christ and Religion, for the Name of Christ is blasphemed among the Gentiles, through such as these, Rom. 2.24. and the way of truth is evil spoken of, 2. Pet. 2.2. The unholy lives of Christians open the mouths of Turks, and Infidels, to speak against Christ and Christi∣anity. Lo, these are they that worship Christ; their religion is such as the professors are, and as the Disciples are, such is their Lord and Master, as the worshippers are, such is he who is worship∣ped by them, asr 1.49 Salvian brings them in blas∣pheming. Thus they increase their own personal guilt by way of participation, the guilt of others blasphemies redounding upon them, by whom they were occasioned. This makes Christians to be worse than Heathens, for Thereby (as the sames 1.50 Salvian excellently) we are worse than they, if we are not better, because we should be better; for the more honourable any mans state is, the more criminal is his fault. And again, a

little after,t 1.51 If we who are called Christi∣ans, do any thing that is like to the impurities of Heathens, we err worse than they, for we sin the more fouly under the profession of a holy Name; where there is the higher priviledge, there is the greater fault; for that Religion, which we pro∣fess, doth accuse the offences which we commit. (2.) Your condemnation. Such as professe to know Christ, and yet in works deny him, as they con∣tract a greater guilt: so they do deserve, and incurre a greater and a sorer punishment. The higher any are raised towards heaven, by pro∣fession, and priviledges, the lower shall they be cast into hell, if they walk not up thereunto. This is the condemnation, the very emphasis of damnation, the sting of hell, that light is come into the world, and men love darkness rather than light, John 3.19. It had been better for such not to have known Christ, and the way of righte∣ousness, than to walk contrary thereunto, 2 Peter 2.21. Tyre and Sidon, Sodom and Gomorrah, will fare better in the day of Judgment, and meet with an easier Hell, than such shall Mat. 11.21, &c. Their holy name increaseth their guilt, and their profession of goodness, makes their wicked∣ness the more damnable, asu 1.52 Salvian observes. Now that this may never be your case,

(1.) Dwell upon the Love of Christ in Re∣deeming of you, by Meditation, till you be con∣strained by the Argument that it carryes along with it, to hate and avoid all sin, and to yield up your selves sincerely to his service. Set your selves therefore to meditate how far his love carried him, in doing and suffering for you:

Consider his Incarnation, Life, Death; remem∣ber, that it was sin which put him to all that paine and trouble, that labour and sorrow which he endured, that the removing of this evil of sin, made him so willingly undergo all that evil of suffering, which you read of. And then, As to Sin, reason thus with your selves; Was sin the great cause and instrument of Christs death? were my sins the cords that bound him, the whips that scourged him, the thorns that wound∣ed him, the nails that fastned him, the spear that pierced him, and fetcht his heart-blood from him? and shall I love the sins that kil'd my Saviour? shall I use them kindly, who thus abused him? God forbid. I would not embrace him as a friend, who had slain my Father, nor hug in my bosome that Serpent which had stung my friend to death; and shall I entertain and cherish sin, which hath dealt worse than so with my ever∣lasting Father, my best Friend? far be it from me. Again, Did Jesus Christ do, and suffer, all this out of his love to me, but extream hatred against sin, and shall I so ill requite his love, as to love that which he hated? Did he come to take away sin, and shall I resume and embrace it? was he sent to condemn it, and shall I justifie it? was he manifested to destroy the works of the Devil, and shall I save them? did he die for sin,x 1.53 and shall I live in it? was he cut of to finish transgression and make an end of sins, and shall I con∣tinue in sin, that grace may abound? doth he make daily approaches to me, to turn me from mine iniquities, and shall I as constantly return to them? God forbid. Methinks the considera∣tion

of these things should set a Christian as far from sin, as Anselme was, who said, (x) That if he should see the shame of sin on the one hand, and the pains of hell on the other, and must of ne∣cessity choose one, he would rather be trust into hell without sin, than go into heaven with sin. And for Service, reckon thus with your selves; If the Lord Jesus hath thus loved me, to suffer such indignities and hardships for me, and bestow so many, so great, so wonderful blessings upon me, surely I owe the greatest love, duty, and obedience to him;y 1.54 Surely, were I able a thousand times, to shed my blood for his glory, and to undergo the hardest labours a thousand years, I were never able to make a compensation for the thousand part of one of his benefits, because all his benefits are of infinite worth, and, were we able to give it, would require infinite love and service at our hands. But because we cannot do that, I firmly resolve to do that which I easily may (through his assistance) and wherewith the Di∣vine goodness is well pleased, namely, with all care to keep all his Commandments, so that I will rather die, than wilfully break any of them; yea, I will devote my whole life to his service, that all my thoughts, words, and actions may be directed to his glory. Thus reason your selves into the o∣bedience and service of Jesus Christ, by the con∣sideration of his great love towards you, in be∣ing humbled, and becoming obedient to the death of the Cross for you.

(2.) Draw forth by faith the Power of Christs love, in dying for you, and rising a∣gain, for the bringing you into conformity there∣unto.

By faith believe that there is such a power, and apprehend, and apply it to your selves, till you find, That you are planted toge her with Christ in the likeness of his death and resurrecti∣on Rom. 6, 5. So that what was done in him naturally and properly, be done in you by way of Analogy and Proportion, asz 1.55 Chrysostome ex∣pounds these words. That as he died a true, naturall death for sin by a real separation of his soul from his body: so you may dy a true spiri∣tual death to sin, by a real separation of your souls from the body of sin; not from this or that member, but from the whole body, and every member; Fora 1.56 as none will account that man clean, who is found wallowing but in one fil∣thy sink; so neither is that Christian clean, who hath not renounced all his sins. As his was, though violent and painful, yet voluntary death, he gave himself for ••our sins, Gal. 1.4. and laid down his life freely, John 10.17, 18. So, though in the mortification of your lusts you offer violence, to them and suffer pain in your selves, many an agony, and soul conflict, yet your dy∣ing to sin must be voluntary, and the sacrificing of your lusts a freewill offering to the Lord. That as his Resurrection was to a new life; so you may be raised up from the death of sin to walk i•• newness of life, Rom 6.4. having a new prin∣ciple, the Spirit and not the flesh; a new rule, the word and not the world, a new end, not your selves but God, the praise and glory of God, Phil. 1.11, For so Jesus Christ, in that he liveth, he liveth unto God, Rom. 6.10,

b 1.57 To the glory of God the Father, v. 4. As he being raised from the dead died no more, death hath no more dominion over him, v. 9. So you being raised from sin may no more be turned to folly, sin may have no more dominion over you. Thus con∣form your selves to Christ in his death and re∣surrection, which because you cannot do of your selves, by your own power, exercise faith on the operation of God in raising of Christ from the dead, till you come to know experimentally the power of his resurrection, feeling the same power put forth in your selves, for the raising you up to newnesse of life, and making you conformable to his death. So much for that second Directi∣on concerning your knowledge of the love of Christ, that it be effectuall. There is yet one more, which is this.

Notes

• * 1.1

  Direction 2. That it be an effe∣ctuall knowledg.
• * 1.2

  By way of applicati∣on, with assurance to our selves.
• u 1.3

  Culver∣wels White Stone p. 134.
• x 1.4

  Vide Dei mirabilia, quis credi∣disset ex tàm perti∣naci incre∣dulitate tantam fu∣turam fi∣dem? Fer. in loc.
• y 1.5

  Non satis est credere, quòd Do∣minus, & Deus sit, ni∣si credas, quòd Do∣minus, & Deus tuus sit. Fer. ibidem.
• z 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Significat ve••e, certò, & solide cognoscere. Leighs Crit. sacr.
• a 1.7

  Dei dile∣ctio effusa dicitur, id est, abun∣damer t••∣s••ata homi∣num animis Grot. in loc.
• b 1.8

  Charitas Dei dicitur effusa in cordibus nostris, quia sc••sus illius cha∣ritatis est effasus, ••ea••imus e••im ••os à D••o diligi, & gusta∣mus, quàm bon••••, & s••••vis est Dominus. Gerh. in loc
• c 1.9

  Quod larg••t••r effunditur in corda no••tra, id corda replet, & quod corda replet, id non potest an∣latere, quin certissi••••e sentiatur. Pare••s in loc.
• d 1.10

  Cognovi∣mus cre∣dendo, ta∣lis enimno∣titia non nisi fide percipitur Calv. in loc.
• e 1.11

  Robinsons Essayes. p. 11.
• f 1.12

  Wall. None but Christ. p. 52.
• * 1.13

  By way of Admira∣tion.
• g 1.14

  Mysteriū est sacrum secretum, secretam habens in∣telligentiā Dav. in Col. p. 132
• h 1.15

  Propriè obliviscen∣••em Enosh denotare videtur, Euseb. De praepar. Evang. l. 11. (mi••i) c. 4. p. 148.
• i 1.16

  Homo di∣citur E∣nosh, sed demum post ae••um∣nosum con∣ditionem autegr••ssae praev••••ca∣t•••• culpâ i•• mun••u i rodu∣ct••••••, ca vox ••am homi••em 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, inop••ae variae, mo∣le•• ••ori mor••is, ne∣c••ssitu•• moriendi, &, ut ve••∣bo dicem, adversis rebus ob∣noxium connotat. Martinius. Lexic. Philol. in Praef. 〈◊〉〈◊〉
• k 1.17

  Rivet. in loc.
• l 1.18

  Calvin in loc.
• m 1.19

  Doctor Holds∣worths Ser. p. 526
• n 1.20

  Bishop Halls Holy rapture, p. 212.
• * 1.21

  By way of Gratulati∣on.
• * 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est gratum se declarare pro accepto benefic••, illud ag∣noscendo, et autorem ejus praedi∣cando, Dav. in Coloss. p. 22.
• p 1.23

  Gratias egit, & agere nos docet im∣mortales Christo pro∣tantis bene∣ficiis, quòd lavit, quòd fecit Sacer∣dotes, & Reges Deo, & patri, Par. in loc.
• o 1.24

  Ps. 63.5.
• * 1.25

  By way of Obligati∣on to holi∣ness and obedience.
• r 1.26

  Nisi plus∣quàm fer∣rei simus, facere non poterimus, quin totos nos devo∣veamus Christo, dum repu∣tamus quanto a∣more nos prosectutus est, quum mortem pro nobis subiit Calv. in 2 Cor. 5.
• s 1.27

  Wal none but Christ, pag. 68.
• t 1.28

  Leighs Crit. sacr. in verbo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• u 1.29

  Metapho∣ra est in verbo con∣stringendi, quânotatur fieri non posse, quin quisquis mirificum illum amo∣rem quem testatus est nobis Christus morte suâ, verè ex∣pendit, & reputat, quasi ei al∣ligatur, & arctissimo vinculo constrictus, se in illius obsequium addicat, Calv. in loc.
• x 1.30

  Totos pos∣sidet ac re∣git (amor Christi) ut ejus affiatu quasi cor∣repti aga∣mus omnia, Bez. in loc.
• y 1.31

  Morte scilicet peccati, per quod irae Dei, aeternisque poenis facti obnoxii, quid enim attinebat pro omnibus mori, nisi omnes reas mortis invenisset, Calixt. in loc.
• z 1.32

  Nam ut humanita∣tem Verbo unitā vir∣tute Verbi excitavit à morte: sic etiàm nos sibi unitos, & insitos, eâdem vir∣tute exus∣citat ad novam vi∣tam gratiae Dav. in Colos. p. ••07
• a 1.33

  Brinsley Mystical Implant. p. 191.
• b 1.34

  Calv. in loc.
• c 1.35

  Brinsley ubi suprà p. 132.
• d 1.36

  Nā quis∣quis hoc facit, non idagit pro∣priis viri∣bus, sed cum Chri∣sto sepultus est in Chri∣sto resur∣rexit, est igitur in Christum insitus, & Spiritu Christi vi∣vificatus, Dav. in Col. p. 207.
• e 1.37

  Objectum particula∣re, quod fi∣des potissi∣mùm hâc in re intue∣tur, est Dei potentia excitans Christum ex mortuis pro salute nostrâ, Dav. in loc. p. 208.
• f 1.38

  See Hop∣kins Treat on that Scripture.
• g 1.39

  Grot. in loc.
• h 1.40

  Melius est Aposta∣tam essein∣ferni, & impietatis, quàm coeli & pietatis, Luth. Loci com. Clas. 5. p. 116.
• i 1.41

  Nos, qui nos Christi∣anos esse dicimus, perdimus vim tanti nominis vitio pra∣vitatis, Salv. de Gub. Dei lib. 3. p. 99
• k 1.42

  Nomen sine actu & officio suo nihil est, Idem. p. 100.
• l 1.43

  Christi nomen in∣duere, & non per Christi viā pergere, quid aliud est, quàm praevaricatio divini nominis? Cypr. de Zelo (mihi) pag. 373.
• m 1.44

  Salvian ubi suprà p. 101.
• n 1.45

  Christia∣nus in pec∣cato vi∣vens, & concupis∣centiis suis serviens, horrendum spectrum, imò mon∣strum cen∣setur corā Deo, Dav. in Col. p. 206.
• o 1.46

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ig∣nat. Epist. ad Mag∣nes. p. 52.
• p 1.47

  Si vita Sanctorum nobis deerit, appellatio Sanctorum nihil proderit, Dav. in Col. p. 9. Nihil prodest nomen sanctum habere sine moribus, Salv. de Gub. Dei lib. 3. p. 99.
• q 1.48

  Professio externa nihil prodest, si adsint mala opera. Qui se Christi esse dicit, ut vere, & cum suo bono talis sit, longè absit à vitâ impurâ: Al os quàm tales Christus non ag∣noscit, Grot. in 2 Tim. 2.19.
• r 1.49

  Ecce qua∣les sunt, qui Chri∣stū colunt, Talis pro∣fecto secta est, quales & sectato∣res; Aesti∣mari de cultoribus suis potest ille qui co∣li••ur. Q••••andò ••••••m bonus Magister est, cujus tam malus videmus esse Disci∣pulos Salv. de Gub. Dei lib. 4. pag. 149.
• s 1.50

  Ex hoc ipso uti{que} deteriores sumus (barbaris) si non meli∣ores sumus qui melio∣res esse de∣bemus Cri∣minosior e∣nim culpa est, ubi ho∣nestior fla∣tus, Salv. ibidem p. 133.
• t 1.51

  Nos qui Christiani esse dici∣mur, si si∣mile ali∣quid bar∣borum im∣puritatibus facimus, graviùs erramus. Atrociùs enim sub sancti no∣minis pro∣fessione peccamus. Ubi subli∣mior est praerogati∣va, major est culpa; ipsa enim errores no∣stros reli∣gio, quam profitemur, accusat, Salv. ibid. p. 154.
• u 1.52

  Magis damnabilis est malitia, quam titu∣lus bonita∣tis accusat, & reatus impii pium nomen, Salv. lib. 4 de Gub. Dei p. 154.
• x 1.53

  Clarks Lives, quarto, p. 189. The Glory of their times, p. 471,
• y 1.54

  Sanè eti∣amsi milli∣es pro ejus gloriâ pos∣sem san∣guinem fundere, & mille annis maximos labores subire, ne millessimā partem vel unius bene∣ficii possem compensa∣re, &c. Less. de Sum. bono. lib 4. c. 4. p. 577.
• z 1.55

  Quod in Christo sa∣ctum est per natu∣ram, id in nobis fieri intelligit per analo∣giam, & proportio∣nem, Chrys. in loc.
• a 1.56

  Non mun∣datur nisi qui omni∣bus pecca∣tis renun∣ciavit. Quis enim mundum dixerit ho∣minem, qui vel in unâ tantùm cloacâ vo∣latetur, Paris. de virtut. cap. 22.
• b 1.57

  In the Greek it is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which Beza renders in gloriam, thinking, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and that the Apo∣stle in∣tends by this clause to set forth the final cause of Christs resurrecti∣on which is the glory of the Father, vide Bez. in loc.